PARSHAS TZAV | 10 NISSAN 5769 | 4 APRIL 2009

G-d, the source of everything, certainly doesn’t need our praise. But we need to be people who give praise and gratitude. We need to recognize where the good in our lives comes from, and express it with our actions. In a world where G-d is so hidden, it is incumbent on us to recognize that the fortuitous events in our life are not the product of happenstance, but gifts from Above. The todah offering was a vehicle for showing that recognition.

Rabbi Akiva Eiger (1761-1837, Hungary-Poland), one of the greatest Torah minds of the last millennia, expands this idea further. He says that not only was the todah a way to express appreciation for the role G-d plays in someone’s life, it also paves the way for more kindness from Above. When a person shows heartfelt gratitude to some-one else, it compels that person to continue doing whatever they did, as they know how much it means to the recipient. On the other hand, when someone shows no ap-

preciation for the good others do for them, the giver is likely to refrain from giving again. No one enjoys giving when it isn’t appreci-ated. Rabbi Akiva Eiger supports this idea with a verse in Psalms, “One who slaughters a thanksgiving sacrifice honors Me, and I will prepare the way; I will show him the salva-tion of G-d." (Psalms 50:23) When some-one shows proper gratitude to G-d, He re-sponds by showing us even more kindness.

There is a story that illustrates this point beautifully. A wealthy American individual, who we will call Mr. Stern, went to Israel on a philanthropic mission. Over the course of the week in Israel, he visited many of the institutions that he previously supported, and never left without writing a fresh check. In the evenings, he set up shop in his apart-ment in Jerusalem. For a few hours each evening people, would stream into the apartment with requests for families, or-phans, people stricken by illness, and a variety of other causes.

As he was about to leave for the airport on his last day, he asked his assistant if they could go to the Western Wall so that he could pray at our holiest site one last time before heading back to the US. They got to Western Wall well past midnight, and the plaza was almost empty. But upon ap-proaching the Wall, Mr. Stern couldn’t help but notice a Hasidic man crying tearfully at the wall, totally absorbed in a conversation that seemed to stretch up to the heavens.

After hearing this man crying for five min-utes, Mr. Stern approached him and asked him if there was anything he could do to help. The man thanked him, said he was not in need of anything, and returned to his prayers. But Mr. Stern couldn’t bear seeing this man crying his heart out, and after an-other few minutes, approached him again, explaining that he had just helped many people, and would be happy to help him, whatever the situation. Again, he was re-buffed. Finally, Mr. Stern said, “I accept that you don’t need my help, but can you share with me why you’re in so much pain? It hurts to see a fellow Jew crying so much.”

The man explained, “I’m not crying out of pain, I’m crying tears of joy! I just married off my tenth and last child, and I just wanted to express my appreciation to G-d for everything He did for me!”

This gentleman obviously understood the todah concept. May we all merit to develop such appreciation for all that G-d does for us.

Rabbi Burnham can be reached at rabbiburnham@partnersintorah.org

...אם על תודה יקריבנו

If he is bringing it as a thanksgiving offering… (Leviticus 7:12)

I n this week’s parsha, Tzav, we continue the theme started last week in dis-cussing various services done and offerings brought in the Temple. We learn about one offering that seems a bit strange, the todah (the thanksgiving offer-

ing). This offering was brought after a person emerged safely from a perilous situa-tion, such as a serious illness or a hazardous journey. The question begs to be asked: does G-d really need our praise or a ‘thank you’ card?

Parsha Perspectives RABBI LEIBY BURNHAM

T Z A V

Talking Points RABBI ELAZAR MEISELS

1. ASH MORNINGS “The Kohen shall dress in his linen gar-ment and he shall wear linen pants on his skin; and he shall separate the ash of what the fire consumed of the elevation-offering on the altar and place it next to the altar.” 6:3

He shall separate the ash - He would rake a full pan of ashes from the innermost ashes that were consumed and place them on the east [side] of the ramp. – Rashi

By first taking of the ash of yesterday’s offer-ing and placing it beside the Altar in prepara-tion for today’s offering, the Kohen symbol-ized that today he would continue to serve G-d in precisely the manner that he served Him yesterday. There was no need to create a new service. The same one that was effective yesterday would continue to be effective today. – Rabbi Samson Raphael Hirsch

Rabbeinu Bachya explains that one of the lessons of this verse that insists that the Kohen don the priestly garments even while performing this menial task of removing the ashes, is that when we serve the Almighty, we must always seek to honor Him, not our-selves. When that alone is our intent, even the most menial tasks are beautiful and praise-worthy. Likewise, King David, the mighty and beloved king, danced excitedly before the Holy Ark, an act that earned him the criticism of his wife, but that he defended vehemently. He reasoned that before the Almighty, even a king must subjugate and humble himself.

2. NO, NOT TURKEYS “If he brings it as thanksgiving offering he shall bring, along with his thanksgiv-ing offering, matzah loaves mixed with oil, matzah wafers anointed with oil and loaves of saturated fine flour mixed with oil..” 7:12

If he brings - If he brings the offering regarding a matter of thanksgiving for a miraculous act which occurred to him, such

as those which happen to seafarers, or those who traverse deserts, or those incarcerated in prisons, or a sick person who was healed, all these are among those who must give thanks. For it is written regarding them: ‘Let them thank G-d for His graciousness and His wonders for humankind, and let them sacri-fice thanksgiving offerings.’ If it is because of one of these situations that he vowed these peace-offerings, then they are peace-offerings of thanksgiving, and require the loaves of bread mentioned in this section, and are eaten for only one day and night, as set forth here. - Rashi

He shall bring – In the Messianic Era, offerings that are brought to atone for sin will no longer be required. Thanksgiving offer-ings, however, will continue to be brought even then. – Medrash Tanchuma, Emor 14

This is hinted to in the words, “He shall bring,” which essentially reiterates the words, “If he brings,” which precede them. The reason the other offerings won’t have a place any longer is because the Almighty will re-move the Evil Inclination from within our midst and sin will no longer be our constant companion.– Sifsei Kohen

Some suggest that the very fact that we will no longer be under the influence of the Evil Inclination and challenged to disobey the will of the Almighty, will itself be a reason to bring a thanksgiving offering. The negation of the need for the other offerings is precisely the cause for this one.

3. JUST DO IT “And Aharon and his sons did in accor-dance with all the things G-d instructed him through Moses”8:38

Did in accordance – This tells us his praise that he did not deviate from anything that he was instructed to do although these laws of offerings and Tabernacle service were new to him and very complicated. He per-formed them flawlessly and meticulously. – Rashi

Did in accordance – This tells us his praise that he did it with joy as if he had

heard it from the Almighty himself, and not through Moses. – Toras Kohanim

Human nature is that one who hears instruc-tions firsthand is more accepting of them than one who hears them secondhand. In this case, Aharon treated whatever he heard from his younger brother Moses as if he’d heard it directly from the Source and did not consider the fact that he, too, was a prophet and could have received this message di-rectly. – Maharal, Gur Arye

Rabbi Moshe Rosenstein zt”l explained that the mere fact that Aharon did exactly as he was asked to without even contemplating doing otherwise is a great praise for him. Al-though for a person of his elevated stature this would seem rather elementary, it is only so because he has toiled to make it so. the reason a righteous person does not struggle with everyday temptations is not because he was born with a higher soul, but because he struggled to eradicate all interest in such fool-ishness to the point that he no longer even considers them for a moment. The ease, then, with which he carries out what is asked of him, even the simple matters, is itself wor-thy of great praise.

Rabbi Meisels can be reached at rabbimeisels@partnersintorah.org

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Dear NWBR,

Thank you for such an interesting and sensi-tive question. In fact, the Talmud [Kesubos 17a] addresses just such a conundrum re-garding a bride who is an obviously blem-ished and unattractive woman. Beis Sham-mai ruled that we may not heap undeserved praises upon her for one must distance him-self from falsehood. [Tosafos explains that even Beis Shammai agreed that one may praise her non-existent beauty, but his point was that the rabbis cannot mandate that one do so if he’s troubled by the lack of integrity of his statement.] Beis Hillel took issue with this stance and insisted that one may praise her for her beauty even if the reality is other-wise. [Ramban explains that merely to re-main silent when all other brides are praised for their beauty would be as if one actually denigrated her appearance and that too, is not permitted.] For the sake of peace, one should bend the truth a bit rather than be blunt and cause hurt and dissension. [In other words, when the mandate for peace and the mandate for honesty clash, they’re resolved by creating a middle ground in which the truth is bent a bit but not so se-verely that it is no longer recognizable.]

We find an example of this in the Torah regarding the episode with Abraham, Sarah, and the Angels, who informed him of the impending birth of Isaac. The Torah [Bereishis 18:12] tells us that upon hearing the news, “Sarah laughed to herself saying,

‘Now that I am worn out, shall I have the pleasure of a son, and my husband is also an old man.’” The Almighty was not pleased to hear Sarah doubting His ability to grant them a child and conveyed these concerns to Abraham in the following manner, “Why did Sarah laugh saying, ‘Can I really give birth when I am old?’” Our sages point out that her statement was altered to make it sound as if she highlighted her own elderly status as opposed to Abraham’s, when clearly that was not the case. This was done, our sages tell us, in order to keep the peace between Sarah and Abraham, who might have taken offense at his wife’s truthful but indelicate choice of words.

Mishnah Brurah [O”Ch 156] rules in accor-dance with this sentiment that although one must avoid falsehood at all costs, one may deviate from the truth for the sake of main-taining peace.

Furthermore, the Talmud [Baba Metziah 23a] relates in the name of Rabbi Yehudah who repeated in the name of Shmuel, that the sages were wont to deviate from the truth in three areas:

1. Scholarship – they did not admit to the full extent of their knowledge in an effort to remain humble and indistinct.

2. Intimacy – they responded inaccurately to questions regarding intimacy in an effort to preserve modesty.

3. Guest Lodgings – they would deny the full extent of their hosts’ fine accommo-dations in order to prevent their hosts from being overburdened by others.

All of this points to the fact that while truth is of supreme importance, there are certainly occasions where it is permitted - perhaps preferable - to refrain from speaking too honestly and possibly even changing a fact or two, if doing so will maintain peace or avoid causing another person unnecessary pain.

All the best, Rabbi Meisels

Rabbi Meisels can be reached at rabbimeisels@partnersintorah.org

HONEY, YOU LOOK... RABBI ELAZAR MEISELS

Dear Rabbi, I have a strange question for you. I love my wife very deeply and could not imag-ine life without her. By nature, I’m a truthful person and I cringe at the thought of speaking a non-truth, however minor. Yet, sometimes I find myself caught in the middle of my honesty and my love for my wife, such as when she wears clothing that I don’t find flattering. I know she really appreciates when I compliment her attire, but in these cases, I am uneasy to do so. What would be the appropriate response? Name withheld by request

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The following is a correction to an error printed in last week's Partner Talk-Parshas Vayikra, written by Rabbi Leiby Burnham:

We also have two blessings to make, the blessing on the bread (Hamotzi) and the blessing on the mitzvah of matzah (al achilas matzah). The shehecheyanu bless-ing is recited during kiddush.

Rabbi Burnham can be reached at rabbiburnham@partnersintorah.org

Rabbeinu Bechaye writes (6:2) (א

that a bride and groom used to b r i ng a K o r ba n T o d a h

(thanksgiving offering). The Tal-mud in Berachos (54b) explains that a

Todah offering was brought to express

one’s gratitude at being saved from poten-tial danger. Must we assume that the

bride and groom would have been in danger without getting married to each

other? If not, how is their marriage consis-tent with the theme ot the Todah offer-

ing? (Taam V’Daas by Rabbi Moshe

Shternbuch)

-The Midrash teaches that all sacri (ב

fices will be nullified in the Messi-anic era except for the Korban

Todah (thanksgiving offering). As this

offering is brought as an expression of gratitude at being saved from potential

danger, how could it be applicable in the Messianic era, a time when all will dwell

in peace and tranquility?

Ozer Alport can be reached at ozer@partnersintorah.org

TABLE TALK FOR DISCUSSION AROUND THE SHABBOS TABLE

OZ E R AL P O R T

Soul Talk There is an ancient custom, followed by some in Israel, that at a time of simcha or good fortune, the recipients of the kindness go to the Kosel HaMaaravi (Western Wall) and recite chapters of Tehillim (Psalms) that speak of thanks and praise to Hashem, such as Chapter 30, among others. They pour out their hearts in the area where Hashem’s Shechinah (Divine Presence) is said to still reside, in gratitude for the good that came their way.

Aside from how praiseworthy it is for someone to show appreciation to Hashem, the uniqueness of this action is in its acknowledgment of Hashem’s hand in every situation, even a good one. It is sometimes harder to notice the guiding hand of Hashem in a happy occasion than it is in a tragic one. There are many theories advanced to explain why this is so — why people are more apt to consider a happy state of affairs, rather than a tragedy, as resulting from their own actions. Nevertheless, this custom of reciting words of gratitude to Hashem forces them to recog-nize a Higher Power as the cause of their happiness or success.

The Chovos HaLevavos (Duties of the Heart) com-pares two incidents where different people acted according to what would be the normal expectation, but each outcome was different. The introduction to the chapter titled Shaar HaBechinah (Gate of Dis-cernment) describes a man whose heart is overflow-ing with kindness and pity for others. One day he encounters a young orphan without anyone to care for him. This man brings the boy home and puts his entire household at his disposal. He provides him with food, clothes, and a loving environment. He hires teachers to educate him and teaches him a trade with which to support himself. When the child grows older, his benefactor marries him off and supplies him with all the household items that he will need. In short, he takes the place of the parent that the boy did not have.

The feelings of gratitude and thankfulness expected to

emanate from this orphan should be indescribable, onlookers think, but these emotions are not forthcom-ing. Chovos HaLevavos contrasts this case with an-other one.

This same philanthropist heard of a person who was captured by pirates. Shackled, beaten, and seemingly devoid of any spark of life, the prisoner stands list-lessly in the slave market as potential owners degrade him and haggle over his potential worth. This person watches the heartrending scene and his heart forces him to do something. He buys the slave and takes him home, feeds and clothes him, gives him his freedom and reunites him with his family. The newly freed man is overwhelmed with gratitude; how can he ever begin to thank this stranger? Chovos HaLevavos explains why there is such a difference in the hakaras hatov (appreciate of the good) of these two cases. The first incident involves a child; he is too young and immature to appreciate the kindness done to him. By the time his sense of gratitude develops, he is already used to, and indeed continues to expect to receive kindness from his benefactor.

The captive, however, was initiated into the world of this man’s kindness suddenly; it is for this reason that his outlook is diametrically opposite to that of the child.

This, concludes Chovos HaLevavos, is the reason people have a hard time recognizing Hashem’s good-ness in life; they are used to it, and often do not recognize it until it is removed, for whatever reason. That is when they begin to appreciate the previous kindnesses.

The solution to this, says Chovos HaLevavos, is for people to pay attention to their natural surroundings, and to make themselves aware of the wisdom inher-ent in the creation. This will allow them to better appreciate Hashem’s goodness.

With permission from Artscroll’s Daily Dose

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