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Shabbat Parshat Achrei Mot-Kedoshim C a n Y o u A ffo rd to O wn a B a nk Living with the Whether you have hundreds of dollars to spare or hundreds of thousands of dollars, you should consider opening up a bank. You might actually even be a financial institution already! No, this is no "get rich quick" scheme, nor does it have anything to do with the state of the economy, past or present. It's just a R eb b e Adapted from the works of the Rebbe, little lesson in understanding whose money it all is anyway. Rabbi Menachem M. Schneerson A philosopher once approached Rabbi Gamliel and asked the rabbi if the commandment to give charity is not contrary to This week we read two Torah portions, Acharei and Kedoshim. human nature. "Isn't it only natural for one to be afraid that by The portion Acharei begins with the words, "And G-d spoke to giving charity one will become poorer?" queried the philosopher. Moses after the death of the two sons of Aaron." Nadav and "On the contrary," replied the erudite rabbi. And, in age-old Avihu, both of whom were truly righteous men, were consumed Jewish fashion, he began to answer the question with a question by a great fire. Why did they deserve such a harsh punishment? of his own. "If someone asked you for a loan, would you give it The Midrash offers some reasons why Nadav and Avihu died: to him?" They entered the Holy of Holies without permission; they "Well, that all depends on whether I knew the person or who performed their service without wearing the required priestly was guaranteeing the loan," he answered. garments; they were not married and thus had no offspring. But "And if," continued Rabbi Gamliel, "the loan was guaranteed what was so terrible about these infractions that it brought about by the head of the government, would you agree?" their premature deaths? "Most certainly," was the reply. Studying the cause of Nadav's and Avihu's passing, we find a "By giving charity, we are merely extending a loan guaranteed common element in each infraction. Chasidic philosophy explains by G-d. In Proverbs it says, 'One who gives generously to the that Aaron's sons died precisely because of their high spiritual poor is extending a loan to G-d, Who will pay back everything stature. Nadav and Avihu possessed an overwhelming love of G- that is owed.' G-d repays money to the giver in this world, and d, which ultimately blinded them to their true purpose. Their puts the reward on deposit for the World to Come. If G-d has deaths were caused by their good intentions which ran counter guaranteed the money, who can possibly be more trustworthy to G-d's intent in creating the world. Aaron's sons' desire to than Him? So, why should anyone fear that he will become merge with G-dliness was incompatible with human existence. poorer by giving charity?" Their souls so longed to be one with G-d that they could no Rabbi Moses Maimonides, in his laws dealing with giving "gifts longer remain in their physical bodies, and the two men died. to the poor," states unequivocally, "No one ever became poor On the one hand, this attests to Nadav and Avihu's high from giving charity." In fact we ought to thank G-d for putting spiritual accomplishments. But on the other hand, their behavior His trust in us! He could have given someone else a sizeable was considered sinful because man was not created solely to fulfil his spiritual yearnings. G-d created man for the purpose of income/ inheritance/lucrative business deal. But He trusted us making the world holy through the performance of the Torah's with the money, fully expecting us to "loan" it out appropriately. commandments. For, in reality, all of our money is not really ours. It belongs to G-d gave us the responsibility to refine the world, purifying it the One Above who runs that Big Bank in the Sky. He gives it to and enabling physical matter to become a receptacle for holiness. us so that we can help others with it. G-d desires a "dwelling place below," not for us to follow only A Sage was once asked why G-d made some people rich and spiritual pursuits and disdain this world. Nadav and Avihu's other people poor and then commanded us to give charity. excess in the realm of the spiritual, to the exclusion of the Wouldn't it have been easier to give everyone his needs, thereby physical, was their downfall. bypassing the "middle-man?" This is why the verse reads, "...when they had come near The Sage answered that the giver actually receives more than before G-d, and they died." Their death was not the result of the recipient. He is being given the opportunity to help another their actions, but rather, the essence of their sin. Aaron's sons person, which is more valuable than money. drew so close to G-d that physical existence was impossible. Charity is not just a loan, though, it is also an investment, as Entering the Holy of Holies without permission was therefore the following story illustrates. Rabbi Akiva felt that, though the symbolic of ascending too high; performing the service while wealthy Rabbi Tarfon gave charity generously, it was not being improperly clothed shows an unwillingness to "clothe" according to his means. "Would you like me to invest some oneself in mitzvot (commandments), that are called the garments money in real estate for you?" Rabbi Akiva asked Rabbi Tarfon. of the soul. Nadav and Avihu wanted to take the "short cut" to G- Rabbi Tarfon was delighted to have Rabbi Akiva take care of d, without having to trouble themselves with the obstacles posed the business transaction and gave him 4,000 gold coins toward by the physical world. this end. Rabbi Akiva took the money and immediately Likewise, the fact that neither Nadav nor Avihu married and distributed it amongst the poor of a certain town. had children showed their refusal to lead a natural, physical Later, when Rabbi Tarfon asked how his real estate was doing, existence. Such a path to G-dliness was too cumbersome for Rabbi Akiva brought him to the small town that had been them. However, this is not what G-d wants from us. rejuvenated thanks to the 4,000 gold coins. Rather than being We learn a valuable lesson from their death: Although there upset, Rabbi Tarfon was delighted and touched. "You are my are certain times when we feel a strong desire and longing for G- master and teacher, you are wiser than I," he said to Rabbi dliness and we experience a great spiritual uplift, we must carry Akiva. those feelings into our daily lives and translate them into tangible Distributing charity is investing in real estate: You're helping actions. This is the purpose for which we have been created - to buy your-self a "home" in the World-to-Come. transform our physical surroundings into a dwelling place for the Divine Presence. L‘C ha im W eek ly N ewsletter Lubavitch. One day, while in Lubavitch, Reb Yosef was greatly surprised to meet Solomon. Solomon had resigned from his job with the Count, and had now come to Lubavitch to study and be near Reb Dov Ber. Reb Yosef lived in Beshenkovitch. He was no ordinary man. He Reb Dov Ber had an interesting announcement for Reb Yosef: "I knew the Talmud virtually by heart and earned the greatest respect am appointing you as rabbi of the synagogue on Market Street. You from the scholars of his town. no longer need to be a wagon-driver. My father appeared to me last On a visit to Rebbe Shneur Zalman in 1804, he was advised, night and told me that Yosef of Beshenkovitch has fulfilled his amongst other things: "For the benefit of your soul it is better for purpose. you to be a wagon-driver than a rabbi." Years passed by. In 1814 Reb Yosef was offered the Rabbinate in the town of Lieple. Reb Yosef recalled Reb Shneur Zalman's words some ten years earlier! "It is better for you to be a wagon-driver T ho u ghts T ha t C o u nt than a rabbi." He realized that now was the time to fulfill the (Klei Yakar) Rebbe's advice. He refused the offer. Do not follow the ways of Egypt where you once lived, nor But, how could he become, of all things, a wagon driver now at of Canaan, where I will be bringing you. Do not follow any the age of seventy? Eventually he mustered up enough courage and of their customs (Lev. 18:3) went to the local wagon station. "Yes, rabbi," asked the drivers, "where would you like to travel?" This verse is not exhorting us concerning transgressions; those are "I have not come to travel but to learn to become a wagon- detailed later. Rather, it is informing us concerning the actions and driver," he answered softly. The wagon drivers could not believe deeds which are permitted; they must be performed in a different their ears. That night Reb Yosef came home dirty and bruised. He manner from the non-Jewish people in Egypt and Canaan. Even our found his wife in tears. She had heard of her husband's visit.

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