Parshas Tzav - Change of Clothes

~ Thoughts on the Parsha ~

Parshas Tzav

Change of Clothes

By: Daniel Listhaus

וַיְדַבֵּר ה' אֶל משֶׁה לֵּאמֹר: צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה עַד הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּו: וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וּמִכְנְסֵי בַד יִלְבַּשׁ עַל בְּשָׂרוֹ וְהֵרִים אֶת הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת הָעֹלָה עַל הַמִּזְבֵּחַ וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַֹ: וּפָשַׁט אֶת בְּגָדָיו וְלָבַשׁ בְּגָדִים אֲחֵרִים וְהוֹצִיא אֶת הַדֶּשֶׁן אֶל מִחוּץ לַמַּחֲנֶה אֶל מָקוֹם טָהוֹר:

“Hashem spoke to Moshe, saying: Command Aharon and his sons, saying: This is the law of the olah-offering: It is the olah-offering [that stays] on the flame, on the Mizbe’ach, all night until morning, and the fire of the Mizbe’ach shall be kept aflame on it. The Kohen shall don his fitted linen Tunic, and he shall don linen Michnasaim on his flesh; he shall raise the ashes which the fire will consume of the olah-offering on the Mizbe’ach, and place it next to the Mizbe’ach. He shall remove his garments and he shall wear other garments, and he shall remove the ashes to the outside of the camp”

-Tzav 6:1-4

            The parsha opens with Hashem telling Moshe to tell Aharon what the avodah in the Beis Hamikdash entailed. The first task of the day seems to have been what is called the terumas ha’deshen (raising of the ashes). The flame from the karbon olah would be alit on the mizbe’ach (alter) all night, and first thing in the morning the kohen would have to shovel the ashes from the mizbe’ach and put them on the east ramp.[1] This job had to be done every morning[2] and on a simple level had a dual purpose of keeping the Beis Hamikdash looking nice and clean as well as ensuring that the flame on top of the mizbe’ach would burn bright and strong by removing the ashes.[3] There was a second part of the terumas ha’deshen process which was called the ho’tza’as ha’deshen. This was the removal of the pile of ashes altogether from the Beis Hamidash. As Rashi[4] explains, based on the Gemara,[5] this later step was not done every day, but rather only when it was necessary, as opposed to the terumas ha’deshen which was performed early every morning

Right in between the Torah’s description of the two parts of the commandment to remove the ashes, the Torah adds as part of the process that before removing the ashes from the mizbe’ach, the kohen should switch his clothes. Rashi[6] explains that the kohen was not really obligated to change his clothes prior to doing the terumas ha’deshen, however it would be derech eretz (proper conduct) to do so. After all, the garments which are used to serve Hashem all day in the Beis Hamikdash should not be the ones the kohen uses to remove ashes. It would not be respectful if he would dirty the bigdei kehuna and then use those same clothes to do the rest of the day’s avodah. Just like a servant of the king would change into “cooking clothes” to wear in the kitchen in order not to ruin his dress-clothes needed to directly serve the king, so too it is derech eretz for the kohen to change into different clothes before removing the ashes so that his bigdei kehunah could remain clean.[7]

At first glance, the placement of this passuk (verse) could imply that it is only suggested that the kohen changes his clothes on the days when they did the ho’tza’as ha’deshen. After all, the passuk is written between the two halves of the commandments regarding the deshen. However, the Sefer Ha’Chinuch[8] comments that the recommendation actually goes even on the terumas ha’deshen. After all, any time one is working with ashes one could get quite dirty, so why would there be any more of a reason to change for the ho’tza’as ha’deshen and not the terumas ha’deshen?

As mentioned above, the terumas ha’deshen seems to have been the first activity of the day.[9] If so, an interesting question comes to mind. If according to the Sefer Ha’Chinuch the kohen should change out of whatever he came to the Beis Ha’mikdsh in and put on an old pair of clothes before performing the terumas ha’deshen, which was done first thing in the morning, why was there a need to change at all? Why couldn’t the kohen just come to the Beis Ha’mikdash in his old clothes, do the terumas ha’deshen and ho’tza’as ha’deshen (if being done that day) and then change into his bigdei kehuna afterwards? Why should the kohen get dressed into one set of clothes in the morning, go to the Beis Ha’mikdash and change into other clothes right away to do the terumas ha’deshen? Why not just show up in his change of clothes, do the “dirty work”, and then don his bigdei kehuna afterward?[10]

Perhaps we could learn from the Torah’s assumption that the kohen would come to the Beis Ha’mikdash in clothing other than what he would wear for terumas ha’deshen, that indeed the kohen has to come in other clothing and cannot walk the streets of Yerushalayim to the Beis Ha’Mikdash in his old clothes worn during the terumas ha’deshen, despite its convenience and display of z’rizus (zealousness) to want to perform the mitzvah immediately.[11] There was certainly a need to change once arriving at the Beis Ha’mikdash because the kohen could not wear those clothes in the streets. The Torah is able to assume that the kohen would not arrive to the Beis Ha’mikdash already in his old clothes because how could a tzelem Elokim, a talmid chochom, and a kohen walk through the streets of Yerushalayim with clothes that are old and dirty and worn for precisely that reason to take out the ashes? Of course the kohen would, should, and must come in regular clothes and only change once it is necessary.

This idea could also explain why immediately following the aforementioned Gemara which says the parable of a servant cooking for king who would change before serving the king, that the Gemara brings statements from Rebbe Chiya bar Abba in the name of Rebbe Yochanan: “It is a disgrace for a Torah scholar to go out with patched shoes into the marketplace” and “Any Torah scholar who has a grease stain on his shirt is chayav meesah”. Although the Gemara qualifies these statements, the underlying concept is clear: A human is a representative of Hashem and created in His image. This is not just a reason for others to respect a fellow person, but also a reason for a person to respect himself.

Interestingly, it would appear as if Hashem is even more careful at times when it comes to our kavod than to His. Although we are learning that the Torah is assuming with absolute certainty that the kohen will not and should not wear his dirty clothes through the streets of Yerushalayim, let us recall what Rashi said about changing his clothes. It is derech eretz to change clothing into something else if you may get dirty so that you do not have to serve the king with your good clothes that you dirtied. However, Rashi makes clear that changing clothing was not part of the obligation. It is proper derech eretz, but not a chiyuv. So great is the Torah’s appreciation and care for each individual’s tzelem Elokim.

Our job is to realize this for ourselves. When one respects a fellow person, he is by extension also showing respect to Hashem; and when a person respects himself, he is also respecting Hashem. Part of this realization includes understanding that it is a two way street. On the one hand, acting in certain ways, speaking in certain ways, and dressing in certain ways are totally inappropriate for people of great stature, but unfortunately do not seem out of place now-a-days for a typical person. However, on the other hand, there is a concept of “self fulfilling prophecies” where a person could start to fill the role of who he is acting, speaking, or dressing like.

In the past,[12] we have mentioned an incredible Malbim. The Malbim writes that although the classic word for clothing in Hebrew is beged, the Torah when describing the bigdei kehuna[13] uses the word “middo/middah/mod”. The reason for this, as the Malbim explains, is because just like the body has an outer layer of clothing to dress it, so too a person’s nefesh has an inner dressing of middos (character traits). The bigdei kehuna played a more fundamental role than merely being beautiful clothing to serve Hashem in. They were designed to play the role of influencing the mindset of the kohen so that his inner-self, his nefesh, could be properly dressed to serve the King. A person who dresses respectably not only shows proper respect to himself and the tzelem Elokim he represents, but also influences his nefesh to dress respectably with good middos. Whereas, a person who dresses undignified is not only not showing proper respect for himself, but could even begin to deteriorate and end up playing the role that he is speaking, acting, or dressing like.

            The Orchos Tzadikkim[14] discusses the difficult balance between what we could term self-esteem and ego. On the one hand, even a slight understanding of what it means to be born as a person who is an equilibrium of gashmiyus (physicality) and ruchniyus (spirituality) and the potential that every single individual has, is reason enough to filled with enormous pride. Add to that the fact that we are blessed with all that we are blessed with and the fact that we have the privilege of being Jewish, the delight becomes exponentially more. On the flip side, arrogance is improper and we are challenged to constantly remember the fact that life is short and as much as we could accomplish, it is all just a drop in the ocean. Uncalled-for arrogance and self promotion may be wrong, but personal self-esteem and self-respect, as well as respect for others, is more than proper, it is required.

            The Orchos Tzadikkim brings a story if Hillel who left the Beis Medrash. His talmidim (students) asked him, “Rebbe, where are you going?” “To do a Mitzva”, Hillel responded. “What Mitzva?” his students inquired. “To wash myself” “Rebbe, is this a mitzva?” “Of course!” answered Hillel. “The statues in the king’s palace get washed every day, certainly we who are living expressions of tzelem Elokim!

            Let us take a lesson from the kohen who was expected to not come to the Beis Hamikdash already in his “cleaning clothes” and appreciate the potential that we have and the respect we owe to ourselves for that and for being living expressions on Earth of tzelem Elokim. With this in mind may Hashem help us choose the correct middos we wear, say and act in order that it postiviely effects our nefesh and inner middos.

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[1] Rashi Vayikra  6:3

[2] See end of Rashi Vayikra 6:4

[3] See Sefer Ha’Chinuch – mitzvah 131

[4] Rashi Vayikra 6:4

[5] Tamid 28b

[6] Rashi Vayikra 6:4

[7] Gemara Shabbos 114a

[8] Sefer Ha’Chinuch – mitzvah 131

[9] This is implied also by the order of mishnayos in Yoma (See 1:8). Also see Gemara Yoma 33a and Tosfos there “Abeyei”. The Sefer Ha’Chinuch writes that the terumas ha’deshen was done regularly at amud ha’shachar. On mo’adim it was performed at the end of the night right before morning. And on Yom Kippur it was done as early as chatzos (midnight).

[10] Although when detailing the commandment  the passukim clearly say that the kohen dressed in his clothing, did terumas ha’dehen, should change his clothes (which we said is really going on even the first part), and then hotza’as ha’deshen – clearly indicating that the kohen would have to change, there are two possible refutes to this question.

1.       There was a lottery drawn to decide which kohen would get to do the terumas ha’deshen. If so, then the kohen would not necessarily know that he would be doing it (depending on when they would decide) until he arrived at the Beis Ha’mikdash. So although he should have always had a change of old clothes ready, there would be no reason to dress in them in the morning because for any given individual, chances are that he would not be picked to do the terumas ha’deshen. However, even with this being true, the question remains in two circumstances. First, when Aharon HaKohen himself was commanded in this week’s parsha and was the kohen to do everything in the Mishkan. Second, before the lottery was instituted, the mishnayos in Yoma describe that it used to be that whoever made it up the ramp of the mizbe’ach first would get to do the terumas ha’deshen – until there was an unfortunate incident. Before the lottery system was adopted, there would have been even more of a reason to show up already wearing the “teruams ha’deshen clothes” in order to not waste any time trying to get to the mizbe’ach first while still fulfilling the mitzvah to its fullest with derech eretz in mind. So why does the Torah assume that the kohen would not already be wearing his old clothes, that it has to write that the kohen should change into old clothes before performing the terumas ha’deshen?

2.       The hotza’as ha’deshen was not necessarily done right after the terumas ha’deshen, it could have been removed later on in the day. So perhaps indeed the kohen would arrive in old clothing to do terumas ha’deshen, then afterward change into his bigdei kehuna, and then later, when doing the ho’tza’as ha’deshen, change back into the old clothes and then back into the bigdei kehuna afterward.

[11] I believe it is a dispute what these clothes were; if they were an old set of bigdei kehuna or if they were ordinary clothes, If they were bigdei kehuna then it could be that their kedusha would disallow them to be worn outside the Beis Ha’mikdash.

[12] See ThoughtsOnParsha Parshas Tetzaveh 5772 – Measure for Measure

[13] For example in Parshas Tetzaveh as well as in our Parsha – Tzav 6:3

[14] Orchos Tzadikkim: Sha’ar Ha’Gaivah
Photo Credit: http://www.templeinstitute.org/mishkan.htm

Parshas Vayikra - The Art of Listening

~ Thoughts on the Parsha ~

Parshas Vayikra

The Art of Listening

By: Daniel Listhaus

וַיִּקְרָא אֶל משֶׁה וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר: דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה' מִן הַבְּהֵמָה מִן הַבָּקָר וּמִן הַצֹּאן תַּקְרִיבוּ אֶת קָרְבַּנְכֶם

“He [Hashem] called to Moshe and Hashem spoke to him from the Tent of Meeting, saying: Speak to the B'nei Yisroel and say to them: When a person from among you will bring an offering to Hashem: from the animals – from the cattle and from the flocks you shall bring your offering.”

-Vayikra 1:1-2

            Rashi^[1] on this passuk (verse) comments that throughout the Torah there are many breaks.^[2] The purpose of these breaks was to give Moshe time to digest and understand what he had been taught by Hashem. Rashi then ends by saying a kal v'chomer: If Moshe, who learned from Hashem, needed breaks for contemplation, then certainly ordinary people such as ourselves who learn from ordinary people must stop to take breaks in order to properly understand what the other is teaching.

            The Sifsei Chachomim^[3] explains that the kal v'chomer that Rashi is saying is quite clear: If Moshe, an incredible student, was learning from Hashem, Who is certainly the best teacher available, still required breaks in order to try to understand what was being taught. How much more so must we take many breaks to digest what is being taught to us from ordinary people.

            Let us zoom out a little in order to appreciate what is being said here. There are two main reasons why a person would need to take breaks during a learning session. One is because it is hard for some people to sit for long periods of time. It is therefore wise and healthy to take breaks and recesses to clear one's mind to be able to be more productive. The other reason a person may need a break is because one might simply not understand the material being taught, and therefore require extra time in order for him to think about what is being said. It sounds from Rashi and the Sifsei Chachomim that this latter type of break is what is being referred to. For some reason, Moshe actually needed breaks in order to understand what Hashem was teaching him.

            The Nachalas Yaakov^[4] is very bothered by this Rashi and asks the following two questions. First of all, surely there is no better teacher than Hashem. The Creator, with infinite wisdom and Who knows His creations the best, certainly has the ability to convey any message or teaching to man in the clearest of ways. If so, how could it be that Moshe needed breaks in order to understand what was being taught to him? Why did Moshe experience confusion if he had the best teacher possible?

            Second of all, what is the kal v'chomer that Rashi is trying to present? It would make sense if Moshe really was able to understand it himself but Hashem gave him the breaks to teach him not to rely on his sharpness, so then there would be a kal v'chomer to us that certainly we should not rely on our own sharpness. However, it seems from Rashi that Moshe really did need the breaks; but if so, why is a kal v'chomer necessary? Even without a kal v'chomer it should be obvious that we need breaks to understand things when learning from ordinary people, simply because we would not understand it otherwise. If we are dealing with someone who wants to understand but is just having trouble understanding, why do we need a kal v’chomeir to tell us to take a break and process the material? It is obvious that one would have to pause and process the information before continuing!

            The Nachalas Yaakov ends without an answer to his problems with this Rashi. However, perhaps we could explain as follows. If one stops to think about the process that everyone goes through when communicating, one will realize how complicated simple-communication really is. When two people are having a conversation, what is being said is really going through a five step process. The idea trying to be conveyed begins its journey in one person's head. The person decides what he wants, or more precisely, what he means to say. Then, he must choose the words he will use to express his idea. This is followed by the time and space the words travel between the ones having the conversation. Then, the listener hears what is being said to him, followed by the last step in the process which is digesting the information and interpreting what he heard.

            This last step in the process is the hardest of them all. It is easy to hear what someone else has said and it is also generally easy to interpret what one has heard, but that is not enough. In order to fully understand and appreciate a message trying to be conveyed, one must remove the built-in filter which shapes the way one hears things and instead focus on what the communicator was trying to relate.

           

            The Mishna in Pirkei Avos^[5] says that Antignos from Socho used to teach, “Do not be like servants who serve their master on the condition of receiving a reward; instead be like servants who serve their master not on the condition of receiving a reward; and let the fear of Heaven be upon you.” Antignos was teaching that although the reward in Olam Habbah (the World to Come) which awaits those who follow the ways of Hashem is endless and greater than anything imaginable, when we serve Hashem it should be out of complete love and fear of Him, and not just because we will receive reward for doing the right thing.

            The Rashbam in Bava Basra^[6] brings from the Avos D'rebbe Nosson^[7] that Tzadok and Beisus were talmidim (students) of Antignos. One time they were teaching this mantra of their rebbe, Antignos, but their students confused what they said and took the message of to not be like workers who work in order to get paid, to mean that people who do mitzvos and “work for Hashem” do not get rewarded.

            The students of Tzadok and Beisus did not take the time to listen to the message that their rabbeim were trying to convey. They simply allowed their default hearing skills to kick in. Tzadok and Beisus knew what they themselves wanted to say, they said it, it reached the ears of their talmidim, but the talmidim just did not stop to think what their rabbeim meant, rather they merely depended on what they thought they heard – or perhaps what they wanted to hear.

            With this in mind, perhaps we could now answer the questions of the Nachalas Yaakov and better understand the Rashi in this week's parsha. Of course Hashem is the best teacher in the world and could convey any message as clear as crystal. However, even a talmid as great as Moshe rabbeinu needs time to understand the underlying reasoning and message of what is trying to be conveyed.

            We say in Shema, “Im shamoa tishm'u” - you shall surely listen. The Gemara in Berachos^[8] makes a drasha from here: If you listen, then you will listen. But if you will not listen, then you will not understand. Only if one listens to what the Torah and the chochamim (sages) are trying to tell us, will one gain a true understanding of what was said.

           

            Often times, misunderstandings and arguments stem not from disagreement, but rather from miscommunication. It is not easy to put our our own thoughts and opinions on pause in order to realize the idea that someone else is trying to convey. Unless we consciously decide to listen the right way, we will not even notice that what we are hearing is going through our own heads without taking account what was meant to be said.

           

            This is exactly what Rashi is teaching us. Even Moshe Rabbeinu needed to take breaks to put himself in Hashem's head – so to speak – in order to comprehend what was being taught to him. So certainly we, who are normal people learning from ordinary people, must take breaks in order to be able to put ourselves in others' minds. This is true not only during times when we are having trouble understanding what is being taught or communicated but even at times when we feel we fully understand. Pauses of one’s own biases and opinions are absolutely necessary in order to fully appreciate what another is trying to say. Only in this way could the communication process be complete and allow for the possibility of im shamoa tishm'u. This is the real art of listening.

           

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[1]    Vayikra 1:1

[2]    These breaks in the Torah could take one of two forms – either pesucha (literally: open) or s'tumah (literally closed). Pesucha is when the spaces go to the end of the line,

      whereas s'tumah is when the space is a break in a line                            but the text continues further on in the same line.

[3]    Vayikra 1:1

[4]    Ibid. 

[5]    Avos 1:3

[6]    Bava Basra 115b

[7]    Avos D'rebbe Nosson 5:2

[8]    Berachos 40a

Parshas Vayakhel-Pikudei - Years to Make, Seconds to Break

~Thoughts on The Parsha~

Parshas Vayakhel-Pikudei

Years to Make, Seconds to Break

By: Daniel Listhaus

וַיֹּאמֶר משֶׁה אֶל בְּנֵי יִשְׂרָאֵל רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה

“Moshe said to the Children of Israel,' See Hashem, has proclaimed by name, Bezalel son of Uri son of Chur, of the tribe of Yehuda.”

-Vayakhel 35:30

            After being commanded to construct the Mishkan and getting over the catastrophe of the eigel ha'zahav, it was time to start building the Mishkan. Moshe told B'nei Yisroel that Hashem has proclaimed by name: Bezalel son of Uri son of Chur as the person in charge of building the Mishkan and its keilim.[1]

            The Medrash[2] comments on this passuk (verse) that the passuk is telling us how great a good reputation is. Shlomo Ha'melech tells us in Koheles, [3] “Tov shem m'shemen tov”, a [good] name is better than good oil. As Rashi[4] points out, good oil could be poured on one's head and run down one's body whereas a good name raises a person to limitless heights. The Medrash continues to give the following case-in-point: Nadav and Avihu, who were anointed by the Holy oil in the midbar (desert) and were the sons of Aharon Ha'Kohen Gadol, entered into the Mishkan to offer unwarranted karbanos to Hashem and they ended up being burnt to death. Chananya Mishael, and Azariah on the other hand, were men with a good name and although thrown into the Nevuchadnetzar’s furnace, were able to walk out completely unscathed.

            The difficulty with this Medrash is that the comparison seems unfair. Nadav and Avihu were far from being “nobody’s”. As a matter of fact, they were even more than “merely” the children of Aharon HaKohen and the nephews of Moshe rabbeinu, they were next in line as successors of Moshe and Aharon! Why is the Medrash picking on them and choosing them to be what Shlomo Ha’melech had in mind when he wrote in Koheles, “tov shem m’shemen tov”? If the purpose is to demonstrate that being born into a chashuv family is not as good as someone who achieves a good reputation, why not bring an example from Yishmael or Eisav – who despite coming from a prestigious family, anointed with oil in a figurative sense, went far off the derech with descendent who forever hate us?

            Furthermore, not only does the Medrash not offer such an example of a clear rasha born into a chashuv family, but Rashi[5] even makes it sound that the Medrash specifically chose Nadav and Avihu to make its point even more drastic. Rashi asks: Why is it that the passuk uses the metaphor of “good oil” as opposed to good wine or any other liquid? And Rashi answers that the passuk specifically uses the example of oil because oil separates and remains on top of water. It seems like Rashi is saying that the passuk is coming to teach that even if you have good oil – meaning even if one has more than just a good lineage but is even a tzaddik in his own right - forever floating on top of the water, still all that is not as good as having a shem tov. How could we understand this? Nadav and Avihu were tremendous tzaddikim in their own right; more than just coming from good stock like good wine which could mix in water, but like good oil which remains head and shoulders above the general public. What is included in a good name that Nadav and Avihu were lacking?

             Moreover, if we go back and consider that this whole Medrash is coming for Betzalel who Hashem called “by name”, this becomes even more difficult to understand. Sure, Betzalel played a vital role in the construction of the Mishkan, but at best he is a behind-the-scenes main character for the duration of these few obscure parshiyos. Nadav and Avihu on the other hand were known quantities, popular individuals, and mentioned both before and after their deaths. If we take “good name” to mean “good reputation” it is hard to understand why that would be more of a description of Betzalel than of Nadav and Avihu. So what exactly is meant by having a “good name” and why was in not true of Nadav and Avihu?

            The mishna[6] states, “Rebbe Shimon says, ‘There are three crowns: The crown of Torah, the crown of kehuna (priesthood), and the crown of malchus (kingship); but the crown of a good name rises over all of them.’” Rashi[7] writes that the crown of a good name is not really a separate crown, for if it were than the mishna should say that there are four crowns. Rather, what the mishna means is that by achieving any of these three crowns properly, one is capstoned with the keser shem tov. One who delves in Torah receives keser shem tov. A Kohen who is careful in doing his avodah properly receives a keser shem tov. And a king who rules B’nei Yisroel with proper tzedek and mishpat receives the keser shem tov.

            Rashi seems to saying that achieving a basic keser is not necessarily a hard thing. After all, one who is born into kehuna or malchus are “crowned” automatically, and anyone who learns Torah is viewed as having a keser Torah. However, those three crowns are incomplete without a keser shem tov; and that only comes if someone is devoted to the klal and uses his keser properly. Being born into kehuna takes no effort, however doing the avodah with purely the correct intentions – not only intentions of Who the avodah is for but also on behalf of who the avodah is from. A kohen could easily get carried away in his own personal connection to Hashem while doing the avodah and forget that he is really only rightfully there as a representative of the entire B’nei Yisroel. A kohen who does avodah indeed has a keser kehunah, but a kohen who does the avodah carefully and correctly has a keser shem tov. A king who is born into royalty of the house of Dovid HaMelech certainly has a keser malchus. However, to use the position for any purpose other than serving the k’lal and making sure that society is getting along perfectly is improper. Only the king who rules and leads with proper tzedek and mishpat could achieve the keser shem tov to validate his keser malchus. Similarly, one who learns Torah. As long as a person is learning and becoming closer to Hashem he will indeed grow tremendously and obtain a keser Torah. However, only one who extends and applies his learning to be able to do good for the tzibbur will merit to achieve the keser shem tov.

            Rabbeinu Yonah gives the following example. Imagine someone has good smelling oil in his house. He and his family will definitely be able to appreciate it, and perhaps even some of his really close neighbors. However, someone sitting in his house with a good reputation could have an impression on the entire world.

Someone who works hard but does not step up to the plate when he is needed for the tzibbur, might be a good smelling oil, but his effects will remain very local. Whereas, one who does things for the tzibbur when his talents are needed will be crowned with the keser shem tov and leave a lasting impression on the world and be positively talked about by everyone.

            The Maharal[8] takes this idea a step further and explains that although the Aron represents the keser Torah, and the Shulchan represents the keser malchus, and the Mizbe’ach represents the keser kehuna, the reality is that no kli could represent the keser shem tov because being represented by a kli implies that it has dimensions and limits, but a keser shem tov has no limits.[9]

            Perhaps now we could understand the Medrash’s designation of Nadav and Avihu to contrast Betzalel and Chananya, Mishael, and Azariah. Although Nadav and Avihu were tremendous tzadikkim – the best of oils which remain above water – they were lacking in their keser shem tov. The fact that they were willing to enter the Beis Hamikdash and offer unwarranted karbanos demonstrated that there was a level, no matter how small, of personal avodah. Their going overboard trying to do avodah at a time it was not called for showed that their ratson was not aligned properly with ratson Hashem. Their job was to represent B’nei Yisroel and offer the avodah they were commanded. However, their actions showed that they were using their keser kehuna improperly. It was an act of using a public position to achieve personal growth. Betzalel on the other hand, although not born with a keser kehna nor a keser malchus, still understood when it was his responsibility to step forward and offer his talents on behalf of klal Yisroel, Hashem therefore personally presented him with the keser shem tov.

            Being a part of klal yisroel demands one to never forget this idea, that besides for everyone having a responsibility for one’s own personal growth and connection to Hashem, that one must always be ready and willing to offer his or her talents to the k’lal. The fact that one comes from yichus could be helpful, but if that is the extent of it then it is meaningless. Who could claim a better yichus than Nadav and Avihu? And yet Shlomo HaMelech writes, “tov shem m’shemen tov”. Good oil is a wonderful thing, but by itself it remains a local thing which even has the potential of being misused. Having a shem tov is better and is a higher level. Not only that, but one does not even need yichus to achieve a keser shem tov. All that one needs is to see himself as part of the tzibbur and act accordingly.

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[1] Shemos 35:30

[2] Medrash Shemos Rabbah 48:1 on passuk 35:30

[3] Koheles 7:1

[4] Ibid.

[5] Ibid.

[6]  Avos 4:17 (could vary based on edition)

[7] Ibid. This Rashi is brought down in the Maharal’s Sefer Derech Chaim on Pirkei Avos

[8] Sefer Derech Chaim on Pirkei Avos 4:17

[9] The Maharal brings a Medrash which actually says that the Menorah represents the keser shem tov and the Maharal gives a number of differences between the menorah and the other keilim and why the menorah is a fitting kli to represent the keser shem tov. However, in the end the Maharal says that that Medrash is not necessarily a real medrash and that in fact no kli could possibly represent the keser shem tov. 

Photo Credit: http://www.vectorportal.com/subcategory/128/TEAM-SWEDEN-VECTOR-LOGO.ai/ifile/3956/detailtest.asp

Parshas Ki Sisa - The Captain Goes Down With His Ship

~Thoughts on The Parsha~
Parshas Ki Sisa

The Captain Goes Down With His Ship

By: Daniel Listhaus

וַיְדַבֵּר ה' אֶל משֶׁה לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם

“Hashem spoke to Moshe: 'Go, descend – for your nation that you have brought up from Egypt has degenerated.”

-Ki Sisa 32:7

            As one reads through the passukim (verses) in our parsha carefully, one would realize a number of surprising and confusing things regarding the conversation between Hashem and Moshe. The Torah^[1] tells us that Moshe was still up on the mountain when Hashem broke the news to him: “Go, descend – for the nation that you have brought up from Mitzrayim has degenerated.” Rashi^[2] brings the medrash^[3] which comments that Moshe realized through Hashem's choice of harsh expressions that the matter was quite serious. As a matter of fact, Hashem immediately banished Moshe and told him he must leave because as great as he was, he was only invited to shamayaim (the Heavens) on account of B'nei Yisroel.

            The medrash goes on to describe that at that point Moshe thought to himself that if he would leave right away, B'nei Yisroel would not stand a chance. So, as the medrash details, Moshe argued every argument he could think of to Hashem. He started by saying, “Remember when You went around to offer the Torah to the various nations, all the non-Jews said no, whereas B'nei Yisroel said yes?” Hashem responded that by worshiping the eigel ha'zahav (golden calf), the B'nei Yisroel uprooted that zechus (merit). Moshe continued and argued, “Remember when You sent me to Mitzrayim to tell the B'nei Yisroel Your Name, and right away they believed me and bowed to Your Name?” Hashem replied that as great as that was, they were mevatel (canceled) this by bowing to the eigel.” Moshe again tried to persuade Hashem and asked Him to recall that the bechorim (first-borns) brought karbanos (animal-offerings) to Hashem. Hashem, though, again responded that that meant nothing anymore now that they had chosen to instead bring offerings to the eigel. As a final attempt in his first round, Moshe told Hashem that He cannot wipe out the people who heard Hashem Himself declare, “Anochi Hashem Elokecha...” (I am Hashem Your G-D). Hashem replied that that level which B'nei Yisroel had achieved was replaced with their own declaration of “Eileh Elohecha Yisroel...” (These are your gods, Yisroel...), which they said in reference to the eigel ha'zahav.   

            The medrash^[4] continues to describe that the Torah^[5] then says that Hashem spoke to Moshe in a slightly softer tone, and as soon as Moshe detected the small change, he immediately began a second round of bombarding Hashem with arguments as to why He should have mercy on B'nei Yisroel. In fact, the Torah^[6] itself accounts that Moshe pleaded before Hashem, “Why should Your anger burn against them? Are they equal to You that they are even worthy of your jealousy? Is a wise man jealous of any but a wise man? Is a strong man jealous of any but a fellow strong man? Why should You be jealous of Bnei Yisroel over them worshiping the eigel? Furthermore, this is Your people who You took out of Mitzrayim. Why should You allow Mitzrayim to say that You took them out only to kill them in the mountains and annihilate them from the world?^[7] Moshe even dared to suggest that the luchos anyway were only targeted at him. After all, the first and second mitzvos contained in the luchos declaring Hashem as the only G-d, along with the negative commandment to not worship idols, say, “Anochi Hashem Elokecha...” (I am Hashem Your [singular] G-d...) and “Lo sa'aseh lecha...” (You should not make for yourself [singular]...),^[8] and not “Anochi Hashem Elokeichem” (I am Hashem Your [plural] G-d) and “Lo sa'aseh lachem” (You should not make for yourself [plural]...). Moshe then completed his pleading with a demand – so to speak – that Hashem forgive the B'nei Yisroel and to remember the zechusim (merits) of Avraham, Yitzchak, and Yaakov.^[9] The Torah^[10] testifies that when Moshe was finished, Hashem actually reconsidered regarding that which he said he was going to wipe the entire B'nei Yisroel out.

            In reviewing this whole episode, a number of problems come up. Perhaps the most incredible fact in the story is the fact that Moshe actually argued back and forth with Hashem. As great as Moshe was, he was still only human. How in the world did the thought even enter his mind to argue with Hashem? Furthermore, the Torah testifies that Moshe was anav m'kol adom (the humblest person to ever live). How can we reconcile that with the events in this week's parsha? Second, why did Moshe even bother to back up the B'nei Yisroel? Not only did they do the worst aveirah, but their timing was also awful. It is not like they had just gone through a Holocaust or during the Purim story where there was so much pressure to not be Jewish and Hashem's presence was hidden. Rather, the B'nei Yisroel had just experienced yetzias Mitzrayim and the receiving of the Torah. They were now alone in the desert living with miracles as part of their everyday lives. Moshe should have given up on them right away and pretend he never met them. Obviously Hashem was most displeased with them so why did Moshe feel the need to back up a nation who Hashem wanted to wipe out?

            Besides for arguing with Hashem with logic, Moshe seems to play an interesting blame-game with Hashem. When Hashem first told Moshe what the B'nei Yisroel were doing, He said, “The nation that you have brought up from Mitzrayim has degenerated.”^[11] Then, a few passukim later while Moshe is arguing back to Hashem, he says, “Why, Hashem, should Your anger burn against Your people, whom You have taken out of Mitzrayim...?”^[12] What is going on here? Hashem and Moshe seem to be arguing with each other over who should be responsible for the whole mess based on who is credited with taking the B'nei Yisroel out of Mitzrayim.

            The answer to these questions stems from a deeper understanding in what Moshe's responsibility really was as a leader of B'nei Yisroel. One could take a step back and ask a very basic general question: Why did the B'nei Yisroel need a leader at all? Hashem is really the one Who takes care of all our needs. He fights our fights, provides us with money, and gives us health. Furthermore, Moshe's credentials were nothing to be too proud of. Moshe was not a born warrior – he grew up in a palace. He was not a great campaigner – he had a speech impediment. Rather, as captain of the most prestigious nation in the world, Moshe had the single responsibility of doing everything in his power to stand up for B'nei Yisroel. He was the one who had to guide them on the right path and stand by their side not only when times were good, but even in the most challenging of times as well. A leader's job is to be willing to put all of his abilities and powers into the people he represents. It is often easy for a leader to think that he is in the position because of his own greatness – and to an extent that is true. There is no question that Moshe was an incredible individual with qualifications that the Torah testifies no one will ever be capable of achieving. However, as great as great as anyone could be in reaching his full potential as an individual, that is only on the “individual scale” - where although the potential is unlimited, it is still capped at a lower quality than the infinite potential on the “leadership scale”.

            When Hashem told Moshe to descend from the mountain because the people had sinned, the medrash^[13] relates that Moshe was very confused. He said, “First you tell me to come up and now you are telling me to go down?” Hashem replied, “It is not because of your greatness that you were allowed here, but rather because of the B'nei Yisroel. Now that they have done the avoda zarrah, you are no longer welcome here.”

           

            Moshe's job description by definition was to fight as a representative of B'nei Yisroel and argue to Hashem to have mercy on them as long as there was still hope. This is precisely what Hashem appointed Moshe for. Moshe's whole purpose of leader was not only to be mentor and guider for B'nei Yisroel, but to stand up for them as long as there was even still the smallest amount of hope for them.  

            We are living in a time where the term leader is used quite loosely. Corporations have leaders, until some scandal occurs and they abandon ship. Countries have leaders who talk the talk or who like to demonstrate their power in war. However, Moshe rabbeinu represented none of these. Rather, Moshe was a role model who set the standard for the B'nei Yisroel based on the Torah of Hashem and guided us through the best and worst of times. As long as there was still the possibility for B'nei Yisroel to do teshuva (repent), Moshe never gave up hope to fight for the tzibbur (entire community) even when he was challenged by Hashem with the opportunity to become the head of a new nation.

            Each of us must keep in mind that besides for what is expected of us as individuals, we also have an important role that we play as part of the tzibbur. There are those who look up to us – whether we know about it or not – and we must therefore do our part by maintaining a proper example and standard for others to follow. Additionally, we must always be supportive of B'nei Yisroel as long as there is still hope of them doing teshuva.

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[1]    Shemos 32:7

[2]    Ibid.

[3]    Shemos Rabbah 42:1 on Shemos 32:7. The inference is made because the Torah chooses to use the more forceful word “Va'yedabeir” (and He spoke) as opposed to “Va'yomeir” (and He said).

[4]    Shemos Rabbah 42:2

[5]    Shemos 32:9

[6]    Shemos 32:11 also see Rashi there.

[7]    Shemos 32:12

[8]    Shemos 20:2 and Shemos 20:4, respectively

[9]    Shemos 32:12-13. The Medrash describes that even while saying this, Moshe was actually saying a number of arguments as to why Hashem should forgive the B'nei Yisroel. One example is that Moshe said the following: If the B'nei Yisroel are chayav sreifa (death by burning), then Hashem should rememebr Avraham who went into the furnace. And if they are chayav hereg (death by sword) then Hashem should remember Yitzchak who was willing to be slaughtered on the alter by akeidas Yitzchak. And if they are chayav galus (exile), then Hashem should remember Yaakov who was forced to run away from home and live by Lavan.

[10]  Shemos 32:14

[11]  Shemos 32:7

[12]  Shemos 32:11

[13]  Shemos Rabbah 42:3