בּ“ה
Parshas Acharei-Mos
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‘And Aharon shall put upon the two he-goats lots; one lot “for Hashem”, and one lot “for Azazel”.’ (Vayikra 16:8)
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Says HaRav Shimshon Refoel Hirsch zt”l: Let us picture to ourselves -- the two goats brought on Yom Kippur to the Beis HaMikdash. They are equal in appearance, in height, in value, and they were purchased together. The Kohen Gadol comes and he snatches from the lot box and brings up two lots: Upon one it is written ‘for Hashem’ and upon the other one it is written ‘for Azazel’. This “lottery” sets the future of the two goats, and from here, their paths part:
The goat upon which the lot ‘for Hashem’ falls is brought up as an offering to Hashem. . . Whereas the second goat -- the one for Azazel -- is not brought up as an offering, rather it ‘shall be stood alive.’
And, if this goat was able to think, it would perhaps be very happy that it’s portion was to remain alive! If it could compare its state to the state of the other goat, it would become very proud and haughty. It would look towards it fellow and say “See what is the difference between me and between him! He, surely, was brought up on the holy Altar, but he lost his life -- whereas I am alive and enduring!”
And when they led him towards the mountains outside of Yerushalayim, it would only add to his pride, and he would be filled with joy that he “has the merit” to go out from the “tight” confines of the Beis HaMikdash and to step into the free world. The climax of his success, he thinks, is when they bring him up to the cliff. With an inclined neck he stands there, on the high rock, and he casts another glance, one of contempt and compassion together, towards his slaughtered friend.
It is self-evident that if this goat knew the true reason why he was brought up to the cliff, and if he felt what was facing him in a very short time, he would not be caught in these thoughts. His illusions and false sense of success shatter in the end upon a rock. A light push towards the steep slope plunges him downward and smashes his limbs, and they scatter to every side. Then everyone knows who was the truly happy one.
This description gives us a glance into the matter of free will: Two “equal” ways are open before every Jew: The first derech (way) is the derech of the Torah and the Mitzvos -- it leads those who go in it and brings them closer to Hashem. The second way is the way of those who live a secular life, who are eager after the desires of this world, and are far from upholding the Miztvos of the Torah.
The first derech sometimes requires not fulfilling certain desires, as there are various boundaries given in the Torah. But those who go in this way merit true happiness in This World and in the World to Come. Whereas those who choose for themselves the path of throwing off the Yoke of Torah, it seems to the eye that they have a happy life, but their end is bad and bitter! And then it is illuminated who of the “two camps” lived in true happiness. . .
(From Bi’Maagalei HaShanah; quoted in Otzros HaTorah)
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‘And any man from the Children of Israel and from the convert who sojourns in your midst who will trap a catch of a wild animal or a bird that may be eaten, and he shall pour out its blood, and he shall cover it with dirt.’ (Vayikra 17:13)
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After Kayin killed Hevel, Hevel’s body was rolling around in the field in shame. The animals and birds came, they dug for him a pit and they buried him in it. Therefore, they were zoche (had the merit) to thus, that also their blood [after they are slaughtered] would be covered up with dirt.
(Midrash, quoted in Maayanah Shel Torah)
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‘And you shall guard My decrees and My Laws. . . and live by [lit. in] them. . .’ (Vayikra 18:5)
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This passuk (verse) teaches us a valuable lesson: A Jew is not meant to try to behave and do things as much as we can like the nations of the world while still being technically “within the Law.” Rather, we are supposed to literally ‘live in’ Hashem’s Torah and Mitzvos.
(Tal U’Matar)
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‘And you shall guard My decrees and My Laws. . . and live by [lit. in] them. . .’ (Vayikra 18:5)
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HaRav Shlomo Wolbe zt”l notes that when a person is born, their abilities and talents are already present in the “potential” mode. As they grow and develop, as they live and travel the highway of life, they have the opportunity to actualize these dormant abilities. Every bit of Torah that they study, every Mitzvah that they observe, gives them the tools for growth and the fruition of their inner skills and capabilities. Life is filled with opportunity. We must make the most of it.
As we grow and confront the various milestones in life, each one is a test of commitment and belief. How will we respond? What type of attitude will we have? Will we approach it with zest and enthusiasm. . .? We had an opportunity during our youth to grow in a positive and exciting manner. Did we? The opportunity arose [or will arise, B’Ezras Hashem] again when we married and raised a family. Did we apply ourselves to the education of our children with interest and vigor -- or was it another one of the many things on our mind?. . .
Some of us live our lives in the “bi’di’eved,” ex-post-facto mode. We get married because we do not want to be alone. We enter the field of Torah and Chinuch, education, because nothing else works easily. This lackadaisical, complacent attitude is a grave mistake. We were granted life with all of its challenges for a purpose: To live, to grow, to realize our potential. To take the gift of life and simply exist as if it has no meaning, no value, is not only self destructive, but it is insubordinate. Indeed, every day should demand of us a renewed awakening, a fresh and exciting approach to its challenges, an enthusiastic resolution for success and growth.
Rav Wolbe views the time of seeking shidduchim, finding a suitable mate for our children, as a period during which one can achieve excellent spiritual growth. It is a time of compelling nisayon, challenge. Commensurate with challenge, however, is the opportunity to transform that challenge into good fortune. When one takes this idea to heart, they will be certain to live through this period l’chatchilah, a-priori mode. One should realize that min HaShamayim, through Divine assistance, they are being walked through this seemingly “difficult” period. Every step of the way, they are being accompanied and guided. . .
These challenges are a vital part of life, and the way people react to them determines what kind of life they will live.
(Peninim on the Torah, sixteenth series)
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|~Maaseh~| It is related that whenever HaRav Aharon Kotler zt”l would say the word “Torah,” his entire being would light up. Just the mention of this word would elevate him to a state of jubilation. His students would purposely try and get him to say the word Torah in order to see his elation upon the mention of this word.
(From my Rebbe, HaRav Daniel Yaakov Travis shlit”a,
who heard it from HaRav Don Segal shlit”a)
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Gut and meaningful Shabbos to all!
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