פרשת זכור

This Shabbat is Parshat זכור and it is a Torah obligation to hear the Torah reading about Amalek. It can be made up on Purim day by hearing the Torah reading before the Megillah as that reading also speaks about Amalek.

The Haftarah for פרשת זכור discusses Shaul Hamelech and his inability to completely destroy Amalek, for which he lost his kingdom. The Amalekite king was named אגג and Haman is referred to as המן האגגי. Shaul made excuses for his behavior when, in reality, he was afraid of the people.

The lesson learned from this episode is that when one is kind to his enemies, he will be cruel to his friends. (Shaul showed such cruelty when he had the Kohanim of Nov put to death.)

This lesson of the connection between kindness and cruelty holds true on many levels. Simply put, when one is overly kind with one who doesn't deserve it, such as disciplining our children, we are really being cruel to them. Shabbat Shalom and Happy Purim!

Four Special Mitzvot

Don't forget that tomorrow is תענית אסתר. Fast begins at 4:26 and ends at 6:02 in Jerusalem.

One of the well known verses in the Megillah is ליהודים היתה אורה ושמחה וששון ויקר. The של״ה הקודש says that אורה refers to Torah, שמחה to Yom Tov, ששון to Brit Milla, and ויקר to Tefillin.

These four Mitzvot Haman tried to prevent the Jewish people from observing. He must have seen them as very foundational to the Jewish people. When it says והדת ניתנה בשושן הבירה it means that the Jews rededicated themselves to these Mitzvot.

The של״ה הקודש is amazed how Jews of all backgrounds over the generations were careful to keep the Mitzva of circumcision. Other basic Commandments such as Shabbat and Kashrut have been compromised, but not Milah. Apparently there is a Jewish Neshama even in non-observant Jews to continue to identify themselves as Jews.

Unity

One of the themes of the Megillah is the idea of אחדות or Jewish unity. It is interesting that the way that Haman convinced Achashveirosh to kill all the Jews is that he told the king the following: ישנו עם אחד מפוזר ומפורד בין העמים, "that there is a nation scattered and spread out among the nations."

The מעם לועז says that Achashveirosh was concerned that he will look bad if he annihilates an entire nation. Haman reassures him that the Jews are so scattered that nobody will even notice.

Esther, on the other hand, united all of the Jews. She told Mordechai, לך כנוס את היהודים, "Go and gather all of the Jews." Esther was asking for אחדות, Jewish unity. Several times in the Megillah the word ויקהלו, "and they congregated", also signifying Jewish unity.

We must never forget how strong we are as a people when we are united as איש אחד בלב אחד, one man and one heart. Purim tries to emphasize the importance of unity rather than divisiveness.

480

It is important to reiterate an important number in Jewish history. In this past week's Haftarah, we read about the dedication of the Beit Hamikdash in Shlomo Hamelech's time. In chapter six verse one of Kings I, it says the following: "And it came to pass at the end of 480 years from the Exodus from Egypt, that the Temple of Shlomo was completed.

The number 480 is little known but connects Jewish history. We know that the first Temple lasted 410 years followed by the 70 year exile as prophesied by Jeremiah. We also know the second Temple lasted 420 years. With a little simple mathematics, we can prove the world is 5777 years old.

The Purim story and the great feast of Achashveirosh, was his celebration that Jeremiah's 70 year prophecy had not come true. He miscalculated and as fate would have it, the son born to him and Esther, ordered the rebuilding of the second Temple.

Kohanim and Wine

 The subject of drinking wine is very appropriate this time of year. One of the 613 Mitzvot is that it is forbidden for a Kohen to enter the Beit Hamikdash in an intoxicated state.

The Rambam discusses this idea and says that Kohanim must keep in mind that the Beit Hamikdash could be rebuilt at any time and he might be needed to serve tomorrow. If he wakes up with a hangover, he also cannot serve. Therefore, Kohanim in particular should be careful never to be drunk.

The של״ה הקודש as well as the Rambam were strongly against any Jew getting drunk. This included Purim where they felt that some wine should be drunk just to raise the spirits and feel the joy of the day.

Supernatural Events

Shavua Tov. The Talmud in מסכת גיטין describes in detail how Shlomo Hamelech had to go to great pains to capture the Shamir, a supernatural worm used to cut stone and engrave the stones of the breastplate of the כהן גדול.

The Mishna in Pirkei Avot describes the Shamir as one of ten things created at the end of creation. The Manna, the ground opening, the Well of Miriam, the tablets, etc. were other examples of such creations.

The Midrash explains that Hashem made certain conditions with nature at the time of creation as he set things in motion, that He was going to need them to change their normal course for specific future events.

The sea would be asked to divide in Moshe's time, the sun would be asked to stand still in Yehoshua's time, the ground would open to devour Korach, and the well would travel with the Jewish people in the desert.

It is fascinating how are holy books are able to explain even the supernatural events recorded in our Tanach.

Parshat Teruma

Parshat תרומה discusses all of the details in constructing the משכן which was very much similar to the Beit Hamikdash. There were three primary vessels spoken of that were placed in the אהל מועד in the משכן and the היכל in the Beit Hamikdash. They are the ארון קודש, the שלחן, and the מנורה. Each one has its own symbolism.

The ארון קדש symbolized both Torah study and humility. This is the reason for half measurements to show that our studying is never complete. Similarly, it teaches we are not to get carried away with ourselves. The poles of the ארון קודש were a reminder of the special reward given to those who support Torah study.

The שלחן is a reminder of פרנסה and that are livelihood comes from Hashem. Our table should be open to helping the poor and needy and be welcoming of guests.

The מנורה teaches the idea of חכמה אלוקי, or Divine wisdom. The light of the Menora signifies that special pure and holy light that comes to the Jewish people. It fills us with a special understanding reserved for עם ישראל. Shabbat Shalom

King David and the Temple

 In Parshat תרומה we are acquainted of the positive commandment to build the Beit Hamikdash. It is learned from the words, ועשו לי מקדש, to make a sanctuary for Hashem.

It was King David who was bothered that there was no permanent dwelling place for Hashem in this world. It is alluded to in Tehillim 132:8 with the words, קומה ה׳ למנוחתך, "rise up to your resting place."

David understood that there was a מקדש של מעלה, a Heavenly Temple. He felt there should be such a place on earth as well. He invested a great deal of time drawing up detailed plans as to how to build the Temple and to gather the materials necessary for its construction.

When David was told that he could not build it because of the "blood on his hands," he showed what a good father he was. The Kli Yakar says that David was thoroughly content with the idea that his son, Shlomo would surpass him.

How sad it is that there are parents who are unable to be happy at seeing their children's success and happiness. There is a great deal to be learned from King David!

Good Health

There is some unusual advice given by the Rambam regarding health. He says that there is a general rule regarding a healthy body: Any time a person works out in the form of exercise to the point that he is יגע, weary from the activity, no sickness will come to him.

He also adds in הלכות דעות that he guarantees that one will never be sick if he eats right. Good eating includes the proper quantities of winter fruit and summer fruit. One must keep his body in a state that he's able to easily eliminate waste. This is done by maintaining soft stools. This is the key to preventing illness so that the body is fine tuned and functions at the highest level.

I don't recall reading anyone but the Rambam who bothers to give specific advice in health issues. He says that when the Torah says, והלכת בדרכיו, to walk in Hashem's ways, we are to walk and not crawl.

Judges

The של״ה הקודש speaks of the enormous burden placed on one who becomes a judge. He says that a judge needs to possess five important qualities.

First, he must be certain to always be examining his own character traits. The Rabbis say קשוט עצמך, adorn yourself, or fix yourself before trying to fix others.

Second, a judge needs to be courageous and not be afraid to give the correct judgement. His decision may be unpopular or offend, but he must stick with the truth.

Third, the judge must always remember that when he gives a correct decision, he becomes a partner with Hashem in creation. This should be a good motivator in judging.

Fourth, sometimes common sense is needed. Not all answers come from the books. A judge should be encouraged to use common sense.

And fifth, a judge should always give reasons to explain why he judged as he did. This will eliminate a great deal of anguish on the part of the litigants if they understand why the judge ruled as he did.

As usual, incredible sage advice. It goes without saying that humility must also be at the forefront of the decision making process.

מודה במקצת

• Another idea in the Parsha yesterday is the concept of מודה במקצת, which means a partial admission. This refers to a case where a person is asked to pay back a loan and he denies owing the full amount but only owns a part of it. In such a case, the person is forced to make an oath to confirm that what he's saying his true.
• If the person denies the loan entirely, he is entirely exempt and he owes nothing. The rational given in the Talmud, is a lesson in human nature. The Gemara says that a person would not dare deny a loan in its entirety when someone is kind enough to lend him money. But he would try to delay repayment by only admitting part of the loan.
• From personal experience, I have seen that the rules regarding מודה במקצת are really true.

Healing

Shavua Tov.

Our Parsha today has the words ורפא ירפא, "and he shall surely be healed," following the case of personal injury due to a fist fight. The attacker must pay doctor bills for the person he beat up.

The Gemara in Baba Kama says that this is the source from the Torah that doctors have permission to heal one who is ailing.

This is significant since we have another Pasuk that says, אני ה׳ רפאיך, "I am Hashem that heals you." The questions is, who is the one who heals? Is it the doctor, or Hashem?

The answer brought by the Mekor Chaim is that when the people were on a high level of faith, if they would get sick, they would go to a prophet who would tell them what sin they committed. They would do Teshuva and be cured. Nowadays, when  people are not on such a high level, we are forced to go to doctors for healing.

Heart, Soul, and Might

Parshat משפטים contains fifty-three of the 613 Mitzvot. These laws fall into the category of laws that are both understandable and necessary for a society to operate in an ethical and moral fashion.

The של״ה הקודש points out that the purpose of these commandments specifically and all of the Mitzvot, in general, are threefold.

If we diligently observe that which is written in the Torah, we will greatly be aided in achieving perfection if the soul. One of our life goals is simply called תקון הנפש, or fixing the soul.

The second benefit is a kind of perfection of the body as well. We will live a highly disciplined life that allows us to function at a level where we take great care not to harm the body.

And the third area is our attitude towards our possessions and how we deal in money matters. These laws guide us in protecting what we have and being certain not to harm that which belongs to others.

When all three are carefully followed, we will be able to fulfill loving Hashem בכל לבבך ובכל נפשך ובכל מאודך, with our soul, our hearts, and our might (property). Shabbat Shalom

Rehabilitating the Thief

  This week's Parsha, משפטים, begins with the subject of עבד עברי, the Hebrew slave. One of the ways that a Jew becomes a Hebrew slave, is that he is a thief who is unable to pay back what he stole.

The Torah does not believe that jail is a good form of rehabilitation, and only is used on rare occasions and only for brief periods. The way to rehabilitate a thief is to build up his self esteem by having him live with a good Jewish family for six years, and working for them.

Years ago I read a report from criminologists that wrote that they came to the realization that jail is not a good system. They also found that the thief needs to gain self respect and dignity and see himself as part of society. This is best achieved by living with a family that will accept him and help build him up.

Once again we see the wisdom of the Torah that always shows itself as the ultimate in wisdom and understanding.

Moshe's Leadership

The Rambam makes a point of showing a proof why the prophecy and leadership of Moshe Rabbeinu was ordained directly by Hashem. We are not to believe in the validity of Moshe's leadership based on the miracles he performed.

The Rambam was concerned that in time people would find reasons in nature as to how to explain supernatural events.

The key Pasuk is where Hashem tells Moshe that He will appear to Moshe in the thickness of the cloud בעבור ישמע העם בדברי עמך וגם בל יאמינו לעולם, in order that the people hear when Moshe was being spoken to by Hashem and in order that they believe in you forever.

Never in the history of mankind, did a few million people hear G-d empowering a leader, Moshe, to direct עם ישראל. This is why we believe in Moshe Rabbeinu.

Moshe's Leadership

The Rambam makes a point of showing a proof why the prophecy and leadership of Moshe Rabbeinu was ordained directly by Hashem. We are not to believe in the validity of Moshe's leadership based on the miracles he performed.

The Rambam was concerned that in time people would find reasons in nature as to how to explain supernatural events.

The key Pasuk is where Hashem tells Moshe that He will appear to Moshe in the thickness of the cloud בעבור ישמע העם בדברי עמך וגם בל יאמינו לעולם, in order that the people hear when Moshe was being spoken to by Hashem and in order that they believe in you forever.

Never in the history of mankind, did a few million people hear G-d empowering a leader, Moshe, to direct עם ישראל. This is why we believe in Moshe Rabbeinu.

G-d and the Torah are One

The word אנוכי in the Ten Commandments is very significant as it is the source for the existence of Hashem. As it says in the Tanya, Hashem and the Torah are one. In other words. The existence of G-d and the Torah work hand in hand.

The של״ה הקודש says that this is implied by dissecting the word אנכי and spelling it backwards.

It would be י׳ אנ״ך, meaning that the י׳ refers to Hashem, the א׳ is אורייתא or the Five Books of Moses, the נ׳ would be נביאים, the Prophets, and the כ׳ for כתובים or Scriptures. Together it comprises Hashem and תנ״ך. Hence, a רמז that Hashem and the Torah are one!

Real Leadership

From yesterday's Parsha, we learn a great deal about leadership. The Pasuk says וירד משה מן ההר אל העם, that Moshe came down from the mountain to the people. Rashi on the spot points out that Moshe literally went from the mountain to the people. He did not take care of his personal affairs but went directly from the mountain to the people.

Moshe Rabbeinu set the example of dedication to his nation. His personal concerns were of no interest. The interests of the people meant everything. It is no coincidence that it is mentioned that judges as well should be individuals who do their jobs without considering personal gains.

One needs to be very certain when thrust into a role of leadership, that he must not give any thoughts to his own interests.

This is a high bar to shoot for, and Moshe was showing that it could be done. Ideally, one should have his own means of support and not depend on the position he occupies for sustenance. This will allow him to do his job more effectively. מן ההר אל העם, like Moshe.

יעוד

Shavua Tov. In today's Parsha, we learn that the preparation for the giving of the Torah on Mount Sinai was almost as important as the revelation itself.

Moshe Rabbeinu explained to the nation the special role they would have as a ממלכת כהנים וגוי קדוש, a nation of priests and a holy nation. Moshe asked the people if they understood what was being asked of them. On this occasion, they answered only with the word, "נעשה" and at a later time they said נעשה ונשמע.

The ספר התודעה explains that Moshe was telling them of their special יעוד, or destiny. The Jewish people, in effect, accepted their special יעוד in being a light unto the nations and having a different role to play than any other people.

Aside from the 613 Mitzvot that we are expected to observe, it has always been the job of the Jew to teach the world morality and right and wrong. Moshe explained that this was not going to be an easy task and could involve discrimination and suffering. Despite this, the people answered enthusiastically נעשה, that they accept this special role not only for themselves but for all future generations as well.

G-d Exists

2. This week's Parsha, Yitro, describes the greatest day in human history. The revelation at Mount Sinai, where every Jew heard G-d speak, is one of the main proofs of the truth of Judaism.
3. The first two of the Ten Commandments were heard by all. Many are not aware that the first commandment of "I am the L-rd Your G-d," teaches the obligation  to believe in the existence of G-d. In other words, if one is asked what the source in the Torah is that G-d exists, the answer is, "I am Hashem that took you out of Egypt."
4. The של״ה הקודש says that in addition to this belief we are to realize Hashem's uniqueness. If Hashem exists, we exist. If Hashem does not exist, G-d forbid, we do not exist. Everything is dependent on Hashem. This is what is meant by אין עוד מלבדו, that is meant to be a kind of mantra that we are to constantly repeat. Shabbat Shalom