Differences Between Animals and Humans – the Power of Positive Speech

Parshat Tazria

 by Rabbi Avi Billet 

Rashi’s opening comment on Tazria notes how the previous parsha (Shemini) spent the entire previous chapter talking about animals, and then Tazria begins speaking of the human condition, to simply reflect the order of creation of animals and humans.

Commenting on this point, Sifsei Chachamim (Rabbi Shabbatai Bass) reminds us of several reasons given in the Talmud (Sanhedrin 38a) for why humans were made last: 

1. So no one could argue that humans were partners in creation 

2. If a person should ever get arrogant, he can be told “a mosquito was created before you” 

3. So he could fulfill a mitzvah right away (Shabbos) 

4. So he could participate in a celebratory meal right away, having arrived once everything in the world was already set. 

 Then he writes, “If this were the formula being used, then we should see Parshat Metzora being presented before Tazria, because Metzora speaks of a man (who was created first in Bereishis Chapter 2) while Tazria speaks of a woman! The answer is that the concept of a woman giving birth is far more frequent than a man getting Tzaraas (a nod to the principle of ...תדיר ושאינו תדיר), AND because the main reason for the spreading of tzaraas was a reckoning for a man having relations with his wife while she was in the state of Niddah.” [This concept appears in a number of rabbinic sources (See Sefer HaRokeach, Hilchos Niddah 318; Or Zarua Hilchos Retzuos Shechoros 564), sometimes claiming the tzaraas would go on their children, sometimes on the man himself, as an outcome of this sin.] 

While the Gemara in Arachin 16a lists seven sins which cause tzara’as: lashon hora (slander and gossip), murder, swearing in vain, immorality, haughtiness, theft, and stinginess, and the verses in Mishlei 6:16-19 list other behaviors God detests, somehow the one deed that has captured our attention in this regard, more than any of the others, is Lashon Hora. 

 Much has been and written about the dangers of Lashon Hora. Mark Twain’s colleague Charles Dudley Warner is credited with saying “Everyone always talks (complains?) about the weather, but no one does anything about the weather.” 

The same can be said of Lashon Hora. We talk about it, but tend not to do much about it.

Rabbi Yisrael Salanter addressed the question raised in the context of Rashi’s opening comment and wryly noted that people are very careful about forbidden food, in other words what they put into their mouths, and are not careful at all about their tongues, specifically what comes out of their mouths through speech. 

 The proximity of these two parshas – Shemini dealing with kosher animals, and Tazria dealing with kosher human behavior – is to serve as a warning that “If a person is so careful and meticulous over what he puts into his mouth, then he certainly needs to be particularly careful about what comes out of his mouth – in terms of speech. After all, what comes out of his mouth can also spread tumah. 

It is through the sin of Lashon Hora that the most tumah is spread, and therefore the practice must must stop.” 

One of the methods utilized in the Talmud to help a person stop sinning is to distract oneself with wholesome activity in place of the sin. One who has lustful thoughts should fill his mind with Torah. Someone who does bad deeds should seek out opportunities to do Chesed. 

Surely the same can be said for those who have a Lashon Hora problem that it is advisable to fill one’s speaking hours with positive speech. The more one engages in positive speech, the more one will avoid participating in negative speech. 

Eleanor Roosevelt is generally credited as having said “Great minds discuss ideas, average minds discuss events, small minds discuss people.” Let us avoid being small-minded, and focus on being great-minded. 

Visit with people who are lonely – ask them about their lives. Try to focus the conversations on things which give them joy to talk about. Perhaps read an article aloud and then discuss its contents. Make it into a multiple parts visit, and read a chapter of a book – making each visit an anticipated event! – and discuss the book and its contents. 

 In one of his articles in Peninim Al HaTorah, Rabbi Avraham Leib Scheinbaum writes this (he writes in the masculine for convenience, but it applies to all): 

“We can use our lashon tov, positive speech, to make someone feel good, to calm him and raise his self-esteem. The best aspect of this is that it takes very little effort on our part to generate a positive feeling within someone else. Regrettably many of us do not have it in (ourselves) to expend even the slightest effort to help another person. We are so wrapped up in ourselves, in our lives, that we forget that others around us are crying out. 

“What about giving someone a compliment – telling them they look good, spoke well wrote an inspiring article, did a great job, prepared a good dinner? These are just a few examples where a few words can go a long way. Another way that positive speech can make a difference is by promoting peace between two people, two groups… Giving good advice and building someone’s self-[worth] are additional ways in which good speech helps others. 

 “Last is the idea of praying for others…” 

Many of us are familiar with the saying “If you have nothing nice to say, say nothing.” I once heard a nice corollary to that. “If you have something nice to say, say it all!” After all, nothing sparks human relationships more than that which sets humans apart from animals, the ability we have to get closer to people through the positive use of our unique “כח הדיבור” – power of speech – which animals do not possess. Animals are capable of doing nice things for one another. They can also protect one another when they are attacked by a predator. But they are incapable of speaking – that is uniquely human. 

Let us therefore throw in another teaching from the lead-in of animals in Shemini to the discussion surrounding humans in Tazria. Animals don’t talk about one another. Their interactions are of practical things and when they have disputes, they settle them relatively quickly and move on with their lives. They don’t harbor grudges and they don’t rally others to their side, to destroy a peer who need have no part in whatever bothers the animal in question. 

So should it be for us. We should not talk about one another when it serves no purpose other than to bring another person down. We should aim to finish and resolve disputes in an efficient manner, without needing to rally people to our side. We should do what we can to lift other people up, and aim to use our power of speech for good things such as compliments, the sharing of good information, the discussion of important ideas, and most importantly for the study and teaching of Torah and for Tefillah. 

 I recently advised someone who is in a constant dispute with a family member to try to shift focus, and instead of getting upset all the time, to pray for that person. It may not resolve all the issues that exist between them, but it does change a perspective… “I am praying for that person… it makes it much harder for me to get upset at that person.” 

This too can be a beautiful focus of using our כח הדיבור for positive speech.

Preparing, Disappointment, and Rising Despite…

Parshat Shemini

by Rabbi Avi Billet 

In its elaboration of the roles of Moshe and Aharon in the dedication of the Mishkan, the midrash Rabba presents a debate between a number of rabbis on the one side, and Rabbi Elazar bar Yosi on the other side, as to how Moshe understood what was to be his role in the Mishkan. 

 The larger group of rabbis are of the opinion that all 40 years of wandering, Moshe was the optional Kohen Gadol. It was not his job, per se, but if he wanted to perform the service there was room for him to play that role. We say in Kabbalas Shabbos משה ואהרן בכהניו, and the Midrash applies the Kehuna to both brothers, to Aharon AND to Moshe. The same teaching is derived from a verse in Divrei Hayamim I 23, according to Rabbi Berachia in the name of Rabbi Simone

 יג בְּנֵ֥י עַמְרָ֖ם אַֽהֲרֹ֣ן וּמֹשֶׁ֑ה וַיִּבָּדֵ֣ל אַֽהֲרֹ֡ן לְֽהַקְדִּישׁוֹ֩ קֹ֨דֶשׁ קָֽדָשִׁ֤ים הֽוּא־וּבָנָיו֙ עַד־עוֹלָ֔ם לְהַקְטִיר֩ לִפְנֵ֨י יְהֹוָ֧ה לְשָֽׁרְת֛וֹ וּלְבָרֵ֥ךְ בִּשְׁמ֖וֹ עַד־עוֹלָֽם: יד וּמֹשֶׁ֖ה אִ֣ישׁ הָֽאֱלֹהִ֑ים בָּנָ֕יו יִקָּֽרְא֖וּ עַל־שֵׁ֥בֶט הַלֵּוִֽי: 

Rabbi Elazar bar Yosi says Moshe wore a white garment for the seven preparation days only, in order to be on hand to serve during that time. 

 But there was a problem. Rabbi Tanchum notes how in his preparation for the Yom HaShmini, Moshe did not receive any divine instruction. Everything he did, and everything he instructed his brother and nephews to do, were part of information he had learned previous to this preparatory week. 

 When the fire came down and consumed what was on the Mizbeach at the end of Chapter 9, וירא כל העם וירונו ויפלו על פניהם the entire nation, including Moshe, "Raised their voices in praise and threw themselves on the ground" – it was a Revelation of sorts for all, because this was the first time the people felt the divine presence through the process. 

 Why was it that Moshe did not receive any divine instruction or inspiration during this time period? The Midrash does not say. But it does bring two examples of seven day periods that, in a sense, did not end up going well for Moshe. 

 Rabbi Shmuel Bar Nachman says the episode at the burning bush took a week. For six days, God was cajoling and convincing Moshe to accept his assignment and go to Egypt. On the seventh day, Moshe said the fateful words שלח נא ביד תשלח – please send someone else. And God's reaction was, "If you want me to send someone else, I will. I'll cut your wings when I am ready to." 

There are two opinions recounted in the Midrash: 

 Rabbi Levi says, God followed through with this at the very end of Moshe's life. For the first seven days of Adar, Moshe prayed and beseeched God to allow him to enter the land. And on the seventh day (7 Adar, the day Moshe died), God told him "You will not cross this Jordan river." 

 Rabbi Chelbo says, For the ז' ימי המילואים – the seven preparatory days for the Yom HaShmini, Moshe served in the capacity of the High Priest, assuming the position was his. On the seventh day, Moshe was told by God that it was not his – that his brother Aharon was to be the High Priest. And this is why he is giving all the zero hour instruction in the zero hour. 

 If we look back to Purim, this is similar to what happened to Haman in the Megillah. He’s on the top of the world. The queen has invited him to a party, exclusively, with only the king. And when he goes in to the king’s chambers looking for permission to hang Mordechai, and even assuming his suggestion of having an officer lead a different officer around town on a horse is for Mordechai to lead Haman around, the whole thing is shot to pieces when Achashveirosh tells him he is to do it all to Mordechai – in other words, “While you thought you were being promoted, in fact, you’re fired.” 

 It’s a reminder that NOTHING is guaranteed in life. Those who are on the top could be at the bottom in an instant if God wills it so. 

 Moshe saw it all before him - that he'll be the Kohen gadol, that he'll enter the land - who could have known that when zero hour would come, the answer would be No… it’s not going to be the way you think? 

Moshe had six or seven days to prepare only to find out he didn't have the job. It’s hard to imagine the devastation, the disappointment, the negative feeling, the sense that your own pre-determined worth has been shot down. 

And yet, Moshe finds that he has value in others places, and it seems that he was able to compartmentalize his feelings, and a. be supportive of Aharon in Aharon’s new position as full time Kohen Gadol, and b. find a different place for his role in the comfort that he will soon be positioned to give to Aharon following the soon-to-be-seen deaths of Nadav and Avihu. 

 This, in essence, becomes our challenge and task when the opportunity presents itself. We may not always have a six or seven-day buildup to an anticipated event or outcome, but we must always prepare ourselves for the possibility that things might not go as we wish. 

Our challenge is to funnel our energies into arenas that are most suited for the roles we can play, in which we are not dependent on an outsider or some other entity to determine our worthiness for the position. 

 The easiest place to do this is in the arena of Chesed, when we set the terms for what we do, when we do it, how much time and money we spend, and what we hope to get out of it – the feeling of accomplishment of having gifted time and resources to someone else. 

 It’s not rocket science. But it is life. And life is also about rolling with the circumstances we are handed and dealt, making the best of the life we are blessed to live.

Living a Life of Kiddush Hashem

Parshat Tzav 

 by Rabbi Avi Billet 

Many years ago I read a book that suggests, among other things, to imagine your funeral and what people would say about you. [There are many books which cover this theme, so forgive me for not recalling the title.] The author went on to suggest that what is said about you then is up to you to write the script of your life, starting now. 

 Some people who had terrible reputations in their earlier lifetimes turned things around through philanthropy or through bequeathing gifts to the world (think Nobel, think Gates). Whether their philanthropy was actually a change of heart or whether it was self-serving is a different discussion, but the effort certainly gave the world a reason to reconsider what their legacy should be. 

 This is the story of the Kohanim that we read of the opening parshas of the Book of Vayikra in which the family of Aharon is given the chance to immortalize their reputations through being the channels through which the people of Israel are to complete their service of God through the sacrificial order. 

 While it is a longer discussion, Aharon’s reputation was certainly sullied in the eyes of the people in the aftermath of the Golden Calf. There may have even been people who were unconvinced that he was the man for the job on account of what had taken place at the foot of the mountain on that fated day. 

 Chapter 8 begins with God telling Moshe to gather Aharon and sons, their new Kohen clothing, animals for inaugural sacrifices, and bring all these in front of the gathered people. Moshe goes on to say, “This is what God has commanded.” And without saying anything more, he proceeds to wash Aharon, dress Aharon, and go through the ritual that turns Aharon HaLevi (see Shemos 4:14) into Aharon HaKohen. 

 Rashi notes that in Moshe’s introduction, he meant that the people should watch what he is doing because that is the message from God. 

 Or HaChaim goes into a larger analysis noting that everything Moshe was doing was against his own honor, for he had the status of a king. Moshe emphasized that he was doing what he was doing specifically because God commanded him to do so. While a human king is generally not allowed to be mochel al k’vodo (humble himself against the honor due to him), before God all bets are off. He may indeed humble himself, and is obligated to do so when responding to a direct command. Moshe was also aiming to put to rest any protests that may come, such as the one later mounted by Korach. Korach’s rebellion, while not defensible, came in the aftermath of the spies, when it became clear this generation of Israelites would not be entering the Promised Land. 

 While it is certainly not the same thing in our world of politics today where we grant the term “honorable” to people whose only “honorable” achievement is being elected to office, there are a few people who make it through the muck of our political system with a good reputation intact. One of them was the Honorable Joseph Lieberman, who passed away this week, allegedly from complications from a fall. A human like the rest of us, he surely was imperfect. But as a career politician, he was known for his integrity, eventually learning that he was not a Democrat or a Republican, but an Independent, because he spoke his mind, voted per his conscience, and did not like to play the party-line voting game that has destroyed politics. 

 With rising to the highest voting-ticket in the United States as a Vice Presidential candidate, he wore his Judaism on his sleeve, publicly defended his Shabbos observance, and was the personification of the notion that “a Jew can achieve anything in this country.” 

 Even his latest political project of “No Labels” was meant to galvanize a political movement of people who vote for what is “right” (as in “just, good, moral”) rather than what is “politically expedient.” May his memory be a blessing. 

 Moshe stood for what was right. He followed the word of God. Even in the aftermath of the Golden Calf, God told him Aharon was the man for the job, and Aharon’s sons were to be his assistants – the family of Kohanim. This wasn’t nepotism. This wasn’t a political appointment. This was a Divine appointment, and Moshe stepped aside from his own Kavod to see it would be done in the manner God wanted, because that is what one does in the service of God. Unquestionably Moshe and Aharon did their best to live lives of Kiddush Hashem. That is how Moshe is remembered, and how Aharon is remembered. And of course through the many havdalot, that is how Senator Lieberman will be remembered…. Which leaves us to ask, how will we be remembered – do we live lives that are a Kiddush Hashem? 

 What follows is a letter written by South Africa’s Chief Rabbi Warren Goldstein as a tribute to Senator Lieberman. [Among other accomplishments, Rabbi Goldstein founded the Shabbat Project.]

Dear friends, 

The words that come to me as I absorb with great sadness the sudden passing of Senator Joe Lieberman, of blessed memory, are from the verses describing his namesake, Joseph in ancient Egypt - how all who encountered him, from the top echelons of government to those imprisoned in its dungeons, could see that “God was with him, and everything he did, God made succeed in his hand.” (Genesis 39:3). As Pharaoh himself said, on appointing Joseph the prime minister of Egypt, “Could we find another like him - a man who has the spirit of God within him…there is no one as insightful and wise.” (Genesis 41:38-39)

            Like Joseph in ancient Egypt, as a United States Senator, Joseph Lieberman held high office in a global superpower, succeeding in everything he did, enjoying Divine blessings. God’s ambassador for the Torah’s noblest attributes - humility, wisdom, integrity and compassion - he was the ultimate Kiddush Hashem, sanctifying the Divine name in the world, carrying it with befitting dignity and grace. 

            Senator Lieberman was a public servant in the truest sense, living, as our sages describe, “for the sake of Heaven”. His memoir, In Praise of Public Life, is a tribute to the idea of politics for a higher purpose. The book is about the importance of making a difference; of getting involved in public life in order to make the world a better place. He writes, paraphrasing Pirkei Avot: "The day is short…and there is much work to be done, tikkun olam, repairing our government and improving our beloved country and world. We are not required to complete the work ourselves, but, as good and grateful citizens, we cannot withdraw from it either."

            Senator Lieberman was a man of principle. He was the first national Democrat to publicly criticize President Bill Clinton for his infidelity, drawing the anger of his party and risking his political career. And yet, the following year, Al Gore - Vice President under Clinton - turned to Senator Lieberman to join the ticket for the 2000 presidential elections, making him the first Jewish candidate on a major-party ticket for the White House. 

            But Senator Lieberman wasn’t just Jewish by birth - he was a proud, vocal Jew, unreserved and totally committed to his Judaism. In the heat of the campaign, he made it publicly known that he would not be campaigning on Shabbat. As renowned political commentator Charles Krauthammer put it, “Jews in American public life are old news; Orthodox Jews are not… Which is why Lieberman's entry onto the national stage is so significant. It not only confirms and ratifies the full entry of Jews into the higher councils of American life. It marks the entry of Judaism into the deeper recesses of the American consciousness.” 

            And at the heart of Senator Lieberman’s own Jewish consciousness was Shabbat. In the opening pages of  The Gift of Rest - the title of his book on the subject - he describes how, delayed by an important vote at the Senate, he had to walk home one Friday night in the rain:

 “It's Friday night and it’s one of those torrential downpours that we get in Washington, D.C., and I'm walking from the Capitol to my home in Georgetown getting absolutely soaked - the United States Capitol policemen at my side as we make our way up Pennsylvania Avenue from the Capitol building towards our distant goal, a four-and-a-half-mile walk. But I do not - indeed, I cannot - accept a ride in the car.”

            Reflecting on this symbolic moment he wrote, “Sabbath observance is a gift that has anchored, shaped and inspired my life.” It was through Senator Lieberman’s passion for Shabbat that I got to know him personally. We shared a vision of spreading Shabbat in the world. He kindly joined the International Advisory Board of The Shabbat Project, giving so generously of his time and effort, and sharing his connections and wisdom. He was a cherished advisor and mentor, and his gentle warmth and friendship meant the world to me. I will miss him dearly. 

            Our world is dimmer without Senator Joseph Lieberman. Let us illuminate it by living the values he personified - sharing the light of Shabbat, dignity, decency, and faith, in our world. 

            May his memory be a blessing - like his beloved Shabbat, “the source of all blessing.”

Rabbi Warren Goldstein

The Different Stages of the Establishment of Purim Celebrations

Purim

by Rabbi Avi Billet

Being a Megillah reader for over 3 decades means having a very strong familiarity with the text of the Megillah, even knowing a good portion of it by heart. That being said, before reading Professor Yonatan Grossman’s book, מגילת סתרים, I never thought about the different stages of how Purim became a celebration – beyond simply that Mordechai and Esther sent letters out to everyone informing them that Purim would now be a holiday. 

 Professor Grossman breaks down the latter part of Chapter 9 of the Megillah into four stages of celebration. [In the interest of space, the verse numbers will be quoted below, but not the entire verses. It is a good idea to look up the sources.] 

The first stage of celebration is presented in 9:16-18, when the inhabitants of all the cities where fighting took place rested on the 14th of Adar, and the inhabitants of Shushan rested on the 15th of Adar. In both cases the made their rest-day into יום משתה ושמחה = a day of celebration (with food/drink) and joy. This particular celebration would seem to have been more spontaneous than formal because it was the day after the fighting concluded, when they looked upon their defeated enemies and saw reason to celebrate their good fortune. 

 The second stage of celebration is presented in 9:19 as it describes the inhabitants of the ערי הפרזות (cities around the country) making the celebration on the 14th שמחה ומשתה ויום טוב ומשלוח מנות איש לרעהו. Joy, celebration, a holiday (Yom Tov), with sending food packages to friends. This too is a spontaneous form of celebration, as there was no formal instruction given that people should share food with one another or celebrate together. Note the addition of the phrase “Yom Tov” which did not appear in the previous stage, which is accompanied by the first mention of Mishloach Manot. 

 Professor Grossman notes a few things worthy of consideration in these additions. First, the idea of having a spontaneous celebration, with food and drink, is certainly fitting as it is the way people gather either when a danger has passed, or in this case in the aftermath of a great victory over enemies. The surprising factor, in Grossman’s view, is that the celebrations throughout the lands did not follow the celebrations of Shushan in terms of their timing. After all, Shushan is where everything started. Shushan is the source of the decree allowing the Jews to fight against their enemies. Shushan was the home of Haman. And Shushanites, Mordechai and Esther, are the main protagonists of the story! [It is true that in the first year there was no way that people would know that the fighting extended in Shushan for one more day, but the language of the Megillah is that people in far off places are עשים, in the present tense, suggesting that this part of the Megillah was written later, and in hindsight was acknowledging that this is what people are doing to celebrate these events, doing so on the 14th (though the Megillah does mention they were also doing this on the 15th)].] 

The phrase “Yom Tov” invokes a holiday, opening the door to questioning whether the people were actually following the rules of Yom Tov, including having an issur melakha (prohibition against creative labors, such as exist on Shabbos and Festivals). It is clear that the people wanted to observe this day as some kind of holiday, though as Yom Tov can literally mean a “good day” the implications of people conducting their behavior following a prohibition against melakha is not at all clear. 

 However, it is important to note that the only other place that Mishloach Manot appears in the Bible, outside of Esther, is in the observance of Rosh Hashana in the book of Nechemiah 8:9-12. That puts into mind a holiday that does include an issur melakha, which has at its heart a celebratory sharing of foods with neighbors. An implication is that this is giving to people who do not have enough for themselves, but that will be spelled out clearly in the next stage. 

The third stage of celebration is presented in 9:20-22 in which letters sent to all of the Jews are attributed to Mordechai, establishing both the 14th and the 15th as days of celebration in the all the lands where Jews are – הקרבים והרחוקים, near and far from Shushan. Not only are those two days to be celebrated, but even the חדש אשר נהפך – the month that changed from sadness to joy, to be days of משתה ושמחה ומשלוח מנות איש לרעהו ומתנות לאביונים. Everything that we saw in stage 2, that had been done spontaneously, is now being formalized by Mordechai, and the gifts to the poor are added as part of the responsibilities undertaken in this celebration. 

 [Note that the difference between an evyon (אביון), and an ani (עני) is that that an עני is in a regular state of poverty and can always benefit from assistance. The עני, however, is managing with the little he has. The אביון, on the other hand, is in a dire situation right now, and the obligation of Purim is to make sure that person has the means to take care of that immediate need now. Obviously, just because someone becomes the recipient of others’ beneficence on Purim, there isn’t a moment when the person needs to stop asking and say “I am not an אביון any more.” The person may collect and use the proceeds to whatever way the person needs. This definition calls into question whether giving money to institutions on Purim constitutes מתנות לאביונים or whether it is just regular צדקה (charity).] 

Professor Grossman suggests that the month noted above refers to the day of the month that is most prominent, which is the day preceded by the full moon, which is always the 15th. Incidentally, that is the night between the 14th and the 15th in every lunar month – thus making both days incumbent upon all to celebrate, even if there is only one day of reading the Megillah and fulfilling the Mitzvot of the day. We do have a concept that “when Adar comes, joy is increased,” which may be a fulfillment of this idea, or Professor Grossman’s suggestion is correct that is pointing to the middle of the month. 

 In the verses which follow (9:24-28), Professor Grossman notes that a reason is given for these celebrations, and that reason is a summary of the Purim story that looks a little unlike the narrative presented to us in the Megillah. Here the lottery Haman played to pick the date is overplayed and Mordechai’s role is completely eliminated. His explanation is that "there are different ways to tell a story," and that sometimes facts need to be discarded in light of the general gist of the messaging. 

The fourth stage of celebration is presented in 9:29-32 in which Esther is given top billing for writing the letters along with Mordechai, to all the Jews, in all 127 provinces of Achashveirosh, words of peace and truth (דברי שלום ואמת) to fulfill the dayS of Purim as has been established, which includes fasts and crying out. This last added feature implies that the concept of fasting preceding Purim was established already then as a commemorative to the fasting done at that time. Esther’s 3-day fast was during Pesach (see the dates of Haman’s lottery in chapter 3 – on the 13th of Nissan), but it is more than likely that people fasted on the day of the battle – 13th of Adar. We are either fasting on the 13th (in general, not this year) because they fasted, or to commemorate Esther’s fast that helped bring about the death of Haman and the salvation of the Jewish people. The other added feature of “words of peace and truth” give a strong indication of the hope the Jewish people have – that Haman’s accusations of Chapter 3 are false. We are peace-loving, we only want good relations with neighbors, and we follow the laws of the lands where we find ourselves. 

 Fighting to stand up for yourself and to defend yourself does not mean that you are a war-monger or genocidally inclined. It means we don’t want to be the victims of genocide, and we will fight for the right to live, and hope that when it is over and we have won, we are ready to never fight again if our enemies will only drop their designs against us. 

4 stages of celebration have brought us to enjoy Purim as we know it. From spontaneous joy to formalized rabbinic commandments that remind us of the story (through reading the Megillah) and bring us to look out for others, whether through Mishloach Manot, Matanot L’Evyonim, or sharing together in a Purim meal, Purim is a time that demonstrates the unity of our people, especially in light of a common enemy who wants every single one of us dead. 

May we tap into the Simcha of Purim, celebrating appropriately – while of course having in mind the obvious connections to the situation in Israel, and the struggles of our People in the Holy Land in this time – and see days of happiness and mirth for our people. 

 And just as it was בימים ההם, so should it be בזמן הזה. May our enemies be defeated, and may we see a deliverance from those who hate us, so we can celebrate as Jews do – with אורה שמחה ששון ויקר, the most honest and truthful appreciation of the Almighty for bringing us to a time of peace and tranquility.

Blessings at the Conclusion (and Beginning...)

Parshat Fekudei 

by Rabbi Avi Billet

In the last verse of chapter 39, Moshe looks over all the work that has been completed, and after recognizing that everything was done exactly per instruction, ויברך אתם משה - he blesses the people. Or HaChaim notes the special nature of this blessing is because it was given by Moshe, the man of God. Had it been given by anyone else, he argues, the Torah would not have made any mention of it. 

What was the blessing? The Midrash has a couple of options: 

a. “May it be [His] will that the Shechinah [Divine presence] dwells in your handiwork.” 

b. “May it be [His] will that the evil eye not have any power over you, nor any enemy [have any power against] your handiwork” – because the Mishkan would ultimately be put into genizah in the bowels of the Holy Temple. 

[It should be noted that both of these examples have the language of יהי רצון, which might not actually include a reference to God, but may just be a blessing that "so it should be..."]

 The first blessing ("option a") is repeated by Targum Yonatan, Rashi, B’chor Shor, Rabbenu Bachaye. Rashi (and others) adds the verse ...ויהי נועם ה' אלהינו עלינו ומעשה ידינו – "May God’s pleasantness be upon us and on the works of our hands," which is the closing verse of Tehillim 90 – a prayer composed by Moshe (it begins with תפלה למשה). Rabbenu Bachaye points out that specific connection, and Kli Yakar explains how Tehillim 90 is connected to the workings of the building of the Mishkan – noting, for example, that the Mishkan’s role was to bring back the majesty that was lost on account of the Golden Calf. 

 R Pinchas Horowitz (in his Panim Yafos) suggests a third option: 

    c. that the bracha he gave them was the blessing from Devarim 1:11 – God should add to you one thousand-fold and bless you as He has spoken. 

 Using a mathematical calculation of how the people were likely standing when they received this blessing, Rabbi Horowitz proves that Moshe’s blessing was that they should grow a-thousandfold. 

Chasam Sofer argues that Moshe’s blessing (he follows “option a” above, following the view that most accept) was given more because Moshe came to the realization that without God’s help, there was no way these people would have achieved what they achieved in making every item as per God’s instruction. Moshe’s blessing was therefore that they should move out of such shackles (so to speak) and find the skill and ability to do things with their own ability, perhaps honed over time. Rabbi Baruch HaLevi Epstein – in his תוספת ברכה – similarly noted that the blessing was necessary, but more because the people themselves saw how much they had to do (beyond what they viewed as their skill-ability) seemingly without God helping them. They felt God was not “with them” in the process. He compares the creation of items here, in a seemingly-not-so-openly-miraculous way to the legendary “Shamir” worm of the Mikdash, noting that if the people did not have such a divine hand assisting them in the makings of the Mishkan, they may have felt bad… as if God would not actually “dwell among them” because He didn’t assist them in making the Mishkan in the same way He later would have a hand in the carving of items for the Mikdash .

Rabbi Samson Raphael Hirsch breaks the blessing down into two parts. 

“Moshe bestows his highest blessing and expresses the fervent wish that this obedience in freedom should ever remain the chief characteristic of a Jewish life of mitzvos. That tefilla concludes with the words, ‘May Your work become manifest to Your servants and may Your glory remain with their children! May the bliss of God our Lord remain our lot; let the work of our hands be established upon us, and may You establish the work of our hands.’ ומעשה ידינו כוננה עלינו = freedom. ומעשה ידינו כוננהו = obedience. Only both of these together, in intimate union, assure us of the נועם, the bliss, that God prepares for us if we dedicate ourselves to Him as our Master.” 

 The blessing is on the one hand that we should have freedom – to choose to serve, and to want to serve the Almighty; and on the other hand, we should be blessed to be obedient to His word, so we are fulfilling our service of Him to the utmost. 

 This concept of the blessing, at this juncture, is reminiscent of blessings we will read of in Parshas Shemini, in Vayikra 9:22&23 – two blessings are given over there by Aharon and Moshe upon the conclusion of the dedication of the Mishkan, which is really at the inauguration - the beginning of the coming use of the Mishkan, in contrast to our parsha, where the blessing follows the completion of the process of making all the items of the Mishkan, before it is even assembled and put into actual use. Some of the opinions there point to Moshe using the same blessing from Tehillim 90, while others suggest Aharon was using the Birkat Kohanin, known at that time, though not yet recorded in the Torah (it is in Parshat Naso), in his own looking out for the welfare and safety of the Bnei Yisrael. 

 All of this begs a simple question – especially in light of the opening comment made by Or HaChaim. 

 Are blessings a good thing, a bad thing, or useless? Does it depend on who issues the blessing? 

Living in a society which includes Jews from different cultures, I am keenly aware of how Sefardim and many Israelis (many of whom are Sefardic or originate from Middle Eastern lands) venerate a Bracha. In fact, as a mohel I am often asked for a bracha – and at many brisses, there is a line of people waiting to get a blessing from the Sandak. 

While most people are asking to be blessed with Nachas, good health, parnassah, and a shidduch for their child (if their child is at that age/stage of life), I have found a unique niche in blessing people "to find Simcha in life." We all have windows of Simcha, usually surrounding milestone events. But we are commanded to serve God with Simcha – and sometimes we need to stretch to find that joy due to all the stresses life brings upon us. 

 Additionally, it is important to add that even though blessings given by people who are not Moshe Rabbeinu are not worthy of being written in the Torah, that by no means suggests those blessings are not of value. 

Blessings promote goodness, between those who are sharing in the blessing and between those who see and witness the care given from one person to another. That, in and of itself, is a blessing. Should we be asked to give a blessing, we should embrace the opportunity to give someone good wishes, and to bless upon them all that we wish for ourselves. When we put others first in that way, the blessings should be heaped back upon us, as Rabbi Horowitz put it, a thousand fold. 

 It may not be recorded in the Torah! But it is recorded in the hearts of those who share the blessings – and that is also a blessing.

There was a blessing at the conclusion of the construction of the Mishkan, and at the inauguration of the Mishkan. Ends… and Beginnings. We all need blessings and we benefit from blessings - both at the conclusion of projects, and when we inaugurate a new undertaking. May we be worthy of blessings at all times in between as well.

The Importance of Busy-ness

 Parshat Vayakhel

by Rabbi Avi Billet

In the preparation for the construction of the parts of the Mishkan, a few things happened, some of which we might define as strange. 

1. Everyone came to contribute because everyone wanted ownership of a “portion” of the Mishkan 

2. It is unclear whether men were more inspired to donate, women were more inspired to donate, or they were equally inspired. 

3. It is unclear whether there were more artisan men or artisan women involved in the different tasks needed to build the varying part of the Mishkan 

4. There were more donations than needed 

5. Those collecting the donations told Moshe, “The people are bringing too much – more than is needed for the work.” 

6. An announcement spread throughout the camp instructing all men and women to stop donating 

7. The people – though obviously devoted to donating – listened! And they stopped bringing supplies! 

What follows is a partial summary of Avos D’Rabi Nosson 1:11, first paragraph (reproduced after it in Hebrew). 

Rabbi Yehuda ben Beseira is quoted as saying “Even if a person has no work, the person should stay busy. Even if he has an empty field, or a courtyard that serves no purpose (nothing grows in it), he should nonetheless work it. The Torah tells us that “Six days you shall participate in all of your labors…” Rabbi Yosi said, a person dies from being idle… we learn this to be true for both men and women from the verse crying out to men and woman to stop giving the donations for the Mishkan. 

And how do we know the same is true for children? Because the verse says “And the nation was restrained from bringing.” [It could have just said ויכלאו – suggesting that the men and women stopped. Since it says ויכלא העם, the implication is that ALL of the nation, including the children, were restrained from further participation.]

 מסכתות קטנות מסכת אבות דרבי נתן נוסחא א פרק יא

 רבי יהודה בן בתירא אומר [אדם] שאין לו מלאכה לעשות מה יעשה אם יש לו חצר חרבה או שדה חרבה ילך ויתעסק בה שנאמר ששת ימים תעבוד ועשית כל מלאכתך (שם כ' ט') ומה תלמוד לומר ועשית כל מלאכתך להביא את מי שיש לו חצרות או שדות חרבות ילך ויתעסק בהן: רבי יוסי אומר אין אדם מת אלא מתוך הבטלה שנאמר ויגוע ויאסף אל עמיו (בראשית מ"ט ל"ג) הרי שנכפה ונפל על אומן שלו ומת הא אינו מת אלא מתוך הבטלה היה עומד על ראש הגג ועל שפת הנהר ונפל ומת אינו מת אלא מתוך הבטלה: שכן שמענו לאנשים. ולנשים מנין שנאמר איש ואשה אל יעשו עוד מלאכה לתרומת הקודש (שמות ל"ו ו'). לטפלים מנין שנאמר ויכלא העם מהביא (שם:( 

 It should not take much thought to see the common sense being conveyed through the teachings of Rabbi Yehuda ben Beseira and Rabbi Yosi. 

 We are all familiar with the term “If you don’t use it you lose it.” It can be applied to a foreign language, even one’s Hebrew skills, one’s Torah learning skills, any kind of skill. It can be applied to one’s motor skills, one’s brain capacity, and one’s body preservation. 

 Anyone I have ever met in rehab has told me how much the goal is to “get back to where I was before.” Sometimes it is an attainable goal. Sometimes the goal is “to get back as much as I possible can” because some injuries are worse than others, and some situations remove a degree of physical capacity to undertake certain activities. 

 What we learn from the involvement of the men and women and children who participated to their utmost and to their max is that as long as we have the strength and the ability, we should be volunteering. We should be taking active roles. We should be making sure to use that which we are gifted to use, our intelligence, our strength, our legs, our arms, to DO things. 

 Someone in our community once told me why he takes a walk every day, “I know that if I don’t use them, I’ll lose them” he said, referring to the use of his legs. 

 I have personally seen the benefit that people have from getting up each morning with a purpose, whether it is for daily minyan, for a walk, a learning session, to go swimming.

 I recall once meeting a great-grandmother at a bris I did – in the country club of her development somewhere in south Florida. She was in her mid-90s, but could easily pass for an energetic grandma in her 70s (I never would have gotten close to guessing her real age). Of course I gave her a modest compliment of being a very “young great grandmother.” And she told me, “Rabbi, every morning I walk from my house to the clubhouse. I walk down the 40 some-odd steps to the pool. I do my laps for 45 minutes. I shower and get dressed. And then I begin my day.” 

 I personally am reminded each year that I undertake a more significant running challenge, that during the summer months, when it is harder and every excuse in the world comes up for not going out, how quickly the stamina and the drive to continue can waver. 

 We all know that genetics and the hand we are dealt (however we wish to understand God’s hand in our lives) has much to do with whether we may have some kind of medical challenge. But taking charge of our diet, our choice to get up and move, our determination not to remain idle all contribute to our building ourselves into the best versions of ourselves we can be. And this is true of all people at every age and stage of life. 

 I was once at a shiva house, where the niftar (deceased) had been 91. His son told me, “My father (who had been widowed) was living alone, was taking care of himself. He was an active, independent person through his 89th year. When he turned 90, something switched in his mind. He decided ‘I am old.’ And then it was downhill from there. He didn’t have a medical setback until that happened.” 

 I learned from that encounter (or it was confirmed for me) that often enough Age is a state of the mind. But it is also exacerbated by the state of how much a person remains engaged, doing things, keeping busy, remaining a part of the community, showing up, socializing, working with one’s hands, engaging and stimulating the mind – whether through books, lectures, classes, etc. 

 It should never be strange to want to give, to want to give more than is needed (though which fundraiser ever says “we have enough and don’t need more”?), or for everyone to feel “There is a role for me. I have what to do as a leader, or as a simple participant.” 

 Through our continued engagement with life, we should merit to have long, fulfilling lives, blessed with the good health that can help us enjoy every minute of it.

How Do We Define Greatness?

Parshat Ki Tisa 

by Rabbi Avi Billet 

When it comes to analyzing the tale of the Golden Calf, three people are mentioned by name – 2 in the Torah and 1 in the Midrash. They are Aharon, Moshe and Chur. 

 Chur’s role, as presented in the Midrash, essentially consisted of protesting against those looking to replace the missing Moshe, and losing his life in the process, executed by a mob. 

The following analysis leaves that tale off the table in looking at Aharon and Moshe as protagonists doing their parts in trying to maintain order under trying circumstances. 

 After Moshe’s initial dialogue with God on the mountain, before he’s descended to see what is going on at base camp, he encounters Yehoshua who reports to him that there is the sound of war emanating from the people below. Moshe then emerges to see what is in fact taking place and he throws the Luchot to the ground, smashing them into pieces. He takes the Golden Calf, grinds it to golden dust, puts the dust in water, and has all of Israel drink the water containing the pulverized calf. He does all this without facing opposition or protest.

Rav Shimshon Raphael Hirsch writes: 

 Moshe’s first act is to graphically demonstrate to the people the complete nothingness of the false god. Not only does he destroy the idol, but each and every member of the nation must assist with his own body – in completely exterminating his god, so that not a trace of it is left. The people must drink up their god. This idol, in which they had placed their trust for physical survival and security, is to be put out of existence within their own bodies. That which had been about to dig a grave for their physical purity must now find its grave within their physical being… 

The fact that no one lifts a finger to save his god from the hands of this man Moshe, and that no one refuses to drink the dust of his idol is the first sign of repentance in the people. It also shows that had someone vigorously and forcefully stood up to the people before the act, he might have prevented them from going astray. 

The first and most urgent thing to be done was to demonstrate that ineffectuality of the idol by physically destroying it… The fact that no one opposed Moshe’s vigorous action of the destroying the calf idol showed what a strong leader is capable of accomplishing.

This emphasis on Moshe seems to be Rav Hirsch’s way of saying that Moshe alone is the hero of the story. Unacknowledged is the supposed heroism and sacrifice of Chur in these paragraphs (supposed, because it is not mentioned at all in the text, though Chur was left in charge with Aharon in chapter 24 when Moshe went up for 40 days and nights, making his absence noteworthy) as the strength presented by Moshe seems to primarily be a contrast to the weakness Aharon demonstrated in not standing up to the mob. 

And yet, Rav Hirsch follows this by acknowledging the greatness of Aharon in his response to Moshe’s accusation that his allowing the people to proceed with their efforts and plans was so disastrous. 

[Aharon’s] reply reveals [his] true greatness. He says nothing in his own defense; he keeps silent about the extenuating circumstances of which we already know and which would have mitigated his guilt. He says nothing of the overwhelming threatening mob; nothing of his attempt to use the vanity of the women as a means of delay; nothing of his laborious engraving work, by which he sought to postpone the completion of the work. Of all this, he says nothing. He accepts almost all the blame, and faults himself for displaying weakness and helplessness. [Aharon’s defense is mounted in 32:22-24 and leaves out many details and almost all context.] 

The question we are left with is what is Rav Hirsch’s definition of greatness? Is it strong leadership which goes unflinchingly into the fire, and is unopposed because everyone is cowed and unwilling to challenge the leader? Or is greatness defined by taking ownership of one’s actions, acknowledging errors, without casting blame in every which direction when the buck, as the saying goes, was supposed to stop with you? 

In our world, there are very few leaders who ever acknowledge their mistakes. Politicians are notorious for never admitting that their ideas turned out to be bad ideas, or their policies did more harm than good. 

 Educators hardly ever admit to failure in their churning out unsuccessful or failing students, or in facing the reality that the “education” they provided focused more on promoting ideologies than teaching critical thinking skills, and giving students the ability to research and defend positions and articulate an informed opinion based in facts and good analysis. 

On a personal note, I’ve had a hard time trying get rabbinic colleagues to reexamine and analyze certain decisions that were made from March 2020, even into early 2022, that would benefit from a critical look at (quietly) acknowledged mistakes. This is not because anyone was right every step of the way, or because anyone was wrong every step of the way. It is simply because most people would prefer to put those many months (even years) behind us and move on as if it didn’t happen. [I am still waiting for that conversation in different channels…] 

The example I like to cite is the IDF, after the Yom Kippur War, who famously discussed and analyzed all the mistakes that had led to that terrible travesty. Some of the highest leaders in Israel resigned from their ministries and positions after those talks were convened. I hope they will have the guts to have a similar analysis after the current war is over, and that those who ought to take responsibility for their failures will resign from their positions as well, if not face even harsher penalties for their failures that cost so many lives. 

 Rav Hirsch’s point is that there are different types of greatness. Moshe displays incredible strength as a leader and puts down all opposition with a glance. He destroys the Luchos, the symbol of the Sinai Covenant, and shortly afterwards has people remove their Sinaitic ornaments (עֶדְיָ֖ם), as they were no longer worthy of having them, altogether demonstrating a reversal of whatever had been agreed and declared through the moments of Revelation. A rebranding of that covenant follows in chapter 34. 

Aharon’s greatness is in owning up to his mistakes, acknowledging his role, and not casting blame on anyone and everyone besides himself. And, as we all know, Aharon’s greatness raises him to the highest level, as he emerges as the Divinely Chosen High Priest (Kohen Gadol) and serves in that capacity – despite the Golden Calf episode – for the remainder of his life. 

Two kinds of greatness: Leadership and Ownership. 

May we learn from Moshe and Aharon, and be blessed with the best leaders our people need and deserve.