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Parashat Kedoshim 26 Nisan 5774 April 26, 2014 Vol. 23 No. 29

by Rabbi Sariel Malitsky
Throughout Sefirat HaOmer, we find ourselves listening to speeches and Shiurim dealing with the topics of Achdut and Ahavat Yisrael. These are the days when the students of Rabi Akiva perished for not showing due Kavod to one another, so the topic is quite appropriate. However, often the messages we hear are somewhat vague. What exactly does it mean to love every Jew? We try to eradicate the Middah of Sinat Chinam, but is that all we need to do? Is it as simple as saying that we love everyone? The Torah in this weeks Parashah states that a person must fear his mother and father. The Gemara (Kiddushin 31b) asks, What is fear? Do not sit in his seat, do not talk in his place, and do not openly disagree with him. What is honor? Serve him food and drink, dress him, and help him in and out. Rav Yeruchim Levovitz (Daat Torah, Kedoshim) is bothered by the Gemaras queries of what is fear and what is honor. Do we not know what the word s fear and honor mean? The Gemara records minor actions which seem to minimize the grandeur of certain Mitzvot. Rav Yerucham Levovitz writes that this Gemara teaches a major Torah principle. All Mitzvot, even those we assume to be primarily Mitzvot of the heart, need to be acted upon. For example, the Mitzvot of having faith in Hashem and of loving Hashem also require action. In general, we must manifest our feelings through concrete actions. So, while the feelings in our heart are a crucial and absolutely vital component to a Mitzvah, they are not enough; they are only the prerequisites. The action is what is most important. After all, we refer to positive commandments as Mitzvot Aseih, literally, Mitzvot of action, and prohibitions are called Mitzvot Lo Taaseh, literally, Mitzvot of not acting. It is for this reason, writes Rabbeinu Yeruchim, that the Gemara records both actions that we must perform and those from which we should refrain in order to fulfill the Mitzvah. The Gemara (Shabbat 31a) relates an account where a gentile came before Hillel and requested that he be taught the whole Torah while standing on one foot. Hillel, in somewhat of a surprising response, says, What is hated to you, do not do to you friend. Maharsha asks why Hillel didnt simply tell him the Pasuk from this weeks Parashah, VeAhavta LeReiacha Kamocha, Love your neighbor as you love yourself (VaYikra 18:19). Rabbeinu Yerucham Levovitz explains based on the principle above that to love ones friend internally is insufficient. Hillel wanted to teach this gentile that our actions are what count. The key word in Hillels response is do: we must refrain from acting in ways that might hurt our friends. We see that the Mitzvah of loving our neighbor is not merely to feel the

Acts of Love

love and to talk about the love we feel towards each other. Ahavat Yisael requires actions and restraint as well. Rambam (Hilchot Aveil 14:1) writes that the Mitzvot of visiting the sick, comforting the mourner, burying the dead, rejoicing at a wedding, and acting with Chesed are all Rabbinically mandated Mitzvot. However, he notes that these actions fulfill the Mitzvah of loving ones friend as he loves himself. In fact, Rambam concludes that VeAhavta LeReiacha Komeicha teaches us anything that you would want others to do to you, you should do to others. Rambam seems to articulate the same principle as Rabbeinu Yerucham. Ahavat Yisrael and Sinat Chinam are not just vague terms. They require us to act in a certain way. Rabi Akivas students perished because they did not show Kavod to each other. The Gemara does not state that they didnt love each other or that they hated each other. The Gemara was precise in its recording of their sin. They may have loved each other, but the love was insufficient since it was not manifested in their actions. Sefirat HaOmer is our preparation for receiving the Torah. Until we become people who do for others, we cannot receive the Torah. Derech Eretz Kadmah LeTorah, Proper behavior is a prerequisite to Torah observance. The Brisker Rav once asked why the Torah does not have many commandments regarding Middot. He answered that the Torah was given to Benei Adam, people. A person who doesnt have exemplary Middot, i.e., if he doesnt do things for others, is not a Ben Adam. This is perhaps the reason why many have the custom to study Pirkei Avot during the weeks of Sefirat HaOmer. Pirkei Avot is all about Middot. We must first internalize the messages of Pirkei Avot in order to be ready to accept the Torah. The Ahavat Shalom writes that the Gematria of Ahavah, love, is 13. When two people love each other, they form two 13s, or 26, the Gematria of the four-letter name of Hashem. In order for the Shechinah to reside in our midst, we must first increase the amount of Ahavah, thus increasing the presence of Hashem in the world. The Chafetz Chaim, in his introduction to his work on Lashon HaRa, explains that in order for us to merit the ultimate Geulah, we must first rectify that which caused this Galut. The second Beit HaMikdash was destroyed because of Sinat Chinam, and the students of Rabi Akiva died because they didnt show Kavod to each other. It will only be our acts of love that ultimately, with the help of Hashem, will bring the ultimate redemption speedily in our days.

Kedoshim Tihyu Why So Many Laws?

by Leiby Deutsch (15)
This weeks Parashah opens with one of the most iconic Mitzvot that appears in the Torah after Har Sinai: the commandment of Kedoshim Tihyu, You shall be holy (VaYikra 19:2). Although some attribute the source of its iconic value to its unparalleled ambiguity with respect to its demand for loftiness, one could perhaps attribute it to something else as well. The most explicit command for holiness placed in seemingly the worst possible location. Right before it, in Perek 18, the Torah sets forth a comprehensive list of the Arayot, the forbidden romantic relationships among family members. After Kedoshim Tihyu, the Torah proceeds to list even more prohibitions regarding subjects

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matters that are both Bein Adam LeMakom and Bein Adam LaChaveiro. What could the Torah have possibly wanted to accomplish by mentioning Kedoshim Tihyu here? The first word in the phrase is Kedoshim, holy. Why place this Mitzvah to be holy right after the rather lengthy list of some of the most objectionable and lowly activities a person could possibly do? Why not place it after a spiritual height, in order to sustain the Kedushah that has already been reached? Instead, the Mitzvah is adjacent to the mentioning of actions that will lead one away from Kedushah. The second word in the phrase is Tihyu, You (in the plural form) will be, implying that everyone together has to try to achieve holiness. Why juxtapose this unifying commandment with the Arayot, activities that have the ability to divide and separate the family? Also, why is this phrase juxtaposed with all of the prohibitions mentioned afterwards, prohibitions whose violation would cause a rift between a person and Hashem or a person and his or her friend/s? If the Torah wished to perpetuate the message of holiness in numbers, why not mention this Mitzvah at Har Sinai, a time when Bnei Yisrael were at an unprecedented and unparalleled level of unity? Why couldnt the message be to stay on the high level that we were on? Finally, what message is the Torah conveying by placing this commandment at the beginning of this weeks Parashah? Before we explain the concept of Kedushah, we have to understand how one ascends to Kedushah. There are two wellknown ways which something or someone can become pure and Kadosh: through Tevilah, immersing oneself [in a Mikveh], and through Hekdeish, the dedication of an object or an animal for by the Beit HaMikdash. With Tevilah, all one has to do is completely immerse oneself or the object into Mikveh water. The entire process can take less than a minute. With Hekdeish, all one has to do is think, I hereby dedicate... for use as a Korban or in the Beit HaMikdash. When people go through this process, they are completely transforming their status or the status of the object to a new and elevated state. Why does this process take no less than a split-second to complete? Purifying oneself and making oneself Kadosh is different from many other areas of Halachah in that regarding Kedushah, it is truly the thought that counts. If one wants to dedicate something to the Beit HaMikdash, he only has to think that. If one wants to purify oneself in the Mikveh, it is so easy that all the person requires is the will to do it. There is an action involved with purification, but the action plays a secondary role to the will of the person. If one wants to have a relationship with Hashem, that is enough. It does not matter if the person is on a spiritual high or low: Hashem is there for all who seek Him. Once a person establishes a relationship with Hashem, he can then begin to form relationships with the people around him. No matter what, a person can always achieve Kedushah and unity with both Hashem and his peers. Why does Kedushah have so many rules? The second Rebbe of Ger opens his commentary (the Sefat Emet) on Parashat Kedoshim by quoting the Zohar that states that Kedoshim Tihyu is a promise to Klal Yisrael that its members will be holy, for Hashem is the Mekadishchem, the One who sanctifies us. If one wants to be holy, Hashem will purify him. Kedoshim Tihyu is not a commandment, but a consequence. The Torah is stating that should you choose to be holy, it can happenall that is necessary is your will. Based on the idea of the Zohar, the prohibitions surrounding the Pasuk of Kedoshim Tihyu should not be read as a series of rigid rules and regulations, but rather as a series of effects and consequences.

For example, 13 Pesukim after the commandment of Kedoshim Tihyu, the Torah describes the prohibition of placing a stumbling block in front of a blind person. The language of the Torah is Lo Titein, which can be read either as, Do not place [a stumbling block], or as, You will not place [a stumbling block].The second reading is a praise for someone who chooses to live a life of morals and purity. The rules is Parashat Kedoshim are not meant to burden a person with laws, but rather to give people joy and satisfaction when they realize how much they accomplished and how much more they are capable of accomplishing. During Mussaf on Yom Kippur, we recount the time when the Kohein Gadol would walk out of the Kodesh HaKodashim saying the all-powerful four-letter name of Hashem (and survive), which compell the other Kohanim and the entirety of Bnei Yisrael to bow and fall on their faces and say, Baruch Sheim Kevod Malchuto LeOlam VaEd. One may ask, Wasnt Hashem everywhere during the time of the Beit HaMikdash? There were double the number of Neviim than there were people that went out of Mitzrayim (Megillah 14a)! What was so special in this case that motivated everyone to bow and recite this Pasuk? What was the novelty? The people saw what happened to the person who chose to reach out to Hashem in the most intimate of locations and in the most intimate of ways. When he went out to the people, they saw what he was capable of, and they wanted it. It was on Yom Kippur that the people realized that yes, Kedushah is always presentif one has the desire, he will discover the way towards it.

The Essence of Tefillah

by Zack Orenshein (16)
Im Olah Korbano Min HaBakar Zachar Tamim Yakrivenu; El Petach Ohel Moeid Yakriv Oto LiRtzono Lifnei Hashem, If his offering is a burnt sacrifice of the cattle, let him offer a male without blemish; he shall offer it of his own voluntary will at the door of the Ohel Moeid (Tent of Meeting) before Hashem (VaYikra 1:3). Seforno comments on this Pasuk that it is not enough to sacrifice Korbanot mechanically. Rather, the one who is offering the Korban should have the proper mindset and intentions. This Halachah provokes a fundamental question. Why is a specific mindset and intention necessary? After all, isnt it the same bull being offered either way? Isnt the same service being done? The answer to this question may seem obvious, but it is vital for us to take it to heart. We don't understand everything about Hashem, but we know that He doesnt care about the bull that is being offered. Later in the Perek, the Torah teaches us that if you can't afford to give a bull for the elevation offering you can give a bird instead. This bird offering is described as a Reiach Nichoach LaShem, satisfying aroma to Hashem (VaYikra 1:13). The Torah describes the bull offering with the same words. Rashi comments that by describing both the expensive offering, the bull, and the cheaper offering, the bird, as a satisfying aroma to Hashem, the Torah shows that what really matters is the personal sacrifice this man or woman is willing to make to show his dedication and gratitude to Hashem. Whether its a bull or bird doesnt really matter to Hashem. He only cares about the level of self-sacrifice we are willing to show on his behalf. We see the same idea expressed in Tehillim (51:19): The sacrifices of God are a broken spirit. Nowadays, after the destruction of the Beit HaMikdash, we can no longer offer sacrifices, so we will offer the words of our lips instead of calves (Hosheia 14:3). Tefillah is how we connect to Hashem today. Therefore, this concept should apply to Tefillah as well. We cannot be forced to Daven, nor should we Daven simply to dispel our obligation. Many of us read the words of Tefillah without

investing thought or feeling into them. The question becomes, Why Daven? Chazal (Taanit 2a) ask, What is service [of Hashem] that is in the heart? The answer is Tefillah, prayer. One fast day, while reading Selichot, I became frustrated because I realized I hardly knew what I was saying. I was practically sounding out syllables. I went over to a rabbi I was close with and told him about my challenge. He understood my issue, and responded thoughtfully, Hashem cares where your heart is. If we don't understand what we say during Tefillah, we are missing the point of the mitzvah. In Megillat Eichah, Yirmiyahu tells us, Pour out your heart like water before the face of Hashem (2:19). Tefillah is about expressing our true feelings and greatest concerns while strengthening our relationship with the Highest Power. Prayer becomes meaningless when the focus is more on purely saying the worlds and pronouncing the syllables. We can only fully praise Hashem and beseech Him for the many needs we have every day if we understand what we are saying. The Anshei Keneset HaGedolah composed our Siddur in an amazing way, but we can only utilize it if we concentrate on the meaning of the words. Finding meaning in Tefillah is essential in our relationship with Hashem. However, just as the elevation offering must be brought LiRtzonechem, with intention, so, too, we must not make our Tefillah forced. May we be Zocheh to find more meaning in Tefillah so that we may become as close to Hashem as we possibly can.

Rav Yisrael Laus Approach to Hashems Role in the Holocaust Part One
by Rabbi Chaim Jachter
One of the great questions confronted by thoughtful Jews and non-Jews alike is the role of Hashem in the Holocaust. While many thinkers, both traditional and not so traditional, address this issue, a most powerful approach is articulated by Rav Yisrael Lau in his book Out of the Depths. Rav Lau, a Holocaust survivor, served as the State of Israels Ashkenazic Chief Rabbi during the 1990s. The fact that Rav Lau experienced the Holocaust with all of its unspeakable horror lends great significance to his approach to this vitally important issue. This Shiur was delivered at Torah Academy of Bergen County on Book Day 2013 when a day was devoted to discussing various aspects of Rav Laus Out of the Depths. I thank the many students who participated, for sharing their insights and thoughts that have enriched this presentation. Introduction Chazals Approach to Tzaddik VeRa Lo Before presenting Rav Laus approach to the Holocaust, we must present Chazals approach to Tzaddik Vera Lo (theodicy; explaining why the righteous suffer). Chazal, following the example of Tanach, courageously confront this issue. Just as the Tanach addresses his issue in many places such as Kohelet, Tehillim, Chabbakuk, and most of all Iyov, so too Chazal frequently address this central philosophical issue. Chazal present (Berachot 7a) that none other than Moshe Rabbeinu was deeply concerned about this issue and that a Tanna, Rabi Elisha Ben Avuyah, lost his faith due to a confrontation with a heartrending situation of Tzaddik VeRa Lo. Chazal present a variety of solutions to this issue. In Berachot 7a they suggest that the righteous suffer due to sins of their parents, based on Shemot 20:5 that Hashem punishes children for the sins of their parents (Pokeid Avon Avot Al Banim). The Gemara rejects this idea, arguing that Pokeid Avon Avot Al Banim is limited to when children repeat the parents misdeeds. A variation of this rejected approach of Chazal, is Kabbalahs teaching that one suffers for sins committed in another Gilgul

(reincarnation). In fact, a striking portion of the Sephardic Yom Kippur liturgy is the inclusion in the Al Cheit (confessional list of sins) a group of sins committed in another Gilgul. The Gemara offers an alternative solution that the righteous are punished for their misdeeds in order for them to be punished in this world and receive unconstrained reward in the next world. Berachot 5a teaches that one who suffers should examine which of his activities requires rectification. This approach sees suffering as a call from Hashem to improve. In the absence of Nevuah (prophecy), one of the ways Hashems communicates with us is by having us experience challenging circumstances. Indeed, Chazal (Yoma 9b) offer reasons for why the Beit HaMikdash was destroyed the first for violations of the three cardinal sins of idolatry, adultery/incest and murder, the second for needless hatred (Sinat Chinam). By teaching us the cause for Churban, Chazal teach us the path for redemption and return by correcting these specific misdeeds. Kiddushin 39b presents the stunning approach of Rabi Yaakov that Hashem does not offer reward in this world, as it is reserved for Olam HaBa. Hashem poses challenges and difficulties to develop our character (Nisayon) and merit an appropriate place in the World to Come. Thus, argues Rabi Yaakov, reward is appropriate only in Olam HaBa. This world is intended for growth, not for reward. Yet another alternative appears on Moeid Katan 28a that the death of the righteous atones for sins of others. Thus, the righteous might suffer in order to correct the misdeeds of the community, a topic which deserves far more discussion, especially in light of the apparent rejection of this idea in Shemot 32:33 (see Ramban ad loc.). Avot 4:19 We Do Not Know The solutions we presented clearly demonstrate that Chazal offer a variety of solutions to the problem of Tzaddik VeRa Lo. Accordingly, the unchallenged teaching of Rabi Yanai, recorded in Avot 4:19 that we are unable to explain the tranquility of the wicked and the suffering of the righteous. Why does Rabi Yanai insist that there is no explanation for the suffering of the righteous, if Chazal offer a plethora of solutions? While it is possible that Rabi Yanai rejects the approaches stated above, one could reasonably answer that Rabi Yanai is teaching that Chazals solutions to the theodicy do not apply to every case. In other words, Chazal explain why the righteous suffer in some situations but not in all. Rabi Yanai does not mean that we never understand why the righteous suffer; rather, he teaches that there are certain circumstances that we cannot explain. One may compare this situation to a blanket that covers most but not all of ones body. If it covers ones toes, his chest is exposed but if he covers his chest with this blanket then his toes are exposed. Similarly, Chazals explanation can cover, so to speak, most situations of theodicy. There are, though, some situations for which there is no explanation and one must reach Rabi Yanais conclusion. Menachot 29b Beyond Our Comprehension The powerful incident recorded in Menachot 29b provides an insight into the type of situations Chazal believe that we cannot resolve: Rav Yehuda said in the name of Rav: When Moshe Rabbeinu ascended to Heaven, he found the Holy One, Blessed be He, tying crowns onto the letters of the Torah. He said to God: Creator of the Universe, who prevented You? [From revealing these secrets to man in the basic text

of the Torah that You have to add on information through the addition of such crowns - (Rashi) What's more, You wrote the Torah in order to reveal it to man. These secrets are beyond mans comprehension and therefore seem superfluous.] Hashem answered: There will be a person several generations from now and Akiva Ben Yosef is his name. He will extrapolate innumerable Halachot from each of the crowns. Moshe responded, Master of the Universe, let me see him! God said, Take a step back. Moshe thereupon went and sat at the back of the eighth row - and when he listened to Rabi Akivas class, he did not understand the content of what was being discussed. He became exasperated. At one point during the class, however, a student asked Rabi Akiva: What is the source for that law? To which the teacher responded: Its a Halachah transmitted from Moshe on Mt. Sinai. Moshe was relieved. Moshe Rabbeinu then asks, Why did You choose me to present the Torah when there is a man so great as Rabi Akiva who should have done this job. Hashem instructed Moshe Rabbeinu to be silent, since this is what He decided to do. Moshe further stated: Master of the Universe - You have shown me his Torah - now please show me his reward. Moshe was then presented with an image of the Romans weighing Rabi Akivas flesh in the market after murdering him by raking Rabi Akivas flesh with hot combs. Moshe reacted: Master of the Universe this is Torah and its reward? Hashem responded: Be silent; this is what I have decided to do! This extraordinary anecdote teaches that despite the great heights in which a human being can scale in comprehension of the words of Torah and despite the great authority Hashem has ceded to us in interpreting the Torah (see Bava Metzia 59b which records the celebrated Tannur Shel Achnai incident), there are nonetheless certain aspects of the world which we cannot comprehend. Specifically, this passage teaches that certain extraordinarily difficult situations are beyond our comprehension. The astonishing suffering and degradation of Rabi Akiva, despite his exceptional piety and devotion to Torah and the Jewish community, is a poignant example of an extreme situation in which Chazal proclaim to be beyond our ability to comprehend. Our approach is further strengthened by the fact that it fits exceptionally well with Sefer Iyov. Sefer Iyov concludes with Hashem explaining to Iyov (Perakim 38-42) that there are certain situations of Tzaddik VeRa Lo that are simply beyond human ability to comprehend. The extreme suffering of Iyov (as described in Perakim 1 and 2) certainly may be classified as an exceptional circumstance for which we have no explanation.

suffering experienced during that period. The Holocaust is similar to Rabi Akivas fate in which we must follow Aharons example of silence upon losing his sons Nadav and Avihu (Vayikra 10:3), as mandated to Moshe Rabbeinu by Hashem. Chazal (Sanhedrin 56b) teach that among the three Mitzvot Hashem presented to us as introductory Mitzvot was Parah Adumah (the other two were Shabbat and Jewish civil law; an alternative version is honoring parents). Shabbat, civil law and honoring parents are all very appropriate introductory Mitzvot to the Torah. Parah Adumah seems to be an odd choice for an introductory Mitzvah. I heard Rav Yehuda Amital explain that the message was to teach us that we cannot understand every action of Hashem, just as we do not fully comprehend the Mitzvah of Parah Adumah, the paradigmatic Chok (Mitzvah we do not completely understand). In fact, Rav Amital would advise people embarking on a life of Mitzvah observance to begin with one Mitzvah between us and Hashem (corresponding to Shabbat), one interpersonal Mitzvah (similar to civil law and honoring parents), and one Mitzvah for which one does not understand its reason (parallel to Parah Adumah). Adjusting our mindset to accept what Hashem sends even when we do not understand it is basic to the Jewish religious experience. Conclusion Rav Lau adopts Rav Soloveitchiks approach as well, as expressed in his Out of the Depths, that we cannot understand why Hashem permitted the Holocaust to occur. Next week, BN and IYH, we shall present Rav Laus important contribution to this discussion.

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Application to the Holocaust Rav Soloveitchik

Rav Yosef Dov Soloveitchik consistently opposes any attempt to explain the Holocaust, to a great extent because he believed that the Holocaust was an event that cannot truly be understood.1 One may ask, however, did not Chazal offer explanations for the destruction of the Beit HaMikdash? One may answer that Chazal were of the spiritual stature to offer explanation, whereas we are not. However, the Tosafot Yom Tov is reputed to have attributed the events of Tach VeTat (the Khmelnitsky led pogroms of 1648-1649) to Jews conversing during Tefillah. One may explain that the Holocaust differs, as a devout Jew who is a child of Holocaust survivors once asked, what we could have possibly done wrong to deserve the unparalleled degree of 1 For a full expression of Rav Soloveithchiks approach to the Holocaust, see his important work Kol Dodi Dofeik, translated to English as Fate and Destiny.

Rabbinic Advisor: Rabbi Chaim Jachter

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