Rav Zevin on Tzav

Rav Zevin is awesome

צַו אֶת-אַהֲרֹן וְאֶת-בָּנָיו לֵאמֹר וגו' (וקרא ו:ב)

Rashi comments that the use of the word צו, command, in the beginning of this week’s parashah is an expression of zeiruz, urging on, meant for that moment and for future generations. Rashi also quotes Torat Kohanim where R’ Shimon says that the Torah needs to convey the need for urging especially in a situation where there is chesron kis, monetary loss, such as here where Aharon and all of the other Kohanim perform the Avodah without any payment.

It is the usual way of the world that when something new suddenly pops up before us, it creates a feeling of excitement inside us that we don’t have for things which we are accustomed to daily. Be it the latest iPod or a new flavor at Ben & Jerry’s, for some reason people are just excited around new and unusual things. But the real ikar idea that should be noted in this phenomenon is not the active feelings of excitement, but rather the passive feelings of indifference that people have for that which they are used to, despite the fact that what we have around us all the time is often even more wondrous and amazing than anything new that may come along. The sun rises and sets every day, and many people habitually go about their daily tasks without even giving this natural occurrence a second thought. Were someone to take a moment to appreciate the sheer magnitude of this cosmological occurrence, the universal harmony flaunted by the many astronomical factors involved, certainly one would be filled to the brim with amazement over the world that is around him every day. It is, however, unfortunate that this among countless other things goes unnoticed by the general population as is the way of the world.

Rav Shlomo Zevin writes that this is why the Torah says והיו הדברים האלה אשר אנכי מצוך היום וגו',  “And these matters that I command you today…” (Devarim 6:6); that every day the mitzvot should be like new before us, as Rashi explains. A person is supposed to view the Torah every day as if it were given to him that day and approach it with the same vigor and excitement as he would something new. In Shacharit in regards to Beri’at HaOlam we say “המחדש בטובו בכל יום תמיד מעשה בראשית”. By all of Creation around us we should feel the renewal that occurs every day. This is why something which is to be performed from this moment and forever on, like these mitzvot being given to Aharon and the other Kohanim, there is a special need for the Torah to emphasis this point out the need for zerizut, that the Kohanim should be urged and urge themselves on so that the mitzvot should not appear as old and dry to them because of the regularity.   

In the Midrash that Rashi above quotes, R’ Shimon adds that we especially need urging on where there is chesron kis. Rav Zevin explains that when life is peaches and cream, it’s nothing to marvel at when someone keeps the mitzvot and does ma’asim tovim. When things are going well and life is more relaxed, it’s easy for a person to do such things. It’s when times are hard that we really show who we are in our commitment to mitzvot. The Gemara in Yevamot says that if one lends money to one who is poor when he in a time of need, the Torah says of him אָז תִּקְרָא וַה' יַעֲנֶה וגו', “Then you shall call and Hashem shall respond.” (Yeshayah 58:9) Some explain this as referring to when the lender is in a time of need. The Gemara in Berachot states that HaKadosh Baruch said to the Mal’achei HaShareit, “How can I not raise My face towards Yisrael, for I said to them “ואכלת ושבעת וברכת” and they are medakdek in this until a k’zayit and a k’beitaza?” Usually this would explained as referring to the mitzvah of Birkat HaMazon, but Rav Zevin says it can be learned another way in that it refers to all mitzvot in general. That is to say, Bnei Yisrael bless Hashem not only when they are satiated and all is good, but even when food and sustenance is scarce as a k’zayit and k’beitaza. That even when times are hard and life is as good as it is at other times, Bnei Yisrael are still mevarech Hashem for what they have.

This is why immediately upon leaving Mitzrayim, Bnei Yisrael were commanded about eating matzah- לחם עוני, “poor man’s bread.” This is to symbolize that the Torah was given to be upheld even in poverty, and as the Mishnah says in Avot, וכל המקיים את התורה מעוני סופו לקיימה מעושר (Avot 4:11). This correlates to the Torah writing in a way that connotes a language of zeiruz when there is chesron kis. At a time of poverty and chesron kis it can be very easy for a person to stumble and veer off from the proper path in life, the path of Torah and miztvot. Therefore, the Torah has to come and urge us on to be mechazek and me’ametz us in our Avodat Hashem. May we be zoche to be invigorated in our Avodat Hashem with a feeling of hit’chadshut every day.

SHABBOS IS COMING!

THERE'S ONLY ABOUT 3 1/2 HOURS TILL SHABBOS!!!!!!!!!! awesome. start shnayim mikrah already so you don't fall behind.

Shabbat Shalom!

Rav Zevin: The Fundamental connection of Bnei Yisrael to the Korbanot

                 The Midrash (Vayikrah Rabbah 2:4) says that when HaKadosh Baruch Hu commanded Moshe Rabbeinu to himself command Bnei Yisrael in regards to the korbanot, he said Hashem, “Ribono Shel Olam, of all the seventy umot ha'olam, you have only commanded me in regards to Bnei Yisrael.” R’ Avin says that to this Hashem replied, “For they made Me King first by the Yam Suf and said to Me, ה' ימלך לעולם ועד.” R’ Berechya said that Hashem replied, “For they accepted My Kingship at Har Sinai and proclaimed, כל אשר דבר ה' נעשה ונשמע.”

Rambam writes that the underlying principle of korbanot is only to be an impediment in the way of Bnei Yisrael straying towards avodah zarah. In the days of yore, people in general brought animal scarifices to their avodah zarah, therefore, this mitzvah came to constrict any of Bnei Yisrael’s orientation and desire to conduct sacrificial rites solely Hashem. As the Torah says, וְלֹא יִזְבְּחוּ עוֹד אֶת-זִבְחֵיהֶם לַשְּׂעִירִם... (Vayikrah 17:7). That is to say that according to Rambam, on a fundamental level the main goal of the idea of korbanot isn’t the inherent value in and of itself, but rather the resulting bond to Hashem in the face of avodah zarah practices.

Other Rishonim argue on Rambam and say that korbanot do indeed exist on account of their core intrinsic value. They function to bring all of the worlds nearer to Hashem. As the hailege Baal HaTanya writes, by korbanot all living creatures were elevated to Hashem through one offering of an animal, and all plants were elevated through the one-tenth measurement of fine flour mixed with oil of the korban minchah (Likutei Amarim perek 34). Furthermore, it is taught that through bringing a korban, it is like a person has sacrificed himself to HaKadosh Boruch Hu. We see this alluded to in the pasuk אדם כי יקריב מכם קרבן לה' וגו', “When a person from among you shall bring a korban to Hashem…” (Vayikrah 1:2). In Hebrew it is phrased as if to say “when someone shall bring a korban from you,” as opposed to having been written אדם מכם כי יקריב. The animalistic aspect of a person is itself elevated towards Hashem through the hakravat korban.

Based on this, Rav Shlomo Zevin explains the Midrash above; Moshe was asking Hashem, that since the reason for korbanot is in order to separate Bnei Yisrael from avodah zarah, then this should reasonably be something that applies to the goyim of the world as well, so why are they not likewise commanded in regards to korbanot? Hashem replied, that korbanot actually function on a fundamental basis of inherent importance which is only relevant to Bnei Yisrael. R’ Avin said that Bnei Yisrael were exclusively given these mitzvot for having proclaimed ה' ימלך לעולם ועד at the Yam Suf, in regards to the understanding that korbanot elevate all living things closer to Hashem in holiness. Only Bnei Yisrael, who proclaimed Hashem as Ruler of the world can elevate the world closer to Hashem. R’ Berechyah said that Bnei Yisrael were exclusively chosen for having proclaimed נעשה ונשמע, in correlation to the understanding that through korbanot it is as if a person brings himself as a korban. So too here, only Bnei Yisrael could have any real connection to korbanot, for they were mekabel ol Malchut Shamayim, to do before understanding why. By accepting in such a way they entrenched their physical beings in devotion to holy actions. They sanctified their bodies and spiritually raised them the way they we are raised to Hashem through bringing a korban. That is why the mitzvot of korbanot were given only to Bnei Yisrael.  May we continue to emulate these great middot of Bnei Yisrael in our relationship with Hashem and merit to bring korbanot again soon.

Bnei Yisaschar on the Names of the Months

I meant to post this by Rosh Chodesh...anyway I though it was very interesting.

שמות החדשים עלו עמהם מבבל. כן אמרו רז"ל [ירושלמי ר"ה פ"א ה"ב], ויצא להם זה מדלא נמצא שום שם חודש בדברי נבואה רק בכתובים במגילת אסתר בעזרא ונחמיה, ונראה לי דודאי שמות החדשים נתקבלו ג"כ מסיני, רק שהיה בבחינת תורה שבעל פה, דהרי נזכרו השמות של חדשים בתרגום [עי' תרגום יונתן בראשית ח כב] והתרגום נתקבל בסיני כידוע [מגילה ג א], אבל התרגום הוא תורה שבע"פ אבל לא ניתנו לכתוב בכתב עד שבאו לבבל, ואעפי"כ לא נמצא בכתובים אצלנו שמות כל החדשים, ואי"ה נדבר מזה אם יהיה הש"י בעזרינו, והנה בירושלמי [שם] אמרו שמות החדשים ושמות המלאכים עלו עמהם מבבל, והוכחתם בודאי הוא ג"כ כנ"ל מדלא מצינו שום שם למלאך בדברי נביאים הראשונים רק בדניאל [ח טז, י יג] נזכרו מיכאל וגבריאל, ומה שיש לי לומר כעת בדרך אפשר דהנה בבבל היתה אסיפת דור הפלגה שאמרו הבה נבנה לנו עיר וגו' וראשו בשמים ונעשה לנו שם וכו' [בראשית יא ד], והנה רצו להגביר המרכבה טמאה בשמות הקליפות שהיו בקיאים בשמות ובנו את המגדל כפי חכמתם כל חלק וחלק כפי החדש [לקו"ת פ' נח], והנה בלל הש"י שם שפת כל הארץ ולא ידעו שמות החדשים והשרים של המרכבה טמאה שרצו להגביר כפי מזל כל חדש וחדש, והנה ידוע גליות ישראל בכל האומות ובכל מקום הוא לתקן ולברר הניצוה"ק שבכל מקום והם מבררין הטוב מן הרע כידוע [לקו"ת פ' תצא], והנה גלו בראשונה לבבל אשר שם פגמו דור הפלגה ונתבלבל לשונם ולא ידעו שמות החדשים והשרים כנ"ל, הנה ישראל תקנו בגלותם, על כן שמות החדשים והמלאכים עלו עמהם מבבל, ואי"ה עוד חזון למועד להאריך בדברים אלו והש"י יעזרי. 

And more specifically on the name of Nissan:

ניסן. שמו נודע בשערים, והוא בכתובים במגילת אסתר [ג, ז], ופירושו נודע נקרא ניסן חודש של ניסים נגלים מוגבהים למעלה מן הטבע והשכל, חודש אשר הוא מוכן לניסים מששת ימי בראשית ליל שמורים הוא לה' להוציאם מארץ וכו' הוא הלילה הזה לי"י שמורים לכל בני ישראל [שמות יב מב] לגאלנו בגאולה העתידה במהרה בימינו, והנה מש"ל אשר שמות החדשים ודאי היו מקובלים מסיני אבל היה בבחינת תורה שבע"פ, ובבבל ניתנו לכתוב גם בבחינת תורה שבכתב, הנה בשם החודש הזה הראשון לכל חדשי השנה יתכן שפיר נקרא ניסן על שם נס, והנה ידוע מכוונת האריז"ל [ע"ח שער הכללים פי"א] נ"ס כוונתו אדנ"י מ"ה (כתב ובעל פה), ועוד יתבאר אי"ה. 

If you need something to do...

The Maharsha on Berachot writes some pretty interesting things... Just in case anyone was wondering what to do with their Shabbos afternoon time... Go for the 1st and 5th perek.  Maybe I'll post something soon.

A gut Shabbos

What's up with this?

Is anyone else noticing what's going on? Turkish police bursting into a shul on Shabbos?
http://www.israelnationalnews.com/News/News.aspx/136373
hmmm.... I didn't see it on other news sites yet though....

Tosefet Shabbat (a.k.a Tosefes Shabbos)

וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ  כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי ה' מְקַדִּשְׁכֶם. (שמות לא:יג)

In this week’s parashah, Hashem speaks to Moshe in regards to keeping Shabbat. The Ben Ish Chai inquires as to the significance of four points in  pasuk regarding Shemirat SHabbat. Firstly, the wordאת  has been expounded by Chazal to connote an inclusiveness; what is it coming to include in its position in our pasuk? Secondly, the Torah says of Shabbos אות היא, “It is a sign,” but spells it in the lashon zachar “הוא” while it is actually pronounced in the lashon nekeivah “היא”. Why is the spelling different from the pronunciation? Thirdly, why does the Torah emphasize that Shabbat is an אות לדורותיכם, for future generations? Are not all mitzvot incumbent upon us to be safeguarded from their being given and then forever on? Why is this specially emphasized here by Shabbat? Fourthly, why is this mitzvah of Shabbat so special that it is connected to לדעת כי אני ה' מקדשכם, to know that Hashem is the One Who sanctifies us? Why is this stated here over any other mitzvah?

Shabbat itself was established by HaKadosh Baruch Hu during Maaseh Bereishit. Since then there have been six days followed by Shabbat Kodesh every week for thousands of years. In contrast, the Moadim are set at appointed times by the hands of Beit Din according to the halachot of Kiddush HaChodesh (prior to the modern calendar system). Once the days of the Moadim are set by Beit Din the relevant mitzvot then take effect on those days, even, as Chazal are doresh in Megillah 25a, if the Beit Din is in err as to the proper day for the Chag. What we know is that the kedushah of Shabbat takes effect on the seventh day of the week on its own- it an unstoppable holy force which is an inherent manifestation in the day. Such is not the case by all the Moadim, when the kedushat hayom is really dependant on Beit Din. However, we, Bnei Yisrael, still have what to do with the kedushah of Shabbat in our ability to have Tosefet Shabbat, adding on to Shabbat. We can take from the unsacred time of the week and infuse it with the holiness of Shabbat, binding it to Shabbat itself. During this man-sanctified time one can be say kiddush, eat the seudat Shabbat, and get sachar for Shemirat Shabbat. Even more astounding is that this din applies to all of Yisrael, whereas Kiddush HaChodesh, and as such Yom Tov as well, can only be done by a Beit Din with semichah.

The Ben Ish Chai writes, we all look forward to the Olam Habah, the יום שכולו שבת; then, all the days will be kadosh like Shabbat. However, this is all dependent on the merit of our actions. We have the power to bring that Day closer, or to chas v’shalom push it further away. We have the power within us to ultimately imbue the Kedushat Shabbat into every day in Olam HaBah, and this ability stems from this halachah of Tosefet Shabbat which Hashem gave us.

We find that Shabbat has two levels of kedushah: the first, and more essential, is that enacted by Hashem since the beginning of time. And the second is that of tosefet when we convert the weekday into Shabbat. So in explanation of the questions posed above, the level of Shabbat which comes directly from Hashem is referred to with הוא in lashon zachar, and the second level which stems from us is referred to with היא in lashon nekeivah. Symbolically, something which is “nekeivah” is influenced by that which is “zachar,” just as the tosefet draws from the inherent kedushah of the main Shabbat. Furthermore, we can now understand that the word את is coming to include the safeguarding of Tosefet Shabbat in addition to the regular Shabbat. It is for future generations,לדורותיכם , for it sign of that which is to come in future generations, in Olam HaBah. And finally, the reason that by specifically by Shabbat the Torah says לדעת כי אני ה' מקדישכם is really an indication of the nature of Tosefet Shabbat. The meaning of the pasuk is that Hashem makes us holy and gives us our ability to enact the kedushah of Shabbat on our own just like Hashem does.

With this in mind, Tosefet Shabbat is something which is completely pertinent to us today. We have the ability to add to the kedushah of Shabbat as much as we can during the week. May we be zoche to fulfill the words of this pasuk with proper intent and an appreciation for the sanctity of Shabbat.