This Week in Learning

The book of Bemidbar, the fourth of the five books of the Torah, contains an array of historical events. It seems to contrast with the previous book of Vayikra substantially. The transition and progression is not immediately clear. In his introduction to the Book of Bemidbar, the Abarbanel provides an insightful summary of the previous 3 books, and then describes the fourth book.

אברבנאל במדבר – הקדמות

הנה הספר הראשון מתורת האלהים והוא ספר בראשית. בא ליחס יחוס בני ישראל ומשפחתם. מהתחלת בריאת עולם עד שנכנסו בגלות מצרים. והספר השני בא לבאר גלותם וגאולתם הגופניית משעבוד מצרים והנפשיית משבושי אמונתם שהיו לישראל ונגאלו מהם במעמד הר סיני. ואיך נצטוו על מלאכת המשכן להשרות ביניהם השכינה האלהית.

Abarbanel - Introduction to the Book of BeMidbar

Behold, the first book of God’s Torah is the Book of Beresheit. It comes to trace the lineage of the Jewish people and their families, from the beginning of the creation of the world until they entered the Egyptian exile.

And the second book comes to explain their exile, their redemption from the physical bondage of Egypt, and their spiritual redemption from the corruption of their faith which occurred to the Jewish people, and their full redemption from them at Mount Sinai. And how they were commanded regarding the work of the Tabernacle, to enable the divine presence to dwell among them.

As the Abarbanel explains, the first book of Beresheit discusses gives the background of the Jewish people, starting with the creation of the world, a brief history of man from Adam through Noah, then Noah to Avraham. Avraham changes the course of human history, picking up the thread of the awareness of God after it has been obscured. Avraham transmits this to Yitzchak, who in turn transmits this to Yaakov, who teaches his children and establishes his household as an academy of learning devoted to these ideas and ideals. The Rambam describes the progression:

רמב"ם עבודה זרה וחוקות הגוים א:ג

וכיון שהיו העם מתקבצים לו, ושואלים לו על דבריו, היה מודיע לכל אחד ואחד לפי דעתו עד שיחזירהו לדרך האמת, עד שנתקבצו אליו אלפים ורבבות, והם אנשי בית אברהם, ושתל בליבם העיקר הגדול הזה, וחיבר בו ספרים, והודיעו ליצחק בנו, וישב יצחק מלמד ומחזיר, ויצחק הודיעו ליעקב ומינהו ללמד, וישב מלמד ומחזיר כל הנלוים אליו:

ויעקב אבינו לימד בניו כולם, והבדיל לוי ומינהו ראש, והושיבו בישיבה ללמד דרך י"י ולשמור מצוות אברהם, וציוה את בניו שלא יפסיקו מבני לוי ממונה אחר ממונה, כדי שלא ישתכח הלימוד: והיה הדבר הולך ומתגבר בבני יעקב ובנלוים עליהם, ונעשת בעולם אומה שהיא יודעת את י"י. עד שארכו הימים לישראל במצרים, וחזרו ללמוד מעשיהם ולעבוד עבודה זרה כמותן, חוץ משבט לוי שעמד במצות אבות. ומעולם לא עבד שבט לוי עבודה זרה: וכמעט קט היה והעיקר ששתל אברהם נעקר וחזרו בני יעקב לטעות העמים ותעייתם. ומאהבת י"י אותנו, ומשמרו את השבועה לאברהם אבינו, עשה משה רבינו ורבן של כל הנביאים ושלחו: כיון שנתנבא משה רבינו ובחר י"י בישראל לנחלה, הכתירן במצוות, והודיעם דרך עבודתו, ומה יהיה משפט עבודה זרה וכל הטועים אחריה:

Rambam - Laws of Strange Worship and Practices

When the people would gather around him [Avraham] and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham. He planted in their hearts this great fundamental principle, composed texts about it, and taught it to Isaac, his son. Isaac also taught others and turned [their hearts to God]. He also taught Jacob and appointed him as a teacher.

[Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. He selected Levi and appointed him as the leader. He established him [as the head of] the academy to teach them the way of God and observe the mitzvot of Abraham. [Jacob] commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God. When the Jews extended their stay in Egypt, however, they learned from the [Egyptians'] deeds and began worshiping the stars as they did, with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs - the tribe of Levi never served false gods. Within a short time, the fundamental principle that Abraham had planted would have been uprooted, and the descendants of Jacob would have returned to the errors of the world and their crookedness. Because of God's love for us, and to uphold the oath He made to Abraham, our patriarch, He brought forth Moses, our teacher, the master of all prophets, and sent him [to redeem the Jews]. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him, [teaching them] the judgement prescribed for idol worshiper and all those who stray after it.

The Jewish people’s commitment becomes compromised in Egypt, with the exception of the tribe of Levi. Moshe Rabbeinu is appointed by God to teach the people mitzvot, teach them how to serve God, and return the people to the proper path.

אברבנאל במדבר – הקדמות

והספר הג' בא ללמדם הקדושה והטהרה והעבודה שיתנהגו במקדש ה' להתמיד השכינה ביניהם. וזה אם בכהנים משרתי ה' ואם בעמו בכלל באזהרת כל הדברים המתועבים והרעים. ואחר שהשלים כל זה. בא הספר הד' לספר סדר הנהגת העם. איך היה במדבר במסעיהם וחנייתם ואת כל התלאה אשר מצאתם בדרך. והסבה אשר בעבורה נתעכבו במדבר מ' שנה עד תום כל הדור היוצאים ממצרים. ואשר אירע לקרח ועדתו אשר הצו על משה ועל אהרן.

Abarbanel - Introduction to the Book of BeMidbar

And the third book comes to teach them about holiness, purity, and the service that should be conducted in the Mikdash of Hashem, to maintain the Divine Presence among them. And this with regard to the Kohanim who serve Hashem, and with regard to his nation in general, with warnings about that which is abominable and evil. And after having completed all the this, the fourth book comes to discuss the conduct of the nation. How it was in the desert during their travels and encampments, and all the challenges they encountered along the way. And the reason’s why they were delayed 40 years in the desert, until the the entire generation that left Egypt had concluded. And what happened to Korach and his assembly, which rebelled against Moses and Aaron.

While the end of the second book of Shemot tells the people how to serve through the Mishkan, the third book of Vayikra teaches them how to maintain God in their midst. It begins by describing various offerings in the Mikdash. But it continues and discusses broader religious ideals that must be pursued, such as respecting one’s parents, not taking revenge or bearing a grudge, loving one’s neighbor (Vayikra Ch. 19).

The fourth book of Bemidbar, discusses not the founding of the Jewish people but their early attempts at functioning as a people. It begins with a census and description of the encampment and community. But the people soon encounter challenges which causes them to stumble. They struggle to reign in their complaints, they fail in their first remote encounter with the land, and they undermine the leadership provided to them by God. They miss the opportunity to enter the land immediately and usher in the ultimate redemption. Instead, the subsequent Jewish history takes many twists and turns.

Rav Samson Raphael Hirsch - Introduction to sefer Bemidbar

The end of the second book of the Chumash tells of the construction of the Sanctuary of the Torah. The third book is devoted entirely to the standards set for Israel by this Sanctuary - in symbolic terms, by the offerings, and in practical terms, by the laws that sanctify every aspect of daily life. Thus an outline is presented of the ideal to be translated into reality by every individual member of the nation as well as by the nation as a whole…The fourth book now returns to the national reality…

The public reading of the Parsha of Bechukotai is broken up into a series of short sections to begin with, followed by an exceptionally long section. The first sections discuss the material blessings the Jewish people receive as a result of adhering to the Torah. The long section includes a series of curses, rebuke, and consequences if the people do not follow the Torah. This structure is codified in the Mishna and correspondingly in the Rambam.

רמב"ם תפילה וברכת כהנים יג

(ז) קללות שבתורת כהנים אין מפסיקין בהן, אלא אחד קורא אותן, מתחיל בפסוק שלפניהם ומסיים בפסוק שלאחריהם. וקללות שבמשנה תורה, אם רצה לפסוק בהן, פוסק. וכבר נהגו העם שלא לפסוק בהן, אלא אחד קורא אותן:

Rambam - Laws of Prayer and Blessing of the Kohanim 13

(7) The "curses" in Leviticus should not be interrupted. Rather, a single person should read them [in their entirety]. He should begin with the verse preceding them and conclude with the verse following them. The "curses" in Deuteronomy may be interrupted if one desires. However, the people have already adopted the custom of not interrupting [this reading]. Rather, a single person reads them [in their entirety].

The curses must be read in their entirety and not interrupted. We don’t make any pauses. Furthermore, they are to be read by a single individual. We also don’t begin or end directly with the curses and consequences. Rather, we start reading that section publicly, with the reader beginning slightly before on a positive note, and he continues reading past the curses to end on a positive note as well. This is based on a discussion in the Talmud.

תלמוד בבלי – מגילה לא:

בְּתַעֲנִיּוֹת בְּרָכוֹת וּקְלָלוֹת וְאֵין מַפְסִיקִין בַּקְּלָלוֹת. מְנָא הָנֵי מִילֵּי אָמַר רַבִּי חִיָּיא בַּר גַּמָּדָא אָמַר רַבִּי אַסִּי דְּאָמַר קְרָא {משלי ג':י"א} מוּסַר ה' בְּנִי אַל תִּמְאָס. רֵישׁ לָקִישׁ אָמַר לְפִי שֶׁאֵין אוֹמְרִים בְּרָכָה עַל הַפּוּרְעָנוּת אֶלָּא הֵיכִי עָבֵיד תָּנָא כְּשֶׁהוּא מַתְחִיל מַתְחִיל בַּפָּסוּק שֶׁלִּפְנֵיהֶם וּכְשֶׁהוּא מְסַיֵּים מְסַיֵּים בַּפָּסוּק שֶׁלְּאַחֲרֵיהֶן.

Talmud Bavli - Megilah 31b

The mishna states: On fast days the congregation reads the portion of blessings and curses (Leviticus, chapter 16), and one may not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them. The Gemara asks: From where are these matters derived? Why does one not interrupt the reading of the curses? Rabbi Ḥiyya bar Gamda said that Rabbi Asi said: For the verse states: “My son, do not despise the chastening of the Lord, nor be weary of His correction” (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke. Reish Lakish said a different answer: It is because one does not say a blessing over a calamity. If a second person were to begin to read in the middle of the portion of the curses, the blessing upon his reading would be considered a blessing over a calamity. Rather, what does one do? It is taught in a baraita: When one begins the reading, one begins with the verse before the curses, and when one concludes the reading, one concludes with the verse after them. In this way, neither the blessing before the reading nor after it relates directly to verses of calamity.

The Talmud explains that we do not interrupt the curses. According to Rebbe Asi, this is because we do not want to indicate that we are not receptive to this rebuke. This would be contrary to the principle expressed in Proverbs, “My son, do not despise the rebuke of God, and do not be grieved over His correction” (Mishlei 3:11). Reish Lakish further adds that we do not have the reader make the blessing directly on this section of rebuke. Therefore we start slightly before and conclude slightly after so the blessing can be made on a broader section of the Torah.

It is interesting that the curses cannot be interrupted. Apparently it is a message we must hear and process in its entirety. It is not to be broken up. A practice emerged to read the curses quickly and quietly in the synagogue. Rabbi Moshe Soloveitchik objected to this custom. We are not to adjust how the Torah is read to blunt or alter the message. We should not indicate that we “despise the rebuke of God”, but rather we should read this section like any other portion of the Torah.

But if we must hear the message of the curses loud and clear, what is the problem with making blessing on the curses? Another principle comes into play.

רמב"ם תפילה וברכת כהנים יג:ה

(ה) כל העולה לקרות בתורה פותח בדבר טוב וחותם בדבר טוב.

Rambam - Laws of Prayer and Blessing of the Kohanim 13

Whoever is called to read from the Torah should begin [his reading] with a positive matter and conclude with a positive matter.

Based on the Talmud Yerushalmi (Megilah 3:7), anyone who is called up to the Torah must begin and end on a positive note. The rule acknowledges the difficulty with connecting to some of the messages in the Torah. It is not easy to hear feedback. When a manager must give an employee negative feedback, it is often advised to begin and end with something positive. This is not designed to distract from the message, but rather to make sure the message is actually heard. Perhaps this structure is similarly designed so that we are able to connect with the message the Torah is trying to convey.

תלמוד בבלי – מגילה לא:

תַּנְיָא רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר עֶזְרָא תִּיקֵּן לָהֶן לְיִשְׂרָאֵל שֶׁיְּהוּ קוֹרִין קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים קוֹדֶם עֲצֶרֶת וְשֶׁבְּמִשְׁנֵה תוֹרָה קוֹדֶם רֹאשׁ הַשָּׁנָה מַאי טַעְמָא אָמַר אַבָּיֵי וְאִיתֵּימָא רֵישׁ לָקִישׁ כְּדֵי שֶׁתִּכְלֶה הַשָּׁנָה וְקִלְלוֹתֶיהָ. בִּשְׁלָמָא שֶׁבְּמִשְׁנֵה תוֹרָה אִיכָּא כְּדֵי שֶׁתִּכְלֶה שָׁנָה וְקִלְלוֹתֶיהָ אֶלָּא שֶׁבְּתוֹרַת כֹּהֲנִים אַטּוּ עֲצֶרֶת רֹאשׁ הַשָּׁנָה הִיא אִין עֲצֶרֶת נָמֵי רֹאשׁ הַשָּׁנָה הִיא דִּתְנַן וּבַעֲצֶרֶת עַל פֵּירוֹת הָאִילָן.

Talmud Bavli - Megilah 31b

Rabbi Shimon ben Elazar said: Ezra enacted for the Jewish people that they should read the portion of the curses that are recorded in Leviticus before Shavuot and the portion of the curses that are recorded in Deuteronomy before Rosh HaShana. The Gemara asks: What is the reason for this? Abaye said, and some say that it was Reish Lakish who said: In order that the year may conclude together with its curses, and the new year may begin without the ominous reading of the curses. The Gemara asks: Granted, with regard to the curses that are recorded in Deuteronomy, there is relevance to the reason: In order that the year may conclude together with its curses, for Rosh HaShana is clearly the beginning of a new year. However, with regard to the curses that are recorded in Leviticus, what relevance does that reason have? Is that to say Shavuot is a new year? The Gemara answers: Yes, indeed, Shavuot is also a new year, as we learned in a mishna (Rosh HaShana 16a): And on Shavuot, divine judgment is made concerning the fruit of the trees, which indicates that Shavuot also has the status of a new year.

Ezra implemented our modern system of reading Torah publicly. It was not accidental but intentional that the curses of Bechukotai (Vayikra 26:14) are read just prior to Shavuot, and the curses in Ki Tavo (Devarim 28:15) are read just prior to Rosh Hashanah. It was by design that these sections of rebuke occur prior to a new start. It is tough to hear feedback. While we must hear the rebuke in its entirety, and it is not to be interrupted or altered, it does not mean it is easy to process. We are to hear the feedback, understand it and take it to heart, and then based on this new awareness, put our greater level of understanding into play with a fresh start. Dwelling only on the negative can be unhealthy. Moving forward is essential. The format is that we listen to feedback, process it, and integrate into our worldview as we begin anew.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org…

The system of Torah has many rules that govern monetary transactions. Buying and selling is carefully regulated, including acceptable profit margins. Taking advantage of a buyer’s naïveté is strictly prohibited.

רמב"ם מכירה יד

(יב) כשם שהונייה במקח וממכר כך הונייה בדברים, שנאמר "ולא תונו איש את עמיתו ויראת מאלהיך אני י"י" (ויקרא כ"ה:י"ז), זו הוניית דברים. (יג) כיצד, היה בעל תשובה, לא יאמר לו, זכור מעשיך הראשונים, ואם היה בן גרים, לא יאמר לו, זכור מעשה אבותיך:

Rambam - Laws of Sales Chapter 14

(12) Just as the prohibition against ona'ah applies with regard to business transactions, it applies with regard to speech, as Leviticus 25:17 states: "A person should not abuse his colleague, and you shall fear your God. I am the Lord"; this refers to verbal abuse…(13) What is implied? If a person is one who has repented, one should not say: "Remember your initial deeds." If a person is a descendant of converts, one should not tell him: "Remember your ancestors' deeds."

The Rambam, paraphrasing the Mishna and Talmud (Bava Metzia 58b) explains that the prohibition against oppressing one’s fellow is not limited to the monetary sphere. There is a category of verbal oppression as well. This is based on a verse in Parshat Behar. It includes reminding someone of their past errors, or tormenting someone based on their psychological sensitivities.

רמב"ם מכירה יד:יב

(יח) גדולה הוניית דברים מהוניית ממון, שזו ניתנה להישבון וזו לא ניתנה להישבון, וזו בממונו וזו בגופו. והרי הוא אומר בהוניית דברים "ויראת מאלהיך" (ויקרא כ"ה:י"ז), לפי שהדבר מסור ללב, הא כל דבר שהוא מסור ללב נאמר בו "ויראת מאלהיך". וכל הצועק מהוניית דברים נענה מיד, שנאמר "כי אני י"י" (ויקרא כ“ה:י"ז):

Rambam - Laws of Sales Chapter 14

(18) Verbally abusing a person is more severe than taking unfair advantage of him financially. For the latter can be repaid, while the former can never be repaid. The latter involves only the person's possessions, while the former involves his person.And with regard to verbal abuse, Leviticus 25:17 states: "And you shall fear your God," for the matter is one of feelings. With regard to all matters of feeling, the Torah states: "And you shall fear your God.” Whenever a person cries out because of verbal abuse, he is answered immediately, as implied by the conclusion of the above verse: "...I am God."

The Rambam also quotes the Talmud (Bava Metzia 58b) noting that oppressing someone verbally is more severe than oppressing someone monetarily. Two reasons are recorded in the Talmud, presented by Rebbe Elazer and Rebbe Shmuel Bar Nachmeni respectively. The first is that verbal oppression impacts the person themselves as opposed to their money. The second, that monetary damage can easily be corrected, whereas damage to a person is not easy to remedy.

The Torah takes verbal matters seriously. As the Maharsha explains in his commentary on the Talmud (Bava Metzia 58b), taking advantage of someone monetarily is perhaps more objective and easy to recognize. This might lead one to gloss over verbal behavior, thinking it less significant. That is why the verse says, “and you shall fear your God”, even in this area which may be subtle or less apparent. The impact of verbal behavior upon a person can be more significant. Monetary damage can be limited and easy to quantify. Not so with emotional distress. Emotional harm can have a long-lasting impact. Thus we are warned to take our verbal behavior seriously, and to exercise discipline, caution, and sensitivity in both monetary and social interactions.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

The concept of Kedushah, often translated as holiness or distinctiveness is a recurring theme in the middle section of the Book of Vayikra. It is referenced with regard to forbidden relationships, and with regard to the Temple, including its spaces and the Kohanim that serve there. But a single verse Parshat Emor is the foundation of another fundamental expression.

ויקרא כב (לב) וְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קׇדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם׃

Vayikra 22 (32) You shall not desecrate My Holy Name. I shall be sanctified amidst the children of Israel. I am the Lord Who sanctifies you.

We are warned against the description of God’s name. But beyond the negative, we are instructed to sanctify God’s name. This mitzvah is not limited to Kohanim or individuals with special status, but rather it is directed toward every member of the Jewish people. The Rambam outlines the structure of this mitzvah:

רמב"ם יסודי התורה ה

(א) כל בית ישראל מצווין על קידוש השם הגדול הזה, שנאמר "ונקדשתי בתוך בני ישראל" (ויקרא כ"ב:ל"ב), ומוזהרין שלא לחללו, שנאמר "ולא תחללו את שם קדשי" (ויקרא כ"ב:ל"ב). כיצד, בשעה שיעמוד גוי ויאנוס את ישראל לעבור על אחת מכל מצוות האמורות בתורה או יהרגנו, יעבור ולא ייהרג, שנאמר במצוות "אשר יעשה אותם האדם וחי בהם" (ויקרא י"ח:ה'), ולא שימות בהם. ואם מת ולא עבר, הרי זה מתחייב בנפשו:

Rambam - Laws of the Foundational Principles of the Torah - 5

(1) The entire house of Israel are commanded regarding the sanctification of [God's] great name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel." Also, they are warned against desecrating [His holy name], as [the above verse] states: "And they shall not desecrate My holy name.” What is implied? Should a gentile arise and force a Jew to violate one of the Torah's commandments at the pain of death, he should violate the commandment rather than be killed, because [Leviticus 18:5] states concerning the mitzvot: "which a man will perform and live by them." [They were given so that] one may live by them and not die because of them. If a person dies rather than transgress, he is held accountable for his life.

When a person is forced by external circumstances to violate a mitzvah in the Torah at risk to his life, he should violate the mitzvah and preserve his life. Mitzvot are designed to be a source of life. Even technically violating a mitzvah can be an expression of the Torah worldview in action. This applies in medical situations as well, with the objective to preserve human life.

There are other situations where a person is required to give up their life, rather than engage in murder, forbidden relationships, or idol worship, or desecrating God’s name in public. The Rambam details a variety of situations and rulings. While much of chapter discusses these extreme circumstances, he returns to more ordinary circumstances toward the chapter’s conclusion.

רמב"ם יסודי התורה ה

(י) כל העובר מדעתו, בלא אונס, על אחת מכל מצוות האמורות בתורה, בשאט בנפש, להכעיס, הרי זה מחלל את השם, ולפיכך נאמר בשבועת שקר "וחללת את שם אלהיך אני י"י" (ויקרא י"ט:י"ב). ואם עבר בעשרה מישראל, הרי זה חילל את השם ברבים. וכן, כל הפורש מעבירה או עשה מצוה לא מפני דבר בעולם, לא פחד ולא יראה ולא לבקש כבוד, אלא מפני הבורא ברוך הוא, כמניעת יוסף הצדיק עצמו מאשת רבו, הרי זה מקדש את השם:

Rambam - Laws of the Foundational Principles of the Torah - 5

(10) Whoever consciously transgresses one of the mitzvot related in the Torah, without being forced to, in a spirit of derision, to arouse [Divine] anger, desecrates [God's] name. Therefore, [Leviticus 19:12] states, regarding [taking] an oath in vain: "[for] you are desecrating the name of your Lord; I am God." If he transgresses amidst ten Jews, he desecrates [God's] name in public. Conversely, anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He - as Joseph held himself back from his master's wife - sanctifies God's name.

The simple everyday action of refraining from a prohibition or engaging in a mitzvah is also a sanctification of God’s name. This applies both in private and in public. When human action is reflection of Divine values, an expression of the Divine image, it sanctifies the Divine name.

רמב"ם יסודי התורה ה

(יא) ויש דברים אחרים שהם בכלל חילול השם, והוא שיעשה אדם גדול בתורה ומפורסם בחסידות דברים שהבריות מרננות אחריו בשבילן, ואף על פי שאינם עבירות, הרי זה חילל את השם. כגון שלוקח ואינו נותן דמי הלקח לאלתר, והוא יש לו, ונמצאו המוכרין תובעין והוא מקיפן, או שירבה בשחוק או באכילה ושתייה אצל עמי הארץ וביניהן, או שאין דיבורו בנחת עם הבריות, ואינו מקבילן בסבר פנים יפות, אלא בעל קטטה וכעס, וכיוצא בדברים האלו, הכל לפי גדלו של חכם צריך שידקדק על עצמו ויעשה לפנים משורת הדין:

וכן, אם דקדק החכם על עצמו, והיה דיבורו בנחת עם הבריות ודעתו מעורבת עמהם, ומקבילן בסבר פנים יפות, ונעלב מהן ואינו עולבן, מכבד להם ואפילו למקילין לו, ונושא ונותן באמונה, ולא ירבה באריחות עמי הארץ וישיבתן, ולא ייראה תמיד אלא עוסק בתורה, עטוף בציצית, מוכתר בתפילין, ועושה בכל מעשיו לפנים משורת הדין, והוא שלא יתרחק הרבה ולא ישתומם, עד שיימצאו הכל מקלסין אותו ואוהבין אותו ומתאוין למעשיו, הרי זה קידש את השם, ועליו הכתוב אומר "ויאמר לי עבדי אתה ישראל אשר בך אתפאר" (ישעיהו מ"ט:ג'):

Rambam - Laws of the Foundational Principles of the Torah - 5

(11) There are other deeds which are also included in [the category of] the desecration of [God's] name, if performed by a person of great Torah stature who is renowned for his piety - i.e., deeds which, although they are not transgressions, [will cause] people to speak disparagingly of him. This also constitutes the desecration of [God's] name. For example, a person who purchases [merchandise] and does not pay for it immediately, although he possesses the money, and thus, the sellers demand payment and he pushes them off; a person who jests immoderately; or who eats and drinks near or among the common people; or whose conduct with other people is not gentle and he does not receive them with a favorable countenance, but rather contests with them and vents his anger; and the like. Everything depends on the stature of the sage. [The extent to which] he must be careful with himself and go beyond the measure of the law [depends on the level of his Torah stature.]

[The converse is] also [true]. When a sage is stringent with himself, speaks pleasantly with others, his social conduct is [attractive] to others, he receives them pleasantly, he is humbled by them and does not humble them in return, he honors them - even though they disrespect him - he does business faithfully, and does not frequently accept the hospitality of the common people or sit with them, and at all times is seen only studying Torah, wrapped in tzitzit, crowned with tefillin, and carrying out all his deeds beyond the measure of the law - provided he does not separate too far [from normal living] and thus become forlorn – to the extent that all praise him, love him, and find his deeds attractive - such a person sanctifies [God's] name. The verse [Isaiah 49:3]: "And He said to me: `Israel, you are My servant, in whom I will be glorified'" refers to him.

The Rambam notes that the sanctification of God’s name is not only related to the observance of technical commandments, but also includes a person’s general conduct. It is interesting that the standards by which a person is judged is commensurate with their stature and engagement with Torah. We don’t always encounter such variability in expectations. All Jews are expected to pick up a Lulav in the same manner. Perhaps this area is different, because for the average person, one’s attitude toward Torah is heavily influenced by their interactions with people who are associated with Torah. According to the Rambam, this is not a black and white category but a sliding scale. The degree to which a person is engaged with and associated with Torah, the higher expectations for their behavior and interactions wi…

Justice is a prominent theme in the Torah. There is emphasis not only on justice as an abstract concept but on its implementation. In one instance where the Torah charges us not to distort justice and judgement, we are commanded to operate with even weights and measures.

ויקרא יט

(לה) לֹא־תַעֲשׂ֥וּ עָ֖וֶל בַּמִּשְׁפָּ֑ט בַּמִּדָּ֕ה בַּמִּשְׁקָ֖ל וּבַמְּשׂוּרָֽה׃ (לו) מֹ֧אזְנֵי צֶ֣דֶק אַבְנֵי־צֶ֗דֶק אֵ֥יפַת צֶ֛דֶק וְהִ֥ין צֶ֖דֶק יִהְיֶ֣ה לָכֶ֑ם אֲנִי֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃ (לז) וּשְׁמַרְתֶּ֤ם אֶת־כׇּל־חֻקֹּתַי֙ וְאֶת־כׇּל־מִשְׁפָּטַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהֹוָֽה׃

Vayikra 19

(35) You shall not commit a perversion of justice with measures, weights, or liquid measures.(36) You shall have true scales, true weights, a true ephah, and a true hin. I am the Lord, your God, Who brought you out of the land of Egypt. (37) You shall observe all My statutes and all My ordinances, and fulfill them. I am the Lord.

Whether we are measuring land, quantifying liquid or solid substances by weight, we are required to utilize precise measurements. Interestingly the string of verses also references the exodus from Egypt, without an immediately obvious connection. It then transitions to a statement about keep mitzvot in general.

רמב"ם גניבה ז:יב

(יב) קשה ענשן של מידות יתר מענשן של עריות, שזה בינו לבין המקום וזה בינו לבין חבירו. וכל הכופר במצות מידות ככופר ביציאת מצרים, שהיא תחילת הציווי, וכל המקבל עליו מצות מידות הרי זה מודה ביציאת מצרים, שהיא גרמה לכל הציוויין:

Rambam – Laws of Stealing 7:12

(12) The punishment for the person who uses false measures is greater than the punishment for licentious sexual behavior, for this is a sin between a person and his colleague, and this is a sin between a person and God. Whoever denies the mitzvah of just measures is considered as if he denied the exodus from Egypt, which is the first of God's commandments. Conversely, one who accepts the mitzvah of just measures is considered as if he acknowledges the exodus from Egypt, which brought about all of God's commandments.

The Rambam makes an astonishing comment about the prohibition of using false measures. He states that the punishment for using uneven weights, such as one set for selling and one for buying, is even more severe than the punishment for forbidden relationships. He further continues that denying this mitzvah is tantamount to denying the exodus from Egypt, the foundation of our obligation, and accepting this mitzvah acknowledges the exodus, and the foundation of all our obligations. What the connection between false weights, the exodus, and its relationship to the rest of the Torah system?

Rabbi Nachum Eliezer Rabinovitch, in his monumental commentary on the Rambam, attempts to identify the primary sources for the Rambam’s codifications. In this instance, he quotes two statements of the Sages.

ספרא קדושים – שתקבלו עליכם מצות מידות; שכל המודה במצות מידות מודה ביציאת מצרים, וכל הכופר במצות מידות כופר ביציאת מצרים.

Sifra on Kedoshim – For anyone who acknowledges the mitzvah of measurements, acknowledges the exodus of Egypt, and anyone who denies the mitzvah of measurements, denies the exodus from Egypt.

The first statement makes a definitive connection between the mitzvah of measurements and the exodus. The Sages are clearly picking up on the juxtaposition in a single verse, “You shall have true scales, true weights, a true ephah, and a true hin. I am the Lord, your God, Who brought you out of the land of Egypt” (19:36). However, the concept requires some further elucidation.

ספרא שמיני פרשה – 'כי אני ה' המעלה אתכם מארץ מצרים' (ויקרא יא,מה) – על כן העליתי אתכם מארץ מצרים על תנאי שתקבלו עליכם עול מצות. שכל המודה בעול מצות מודה ביציאת מצרים, וכל הכופר בעול מצות כופר ביציאת מצרים.

Sifra on Shemini - Section 10 – On account of this did I take you out of Egypt: On condition that you accept the yoke of Mitzvot. For anyone who acknowledges the yoke of mitzvot, acknowledges the exodus of Egypt. And anyone who denies the responsibility of mitzvot, denies the exodus from Egypt.

The Sifra in Shemini describes an element of the transaction between God and the Jewish people. The Jewish people were not taken out to freedom as an end in and of itself. Rather, it was based on our commitment to accept the responsibility of mitzvot. A yoke helps direct an animal’s energy toward a particular and productive end. So too the “yoke” of mitzvot directs the energies of the Jewish toward ultimate ideals. Accepting the “yoke” of mitzvot is not only accepting the responsibility of mitzvot, but accepting the orientation and objectives toward which mitzvot and the Torah aim. When we accept mitzvot, we also accept that God took us out of Egypt to pursue this direction and end.

We find the Rambam’s discussion of proper measurements in his Laws of Stealing, Geneivah. He codifies a separate category of Gezeilah, or armed robbery. Stealing is done secretly, while robbery is done openly.

תלמוד בבלי – בבא קמא עט:

שָׁאֲלוּ תַּלְמִידָיו אֶת רַבָּן יוֹחָנָן בֶּן זַכַּאי מִפְּנֵי מָה הֶחְמִירָה תּוֹרָה בְּגַנָּב יוֹתֵר מִגַּזְלָן אָמַר לָהֶן זֶה הִשְׁוָה כְּבוֹד עֶבֶד לִכְבוֹד קוֹנוֹ וְזֶה לֹא הִשְׁוָה כְּבוֹד עֶבֶד לִכְבוֹד קוֹנוֹ.

The Gemara concludes its discussion of theft with several aggadic statements. His students asked Rabban Yoḥanan ben Zakkai: For what reason was the Torah stricter with a thief than with a robber? Only a thief is required to pay the double, fourfold, or fivefold payment, not a robber. Rabban Yoḥanan ben Zakkai said to them in response: This one, the robber, equated the honor of the servant to the honor of his Master, and that one, the thief, did not equate the honor of the servant to the honor of his Master. The robber fears neither God nor people, as he is not afraid to rob in public. The thief does not fear God but he does fear other people, which demonstrates that he is more concerned about humans than God.

Rabbi Yohanan ben Zakai explains that stealing is worse than robbery. Robbery indicates a person is indifferent to any restriction on his behavior. His desires come first. But when someone steals secretly, he denies Divine restriction while simultaneously acknowledging constraints imposed by man.

How a person relates to weights and measures is demonstrative of their attitude toward mitzvot in general. If a person engages in this subtle form of stealing, shaving off a little of their weights for a small gain, it shows they are indifferent to the Divine imperative. They are not only denying this particular mitzvah, but denying God’s authority in an area of their life. However, if a person conducts business justly, using only precise weights and measures, he achieves the opposite effect. Even in this area unnoticeable to anyone else, he accepts Divine authority. It is in these small transactions, details imperceptible to anyone else, that he shows his acceptance of the Divine mandate, acknowledges its foundation in the exodus from Egypt, and orients toward the objectives set out by the Torah.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

The Torah gives an elaborate elucidation of the laws of Tzaraat. It goes into a great level of detail, describing this affliction affecting houses, clothing, and skin. It is thus surprising to encounter a position in the Talmud that states that there has never actually been a house afflicted with Tzaraat, and there never will be.

תלמוד בבלי – סנהדרין עא.

כְּמַאן אָזְלָא הָא דְּתַנְיָא בַּיִת הַמְנוּגָּע לֹא הָיָה וְלֹא עָתִיד לִהְיוֹת וְלָמָּה נִכְתַּב דְּרוֹשׁ וְקַבֵּל שָׂכָר…תַּנְיָא אָמַר רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק מָקוֹם הָיָה בִּתְחוּם עַזָּה וְהָיוּ קוֹרִין אוֹתוֹ חוּרְבָּתָא סְגִירְתָּא אָמַר רַבִּי שִׁמְעוֹן אִישׁ כְּפַר עַכּוֹ פַּעַם אַחַת הָלַכְתִּי לְגָלִיל וְרָאִיתִי מָקוֹם שֶׁמְּצַיְּינִין אוֹתוֹ וְאָמְרוּ אֲבָנִים מְנוּגָּעוֹת פִּינוּ לְשָׁם.

Talmud Bavli – Sanhedrin 71a:18-20

The Gemara asks another similar question: In accordance with whose opinion is that which is taught in a baraita: There has never been a house afflicted with leprosy of the house and there will never be one in the future. And why, then, was the passage relating to leprosy of the house written in the Torah? So that you may expound upon new understandings of the Torah and receive reward for your learning…It is taught in a baraita: Rabbi Eliezer, son of Rabbi Tzadok, says: There was a place in the area of Gaza, and it was called the leprous ruin; that is to say, it was the ruin of a house that had been afflicted with leprosy. Apparently, then, leprosy of the house has existed. Rabbi Shimon of the village of Akko said: I once went to the Galilee and I saw a place that was being marked off as an impure place, and they said that stones afflicted with leprosy were cast there. This too indicates that a house afflicted with leprosy has existed.

This position is even more astounding given that the Talmud immediately quotes a reliable source who reports seeing a case with his own eyes. This is no mere accident, as the Talmud follows this pattern three times. Regarding the rebellious son, the condemned city, and the leprous house, the Talmud records a statement that they never occurred and never will occur, followed by a statement from an eye-witness who saw a case personally.

Why did the Talmud not adopt the position that there were instances in history where these mitzvot were put into practice? Once there was a verified report, why even include the alternate possibility that they never happened? Furthermore, what is the idea of “expound and receive reward” which apparently goes hand in hand with the position that these mitzvot never occurred? We should learn every area of Torah, what is specific about this specific set of mitzvot?

Rambam - Guide for the Perplexed – Book III Chapter 47

The uncleanness through leprosy we have already explained. Our Sages have also dearly stated the meaning thereof. All agree that leprosy is a punishment for slander. The disease begins in the walls of the houses (Lev. xiv. 33, seq.). If the sinner repents, the object is attained: if he remains in his disobedience, the disease affects his bed and house furniture: if he still continues to sin, the leprosy attacks his own garments, and then his body. This is a miracle received in our nation by tradition.

The Rambam among others, following the Sages, explains that Tzaraat was a physical manifestation of a spiritual malady. It provides a prompt to an individual to change his or her ways. Why don’t we see it nowadays?

ספורנו ויקרא יג:מז

וכאשר לא עלו הדורות למדרגה ראויה לחמלה זו, אין זכרון לראשונים שנמצאו לעולם נגעי בתים, עד שאמרו קצתם ז"ל שלא היו לעולם.

Rabbi Ovadia Sforno - Vayikra 13:47

But when (subsequent) generations did not attain the proper level which would make them worthy of this compassion, there is no (longer) any memory of these early (phenomena) of the affliction of houses, bring some Sages to stay that they never ever happened!

The Sforno explains that this institution only operates when the people are worthy of direct feedback. He explains this as the cause for why the Sages state that these cases never happened. One also wonders if people who fall short of this level would respond to the feedback appropriately.

For much of history, seeing a rebellious son, a condemned city, or a leprous house was not a practical possibility. No doubt it would have been impactful to witness such an event firsthand. But these mitzvot, and mitzvot in general, do not only provide benefit in practice. In fact, the Talmud, through its statement that these cases never occurred and never will occur, combined with the exhortation of “expound and receive reward”, conveys that learning about these mitzvot confers a primary benefit. Even if these cases were never to have occurred, or never seen by most members of the Jewish people, the ideas of these mitzvot can still be appreciated. It is a remarkable position, but the side of “expound and receive reward” means that this is a principal benefit of the institution. Investigating, analyzing, defining, and understanding the mitzvah’s structure achieves the primary objective of this mitzvah being given at Sinai. A mitzvah we might not encounter on any regular basis, or at all, can still provide substantial and essential benefit.

References

Maimonides, M., & Friedlander, M. (1953). The guide of the perplexed of Maimonides. New York: Hebrew Publishing Co.

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Sforno O. ben J. & Pelcovitz R. (1987). Sforno : commentary on the torah = beʼur ʻal ha-torah le-rabi ʻovadyah sforno (1st ed.). Mesorah.

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

It is customary each week to publicly read a selected section of the prophets following the reading of the Torah. The selection usually adds to or extends upon the corresponding Torah portion. The themes are generally complementary, such as the building the Beit HaMikdash (temple) being paired with the building of the Mishkan (tabernacle). While the Haftorah chosen for Parshat Tzav (not read this year since it falls on Parshat Parah) is thematically related, discussing offerings, the content is not complimentary but stands in stark contrast.

ירמיהו ז

כֹּ֥ה אָמַ֛ר יְהֹוָ֥ה צְבָא֖וֹת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל עֹלוֹתֵיכֶ֛ם סְפ֥וּ עַל־זִבְחֵיכֶ֖ם וְאִכְל֥וּ בָשָֽׂר׃

Yirmiyahu 7

21) So says the Lord of Hosts, the God of Israel; Add your burnt offerings upon your sacrifices and eat flesh.

The prophet Yirmiyahu passes along a message from Hashem. The tone is sarcastic, encouraging the people to bring offerings of which they can eat a portion. The implication is that the people’s offerings are not desired and are not providing any spiritual benefit. The message is that since these sacrifices are spiritually devoid of meaning, they might as well provide some physical benefit.

ירמיהו ז

(כב) כִּ֠י לֹֽא־דִבַּ֤רְתִּי אֶת־אֲבֽוֹתֵיכֶם֙ וְלֹ֣א צִוִּיתִ֔ים בְּי֛וֹם [הוֹצִיאִ֥י] (הוציא) אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם עַל־דִּבְרֵ֥י עוֹלָ֖ה וָזָֽבַח׃

Yirmiyahu 7

22) For neither did I speak with your forefathers nor did I command them on the day I brought them out of the land of Egypt, concerning a burnt offering or a sacrifice.

The next verse is confusing at first glance. We were eventually commanded to bring offerings. In fact, we were commanded to bring the Pesach offering prior to leaving Egypt. What is Yirmiyahu getting at?

רש"י ירמיהו ז

ביום הוציאי אותם – תחלת תנאי לא היתה אלא אם שמוע תשמעו בקולי ושמרתם את בריתי והייתם לי סגולה (שמות י"ט:ה').

Rashi

On the day I brought them forth: The beginning of the condition was only (Exodus 19: 5): “If you hearken to My voice and keep My covenant, you shall be a peculiar treasure to Me.”

Rashi provides us with some insight. He explains that the foundation of the relationship between God and the Jewish people is listening to Hashem’s instruction and keeping the covenant He established with the people. Offerings may be part of the Torah system, but they only make sense when situated upon this foundation.

ירמיהו ז

(כג) כִּ֣י אִֽם־אֶת־הַדָּבָ֣ר הַ֠זֶּ֠ה צִוִּ֨יתִי אוֹתָ֤ם לֵאמֹר֙ שִׁמְע֣וּ בְקוֹלִ֔י וְהָיִ֤יתִי לָכֶם֙ לֵֽאלֹהִ֔ים וְאַתֶּ֖ם תִּֽהְיוּ־לִ֣י לְעָ֑ם וַהֲלַכְתֶּ֗ם בְּכׇל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר אֲצַוֶּ֣ה אֶתְכֶ֔ם לְמַ֖עַן יִיטַ֥ב לָכֶֽם׃

Yirmiyahu 7

23) But this thing did I command them, saying: Obey Me so that I am your God and you are My people, and you walk in all the ways that I command you, so that it may be well with you.

Indeed, the Jewish people’s relationship with o

fferings is complex. While the Torah commands us to bring a series of offerings in the Mikdash based on different circumstances, the prophets are repeatedly critical of the people’s attitude. Offerings in the Mikdash provide an opportunity for the people to express their dedication to God. But if these offerings are not combined with dedication in action, they are sacrilege. It is not our offerings that establish our connection with God, but the degree to which we follow the beneficial path He has laid out before us.

References

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

The Book of Esther is unique. It is a story about the salvation of the Jewish people, but it does not contain the name of God overtly anywhere in the text. Indeed, the Talmud explains that Esther marks a new dawn in the relationship between God and his people.

תלמוד בבלי – יומא כט.

אָמַר רַבִּי אַסִּי לָמָּה נִמְשְׁלָה אֶסְתֵּר לְשַׁחַר לוֹמַר לָךְ מָה שַׁחַר סוֹף כׇּל הַלַּיְלָה אַף אֶסְתֵּר סוֹף כׇּל הַנִּסִּים. וְהָא אִיכָּא חֲנוּכָּה נִיתְּנָה לִכְתּוֹב קָא אָמְרִינַן.

Talmud Bavli – Yoma 29a

Rabbi Asi said: Why was Esther likened to the dawn? To tell you: Just as the dawn is the conclusion of the entire night, so too, Esther was the conclusion of all miracles. The Gemara asks: But isn’t there the miracle of Hanukkah, which was performed many years later? The Gemara answers: It is true that additional miracles were performed after the miracle of Purim; however, it is with regard to miracles for which permission was granted to write them in the Bible that we are saying that the miracle of Purim was the last one. The Gemara asks: That works out well according to the one who said: Permission was granted to write the Scroll of Esther in the Bible as a book whose sanctity equals that of the other books of the Bible.

Rebbe Asi explains that just as the dawn marks the end of the night, so too Esther marks the end of miracles. The Gemara then asks, what about the miracle of Chanukah? It answers that the episode of Esther was the last miracle to be part of the Jewish canon.

Apparently there is something in the story of Esther that required future study, in a way that differentiates it from other miraculous events. Something in the book necessitated its inclusion in the official recorded history of the Jewish people. What is the nature of this new era? What do we learn from Esther about how to relate to God and the world?

Rabbi Joseph B. Soloveitchik – Days of Deliverance

At that time, the covenantal community was losing, slowly but surely, the most precious of all gifts: prophecy. The great covenantal dialogue between man and God that had commenced with Abraham was about to be terminated, and the prophetic community faced a stark, ruthless reality–a non-prophetic existence. With the transition from a prophetic to a non-prophetic community, the Jewish historical experience changed completely…

Of course, God was in communication with man in both eras. However, the nature of the communication is not the same. In the prophetic era, the communication is clear and understandable; in the non-prophetic era, the communications are laconic and enigmatic, consisting of mysterious hints and signs, bright, dazzling flashes and intimations that mystify man, who is often lonely and feels forsaken. He is under the impression, however incorrect, that God has abandoned and deserted him. A frightening silence envelops everybody and everything…

"Where is there an allusion to Esther in the Pentateuch? asks the Talmud (Hullin 139b). The answer is given immediately: "And I shall hide My countenance on that day" (Deut. 31:18). What did the Talmud mean to express by this question and answer? The Pentateuch tells us the story of the prophetic community at the hour of triumph, at the hour of unusual revelation and direct contact with God. But what kind of message does the Pentateuch have for the non-prophetic community at an hour of distress? Where is there in the Torah an allusion to the silent, mute confrontation between mighty historical events and the Jew in the Diaspora, between a wicked, cruel monster and a lonely Jewish maiden on whose frail shoulders Providence placed the heavy load of historical responsibility? How can the Jew triumph over his adversaries and enemies if God has stopped speaking to him, if the cryptic messages he receives remain unintelligible and incomprehensible?

The answer to this question is more a statement of facts than an explanation. Even during the non-prophetic era, at a time when the Divine countenance is hidden (hester panim), man is elected by God to carry on, to make decisions, to undertake difficult tasks courageously and implement them superbly. Of course, it is a superhuman task for a young, inexperienced maiden. However, the spirit of God will descend on her and inspire her to defy danger and to make the right decisions. God asks of man to reach maturity and independence. He wills man to act with courage and wisdom, allegedly as his own master. "This song shall answer" (Deut. 31:21); the song of the Torah will never be terminated. All communities, prophetic and non-prophetic, will join in. (p.70-72)

Esther represents the paradigm of how to operate in the non-prophetic era. We must make decisions in a different framework without direct Divine communication. We cannot ask the high priest in the temple to inquire of the Urim v’Tumim –the breast plate to determine if we should go to war or not. But a lack of prophecy does not translate to absolve us from acting. Indeed, Esther and Mordechai read the scene, debated strategy, and put a plan into play. They gathered the people together, engaged in Teshuva, and prayed that their prayers and plans would be accepted, that God would bless their path. With the dawn of a new era, man is not absolved of divine service, but called upon to take even greater initiative. He must act with conviction, bravery, and intelligence, and pray that God will make his plan successful. The model of interaction between man and God is different in the non-prophetic era, but Esther represents our guiding light.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Soloveitchik, J. D., Clark, E. D., Wolowelsky, J. B., & Ziegler, R. (2007). Days of deliverance: Essays on Purim and Hanukkah. New York: Published for the Toras HoRav Foundation by KTAV Pub. House.

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat (2015). Koren Talmud Bavli, the Noe edition. Koren. Retrieved from: https://shas.alhatorah.org/Full/Megillah/14a.1#e0n6

Mishlei 13:16

משלי (יג:טז) כׇּל־עָ֭רוּם יַעֲשֶׂ֣ה בְדָ֑עַת וּ֝כְסִ֗יל יִפְרֹ֥שׂ אִוֶּֽלֶת׃

Mishlei 13:16 – Every Arum acts with knowledge, and the fool spreads foolishness.

Questions:

Q1: What is an Arum?

Q2: Why does is say “all” or “every” Arum?

Q3: How do the two halves contrast?

Q4: What is King Solomon telling me that I don’t already know? The intelligent or sophisticated act with knowledge, the fool acts like a fool.

מצודת דוד משלי

כל ערום – מעשה הערום המה בדעת וכוונה מיוחדת ואם כי לא יבינו כל אבל הכסיל פורש אולתו למען יכירו הכל כי אולת הוא.

Metzudat David

The actions of the sophisticated are executed with knowledge and specific intention, even if not everyone understands them. But the fool spreads foolishness, such that everyone recognizes that he is [engaged in] foolishness.

Description:

The Arum is one who acts with a sophisticated knowledge of human nature. He is often contrasted in Mishlei with the Peti or simpleton. As the Metzudot explain, the Arum may take a particular course of action that people don’t understand. There is nonetheless wisdom and thought behind it, even if not immediately apparent. That is why it says “every” Arum, to draw our attention to his actions even when the intention is not clear. The fool in contrast engages in a course of action that displays his foolishness. He operates in a fully transparent fashion and everyone plainly sees his intensions, and his foolishness.

Main Idea:

When we interpret the actions of others, it must be done based on the knowledge of the person. It is not always easy to discern the intentions of one who is deliberate and sophisticated. He may be thinking multiple steps ahead, and may even hide his ultimate intentions. It is nonetheless appropriate to assume there is intelligence behind his actions. The fool in contrast often acts in a way where his intentions are plain to all, usually reflecting his imprudence and stupidity. Rashi provides two examples:

רש"י

כל ערום יעשה בדעת – מעשהו, כגון דוד: יבקשו לאדוני המלך נערה בתולה וגו' (מלכים א א':ב').

וכסיל יפרוש אולת – אחשורוש, ויפקד המלך פקידים בכל מדינות מלכותו ויקבצו את כל נערה בתולה (אסתר ב':ג') – יודעים היו שלא ישא את כולן ומי שהיה לו בת היה מטמינה.

Rashi

Every cunning man acts with forethought He performs his deeds with forethought, like David: "Let them seek for my lord, the king, a young girl, a virgin, etc." (I Kings 1:2).

but a fool exposes [his] stupidity This is Ahasuerus (Esther 2:3): "Let the king appoint, etc." They knew that he would not marry them all. Therefore, whoever had a daughter concealed her.

The actions of King David and Achashverosh demonstrate this idea. When King David aims to recruit a maiden from his kingdom, the people interpreted this request based on their knowledge of the king as someone with good intentions. The people of the kingdom willingly offered to support the king in his request. In contrast, when Achashveirosh went to recruit a new queen, the people also understood his intentions based on his character. They hid their daughters, as no one would want his daughter to be disrespected and languish in the king’s harem.

Perhaps a slightly different approach that the Metzudot and Rashi is that the fool spreads foolishness because there is something appealing about his course of action. This could be based on the explanation of the action of have another element that makes it attractive. However, despite its popularity, it may nonetheless be totally foolish. This explains why bad ideas sometimes spread. The two halves contrast a noteworthy and sometimes counterintuitive reality, that what is popular is not always correct. Sometimes foolish ideas spread, while intelligent actions may fly under the radar, going unnoticed, or even face opposition when not understood. The subject of the verse would then be about the spread of information and misinformation. Sometimes intelligence is not recognized and foolishness spreads.

משלי (יג:טז) כׇּל־עָ֭רוּם יַעֲשֶׂ֣ה בְדָ֑עַת וּ֝כְסִ֗יל יִפְרֹ֥שׂ אִוֶּֽלֶת׃

Mishlei 13:16 – Every Arum acts with knowledge, and the fool spreads foolishness.

The Torah system encompasses many different subject areas. Definitions within one area often appear in other areas within the system. Like in nature, when we carefully follow one thread, it is often intertwined and will lead us to related expressions within the system.

שמות כה – (ל) וְנָתַתָּ֧ עַֽל־הַשֻּׁלְחָ֛ן לֶ֥חֶם פָּנִ֖ים לְפָנַ֥י תָּמִֽיד׃

Shemot 25 – (30) And you shall place on the table showbread before Me at all times.

The Torah describes to showbread in the Beit HaMikdash as “Before Me always”. The definition of “always” as it relates to time and continuity is discussed in the Talmud.

תלמוד בבלי - מנחות צט:

מתני': שני שולחנות היו באולם מבפנים על פתח הבית אחד של שייש ואחד של זהב על של שייש נותנים לחם הפנים בכניסתו ועל של זהב ביציאתו. שמעלין בקודש ולא מורידין ואחד של זהב מבפנים שעליו לחם הפנים תמיד. וארבעה כהנים נכנסין שנים בידם שני סדרים ושנים בידם שני בזיכין וארבעה מקדימין לפניהם שנים ליטול שני סדרים ושנים ליטול שני בזיכין. המכניסים עומדים בצפון ופניהם לדרום והמוציאין עומדים בדרום ופניהם בצפון אלו מושכין ואלו מניחין וטפחו של זה כנגד טפחו של זה שנאמר {שמות כ"ה:ל'} לפני תמיד. ר' יוסי אומר אפי' אלו נוטלין ואלו מניחין אף היא היתה תמיד.

Talmud Bavli – Menachot 99b

MISHNA: And there was one Table of gold within the Sanctuary, upon which the shewbread is always found. The mishna describes the manner in which it is ensured that the shewbread is constantly on the Table: And four priests enter, two with the two arrangements of the new shewbread in their hands and two with the two bowls of frankincense in their hands. And four priests precede them, entering the Sanctuary before them, two to take the two arrangements of the old shewbread from the Table, and two to take the two bowls of frankincense. Those bringing the new shewbread into the Sanctuary stand in the north and their faces are to the south, and those removing the old shewbread stand in the south and their faces are to the north. These priests draw the old shewbread from the Table and those priests place the new shewbread on the Table, and for each handbreadth of this old shewbread that is removed from the Table a handbreadth of that new shewbread is placed upon the Table, so that the Table is never without loaves upon it, as it is stated: “And you shall set upon the Table shewbread before Me always” (Exodus 25:30). Rabbi Yosei says: Even if these priests were to remove the shewbread from the Table entirely, and only afterward those priests were to place the new shewbread upon the Table, this too would fulfill the requirement that the shewbread always be on the Table. It is unnecessary to ensure the uninterrupted presence of the shewbread upon the Table, as long as it does not remain a single night without shewbread upon it.

The Mishna describes the process of replacing the showbread daily. According to the procedure, a set of Kohanim would prepare to remove the showbread while another set of Kohanim would prepare to place the new showbread. Within a handbreadth of one another, they would remove and replace the showbread in a manner as close to simultaneously as possible, pursuing the constancy described in our verse, “Before Me always” (25:30). Rabbi Yose states that even if one removes the showbread, and there were a gap before the new showbread is placed, this would not violate the concept of constancy. The Gemara elaborates on this.

תלמוד בבלי - מנחות צט:

גמ': תניא רבי יוסי אומר אפי' סילק את הישנה שחרית וסידר את החדשה ערבית אין בכך כלום אלא מה אני מקיים לפני תמיד שלא ילין שלחן בלא לחם.

Talmud Bavli – Menachot 99b

GEMARA: The mishna teaches that according to Rabbi Yosei, even if the priest first removes the old shewbread entirely, and only then places the new shewbread upon the Table, this fulfills the requirement that the shewbread always be on the Table. Moreover, it is taught in a baraita that Rabbi Yosei says: Even if the priest removed the old shewbread on the morning of Shabbat, and arranged the new shewbread toward evening, there is nothing wrong with that. Rather, how do I realize the meaning of the verse: “And you shall set upon the Table shewbread before Me always” (Exodus 25:30)? This means that the Table should not be left overnight without bread upon it. The baraita teaches that according to Rabbi Yosei, even if the old shewbread remained on the Table for a short while in the morning, and the new shewbread was placed on the Table toward evening, and even though it did not reside constantly on the Table, this fulfills the requirement that the shewbread should always be on the Table.

In the Gemara’s analysis, Rabbi Yose clarifies that merely having the showbread on the table during the day, even momentarily, and then placing new showbread at night would be sufficient. Only leaving the table empty overnight would violate the principle of constancy. It is interesting that Rabbi Yose defines the criteria of constancy this way. Despite the procedure described in the Mishna, he understood that “always” could not be defined literally. Even the method prescribed would not achieve literal constancy. Thus he opts for an abstract halakhic definition. Apparently, there is a default definition of constancy which applies the showbread. This definition is maintained by having the bread on the table during the day and during the night, even briefly. Only when there is an absence throughout an entire period is the definition of constancy broken. The procedure described in the Mishna is in pursuit of the ideal, but less can fulfill the minimum requirement.

תלמוד בבלי - מנחות צט:

א"ר אמי מדבריו של ר' יוסי נלמוד אפילו לא שנה אדם אלא פרק אחד שחרית ופרק אחד ערבית קיים מצות {יהושע א':ח'} לא ימוש (את) ספר התורה הזה מפיך.

Talmud Bavli – Menachot 99b

Rabbi Ami says: From Rabbi Yosei’s statement we may learn that even if a person learned only one chapter of the Mishna in the morning and one chapter of the Mishna in the evening, he has thereby fulfilled the mitzva of: “This Torah scroll shall not depart from your mouth, and you shall contemplate in it day and night, that you may take heed to do according to all that is written in it, for then you shall make your ways prosperous, and then you shall have good success” (Joshua 1:8).

Rabbi Ami extends the halakhic definition of constancy provided by Rabbi Yose regarding the showbread to the area of learning Torah. We are exhorted by God to be constantly involved in Torah. While literal constant involvement is an ideal to be pursued, studying day and night can fulfill the basic obligation. As the Rambam writes using our same verse from Yehoshua:

רמב"ם תלמוד תורה א

(ח) כל איש מישראל חייב בתלמוד תורה, בין עני בין עשיר, בין שלם בגופו בין בעל ייסורין, בין בחור בין שהיה זקן גדול שתשש כוחו. אפילו עני המחזר על הפתחים, ואפילו בעל אשה ובנים, חייב לקבוע לו זמן לתלמוד תורה ביום ובלילה, שנאמר "והגית בו יומם ולילה" (יהושע א':ח'):

Rambam – Laws of Torah Study – Chapter 1

(8) Every Jewish man is obligated to study Torah, whether he is poor or rich, whether his body is healthy and whole or afflicted by difficulties, whether he is young or an old man whose strength has diminished. Even if he is a poor man who derives his livelihood from charity and begs from door to door, even if he is a husband and [a father of] children, he must establish a fixed time for Torah study during the day and at night, as [Joshua 1:8] commands: "You shall think about it day and night."

The Talmud continues in its analysis with a statement from Rabbi Yohanan:

תלמוד בבלי - מנחות צט:

אמר רבי יוחנן משום ר"ש בן יוחי אפי' לא קרא אדם אלא קרית שמע שחרית וערבית קיים לא ימוש ודבר זה אסור לאומרו בפני עמי הארץ ורבא אמר מצוה לאומרו בפני עמי הארץ.

Talmud Bavli – Menachot 99b

Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: Even if a person recited only the recitation of Shema in the morning and in the evening, he has fulfilled the mitzva of: “This Torah scroll shall not depart from your mouth.” And it is prohibited to state this matter in the presence of ignoramuses [amei ha’aretz], as they are likely to get the impressio…