Close To Torah

by Rabbi Binyomin Radner

” ‘פרק י”ט פסוק י”ח – “לא תקם ולא תטר את בני עמך ואהבת לרעך כמוך אני ה’”

“You shall not take revenge, nor shall you bear a grudge. And you shall love your friend like yourself, I am Hashem”.

We are commanded to love our fellow Jews as much as we love ourselves.

The commentators grapple at length with the obvious challenge that this מצוה poses:  How is it feasible that G-d demands of us to love other people as much as ourselves?

At first glance this would certainly seem to be contrary to human nature. Can anyone truthfully testify that he/she has the same level of love for other people as for him/herself? We know that G-d only demands of us that which is humanly attainable, as we find with regards to the פרשה of a יפת תואר. G-d knew that a soldier at war away from his town and from his family would not be capable of controlling his evil inclination and therefore he is permitted to marry a non-Jewish woman. Chazal learn from this that anything that G-d does demand of us, is in fact, realistically and humanly possible for otherwise it would not be demanded of us.

Furthermore, the גמרא מסכת בבא מציעא דף סב. states, ”וחי אחיך עמך חייך קודמים לחיי חבירך”. “Your life takes precedence over the life of your friend”.

Meaning, that if two people are in the desert and only one has a jug of water, he should better drink the water himself and should not give the water away to his friend and die of thirst in order to let his friend drink the water and live. Thus, he is required to show more love for his own life than for another’s. This would seem to contradict the commandment in this week’s פרשה to love your fellow Jew as much as yourself.

Parenthetically, the מהרש”א notes that if the jug of water belongs to both of them, they should both die rather than taking the other one’s water. For then we apply the principle of”מאי חזית דדמא דידך סומק טפי מדמא דחברך” “Who says that your blood is more red than the blood of your friend?”      (Gemara, Mesechta Sanhedrin, 74a)

Just as one has no right to kill someone else in order to keep himself alive, so too one cannot steal his friend’s water in order to keep himself alive if that will cause his friend to die of thirst.

The רמב”ן explains that it is certainly not realistic to demand of a human being to love another person as much as he loves himself. Rather, the תורה is telling us to rid our hearts of the trait of jealousy. We are commanded to wish our fellow Jews as well as we wish ourselves in all aspects. It is not uncommon for an individual to wish his friend well and to be happy for his good fortune and success. But it is less common for a person to wish upon his friend the same wealth, wisdom, knowledge, prestige and all successes that one hopes for himself. This is the Ramban’s understanding of ואהבת לרעך כמוך. Through ridding ourselves of jealousy, we can attain this trait of truly wishing upon our friends the same success in all regards, that we hope for ourselves.

The חזקוני seconds that it is impossible for a human being to sincerely love another like himself, but explains the מצוה of ואהבת לרעך כמוך differently than the Ramban:  That is you should love to do for him that which you would love for him to do for you. Meaning that what is hateful to you do not inflict upon your friend.

The source for this is the   גמרא מסכת שבת דף לא. which relates the incident of the גר which approached הלל and asked to be taught the entire תורה while standing on one foot. הלל responded to the גר, “That which is hateful to you, do not do unto your friend. This is the entire תורה and the rest is its explanation. Go and learn it.”

How are we to understand the statement of Hillel that the entire תורה is included in this one lesson?

רש”י writes that “your friend” is referring to G-d Almighty. Do not defy the words of G-d just as you would not want your friend to defy your words. Accordingly, if you adhere to the words of G-d you will keep the entire Torah. This is one possible explanation for why the entire Torah is hinted to in this lesson.

רש”י adds a second explanation that “your friend” is referring to your fellow Jew. The statement “That which is hateful to you, do not do to your friend” encompasses stealing, adultery and the majority of the commandments which are bain adam lachaveiro.

A third view can be found in the כלי יקר who explains the גמרא as follows: The גר asked to be taught the whole תורה on one foot. This does not mean physically on one foot, rather on one solid foundation that he could use to remember the whole תורה. הלל responded by telling  him the פסוק of ואהבת לרעך כמוך אני ה’.  ואהבת לרעך כמוך is the foundation of the מצות בין אדם לחבירו. And אני ה’ is the foundation of the מצות בין אדם למקום. Therefore, the whole entire Torah really is included in this verse.

The מס’ שבת דף לא. ,מהרש”א writes, like the Chizkuni, that this statement of הלל is the intent of the מצוה of ואהבת לרעך כמוך. We should refrain from doing that which is hateful to us, unto our friends. Hence, ואהבת לרעך כמוך is actually a מצוה לא תעשה. For this reason, ואהבת לרעך כמוך is written immediately following the מצות to refrain from revenge, embarrassing someone, לשון הרע, placing a stumbling block in front of a blind person etc. ואהבת לרעך כמוך is also a מצות לא תעשה to refrain from doing to our friends that which is hateful to them.

This train of thought of חזקוני and  מהרש”א contrasts the view of the רמב”ן that we are to remove the jealousy from our hearts in order to be happy for our friends’ good fortune. The implication of the רמב”ן is that ואהבת לרעך כמוך is a מצות עשה to actively remove jealousy from our hearts, and not merely to refrain from committing hateful acts. However according to חזקוני and מהרש”א it seems that ואהבת לרעך כמוך is actually a מצות לא תעשה to refrain from inflicting pain onto our fellow Jews that we would not want done to us.

However, the Mesilas Yesharim, Chapter 11 understands this mitzvah to love a fellow Jew as much as yourself, to be understood literally, peshuto kemashmao.  We are commanded to love our fellow Jews as much as our selves without any difference whatsoever (kamocha mamosh.)

The Mesilas Yesharim is quite emphatic about this and writes strongly that this is the true intent of the mitzvah. He does not explain like the Ramban, Chizkuni or Maharsha who seem to understand that this mitzvah is not exactly to be taken literally since it is humanly impossible. He writes clearly that one is actually commanded to love his fellow Jew as much as himself.

Thus, our original question must be asked again:  According to the understanding of Mesilas Yesharim, how is it conceivable that G-d could realistically demand of mere mortals to have the same love for others as they have for themselves? This demand certainly seems to go against human nature.

Perhaps this mitzvah can be explained in a different light with the insights of R’ Dessler in the Michtav Me’Eliyahu:

The Michtav Me’Eliyahu, Volume 1 p. 36 expounds on this topic as follows:                        There is a natural inborn human tendency that G-d put into people to “give” and to be ”givers”. If not for the deep yearning of people to “give” no one would ever marry or bear children and the world would discontinue. For this reason one does not feel complete when he is alone. He has an inborn yearning to marry and to have children in order to “give” to others. People who are unable to bear children will often adopt orphans and raise them in their homes, in order to satisfy the need to give. This natural need to “give” is rooted in the deep recesses of the heart and soul of a person by G-d, in order to keep the world going.

Additionally, a person has a natural love for the fruits of his labor. Whether it is a child that he raises, a vineyard that he plants, or a house that he builds, he feels an emotional attachment to them to the point that he feels as if a part of him went into the fruits of his labor.

Thus, giving creates love for whatever and for whomever one gives to. R’ Dessler goes on to cite Mesechta Derech Eretz, Chapter 2 where it is stated, “If you wish to develop a love for your friend, you need only involve yourself in his well-being”.

Helping someone else, giving to him, or doing for him generates a natural love for the taker on the part of the giver.

The Gemara, Mesechta Bava Metzia, 32b discusses the mitzvah of helping one’s fellow Jew load or un-load his animal’s package. If one is confronted with the choice to either assist his friend in unloading his animal v. to assist his enemy in loading his animal, he should first assist his enemy  even though his friend’s animal is in pain and even though it is prohibited to cause unnecessary suffering to animals. This is because it is considered a superior act to reign in one’s evil inclination  (lakuf yitzro adif.)                                                                                                       The mere act of helping an enemy in need will slowly remove the hatred that a person felt for his enemy up until that point, and replace it with love, thereby turning his enemy into his friend.

R’ Dessler continues that this natural yearning to give is somewhat limited and therefore mostly channeled in the direction of one’s immediate family and close acquaintances. It is not usually channeled towards other people.  However, a person only needs to give and be gracious to other less familiar people in order to develop a love for them as well, after which he will not consider them strangers any more.

“Giving” in whichever method it may entail, instills a natural love for the person one is giving to. He writes that ‘giving’ is also the root and recipe for a strong marriage. Since giving naturally instills and intensifies the love for the person one is giving to, if two marriage partners are “givers” there can be a lasting relationship. This is the method through which one can achieve shleimos (perfecting himself.)  Shleimos is of the most paramount things that spouses can help each other reach, which is accomplished through giving. Thus, the love can c’v be short-lived if the marriage partners are takers and not givers.

Additionally, the Gemara, Mesechta Kidushin 41a states that one is forbidden from marrying a woman until he sees her lest he become repulsed with her and will thereby be prevented from fulfilling the mitzvah of ‘veohavta leraiacha kamocha’.

We see from the Gemara that the foundational purpose of marriage is in order to fulfill the mitzvah of “loving another as oneself”, through his spouse. This is accomplished through giving which instills a love into the heart of the giver for whom he is giving to.

With these insights of the Michtav Me’Eliyahu we can now better understand the view of Mesilas Yesharim that we are in fact commanded  by the Torah to love our fellow Jews as much as ourselves in the literal sense.

Through giving to others we can generate a love for them and we can instill a genuine ahavas yisroel for our fellow Jews into our hearts. Then we can be able to fulfill the mitzvah of “You shall love your friend as much as yourself” even according to the lofty explanation of the Mesilas Yesharim. R’ Tanchuma (also quoted in the Michtav Me’Eliyahu, Volume 3 p.89) adds that this concept is alluded to in the scriptural verse itself: “You shall love your friend as yourself” i.e. If you treat another like your friend, you will come to love him.

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This week’s edition is dedicated as a zechus for Shira Yaffa bas Rochel Miriam, Ezriel Pinchos ben Shira Yaffa, Aliza Faygil bas Shira Yaffa, and Shlomo Yakir ben ShiraYaffa.    May they be zoche to a yeshua bekarov. Amen.

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A Guten Shabbos!

Rabbi Binyomin Radner, a frequent speaker on variety of topics in Torah and/or Halacha,h as been the writer/ editor of a weekly publication on the Parsha for several years. He is the recipient of Semicha from Beis Midrash Govoah in Lakewood, NJ, and has recently finished Shas. http://www.thelakewoodscoop.com/news/2011/11/bachur-completes-shas-after-10-years-with-chizuk-from-rav-nosson-tzvi-zatzal.html

For any comments or to sign up to his weekly Parsha Publication, please contact the author at benradner@gmail.com.

One of the most powerful verses found concerning the topics of Parshas Acharei Mos and  Kedoshim is (Vayirah 19:2), “Be holy, for I Hashem am Holy.” The entire theme of the two parshiyos is one of living an exalted and holy life by serving Hashem and staying away from immorality. This verse is expressing a most important idea.

Like Me

Rabbi Moshe Feinstein zt”l (1895-1986) states that this verse is telling us: When it comes to ruchniyus (spirituality), you cannot advise others to do something if you yourself do not practice what you are preaching! When it comes to physical matters we are acclustomed to being told things by people who are incongruent. The doctor may tell us to lose weight for our health even though he himself desperately needs to shed many pounds. A police officer may give us a ticket for speeding or talking on the phone while driving even though he does the same! Even in these cases it is hard to accept the directive but we understand that the person sharing them with us is correct. When it comes to spiritual matters the only way that words of advice will be heard is if the one who offers them practices them himself.

From the Heart

Chazal tell us that words that come from the heart enter the heart. The Jewish perspective is expressed by Rabbi Moshe Chaim Luzzatto zt”l (1707-46) at the opening of Sefer Mesillas Yesharim. He states that only when one has made advances through the labyrinth of life and has reached an elevated plateau can he look down and guide others as to how to proceed. Life experience and personal work are the greatest assets. The true guide is someone who has practiced the Torah and worked on his own personal development himself. It is said of the Chofetz Chaim zt”l (1839-1933) that he did not write his monumental Sefer on Shmiras HaLashon (proper speech) until he himself practiced all the laws that he would include in there for many years. He knew that the only way that he had a right to share was if he himself worked to master them in the deepest way possible.

Powerful Story

I read a powerful story about Rabbi Shlomo Freifeld zt”l (1925-90). When he founded Yeshivas Shor Yosuv it was with the noblest intentions of inspiring students to get closer to their Jewish roots and connect with the holy Torah. When he heard about a student in his Yeshiva that did a horrible sin, it greatly pained him to have to send him away from the Yeshiva. He verified the accusation and carefully thought about his conversation with the student. The boy walked into his office and it was obvious that this young man’s connection with Judaism was swaying delicately. He looked at the Rosh Yeshiva and expected to be yelled at and berated. Instead, Rabbi Freifeld looked up at him with tears coming down his cheeks. In between sobs, Reb Shlomo said to the boy, “I’m sorry that I wasn’t great enough to inspire you to be greater.” The boy left very moved and spent time rethinking his path in life and its negative direction. He realized how much love and truth were in his Rebbe’s words and that is exactly what brought him back.

Our Mission

Hashem tells us in the Torah, “be holy.” He knows that doing what is right is often hard and challenging. He knows every pitfall in this world. He tells us, “for I am Holy.” The only way a command can be shared is if we embody it ourselves. We wish to spread the beauty and truth of Torah to our brothers and throughout the world. The first step is for us ourselves to embrace the greatness of Torah by passionately studying and doing the mitzvos. This way we will inspire others to join the most worthwhile pursuit in the world, connection with Hashem.

It is interesting to note the words which Chazal state regarding why the Torah puts the father before the mother when commanding us to honor our parents and the mother is placed before the father regarding fear. In our Parsha it states: “A man shall fear his mother and father (Vayikra 19:3).” In the Aseres HaDibros it says, “Honor your father and your mother (Shemos 20:13).” Chazal (Kiddushin 30b) state that one is more naturally inclined to love and honor his mother for she encourages him with kind words; one is often more inclined to fear his father for he often dispenses punishment which elicits fear. Thus, the Torah states, honor both parents, and it places the father first to fortify the responsibility even though it may be more difficult.

The psychological implications are quite powerful. A person gains love and respect through kind words and not through demanding interactions. It is important to note that the Torah is not criticizing either parenting style. There is a place for being soft and a time to reprimand as well. In fact, the Gemara states that the fear of the father often comes on account of the father teaching his son Torah and its serious laws. The point though is the thought and sensitivity in giving over a message and in building a healthy relationship. Love, care and respect breeds honor.

The Parsha begins by extolling us to be holy. The next two commandments mentioned are that of properly interacting with parents and that of keeping Shabbos. These represent the two categories of commandments, between man and his fellow person and between man and God. We imbue holiness into our lives by showing love and respect to Hashem and by recognizing the great love and respect that Hashem has for us.

VOLCANIC ERUPTIONS AND EARTHQUAKES

Recently, the world experienced one of the most powerful volcanic eruptions in the past century. Ash shot up in the air, causing a billow of smoke ten kilometers high. This incident caused one of the greatest air-traffic delays in history, and the cancellation of thousands of flights. How can we understand the deeper meaning of this phenomenon?      The Torah warns us to distance ourselves from the ways of Egypt and Canaan. Rashi explains that these nations were steeped in immorality. Their licentious behavior was unparalleled by any other country in the world.

Mitrzayim governed a huge empire, which extended from what is today called Egypt all the way down to Africa. They were highly successful in the business world and seemingly reached the height of material and cultural success. The same was true regarding the seven nations that resided in the land of Canaan.

Even with all their material success, both of these great empires collapsed. Klal Yisroel, the tiniest of nations, successfully toppled them. The secret to our success was that we clung to purity, while they connected themselves with the worst abominations in the world.

Today, the nations have achieved control over the entire world to a greater extent than ever before in history. Men have walked on the moon and information can be broadcast via television, satellite, internet, and so forth. These are just a few examples among myriad innovations which continue to expand rapidly, both in number and complexity. Seemingly, we have reached the pinnacle of success.

Mankind, however, has chosen to use this technology to increase immorality in the world. And, unfortunately, some members of Klal Yisroel have followed in their path and have been led astray. Hashem’s anger has been ignited.

“He looks on the earth and it trembles; He touches the hills and they smoke” (Tehillim, 104:32). The Yalkut Shemoni explains this posuk as follows: When the nations misuse the world, Hashem punishes them measure for measure. Instead of letting life function normally, He shakes up the very fabric of existence, causing natural disasters, one after the other.

Immorality causes the strongest reaction. The internet has brought depravity to new lows, and has made it possible to bring the vilest and most revolting images straight into our houses, causing the downfall of families and homes. As a result, Hashem has shaken the world with the recent earthquakes and now this volcanic explosion. Only He can know what is to follow if we do not try and mend the spiritual damage that has already taken place.

In Germany, prior to the Holocaust, the Jews felt that one should be a Jew at home, but a sophisticated, cultured person outside in “the world.” Jews went to work without covering their heads, rationalizing and justifying their actions. History has shown us the Divine reaction to such behavior.

A Jew must know that there is just one way that we can remain protected in a world filled with anti-Semitism. Only Torah and mitzvos can safeguard us from the great dangers that surround us. If we are pulled after the abominations that exist in the world – nowadays, on the internet, in particular – we will lose our protection, and we cannot know what the Divine response will be.

PURIFIED BY HASHEM

“And on this day, You will forgive them and purify them from all of their transgressions, before Hashem you are purified” (Vayikrah 16:30). We live in a world where impurity is rampant. There are few people who can say that they have successfully protected themselves from all of these negative influences. What can we do to bring ourselves back to where we are meant to be?

Yom Kippur achieves more than forgiveness; it causes purification. What does this mean? A person who transgresses the will of the King has harmed himself in two ways. First, he has ruined his relationship with the King by losing favor in His eyes. He has also caused himself personal harm by soiling his neshamah with sin.

When a child does not heed the warnings of his parent and defiles himself, a good father will threaten to punish his son in order to direct him to the right path. The child cries to his father for forgiveness and assures him that he will mend his ways. Yet, even after all the tears and promises, the child is still dirty as a result of his actions.

So, too, when we transgress, we deserve punishment. When we cry to Hashem for forgiveness, He pardons us and forgets the punishment. Yet, we, our neshamos, still remain soiled with sin.

On Yom Kippur, we come very close to Hashem. We elevate ourselves to the point that we can sense His existence within our very beings. The moment we feel Hashem right in front of us, at that instant we become pure.

Yom Kippur is the day of the year that has been set aside for us to feel Hashem’s Presence and to reach this extreme level of purification. In truth, it is possible for us to continue living on this level and feel Him in our lives at all times. This is the mitzvah of shivisi Hashem lenegdi tomid, living with awareness of Hashem during every second of our lives.

When a person immerses himself in transgression, other impure sources will enter his life and cause him to become even more tamei. However, when he takes his life in his hands and decides to change himself, he is on the road to taharah. If he follows this route, he will soon find himself a different person.

KEDUSHAH THROUGH KINDNESS

“You should be holy, for I am sanctified to be Hashem, your G-d” (Vayikrah 19:2).

Chazal reveal the only way for us to safeguard ourselves from the dangers that are inherent before the coming of Moshiach. Involvement with Torah and acts of chessed is what will protect us. Seeing Hashem shake up the world via these natural disasters should inspire us to strengthen ourselves in these areas.

The Kli Yakar explains that the holiness of the Jewish people is intrinsically different from that of Hashem. Divine sanctity comes from separation from all worldly activity. Our holiness comes from interaction with people and helping others as much as we can.

When Rav Chaim Brisker would go to the marketplace, he would not wear his regular rabbinic garb, but would dress like a simple Jew. One time, when he was walking home, passing by the train station, a Jew stopped him and asked for directions to his lodgings in Brisk. Rav Chaim said that although he was not traveling in that direction, he would nonetheless go with him, in order to show him the way.

While they were walking, the Jew told Rav Chaim that he was very tired and asked Rav Chaim if he could carry his bags. Always happy to help another Jew, Rav Chaim consented. For the entire duration of their journey, Rav Chaim lugged this Jew’s belongings.

As they approached this man’s lodgings in Brisk, Rav Chaim apologized and said that he would have to give him the bags back to carry. The Jew argued that he had started themitzvah and thus should finish it. Rav Chaim was adamant and remained firm that he could no longer aid him.

Rav Chaim returned the bags to the Jew who was traveling with him, and showed him where his host lived. Before he left, the traveler mentioned that he would like to visit the rov of the town, so Rav Chaim told him where his house was. They parted ways, and the guest settled into his lodgings.

A while later, Rav Chaim heard a knock on his door, and there was the very same Jew who had asked him to carry his bags. The guest’s face turned red from embarrassment when he realized that the simple Jew who had carried his bags was none other than the renowned Rav Chaim Brisker, and he begged forgiveness from the rov. Rav Chaim calmed the man down, thanking him profusely for the opportunity to do a chessed for another Jew.

After the guest regained his composure, he asked Rav Chaim why, if he liked doing chessed so much, he didn’t he carry the bags all the way to the home where he was staying. Rav Chaim replied that he realized that if this Jew’s host saw him walking with Rav Chaim while Rav Chaim was carrying his bags, he would scream at him for his behavior. In order to spare him from embarrassment, Rav Chaim gave him back the bags.

From here we can see that the greatness of gedolei Yisroel is not limited to their Torah. When they perform chessed, they also use their brilliance to calculate how they can be of the absolute greatest help possible, taking every aspect into consideration. Gedolim understand that holiness is achieved by maximizing one’s ability to help others.

Non-Jews believe that the way to be holy is to emulate Hashem and separate oneself from others. Those who attempt to do this live secluded, and cut themselves off from worldly endeavors. The Jewish concept of holiness is that our holiness differs from that of Hashem; only through interaction can we achieve the kedushah that the Torah requires of us.

We are witnessing natural disasters on a regular basis lately, and their power seems to be increasing. Chazal ask what we can do to spare ourselves from the pangs of Moshiach, and they answer that we should dedicate ourselves to Torah and chessed. By doing so, we can ensure that we will remain safe from these displays of Divine might and protect ourselves from what lies ahead.

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

It says in the second Possuk in Kedoshim “Speak to the entire assembly of the children of Israel and say to them you shall be holy, for holy am I, Hashem, your God.” The Torah gives many commandments through which we as Jews sanctify ourselves thereby getting closer to Hashem. When we follow all the commandments of the Torah we sanctify ourselves, enabling us to be holy. The Mitzvos are the way we connect with our creator, and it is the currency in which we earn our place in Olam Habbah. (See the beginning of Perek Alef Misals Yisharim which explains there the purpose of man is to get close to Hashem V’lhisaneg Bziv Shechinaso and the place to do so is Olam Habbah the way to get there is in this world through the doing of the Mitzvos.

The Maam Loez on this pasuk brings a parable: There was a small group of merchants from Vienna, who came up with a business idea. In Vienna it was possible to purchase various trinkets for a cheap rate, and trade them in India for precious gems. Then they can sell the gems back in Vienna and make a tremendous profit. They stocked up, and sailed to India on a boat, with the intent on striking it big. They were very successful in there business, and each of them stocked up a respectable amount of gems. Now, they were ready to return home, sell the gems and live comfortably till the end of their days. The boat trip however was a several month trip, the group needed to purchase provisions for the way. Most of the merchants used the gems to purchase top quality food, purchasing the finest meats. There was one merchant among them who decided to buy cheese and bread for his journey. The others mocked him saying “Why don’t you get something a bit tastier for the long journey? Why are you being so cheap?” He explained that he wanted to preserve the gems that way when he gets back to Vienna he will be able to get rich. Upon their arrival to Vienna, it became clear that the merchant that was “cheap” ended up being the rich one, while the others who had depleted most of their funds were close to poor. The lesson here is clear: Vienna is Olam Habba, and India Olam Hazeh. It is possible to purchase many gems, for a cheap rate. It is possible to do many Mitzvos here in this world, but only while being in India (this world) is it possible to purchase the gems. Once you set sail, it is too late. If a person spends all his gems while he is still in India, then he will be poor when he gets to the next world. The one who is wise will save his gems, not indulging too much in this world, thereby saving his reward for the next world.

Through the Mitzvos that Hashem gave us, we can accumulate many diamonds. We can strike it rich, if we are smart and careful. It is possible to attain a high spiritual level, becoming holy just like Hashem. The opportunity is there, lying before you. The only question is which merchant are you, how will you spend your diamonds?

The Parsha of Acharei  Mos discusses the holy day of Yom Kippur. Though Yom Kippur is five months away, I believe that a lesson could be learned from the holiday that applies today!

Chazal (Yuma 20a) state that the Yetzer Hara, Evil Urge, has no permission to encourage sin on Yom Kippur. The name השטן, the Evil Prosecutor, has the numerical value of  364 which is one less than the days of the solar year, 365. HaSatan can only act on 364 of those days and not on one of them: Yom Kippur.

Two questions have always perplexed me on this Gemara.

1- The Jewish calendar follows the moon, the lunar cycle of 354 days? The number 365 discussed here refers to the solar cycle, why do we suddenly follow that?

2-  How is one supposed to feel that he has no Evil Urge on Yom Kippur, is it not true that one still has human desires and the ability to sin on that Holy Day as well?

(Indeed that Maharam states that the power of the Satan being discussed here is not to be understood to refer to his act of seducing us to sin on earth, rather it refers to his job to prosecute against us in heaven. However, numerous commentators say that it refers to the seduction as well…)

Perhaps we can explain in the following manner. The Jewish people follow the cycle of the Chodesh, the new moon at the beginning of each month. Chodesh comes from the root “חדש, which means new. Every month we start fresh and new on life.

However, the sun’s route only produces the שנה, year. The word “Shanah” means “to repeat”. It connotes habit, routine. This is exactly why we don’t follow the sun. The sun represents a non-changing entity and program. An existence void of inspiration and growth. The nations of the world follow the sun’s pattern; we Jew follow the moon’s growth, development and theme of rejuvenation.

The sun is exactly the hint to the Yetzer Harah who thrives on our haphazard and non-improving status. “There’s nothing new under the Sun! (Koheles 1:9).

The Ramchal (Tefillos, 349) writes that Hashem makes Himself as if He is “sleeping” during the Golus when the Jews sin. “יְשֵנָה” means ‘asleep’ and is the same root and Gematria, numerical value, as 365, the days of the solar calendar! When we act in rote, Hashem returns our actions.

1- The Satan operates based on the solar calendar for that is his theme! He gets people to sin by taking away their excitement of true spiritual pursuits and he tries to replace it with fleeting physical lusts. Thus, we tie him into the solar calendar.

2- This is exactly why we are able to sin on Yom Kippur. He is not able to seduce us, however, since we are so used to and in the habit of sinning, we are accustomed to living life by rote and habit, the drives and ability to sin are deep-rooted within man, and hence they carry over by inertia on this Holy Day, even without him pushing us to sin!

Our job is to break away from the shackles of complacency and to assure that our actions reflect excitement and appreciation of Yiddishkeit. We want to have inspiration and growth like the new moon!

Those familiar with the Vilna Goan’s explanation of the Ten Days of Repentance between Rosh Hashemna and Yom Kippur will realize that it is beautifully ties in with our explanation. The ten days represent the bridging of the gap between the solar and lunar calendar….

Rebbe Avika’s dictum is famous, ‘the foundation of the entire Torah is the verse, “love your friend as yourself”.’ Little is known that Ben Azai (Rebbe Akiva’s student) actually argues with Rebbe Akiva. See Talmud Yerushalmi Nedarim (30b). Ben Azai states that the verse, “this is the accounting of Man” (Bereishis 5:1) is even more paramount. This is very intriguing…

I believe that they are not arguing. The foundation for treating one’s friend properly begins with a proper relationship with oneself. If one possesses a healthy self-esteem and self-image, he will be able to extent that respect out to  others. Thus, Ben Azai was simply pointing out that in order to Love Your Neighbor as Yourself” you first must love yourself! This starts with recognizing, “the accounting of Man”. Hashem created each person and made him special. From there comes respect for others.

The name of an object or person describes its essence, and the names of the paryshiyos are no exclusion to this idea. Consequently, parshas Acharei-Mos is more than the beginning of the parshah, it is the nature of the parshah as well. The parshah begins with Hashem telling Moshe to warn his brother Aharon that he should not repeat the ways of his children who perished. Rashi explains that Rebbi Eliezar Ben Azariyah would compare this to a sick person who goes to a doctor. The doctor tells him that he should not eat cold food and that he should not lay in the mildew. Afterwards, another person comes to the doctor and the doctor says that he should not eat cold food and lay in the mildew so you do not die like the first person.  This additional explanation will inspire the second man more than the first person. Thus, Rashi concludes that this is why the Torah tells this to Aharon HaCohen; to teach him in a way that he will be compelled to listen. Let us take a step back for a moment and look back at Parshas Shemini where this incident occurred.

In Parshas Shemini, the karbanos are brought on the eighth day of of the inauguration of the recently erected Mishkan. The Torah then relates that two of the sons of Aharon HaCohen, Nuduv and Avihu brought their own ketores offering. They decided to do this independently  without any commandment to do so.  As a result, they were punished rather than praised for their actions. Chazal tell us Nuduv and Avihu sinned when they drank wine prior to entering the Beis HaMikdash. A question appears; why would the Torah punished the children of Aharon HaCohen when the prohibition of drinking wine in the Beis HaMikdash is written following their death? One possible explanation is that they were punshied for not being careful in something that they knew was wrong. You could ask, how could they have been careful…they didn’t know it was prohibited! The answer is that they should have known that it is inappropriate go into a place of kedushah in a state that is impure. Wine is something associated with temptation, and is often used improperly. For example, a nazir does not drink wine when he saw what happened to a sotah as a result of intoxication.  As with all aspects of our lives, it is our duty to take mundane items, like wine, and sanctify them through Torah and mitzvos.   Even within the 613 mitzvos the Torah still leaves room to take your life a step further.  And that step is  kedushah.

Although wine led Nuduv and Avihu to their sin, their actual sin was bringing a ketores without being commanded to do so. While they may have had great intentions of doing Hashem’s will, in reality they acted against it. What was so wrong about bringing something that wasn’t commanded? The language that the Torah used to describe their offering was “aish zaruh” or foreign fire. Their act was considered foreign  because it was not commanded. There is a great difference between acting in a way that is l’fnim mishuris hadin, or beyond the letter of the law. The Torah is complete and perfect in every way, therefore when one tries to add to it they will inevitably retract from it. In our Avodas Hashem, we must be careful to follow the actual obligations of the Torah and to not create our own interpretations.

Why must the great Kohen Gadol Aharon HaCohen need to have his own children die in order to teach him to obey the specific prohibition of entering the Kodesh Kadushim during the year!? We are talking about the brother of Moshe Rabbeinu, the greatest man to ever live.  Now we may begin to understand the question we initially raised, why must Aharon HaCohen be taught such a serious lesson, wouldn’t telling him be enough?

Parshas  Acharei Mos, literally “After Death”, refers to the children of Aharon HaCohen, and perhaps contains a deeper meaning.  When people reach the end of their life, they engage in the deepest personal reflection imaginable.  Their life flashes before their eyes, and they examine their lives, their experiences, their relationships.  Indeed, our own mortality drives us to examine ourselves on a regular basis, lest we reach the end of days with no concept of who we are or what our purpose is.  It is this idea, the idea of deep reflection, that we learn from Parshas Acharei Mos. Aharon learned through the death of his beloved, holy children, the importance of learning from, and moving on from experiences.  We can be told the most important lessons from the most important people, but nothing teaches like Experiences.   And what better day, the day designated by G-d himself, to reflect, learn, and move on from our experiences but Yom Hakippurim.  That is why we learn Acharei Mos for Yom Hakippurim.  That is why Aharon HaCohen, and Klal Yisroel, needed this lesson.

That is truly the pasuk in the other parshah of this week, Parshas Kedoshim. The pasuk tells us “קדשים תהיו.” While there is a discussion as to what the specific mitzvah is, the basic idea is to make one’s self holy. A famous explanation of קדשים תהיו is that one should  מקדש עצמו במותר לך meaning to sanctify ones-self by that which is permitted to him. As was touched upon earlier this should never lead to one’s own interpretations of the Torah, only expressing great care in their observance to mitzvos. This idea of becoming kadosh is a deeply rooted desire of Klal Yisroel and it must be expressed through mitzvos. Otherwise it will be used improperly as we saw by the sons of Aharon HaCohen. These parshiyos are usually found during the time of Sefiras HaOmer, between Pesach and Shavuos. This is a time where we grow in preparation for the acceptance of the Torah once again. This is the time where we also observe mourning for the students of the great Rebbi Akiva whom were said to not have shown proper respect to one another. The greatest thing that we can do in this time in preparation for the acceptance of the Torah, as we grow from being like an animal (as the offering on Pesach is from food of the animals) to being like a Man (as the offering on Shavuos is from the food of Man) we should take extra measures to treat our fellow brethren with proper respect. The greatest chumros should be found in our Ben Adom L’chavayro as that is where we tend to lack. We think that the acceptance of Torah is just through our learning and davenning, it is also through the way we treat others. We should use this time to purify and sanctify ourselves before Yom HaKippurim where we come before Hashem. We should all be zocheh to grow in all ways through this period of time in our lives.

 ואהבת לרעך כמוך  (יט:יח).

“You shall love your friend as yourself” (19:18)                     

Rebbe Akiva says that an important principle of the Torah is that one should love his friend as he does himself. Let us delve into this to understand what this great Mitzvah entails.

The Gemara in Bava Metziya (62a) tells us of a frightening scenario. Two people are traveling in a desolate desert and they run out of water. One of them has one small portion of water left, however, it is not sufficient for both of them. There is only enough for one person to drink to enable him to reach the closest city safely. If they split it, they will both die. What should he do? One opinion states that the owner of the water should split it between the two of them rather than watch his friend die on his account (even though this action dictates that both of them will not make it)! Another opinion argues and says that you must NOT share it, rather you must keep it all for yourself, as the Torah dictates that “חייך קודמים, your own safety takes precedence!” One of these two opinions is that of our Rebbe Akiva, which one do you think he opted for?

Astonishingly, he is the latter, dictating that one must care for himself first! How does this coincide with his view on the importance of loving your friend as yourself!?

The explanation is as follows. The two statements of Rebbe Akiva are far from contradictory; in fact they both develop upon one another! Allow me to explain.

How often do we meet someone who loves to care and do kindness for others. He will do anything to assist someone in need. Yet when it comes to his own live he is not happy or fulfilled and is rather miserable! Why does this happen and how could it be avoided?

The answer is that he knows how to properly treat everyone, well almost everyone, except for one person…. himself! The foundation for proper love for your friend is proper treatment of yourself. The standard for how to love your friend is כמוך, like yourself! Thus, the prerequisite for loving your friend is treating yourself right first.

Hashem teaches man that: your life is most important, you must fend for your own self first. After you have taken care of yourself, after you have filled yourself up with chessed from the inside, then this could spill forth, overflowing onto everyone else as well. If this is not done, then one will quickly find himself used and spent with nothing else left to give to others as he has burned out from self neglect.

Indeed, Rebbe Akiva entrusts us with the ever important directive of taking care of our fellow people. However, he teaches us that the proper way to do this is by beginning with care of our own selves first. This way, our kindness will spill forth and be shared healthily with the maximum benefactors receiving it! May we all succeed in fulfilling this noble ideal!