PARSHAS SHEMINI | 26 NISSAN 5770 | 10 APRIL 2010

Unfortunately, it seemed as though they had waited in vain.

When the fire did not descend, they turned to Moses and complained. Understanding their pain, both brothers entered the tabernacle and, prostrating themselves in submission, they beseeched G-d to reveal His love to the Jewish people.

As the Jewish people looked on, a fire eventually descended and consumed the sacrifices. Filled with boundless love and joy, the awe-struck populace fell to the ground and gave thanks to G-d.

By withholding His fire, G-d wished to demonstrate that sacrificial rites are not a magic formula through which one can manipulate G-d. G-d desires only a genuine connection with His people. Offerings without the purest of intentions cannot possibly evoke Heavenly love. G-d is prepared to shower us with abundant good, but this can be brought about only through a combination of action and intent.

In 1930, a Chasidic leader – the Munkatcher Rebbe, Reb Chaim Elazar

Shapiro (1872-1937) – visited Jerusalem for a thirteen-day trip. The purpose of the visit was to visit the elderly kabbalist Rabbi Shlomo Eliezer Alfandri (1820-1930), otherwise known as the Saba Kadisha (the Holy Elder). The two men spent long hours behind closed doors discussing communal matters. At one point, the Rebbe's attendant could overhear segments of their conversation. The Rebbe asked in a slow but urgent tone, “Please tell me, when will the Messiah finally arrive and redeem us from this long exile?” Rabbi Alfandri replied sadly, “Unfortunately there are people who are preventing the redemption.” With barely concealed curiosity, the attendant inched closer to the door hoping to hear further snippets of the conversation. There was silence. After a few moments he heard muffled sobs - the Rebbe was crying! In a tear-choked voice, the Rebbe asked, “Am I among those preventing the redemption?”

Despite the Rebbe’s sincere desire to witness the redemption, he feared that he had somehow prevented its onset. The intensity of his emotions pierced the attendant's heart, and compels Jews the

world over to consider whether we are doing enough to break down heaven's barriers and bring the redemption.

When Moses was confronted by the Jewish People’s disappointment that they had not yet merited seeing the Divine Presence rest on their new edifice, he did not shirk his responsibility. Together with an equally disappointed Aaron, they entered the Tabernacle and prayed. Immediately a fire descended from heaven and consumed the offerings. The people now truly rejoiced at G-d revelation and appreciated His presence in their midst. As Jews, we routinely turn to G-d to hasten the arrival of the Messiah and to meet our various needs. It can be discouraging though, when our prayers seem to go unanswered. This week’s Torah portion offers a valuable perspective: G-d did deliver on the Jewish people’s expectations until Moses and Aaron stepped in. G-d’s positive response, it seems, was not due to Moses’ and Aaron’s high spiritual level but to the fact that they understood that prayer is not an automatic ticket for getting a positive response from G-d.

Rather than become discouraged by G-d’s apparent inaction, Moses and Aaron refused to give up and infused their prayer with even greater devotion. The message? While prayer is invaluable, despair can undermine or forestall its value. Turning to G-d with optimistic perseverance however, can make all the difference in the world.

Rabbi Adler can be reached at: rabbiadler@partnersintorah.org

וישא אהרן את ידו אל העם ויברכם וירד מעשת החטאת והעלה והשלמים“Moses and Aaron came to the Tent of Meeting, and they went out and they blessed

the people – and the glory of G-d appeared to the entire people.” (Leviticus 9:23)

T he Mishkan, the Tabernacle, which would serve as the resting place for the Divine Presence in the wilderness, was ready to be erected. As the High Priest, Aaron ascended the Altar and first brought his own offerings and then those of the community. Raising his hands, he

blessed the people; however, an uneasy atmosphere prevailed. The nation had been waiting anxiously for a heavenly fire to descend – a sign that would demonstrate G-d's love for them and that they had earned atonement for the sin of worshipping the Golden Calf.

Parsha Perspectives RABBI BINYOMIN ADLER

S H E M I N I Talking Points RABBI ELAZAR MEISELS

1. MOSES OUR TEACHER “Aharon responded to Moses, ‘Today, when they brought their sin-offering and burnt-offering before G-d, such a tragedy occurred to me, and if I had eaten the sin-offering today, would it have been right in G-d’s eyes?’ When Moses heard this, he accepted [Aharon’s words].” 10:19-20

He accepted – He agreed with Aharon’s argument, and was not ashamed to say: “I had not heard this.” – Rashi

What kind of praise is this that Moses was not ashamed to admit that he had not heard the specific halachic (Jewish legal) argument that Aharon was making? Doesn’t the Mishnah in Avot [5:7] write that the hallmark of a Torah sage is that he acknowledges the limitations of his knowledge and does not claim to know that which he had never been taught? The situation here was not merely that Moses had never been taught the relevant laws, but that he had studied and since forgotten them. Rather than pretend that he had never heard them, he openly acknowledged that he had and that he had forgotten them. He was not ashamed to admit that he had erred, and that is a praiseworthy trait that is uncommon, even among great scholars. – Riva”h

HeEmek Davar (Rabbi Naftali Tzvi Yehudah Berlin 1816-1893) quotes Midrash Rabbah [13:1] that Moses didn’t simply admit to having forgotten the law, but he also publicized his error to the entire nation. His intent in doing so, explains HeEmek Davar, was to impress upon future Torah leaders to do the same. If Moses, who was the source of all our knowledge, could admit to having erred, certainly all others need not fear doing so either.

2. CREEPY CRAWLIES “These are the smaller animals that breed on land which are unclean to you: the weasel, the mouse, the ferret, the hedgehog, the chameleon, the lizard, the slug and the mole.” 11:29-30

Unclean to you – This verse does not discuss the prohibition against eating these animals, but to the ritual uncleanness itself, that one

who touches them is rendered impure and may not eat holy things or enter the Sanctuary. - Rashi

Unclean to you – These words are a compliment to the Jewish people, who strive to maintain a higher level of spiritual purity than the nations of the world. – Rabbi Yosef Bechor Shor

Incredibly, although the primordial serpent was the source of all impurity in the world and should have been a prime candidate to be on the list of those crawlers who contaminate humans, he is not. Rabbeinu Bachya explains that this as an example of the Torah’s exquisite sensitivity and practical approach toward preserving human life. The serpent is different from those enumerated above in that he alone poses a threat to human life. If, when coming into contact with a serpent's corpse, humans would be contaminated, they’d be reticent to kill him and their lives would be endangered as a result. Fearful of placing us in this sort of a bind, the Torah chose to omit it from the list of contaminating crawlers.

3. DOUBLE OR NOTHING “Speak to Children of Israel, saying: 'These are the living things that you may eat from among all the animals that are on the earth. All who have a cloven hoof that is completely split and chews its cud among animals, you may eat. However, these in particular you may not eat of those who chew their cud and who have cloven hooves: the camel, for he chews his cud but does not have a split hoof. It is unclean to you.'” 11:2-3

These are the living things - This teaches that Moses would hold the animal [concerned] and show it to Israel: This you may eat and this you may not eat! He also held each species of swarming water creatures and showed them, and he did same with fowl. – Rashi

You may not eat – Non-kosher animals are problematic not only because they don’t possess these two kosher symbols, but also because they contain an element of falsehood by virtue of their misleading names. For

example, the camel is called gamal in Hebrew, which can be translated as gomel [one who bestows kindness], when in reality it does nothing of the sort. The rabbit is called a shaman, whose letters are the same as the word nefesh [soul], and can infer that it performs kindness on behalf of a downtrodden soul. The same is true for many other non-kosher animals. They are not only inherently un-kosher, but they are also deceitful. – Yashresh Yaakov

In his commentary Taam VaDaas, Rabbi Moshe Shternbuch shlita”h highlights the fact in order for an animal to be considered kosher, it must possess two signs, one internal [chews its cud] and the other external [split hooves]. Similarly it is with humans, explains Rabbi Shternbuch; one must be kosher not only in external appearance, but inwardly as well. Anything less is just not kosher.

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Dear Eileen,

The mitzvah to which you refer, Eileen, is called Sefirat HaOmer. As you mentioned, one of the reasons given for the counting is in anticipation of our receiving the Torah from G-d on Mt. Sinai, which is commemorated by the holiday of Shavuos. In Jewish tradition, the Torah is given anew each Shavuos to every Jew who allows the Torah to guide him or her.

However, the actual counting that we perform each evening during this seven-week period between Passover and Shavuos is not in the sequence we would have expected. Typically, if a student is counting the days left to the end of the school year, he counts in a descending order - only ten days left, only nine days, etc. However, during this seven-week period, we count in an ascending fashion – the first day is counted as “one,” the second as “two,” etc. One of the commentators (Sefer HaChinuch) explains that if we were to count in a descending manner, we would be so overcome with grief on the first day that we need to wait a full 49 days until the anticipated holiday of Shavuos. By counting in the reverse sequence, we soften the reality. This opinion underscores the contradiction that you have pointed out in your question. If the very count attempts to avoid sadness, then certainly mourning during this period is inappropriate!

To answer your question, we need to explore the origin of the mourning that concurrently takes place during the Sefirah.

Rabbi Akiva was a great Torah scholar who lived during the Roman Empire some 2,000 years ago. As a result of persecution and the slaughter of many Torah scholars, the level of scholarship at the time had declined. In an

attempt to raise the academic level, Rabbi Akiva's 24,000 students often engaged in heated discussions over halachic (Jewish legal) nuances, sometimes being insensitive to the feelings of one another. As a result of this regrettable behavior, they were punished with a plague that ultimately took the lives of all the students. It is for the loss of these students that we mourn during the Sefirah period. As is clear, this historical episode has no intrinsic connection to the mitzvah of counting, and so on one hand, we might argue that the vagaries of history superimposed this lamentable occurrence on the time period of the mitzvah of counting. However, the discerning mind should still be troubled by the contradiction you point out. Since we accept as axiomatic that the historical events that befall us are guided by the Divine Hand, the question returns – why did G-d schedule grieving during this period of heightened expectation?

I believe one lesson to be learned is the lesson of balance. Mastering the skill of balancing competing goals takes wisdom and effort. During the time of the Holy Temple, the Kohanim competed for the mitzvah of performing the service of removing the ash from the altar. On one occasion, an overzealous Kohen broke the leg of his fellow Kohen, while trying to be the first to carry out the task. That incident is a classic example of a lack of balance. If one is so riveted on being awarded the privilege to perform a mitzvah, but overlooks the welfare of a fellow Jew by so doing, then he has not performed what is pleasing in G-d’s eyes. Both considerations are very important, and neither trumps the other. One needs to find the proper path between these competing ideals in order to perform righteously.

This lack of balance is from what the students of Rabbi Akiva suffered. In their efforts to expand the envelope of Torah understanding, they sometimes disregarded the concerns of their colleagues. Such scholarship is not wholesome, and as a result, these accomplished scholars did not merit being the Torah leaders for the next generation.

The period of Sefirah is a block of time in the Jewish calendar when a person sets high goals for him/herself in Torah study, prayer, and good deeds. However, we cannot allow this focus to supersede the needs of others. For example, if a person prays loudly in synagogue in his attempt to reach out to his Creator, but at the same time disturbs the ability of others around him to concentrate on their prayers, he has lost balance and as a result does not conform to the Torah ideal.

So in short, Eileen, there is indeed a paradox between great anticipation and mourning. However, the paradox is also part of the lesson that we are to incorporate during the Sefirah period – achieving the balance between what is regarded as favorable in the eyes of G-d and favorable in the eyes of man (see Pirkei Avos 2:1).

Let us hope that we all make our days count during these days of counting.

Regards, Rabbi Reuven Drucker Rabbi Drucker can be reached at: rabbidrucker@partnersintorah.org

KEEP YOUR BALANCE RABBI REUVEN DRUCKER

Dear Rabbi,

I’m a bit confused about the period between Passover and Shavuos. If I understand it correctly, we count the days to Shavuos in anticipation of the holiday when the Jewish people were given the Torah. However, I was told that it is a period of mourning as well. The two ideas seem contradictory or at best unrelated. Could you please clarify?

Eagerly, Eileen

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The Torah forbids the Jewish People from eating any creeping animal found on dry land or in water, saying, "They are an abomination to you!" The section concludes with an admonition to be holy and not make our souls impure because "I am your G-d who brought you out of the land of Egypt." (Vayikra 11:42-45)

For the most part, people have a (אnatural revulsion to eating insects and other creeping creatures. Why

then would it be necessary for the Torah to refer to them an as “an abomination” – a self-evident and seemingly superfluous designation?

How does refraining from eating (בinsects contribute to our being “holy”?

With reference to the non-kosher (גanimals that entered Noah’s Ark, the Torah goes out of its way and uses

extra words to refer to these animals in a more refined manner – calling them “animals that are not pure” instead of the “impure animals” (see Genesis 7:2). A similar refined description, though, seems to be lacking with reference to creeping insects. What might account for this difference?

Rabbi Lam can be reached at: rabbilam@partnersintorah.org

TABLE TALK FOR DISCUSSION AROUND THE SHABBAT TABLE

RABBI LABEL LAM

Parsha At-A-Glance On the first day of the month of Nissan, following seven days of dedication, the inauguration date of the Tabernacle had finally arrived. Moses summoned Aharon and his sons (the kohanim) to offer sacrifices before G-d. The Sanhedrin (seventy Elders) was invited to view the proceedings.

Aharon and Moses blessed the nation, and G-d’s presence appeared on the Altar to the delight of the entire Jewish people.

The righteous sons of Aharon, Nadav and Avihu, brought their own fire to the altar in preparation for offering the incense. This was an unauthorized service, and they were punished with death. While Moses offered consolation, Aharon remained silent, despite the enormity of the tragedy. Moses told Aharon and his other two sons to refrain from exhibiting any signs of mourning, so that the joy of the inauguration would not be marred. G-d taught Aharon that a kohen who enters the Tabernacle may not be intoxicated.

Moses instructed Aharon and his two remaining sons to eat the leftovers from the fire-offerings. Moses was upset that rather than eating the leftovers, they

burned them. Aharon explained himself, and Moses accepted his answer, confessing that he himself had forgotten the law.

The Torah outlines the laws of kashrus.

• Kosher animals must have split hooves and must chew its cud.

• Kosher fish must have fins and scales.

• There are twenty-one non-kosher birds. (However, nowadays we only consume those known as being kosher).

• Insects and creeping animals are forbidden. Some types of locusts are permitted. Nevertheless, they are only eaten if there is an unbroken tradition identifying them as kosher.

One who touches or eats from an animal’s carcass becomes contaminated until the evening.

The people are told that a Jew who eats forbidden food causes contamination of his soul. G-d elevated us from Egypt, so He expects us to elevate our lives by becoming holy.