BS”D April 23, 2021 11 Iyar5781 Friday is the 26th day of the Omer Potomac Torah Study Center Vol. 8 #27, April 23, 2021; Acherei Mot - Kedoshim 5781 NOTE: Devrei Torah presented weekly in Loving Memory of Rabbi Leonard S. Cahan z”l, Rabbi Emeritus of Congregation Har Shalom, who started me on my road to learning 50 years ago and was our family Rebbe and close friend until his recent untimely death. ____________________________________________________________________________________ Devrei Torah are now Available for Download (normally by noon on Fridays) from www.PotomacTorah.org. Thanks to Bill Landau for hosting the Devrei Torah. ______________________________________________________________________________ The most contentious topic at the Board meeting of the American Dahlia Society last Sunday was proposed revisions to the scoring system for evaluating seedlings (newly hybridized dahlias). For many years, senior judges scoring seedlings that originators wanted to introduce and sell could award up to 5 bonus points (out of 100) for distinction, factors that made the overall impact of the dahlia greater than the sum of the various components (form, color, substance, etc.). The proponents of the new score card argued (correctly) that many judges misused distinction, gave points inconsistent with their scores on individual factors, and therefore distorted relative rankings. Rather than reduce the number of points for distinction or relying on better training for judges, the proponents argued that it would be better to allocate the five points to the various characteristics and drop distinction. Why am I discussing judging dahlias in a Devar Torah? I believe that Kedoshim provides useful insights for evaluating dahlias as much as it does for rating human behavior. “Hashem spoke to Moshe, saying . You shall be holy, for holy am I, Hashem, your God” (Vayikra 19:1-2). The Torah presents the discussion of holiness as a critical goal, that Moshe was to present directly to all the Jews (rather than to some leaders to pass along to everyone else), in almost the exact middle of the Torah. (The Torah presents its most important material in the middle in its chiastic structure.) A key part of this instruction is that it is not sufficient to perform all 613 mitzvot. The key is to perform our mitzvot in a holy way, with proper respect and intent. The Torah in Kedoshim focuses repeatedly on having proper intent when performing mitzvot. A few examples include revering our parents in addition to honoring them; having proper intent when bringing korbanot (sacrifices), and actively placing food for the poor in fields when bringing in harvests. Properly performing rituals (bringing korbanot, or sacrifices at that time; reciting all the daily prayers today) is only part of properly observing Judaism. Treating others properly is equally important. For example, in Mishpatim (the parsha immediately following Yitro and the Aseret Dibrot – Ten Commandments), there is a strong focus on properly caring for the poor, widows, orphans, and converts. Many prophets repeated this message, perhaps none more forcefully than Isaiah, who warned, the word of Hashem. Why do I need your numerous sacrifices?. I am satiated with elevation- offerings. Learn to do good, seek justice, strengthen the victim, do justice for the orphan, take up the cause of the widow. (Isaiah 1:10-17). Turning back to dahlias, the message from Kedoshim is that simply summing the individual factors is similar to performing objective commandments without accounting for intent or feeling. Distinction provides a place to consider values that summing points for individual features might miss. Our relationships must include proper feelings (kavanah) and treating others kindly as well as performing all the rituals. We must show proper kavanah in our relationship with our Creator as well as in our relationships with our fellows – parents, children, teachers, students, friends, others with whom we interact, and animals. The importance of going beyond objective ritual and including kindness to others came through constantly during my half century learning from my beloved Rebbe, Rabbi Leonard Cahan, z”l. Whenever I think of proper attitude to the less 1 fortunate in society, I think of Rabbi Avi Weiss, founding Rabbi of Yeshivat Chovevei Torah. Rabbi Weiss always includes members of group homes and other physically challenged Jews as guests at his events. Chabad weddings include open receptions – normally with a number of extra tables for the poor, who are always welcome and come to eat and rejoice at the celebrations. These examples help illustrate what I see in the Torah, all over in Kedoshim and in the Prophets. So, what happened with the proposed new score card? I did not convince anyone to join me, and I ended up with the only vote against the proposal. My regrets to new dahlia cultivars and hybridizers – but at least we can try again with proposals for evaluating animals and humans. Shabbat Shalom, Hannah & Alan ________________________________________________________________________________ Much of the inspiration for my weekly Dvar Torah message comes from the insights of Rabbi David Fohrman and his team of scholars at www.alephbeta.org. Please join me in supporting this wonderful organization, which has increased its scholarly work during the pandemic, despite many of its supporters having to cut back on their donations. ________________________________________________________________________________ Please daven for a Refuah Shlemah for Menachem Mendel ben Chana, Eli ben Hanina, Yoram HaKohen ben Shoshana, Gedalya ben Sarah, Mordechai ben Chaya, Baruch Yitzhak ben Perl, David Leib HaKohen ben Sheina Reizel, Zev ben Sara Chaya, Uzi Yehuda ben Mirda Behla, HaRav Dovid Meir ben Chaya Tzippa; Eliav Yerachmiel ben Sara Dina, Amoz ben Tziviah, Reuven ben Masha, Moshe David ben Hannah, Meir ben Sara, Yitzhok Tzvi ben Yehudit Miriam, Yaakov Naphtali ben Michal Leah, Ramesh bat Heshmat, Rivka Chaya bat Leah, Zissel Bat Mazal, Chana Bracha bas Rochel Leah, Leah Fruma bat Musa Devorah, Hinda Behla bat Chaya Leah, Nechama bas Tikva Rachel, Miriam Chava bat Yachid, and Ruth bat Sarah, all of whom greatly need our prayers. _____________________________________________________________________________ Hannah & Alan _____________________________________________________________________________ Drasha: Kedoshim: Honorable Mentshen by Rabbi Mordechai Kamenetzky © 2002 [Please remember Mordechai ben Chaya for a Mishebarach!] This week the Torah tells us about loving every Jew. It adds a special verse exhorting us to be especially sensitive to a special type of Jew - the convert. “When a proselyte dwells among you in your land, do not taunt him. The proselyte who dwells with you shall be like a native among you, and you shall love him like yourself, for you were aliens in the land of Egypt — I am Hashem, your G-d” (Leviticus 19:33-34) A person who converts has the status of a Jew. He is a full-fledged member of the community and every social, moral and ethical tenet applies to him. Though he may be exempt from particular laws concerning “kahal” (which would have implications in marital law), he is otherwise as equal as any Jew. And that’s why this verse troubles me. After all, if the convert is a Jew, why do we need a special command telling us not to inflict any discomfort upon him? Hadn’t the Torah told us in verse 18, “Love your neighbor as yourself?” Why implore born-Jews to be nice to the newcomers through a series of commands that seem to use a moral approach: “You were once a stranger, so you know how it feels?” A convert is a Jew. And a Jew is a Jew is a Jew! All rules apply! 2 When my grandfather Rabbi Yaakov Kamenetzky, of blessed memory, was dean of Mesivta Torah Voda’ath back in the 1950s, he developed a professional relationship with a psychotherapist who worked with some of the students. The doctor would often call Rabbi Kamenetzky to discuss his treatment of some of the students under his care. They also would have discussions on psychology and education. The doctor was a student of the famed psychotherapist, Dr. Sigmund Freud, and despite Freud’s attitude toward religion, this particular doctor was always respectful and never attributed any of the students’ problems to observance or religious commitment. Years later, when Rav Yaakov was informed that the doctor had passed away, he felt it incumbent to attend his funeral. He assumed it would not be the type of service he was used to, and even understood that he, a frocked and bearded sage, would appear out of place among a medical community of his distinguished colleagues, assimilated German and Austrian psychotherapists and mental health professionals. However, Rav Yaakov’s gratitude overruled his hesitation. When entering the Riverside Chapel, Rav Yaakov was shocked to see that a distinguished Rav, a friend of his, was performing the funeral and that scores of Torah observant Jews were participating. After the service which was done in total compliance with halacha, Rav Yaakov approached his friend who had officiated. How do you know the doctor? What connection do you have with him? “What do you mean,” answered the Rav. “Of course I knew him. The doctor davened in my shul three times a day!” My grandfather had never discussed religion with the man, he just respected him for his professionalism and abilities. The Torah tells us that even though there is a universal command to love every Jew as yourself, an additional concept applies specifically to a convert. We must be kind to him as part of the overall moral obligation of a nation that also endured the trauma of being strangers. In addition to loving Jews as their inherent birthright, it is also imperative to display love to them when our moral obligation demands it. The Torah is teaching us not only to act with affection as born Jews but as honorable mentshen.