Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Acharei Mot Volume VI/Number 29 (263) 29 Nisan 5752/May 2, 1992 Parasha Overview This Parasha has two major sections: the laws of the Kohen Gadol's service on Yom Kippur, and a list of prohibited relationships (e.g. incest). However, the Parasha begins with the information that the laws of Yom Kippur were taught "after the death of Aharon's two sons [Nadav and Avihu], when they came [too] close to Hashem and died." Why? R' Gedalya Schorr explains as follows: We are enjoined to do Mitzvot with "Mesirut Nefesh" - literally: giving up our very lives for the Mitzvah. A Mitzvah properly done brings a person so close to Hashem that the person's soul tries to leave him and cling to Hashem. However, Hashem created the world so that we shall "Do the Mitzvot, and live by them" (Vayikra 18:5). Therefore, every Mitzvah-action causes an opposite reaction; the greater one's Mesirut Nefesh, the stronger is the "life force" that the Mitzvah gives to him, so that he may live to do more Mitzvot. At the dedication of the Mishkan (Tabernacle), Aharon's sons possessed a burning desire to cling to Hashem. However, they pursued that goal through a means which was not a Mitzvah, through a "fire which G-d had not commanded." The result was that they were burnt by their own spiritual longings; their actions were not balanced by a reaction from Hashem because there was no Mitzvah to restore their lives. Nevertheless, writes R' Schorr, because of Nadav and Avihu's lofty intentions, they blazed a path in the service of Hashem, and their merit made it possible for all future "Kohanim Gedolim" to enter the "Kodesh Hakodashim" ("Holy of Holies") every Yom Kippur. (Ohr Gedalayhu) Or, as R' Tzadok Hakohen writes, the death of the sons of Aharon is mentioned here to warn the Kohen Gadol that the level of Mesirut Nefesh attained by Nadav and Avihu is appropriate only for entering the Kodesh Hakadoshim on Yom Kippur, when it is a Mitzvah, but not at other times (Pri Tzaddik). This lesson, that a "good idea" is not necessarily a Mitzvah (and may even be a grave sin) is alluded to by the other sections of the Parasha as well. Before discussing the prohibited relationships, the Torah teaches the prohibition on consuming blood. There the verse says, "For the blood is the soul." Conceivably, notes Bedibur Echod, this could be a reason that blood should be consumed, for one might think that it would allow him to acquire all of the powers of the deceased! Even if you think that, says the Torah, it is not allowed, it is a sin. Similarly, with the prohibited relationships: The Torah's prohibitions extend far beyond secular notions of incest, and, if not for the Torah's prohibition, there would be strong arguments for permitteing these relationships. (Interestingly, the Torah sometimes describes adultery and incest as a "Chessed" using the word which ordinarily connotes "kindness" to mean "abomination." See Michtav M'Eliyahu II, p. 164) Not only that, at least one of them is sometimes a Mitzvah, i.e. the case of "Yibum" (marrying one's widowed sister-in-law if her husband dies childless). Still, says the Torah, however worthwhile you may think these relationships to be, they are prohibited. There are different customs regarding the Haftara which is read with Parashat Acharei Mot. However, because tomorrow (Sunday) is Rosh Chodesh, most (if not all) communities read the special Haftara known as "Machar Chodesh" (Shmuel I 20:18-42). ************************************ Pirkei Avot Antignos of Socho said: "Do not be like a servant who serves his master in order to be rewarded; rather be like a servant who serves his master without expectation of reward. (1:3) Do not expect immediate rewards for your Mitzvot. Doing so puts one in the group of whom Chazal said, "Three types of behavior remind the heavenly prosecutor of a person's sins: standing next to a wall that is near collapse, complimenting oneself on how well one prayed, and saying, 'Let G-d judge between us'." If one feels that he is entitled to have his prayers answered because he prayed so well, the Heavenly court will examine his "accounts" to see if he is indeed entitled to such an answer. Similarly, if one does a Mitzvah with the expectation of receiving immediate reward, Hashem will look very closely at that person's deeds. There is one exception: Chazal teach that one is permitted to give Tzedakah with ulterior motives. Why? Because unlike the Mitzvah of eating Matzah or other Mitzvot whose every detail is ordained by the Torah, in the case of Tzedakah, one has the right to increase or decrease his donation according to his desires. Thus, if one increases his gift for ulterior motives, he has still performed the Mitzvah perfectly. (Emunah U'Bitachon [attributed to Ramban], ch.1) ************************************ "For all your sins, before Hashem shall you be cleansed." (Vayikra 16:30) Why is cleansing from sin said to occur "before Hashem"? R' David Feinstein, Shlita, explains that it is because we do not understand the mechanism by which repentance cleanses someone and grants him forgiveness. Only Hashem, who sees into a person's heart and knows that the sincere penitent is a completely new person, can appreciate the cleansing which has taken place. When such a person slips and sins again, Hashem reckons it as if a new person has sinned, not as if an old sinner has added new transgressions to his record. (Kol Dodi) ************************************ From the Haftara... Yehonatan (son of King Shaul) arranged the following signals to inform his friend David of whether it was safe to come out of hiding: Yehonatan would shoot three arrows towards David's hideout and would send a servant to retrieve them. If David could reveal himself, Yehonatan would call out, "The arrows are before you." Otherwise, Yehonatan would say, "The arrows are beyond you." There was deep symbolism in these signals. Every person is sent to earth as a messenger with a mission, and his job is to accomplish that mission to the greatest extent possible before he is recalled by his Sender. Yehonatan told David: If my father is ready to make peace with you, it is sign from Heaven that you will never replace him as king. "The arrows" - your target in life - "are before you." You have passed them, and you will never amount to more than you are now. In that case, you can come out of hiding and rest on you laurels in peace. If, however, you are destined to be king, "the arrows are beyond you." Your target is a long way off, and you must flee from here and pursue the goal that Hashem has set for you. (R' Joseph B. Soloveitchik, Shlita: Yemei Zikaron, p.16) ************************************ Telz This week, we resume our discussion of the history of Torah study. We have previously noted one of Telz's contributions to the development of the modern Yeshiva: dividing the student body into classes of different levels. This week we examine briefly some elements of Telz's "Derech" (way) of learning. The Derech taught by R' Yosef Leib Bloch (died 1929) combined the analytical style of R' Shimon Shkop (R' Yosef Leib's cousin-by- marriage) - delving to the core of a Halacha's logic - with an examination of both practical Halacha and penetrating psychological thoughts. He would explain: "Some say that Halacha requires the head while 'Mussar' (ethics) requires the heart. Actually, Halacha requires intuition too, while Mussar also needs intellect." (Giants of Jewry, p.256) In an essay entitled Darchah Shel Torah, R' Eliyahu Meir Bloch (son of R' Yosef Leib, and co-founder of the Telshe Yeshiva in Cleveland during World War II) examines different approaches to Torah study, and concludes that each is lacking. The proper way, he writes is precisely one which combines analysis with intuition. He also provides the following two-pronged test for the validity of any Torah "Chiddush" (novel explanation): Firstly, no matter how abstract and lofty an idea, it must make be capable of being distilled into simple and straightforward terms. [R' Yosef Leib taught that "P'shat" (simple meaning) and "Kabbalah" (mysticism) do not teach different ideas, but rather the same idea in different ways.] Secondly, a valid idea will be useful more than once. The more that one attempts to apply it, the farther its reach will extend. If, on the other hand, the idea becomes more limited with repeated use, this is a sign that it is not yet ripe. (Shuirei Da'at) ************************************ The learning schedule for this Shabbat is: Mishnah Yomit: Ohalot 9:1-2 (Learn two Mishnayot every day) Halacha Yomit: OC/MB 385: 1-3 (Learn three paragraphs every day) Daf Yomi: Megilah 28 (Learn two sides of a page every day) Rambam Chapter/Day: Hilchot Malvah V'Loveh - Chapter 10 3 Chapters/Day: Hilchot Metamei Mishkav V'Moshav - Chap. 4-6 Sefer Hamitzvot Sh: P100; Su:P106; M:P104; Tu: P104,P96 W: P96; Th: P97; F:P97 ************************************ The hard copy distribution of this week's Hamaayan is sponsored by: Rachel, Adina and Elisheva Katz on Menashe and Leora's birthdays