Parshat Vayikra Parshat Zachor a MOST PRECIOUS
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Parshat Vayikra Parshat Zachor 9 Adar ll 5779 / March 16, 2019 Daf Yomi: Chulin 109, Nach Yomi: tehillim 64 Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO A MOST PRECIOUS BOX Rabbi Aharon Ziegler Associate Member, Young Israel Council of Rabbis The parasha discusses the various korbanot. Korbanot were the medium with which an individual achieved the desired goal of coming and bringing oneself closer to HaShem. Of all the korbanot, only one is referred to as a Mincha, meaning a gift to HaShem. That was the poor man’s gift, the one who couldn’t afford the expensive animals or even the lesser expensive birds. The poor individual offered mere grain which was a minuscule expense compared to the others. Yet, only this one is called a “Mincha” to G-d. The Mishna in Menachot [13:11] states “ECHAD HA’MARBEH VE’ECHAD HA’MAMIT, U’VILVAD SHEH’YE‘CHAVEN ADAM ET DA’ATOH LA’SHAMIYIM”. It makes no difference to HaShem if one brings a lot or little, as long as his intention is sincere to G-d. As a matter of fact, all korbanot are preceded with the phrase “Adam,” Ki Yakriv Mikem”, IF an individual, a person of prominence will offer a korban. However, by the poor man it begins with “NEFESH” Ki Yakriv”, if a nefesh, a poor soul brings a korban it is regarded by HaShem as more precious because he’s bringing it with his soul, he is giving something of “himself”. That to HaShem is Chashuv, precious. There is a short story that really brings out this point.. Some time ago, a man punishes his 5-year old daughter for wasting a roll of expensive gold wrapping paper. Money was tight and he became even more upset when the child pasted the gold paper onto an empty box. The next days, the little girl brought the decorated box as a gift to her father said, “This is for you, Daddy (Abba)”. The father was embarrassed by his earlier overreaction about the gold paper, but his anger flared again when he opened the box and found it to be empty. He spoke to her in a harsh manner: Don’t you know, young lady, when you give someone a present there’s supposed to be something inside the package?” The little girl looked up to him with tears in her eyes and said: “Daddy, it’s not empty. I blew kisses into it until it was full.” The father was crushed. He fell on his knees and put his arms around his little girl, and begged forgiveness for his unnecessary anger, and thanked her for her precious gift. Only a short time later, a tragic accident took the life of that child. The father kept that gold box by his bed for all the years of his life. And whenever he was depressed or faced a difficult problem he would open the box and take out an imaginary kiss and remember the love of the child who put it there. A korban Mincha is precious to HaShem. Our two daily Tefillot are called by the time of day we pray- Shacharit =shachar, morning, Arvit =erev, evening. Only one is called Mincha, the afternoon Tefillah, the most difficult one to find the time to Daven, the easiest one to forget. Therefore, it’s not called “afternoon prayer”, but rather Teffilat Mincha. Eliyahu HaNavi was not answered when he confronted the false prophet on Mt Carmel, until time of Mincha. Let’s keep that in mind the next time we daven Mincha. I am happy to see many women have gotten into the habit of davening Shacharit; it would be nice to see them extend that practice of davening Mincha as well. Remember Amalek Rabbi Nachi Klein Mara D'atra, Young Israel of Northridge, CA Memory plays a key role in Jewish observance. Zechirat Yetziat Mitzrayim(remember our departure from Egypt) is a major component in many mitzvot. A key factor in mitzvot is the mental attention applied when each mitzvah is performed. Mitoch Sheloh Lishmah Bah Lishma (a concept used when performing mitzvot that we’re not enthusiastic about, but do so anyway because it’s proper), teaches this. Although we are rewarded for the performance of these mitzvoth, having the mental focus of doing a mitzvah for the sake of HaShem is better. In fact, in some instances, such as the mitzvah of loving G-D or the sin of idol worship, thought alone will create the mitzvah or the sin. Regardless of age, the mitzvah of Zechirat Amalek (remember to destroy the nation of Amalek) applies to all Jews. Forgetfulness may be excusable when it comes to anniversaries or birthdays, but for the mitzvah of remembering to wipe out Amalek, there are no workable excuses. When someone doesn’t remember, they’re guilty of violating a negative commandment. In order to understand the mitzvah of remembering [to destroy] Amalek, it is important to understand the essence of Amalek. In the first incident of Amalek in the Torah (Shemot 17:8-16) the verse statesVayavoh Amalek Vayilachem im Yisrael B’Rifidim (Then came Amalek, and fought with Israel in Rephidim) The Medrash explains that the place Massah was called Rephidim (decline) because the Jewish people weakened in their study of the Torah. The verse directly prior to the arrival of Amalek states that the place was called Massah Meriva (because of the striving of B’nei Yisrael) because the Jews said “Is the Lord among us, or is He not?” These two ideas present two faults of B’nei Yisrael: 1. They questioned whether HaShem was with them; and 2. They were lax in the study of Torah. Both of these ideas − belief in HaShem and Torah study − are fundamental to the survival of the Jewish People. Without them, there is no reason for existence. In the pesukim leading up to today’s reading of Parshat Zachor, the Torah warns us to ensure that when we conduct business, we use proper weights and measures. One who cheats in weights and measurements has done acts of abomination to HaShem (Devarim 25:13-16). The Netziv (Devarim 25:17) explains that the sin of false measurements is rooted in idol worship, insomuch that both express a lack ofemunah (faith) in HaShem. Both times Amalek are mentioned in the Torah relate to the Jewish peoples’ lack of faith in Hakadosh Baruch Hu. Yet, one needs to understand the necessity for the negative mitzvah of Lo Tishkach − You shall not forget (Devarim 28:17- 19). Amalek comes when the Jewish people are lax in their avodat HaShem (service to G-d). Amalek’s goal is to make events of the world seem as mikrah(happenstance) thereby removing people’s feeling of being connected to G-d. Amalek is a focused nation – focused on eradicating the Jewish people. Their determination reminds us of the intensity with which we should also focus – on our own goals. Their determination shakes the laxity that exists within us, to help us become a devoted, focused nation with one goal in mind: Kiddush HaShem, sanctifying HaShem. We’ve lost our focus when we start to question our emunah, whether by letting go of the Torah, by subverting people in business, or lack faith in the Almighty. With this we can understand the mitzvah of Lo Tishkach (you shall not forget). Lo Tishkach is a mitzvah of the heart. The heart is considered to be the source of our devotion to HaShem, and more importantly our Emunah in HaShem. HaShem wakes up the hearts of His children to follow Him through a Mitzvah of the heart − the remembrance of what Amalek did to us.. It is only when we lack our own devotion that Amalek comes with their kind of devotion. The mitzvah of Zechirat Amalek is the constant reminder to have faith in Hakadosh Baruch Hu. With constant faith, the sinful incidents leading up to Amalek’s arrival would never happen. May we be zocheh (worthy) to always remember and never forget to build our emunah in HaShem. When we do, we’ll avoid the other negative reminders, which we would rather do without. Shabbat Shalom. Parshas Vayikra: Humility and Faith Мошиаха Ваикра: смирение и вера Rabbi Yisroel Yitzchok Silberberg Associate Member, Young Israel Council of Rabbis Некоторые люди думают, что смиренный человек это тот, кто думает, что очень мало о себе. Человек, который думает, что он не такой умный, красивый и стоит очень много. Тем не менее, Тора на этой неделе в главе, учит нас, что реальная смирение напротив этого понятия. Тора использовал немного Alepf в слове Ваикра, потому что Моше Rabeynu из смирения хотел слово читать как Vayikar. Vayikar означает, что Всевышний, кажется, кто-то только редко. Аль-могучий настаивал, что слово следует читать как Ваикра смысл Хашем называет Моше часто и с любовью. Моше знал и признавал его величие еще он не хотел, чтобы выставлять напоказ свое величие. Это то, что правда, скромный человек стремится к. Не признаются, но, скорее, избегают любой почет и уважение. Причина это так важно быть смиренным, потому что мы должны понимать, что все замечательные качества подарки от Аль-могучий. Да, мы, возможно, использовали все возможности правильно, но мы должны признать, откуда она взялась. Раббену Bechaya добавляет еще один аспект к прекрасному характеристики смирения. Он пишет, что истинный смиренный человек смотрит в сторону, когда он оскорбил. Моше отвернулся бесчисленное количество раз, когда его честь был нарушен. Но то, что связь между смотрит в сторону и, понимая, что он Аль-могучий отвечает? Ответ интуитивно понятным.