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Zvachim 88b

"BIGDEI KEHUNAH" BRING KAPARAH (a) (Beraisa): The Me'il was made entirely of (wool dyed with) Techeiles - "va'Ya'as Es Me'il ha'Efod... Kelil Techeiles"; 1. The bottom was made of (three different colors of wool -) Techeiles, Argamon (purple) and Tola'as Shani (red) twined together, and the forms of pomegranates with closed mouths, like buttons that children hang from their hats; 2. Seventy-two bells with clappers are hung (our text, Ramban (Chumash) - in the pomegranates; Rashi, presumably he had the text of Shitah Mekubetzes - each between two pomegranates), 36 in front and 36 in back. 3. R. Dosa says, there were 36, 18 in front and 18 in back. (b) (R. Eineini bar Sason): They argue similarly about Tzara'as: 1. (Mishnah - R. Dosa bar Hurkinus): There are 36 Tamei colors of Tzara'as (in all, including Tzara'as of clothing and houses); 2. Akavya ben Mehalalel says, there are 72. (c) Question (R. Eineini bar Sason): Why did the Torah write the Parshah of Korbanos next to that of Bigdei Kehunah? (d) Answer: This teaches that just like Korbanos Mechaper, also Bigdei Kehunah: 1. The Kesones atones for murder - "va'Yitbelu Es ha'Kutones ba'Dam" (the Ketones will be a Tevilah, i.e. Kaparah, for blood(shed)); 2. The Michnesayim atone for Giluy Arayos - "...Michnesei Vad Lechasos (i.e. cover up) Besar Ervah"; 3. The Mitznefes atones for haughtiness. 4. Question: What is the source of this? 5. Answer (R. Chanina): It is proper that something worn at the highest place (the head) atones for elevating oneself. 6. The Avnet atones for thoughts of the heart, for it is worn there. 7. The Choshen atones for (improper) judgment - "v'Asisa Choshen *Mishpat*". 8. The Efod atones for idolatry - "v'Ein Efod u'Srafim." (This implies that when there is an Efod, there is no (liability for) Terafim (idols). 9. The Me'il atones for Lashon ha'Ra. 10. Question: What is the source of this? 11. Answer (R. Chanina): It is proper that something with a voice (the bells on the Me'il are heard when the Kohen Gadol walks) atones for misuse of voice. 12. The Tzitz atones for audacity - "v'Hayah Al Metzach Aharon"; i. The forehead is where audacity is seen - "u'Metzach Ishah Zonah Hayah Lach". (e) Question: R. Yehoshua ben Levi taught that there are two things that Korbanos do not atone for, i.e. murder and Lashon ha'Ra. The Torah gave other Kaparos for them: 1. Eglah Arufah atones for murder, and Ketores atones for Lashon ha'Ra. 2. Question (R. Chanina): What is the source that the Ketores atones (for Lashon ha'Ra)? 3. Answer: "Va'Yiten Es ha'Ketores va'Ychaper Al ha'Am." (Rashi - Bnei Yisrael had spoken Lashon ha'Ra about Moshe and Aharon.) 4. (Beraisa - Tana d'Vei R. Yishmael): Ketores atones for Lashon ha'Ra. It is offered covertly (in the Heichal), and it atones for things said covertly. 5. Summation of question: Above we said that the Ketores and the Me'il atone for murder and Lashon ha'Ra! (f) Answer - part 1 (regarding murder): Eglah Arufah atones (for Bnei Yisrael) when we do not know who was the murderer. The Ketores atones when we know. 1. Question: If we know the murderer, we kill him! (No other Kaparah is needed.) 2. Answer: The case is, we cannot execute him for he (was Mezid, but he) was not warned. (g) Answer - part 2 (regarding Lashon ha'Ra): The Ketores atones for covert Lashon ha'Ra, and the Me'il atones for Lashon ha'Ra said in public.

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88b

AGADAH: ATONEMENT FOR MURDER AND PROMISCUITY

QUESTION: The Gemara discusses the specific sins for which each of the Bigdei Kehunah atone. For example, the Gemara says that when the Kohen wears the Kesones, it is Mechaper for the sin of murder, and when the Kohen Gadol wears the Me'il, it is Mechaper for Lashon ha'Ra. The Gemara asks that Rebbi Yehoshua ben Levi said that the atonement for murder is the bringing of the Eglah Arufah, and the atonement for Lashon ha'Ra is the offering of the Ketores. The Gemara answers that both statements are true. When the identity of the murderer is unknown, the Eglah Arufah provides atonement. When the identity of the murderer is known, but he was not warned properly before the act and therefore he cannot be killed in Beis Din, the wearing of the Kesones provides atonement. Regarding Lashon ha'Ra, the atonement depends on the type of Lashon ha'Ra that was spoken. The offering of the Ketores atones for Lashon ha'Ra spoken in private, since the Ketores, too, is offered in private. The Me'il atones for Lashon ha'Ra spoken in public, since the bells attached at the hem of the Me'il make noise, publicly, wherever the Kohen Gadol walks.

The same Sugya is recorded in the Gemara in Erchin (16a). However, the Gemara in Erchin records many sins for which a person is punished with Tzara'as, and among them is the sin of Lashon ha'Ra. The Gemara there asks that if Tzara'as atones for the sin of Lashon ha'Ra, then the Me'il must not atone for it. The Gemara there answers that it depends on whether the transgressor's Lashon ha'Ra had detrimental consequences or whether it had no consequences. If the person's Lashon ha'Ra had detrimental consequences, then he is punished with Tzara'as. If it had no practical consequences, then the Me'il atones for it. The Gemara there proceeds to record the discussion of the Gemara here concerning the statement of Rebbi Yehoshua ben Levi.

The Gemara there seems to ignore an obvious question. Two of the things that the Gemara in Erchin lists as causes of Tzara'as are murder and promiscuity. The statement regarding the atonement provided by the Bigdei Kehunah includes the Kesones as an atonement for murder, and the wearing of the Michnasayim as atoning for promiscuity. Why does the Gemara not immediately ask, as it does with regard to the atonement for Lashon ha'Ra, that both murder and promiscuity have double atonements? This question is especially relevant for the atonement for murder, since the Gemara itself asks later why murder needs both the atonements of the Eglah Arufah and the Kesones.

ANSWERS: (a) RASHI in Erchin (DH Ahanu) answers that the Gemara there knows that the atonement provided by the Bigdei Kehunah for murder and promiscuity is an atonement for the Jewish nation as a whole, and not for the individual perpetrator. This is based on verses that describe how the public is endangered by these sins of the individual. With regard to murder, the verse says, "... for the blood will obligate the land" (Bamidbar 35:33, see ONKELUS). Regarding promiscuity, the verse states, "... and the land became Tamei, and I punished it for its sin" (Vayikra 18:25). These verses show that atonement is needed in order to prevent the Jewish nation as a whole from being banished from Eretz Yisrael as a result of these sins. In contrast, there is no source that the public is endangered as a result of the individual's transgression of Lashon ha'Ra.

TOSFOS here (DH Mechaprim) also mentions Rashi's answer. Part of this explanation is given by Rashi (DH Bar Ketala) in the Gemara here, when he explains that the murderer himself does not gain atonement through the Kesones. (See PANIM ME'IROS who proves this from the Gemara in Makos 10b.)

Tosfos in Erchin (DH Ha) asks that this approach seems inconsistent with the Gemara in Shevuos (39a) that says that all Jews are responsible for any sin committed by another Jew, as long as they have the ability to protest and try to stop him. Why, then, does the Gemara assume that the public does not need a general atonement for the individual's transgression of Lashon ha'Ra (against which no other Jew protested)? Tosfos continues and says that if the Lashon ha'Ra was spoken in private and no one was able to protest, then in a similar case of murder and promiscuity committed in private, the public also is not held responsible.

(b) TOSFOS quotes others who explain that the Gemara in Erchin itself addresses this question. The Gemara answers that the need for atonement depends on whether the sinner's transgression was effective or not. This answer refers also to sins of murder and promiscuity. If someone actually killed, then he is punished with Tzara'as. If he did not actually kill, but rather he embarrassed someone, an act tantamount to killing (see Bava Metzia 58b), then the Kesones atones. Similarly, Tzara'as is a punishment for one who is promiscuous. One who commits an act which is merely compared to promiscuity (see Shabbos 55b) receives atonement from the Kohen's wearing of the Michnasayim.

Similarly, the SHITAH MEKUBETZES quotes the ROSH who answers the same question regarding Gasei ha'Ru'ach. This sin is listed as a cause for Tzara'as, and it is also listed as a sin for which the Mitznefes (of the Kohen Gadol) atones. The Rosh says that the reason why the Gemara does not ask about this double atonement is similar to the reason given by Tosfos. If a person became haughty and sinned as a result of his arrogance (as did Uziyah ha'Melech when he attempted to offer the Ketores), then he is punished with Tzara'as (like Uziyah). A person who merely feels haughty but does not actively sin as a result receives atonement from the Kohen Gadol's wearing of the Mitznefes. This explanation is also given by the RASHASH.

(c) The MAHARSHA here gives a different explanation. When the Gemara in Erchin says that the Bigdei Kehunah atone for such serious sins as murder and promiscuity, it means that they atone for these sins only when they were committed unintentionally. If they were committed knowingly and willfully (and are not subject to punishment by Beis Din, such as when there is no proper warning), the sinner is punished with Tzara'as. This is why the Gemara asks only about Lashon ha'Ra, since one cannot transgress the sin of Lashon ha'Ra unintentionally. Since both atonements for Lashon ha'Ra involve Lashon ha'Ra spoken willfully, the Gemara asks why both atonements are necessary. (Y. Montrose)

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From Destiny Foundation/Rabbi Berel Wein

Subject Weekly Parsha from Rabbi Berel Wein

Weekly Parsha :: TETZAVEH :: Rabbi Berel Wein
One of the main garments that the High Priest of Israel donned was the jewel-bestudded breastplate – choshen - that he wore upon his chest. This breastplate contained twelve precious jewels of different colors and on each of the stones was engraved the name of one of the tribes of Israel.

In addition to these stones there were two large elongated diamond stones that were embedded in the shoulder straps of the apron – eiphod – that the High Priest wore. Engraved on those shoulder strap stones were the names of the Patriarchs of Israel and a reference to all of the tribes of Israel. Thus all of the twenty two letters of the Hebrew alphabet were to be found on these stones in the breastplate and on the shoulder straps.

This allowed these stones and their engraved letters to serve as the urim v’tumim – the means of prophecy by which important national issues could be decided with Divine help and intervention. Though the letters of the answer shone on the stones, the ability to string the letters together correctly and coherently into the necessary words and message depended upon the prophets of Israel who “read” the urim v’tumim accurately.

This was symbolic of the symbiotic relationship, so to speak, of God and the Jewish people in pursuit of the national and spiritual goals of Israel. Only by this interaction of Heaven and humans could the message of the urim v’tumim have any constructive meaning. Heaven alone never completely determines our future. We must also work and strive, interpret and analyze, study and act in order to see our future realized successfully.

In the pocket of the choshen there was inserted a piece of parchment with the ineffable name of the Lord written upon it. This was the engine that powered the miracle of the urim v’tumim. Without its presence the choshen was a lifeless collection of jeweled stones. This significance is part of Jewish tradition.

Beauty and expensive value are only relevant when they are somehow inspired and created for a lofty purpose of spirit and service. King Solomon wisely said that “if the Lord builds not the city then those that have constructed it have toiled in vain.”

In Second Temple times the choshen was present on the breast of the High Priest. But the urim v’tumim was no longer in effective operation. The human element of service and dedication was already lacking. There were no longer prophets present amongst Israel and the choshen therefore was merely an ornament, part of the uniform of the High Priest but no longer a Godly guide to the future and a source of instruction to the people of Israel.

Because of this, the great men and rabbinic leaders of Second Temple times in the Land of Israel recognized early on that this Temple was ultimately doomed to be destroyed. The necessary interplay of Heaven and earth, of God and His creatures were no longer present. In such an environment, no matter how beautiful the structure or how handsome the jewels may have been, the whiff of eternity upon which all Jewish life is based was absent. It is our task to somehow restore the very same urim v’tumim in our personal and national lives.

Shabat shalom.

From Shema Yisrael Torah Network

To Peninim

Subject Peninim on the Torah by Rabbi A. Leib Scheinbaum

Peninim on the Torah by Rabbi A. Leib Scheinbaum

Parshas Tetzaveh

Now you should command Bnei Yisrael. (27:20)

The name of Moshe Rabbeinu is glaringly absent from this parshah. When Moshe interceded on behalf of the Jewish people following their egregious debacle with the Golden Calf, he said, "And now if You would but forgive their sin! But, if not, erase me now from this book that You have written!" (Shemos 32:32) Hashem forgave Klal Yisrael, but Moshe's utterance had to be fulfilled. His name had to be omitted somewhere in the Torah. Since Parashas Tetzaveh always occurs in the week of the seventh of Adar, Moshe's birth date and yahrzeit, it was the logical place to omit his name. Horav Zalman Sorotzkin, zl, explains that Chazal are stressing the essential purity of the Jewish faith by emphasizing the fact that Moshe did not become an object of their worship.

In other religions, it is common practice to transform the anniversaries of their founder's birth and death into holidays. The birthday of their founder is the most important holiday, followed by the anniversary of his death, with fast days added on days when he reportedly suffered. This creates the impression that everything was created in his honor, such that all of their faith focuses on him alone. He even glorifies himself by claiming that whoever touches the corner of his garment will have a share in Paradise, as if he has something to say about that. And when he is no longer, his priests make a business out of selling absolution from sin and heavenly portions to the highest bidder.

This is in direct contrast to the ways of our Patriarchs and the Torah. In the Jewish tradition, the lawgiver remains in the background. He is humble, seeking no acclaim. While it is true that Chazal have taught that Moshe was born on the seventh of Adar and died on that day, one hundred and twenty years later, this was not common knowledge, not printed in any Jewish calendars and, certainly, not celebrated.

Our lawgiver was the quintessence of modesty. His greatest appellation was his humility. He sacrificed his life for the nation that he shepherded, and not once did he request gratitude in exchange for his toil. In order to receive the Torah, he ascended Har Sinai amid the fire. He could have died. Thus, the Torah is called Toras Moshe. Moshe was prepared to give up everything for the Torah. When the Jewish people sinned with the Golden Calf, he once again put his life on the line and interceded on their behalf. Hashem was inclined to destroy the nation and rebuild it from Moshe. Our leader refused to hear of it. Time and again, he relinquished his glory for the people. He made no demands. He had no airs about him. Furthermore, he "cursed" himself by asking Hashem to erase his name from the Torah.

Therefore, during the week of Moshe's birth and death, when we read Parashas Tetzaveh, the parshah from which his name has been "erased," we are compelled to acknowledge that Hashem is the true Lawgiver, and that the Torah is not man-made, but Divinely authored. Concomitantly, we are filled with esteem and awe for the man through whom the Torah was given and for his boundless love of the Jewish People.

Now you should command Bnei Yisrael that they should take for you pure, pressed olive oil. (27:20)

The Midrash cites the pasuk in Yirmiyahu 11:16, where the Navi compares Klal Yisrael to the olive. "A leafy olive tree, beautiful with shapely fruit, Hashem has called your name." The Midrash questions the comparison, ultimately arriving at three explanations. First, as the olive does not produce its oil until it has been crushed and pressed, likewise, Klal Yisrael repents and does teshuvah, returning to Hashem only after it has been persecuted by its gentile oppressors. Second, as oil does not mingle with other liquids, so, too, is the Jewish nation distinct, unable to blend with other nations. Third, just as when oil is mixed with other liquids it invariably rises to the top of the mixture. When Klal Yisrael adheres to Hashem's dictates, it distinguishes itself among the nations, rises to the top, and achieves distinction.

Horav Zev Weinberg, Shlita, offers a homiletic rendering of this Midrash. The three areas in which the Jewish People do not coalesce with the outside world may be likened to three types of Jews. There are those Jews who lamentably have alienated themselves, or -- as a result of their backgrounds -- grew up in a totally assimilated environment. These Jews are Jews by birth, but otherwise have no clue about their heritage. They have no idea concerning the significance of being Jewish. They acknowledge their heritage and align themselves with their people once they have become the victims of anti-Semitism. When the goy reminds such a Jew that he is Jewish, "something" within him awakens, his Jewish soul begins to stir, and he begins to identify with his "long lost" brethren. The Jewish soul within him has arisen from its self-imposed slumber.

A second group of Jews are those who do not seek assimilation as a way of life. The thought of one of their descendants marrying out of the faith is a terrible anathema which they refuse to countenance. Yet, they still mix with the outside world, but "carefully." This Jew is like the oil that does not mix at all with other liquids. Last, are those Jews who, regardless of the circumstances, always rise to the top and maintain a marked separation from the outside world. It is these Jews to whom we look to represent the future of our nation.

And they should take for you pure, pressed olives for illumination. (27:20)

Rashi comments that the requirement of kassis, crushed, applies only la'maor, for lighting. For Menachos, the pan-offering, a component in the offering, there is no stipulation which requires that the oil be kassis. To succeed in serving Hashem, one must be kassis, crushed, broken, maintain feelings of inadequacy. Otherwise, arrogance takes hold of him. There is no place for arrogance in serving Hashem. One must view himself as puny, begging Hashem for mercy. Indeed, one who is kassis always feels that he has not yet fulfilled what is demanded of him. This motivates him to move on, continue forward. He is not "there" yet.

There is one drawback with being kassis: one might lose control, reject himself and refuse to go on. Crushed is not depressed. Crushed is a feeling of inadequacy - not despondency. Horav Aharon, zl, m'Karlin remarks, "Merirus, bitterness, acrimony is acceptable," because one feels that he has so much further to go. In fact, his inadequacy serves as a motivating force, "Atzvus, depression, however, is the worst middah, character trait, that there is." The gap between bitterness and depression is the width of a hairbreadth. Yes, the one who feels inadequate in mitzvah performance can grow from his feelings. The one who is depressed has regrettably lost all potential for growth. The one who is bitter feels, "I have yet done nothing. I have so much more to do." In contrast, the one who is depressed has given up hope. He feels, "I am lost, I can do no more." How careful should one be not to permit his humility and feelings of incompetence from spreading and becoming the illness of depression.

The Chidushei Ha'Rim, thus, explains kassis la'maor, crushed for light. One should apply the feelings of "crushed" as motivation for illuminating the world, for acting positively, for "doing." V'lo kassis l'menachos, kassis should not serve as an excuse to rest, to give up. Menachos and menuchah have a commonality between them. One should not allow his kassis feeling to prevent him from surging forward in his service to Hashem.

We live in a generation in which depression is regrettably not that uncommon. Feelings of inadequacy, spurred on by a declining economy, is taking its toll on many a household. Added to this is the tension that people experience when they are not in control, when success or failure does not depend on their input, hard work, or acumen. (Not that it ever does, but people tend to make that mistake.) There are those who, as mentioned before, take the "kassis" experience too far. Horav S.R. Hirsch, zl, writes, "Judaism never considered pain, sorrow, self-affliction or sadness to be valid goals. In fact, the opposite is true. One should pursue happiness, cheer, joy and delight. For the Shechinah does not dwell in a place of sadness; it dwells only in a place where happiness reigns." The Zohar in Parashas Yisro posits that sadness has within it elements of idol worship, since one's depression indicates that he prioritizes his own desires over those of Hashem. Last, is the famous dictum of Horav Nachman, zl, m'Breslov, "It is a great mitzvah to be perpetually happy, and to overcome and reject feelings of sorrow and melancholy."

How does one succeed in addressing his feelings of inadequacy and depression? The Baal Shem Tov, zl, suggests that we address the source of our sorrow by changing the way that we think. In fact, he feels this is alluded to by the fact that rearranging the letters of the word "thought," machshavah, results in the word, b'simchah, with happiness.

The source of much depression is unachieved goals, which results in low self-esteem. This can be countered by setting realistic goals, or, if that is too late, by setting short-term goals that are easier to achieve and by empowering the individual to develop longer, more significant goals. Economic depression, resulting from feelings that one does not have everything he desires, can be checked by learning to be content with what Hashem determines he should have. Last, is the sadness that envelops us when bad things happen in our lives. One way to mitigate this problem is by contemplating the good within the bad, until we realize that it really is not as bad as we think. Everything that takes place in our lives is from Hashem, Who determines what, when, and how we should be affected. When we cogently accept that He makes the decision, then living within these decisions becomes much more palatable.

In the Likutei Moharon, Horav Nachman Breslover, zl, who expended much energy promoting joy and fighting sadness in the world, has a prayer of a personal nature which is both poignant and inspirational. I have taken the liberty of excerpting and translating parts of it. "Ribono shel olam, loving G-d, Master of happiness and joy: in Your Presence there is only joy and no sorrow. Kind and loving G-d, help me to be happy at all times…A Jew comes to holiness through joy, and the primary reason that people become distant from You, and thus succumb to material cravings, is sadness that leads to depression.

"But You know how far I am from true joy after everything that has occurred in my life. Therefore, I come before You, to appeal to You to help me find happiness…Do not permit depression to take hold of me at all. If at anytime in my life I begin to become depressed over the wrong that I have done, let me rejoice over the fact that You still love me. You have kept me alive… You made me a Jew. I have the privilege of carrying out numerous mitzvos every day: Tzitzis, Tefillin, Shema, Shabbos, Yom Tov, Kashrus…You have shown Your People such goodness and kindness… Despite our deep exile and separation caused by our sins, Your love is still bound to us. No matter how persistently the voice within me attempts to depress me with negative thoughts about my sins, I tell myself that, on the contrary, this is precisely why I should be happy, considering that someone as distant as I am has the privilege of touching such holiness…but a spirit of vitality within me, to guard and protect me from my kind of pain and illness, physical or spiritual, because the root cause of all affliction is sadness and depression."

The bottom line is that as bad as life might appear, we do not realize how good we really have it.