To Sell, or to Give? Increasing Holiness When Unloading 'Neveilah'

Parshat Re'eh

by Rabbi Avi Billet

“Don’t eat ‘neveilah’ (meat from the carcass of an animal that dies a natural death) – give it to the ‘ger’ who lives in your gates, and he shall eat it. Or sell it to the ‘stranger.’ For you are a holy nation to the Lord your God. Don’t cook kid in its mother’s milk.” (Devarim 14:21)

 The word ‘ger’ in this sentence clearly does not refer to the person who converts to Judaism, because the convert is a Jew who is obligated in all the mitzvot of the Torah. This is why the Midrash Aggadah (quoted by Rashi) identifies the ‘ger’ as a ‘ger toshav,’ one who rejects idolatry, embraces Jewish sovereignty, lives with the Jewish people, but does not join the Jewish people through what we would call conversion. The stranger, notes the Ibn Ezra, does not live with the Jewish people.

 It is understandable that meat that is forbidden will be given away or sold. But why does the Torah say to give it to the ger toshav, but sell it to the stranger? Why can’t the owner earn a profit no matter where his ‘neveilah’ goes? Why can’t he give it to the stranger? These questions are addressed in the Talmud Chullin (114b), where Rabbi Meir suggests that indeed a person can go either route with either kind of person, giving or selling to whomever one pleases.

 And yet the Torah’s language remains specific, and it warrants an explanation. In that Talmudic passage, Rabbi Meir further suggests that the Torah is teaching us a priority. We should be giving the ‘ger’ before we sell to the ‘stranger.’ While Rabbi Yehuda argues saying such an order of priority is obvious, one wonders how obvious it really is. Wouldn’t turning a profit, and the concept of parnasah (earning a living), be more obvious than giving things away - especially when we're not talking about an item that can be given as tzedakah, as a fellow Jew has no need or purpose for this meat?

 We do have a mitzvah to ‘love the ger.’ (Devarim 10:19) But there is confusion as to which type of ‘ger’ that sentiment refers to. Is it the colloquial ‘ger’ – one who has become a full Jew? Or does it refer to the ‘ger toshav?’

 This is why a different understanding is imperative in helping us understand why the Torah distinguishes between giving and selling, and between the ‘ger toshav’ and the ‘stranger.’ The Alshikh focuses on the Kedusha (holiness) aspect that is drawn out in the verse. What is “kedusha?” Kedusha does not come from any superiority inherent in any individual. All people are the same – they are all descendants of Adam and Noach. What raises a person’s kedusha level is that “I serve God, while the nations of the world serve other gods.” 

The same holds true, Alshikh continues, for the neveilah itself. A living cow has the potential to produce Kosher meat, if it is slaughtered properly. But if something happens to it, such as if it dies naturally, its meat is neveilah and forbidden to the kosher consumer.

 The same is true for the “stranger.” He too is a descendant of Noach, and therefore a potential contributor to the godliness of the global family of humanity. But something “happened” to him, in that he clings to idolatry, which allows him to partake of neveilah.

 But the ‘ger toshav’ is different than the ‘stranger’ because he has rejected idolatry, and should therefore not be eating neveilah. However, since he nonetheless eats neveilah, we are commanded to give it to him for free, because it’s not the idolatry distinction that distinguishes the ‘stranger’ from the ‘ger toshav,’ but the question of kedushah. And His holiness factor, in turn, is what informs whether he can be gifted food prohibited to Jews, or whether he needs to pay for it.

 In a sense, we have redefined kedusha, and what it means to be holy. For the Jewish people, our kedusha is enhanced by our closeness to God, and through doing deeds that enhance our connection to God. For people who are not Jewish, it is not mitzvot which contribute to their holiness, but their rejection of that which takes away from God’s holiness with respect to humanity.

 It becomes our duty to embrace those that reject any notion of idolatry, or any notion of worship that is distinct from the worship of God. As should we support , in any way we can, anyone who promulgates a Godly existence, in a manner similar to how we embrace our God. And if supporting such efforts with free meat that is forbidden to us is an acceptable form of appreciation to them, the Torah makes it our priority to share such commerce, before we sell it to someone else for a profit.

 This is how holiness is spread in the world.

Priestly Holiness and its Strange Ingredients

Parshat Emor

by Rabbi Avi Billet

At the beginning of Parshat Emor, Moshe is instructed to inform the Kohanim a few important rules for them to follow in order to maintain their “taharah” – their purity that allows them to serve the general Jewish society’s spiritual needs.

                

They may not come in contact or within a certain distance of a corpse, unless it is one of his close relatives – mother, father, son, daughter, brother, and never-married sister. The status of his wife makes for an interesting halakhic discussion (based on how 21:4 is to be understood), but certainly in the absence of a Temple a Kohen will typically participate in such a funeral.

"Holiness" does not equal "Spirituality"

Parshat Kedoshim 

by Rabbi Avi Billet 

 The parsha begins with the charge to the children of Israel to be “Kedoshim” – for I, God explains about Himself, am “Kadosh.”

 The words “Kedoshim” and “Kadosh” have several possible meanings. The Midrash focuses on the concept of separation (Rashi jumps on these coattails) – from immorality, from idolatry. Ramban focuses on the concept of separation, leading us to understand that the word “Kodesh” is meant to be demanding a higher ethic of the children of Israel.

 Many will look at the words and associate the concepts of sanctification and holiness with “Kedusha.” No matter what the words mean,

VAYIKRa - The Beginning of Learning

Parshat Vayikra

by Rabbi Avi Billet

A number of Midrashim pose the question (ascribed either to Rabbi Yoseh, Yosi, or Dosa), "Why do children begin learning the [Chumash] from the section about korbanot [offerings]?" And the answer is, "Because just as the korbanot are pure, so are the children pure."

            

In recording the question at the beginning of Vayikra, Kli Yakar quotes the Yalkut Shimoni (Pinchas 786), who uses a play on words to demonstrate that one year old "k'vasim" (sheep) are used as korbanot, because they are "m'khabsim" (they launder or wash away) the sins of a person, making the person as clean (or pure) as a one-year old.

            

While there are many suggestions as to why the alef in "VAYIKRa" is small (Kli Yakar begins his commentary on the parsha with his own interpretation), the call to attention brought on by the alef in this first word of the book is a reminder that this is where children, who are small and who begin their learning with alef, should begin their Chumash studies.

            

Kli Yakar quotes another opinion, that the word "Alef" comes from a root which means to study, as in the verse in Iyov (33:33), when his friend Elihu tells him, "Va'Alefkha Hokhma," – If you have words, answer me… but if you don't, then listen to me; be silent as I will teach you wisdom." The point taken from there is that learning is only fulfilling when a person lowers himself, and accepts the role of student, like a child learning in a classroom.

            

Moshe indeed merited to be called in this manner – Vayikra El Moshe – because he had done this when God first called upon him. He belittled himself saying, "I am not a man of words" (Shmot 4:10), and he merited to become the epitome of being a man of words, the quintessential teacher of Torah.

            

Not only was he the greatest teacher, but he rose above everyone else of his time. Certainly God spoke to Adam, Noach, Avraham, Yitzchak and Yaakov. But there was no one else in their time worthy of being any kind of competition. But in Moshe's day, there were 70 elders, Bezalel, Aharon and his sons, the princes, etc. and only Moshe merited to have the relationship with God he enjoyed.

            

And so the lesson is twofold: We learn from Moshe that one who never thinks "I have arrived" and who always thinks, "I have so much more to learn" is a person who will have much more success in learning.

            

Having played the role of instructor for advanced teacher education and training, I have found the most productive classes were those in which the teachers in the room played the role of students. Those who feel the need to reverse the roles in that context end up learning nothing themselves and ruin the class for everyone else.

            

On the other hand, playing the role of student is something I cherish as well. It is a blessing to hear new ideas, see new things, be presented with different perspectives on things I don't know well or even know very well. And the reminder of how much there is still to learn is ever humbling.

            

This leaves us with the second lesson: regarding children, of what and how they learn. We are living in a time when information is out there, available and so easily accessible. What is not out there, and what needs to be taught, learned and made available to children, is the ability to think. The answer to "what's the answer?" is "I don't know. Figure it out." Or, "Perhaps if you use this rule or this information that you have, you may be able to come up with the answer." "I am here to help, but not to show you or tell you."

            

Of course there are things we must "tell" children. How to read, translation of words, and even some basic skills all come from a frontal sharing of "information you need to know." But the book of Vayikra is a great place to start learning because the same words and shorashim (root words) appear over and over in the first seven chapters, creating a built in review of language, syntax, vocabulary, and structure.

            

And even the message shared by Rabbi Yoseh, Yosi or Dosa is equally important to bear in mind. There is a purity that beginning learners have, a curiosity, along with a desire to learn and to please others.

            

Our challenge is to teach things correctly, to make good choices, and to give learners information, skills, and the wings to think for themselves.

            

Instead of creating "Yes"-men-and-women and people who are afraid to get wrong answers, we must tap into the purity of Vayikra, combine it with the purity of the children, and promote an active kind of learning in which mistakes are encouraged, because we catch them on our own, learn from them, and grow from them. We create an environment in which those who have the drive, who have a similarly talented peer group (as did Moshe), are able to rise above because they raise themselves above through their commitment and dedication to learning and growing.

Hanokh L'naar al pi darko – Teach the child according to how the child learns, so that even when he grows old, he will not turn away from what he has been taught. (Proverbs 22:6)

Holiest and THE Holy of Holies

Parshat Ki Tisa 

by Rabbi Avi Billet

The term "Kodesh Kodashim" appears in the Torah 18 times – twice in Parshat Ki Tisa. However, not one of these times does it refer to the Holy of Holies, the section of the Mishkan/Tabernacle which houses the Aron/Ark.

           

The "Holy of Holies," as it were, is called "Kodash HaKodashim," with the letter "heh" defining the definite article as being "THE" Holy of Holies – the room designated as the holiest place in the world.

            

In addition to the 18 Torah references, "Kodesh Kodashim" appears 5 more times in the Bible. The phrase referring to the back room of the Mishkan appears 9 times, thrice in the Torah and four times in Divrei HaYamim (Chronicles).

            

Referencing Rabbi Akiva as the source, the Midrash describes the book of Shir HaShirim (Song of Songs) as being "Kodesh Kodashim," the holiest of the books of the Bible(Shir Hashirim Rabba 1, Medrash Tanchuma Tetzaveh 5, etc)

            

The difference between the Holy of Holies (Kodesh HaKodashim) and the holiest of things (Kodesh Kodashim) is literally one letter "heh" in the Hebrew. How could the same term be applied twice, meaning different things, with only one letter distinguishing between them?

            

The truth is, this concept is not foreign to us. There are bosses, and there is The Boss. There are Avot (ancestors), and there are The Avot (the Forefathers). There are gods, and there is The One and Only God. The list goes on.

            

Is there a common theme to all of the things described as "Kodesh Kodashim" (the holiest of things) in the Torah?

            

The simple answer is yes, as almost everything described as being the holiest of things are part of the Mishkan. Sometimes it refers to the large Mizebach (altar) where animal sacrifices were burned (Shmot 29:37; 40:10). Sometimes it refers to the inner Mizbeach, where spices were burned (30:10,36).

At times the "holiest of things" refers all the vessels of the Mishkan (one reading of Shmot 30:29), the Lechem HaPanim (showbread) that was placed on the Shulchan (Table) in the Mishkan (Vayikra 24:9), or the fire representing the sacrificial order associated with the Mizbeach (Bamidbar 18:9).

In the book of Vayikra the holiest of things is the term used to describe Mincha offerings, a Sin offering, the Asham offering (mostly in chapters 6, 7 and 10).

The only other reference in the Torah is to the concept of a Cherem – items which are essentially consecrated to the Mishkan or to God (Vayikra 27:28) when they are excluded from profane use. Rabbi Samson Raphael Hirsch describes this designation as a person taking property given to him by God and returning it to its original owner.

God in turn, as the Talmud (Arachin 29a) points out, has designated this Cherem to the Priests, who may personally use it as unconsecrated items – unless the designator specifically claimed the items for Temple use.

Something which is "Kodesh Kodashim" specifically, however, is "a sacred thing from which other sacred things derive their sanctity." According to Hirsch, everything which is described as Kodesh Kodashim "relates directly to man's actions, to the Torah and to man's relation to it." It is the consecration of actions which is the main foundation and basis of the Sanctuary, as it is the source of the consecration of all of man's other relations.

The Mizbeach plays such a significant role in the consecration of active man. This is why both Mizbechot stand in the center – of the Mishkan itself and the outdoors, respectively – directly opposite the Aron. It constitutes the true center of the area in front of and around the Sanctuary.

In his commentary on Shmot 29:37 Hirsch argues that, "In Judaism, the concept of holiness is inseparably connected with sanctifying. Nothing becomes holy so that holiness should be concentrated in it, while all else is left to the realm of the unsanctified. Everything becomes holy in order to sanctify."

            

In a sense there is an ideal holiness which in unattainable: The Holy of Holies, the Kodesh HaKodashim. But there is also a holiness which is attainable, which is inspired by the ideal, and that is Kodesh Kodashim, a holiness that is largely dependent on actions. Whether it is an action that brings one close to God through the Mizbeach, or one that assigns exclusion from profane use to define its sanctification, it is the person who creates this admirable level of holiness which draws inspiration from the Holy of Holies itself.

            

Our task is to take action: to assign holiness to our endeavors. To make our davening a holy experience. Our learning a holy experience. Our performance of every mitzvah, each into its own unique experience. It will be what elevates our Shabbos to a day of Kedusha, on top of a day in which we exclude the profane.

            

Perhaps we can now understand why Shir HaShirim is referred to by Rabbi Akiva as "Kodesh Kodashim." Shir HaShirim is a love song, some claim an allegory to the love between God and the Jewish people. And love can be quite mundane and physical. But love also has the potential to be holy, to sanctify, and to elevate, and to consecrate man to his beloved, or more poignantly to his God.

            

May we be blessed to achieve that level of love which is Kodesh Kodashim so we may yet merit to once again admire the ultimate holiness that comes from the Holy of Holies, the Kodesh HaKodashim, with the building of the everlasting Temple in Jerusalem.

The Relevance of a Tangent

Acharei Mot - Aharon's Dead Sons - Part II?

by Rabbi Avi Billet
Aharon's sons died three parshas ago, in Parshat Sh'mini, and nary a word has been said about them. Our parsha opens mentioning their deaths, seeming to pick up exactly where the Torah took a break in its narrative to discuss other things.

Is there any significance to a multi-chapter tangent from the regular narrative of the Torah?

Only if the Torah doesn't view the tangent as a disruption of the narrative.

Shortly after his sons died, Aharon received one of his rare personal revelations from G-d in Vayikra 10:8-11. In addition to laws specific to their situation as mourners, he and his remaining sons were informed of "how to distinguish between holy and mundane, between tamei and tahor, so they may teach the Israelites the laws G-d had taught through Moshe."

The two and half parshas which followed those words were a blur of adherence to this code. Through Moshe and Aharon, the Israelites were then taught of the laws of what makes an animal tahor or tamei, fit to be used in the Temple, for sacrifices, offerings and for consumption, versus unfit and undesired by G-d.

Then Moshe and Aharon received divine instruction about the different kinds of tumahs that will come about, whether on account of tzara'at of the flesh, on clothing or of the home, or on account of a bodily emission.

What is the connection between all the discussions of tumah and taharah that follow the deaths of Nadav and Avihu? How is this five-chapters-long tangent significant to their story, causing the Torah to continue its narrative in our parsha beginning with the words "G-d spoke to Moshe after the deaths of the two sons of Aharon?"

I think it is because Nadav and Avihu served as an incredible study in contrasts. They tried to achieve holiness and purity, and ended up dying and becoming the greatest form of tumah a person can become in death.

Humans have a choice in terms of what animals they will eat. The Torah gives two options: will a person choose the route of taharah (spiritual purity), or will a person choose animals that are tamei, not preferred by G-d to be sources of human consumption?

People have a choice in terms of how they will conduct themselves, in deed and in certain behaviors, to possibly bring tumah upon themselves. Tzara'at, most often caused by lashon hara, was an affliction only a kohen could diagnose. It was accompanied by requisite tumah, which could only be purged with a unique isolation and subsequent sacrificial rite. Perhaps many people were afflicted with the ailment on account of their speculation over what caused Nadav and Avihu to die.

For other tumah circumstances, the kohen was on hand to help the person achieve taharah once again.

In all these discussion of tumah and taharah, it soon becomes highly significant that Nadav and Avihu are missing from the equation. Forty percent of the original kohen work force disappeared in an instant, leaving only three kohanim to do the job on behalf of the people.

Nowhere is this felt more significantly than in the Holy Temple on Yom Kippur, the topic addressed in Acharei Mot's opening, the day when the kohanim were the focus, and all kohanim stood to assist and facilitate the efforts of the High Priest in his attempt to achieve atonement for the people on the holiest day of the year.

Our lives are a delicate balance between tamei and tahor – being unfit to serve and correcting ourselves to be able to serve G-d appropriately. The holiday of Pesach, which took place two weeks after the deaths of Aharon's sons, stood as a pivotal moment for many who were looking to partake in the Korban Pesach.

How do we get past the devastating downside of the past few weeks - the marking of Aharon's sons' deaths on the calendar, and the notable uncertainty that prevails in our own times -  in order to celebrate the Festival of Freedom? We learn about the delicate balance of our lives, and make every effort to recognize the good in others and purge our homes of the kinds of food which don't belong.

Now that we have achieved personal holiness, we read about Yom Kippur, the highlight of national holiness. And we understand what we strive to attain in our lives, whenever our minds are focused on our true priorities: God, Torah on the bein adam lamakom (between man and God) side, and Family and Friends on the bein adam lachaveiro (between human beings) side.
 
May we never lose sight of these focii as we reach great heights in the mountain-climb that is our lives.

A Holy Nation

Parshat Yitro

by Rabbi Avi Billet


In their fundamental theology, untainted by modern, liberal thinking (the good kind), other major religions of the world claim that those who do not subscribe to their belief system, who do not accept their version of "faith," have no share in the world to come.

The Pew Forum on Religion and Public Life published interesting findings at the end of 2008. The subtitle of the survey results reads "Most Christians Say Non-Christian Faiths Can Lead to Salvation." While the "salvation" term does not speak of any understanding of Judaism, it is the belief in the soul's final resting place which is intriguing, for in a sense, those surveyed are using their hearts and minds to challenge their religion's dogma.

There is a debate amongst responders, however, insofar as what element of different religions brings about this heavenly result. Is it based on one's actions or one's beliefs? For those surveyed, it seems the jury is still out.

With this background, Judaism seems to be light years ahead in forward thinking, as the question of belief versus actions is no question whatsoever.

The original source (to the best of my knowledge) is the Tosefta Sanhedrin 13:1, which says "The righteous of the nations have a share in the world to come." While I don't believe the Tosefta coined the phrase "Chasidei umot ha'olam yesh lahem chelek l'olam haba" in that exact language, the term is used across the spectrum of commentators, including rishonim and acharonim, to indicate its intent regarding those people Yad Vashem honors, for example, the so-called "righteous gentiles."

Some contend that the true "righteous gentile" is a non-Jew who has accepted and lives according to the seven Noahide laws. Others suggest their righteous deeds alone are merit enough.

While I do not want to enter the discussion of "who is better?" simply because I believe no one is, I do believe our actions, most importantly, play a role in defining one's "righteousness." Rabbi Shimon ben Gamliel teaches in Avot 3:17, "Study or discussions need not be the focus, because action is the focus."

In the verses leading up the spectacle of the Sinai Revelation, God tells Moshe to tell the people, "Now if you obey Me and keep My covenant, you shall be My special treasure among all nations, for all the world is Mine ('ki li kol ha'aretz'). You will be to Me ('v'atem tih'yu li') a kingdom of priests and a holy nation..."

There are two entities that "belong to God:" All of the world, and this Israelite nation. As a result of being a "special treasure," Israel has the opportunity to become a kingdom of priests and a holy nation. The implication is, however, that other nations are also considered a treasure.

Every religion has their own version of their own exceptionalism. Some ignore others' claims, and some choose to be offended by others' claims to be God's Favorite. Does it really matter, in the scheme of things, if everyone wants to think they're the best? As long as people allow others to believe as they want, to practice as they want, and to live in harmony, I don't see the harm of each group thinking they are God's chosen people.

Rabbi Obadiah Seforno writes on these verses, "You will be my special treasure, and that will distinguish you from the rest. As all the world is mine, and there is no doubt that the righteous of the nations of the world are very precious to me, your becoming a kingdom of priests is what will put you ahead of the pack. You do this through understanding and teaching every sect of mankind to call out in God's name... The Talmud (Sanhedrin 92a) says 'Just as holiness lasts forever, the nation of Israel, which is also holy, will last forever.'"

Godweb.org (a Christian website) succinctly states what prominent Christian theologians have stated in the last century about Judaism: "As the first of the world's great monotheistic traditions and the source from which the others have sprung, Judaism has an importance that far exceeds what is suggested by mere numbers… Christians have much to learn from Jews, as the Hebrew Bible is the foundational document for their own faith."

We will continue to tout the moniker that God gave us. At the same time, we must act in a manner that helps us earn the title of "Kingdom of Priests and a Holy Nation." The key lies in the actions we partake of, which stand as testimony to the world of what kind of people we are.

Shammai says in Avot 1:15 (two mishnehs before Rabbi Shimon Ben Gamaliel quoted above), "Say little and do much." Actions do indeed speak louder than words.

If we are to serve God and humanity in the role of this kingdom of priests we must continue to do more to deserve the title. As Rabbi Morris Joseph wrote in "Judaism as Creed and Life," "We therefore affirm, not that we are better, but that we ought to be better." This is our duty and mission, and the goal we must continue to set for ourselves.