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Weekly Parsha

vayikra

Rabbi Yosef Adler

Our parsha states (4:22) “asher nasi yecheta”, “when a ruler sins”. The Torah does not employ the phrase “if a ruler sins”, but rather “when a ruler sins”, because the Torah takes for granted that a ruler will inevitably sin. It is a psychological principle that power corrupts. The Gemara tells us (Chagiga 5b) that G-d “sheds three tears” over the tragedies of human situations that people bring upon themselves. One of those tears is over people appointed to positions of leadership who misuse their authority. Thus, our parsha speaks of the Jewish king of Eretz Yisrael sinning and being able to offer a special kind of “korban chatat” [sin offering]. Our sages point out (Horiyot 10b) that it is a good fortune and to the credit of that generation that the chosen leader is able to admit his mistakes. Recognizing and admitting that one has sinned is difficult for any intelligent person, and even more difficult for one in a position of leadership. If the chosen leader is able to admit his errors then that indicates that the people have chosen wisely.

Moshe Rabbeinu was the greatest Torah scholar of all time, precisely because of his great humility. The opening mishna in Pirkei Avot states, “Moshe Kibeil Torah MiSinai”. The simple translation is that Moshe received the Torah at the location of Mt. Sinai. There is another level of interpretation that Moshe was worthy of receiving the Torah because he was like Mt. Sinai, meaning, because of his humility. Just as Mt. Sinai was the smallest mountain in relation to other tall mountains in the region and was nevertheless chosen by G-d for the purpose of matan Torah, so too was Moshe Rabbeinu. Anyone else, who is humble in spirit, stands a better chance of succeeding in transmitting and clarifying the truth of Torah to the next generation.

The last letter of the first word in parshat Vayikra there is a small aleph, as opposed to the first letter of the word “Adam” at the beginning of Sefer Divrei HaYamim, where there is a large aleph. The small aleph is understood as representing the humility of Moshe Rabbeinu. The Baal HaTanya, cited in a shiur by Rav Hershel Schacter, explained that the extra-large aleph of “Adam” represents the arrogance of Adam HaRishon. The cause of the original sin was the arrogant attitude of Adam and Chava by believing the words of the Snake, convincing them that by eating from the etz ha’daat they would become as great as G-d! We see the destructive power of arrogance and the remedial power of humility. It is something we could and should always strive for.

Rav Chaim Soloveitchik, when choosing a rabbinical judge for the city of Brisk to assist him in issuing halachic rulings in response to questions, picked Rav Zelig over the other candidates, because he alone was able to admit numerous times that he did not know the answer to several issues that Rav Chaim had posed to him. He explained his decision because we must all “train ourselves to say that we do not know”. This criterion is most important when selecting someone to a position of leadership.

VAYAKHEL-PEKUDEI

Rabbi Ezra Wiener

Sefer Shemot concludes with a description of the perceptive presence of G-d in the form of the cloud pillar that rested above the mishkan during the day and fire at night. It was these symbols of G-d’s presence that the Torah states were “Le’einei Kol Beit Yisrael Bechol Maseihem” (“Before the eyes of the house of Israel throughout their travels”). 

The difficulty presented by a careful reading of the text is that the fire, technically, did not accompany them on their TRAVELS but rather during their encampments at night. Why then would the Torah use the term “Maseiehem” (“their travels”) when describing the fire?

Rashi, in an attempt to resolve this difficulty, writes that the root “Masa” from “Maseiehem” is an appropriate term to describe not only traveling but even resting. The sefer Yalkut Yehuda elaborates upon Rashi’s remark and explains that for a Jew, even when he is resting, he is merely harnessing the energy to begin his next mission. There is always another chesed to perform, another section of Torah to study. The encampments of G-d’s chosen throughout history should always be viewed as preparation for their future travels as they continue to sanctify G-d’s name across the globe . It is therefore most fitting to designate the resting place of Bnei Yisrael as “Maseihem” (“their travels”). 

Ki tisa

Rabi Yosef Adler

Our parsha begins with the instructions as to how to take a census of Am Yisrael. One method that we are clearly to avoid is a direct count of each person. The reason offered is "vlo yehiyeh negef bifkod otam", so there shall not be a plague when you count them. Commentaries have dealt and struggled with this rationale.

An interesting interpretation has been suggested by Rav Amiel. Years ago if you suggested to initiate a count of am yisrael one would say just go into every shul and count all the people in shul and you would know how many Jews there were in that city. Unfortunately, today that would not be an accurate barometer. Come to shul on Yom Kippur and count those attending. Once again, today that would not lead to an accurate count. Go to all the butcher shops and check the number of customers they serve. Is it possible that there is Jewish family that does not observe kashrut? Unfortunately, we know that all Jews do not keep a kosher home.  Go to the cemetery and count the headstones. Every Jew in town is buried in Jewish cemetery. So the Torah says "Don't rely on a plague (negef - which leads to death) when you count them." Live a Jewish life and let us establish an accurate census by those who come to shul every Shabbat and are committed to the entire Torah.

Sun, May 19 2024 11 Iyar 5784