Spark of Jewish Experience

HAPPY PURIM!!!!

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* ‘When you take a census of the Israelites, each man shall give a ransom for himself to G-d so the census does not lead to plague’ (11:12)

What’s the connection between plague and census? Rashi and many commentaries say that the plague results from the evil eye – not from sin. The tally draws every individual from the general mass, establishing him as a separate unit so he’s judged independently. Therefore, plague strikes him more severely than if he were being watched as part of a community. As a result, G-d instructed Moshe to collect from each individual coins as opposed to counting the individual person. The custom remains today of not counting our brethren individually.

* The reason why a half a shekel is required is to show that G-d has forgiven the Israelites for the sin of the golden calf. They sinned after a half of day when Moshe didn’t return.

* Here is another example that the Torah is not in chronological order: The census took place after the sin of the golden calf which we will read later in the Parsha.

* G-d ordered that a large copper basin with spouts be constructed and put in the yard of the Mishkan. It was filled with water every morning, so the kohanim poured water over their hands and feet before commencing their task. This water was not meant to cleanse them for health hygiene purposes, but more for enhancing them spiritually and to cleanse themselves from impurities. The power of water can change and elevate one spiritually. Here is the source of washing hands whether for the morning ritual, meal ritual and bathroom rituals.

* The shemen hamishcha was prepared by taking numerous spices. Each spice was crushed separately; then they were blended and soaked in water so that their aroma would be absorbed in the water. Olive oil was added to the water, and the mixture was boiled until the water evaporated and only the spiced oil remained. That oil (oil of anointment) was preserved in a flask to be used for the purpose of anointing the kohen gadol and kings from the dynasty of David.

Second Portion

* The power of evil strikes again invoking an uneasy feeling that the Israelite leader, Moshe, is dead and therefore confusing the Jews in their calculation of when his return was to be. As a result, they came to their second-in-command, Moshe’s brother, Aharon, and demanded a new conduit, a new go-between to G-d. Apparently Aharon, feeling pressured, instructed them to build a golden calf. The steps Aharon comprised to get to this golden calf was difficult and he believed would take them some time. This delay, Aharon thought, would give Moshe the time needed to return before it was built. However, in their haste and enthusiasm, they finished it rather quickly.

* There is an expression ‘one sin leads to another sin’. Many sages comment that the celebration of the golden calf led to sexual misconduct.

* It’s not exactly clear what was Aharon’s role in this tragedy. The fact that he and his sons remained in the most coveted position in the nation indicates he was not at fault. Although, some commentaries say he did get punished for his role; they hint that there is a link between the sin of the golden calf and the death of Aharon’s two sons, Nadav and Avihu.

The fact, though that the incident occurred under his leadership; even though he personally was not involved, he has to take the responsibility. The captain is responsible for anything that occurs on the ship.

* Moshe breaks the tablets after returning from the mountain and seeing the Israelites in a state of sin. He then punishes the aigel worshipers with death and tests the Israelites with the waters of sotah. This was done by taking the golden calf and burning it; crushed the remains; mixed it with water; and had the Israelites drink it (the sotah was a married woman who was suspected by her husband of adultery. Her integrity was tested by having her drink specially prepared waters, causing her to perish if she was guilty).

Third Portion

* Moshe goes up the mountain a second time to get a second set of tablets.

Fourth Portion

* Moshe was only able to see the backside of G-d. Apparently seeing the front would be too much for a human to handle. Many commentaries ask what exactly did Moshe mean by saying ‘let me see your presence’.

Fifth Portion

* G-d reveals the thirteen attributes of mercy. He informs Moshe a method of guaranteeing mercy in which we invoke as the crux of our Yom Kippur prayers. We frequently apply the virtue of our forefathers Avraham, Yitzchak, and Yaakov. However, these thirteen attributes, if said with proper concentration and sensitivity, will be very effective. Sephardic custom is to say it daily as well.

Sixth Portion

* Observing Pesach is mentioned.

* Here is the source of pidyon haben; the redeeming of the first-born. If a person becomes a father of a first born, he has to buy his baby back from the kohen.

* The holiday of Pesach is mentioned.

Seventh Portion

* The meeting with G-d on the mountain puts Moshe on the status of an angel. He didn’t sleep or eat for that period.

One of the major questions in the Torah and a story line that’s difficult to comprehend, is how is it possible the Israelites, our ancestors, can sin with the golden calf after seeing so many miracles that G-d has bestowed on them? The whole Egypt experience, the plagues upon their persecutors, and the splitting of the sea was so mesmerizing that all the nations trembled upon hearing what had occurred. However, there were those who spoiled it for the rest. Perhaps an example of the most ineffectiveness of G-d’s revelation is the shameful and pathetic story of Micha. It says that he clung to his idol through the plagues of Egypt and the splitting of the sea. Can you imagine the audacity?

We read with awe the sages words “even a maidservant was able, at the splitting of the Red Sea, to perceive of the Divine what Yechezkel ben Buzy was unable to grasp”. Our ancestors saw more firepower miracles during that generation, than in any time in history. So how can the Jews be so confused and wither away at the first wimpy test of faith?

In order to answer the question, we must take a closer look at the statement about the maidservant we just quoted. If indeed a maidservant was capable of such lofty understanding, why is she still referred to as a maidservant; she should be called a prophetess?

Apparently, these unique events and highly energized spiritual revelations on their own do not create a prophet. The maidservant, after all the hoopla, still remained a maidservant. To develop prophet status or reach spiritual heights, one must go through character development and self-perfection. The sages have a regiment through the guidance of the Torah on how to achieve these goals. It’s humorous to read about these adventurous Hollywood stars, as well as rock and roll artists, studying Kaballah or whatever the organizers of that contraption call it. For one to get to that lofty level, one would have to go through many steps of Torah study and character fixing. Though one can reach a very high level through being nice, considerate, and kind, where he will develop a tremendous sensitivity toward others. Reaching that level of sensitivity to one’s fellow man, to an extent where the world feels a lot more crisp and sharp, along with the conscious effort to progress in learning Torah, will breed a level of contentment, happiness, and perfection. If these Hollywood stars would have gone through the true Torah system, they wouldn’t be called Hollywood stars, they would be called kaballists!

The Mesilat Yesharim equates us to soldiers, and the true heroes are the ones who can control their desires. Apparently, that’s the definition of a strong man, Ish Chayil, one who is able to grow and develop, then he will appreciate the miracles.

One of the most intriguing and philosophical passages in the Torah is in this week’s Parsha, when Moshe, who was on the mountain receiving the tablets, asks G-d .”Let me see Your glory”. The response was “No man has seen my face and lived.” The sages say that G-d had only showed him His back. Many commentaries asked what exactly was Moshe’s request? It’s a loaded question with many different angles that we can explore. There are many interesting ideas (since we are such a creative people), which the sages raise as to what Moshe’s intent was.

Let’s start with a Gemarah (Brachot 7). The sages state that Moshe wished to know why there are righteous people that suffer and wicked people who seem to be rewarded. This is an age-old question that G-d seemingly refused to answer. The Chofetz Chaim offers a telling parable in this regard. A Shabbat guest noticed how the shamash distributed honors to members seated all over his host synagogue. Puzzled, he asked the Shamash, “Why didn’t you distribute the honors in a more orderly fashion?” The shamash answered ‘How do you know there is no order in my system? What do you know about our synagogue anyway? Do you know who was honored in previous weeks?”.  This is just what G-d told Moshe. “You ask me why the righteous suffer and the wicked enjoy reward. Yet, do you really know when reward begins and when it ends? Do you have any idea what was yesterday? Do you have any idea of what events happened in the past and who the righteous and evil were in former incarnations?

“Everything we see”, says the Chatam Sofer, “we see vaguely.” A person does not know beforehand what present events will lead to in the future as is demonstrated by the miracle of Purim. “You shall see my back” (Shemot 33:23) can be figuratively read, as “You shall see my ending”. Only in the end, do we grasp the purpose of any act,  “My front cannot be seen”, we cannot know the reason for an event ‘up front” before its conclusion.

Here’s another idea of ‘show me your glory’. We know we are destined to reach potential goals. However, there is a percentage of effort one has to make in order for the bracha to kick in. One cannot stay at home and say; oh it’s destined for me to receive that. This is a common dilemma when dating to get married. Is there a set amount of dates one has to go on? Is there a certain amount of pursuit in which one has to do to receive a date? When does trying stop and nuisance begins? In regard to having children, to what extent does one have to go in order to accomplish that goal? This question can be applied in many variations in making a living and health issues.

Moshe asked, “Show me Your glory.” Show me the fine line between effort and it’s in G-ds hands now.”

Interestingly, we often play, what would you say and do if you are in his shoes? Although, we talk to G-d every day, what would you ask G-d if you had the honor to bring down the Torah?

With the holiday of Purim coming to a close, the race is on to CLEAN CLEAN CLEAN for Pesach. Although we are still wearing our winter coats, spring training has already started in Florida where the Mets and the Yankees are practicing. The enthusiasm of spring, especially when we flirt with a 60-degree sunny day, is so great that we forget to take our bulky winter coat. We often pay the price toward the evening hours where temperatures dip to the 30’s. I remember going to a baseball game in early April at the old Shea Stadium. It was a beautiful nice day but it was freezing with a ferocious wind at the ballpark. But the thought of spring, as well as Pesach, gives many of us such an energetic boost. The anticipation of Pesach, a beautiful holiday that personifies spring, is welcomed by many.

To get us in the mood for the holiday, a discussion about some of the things that are and are not permissible would be kind of interesting.

One may ask, are we allowed to put on perfumes and colognes on Pesach? Why would it be an issue, one may ask?

First and foremost, one has to know a basic concept on the rules of chametz. The Rambam (Maimonides) rules, and it’s also stated in the Shulchan Aruch, that “if a dog will not find it edible then it is permissible to use”; so it seems like there’s no problem. However, Rav Moshe Feinstein zt”l many years ago, who revolutionized the practical applications, rules “even if something in its present state is inedible but if you can possibly distill it and produce edible chametz,  then we would call it chametz.” Many unnatural alcohols mixed with various chemicals if they can be restored to their original fit, then its chametz. Methanol and isopropyl are not chametz. Perfumes and colognes though, are unfit and have no chance of becoming chametz. Some say the scent of the perfume might be considered fit and since it is the primary ingredient of the perfume then its problematic. However most incline to consider perfumes and colognes permissible. This application is only for pure liquid state.