The Debate of Heaven and Earth

A major theme of Pesach, was the emphasis on the removal of Chametz. The difference between Matza and Chametz, is that the unleavened bread, represented humility, and the leavened bread, represented haughtiness and arrogance. The efforts to clean our homes, was a symbolic representation of removing the undesirable character traits that we might possess.

Two of the greatest Chassidic masters, were the brothers, Rabbi Elimelech of Lizhensk, known as the “Noam Elimelech,” and Rabbi Zusha of Annapoli.

These two great Tzaddikim, once debated what was the correct path in worshipping Hashem. Rabbi Elimelech claimed that one should first focus on his own lowliness, and this humility would lead to an awareness of the greatness of the Creator.

Rav Zusha held the opposite view and felt that focusing on the exalted state of Hashem, should be the focus, as this would lead man to realize how small he is.

This debate was serious enough where they went to a third sage, Rabbi Dov Ber of Mezritch for clarification as to who was right. They noted that this same debate existed a few thousand years before, between Beit Shammai, who felt that the Heavens were created first, and Beit Hillel, who felt the earth was created first.

Rav Zusha agreed with Beit Shammai, that recognizing the greatness of G-d would lead to humility. Rav Elimelech held like Beit Hillel that the earth was created first in order to show man’s lowliness and vulnerability, in comparison with G-d.

Rav Dov Ber settled the debate by saying that both opinions had validity, and both were important. However, he felt that the emphasis on man’s connection to the earth should be the priority, because, “No person can fall off the ground!” He meant that if you start too high, you could end up falling.

The emphasis on humility is seen as a great priority in Judaism. If one gives in to his ego and pride, he loses. He will be off course in a big way. He will not find peace of mind. Moshe Rabbeinu is the hero of our Passover story. And it is no coincidence that the greatest man who ever lived, was the most humble. He succeeded in removing all of his Chametz. Hopefully, we will have similar success, and worship G-d just as our saintly sages did.

Love Letters

The custom among Ashkenazi Jews is to read the “Song of Songs,” or Shir Hashirim, of King Solomon, on Shabbat Chol Hamoed. The connection to Passover is that it is the holiday of redemption, which is alluded to, in the book.

There is actually a story told of two young lovers, who claim that their love is true. They are mocked by others, and forced to separate from one another. Their love letters speak of the day when they will be reunited, and all the world will recognize that indeed, their love was true and like no other love.

The reference is that special relationship between G-d and the Jewish people. The separation refers to our long exile, when we were separated from Hashem. The love letters referred to our Torah study and prayers. The reunion referred to the redemption when all the world will recognize, that Judaism is the one and only true religion.

It was Rabbi Akiva who saw this book as “Holy of Holies.” He felt that the analogy of the love between a man and a woman, was accurate in describing the deep love between Hashem and the Jewish people.

The Rambam elaborated on this idea. He explained that it is necessary to have a relationship of passion and absolute trust between husband and wife. Without such a relationship, it would be difficult to have such a relationship with G-d.

Judaism emphasizes the importance of having two great passions in life. Love of spouse and love of G-d, are what ground a person in this world. It allows us to put other pursuits in the world into perspective. Nothing is as important as these two great loves.

When one realizes this, and is constantly working to make these bonds stronger, he will find contentment in this world. Life has many challenges and disappointments. Learning how to cope with these challenges, takes a great deal of work. But if we understand that love of G-d and love of spouse, is our greatest priority, we will have the tools to deal with every situation.

The Song of Songs was making this statement. The exile was long and painful. But we survived as a people because of our love of Hashem and His Torah, and the power of the Jewish family, solidified by the deep love between husband and wife.

Appreciating Miracles

Rabbi David Abuchatzeira of Nahariya, recently published a book on the power of prayer. He stressed the importance of never forgetting a miracle that we might experience. If possible, it should remain daily on a person’s mind.

Rabbi David, as he is known, gave numerous examples of biblical characters who practiced this philosophy. Three of those individuals, were the Patriarch, Yitzchak, Moshe Rabbeinu, and King David. All three demonstrated how they would never forget the great miracle they had experienced.

In Yitzchak’s case, he chose not to pray that his failing eyesight be cured. He wanted to remember that great event when he was thirty-seven years old. He was spared at the “Binding of Isaac,” when the angels wept, and their tears went into his eyes. If his vision was cured, he might forget that miraculous day.

The same was true of Moshe Rabbeinu, who went through life with a speech impediment. He did not pray for a cure, as he wanted to remember the miracle of how he was saved at the hands of an angel. Pharoah allowed him to live when he touched the hot coals, and not the precious diamonds.

King David wore a special garment from the shearings of a sheep that he had saved. His miracle was that he overpowered the bear and the lion who tried to devour his sheep. He used this garment to convince King Shaul that he could defeat Goliath. If he could subdue the lion and the bear, he could conquer the giant, who was mocking the G-d of Israel.

This explains why holidays such as Passover, Chanukah, Yom Ha’atzmaut, and Yom Yerushalayim are celebrated. They commemorate great miracles experienced by the Jewish people.

But we must also acknowledge our own personal miracles that we have experienced. If they remain at the forefront of our minds, we will have renewed faith in the G-d that performs miracles daily, and our with us at all times.

As painful as this war has been with such heavy losses, if we pause for a moment, we will be able to find within the pain, so many blatant miracles. Hashem is watching over us, and His plan is unfolding before our very eyes. And we must believe that in the merit of all those holy souls who have perished, great things are ahead for the Jewish people.

Prayers of the Righteous

The Talmud in Masechet Brachot, tells the story of Rabbi Chanina Ben Dosa, regarding prayer. He commented that if he prayed for two sick people, and with one he felt that his prayer was “fluent in his mouth,” or שגורה בפיו, he knew that person would recover. If it was not “fluent in his mouth,” the ailing individual would not recover.

The Noam Elimelech, one of the great Chassidic masters, commented on this story. It seems puzzling that the prayers of a great Tzaddik, could change G-d’s mind. We believe that there is no knowledge not known to Him. How are we to understand Rabbi Chanina Ben Dosa.

The Noam Elimelech explains that when a person is healed because of prayer, there is no change. All of this already existed potentially in the Infinite Being.

The entire sequence was already laid out, that an individual would be sick, that a righteous person would pray for him, and that the prayer would have a beneficial effect.

When Rabbi Chanina said that the prayer was fluent, he meant that it was familiar. He was playing the role of the Tzaddik who would heal. When he did not feel that familiarity praying for another person, he was not left with the same confidence of his cure.

There is no knowledge removed from G-d. We are meant to fulfill our purpose in this world. But we must never forget how small we are in the realm of things, and how awesome Hashem is, compared to lowly man.

Remember the Temple on Passover

If we carefully pay attention to the items on our Seder plate, we realize that there is a double message here.

We are to acknowledge the gravity of the miracle of our being taken out from Egypt all the days of our lives. This is why we eat the Maror, bitter herbs, to remind us of the bitter times. The salt water is a reminder of the tears we shed during our bondage. The Karpas reminds us that we were redeemed in the spring.

The two other symbols, the egg and the shank bone, are meant to acknowledge the second message of the Seder. The shank bone or זרוע, is a reminder of the Korban Pesach that needed to be offered on the fourteenth as a sacrifice, with the remainder eaten roasted at the Seder. The egg is a reminder of the holiday sacrifice known as Chagiga. This, too, was offered partially on the altar, and the rest, eaten by the one offering it. The lesson was that the true joy of the holiday is felt, by eating meat.

Our Seder is not complete by merely recounting all of the miracles witnessed in Egypt. True Pesach observance could only take place when there was a functioning Temple. There was a special connection with the rest of the nation, and with Hashem, when the masses made their pilgrimage to Jerusalem.

Telling the Passover story is extremely important. Every Jew should see his place as part of the Jewish people. But we must never minimize the importance of the role of our holy Temple. Our Seder plate confirms this.

Dayeinu-Enough Entitlement

There are four stages involved with the removal of Chametz from our homes. It is a Torah prohibition to have Chametz in our possession. I call it a violation of “possession of an illegal substance.”

The first stage is the Bedikat Chametz. We do this with a formal ceremony with a feather and candle, the night before Pesach. The word, בדיקה, means to search. We do our best to search the house even a few weeks before the holiday.

The second stage is known as “Bi’ur Chametz,” which literally means, the burning of Chametz, which is done in the morning before Pesach. It could also mean to destroy the Chametz, by throwing it into the sea, or having it inaccessible, if it is under a pile of rubble.

The third stage might be the most important. According to the Torah, this is all that we must do. This is called, “Bitul Chametz,” the nullification of Chametz. We do this with a declaration that we are making all of the illegal food ownerless, like the dust of the earth. This is done twice. It is done at night after the search, and in the morning, after the burning. Because people do not know how to effectively make this declaration, the Rabbis instituted the need to formally search the house.

The final stage is Mechirat Chametz, where we sell that which we want to keep, to a non-Jew. This was originally instituted for Jews who sold alcoholic beverages. The disposal of these beverages represented a great loss. Therefore, the sale of Chametz was enacted.

As a rule of thumb, open packages of ready to eat Chametz, should be disposed. Unopened packages may be included in the sale of Chametz.

We must be diligent (but not crazy) with these laws, and we must remember that the removal of Chametz represents the removal of haughtiness, and that which is undesirable from our homes.

Shabbat Hagadol

This coming Shabbat is known as Shabbat Hagadol. Actually, the full name for this Shabbat is שבת הנס הגדול, the Shabbat of the great miracle.

The miracle referred to the matter of the Paschal lamb. On the tenth of Nissan, the Jewish people took lambs and tied them to their bed posts. The Egyptians worshipped lambs and said nothing when they were told that these lambs would be slaughtered on the fourteenth for the Korban Pesach. This is why it was known as the Shabbat of the great miracle.

It is customary to read part of the Hadasah during the afternoon of this Shabbat. We are to re-familiarize ourselves so that we will be ready for the Seder.

It is also customary to hear a Shabbat Hagadol Drasha by the leading rabbi of the community. He is meant to teach important Passover laws, and inspire the people, in preparation for the coming holiday.

The Haftarah is from Malachi, that speaks of the יום הגדול, the great day, when our enemies will be destroyed once and for all. This is another reason for the name, Shabbat Hagadol.

We must also acknowledge the “great miracle” that was witnessed this past Saturday night. It is another proof that the current war is of biblical proportions. We should feel calm and confident that Hashem is protecting us today, just as He has always done throughout our history.

Fourteenth of Nissan

The fourteenth day of Nissan, is different from all of the days of the year. During daylight hours, we begin the day being permitted to eat foods that are not kosher for Pesach, but by midday, we have a Torah prohibition from eating such food.

The Rabbis added additional time as a precaution. If it was a cloudy day, before clocks existed, there could be confusion as to when noon would appear. This is why the last hour for eating Chametz, is two hours before noon.

This is learned from the verse, אך ביום הראשון תשביתו, “But on the first day, you shall remove.” The additional word, אך, is teaching אך חלק, that the word, אך, is coming to divided the day.

This day was technically called, “Pesach,” as it was the day that the Korban Pesach was slaughtered and prepared for the Seder. Some of it was offered on the altar, and the rest was eaten at the Seder.

As the day progressed, more prohibitions kick in, as the transition is made from the profane, to the holy days of Passover. Eating Chametz in the afternoon, is punishable by lashes. But eating after sundown, is a Karet penalty.

It is one of the more amazing logistical problems, that was solved on Erev Pesach on the fourteenth. All of Israel needed to make the pilgrimage to Jerusalem for Pesach. And everyone needed to eat from the meat of the Pesach sacrifice. This meant that an incredible number of lambs were offered as sacrifices on that day.

The Temple staff needed to be extremely organized to handle that amount of people with their sacrifices. Somehow they figured out how to do it.

The fourteenth of Nissan was truly different from all the days of the year.

Passover Laws

The Passover holiday carries with it many detailed laws. It is always a good idea to begin by separating between the Torah and Rabbinic laws, and customs and stringencies, known as “Chumras.”

There are three positive and five negative commandments associated with the coming holiday. The three positive include the commandment to remove our Chametz, eat Matza on Seder night, and tell the Pesach story to our children, at the Seder.

The five negative commandments all involve the prohibition of eating Chametz starting with Erev Pesach on the fourteenth of Nissan until the end of the holiday. It also includes the prohibition of “not seeing” and “not finding” Chametz during Pesach.

It is important to note that eating a כזית, an olive sized amount of Chametz, carries with it the very serious penalty of “Karet,” being cut off from the Jewish people.

The Rabbis added that we are extra strict with Chametz, so that even a משהו, the smallest amount is forbidden. It is also interesting to note that the well known concept of בטל בשישים, things nullified by a sixty to one ratio, does not apply once the holiday begins. This means that before the Chag, בטל בשישים does apply.

The drinking of four cups of wine at the Seder, as well as the bitter herbs, and Karpas, are all rabbinic laws. The prohibition of eating Kitniyot, legumes, or not eating “Gebrucht,” which includes not eating things made with Matza meal, all fall under the category of customs or stringencies.

It is important to prioritize these laws, and begin by being certain to follow the Torah and rabbinic laws strictly. The other categories have some room for negotiation, based on family customs and other factors. Passover can seem overwhelming. But with a little education and proper perspective, the holiday can be enjoyed peacefully and stress free.

The Month of Nissan

The month of Nissan, is a very special month of the year. It is known as חדש הגאולה, the Month of Redemption. Just as we were redeemed from Egypt in Nissan, the future Redemption will also come in this month.

During this entire month, we do not recite the Tachanun prayer, because of the joy felt all month. The first twelve days of the month, correspond to the special sacrifices offered by the heads of the tribes, when the Mishkan was dedicated.

The thirteenth of the month was a kind of “Isru Chag” with an additional day of celebration. The fourteenth of the month was actually Chag Hapesach, as it was the day when the Korban Pesach was prepared for the Seder.

The fifteenth to the twenty-second was technically “Chag Hamatzot,” which is really the Passover holiday. This was always a very joyous festival.

In the future, in Messianic times, there will be seven more days of celebration after the Pesach holiday.

This might explain why the Torah says, החודש הזה לכם, “this month is for you.” There certainly couldn’t be a better time than now for celebration and redemption.

As we say in the Haggada, “In every generation, there are enemies wishing to destroy us. But the Holy One Blessed be He, saves us from their hands.”

“Oneg” and “Nega”

There is a pretty well known idea in the world of Chassidut, that reflects an overall attitude about life. This relates to the word, נגע, which means blemish.

If you take these same three letters, and scramble them around, you now have the word, ענג, which means delight or pleasure. We are familiar with the word, “Oneg,” in describing the delightful day of Shabbat.

The Chassidim taught an important philosophy of optimism. If someone is going through difficult times, and he feels plagued by a “Nega” blemish, he must remind himself that an “Oneg,” is right around the corner.

This attitude has helped Jews through some of the most difficult periods in our history. Despite the present difficulties, they never stopped believing that a better tomorrow awaited them. I recall my advise to close friends when they commiserated about a series of troublesome events. Their place of business was destroyed by a fire, and their home was badly damaged by a California earthquake. Using this philosophy, I sympathetically told that this was great news.

They were stuck in LA running their business and could not break away. I told them that the “Oneg” of this “Nega,” is that they can now move to Israel.

At the time, my words were not that comforting. But they later told me how right I was, and that Hashem works in mysterious ways. The Nega-Oneg philosophy really works. It allows us to cope and have the faith that Hashem knows what He is doing. The Divine plan will be revealed, when He sees fit.

Lusting for Money

According to most opinions, the main cause for leprosy, was because of Lashon Hara, speaking badly about others. The word for leprosy is מצורע. Some say it is an acronym for מוציא שם רע, which means, bringing a bad name to another individual. The Torah even gives examples of Moshe Rabbeinu and Miriam, that were briefly afflicted with this disease. And it was attributed to the misuse of speech.

The Keli Yakar adds other possible causes for leprosy. He includes haughtiness and צרות עין, which means not being happy at the success of another person. But he places the desire for money, known as חמדת ממון, as a major cause of this affliction.

The servant of Elisha, Gechazi, was afflicted with leprosy, after he disobeyed his master, by taking great wealth from Naaman, a non-Jewish general. He was specifically instructed by Elisha, to distance himself from Naaman. He disobeyed, and this led to his ultimate downfall. His three sons were also punished with this disease.

We see so many people around us, lusting for wealth and material gain. This can be a denial of G-d, and such an obsession can lead to that person’s downfall.

I have seen many people over the years blessed with great wealth. This blessing often turned into a curse. They became very untrusting, and paranoid that everyone was after the money.

It is so true that we must be careful what we wish for. That wish may be more harmful than we realize. We must guard our tongues, but we must also curb our desires. The lusting after money, can be a disease in itself, but it can be much more harmful than we realize.

The Positive Outweighs the Negative

There is an interesting concept in Jewish Law that says that a positive commandment negates a negative commandment. In Hebrew it is called, “עשה דוחה לא תעשה.”

There is an example of this concept related to the positive commandment of circumcising a baby on the eighth day, and the laws of leprosy. There is a negative commandment that forbids a person with leprosy from cutting out the leprous growth.

If it occurred that a leprous growth was on the foreskin of a baby, the circumcision still takes place, because of this principle. The positive commandment of circumcision outweighs the negative commandment of cutting the leprous growth.

Another example of this idea is that one is permitted to wear Tzitzit and fulfill its positive commandment, even if the Tzitzit contain a forbidden mixture of wool and linen, known as “Shatnez.”

The reason for this rule is that it takes much more faith and love of Hashem to perform a positive Mitzva rather than a negative Mitzva. The observance of the negative, could be motivated by fear of punishment, instead of fear of G-d.

This could be a plausible reason for this interesting concept that a positive commandment outweighs a negative commandment.

It is also a good reminder that it is always preferred to have a positive, upbeat, attitude towards life. Negativity is counter productive and leads to fears, doubts, and unhappiness. This is another reason why the positive outweighs the negative.

Where Is the Precedent

There are two types of wars described in the Torah. One is referred to as “Milchemet Mitzva,” or obligatory war. And the other is known as “Milchemet Reshut,” or permissive battle.

The Milchemet Reshut needed the permission of the Sanhedrin. King David exercised this right, as he felt it necessary to secure Israel’s borders. This type of battle, no longer exists today.

When it was in existence, there were exemptions given to certain members of society. The newlywed couple, one who had not yet completed his home, and one who had not consecrated his vineyard, were all exempt from fighting in a Milchemet Reshut.

The Milchemet Mitzva does exist today. Some refer to it as a defensive battle, while others describe it as a war with an enemy that is oppressing you. This enemy would like to drive you from the land.

Modern day rabbinic authorities, such as former Chief Rabbi Yisrael Meir Lau, have clearly stated that our current battle with our Arab neighbors, is a Milchemet Mitzva.

The Rambam in Hilchot Melachim 7:4, clearly states the Halacha regarding Milchemet Mitzva. “There are no exemptions, and all must fight in such a battle. This includes, even a newly married Chatan.”

Torah study must never be minimized, and it is the most worthwhile endeavor one can do during his waking hours. This is certainly my own personal priority. What I don’t understand is how one is allowed to ignore the Halacha of the Rambam, based on the Talmud in Masechet Sota. Why isn’t full time Torah study listed as an exemption from Milchemet Mitzva in the Talmud or Rambam?

I have not seen any explanation to this question.

If there is a good answer, it should be clearly explained to the masses. Without an explanation, I fear that it is creating a division among our people. This is the last thing we need at this time.

This is especially true when so many of our holy, Torah loving soldiers, have given their lives defending our beloved land.

We become invincible when there is Jewish unity. We must be particularly careful at this time, to stay united at this time. Bringing a clearer understanding to legitimate army exemptions, would be a good start. If there are no good answers, we would be wise to follow the teachings of the Rambam!

Incredible Miracle

The story of the Greek Emperor Ptolemy, and the seventy-two Jewish sages, is one of the most miraculous stories in all of Jewish history. The depth of this miracle is not fully appreciated.

Ptolemy commissioned these sages to each go into a different dwelling, and translate the Torah into Greek. The miracle was that despite numerous problematic verses in the Five Books, their translations were exactly identical.

For example, the literal translation of the Pasuk in Bereishit, is, “Let us make man.” All seventy-two sages were concerned that a literal translation would mean that there is more than one deity. Miraculously, they all translated the verse as, “I will make man.”

Another example was in connection with the word, “Arnevet,” which means rabbit. It was given as an example of a non-kosher animal. When the wise men came to this word, they realized that the first name of Ptolemy’s wife was “Arnevet.” They all miraculously translated the animal as צעירת רגליים, meaning, “young of legs,” to avoid insulting the emperor’s wife.

If we were to take several of our English translations of the Torah, we would find numerous examples of where different synonyms are used in translating words. There could be hundreds of such examples.

Yet, somehow back in the period of the Greeks, there were no discrepancies whatsoever. Obviously, these holy men received Divine help to insure that the Torah would not be compromised.

This truly was an incredible miracle that is not fully appreciated.

The Danger of Wine

The tragedy of the death of the two sons of Aharon, Nadav and Avihu, has left the commentators perplexed. They give a variety of reasons as to why they were deserving of such a severe punishment. The prevalent opinion is that they entered the Temple intoxicated. The reason why this answer makes the most sense, is that Aharon is given a command that it is forbidden for a Kohein to perform Temple service, after drinking wine. This command came right after the loss of his two sons.

There is an opinion that Kohanim should never be under the influence of alcohol. The Temple could come down from the sky and be built in a moment. Sober Kohanim will be needed to begin Temple service.

Wine is a very strange beverage. On the one hand, it is used for many Jewish rituals. We use it for Kiddush, the four cups on Pesach, and is used at a Brit or Pidyon Haben. On the other hand, an abuse of its consumption, can lead to grievous sins, such as adultery. Therefore, great care must be taken when it comes to drinking wine.

Nadav and Avihu were also accused of sinning by not getting married. Some say that they neglected to wash their hands and feet before entering. Others say they brought a “strange fire” to the Temple. While others say that they disrespected Moshe and Aharon, by asking, “When will these old guys die, so that we can take over!”

It is clear that this tragedy remains a mystery. But it is also clear that the consumption of wine should be taken seriously at all times.

Havdalah

The end of the section in the Torah, regarding kosher animals, explains a basic principle of Judaism. The principle is known as “Havdalah.”

We are certainly familiar with “Havdalah,” as that is the name for the ceremony when Shabbat ends, when we use a candle, spices, and Kiddush cup.

We are acknowledging in this ceremony, how Hashem separates, (translation of Havdalah) between the holy and the profane, and Israel among the nations.

Everything in the universe has its role and special purpose. In the animal kingdom, some are deemed worthy of consumption by the Jew, and some can even be offered as sacrifices. Animals of prey are not as holy as these animals, because they kill.

The Jewish people are separated from the nations, because they have the greatest potential to achieve holiness. The observance of the Mitzvot of the Torah, is the vehicle towards achieving this holiness.

Because the Gentiles have only the seven Noachide laws to observe, they can achieve righteousnesss, but not holiness. This is where the term, “righteous Gentile,” originated.

Because the Jewish people were designated to become, “A nation of Priests, and a holy nation,” they needed to take greater care not to defile themselves. They had to be careful not to eat impure foods and not to place themselves in settings, where their special role could be compromised.

This is what “Havdalah” means. Everything and everyone needs to be able to fulfill their special purpose in the world. This can only be achieved when one separates himself from the obstacles preventing him from reaching his full potential.

Subtleties of the Torah

The Keli Yakar makes an interesting observation related to specific details in Parshat Shemini.

He points out a subtle messages in connection with the sacrifices offered on the day that the Mishkan was dedicated on the first of Nissan.

The Torah points out that Aharon needed to offer a different sacrifice from the one offered on behalf of the nation. This dedication date was meant to be an atonement for the sin of the Golden Calf, eight months earlier.

The Korban for the nation was a burnt offering, known as “Olah.” Aharon’s sacrifice was a sin offering, or a “Chatat.” The message here is that the “Olah” is offered for improper thoughts. The sin offering was to atone for an actual sin. The role of the nation with the sin of the Golden Calf, included their thoughts. They actually believed in it, and worshipped it.

Aharon, on the other hand, did not believe for a moment that this graven image could be a deity. His thoughts were pure, but he was guilty of actually fashioning the calf. Despite his good intentions of stalling until Moshe arrived, he was in need of the sin offering.

Usually, when reading the weekly portion that discusses sacrifices, we would not be aware of the messages contained in them. But it does seem puzzling why there would be different sacrifices for Aharon and the nation.

It is possible to sin in deed even if there could be some kind of justifiable reason. A transgression is a transgression. Negative thoughts are also wrong, but only punishable in connection with idol worship.

And isn’t it amazing how so much can be learned from subtleties that are mentioned in the Parsha. The wisdom of the Torah is great, because it all comes from Hashem.

The Number Eight

Parshat Shemini begins by speaking of the eighth day of preparation for the dedication of the Mishkan. The Kohanim needed to learn all of the details of their future service.

The Keli Yakar points out the significance of the number eight in Judaism, as opposed to the number seven. When we speak of the number seven, it reflects that which is natural and expected.

There are seven days in a week, and the natural life span of an individual is seventy years. In short, the number seven expresses that which is expected.

Eight, on the other hand, shows that which is above nature. A baby’s Brit is on the eighth day. When one reaches the age of eighty, it is called, “Gevurot.” This is translated as super natural strength, because nature has been defied.

It can also be said that “seven” reflects חול, or the profane. “Eight,” reflects that which is holy. The Jewish people are connected with the holy.

The Jewish people are the example of defying nature. No nation ever survived for nearly 2000 years without a homeland. Their strict adherence to the Torah allowed survival under the worst conditions.

One rabbi said that a greater miracle than the splitting of the Red Sea, is the survival of the Jewish people. We clearly connect with the number “eight,” as part of our essence.

Following Hashem’s Command

The word “צו” means a command. When Hashem uses this word to instruct the Jewish people via Moshe Rabbeinu, it is assumed that this instruction will be fulfilled by the nation.

This leads to an important foundational concept as to how we are to observe the Mitzvot. Our Rabbis taught: גדול המצוה ועושה משאינו מצוה ועושה. “It is of greater merit to fulfill a Mitzva that we are commanded, than a Mitzva we are not commanded.”

This means that the laws of the Torah are not really open for discussion. If we believe that everything comes from Mount Sinai, which includes the Oral Law, we cannot dispute that which comes directly from G-d.

This phrase is teaching us that there will certainly be obligations that may not make sense to us. If we observe them anyways, without really understanding them, this is a demonstration of faith and trust in Hashem.

Jared Kushner was once asked how religious he was. He answered that he and Ivanka observed the laws of Judaism that made sense to them. With all due respect to the Kushner’s, they were missing the point. The reward comes specifically for observing the laws that don’t make sense.

This is how we fulfill the word “Tzav.” We view the Torah and Mitzvot as גזירת המלך, a decree of the King. And who are we to disagree with the King of the Universe?