If A Man Among You Got No Sin Upon His Hand; Let Him Cast A Stone At Me For Playing In The Band (Robert Hunter, Bob Weir, Mickey Hart- ("Playing In The Band")

               It was a particularly odd week. On one hand, we prepared for and celebrated Purim. We organized Mishloach Manot, my wife baked Hamentashen, we went to a Seudah and we celebrated “the Jews victory over Haman”. On the other hand, we watched as Ukrainians continue to defend themselves against Putin’s army. We watch the Russian army fire rockets indiscriminately into civilian areas. We watch refugees flee, and we see images reminiscent of Europe circa 1938-1939.  We listened to President Zelenskyy speak to Canada’s Parliament and the United States Congress. We couldn’t help but be aware of the dichotomy between the Joy of Purim and the horror that continues to unfold in Ukraine.  Indeed our Talmudic Sages that there is Haman in every generation and there is Amalek in every generation. As we watch the events in Ukraine unfold and resistance to Putin stiffen in Ukraine and grow in Russia, it appears that this Amalek might not be as powerful as he thought. Yes, he is still dangerous but not as powerful. This makes for fascinating negotiations.  

          This week we read from Parsha Tzav. In it, we learn that the Kohanim are responsible for their own offerings as well as making offerings on behalf of the people. God instructs Moshe to teach the Kohanim their responsibilities in slaughtering the offerings, cleaning up, what must be burnt, and what the Kohen may consume. After God completes the set of instructions specifically for the Kohanim, God then instructs Moshe as to B’nai Yisroel’s responsibilities as well. Finally, God instructs Moshe to make the required preparations for the Kohen to assume his position among the people. This includes the bringing of sin offerings, achieving a certain spiritual mindset as well as learning how to make all the offerings.

        As the instructions are issued concerning each offering, there is a general pattern. V’Zot Torat [name of offering] Hakreiv –And this is the law of the meal-offering (the peace offering, the feast offering, etc.) However, the Sin Offering breaks with the Parsha’s formula.  Zot Torat Ha’Chatat Bimkom Asher Tishacheit Ha’Olah Tishacheit HaChatat Lifnei Kodesh Kodashim Hu – This is the law of the sin offering; in the place where the elevation offering is slaughtered shall the sin offering be slaughtered, before God, it is most Holy (Lev. 6:18). Why is this the only offering that designates a specific place that is exactly the same as another offering? If this offering to God is so important why wouldn’t the offering take place separately in its own time and in its own location? Precisely because it is so important, and this offering requires such sensitivity, we are extremely concerned. One makes the Sin Offering after an unintentional sin is committed. If someone points out a mistake that we make, our first response might be defensive, to make excuses. This is normal if we experience shame and embarrassment. However when we are not embarrassed, when we are not humiliated then it is much easier to admit to the sin, or the mistake and apologize in a humble manner. If the Sin Offering occurred in its own location, then everyone else would know that those people had sinned and were now making an offering as a form of apology. People would talk and the individual bringing the offering would perhaps be too embarrassed to work on his/her relationship with God. This is tragic. So in order to preserve the individual’s dignity, the Torah provides anonymity. Someone looking on would never know if the individual making the offering is there with a sin offering or an elevation offering. Torah creates an environment to allow the individual to be forthright, honest, and still save face within the community.

        No, Putin’s “sin offering” cannot be made anonymously. The negotiations will be public. Any “loss of face”  will be public or at least public to the rest of the world. He will always be able to “save face” in Russia since he controls so much of the Russian press. Nevertheless, the world will have a very difficult time in trying to find a peaceful solution unless Putin concludes that the cost to re-create a “Greater Russia” reminiscent of Peter the Great is personally to financially, emotionally, and politically too expensive.  Hopefully, those costs will be worth more than his “saving face”.  Maybe then, there can be a serious discussion about peace.       

Peace,
Rav Yitz 

"Cat On A Tin Roof, Dogs In A Pile, Nothing Left To Do But Smile Smile Smile (Robert Hunter & Jerry Garcia - He's Gone)

          As we continue to watch the news out of Ukraine, the increased targeting of Ukrainian civilians, the exponential increase of refugees, our family has been in awe of the stories we hear about strangers helping these refugees. Recently we heard about a young boy who traveled alone from Kyiv to Slovenia. His mother had to remain behind in Kyiv to care for her sick mother. So she sent her son with a backpack, his passport, a cell phone, and a phone number of a family member written on the back of his hand. (New York Post March 7, 2022). Despite being alone and scared, and traveling 600 miles, everyone the boy encountered was greeted by his warm and friendly smile. Upon his arrival at that Ukraine/Slovakian border, the border patrol was also greeted with his warm and kind smile. As a result, the border patrol was all too happy to help him. They found the family members and the boy’s Slovakian family found him and picked him up. Needless to say, his mother was incredibly thankful that her son was now safe. 

          This Shabbat is known as Shabbat Zachor. It is the Shabbat that immediately precedes Purim. On this Shabbat,  we begin the third book of the Torah with the Parsha of the same name:  Vayikra.  B’reishit and Shmot are essentially a series of narratives about a family and ultimately an entire people. However, Sefer VaYikra (Leviticus) is presented in both a narrative format as well as a user manual for ritual sacrifices - KoRBonot. This “user manual” seems to be designed for the Kohanim since it was their job to make the ritual sacrifice on behalf of the B’nai Yisroel. The Parsha begins with the general rules for Korbonot, mainly that the animal in question, needs to be pure, that is to say, blemish-free. The Parsha lists the various categories of Korbonot. The underlying assumption of bringing a KoRBonot (an offering) was B’nai Yisroel’s desire to be near God, to connect with God. Even the word KoRBonot -  with the three-lettered root Ku-f Resh- Bet means “close in proximity”. These offerings were designed to allow the person to draw closer to God for the myriad of reasons that a person would want to be near God including thankfulness, forgiveness, joy/happiness, or doubt in the relationship.

          Even before God tells Moshe about all the commandments concerning KoRBonot, God does something very unique, something that God had never done before and could only do because of his relationship to Moshe Rabeinu. Vayikrah El Moshe, VaYidaber Adoshem Eilav M’Ohel Moed Leimor - He called out to Moshe and Hashem spoke to him from the Tent of the Meeting saying (Lev 1:1). God called, God spoke and God said; three very similar verbs yet slightly different when examined through the lens of “proximity” “intimacy” and “formality”. One calls out to a person when there is a physical distance that needs to be overcome, or when trying to get another person’s attention. Rashi, the great 11th-century French commentator, offers several explanations. First, this “calling” is Lashon Chiba - a language of endearment. God called out to Moshe in a loving manner and only to Moshe. No one else heard this particular call. Once called, Moshe knew to approach. After Moshe draws closer, God speaks to him. “Speaking” to someone assumes a relationship, a partnership, and a dialogue. The partnership might not be a 50/50 split and the dialogue might not be an equally two-sided dialogue, but “speaking” suggests that there is a response. However “telling” someone something suggests a clear delineation of authority. The party “telling” has the authority and the party being “told”  lacks authority. “Telling” suggests neither partnership nor dialogue but rather the dry transmission of data and information.  For the first time and the last time God Vayikra el Moshe - God called out to Moshe. God singled Moshe out for a vital task: to instruct the Kohanim and B’nai Yisroel how to appropriately connect to God. While it was certainly novel that God called, it was equally important that Moshe heard the call. Indeed, Moshe was spiritually sensitive and in tune with his relationship to God that he, and only he, heard the endearing call from God.

          Sometimes we are not able to hear so well. Maybe there is too much noise. Maybe we are so out of sorts that we can’t hear past our own fears, our own anxiety, or our own guilt. Sometimes we ignore God’s loud whisper that is meant only for us. So we will listen to God when we take a walk with our children. Sometimes, we sense God and holiness in the smile of a young boy and meet that smile, that warmth, and holiness with a simple act of kindness. Amid all of this we know that God is present, we need to only listen closely,  to the whisper, or experience a smile in order to connect.

Peace,
Rav Yitz

Inspiration, Move Me Brightly, Light The Song With Sense And Color, Hold Away Despair (Robert Hunter & Jerry Garcia - Terrapin Station)

         This week, we celebrated Purim. Certainly, Purim looked and felt a lot different this year than last year. Yes, there was a glaring difference between last year’s Purim celebration and this year’s Purim celebration. Last year’s celebration essentially became super spreader events in orthodox communities in and around the New York suburb of Westchester. This year’s celebration was low-key, with no guests, with one eye towards Shabbat preparations. It is still winter; however, I felt the ever so slightest transition to Spring. Daylight lasts just a little bit longer. The sun sets just a little later. When at its apex, the sun burns just a little warmer and shines a  little brighter.  Yes, I am sure we will get some more snow, and there will be more days below freezing; but the fact that there is more daylight, more sunlight reminds us that we are slowly emerging from the darkness of winter. 

           This Shabbat we read from Parshah Tetzaveh. The focus of the Parshah is upon Aharon, Moshe’s brother, Aharon’s sons, their position as the Kohen Gadol, (High Priest), their “work uniform” and their preparations. Just like last week’s Parshah, Terumah was chock full of specifics and details concerning the construction of the Mishkan, Tetzavah’s primary focus is upon the specifics and the details concerning the  Bigdei Kohanim - The Kohen Gadol’s Priestly uniform. From material to design, this aspect of the Parshah is a tailor's/fashion designer’s dream. Once the details for the uniform have been taught, the Parshah changes its focus to the Kohen’s required preparations. These preparations were vital in order to make sure that the Kohen was spiritually pure enough to make offerings on the behalf of the people. God will only rest his presence among the people once the construction is complete, the clothes are made, and the Kohanim have been purified.  

          This is the only Parsha since between the beginning of the Book of Exodus until the end of the Torah that does not mention Moshe by name. Rather, he is referred to as Atah – You. Moshe’s only responsibility focuses upon the purity of the olive oil used to light the Menorah (7 branch candelabra), and making wise personnel choices. Moshe personally designates the Kohanim and he selects wise and talented people to make the sacred priestly vestments and build the Tabernacle. V’Atah T’tzaveh et Bnai Yisroel VYikchu Eilecha Shemen Zayit Zach Katit La’Maor L’Ha’Alot Neir Tamid – Now you shall command the Children of Yisroel that they shall take for you pure, pressed olive oil for illumination to kindle the lamp continually (Ex. 27:20). Rashi explains that “continually” does not mean 24/7. Instead “continually” means that the Menorah (was kindled every evening, even on Shabbat. The Menorah burned from evening until morning. Ramban, citing Sifre ( a rabbinic text of Midrash Halacha), disagrees with Rashi and completely contradicts him. Rambam explains that “continually” does indeed refer to the westernmost lamp of the Menorah that burned 24/7. Figuratively speaking,  light frequently symbolizes wisdom and enlightenment. We also know that light is symbolic of God’s presence. Olive oil provides the fuel for Menorah, a light that was to burn constantly in the Mishkan and later in the Holy Temple, the Eternal Light. Like the Menorah is a vessel requiring pure  Olive Oil in order for a flame to burn, the same is true for the Kohen Gadol who serves as a vessel to transmit sacrificial offerings from the people to God. As a vessel, he must be pure both on the outside (the Bigdei Kahuna -Holy Vestments), and on the inside, his soul. These Holy Vestments are only for the Kohen. However the Menorah, the "continual" light is a light for B’nai Israel. The light of the Menorah embodies B’nai Yisroel’s pursuit of holiness, spirituality, and knowledge. 

          The pursuit of wisdom, enlightenment, and the attainment of holiness is not limited to Moshe and Aharon but is aspirational for all Bnai Yisroel. The pursuit of this light and warmth is not limited to moments of  Torah study, and the fulfillment of the Commandments. Sometimes this pursuit of wisdom and holiness occurs at the most mundane moments when we become aware of the slighted transition of a season, the cycle of a moon, or the first noticeable chirpings of a bird in the morning. Indeed, we look for the light.  Sometimes the light finds us. We look for clarity. Sometimes we need only open our eyes. Our striving is neither confined by time or space, We are able to carry that light with us where ever we go.

Peace,

Rav Yitz

Rav Yitz

His Job Is To Shed Light, And Not To Master (Robert Hunter & Jerry Garcia - "Lady With The Fan/ Terrapin Station Suite")

Several weeks ago, an article appeared in the New York Times, dated February 17^th entitled “Most Visible Jews Fear Being Targets As Anti-Semitism Rises”. The article explained that since Pittsburgh and Poway, synagogues and day schools have responded with increased security measures. However, the more recent displays of anti-Semitism have been less focused upon Jews who happened to be at those Jewish institutions and now anyone that “looks” Jewish. Just the other day, in a small town outside Rio De Janeiro, a Jewish man was beaten as thugs yelled anti-Semitic epithets. The 57-year-old Jewish man converted to Judaism 30 years ago and was wearing a Kippah. The recent anti-Semitic attacks in the New York Metropolitan area was aimed at those who wore the typical “Black Hat” uniform: a male wearing a black hat, dark suit, white shirt, and beard. As a step towards shining a light upon the rise of anti-Semitism, the Jewish community of New York had organized a series of “No Hate No Fear” solidarity marches. New York’s mayor created a new position: Office For The Prevention of Hate Crimes. Deborah Lauter, who worked for many years at the ADL has been named to the position. In an interview she gave to the Times of Israel, Lauter explained that prevention begins with education, dialogue and getting disparate communities to engage with each other.

This Shabbat we read from Parshah Tetzaveh. This Shabbat is also the Shabbat that immediately precedes the celebration of Purim. The day in which the Jewish people celebrate the redemption of Persian Jewry during the second or third century BCE. This Shabbat is known as Shabbat Zachor – Shabbat of Remembrance. Besides the weekly Torah portion, Tetzaveh, three verses (Deut. 25:17-19) are recited. In those verses, we are commanded to remember what Amalek did to the Jewish people as they left Egypt. They attacked and murdered the escaped slaves. The villain of the Purim story, Haman, according to Midrash (Rabbinic legend) comes from the tribe of Amalek, the Torah’s symbol of evil. However, the weekly Parsha Tetzaveh has nothing to do with Purim or Amalek. Instead, the Parsha focuses upon Aaron, Moshe’s brother, Aaron’s sons, their position as the Kohen Gadol, (High Priest), their “work uniform” and their preparations. Just like last week’s Parshah, Terumah contained numerous details concerning the construction of the Mishkan; Tetzaveh’s focuses primarily upon the details concerning the Kohen Gadol’s uniform. From material to design, this aspect of the Parshah is a tailor/fashion designer’s dream. Once the details for the uniform have been taught, the Parshah concentrates upon the necessary preparations that the Kohanim must engage in so that they are spiritually pure enough to make offerings on the behalf of the people. Only then, when the construction is complete, when the clothing is finished and the purification process fulfilled, then God will rest God’s presence among the people.

Despite the primary focus upon Priestly vestments, the Parsha begins with the commandment of the Ner Tamid, an Eternal Light. Until now Moshe has been a conduit: VaYiDaber Adoshem El Moshe Leimor, Dabeir El B’nai Yisroel – God spoke to Moshe, saying: ‘Speak to the Children of Israel’. Now, regarding the Lamp, Moshe doesn’t speak to the children of Israel or to the Priests; instead, Moshe is instructed to command the priests. No longer is he just a conduit. Regarding the Lamp, the command emanates from Moshe. Regarding God’s first command of Moshe, the Torah tells us,  V’Atah T’tzaveh et Bnai Yisroel VYikchu Eilecha Shemen Zayit Zach Katit La’Maor L’Ha’Alot Neir Tamid – Now you shall command the Children of Yisroel that they shall take for you pure, pressed olive oil for illumination to kindle the lamp continually (Ex. 27:20). So why is it so important for the command to appear as if it comes from Moshe and not God? Why is this Moshe’s commandment to the priests? Shmot Rabbah (Talmudic Rabbis’ commentary on the Book of Exodus) offers a figurative understanding of the perpetual light that Moshe commands to be lit. See how the words of Torah give light to man when he is occupied with them. But whoever is not so occupied and is ignorant, he stumbles…’The way of the wicked is in thick darkness’…. (Shmot Rabbah 36:3). Moshe is told to command the Aaron and his sons to light the Ner Tamid in perpetuity. Light and learning, not darkness and ignorance must be perpetual and constant. Light and knowledge must provide a lamp for all those who are in need of light and all those who are ignorant and don’t even realize it. Moshe, ever the teacher, ever the lawgiver, has been tasked to bring light, knowledge, and understanding in perpetuity.

I suppose our children are more sensitive to and are more acutely aware of antisemitism than I was at their age. Maybe I was more oblivious. Maybe society was more polite and such “unpleasantness” was part of the extreme aspects of society that scurried about in the dark shadows where polite people didn’t venture. Nowadays society is far less polite and over the past year, we have watched extreme aspects of society receive a warm embrace by what used to be thought of as “mainstream”. As this week immediately precedes Purim, a celebration that commemorates Persian Jewry’s victory over Anti- Semitism; we are reminded that darkness and ignorance remains present even here and that we need to remain vigilant. Generally, light is symbolic of wisdom and enlightenment. The only way to combat intolerance and ignorance is to shine a light upon it, a strong glaring light of an enlightened, educated, sensitive, and democratic society that possesses a profound respect for its democratic institutions and the strength of will to root out the Amalek, the evil, ignorance, and intolerance that exists in every generation.

As Well To Count The Angels Dancing On A Pin (John Barlow & Bob Weir -"Weather Report Suite II -Let It Grow")

While celebrating Purim and participating in a festive meal; between platefuls of food and shots of Scotch, a few of the husbands began an interesting conversation. Being the only American at this Purim Seudah, someone asked “why does it appear impossible for the most powerful country in the world to provide universal health care for its citizens?” This was not exactly the question I was prepared for on Purim. I assumed we were would talk about Haman, Mordechai, Esther and Persia. I thought we would talk about The Mentsche on The Bench, or the fact that they read the Megillah in the dugout of the Israel National Baseball Team’s batting practice prior to its game against Cuba. Maybe we would have agreed that it is too bad that Iran didn’t have a baseball team in the World Baseball Classic so that Israel could beat them just like they defeated South Korea, Chinese Tai Pei, and Cuba. No, it appears that when our friends have lots of Scotch and an American sitting at the table they like to take their jabs at the United States, and health care and health insurance seemed to be the topic. Maybe they had been hearing the mantra of Repeal and Replace. Maybe they heard about Trumpcare. Maybe they heard about “exploding premiums”, or that millions of a nation’s poorest will lose their health insurance. Whatever the case, I had to offer an answer. I answered the question with a question. How is health care viewed in all of the other industrialize countries where national coverage exists, including Israel and Canada? Is health care a right of each citizen or is health care a marketplace item like a car, phone, and milk or internet service? If it’s the latter, then each citizen pays (or not) for insurance based upon need and affordability. If it’s the former, then each citizen must accept the premise that he/she pays into a system that helps the greater good. Americans are just beginning to realize that it is advantageous to be part of something bigger than just themselves as their health insurance is about to be eliminated.

This week we read from Parsha Ki Tissa. As mentioned, we are a few weeks away from Pesach; we take note of that by reading the special Maftir Aliyah which focuses upon the Laws of the Red Heifer (Num. 19:1-22). The reason has to with the Pesach Offering. The ashes of the Red Heifer were sprinkled such that all of B’nai Yisroel would be deemed as purified and therefore able to bring the Pesach offering. Parsha Ki Tissa is divided into several parts. The first part being the commanded to take a census of the population and collect a half shekel for each person counted. The second part is the final blue prints for the Mishkan, the spices that are to be used, as well as the oil that is to be processed prior to burning. God then designates two men, Betzalel ben Uri from the tribe of Judah and Ahaliav ben Achisamach from the tribe of Dan to be the Master Builder and Designer of this national project. God re-iterates the commandment of the Shabbat and reminds Moshe that anyone who violates it will be put to death and his/her soul will be cut of from the people.  The next part Bnai Yisroel commits the sin of the Eigel Zahav (Golden Calf): they built and then worshipped an idol. God wants to wipe out the people but Moshe urges God to reconsider. Moshe then descends the mountain and becomes just as upset as God, and he throws down the Shnei Luchot HaBrit – the Two Tablets of the Covenant. After a day or two when calm has been restored, Moshe re-ascends the mountain in order to pray for national forgiveness. Moshe then has an opportunity to experience another personal revelation even more powerful than the Burning Bush; Moshe has the opportunity to witness God’s passing before him. Dictated by God, Moshe chisels the Aseret Diberot into two new Tablets. He then goes back down the mountain. This time he descends with light and glory of God emanating from him.

There are many powerful moments, and deep theological issues raised in this Parsha. Certainly it seems that the Census has very little to do with the rest of the Parsha. Yet the Census and the Machatzit HaSHakel, the half Shekel tax, is vital. V’Natnu Eish Kofeir Nafsho L’Adoshem Bifkod Otam V’Lo Yiheyeh Bahem Negef Bifkod Otam – Every man shall give Hashem atonement for his soul when counting them, so that there will not be plague among them when counting them. Zeh Yitnu Kol HaOveir Al Hapkudim Machatzit HaSHekel B’Shekel HaKodesh Esrim Geirah  HaShekel Machatzit HaShekel Trumah La’Adoshem – This shall they give, everyone who passes through the census, a half shekel of the sacred shekel, the shekel is twenty geira, half a shekel as a portion to HaSHem (Ex. 30:12-13). It is not enough to just take a census by counting people as “one, two three…” Counting in such a manner merely relegates the individual to a numbered status. However contributing something, in this case a half shekel, the individual is not relegated to the status of number, but rather a contributor, an equal contributor to a cause like the next person. Poor or wealthy, it doesn’t matter. Everyone contributed the same amount. As a result everyone had an equal stake in the welfare of the community and the maintenance of the Mishkan. By casting individual gain and personal interest aside, and instead focusing upon the welfare of the entire community, every individual’s spiritual merit is merged into every other individual’s spiritual merit; the community becomes unified and thus able to withstand divine judgment and retribution.

            Certainly none of us takes great joy in watching our hard-earned income leave our pockets and go to the Federal government in order to pay for a variety of goods and services including health insurance. However, living in Toronto; I hear the criticism of Canadian Health Care and American Health Care. Canadian society seems so much more civil. The federal government makes transfer payments to the Province, a payroll deduction tax contributes to funding OHIP as does a percentage of income tax. Everyone contributes because everyone derives a benefit. As a result, the linkage between citizenry and the social fabric of society is strengthened. Thousands of years ago, Moses understood this with the Machatzit HaShekel as a way of financing the Mishkan. Nowadays every industrialized country including Israel and Canada understand this importance of making a commitment to its citizens. Hopefully the leaders south of the border can figure it out, despite President Trump’s tweet: “nobody knew that health care could be so complicated!”

Peace,

Rav Yitz 

Don't Waste Your Breath To Save Your Face When You Have Done Your Best (Robert Hunter & Jerry Garcia - "Built to Last")

           This week we watched as another terrorist attack rocked Europe, this time in Brussels. As our home had been preparing for Purim; I couldn’t help but acknowledge the commonly held view of the Talmudic Sages that there is Haman in every generation and there is Amalek in every generation. Part of our Purim preparations involve my wife organizing and making the Mishloach Manot, our kids loading the Mishloach Manot into cute boxes, and my delivering the Mishloach Manot. Amid the preparations, and our kitchen covered in Hamentashan dough, I was able to watch the various Presidential candidates speak at the AIPAC conference. In case the Jews who attended the conference, and those throughout the United States and Canada were unsure if Purim was actually scheduled for this week or not, several of the candidates were good enough to remind us. As I listened to the speeches and re-read their speeches, I can appreciate the reasons why many support Donald Trump. His rhetoric sounds very tough and very strong. We know that there are many who genuinely gravitated to people who appear strong, whose words are strong, who exude strength, and speak in a language that offers no apologies, takes no prisoners,  makes no excuses and “tells it like it is”. As a business man, Donald Trump’s political rhetoric is remarkably similar to his business negotiations. For the Donald, every deal is about demonstrating power absolute terms. This means that after he finishes negotiating, there is nothing left of the other side. For Trump, a negotiation is really about destroying the other side. This “Art of the Deal” was a very different negotiating style than the one I learned from my grandfather. For my grandfather, a negotiation was very rarely a demonstration in power. He knew he had plenty, rather it was to demonstrate the ability to withhold the use of power. For my grandfather, a negotiation was never about vanquishing the other side, instead he always made sure “leave something on the table” in order for the counterpart to “save face”. My grandfather made sure never to humiliate his counterpart because, as he explained to me, “you never knew when and if you might need a favor from him or if have the opportunity to do more business.” Many years ago, I once wrote my grandfather’s name as a write-in vote for a Presidential election. It’s pretty safe to say, I would never vote for Trump.

             This week we read from Parsha Tzav. In it we learn that the Kohanim are responsible for their own offerings as well as making offering on behalf of the people. God instructs Moshe to teach the Kohanim their responsibilities in slaughtering the offerings, cleaning up, what must be burnt, and what the Kohen may consume. After God completes the set of instructions specifically for the Kohanim, God then instructs Moshe as to B’nai Yisroel’s responsibilities as well. Finally God instructs Moshe to make the required preparations for the Kohen to assume his position among the people. This includes the bringing of sin offerings, achieving a certain spiritual mindset as well as learning how to make all the offerings.

            As the instructions are issued concerning each offering, there is a general patter. V’Zot Torat [name of offering] Hakreiv –And this is the law of the meal offering (the peace offering, the feast offering etc.) However the Sin Offering breaks with the Parsha’s formula.  Zot Torat Ha’Chatat Bimkom Asher Tishacheit Ha’Olah Tishacheit HaChatat Lifnei Kodesh Kodashim Hu – This is the law of the sin offering; in the place where the elevation offering is slaughtered shall the sin offering be slaughtered, before God, it is most Holy (Lev. 6:18). Why is this the only offering that designates a specific place that is exactly the same as another offering? If this offering to God is so important why wouldn’t the offering take place separate in its own time and in its own location? Precisely because it is so important, and this offering requires such sensitivity, we are extremely concerned. One makes the Sin Offering after an unintentional sin is committed. If someone points out a mistake that we make, our first response might be defensive, to make excuses. This is normal if we experience shame and embarrassment. However when we are not embarrassed, when we are not humiliated then it is much easier to admit to the sin, or the mistake and apologize in a humble manner. If the Sin Offering occurred in its own location, then everyone else would know that those people had sinned and were now making offering as a form of apology. People would talk and the individual bringing the offering would perhaps be too embarrassed to work on his/her relationship to God. This is tragic. So in order to preserve the individual’s dignity, the Torah provides anonymity. Someone looking on would never know if the individual making the offering is there with a sin offering or an elevation offering. Torah creates an environment to allow the individual be forthright, honest and still save face within the community.

            As we continue to listen to Trump’s rhetoric, as we continue to be told that “he loves Israel” and that he is great negotiator; I wonder how his rhetoric will play in  a part of the world that respects power as the well as the threat of power. I wonder how his rhetoric will play in a part of the world where tribes go to war when they feel as if they are humiliated and have lost face. I wonder if he can speak with the subtle nuance that is spoken between Israel, Egypt, and Saudi Arabia, a language that allows Israel to actually get along with several of her neighbors.

           

Peace,

Rav Yitz