Parshat Kedoshim

My Uncle Mark works in the Party industry.  For over 30 years he has owned and operated a company that does party planning, entertainment and decoration, and his specialty is with balloons.  He does all sorts of balloon structures and balloon designs.  He has organized thousands of balloons dropping from arena ceilings on New Year’s eve, and he spends the day before Thanksgiving blowing up tens of thousands of small balloons to hand out along the parade route during the Macy’s Thanksgiving parade.  He has even decorated the white house on a few occasions.  I remember my Aunt telling the story of the first time they were at the white house during Bill Clinton’s presidency.  She describes how the feeling in the room changed the second President Clinton entered, she didn’t even see him yet, but the way everyone responded and even subconsciously gravitated towards him made it clear to everyone present that there was someone important in the room. 

There are individuals in the world whose very presence seems to inspire emotions in the people around them.  Some people just seem to occupy more space, exude some kind of influential charisma that affects the people around them simply by their presence.  This is a power that influential people have which can be used to inspire people to do great things, but can also, unfortunately, be harnessed to do great evil.  There is no question that our actions make us who we are and our personalities have the potential to motivate others.

There is a tradition starting this Shabbat of reading Pirkei Avot, a tractate of the Mishna which deals with ethical teachings, on the Shabbats between Pesach and Shavuot.  In the first chapter of Pirkei Avot there is a Mishna which teaches us this lesson. 

Antigonus of Socho received the Tradition from Shimon hatzadik.  He used to say: Do not be like servants who serve their master for the sake of receiving a reward, but be rather like servants who serve their master without the express intention of receiving a reward; and let the fear of Heaven be upon you. 

In the Book Ethics from Sinai, Rabi Irving Bunim gives an interpretation of the Mishna which connects the teaching of being a servant who serves their master without the express intention of receiving a reward to the end of the Mishna which says, “and let the fear of Heaven be upon you.”  Rabbi Bunim explains that serving the master without the express intention of receiving a reward is like serving God-l’shem shamayim- serving God for its own sake, not for our own benefit.  When a person can reach the level where their entire outlook on life is to be a servant of God for God’s sake, then they can become the type of person whose very presence can even invoke the feeling of awe of heaven in others.  By focusing our way of serving God as a pure and holy service, we can inspire others to see God in the world.

I believe that this is a message which the beginning of the Parsha this week is teaching us.  In the beginning of this week’s Parsha, God instructs Moses to tell the Jewish people to be Holy because God your God is Holy.

How does one be holy?  Nachmanides in his commentary on this verse begins by rejecting Rashi’s interpretation.  Rashi explains that in context with the previous section of the Torah, when the verse says you should be holy, it is merely referring to abstaining from participating in sexual immorality.  Being holy, according to Nachmanides, is much more than simply abstaining from doing something wrong.  Nachmanides agrees that holiness begins with separating oneself, but it is not merely being seperate which makes a person holy and separating from one thing is too limited.  Rather, Nachmanides argues, that this statement is referring to everything that the Torah is trying to teach.  Kedoshim tihiyu is a framing concept for all of Jewish life.  Holiness is about distinguishing ourselves through our actions and our personality.

We don’t achieve holiness just by separating ourselves from anything bad; it really begins with an effort to do good.  Keeping the commandments is how we begin to be holy.  But according to Nachmanides just keeping the commandments as if they are a checklist to check off every day is not enough.  According to Nachmanides, without holiness as guiding principle of a larger goal for our lives, there is room to still be a disgusting person who keeps the commandments.  For example, Even though keeping kosher limits what I eat and drink, the kashrut laws alone do not keep someone from becoming a glutton or an alcoholic.

Nachmanides’ point about the command, kedoshim tihiyu, is that it is a guiding principle to frame the particular laws of the torah.  Just like the torah gives specific rules regarding interactions between human beings, like don’t murder, don’t steal, don’t kidnap, don’t cover, etc.  The torah then relates a general principle which should guide the way we think of these behaviors.   That principle is, veasita hatov vehayashar, do what is right and what is good. 

We need to make sure that when we are keeping the torah we are doing what is right and what is good.  Following the Torah isn’t simply a list of actions that we need accomplish and nothing more, it is a way of life which should effect who we are and how we interact with the world.  This means that sometimes halachah is a only minimal standard of acceptable behavior, but in order to be Holy in our religious observance we need to act above and beyond the minimum standard. 

Nachmanides concludes his commentary on this verse commanding us to be holy with an explanation of why the verse ends with the words, “I am your God”.  These words are the very same words which begin the ten commandments.  They are a reminder to act Godly, not to just simply do mitzvoth but to do them in way that is holy by acting above and beyond what is expected of us.  

Rabbi Chayim of Volozhin in his book the Nefesh Hachayim writes, “That when a person stands before the Heavenly tribunal, God, who is the Master of all powers, will judge that person not only for each of his/her individual actions, but also for the impact their actions had on the entire world – for good and for evil. 

Rabbi Chayim is adding something to our understanding so far.  He is saying that when we come before God after 120 years, God is not going to judge us on each of our individual actions, rather it is also the impact our actions had on this world which is how we will be judged.  It’s not simply what we do; it’s how we do it.  I believe he is teaching us that the purpose of mitzvoth is not simply for our own personal benefit.  It is to be like God in a way, God impacts the world so we need to mindful of the way in which our actions, even the way in which we do mitzvoth impact the world. 

Whether we like it or not, everything we do has an effect on other people and our environment.  We can either live in such a way that we inspire others to see the value of God and our lifestyle, or we can unfortunately make these beautiful things irrelevant.  We need to make sure that the way in which we live our lives doesn’t give the torah or Judaism a bad name. 

Going back to the mishna in Pirkei Avot that I spoke about earlier, we can see how its advice can help us consider how to be holy in the way we live.  Again, the advice given in the mishna is that you should not be like servant who serves their for the purpose of receiving a reward.  Meaning, serving God should not be motivated by a desire for personal meaning and gratification.  Rather, be like a servant who does not act for the express intention of receiving a reward.   In other words, our behaviors should be motivated for God’s sake not our own, our religious observance has to be for the purpose of being holy, not merely for the purpose of feeling good or personal reward.  The mishna concludes with making the point that when we are acting for God’s sake and not our own, then our very presence through the way that we do the things we do, has the potential to impact in a deep and profound way.

If we live our lives as an example of holiness it will impact our children, family members, colleagues, and neighbors.  Being holy, going above and beyond what is expected in Judaism, is about expanding the worldwide respect for God in this world; it’s not about our own personal religious satisfaction.

We can all think of people whose very presence has the capacity to inspire.  The Torah’s command in this week’s Parsha to be holy is to be mindful of the way in which our actions and our very presence can impact others.  When we think about the way in which we find religion meaningful we need to ask ourselves, how can we make sure that we’re not just doing this for ourselves, that our religious observance in some way is having a positive impact on others?  May we all be worthy of achieving a holiness that inspires the people whose lives we touch to be good people and inspire others themselves, so that one day we will touch the entire world and bring about a full redemption.

Parshat Kedoshim

My Uncle Mark works in the Party industry.  For over 30 years he has owned and operated a company that does party planning, entertainment and decoration, and his specialty is with balloons.  He does all sorts of balloon structures and balloon designs.  He has organized thousands of balloons dropping from arena ceilings on New Year’s eve, and he spends the day before Thanksgiving blowing up tens of thousands of small balloons to hand out along the parade route during the Macy’s Thanksgiving parade.  He has even decorated the white house on a few occasions.  I remember my Aunt telling the story of the first time they were at the white house during Bill Clinton’s presidency.  She describes how the feeling in the room changed the second President Clinton entered, she didn’t even see him yet, but the way everyone responded and even subconsciously gravitated towards him made it clear to everyone present that there was someone important in the room. 

There are individuals in the world whose very presence seems to inspire emotions in the people around them.  Some people just seem to occupy more space, exude some kind of influential charisma that affects the people around them simply by their presence.  This is a power that influential people have which can be used to inspire people to do great things, but can also, unfortunately, be harnessed to do great evil.  There is no question that our actions make us who we are and our personalities have the potential to motivate others.

There is a tradition starting this Shabbat of reading Pirkei Avot, a tractate of the Mishna which deals with ethical teachings, on the Shabbats between Pesach and Shavuot.  In the first chapter of Pirkei Avot there is a Mishna which teaches us this lesson. 

Antigonus of Socho received the Tradition from Shimon hatzadik.  He used to say: Do not be like servants who serve their master for the sake of receiving a reward, but be rather like servants who serve their master without the express intention of receiving a reward; and let the fear of Heaven be upon you. 

In the Book Ethics from Sinai, Rabi Irving Bunim gives an interpretation of the Mishna which connects the teaching of being a servant who serves their master without the express intention of receiving a reward to the end of the Mishna which says, “and let the fear of Heaven be upon you.”  Rabbi Bunim explains that serving the master without the express intention of receiving a reward is like serving God-l’shem shamayim- serving God for its own sake, not for our own benefit.  When a person can reach the level where their entire outlook on life is to be a servant of God for God’s sake, then they can become the type of person whose very presence can even invoke the feeling of awe of heaven in others.  By focusing our way of serving God as a pure and holy service, we can inspire others to see God in the world.

I believe that this is a message which the beginning of the Parsha this week is teaching us.  In the beginning of this week’s Parsha, God instructs Moses to tell the Jewish people to be Holy because God your God is Holy.

How does one be holy?  Nachmanides in his commentary on this verse begins by rejecting Rashi’s interpretation.  Rashi explains that in context with the previous section of the Torah, when the verse says you should be holy, it is merely referring to abstaining from participating in sexual immorality.  Being holy, according to Nachmanides, is much more than simply abstaining from doing something wrong.  Nachmanides agrees that holiness begins with separating oneself, but it is not merely being seperate which makes a person holy and separating from one thing is too limited.  Rather, Nachmanides argues, that this statement is referring to everything that the Torah is trying to teach.  Kedoshim tihiyu is a framing concept for all of Jewish life.  Holiness is about distinguishing ourselves through our actions and our personality.

We don’t achieve holiness just by separating ourselves from anything bad; it really begins with an effort to do good.  Keeping the commandments is how we begin to be holy.  But according to Nachmanides just keeping the commandments as if they are a checklist to check off every day is not enough.  According to Nachmanides, without holiness as guiding principle of a larger goal for our lives, there is room to still be a disgusting person who keeps the commandments.  For example, Even though keeping kosher limits what I eat and drink, the kashrut laws alone do not keep someone from becoming a glutton or an alcoholic.

Nachmanides’ point about the command, kedoshim tihiyu, is that it is a guiding principle to frame the particular laws of the torah.  Just like the torah gives specific rules regarding interactions between human beings, like don’t murder, don’t steal, don’t kidnap, don’t cover, etc.  The torah then relates a general principle which should guide the way we think of these behaviors.   That principle is, veasita hatov vehayashar, do what is right and what is good. 

We need to make sure that when we are keeping the torah we are doing what is right and what is good.  Following the Torah isn’t simply a list of actions that we need accomplish and nothing more, it is a way of life which should effect who we are and how we interact with the world.  This means that sometimes halachah is a only minimal standard of acceptable behavior, but in order to be Holy in our religious observance we need to act above and beyond the minimum standard. 

Nachmanides concludes his commentary on this verse commanding us to be holy with an explanation of why the verse ends with the words, “I am your God”.  These words are the very same words which begin the ten commandments.  They are a reminder to act Godly, not to just simply do mitzvoth but to do them in way that is holy by acting above and beyond what is expected of us.  

Rabbi Chayim of Volozhin in his book the Nefesh Hachayim writes, “That when a person stands before the Heavenly tribunal, God, who is the Master of all powers, will judge that person not only for each of his/her individual actions, but also for the impact their actions had on the entire world – for good and for evil. 

Rabbi Chayim is adding something to our understanding so far.  He is saying that when we come before God after 120 years, God is not going to judge us on each of our individual actions, rather it is also the impact our actions had on this world which is how we will be judged.  It’s not simply what we do; it’s how we do it.  I believe he is teaching us that the purpose of mitzvoth is not simply for our own personal benefit.  It is to be like God in a way, God impacts the world so we need to mindful of the way in which our actions, even the way in which we do mitzvoth impact the world. 

Whether we like it or not, everything we do has an effect on other people and our environment.  We can either live in such a way that we inspire others to see the value of God and our lifestyle, or we can unfortunately make these beautiful things irrelevant.  We need to make sure that the way in which we live our lives doesn’t give the torah or Judaism a bad name. 

Going back to the mishna in Pirkei Avot that I spoke about earlier, we can see how its advice can help us consider how to be holy in the way we live.  Again, the advice given in the mishna is that you should not be like servant who serves their for the purpose of receiving a reward.  Meaning, serving God should not be motivated by a desire for personal meaning and gratification.  Rather, be like a servant who does not act for the express intention of receiving a reward.   In other words, our behaviors should be motivated for God’s sake not our own, our religious observance has to be for the purpose of being holy, not merely for the purpose of feeling good or personal reward.  The mishna concludes with making the point that when we are acting for God’s sake and not our own, then our very presence through the way that we do the things we do, has the potential to impact in a deep and profound way.

If we live our lives as an example of holiness it will impact our children, family members, colleagues, and neighbors.  Being holy, going above and beyond what is expected in Judaism, is about expanding the worldwide respect for God in this world; it’s not about our own personal religious satisfaction.

We can all think of people whose very presence has the capacity to inspire.  The Torah’s command in this week’s Parsha to be holy is to be mindful of the way in which our actions and our very presence can impact others.  When we think about the way in which we find religion meaningful we need to ask ourselves, how can we make sure that we’re not just doing this for ourselves, that our religious observance in some way is having a positive impact on others?  May we all be worthy of achieving a holiness that inspires the people whose lives we touch to be good people and inspire others themselves, so that one day we will touch the entire world and bring about a full redemption.

Parshat Metzora

                This week and last week the Parsha discusses the spiritual disease of tzara’at (often translated as leprosy but it is, in fact, something entirely different).  If a person found a certain type of blemish on their skin, clothing, or home, they would be taken to a cohen (Jewish priest) for the diagnosis.  If the diagnosis was that the blemish was tzara’at, part of the cure to this spiritual disease was for the person to be removed from society for a period of time.  What is the spiritual ailment that causes tzara’at and what does it have to do with being removed from society?

                The most dominant opinion in the Jewish tradition about the cause of this spiritual disease is that it is a result of speaking badly about other people and gossiping. There is a Midrash that broadens the explanation of tzara’at to a much larger scale.  The Midrash comments on the opening verse of this week’s Parsha (Leviticus 14:2), “This shall be the Torah of the one stricken with tzara’at.”, it says:

“this is in accordance with the verse, “there are six things which the Lord hates, and seven which are an abomination to Him: a proud look, a lying tongue, and hands that shed innocent blood, a heart that devises wicked thoughts, feet that are swift in running to mischief, false witness that breathes out lies, and one that sows discord among brethren (Proverbs 6:16-19).  Rabbi Yohanan said, “The punishment for all these is tzara’at.”

All of the things described in the Midrash above can be seen as things which undermine the cohesiveness of the community.  One possible lesson to take from this Midrash is that God hates a person who tears apart the fabric of society and causes rifts in community. 

                When a person acts in such a manner, it is clear that they are lacking an appreciation for the importance of the community and the responsibilities of every person in the community.  The lack of appreciation for the community is a disease which causes a person to act in ways that are in opposition to the betterment of their community.  In order for such a person to begin a healing process, the Torah is telling us that they should be removed from society.  Once they are no longer a part of the community, and they are forced to spend a considerable amount of time alone, then they might begin to reflect on the way they interact with society.

The loneliness of seclusion is supposed to give them a greater appreciation for the importance of a cohesive community.  Only once they appreciate the good that the community does for them and everyone else, will they desire to change the ways they act against that community.  This is how the process of healing begins. 

It is interesting to me how the intellectual experience of the person with tzara’at is such an important part of healing process.  It is not enough for the person to simply not do the despised act anymore.  In order for them to be healed from tzara’at, they needed to go through an intense process of introspection.  I think that this is an important tool that the Torah is giving us as a way to grow spiritually.  True spiritual growth is not a matter of changing the way we act; it is really a process of making sure that our perspective on the world is a spiritually healthy one.  Our actions should reflect a perspective on the world that we attain by careful and constant introspection.

Parshat Hachodesh (week of Parshat Tazria)

Thousands of years ago, the father of humanity inclined himself to speak with a small group of men and women. This group might have been the most downtrodden and oppressed nation on Earth.  Upon birth their children were drowned.  Their marriages were forcibly broken up.  The nation’s back was bent; they were a people without hope. 

There is a Mishna in tractate Pesachim which declares that in each generation every person is required to regard themselves as if they themselves were taken out of Egypt.  When I consider how downtrodden and oppressed the Jewish people were before they were taken out of Egypt, I don’t feel like I can ever fulfill the obligation to view myself as having been taken out of Egypt. 

The redemption they experienced was an immediate relief from hundreds of years of oppression.  Suddenly, from seemingly out of nowhere, the Father of all humanity performed incredible miracles, and brought the most powerful nation on the face of the earth to their knees just to redeem this tiny, pathetic group of people and make them his treasured nation. 

It is impossible for me to relate to the experience of slavery.  I feel inadequately prepared to feel the feelings and experience the experience of redemption like the generation who came out of Egypt.  I’m sure that I’m not alone; In fact, the Brisker Rav (Rabbi Yitzchok Zev Soloveitchik 1886-1959) commented that this requirement is probably the most difficult of all the various obligations we are commanded to fulfill at the Seder. 

There are many interpretations of what the Mishna could possibly mean by making such a difficult demand on us.  This has led some to argue that it is just a mental exercise; we only have to try to perceive ourselves as slaves who have just experienced the joy of redemption from bondage.    Some say that this exercise is impossible to do on our own, and it is the format of the Seder which functions to trigger these emotions for us. 

Maimonides’s understanding of this Mishna is not to simply try in vain to regard oneself mentally as a personal participant in the exodus, but to demonstrate this attitude with a personal relevance.  Therefore a person must do certain actions in order to demonstrate their awareness of their personal participation in the exodus.  Which is why, he explains, we recline in the manner of people of leisure, and are required to drink four cups of wine. 

I believe that the message of Parshat Hachodesh can be a possible insight into how to fulfill the words of the Mishna, that in every generation each individual is required to view themselves as if they personally were brought out of Egypt. 

Just like Maimonides, I believe that Parshat Hachodesh introduces to the preparation for Passover an element of personal relevance.  The Mishna does not say that each person is obligated to consider themselves exactly like they were personally freed, rather, it says as if they were personally freed.  The Hebrew for that term is כאילו (Ke’ilu), literally means, similar to but not exactly.  Therefore I think that the Mishna is teaching us that we need to personally relate similar feelings to those of the generation of Egypt, and not necessarily to emulate their exact emotions.

The emotions which the Jewish calendar attempts to evoke in us do not always coincide with what we are feeling naturally.  As with all mitzvoth, in order to fully experience their beauty and impact on our lives, we need to have Kavannah, spiritual intention.  We must prepare ourselves to fully experience a mitzvah, and we must prepare ourselves to achieve a meaningful experience of a holiday. 

Passover is also called חג האביב, not only because it comes at the beginning of spring, but because the spiritual experience of Passover mirrors the physical experience of spring.  With spring we experience the renewal of life in the world.  Flowers bloom, trees come to life, birds begin to sing, it’s like the world is re-awakening.  In spring the world comes to life after a long dreary winter.  Similarly, Passover commemorates the springing to life of the Jewish people after the cold lifeless winter of slavery. 

The command of the Mishna to regard yourself as if you had come out of Egypt is saying attach your personal experience to the reality around you.  For the world, for the Jewish nation, the feelings of renewal, rebirth, and awakening are occurring whether you, the individual, are apart of it or not.   Be part of the world around you, latch on to this reality as a time for rejuvenation in your own life.

The spiritual elation we may have felt in the wake of the Jewish New Year, with the back to back holidays of Rosh Hashanah, Yom Kippur, and Succoth, has long been forgotten.  At this point of the year we have become habituated to the routine cycle of our lives.  With this external experience of winter, and the internal experience of the monotony of the Jewish calendar without a single Yom Tov for almost 6 months, it is difficult for the Jewish person not to be feeling a lack of spiritual passion.  Parshat Hachodesh comes as a wake-up call to move past winter and experience spring. 

For the ancient Israelites, many springs came and went.  Seasons changed many times over, but their redemption never came.  The people were a nation without dreams, and without the hope of freedom.  They were the lowest most disgraced nation on earth, the last people anyone would ever expect the Master of the Universe to enter into a close relationship with. 

Before they could experience a full redemption, God paved the way by giving the Jewish people the very first mitzvah of ראש חודש (the new month).  By making the sanctification of the month the first step in the continuous relationship with the Jewish people, God was saying to them, everything has its renewal and rebirth, even you.  For generations you have had no ties to the elation and rejuvenation most people feel when spring comes, from now on, you will have reason to rejoice with this change.  When the world awakens at spring, you will remember that you were brought out of Egypt by the strong hand of God, and you too will awaken. 

That was the lesson then, and it is the lesson today.   Now, when you are feeling most uninspired, lost in the humdrum monotony of daily life, it will be very difficult for you to break that feeling without any preparation.  Therefore before you can feel the liberation of Passover, you have to awaken from the spiritual rut you might have fallen into. 

As I mentioned earlier, the commandment to view yourself as if you were taken out of Egypt is incredibly difficult.  With all mitzvoth, there must be preparation.  Parshat Hachodesh is your refreshing wake-up call, it is a reminder that spring is coming and the world is about to come to life.  It also a reminder that the Jewish people began their redemption during this season, and it’s almost time for you to work towards an experience a personal redemption as part of the Jewish people.  The Jewish people were stuck in a rut way deeper than you can even imagine, but they were rejuvenated. 

Parshat Hachodesh is telling us to use Passover, the celebration of the rejuvenation of your people as an opportunity for your own personal rejuvenation.  May each of us heed the call of Parshat Hachodesh; so that each of us can experience liberation at the Seder, and the ultimate redemption may it come soon.