Parsha Halacha: Humility by Rabbi Citron

When G-d called Moshe to enter the Mishkan – sanctuary for the first time, the Torah writes: “Vayikara el Moshe” And G-d called Moshe. The word vayikrah is written without an “aleph”. The Ba’al HaTurim[1] says that Moshe actually wrote the “aleph” smaller than the other letters out of humility. Although Moshe was singled out from amongst all of the Jews & chosen to communicate with Hashem directly, Moshe minimized the importance of this by writing the word as if it said “Veyekar” – And Hashem happened to speak to Moshe[2].

In fact, Moshe was considered the most humble person on the face of the earth[3]. Certainly Moshe knew that he was the one chosen by G-d to redeem the Jews from Egypt, to split the sea, to receive the Torah & to lead the Jews through the desert. Nevertheless, Moshe remained humble because he considered that if someone else had been born with the same qualities he had, that person may have exceeded his own accomplishments.

In a similar vein, Rav Yosef said[4] that he was an unusually humble man, on par with extremely humble men of previous generations. Although he recognized his own humility, this didn’t detract from his humility[5].

The Importance of Humility[6]

· If one is humble it is as if he has sacrificed all of the sacrifices[7].

· G-d answers the prayers of a humble man[8].

· If any man has arrogance, G-d says: “I and he cannot dwell in the same world.”[9]

· G-d despises all those with an arrogant heart[10].

· The Talmud[11] says that the sin of arrogance can be equated to many major sons. It is considered as if he is:

o Serving idols

o Denying the Creator

o Committing sexual crimes

o Building a place of worship outside of the Holy Temple


· For this sin, even an otherwise great man will have to suffer from the experience of purgatory[12].

· In fact, he will not be resurrected at the time of resurrection (please see below)[13].

· One who is humble is close to G-d. I.e. G-d resides within him.

· We find that G-d chose to rest His presence on Mount Sinai because of its humility[14].

· Despite the fact that Moses was great in prophecy, Torah & in wisdom, the trait that G-d found fit to specifically praise was his trait of humility[15].

Achieving Humility

One of the ways to achieve humility is to contemplate on the fact that we come from a mere drop & that we will eventually return to the earth[16].

The more one is nullified to G-d, the more they realize that their qualities are inconsequential[17].

When a person experiences kindness of G-d they should feel humbled. When one feels that they are in the presence of the Almighty G-d, they should feel small in His presence[18].

The Extent of Humility

Although generally one should strive towards the middle ground in all of one’s character traits (e.g. one should not be stingy nor should one give everything away), in the trait if humility one should go the extreme & be completely self effacing. As Rabbi Levitas of Yavneh taught[19]: “One should be exceedingly humble.” In a similar vein Rav Nachman Bar Yitzchok said[20] “One should not have it (arrogance) or even a bit of it.”

· One can learn humility from Hillel. Despite his stature as the leader of the Sanhedrin, he would patiently answer every person’s queries, even if they were posed at very inopportune times[21].

· One can also learn humility from Rav Abba of Akko who would not mind at all if others would denigrate him[22].

The Power of Humility

· The greatness of G-d himself is expressed through His humility[23]. This concept can be derived from both the Torah (Pentatuch)[24], theNevi’im[25] (writings of the Prophets), & the Ketuvim [26](later scriptures).

· The Tzemach Tzedek explains this to mean that the greatness of G-d is specifically drawn into the person who is humble[27].

· There is an opinion that true humility is the highest spiritual level that one can achieve[28]. For this reason, Isaiah refers to the Jewish people as “the humble ones[29]”. This is considered the highest form of praise.

· One who raises himself up (i.e. is arrogant), G-d will bring him down. Whereas one who lowers himself (i.e. behaves humbly) will be raised up by G-d[30].

· Fear of G-d is considered a crown for wisdom (i.e. a level higher than wisdom). Whereas for humility it is considered a sandal (i.e. preparatory stage)[31].

· Who deserves the World to Come? One who is humble, stands humbly, walks humbly, studies Torah constantly, yet doesn’t take credit for himself[32].

· G-d is close to all those with a broken heart[33].

· G-d chose the Jewish people because of their humility and the humility of the patriarchs[34].

Signs of Humility


There are many signs of true humility. Several of them are:

· To forgive one who wronged you although you might have the power to take revenge. As the verse[35] says: “Do not say, ‘As he did to me, so will I do to him; I will repay the man according to his deed’.”

· If difficult times befall a person, he should accept G-d’s judgment in love, knowing that for some reason he deserves this difficulty. As the prophet Amos said[36] “the wise at that time shall keep silent”.

· Even if one is accorded honor by other people, they should accustom themselves to remain humble. We find that our patriarch Abraham behaved this way. When the Hittites of Hebron said to him: “You are a prince of G-d amongst us[37]”, he responded by bowing in front of all the people of that land[38].

· Even if a person achieves a high rank in wisdom wealth or power they should remain humble and continue behaving as they were before. As King Solomon says[39]: “If the spirit of the Ruler ascends upon you (i.e. you are elevated by the king), do not leave your place (previous position of humility).”

· If a person sees suffering coming upon him, he should immediately repent from his bad ways & not postpone this due to haughtiness. We find that when Ezra rebuked the former Babylonian exilees for their sins, they immediately repented[40].

· A person who is truly humble will share his possessions with others to the extent that he barely leaves anything for himself. This because he doesn’t feel worthy of living a life of wealth while others are living a life of deprivation. Our patriarch Avraham behaved this way. He was the paradigm of humility as it says: “I’m dust & ashes[41]” . He also freely gave of his wealth to others[42].

The Effects of Arrogance

· When G-d bestows greatness on a person, he intends for it to him & his children after him forever. But if he becomes arrogant, G-d will lower him[43].

· It was the arrogance of Yeravam (the first king of the ten Northern tribes) that caused his death[44].

· If a wise man becomes arrogant his wisdom will depart from him. If a prophet becomes arrogant, prophecy will depart from him[45].

· The Gentile kings Pharaoh, Sancheirev, Nevuchadnetzar, & Hiram all lost their kingdoms as a result of their arrogance[46]. To maintain one's spiritual & physical rank, one must mainain their humility.

[1] Leviticus 1, 1
[2] See “Pischei Teshuvah Y,D. 274, 7“ that if a scribe changes the letter size, the Torah remains kosher.
[3] Numbers 12, 3
[4] Sotah 49b
[5] See Likutei Sichos vol. 1 page 279 - 281, & vol. 13 pgs. 33 & 34
[6] Much of this article is based on the Seventh Candle in the Menoras HaMa’or by Rabbi Yitzchack Abohav
[7] Sotah 5b
[8] Ibid
[9] Sotah 5a
[10] Proverbs 16, 5
[11] Sotah 4b. See Maharsha there
[12] Ibid
[13] Ibid 5a But see Ben Yehoyadah on ibid who interprets that they will be resurrected but with greater pain.
[14] Ibid
[15] Maimonides in his Commentary on the Mishna Avos 4, 4See Numbers 12, 3
[16] Menoras HaMa’or Candle 7, Section 1 Chapter 2 See Avos 3, 1
[17] Ohr HaTorah Eikev 575 & 576, Sefer HaLikutim letter Ayin pg. 315
[18] Igeres HaKodesh 2
[19] Avos 4, 4 See there in the Commentary of Maimonedes
[20] Sotah 5a
[21] Shabbos 30b
[22] See Sotah 40a
[23] Megillah 31a
[24] Deut. 10, 17 & 18: “I am the Lord your G-d… the strong, the great, the powerful, the awesome…The one who does the justice of the orphan & the widow & loves the stranger to give him bread & clothing”
[25] Isaiah 57, 15: “For so said the High and Exalted One, Who dwells to eternity, and His name is Holy, ‘With the lofty and the holy ones I dwell, and with the crushed and humble in spirit, to revive the spirit of the humble and to revive the heart of the crushed’.”
[26] Psalms 68, 5 & 6: “Who rides in the Heavens…Father of Orphans & Judge of Widows”ה.
[27] Ohr HaTorah Vayeirah pg. 188
[28] Rabbi Yehoshu’ah ben Levi in Ketubos 20b
[29] Isaiah 61, 1
[30] See Nedarim 58a
[31] Shir HaShirim Rabbah 1, 9
[32] Sanhedrin 88b
[33] Psalm 34, 19
[34] Menoras HaMa’or ibid Section 2, Chapter 1, based on Chullin 89a
[35] Proverbs 24, 19
[36] 5, 13
[37] Gen. 23, 6
[38] Ibid 12
[39] Ecclesiastes 10, 4
[40] Ezra 10, 2
[41] Gen. 18, 27
[42] See Rashi on Gen. 21, 33
[43] Megillah 13b
[44] Sanhedrin 101b See Dikdukei Sofrim Sanhedrin 154b, that some versions of the Talmud read: “… That chased him from the next world”
[45] Pesachim 66b
[46] Chullin 89a

Artist of the Month of Nissan: Avraham Rafael (Alan Najman)

Avraham Rafael is an international artist specializing in creating custom design artwork. He has been commissioned by clients spanning all around the world. His works includes Judaica, modern Hebrew calligraphy and digital typography. His work is very unique - "fun & hip" yet full of depth. He is a also the designer of our awesome logo! Avraham Rafael resides in Miami with his wife.

Bircat HaBayit

Pomegranate Blessings

Bircat Kohanim

To see more of his work or to buy one of his signed prints go to: http://www.modernjewishhome.com/Avraham-Rafael-c88/

Keeping the Land united, while still having a two-state solution

It might be surprising to some to learn that at the heart of this conflict is neither Jewish nor Muslim religious ideology, but rather foreign, European secular ideas that somehow infiltrated into the thought process of the people of the Middle East. That idea is Western nationalism. European nationalism and modern notions of what a nation-state requires, is what is really getting in the way of reconciliation between Muslims and Jews.

Prior to the creation of the State of Israel, and much before any notion of Palestinian nationalism, Jews and Muslims lived peacefully (for the most part) in the Land of Israel. In the Second Temple era, under Roman rule and even prior to the advent of Islam, Jews and gentiles lived in the same land peacefully, while essentially living in too separate states. The Talmud often speaks of laws that applied to Jews, enforced by Jewish courts, and laws that applied to non-Jews, enforced by gentile courts. Some times non-Jews would be tried in Jewish courts, in cases of Jewish victims, etc., and vice-versa.

The Land of Israel is affectionately called the Land of the Deer, because just as the skin of the deer stretches significantly to be able to envelop the deer's entire body, so too the land of Israel stretches miraculously to accomodate all of its inhabitants. If we can all just stretch our way of thinking a bit, get back to our roots, we could wake up to a different world...

March's Book of the Month: Halakhic Man, Authentic Jew by Ira Bedzow

Halakhic Man, Authentic Jew: Modern Expressions of Orthodox Thought From Rabbi Joseph B. Soloveitchik and Rabbi Eliezer Berkovits Halakhic Man, Authentic Jew is a comparative study of the thought of Rabbi Joseph B. Soloveitchik and Rabbi Eliezer Berkovits by Ira Bedzow about what constitutes a model Jew and the understanding and presentation of Halakha in a modern era.

Rabbi Bedzow possesses a rare combination of lomdus and profound philosophical knowledge. His work compels a reexamination of the most fundamental ideas of the Mesorah. A must read. --Rabbi Fishel Todd, Founder of Yeshivat Pirchei Shoshanim
With intellectual honesty and disarming humility, Bedzow sheds much light on the complex interplay of Orthodoxy and modernity. Any thinking Jew will be delighted by this sophisticated and insightful study. --Henry Abramson, Ph.D., Dean of Academic Affairs, Touro College South

Parsha Halacha: Jewish Law in Ki Tissa, by Rabbi Ariyeh Citron

The Four Parshiyos

The earliest formalized Torah reading was the four parshiyos i.e. the four special Torah readings read on the Shabatot before & after Purim[1]. These readings are:

1) Parshas Shekalim,[2] read on the Shabbos before Rosh Chodesh Adar

2) Parshas Zachor,[3] read on the Shabbos before Purim

3) Parshas Parah,[4] read on the Shabbos before Parshas HaChodesh

4) Parshas HaChodesh,[5] read on the Shabbos of or the Shabbos before Rosh Chodesh Nissan
The Purpose

The purpose of these four parshiyos is as follows:
Parshas Shekalim

1) Parshas Shekalim was instituted to remind the Jewish people to prepare their half Shekel coins which were collected on the 15th of Adar. The sages instituted the reading in advance to give people a chance to gather the necessary funds for this mitzvah. These half shekels were used to purchase the communal sacrifices. Rosh Chodesh Nissan is when the sacrifices were supposed to come from the new collection, so the collection would begin two weeks before that[6].

Women are not obliged to hear Parshas Shekalim.[7
The Half Shekel Today

Although we no longer have a Holy Temple (until Moshiach comes, may that be speedily in our days), it is customary to give half of one’s county’s currency to Tzedokah on Tanis Esther (at mincha time) as a memory of the Half Shekel[8].

· Since the Torah says the word “Terumah” three times regarding the Machatzit HaShekel, it is customary to give three coins.

· In America this would mean to give three half dollar coins.

· Sefardim have the custom of giving the actual value of 10 grams of pure silver[9]. This is approximately six dollars.

· This is only mandatory for men over the age of 20[10]. Some say the mandatory age is 13[11].

· Despite this, it is customary to give on behalf of one’s entire family including even unborn children[12].

· Once one gives for one’s children, they must continue to do so[13], until the child reaches the age that they must give for themselves[14].

· In addition to the abovementioned custom of giving the Macahtzit HaShekel on Tanis Esther, some have a custom of giving their Machatzit HaShekel on Purim night, while some give it on Purim morning[15].

· Some have a custom to give this money to the person who reads the Megillah[16].

· Some say that this money should go to support the poor of the Holyland[17].

· The money for this should not be deducted from one’s ma’aser money (obligatory tithe to charity)[18].

· Some have a custom that the Gabbai (Shul manager) provides three pure silver half dollars which are then “purchased” by each congregant for $1.50 & then given back. Others question this custom[19]

Parshas Zachor

Although the Torah says simply: “Remember what Amalek did to you[20]”, the Talmud[21] says that this Mitzvah may only be fulfilled by reading from a Sefer Torah[22]. Some say[23] that the obligation to read from a Sefer Torah is of rabbinic origin.

The Rabbis instituted this reading before Purim in order to remember what they did, before the day that we actually succeeded in wiping many of them out (Haman & his sons were Amalekites)[24]. The Terumas HaDeshen [25] infers from the Rosh[26] that even on a Torah level, this mitzvah may only be fulfilled with a minyan[27].

If one missed the reading on the Shabbos before Purim, the Magen Avrohom[28] writes that they may make it up by listening to the Torah reading on the morning of Purim. Others [29] question this ruling.
Zachor For Women

· The Sefer HaChinuch [30] writes that women are not obliged to hear the reading of Parshas Zachor. He reasons that since this Mitzvah is related to making war, & women are not generally involved in warfare, they’re exempt from remembering Amalek. Many acharonim rule in accordance with the Sefer HaChinuch[31].

· The Minchas Chinuch questions his ruling based on the Gemara[32] that says that for a Mitzvah battle, even a kallah must leave her Chupah to go to war. Many other achronim agree with the Minchas Chinuch[33].

· In practice, since this is a Torah obligation it is certainly appropriate for women to be strict & hear Parshas Zachor.

· Some[34] say that women may fulfill their obligation by reading from a Chumash even without a minyan.
Parshas Parah

The sages instituted Parshas Parah in order to remind people to purify themselves for the sacrificing of the Pesach lamb[35]. Although we don’t have the Pesach lamb nowadays, we read this nowadays as a prayer that G-d should purify us quickly[36].

Some say that this reading is a Torah obligation[37]. Others disagree[38].

Women are not obligated to hear Parshas Parah[39].

Parshas HaChodesh

The reading of Parshas HaChodesh was instituted to remind people to prepare their sheep or goat for the Pesach sacrifice[40]. Some say that it was instituted to remember the mitzvah of sanctifying the new moon[41]. It is read on or before Rosh Chodesh Nissan to give people a chance to purchase the lamb etc.

Women are not obliged to hear Parshas HaChodesh[42].
Intention

When listening to these four parshiyos, one should intend to fulfill the mitzvah of hearing them. The reader should intend to fulfill the obligation for the listeners[43].

Children

Children should be educated to hear the four parshiyos when they are old enough to understand these readings[44].


[1] See Megillah 29a
[2] Exodus 30, 11 – 16
[3] Deut. 25, 17 – 19
[4] Numbers 19
[5] Ex. 12, 1- 20
[6] Ibid side b
[7] Responsa Divrei Chayim Vol.2 O.C. 14
[8] Rama O.C. 694, 1
[9] Kitzur Yalkut Yosef 692
[10] Ibid
[11] Quoted in Mishna Berurah ibid 5
[12] Ibid
[13] Rama ibid
[14] See Nitei Gavriel Purim pages 185, 186
[15] Mishna Berurah ibid 4
[16] Sha’arei Teshuvah ibid 2
[17] Yosef Ometz 1089
[18] Elyah Rabbah 686, 4
[19] Biur Halacha ibid D.H. VeYesh
[20] Deut. 25, 17
[21] Megilah 18a
[22] This is derived form the word “BaSefer” in the end of Parshas Beshalach
[23] See the source quoted in Mikraei Kodesh Purim 5 note 9
[24] See Mishna Berurah introduction to Siman 685
[25] Siman 108
[26] 7th Chapter of Berachos Siman 20 which suggests that perhaps the reason Rabbi Eliezer freed his slave in order to complete the minyan is because it was the Torah level reading of Parshas Zachor
27] Rav Tzvi Pesach Frank in Mikra’ei Kodesh Purim, 5 explains that since the reading must be done with a Sefer Torah, and every Torah reading needs a minyan, hence the need for a minyan. See Mishna Berurah in 685 Sha’ar HaTziyon 5 who questions this ruling.
[28] O.C. 685
[29] Mishna Berurah O.C. ibid 16
[30] Mitzvah 603
[31] Avnei Nezer O.C. 509, Toras Chessed 37, Hanhagos Chazon Ish pg. 214, Halichos Shlomo Vol. 2, 18, note 5
[32] Sotah 44b
[33] Binyan Tziyon vol. 2, 8, Minchas Elazar vol. 2, 1, 5, Likutei Maharich Seder Chodesh Adar in the name of Rav Nosdson Adler, Darkei Chayim VeSahalom 835 See Mikra’ei Kodesh Siman 5 who explains the opinion of the Chinuch that women would only participate in Mitzvah wars before Eretz Yisrael was settled, but not afterwords
34] Kaf HaChayim O.C. ibid 30 See Mikra’ei Kodesh ibid
[35] Mishna Berurah 685, 1
[36] Ibid
[37] Rama 685, 7
[38] Mishna Berurah ibid 15
[39] Nitei Gavriel Purim page 160. See there that some disagree
[40] Based on Rashi D.H. Barevi’is, Megilah 29a
[41] Mishna Berurah ibid, 1
[42] Divrei Chayim ibid
[43] Mishna Berurah ibid 14 & 15
[44] Based on Nitei Gavriel ibid page 156

Ki Tissa: When You Raise

This week's portion starts out by describing the "raising of the heads" of the Jewish people through a census, performed by each giving a half-shekel in charity. We end this week's reading with a special Torah section regarding the strongest purification process (in order to annul the impurity obtained from direct contact with the dead), which was performed through the ashes of a red heifer.

Interestingly, both the census and the purification process are extremely connected to the notion of loving one another and sacrificing for him or her. The giving of a half-shekel, instead of a whole one, is a reminder that each of us is incomplete without the other. The purification process, which involves priests that were in a state of purity becoming impure in order that others that are in a state of impurity can become pure, is an example of the ultimate kind of self-sacrifice: spiritual self-sacrifice - one that is above logic and similar to the one Queen Esther performed in order to save the Jewish people.

The Rav Schneur Zalman of Liadi, the first Lubavitcher Rebbe, tells us not just to read the weekly portion, but to "live" it. To live this week's portion is to try as much as we can to internalize both concepts mentioned above.

First, to truly understand that alone, without each other, we are basically nothing, we're utterly incomplete. Then, second, exactly because we're nothing by ourselves, we're expected and sometimes even commanded, to sacrifice everything, even our own spirituality, to help another Jew. No wonder Moses himself had trouble grasping these two commandments. To fully understand this is to tap into the very nature of existance: to have a slight glimpse at how precious we are in God's eyes, and yet simultaneously raising ourselves to the level of being able to say, "Ein Od Mi'lvado," there is nothing else but Him alone.

It is certainly no coincidence that all this comes right after Purim, during the abundantly joyful and logic-defying month of Adar.