Approaching with Humility

 This item is also published in today's Hanassi Highlights. An AI-generated version of the text in Ivrit is reproduced here.

Parashat Shemini brings us to a moment of culmination. After the long process beginning with the Exodus, the construction of the Mishkan is complete, and the eighth day finally arrives—the moment at which the Divine Presence will dwell among the people.

At the centre of that moment stands Aharon HaKohen, the same Aharon who is praised for fulfilling the command to light the Menorah without deviation. Aharon is the model of zerizut, of faithful and consistent avodat Hashem without hesitation.

And yet, here, at the very inauguration of his service, he hesitates.

Aharon must be encouraged: “Krav el hamizbe’ach”—“Come forward to the altar.” The wording is striking.

Rashi explains that he was overcome with shame and fear. The Ramban adds that the appearance of the mizbeach evoked for him the image of the Golden Calf. At the threshold of his greatest role, Aharon is confronted by a lingering sense of failure. How could he be the one to bring about the resting of the Shechinah?

Yet he is told: “Why are you ashamed? For this you were chosen.” Chazal’s formulation can be read in more than one way: not only that Aharon was chosen for this service, but that he was chosen for it precisely because of his reluctance.

Aharon’s hesitation is not incidental. It reflects a profound awareness of the gravity of avodat Hashem. He does not approach the mizbe’ach lightly. He is conscious of the responsibility, and of his own limitations. That very awareness is what qualifies him.

This becomes clearer when set against the later episode of Nadav and Avihu. They bring an esh zarah, a fire that was not commanded, and suffer tragic consequences. Chazal offer a range of explanations, but a common thread emerges: a failure of restraint, an element of overconfidence. Where Aharon hesitates before acting, they do not.

The contrast is sharpened further by Aharon’s response to their tragic deaths: “Vayidom Aharon”—“Aharon was silent.” Even in the face of personal tragedy, he does not presume to explain. His silence reflects the same humility that marked his hesitation at the outset.

Aharon’s greatness lies not in certainty, but in perspective—the ability to carry responsibility without the illusion of complete mastery.

“Krav el hamizbe’ach.” The call to step forward remains. It is a call to step forward with awareness—with the knowledge that what we are doing matters, and that even when we do not feel fully equal to the task, we are called nonetheless.

Perhaps that is the enduring lesson of Aharon’s first step: not that one must feel ready, or certain, or even worthy, but that one must be willing to approach, carrying that very sense of hesitation.

For it is not despite that hesitation that a person is able to step forward—but sometimes precisely because of it.

Shabbat Shalom!

 

A tangible silence

Rabban Shimon ben Gamliel teaches, at Avot 1:17:

כָּל יָמַי גָּדַֽלְתִּי בֵּין הַחֲכָמִים, וְלֹא מָצָֽאתִי לְגוּף טוֹב מִשְּׁתִיקָה, וְלֹא הַמִּדְרָשׁ עִקָּר אֶלָּא הַמַּעֲשֶׂה, וְכָל הַמַּרְבֶּה דְבָרִים מֵבִיא חֵטְא

Translation: “In all my days I have been brought up among the wise, and I have found nothing better for the body than silence. The essential thing is not study, but action. And anyone who talks too much brings on sin”.

The main message of Rabban Shimon is clear: it is good to be sparing with one’s speech and to prioritise the performance of good deeds even when one is committed to the study of Torah. However, there is still scope for questions and discussion.

Two issues spring out at us. The more obvious one arises from the curious reference to “the body”. Would not Rabban Shimon’s message be just as clear if those words were omitted? And why should anything as intangible as human speech be thought to have an impact on a person’s corporeal wellbeing?

The other issue arises from the inclusion of the first part of Rabban Shimon’s teaching in Avot, when the final part cautions against excessive verbiage and the redactor has also included other teachings about the need to limit one’s speech (Avot 1:5, 1:11, 3:17).

An explanation that both accounts for the reference to “body” and vindicates the inclusion of the apparently repetitive teaching in this Mishnah is offered by the Sefat Emet (as brought by Rabbi Gedaliyahu Schorr, Or Gedaliyahu, parashat Behar). According to this explanation, when Rabban Shimon refers to silence that is good for the body, he is referring to a person’s need to silence the internal voice that advocates for those urges and desires that relate to one’s physicality. How does one silence this internal voice one? By subjugating it through the force of one’s neshamah, one’s spiritual strength.

If one accepts this view, the mishnah teaches of Rabban Shimon’s own personal experience of exercising self-discipline regarding the body. This presumably means curbing excessive eating, drinking and other pleasures that are permitted but potentially harmful when there is over-indulgence. It does not suggest that silence is better than any form of speech; nor does it overlap with the other mishnayot concerning the desirability of limiting one’s verbal output.

No Time to Talk

This Shabbat we resume the weekly study of Pirkei Avot, which is traditionally studied from Pesach till at least Shavuot, if not till Rosh Hashanah. We start with a mishnah from the first perek.

 In terms of modern etiquette, making and taking calls—particularly on smartphones—has developed its own set of behaviors. Often we can identify a caller, which gives us the option of answering the call, declining it or letting it ring. Video calls can be accepted as such or only as audio calls, depending on one’s mood, location and the respectability of one's appearance. We can put one person on hold while we speak to someone else, and so on. If we guess why the caller is trying to contact us, we can decline the call but send an instant message by text or voice in order to anticipate the need to talk in person at all.

Sometimes a caller is offended by the response of the person called, where it is not the hoped-for one. One such situation arises when the recipient answers the phone, only to tell the caller that he or she is far too busy to speak and then terminating the call. Many people find this behavior unacceptably rude. “Why bother answering my call,” they ask, “when they don’t have the time to deal with me?” It’s insulting and suggests that the caller is of no worth at all.  Rabbi Shimshon Dovid Pincus (introduction to She’arim beTefillah) tells us that there is no greater honor that we can bestow upon others than the gift of our time. To deny another person one’s time is therefore the greatest snub one can administer. All this means that it is better not to answer at all than to answer with the “I’ve no time” response.

The position described in the previous paragraph is understandable—but is it necessarily always the best practice?

In the first place it is not correct to assume that, if giving another one’s time is the greatest honor, then not giving one’s time is the greatest insult. Giving honor and giving insult are not binary opposites but poles at either end of a large range of possibilities; there are many responses that may lie between the two and some may be more acceptable than others, depending on the situation. In each case, whether the opposite (or negative) of a particular act is good, bad or quite neutral is a value judgement based on other criteria.

Secondly, in Pirkei Avot we learn from Yehoshua ben Perachyah that we should not be inclined to presume the worst in other people. He teaches (Avot 1:6):

הֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת

Judge every person on the scale of merit.

This means giving others the benefit of the doubt in situations in which their behavior, though objectively unacceptable or even inexcusable, may in fact be justified by circumstances of which we have no knowledge.  This principle is underlined by a teaching of Hillel later in the same tractate (Avot 2:4):

אַל תָּדִין אֶת חֲבֵרָךְ עַד שֶׁתַּגִּֽיעַ לִמְקוֹמוֹ

Do not judge your fellow until you have stood in his place. 

If we are honest with ourselves we will concede that, however annoying it is when others have answered your call only to tell you they can’t deal with you now, it is something we may have quite likely done to others without feeling any sense of guilt. Common instances of this are where, for example,

• The caller is phoning at a time other than one which you have told him you are free to talk;
  
  
• You know that the caller will call repeatedly if you don’t answer the call or dismiss it;
  
  
• The call is coming in just before Shabbat and you are frantically juggling a set of immediate commitments;
  
  
• You know that the caller seeks to repeat a request that you have already refused and that nothing will come from discussing the matter again until there is a change in circumstances.

If we feel quite justified do this ourselves, we should be prepared to accept that others may feel exactly the same way.

Don't throw away that matzah

What do you do with all that matzah that you are left with after the Chag? To be honest, it isn't everyone's favorite food. We Jews eat most things without having to be told to do so, but we have to be commanded to eat matzah, perhaps because we wouldn't dream of doing so otherwise.

Looking for inspiration in the realms of AI, we asked ChatGPT for its advice on what to do with our leftover matzah -- and this is what it suggested:

🍯 1. Matzah “Baklava”

Layer crushed matzah with nuts, cinnamon, and honey (or date syrup), then bake and soak with syrup.

• Think Middle Eastern flavors
• The matzah softens and absorbs everything beautifully
• Surprisingly close to the real texture

---

🧀 2. Savory Matzah Lasagna

Use softened matzah sheets instead of pasta.

• Layer with cheese, spinach, mushrooms, or even lentils
• Add tomato sauce or béchamel
• Bake like a regular lasagna

👉 Tip: briefly soak the matzah so it doesn’t stay stiff

---

🍫 3. No-Bake Matzah “Cake”

Break matzah into pieces and layer with:

• Chocolate spread / ganache
• Whipped cream or coconut cream
• Coffee or milk to soften

Chill overnight → it turns into a sliceable cake.

---

🌶️ 4. Matzah Nachos (!)

Break into chips and bake with:

• Olive oil + spices (paprika, cumin, garlic)
• Then add cheese, beans, salsa

You get a crunchy, slightly smoky snack that feels totally different from Pesach food.

---

🧂 5. DIY Breadcrumb Substitute

Pulse matzah into crumbs and upgrade it:

• Mix with herbs, garlic, lemon zest
• Use for coating schnitzel, fish, or roasted veggies

It’s actually better than regular breadcrumbs if you season it well.

---

🍯 6. Matzah Granola Clusters

Break into small pieces and bake with:

• Nuts, seeds, honey/silane, oil
• Optional: cinnamon, coconut

You get crunchy clusters for yogurt or snacking.

---

🥣 7. Savory “Cereal” (very underrated)

Break matzah into a bowl and pour over:

• Hot soup (like onion or tomato)
• Or even olive oil + za’atar + yogurt

Kind of like croutons, but more rustic.

---

🍦 8. Matzah Ice Cream Crunch

Crush and caramelize with sugar/butter (or oil + sugar), then mix into ice cream.

• Adds a toffee-like crunch
• Works especially well with vanilla or coffee flavors

---

🔥 9. Stuffed Matzah Wraps

Lightly wet whole sheets until flexible, then roll like a wrap:

• Fill with hummus, roasted veggies, eggs, or tuna
• Pan-toast lightly

Feels almost like a tortilla substitute.

---

🍳 10. Matzah Shakshuka Topping

Instead of bread:

• Break matzah over shakshuka toward the end of cooking
• Let it soak slightly but keep some crunch

Adds texture + absorbs the sauce.

A Song of Our Generation

 In this unusual and original post, our member Rabbi Paul Bloom offers a fresh version of the Shira, the Song our ancestors sung on crossing the Yam Suf, to show that its message is both timeless and particularly apt for the moment in which we live right now. 

When a Generation Sees What It Sees

There are moments in Jewish history that demand interpretation—and there are moments that demand something more. In recent years, and especially in the events unfolding before our eyes, we have witnessed realities that earlier generations could scarcely have imagined:

•  a sovereign Jewish state,
•  a people returned from the four corners of the earth,
•  and a capacity to defend Jewish life with strength, precision, and resilience.

 And yet, beyond the military developments, beyond the strategy and technology, many have sensed something deeper: a pattern, a protection, a series of outcomes that seem to exceed what might have been expected.

Jewish tradition teaches that when we encounter such moments, our response is not only analysis. When בני ישראל stood at the sea, they did not begin with explanation.  They began with song: אז ישיר משה ובני ישראל

 Song is not a declaration of certainty. It is not a claim to know the full meaning of events. It is a response— to what we have seen, to what we have experienced, and to what we cannot ignore.

What follows is an attempt to give voice to that response: a contemporary echo of אז ישיר—a שירה for our generation.

A song of our generation

A Response, Not a Conclusion 

We do not know the full meaning of our time. We do not claim to understand the unfolding of redemption in its entirety, nor do we declare what has not yet been revealed. But we are not passive observers. We have seen a people return. We have seen a land rebuilt. We have witnessed moments of danger met with unexpected strength, and threats answered in ways that defy simple explanation. Jewish history teaches that when such moments occur, they are not meant to be ignored. They are meant to be recognized—and recognition leads to responsibility: responsibility to deepen our connection to Torah, to our people, and to the Land of Israel.

Responsibility to respond not only with words but with perspective, gratitude, and growth. And, sometimes, with song.

אז ישיר ישראל

Then Israel will sing!

Taking the First Step: Shabbat HaGadol 5786

This piece was first published in Hanassi Highlights, Thursday 26 March. You can also read it in Hebrew here, thanks to ChatGPT.

The Shulchan Aruch tells us that the Shabbat before Pesach is called “the great Shabbat” (Shabbat HaGadol) because of the miracle that occurred on it, yet surprisingly offers no further elaboration. An entire siman is devoted simply to the fact that this Shabbat has a name, without any clear practical consequence. It leaves us wondering: what exactly is so significant about this “greatness,” and why does it matter?

The familiar explanation, recorded by the Tur, relates to what occurred just days before the Exodus. On the tenth of Nissan—Shabbat in that year—Bnei Yisrael were commanded to take a lamb and set it aside for the Korban Pesach, tying it to their bedposts in full view of the Egyptians, who worshipped the sheep as a deity. When challenged, they did not hide their intentions; they stated openly that they were preparing it for slaughter. The miracle was that the Egyptians saw and heard, yet did nothing.

The Bach, however, offers a striking shift in perspective. The real drama of that Shabbat, he suggests, was not the reaction of the Egyptians, but the transformation of Bnei Yisrael themselves. After generations in Egypt, they had not emerged untouched; Chazal describe a spiritual state in which they were not so easily distinguishable from their surroundings. Redemption could not begin until something changed from within.

Seen in that light, the act of taking the lamb was not merely a provocation of Egyptian idolatry, but a rejection of their own. It was a quiet but decisive break with the past—an indication that they were ready, at least in some initial sense, to move in a different direction. The miracle of Shabbat HaGadol was therefore not only that the Egyptians remained passive, but that a nation of slaves found the courage to take its first step toward freedom.

This reframes the entire process of ge’ulah. It is not only something that happens to a people, but something that begins with us. Before the dramatic miracles of the Exodus and the splitting of the sea, there was a moment no less significant: a willingness to step forward, to begin even before everything was fully in place.

That idea feels particularly resonant in our current moment. Jewish history rarely unfolds under ideal conditions, and the instinct can be to wait—for clarity, for stability, for a sense that the path ahead is fully secure. Yet Shabbat HaGadol reminds us that this is rarely how change actually begins. More often, it starts with a step taken within an incomplete reality, even while the wider picture is still unfolding.

As we approach the Seder, with all its focus on freedom and redemption, Shabbat HaGadol quietly sets the tone. It reminds us that freedom is not only something we commemorate, but something we prepare for. It begins with an inner shift—with a willingness to let go of what holds us back and to take a step, however small, toward something greater.

Shabbat Shalom!

The Eternal Fire: From the Altar to the Heart

In this week’s parashah, the Torah introduces us to one of the most powerful and enduring images in all of Jewish thought: the fire upon the Mizbe’ach that must never be extinguished. Our member Rabbi Paul Bloom leads us through the multifaceted significance of this image.

The Torah commands that this fire burn continuously—“a constant fire shall remain on the altar; it shall not be extinguished.” This is not merely a technical instruction. It defined the very center—the focal point—of the entire Mishkan, and later, the Beit HaMikdash. The word used is “tamid”—constant, eternal. This fire was not occasional. It was not symbolic alone. It was alive, ongoing, and central to all avodah.

Three Fires, Three Functions

Rashi, drawing from Chazal, teaches that there were actually three distinct fires on the Mizbe’ach:

1. The Great Fire – used to consume the korbanot
2. The Fire for the Ketoret – producing coals for the incense
3. The Eternal Flame – a constant fire that was never extinguished

From this third fire, the Kohen would light the Menorah each day. The Menorah’s light did not come from an external source—it came from the Mizbe’ach itself. These three fires represent the three essential functions of fire:

●      Fire consumes – transforming physical offerings into something elevated

●      Fire produces heat – enabling preparation and transformation

●      Fire produces light – illuminating and revealing

And, at the center of all three, stood the idea of tamid—continuity, constancy, eternity.

The Deeper Fire: Torah Itself

But the Torah is not only describing a physical reality. It is pointing us to something far deeper. Chazal repeatedly compare Torah to fire: “Are not My words like fire?” (Jeremiah). The Zohar goes even further, suggesting that the very first word of the Torah—Bereishit—contains within it the concept of a covenant of fire.

The message is profound: 3ven when the physical Mishkan and Beit HaMikdash are no longer standing, the fire has not gone out. This is because the true, eternal fire is the fire of Torah itself.

The Light That Never Disappears

To understand this, imagine looking at the night sky. Scientists tell us that many of the stars we see no longer exist. Their light, traveling across vast distances, continues to reach us long after the stars themselves have faded. So too with the Beit HaMikdash—physically it is no longer present, but its light still shines. That light is carried through Torah—through its study, its wisdom, its depth, and its eternal relevance. That fire is still burning.

The Torah of the Korbanot

This idea is expressed explicitly in the Gemara: even in the absence of korbanot, one who studies the laws of the korbanot is considered as if he has brought them. This is not mere remembrance. It is spiritual continuity. The Torah itself becomes the vehicle through which the avodah continues. The physical act may be absent, but the inner reality remains fully alive.

The Role of the Kohanim—and Ours

The Torah describes the role of the Kohanim not only as those who perform the service, but as those who teach Torah. Their primary mission was not only to maintain the fire on the Mizbe’ach but to ignite the fire within the people. That dual role still exists today. We may no longer tend the physical flame, but we are each responsible for maintaining the spiritual flame—through learning, teaching, and living Torah.

Five Korbanot, Five Books

The Kli Yakar develops this idea even further. He notes that five types of korbanot in this parashah are each described as a “Torah”—not just an offering, but a teaching. He  then  connects these to the five books of the Torah:

●      Bereishit → Olah (complete elevation, like Noach’s offering)

●      Shemot → Minchah (structured service, formation of a nation)

●      Vayikra → Chatat / Asham (atonement and correction)

●      Bamidbar → continued struggle and need for kapparah

●      Devarim → Shelamim (wholeness, relationship, closeness)

This progression reflects a deeper truth: our relationship with Hashem evolves from obligation to growth, to atonement, to ultimately closeness and partnership.

Servants… and Children

The korbanot also reflect two modes of relationship with Hashem:

●      Sometimes we serve as avodim—servants, fulfilling obligation

●      Sometimes we stand as banim—children, sharing closeness

This is why certain offerings, like shelamim, are eaten by their owners. A servant prepares the meal. A child sits at the table. Torah allows us to move between these roles—from discipline to intimacy, and from obligation to connection.

The Fire Within Us

Today, we do not have the physical Mizbe’ach, but we are not without fire.Every time we learn Torah, every time we engage deeply with its wisdom, every time we internalize its message—we are feeding the eternal flame. The “aish tamid” did not disappear; it was transferred—from the altar to the Torah and to the Jewish people.

A Fire That Must Never Go Out

The Torah’s command still echoes: The fire must burn continuously. It must not go out. Not only on the Mizbe’ach—but within us. And, when we sustain that fire through learning, through teaching, through living Torah, we do more than remember the past. We actually recreate it. We become the Mishkan. We become the light. We become the continuation of that eternal fire—for ourselves, and for future generations.

The Secret of Closeness

Parashat Vayikra opens a new world in the Torah—a world that feels both deeply familiar and yet distant: the world of the Mishkan, the Beit HaMikdash, and the korbanot. It is a world we read about, study, and long for, but one that we do not fully experience. And yet, at its core, it speaks directly to us today. Rabbi Paul Bloom shows us what this new world is all about.

The Torah begins: 

אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַה׳…

“When a person brings from among you an offering to Hashem…” (Vayikra 1:2)

At first glance, korban is often translated as “sacrifice.” But this translation misses the essence. The root of the word korban is קרב—to come close. The korban is not about loss; it is about closeness.

What Does It Mean to Be Close?

Closeness in Torah is not geographic. A person can live thousands of miles away and feel deeply connected, while another can be physically present yet spiritually distant. Closeness to Hashem is an inner state—emotional, spiritual, existential. There are moments in life when we feel it:

●      A powerful tefillah

●      A רגע של תשובה

●      A moment of אמת

And there are moments when that connection feels distant.

The entire מערכת הקרבנות was designed to create peak moments of closeness—structured, intentional encounters with Hashem. Each korban expressed a different pathway:

●      חטאת / אשם – repairing distance caused by sin

●      תודה / שלמים – expressing gratitude and joy

●      עולה – total elevation and yearning

But the goal was always the same: קרבה – closeness to Hashem.

From Korban to Tefillah

Chazal teach that, in the absence of the Beit HaMikdash, tefillah replaces korbanot. When we daven, we are not merely reciting words—we are reenacting the spiritual goal of the korban:

●      To focus

●      To align

●      To come close

That is why even one moment of true kavanah can define an entire תפילה. Because the goal is not quantity—it is connection.

The Strange Requirement: Salt on Every Korban

Amidst all the complexity of korbanot, the Torah introduces a striking constant:

“עַל כָּל־קָרְבָּנְךָ תַּקְרִיב מֶלַח”

“On all your offerings you shall offer salt.” (Vayikra 2:13)

Every korban—animal or meal offering—required salt. Why? What does salt add to this process of closeness? Before understanding its deeper meaning, we notice something remarkable: this mitzvah never disappeared. To this day, we place salt on our tables and dip the challah. Chazal teach that the table is like a מזבח. A meal can be an act of physical consumption—or an act of spiritual elevation. When there are

●      דברי תורה

●      שלום

●      awareness of Hashem

the table becomes a מקום של קרבה. Salt therefore connects our everyday life back to the Beit HaMikdash.

The First Lesson: Moderation

On a simple level, salt teaches balance. A little enhances everything. Too much ruins everything. This is a powerful message: not everything more is better and, in physical life—and in spiritual life—measured balance creates harmony.

The Deeper Symbol: Eternity

Rabbenu Bachya and the Abarbanel explain that salt has a unique property: it does not spoil and it does not decay. Salt therefore represents permanence. That is why the Torah refers to a “בְּרִית מֶלַח” — a covenant of salt. This symbolizes:

●      The eternal bond between Hashem and Am Yisrael

●      The unchanging truth of Torah.

In a world of shifting values, changing norms, and unstable foundations, the Torah is the “salt”—constant, enduring, and indestructible. When a korban is brought with salt, it is not just an emotional moment—it is rooted in something eternal.

The Cosmic Secret of Salt

The Ramban, drawing on Midrash and deeper teachings, reveals a profound idea.The world is built on a balance between:

●      אש (fire) – דין, strict justice, unchanging law

●      מים (water) – רחמים, flow, life, kindness

These are opposites. And yet, the world can only exist when they are brought together. Now let us ask: “What is salt?” We see that salt is created when the heat of the sun (fire) interacts with the waters of the sea. Salt is thus the product of harmony between opposites. It represents:

●      דין and רחמים working together

●      Structure and compassion in balance

●      Justice tempered by kindness

That balance is not just a philosophical idea—it is the very condition for the world’s existence.

The Message of Vayikra

Now we can understand the deeper meaning. The korban is about drawing close to Hashem. But closeness cannot exist in chaos. It requires:

●      Stability (salt as eternity)

●      Balance (salt as moderation)

●      Harmony (salt as fire + water)

Every act of closeness must be anchored in something eternal and balanced.

Our Avodah Today

We no longer bring korbanot, but the mission remains exactly the same. Every day we are given opportunities to create moments of קרבה in tefillah, in Torah, in our homes and at our tables. And every time we dip bread into salt, we are quietly reminding ourselves of two things: closeness to Hashem is not a moment—it is a relationship, and that relationship is eternal, balanced, and built into the very fabric of creation.

A Closing Thought

Parshas Vayikra is not about a lost world of ancient rituals. It is about a timeless question: How do we come close to Hashem? The answer is hidden in something as simple as salt: not dramatic, not overwhelming but constant, balanced and enduring.

And perhaps that is the deepest lesson of all: True closeness to Hashem is not found in extremes, but in the quiet, consistent, eternal rhythm of a life lived with Him.

 

Stories of the Sages, vol.2: Book of the Month, Nisan 5786

Stories of the Sages: From Sefer Ha-Aggadah is a popular read that dates back to 1991, when it was first published, The text consists of selected and translated passages from the awesome classic, the Sefer HaAggadah, that was so elegantly crafted by Chaim Bialik and Yehoshua Hana Ravnitzky as an encyclopaedic collection of aggadic passages drawn principally from the Babylonian Talmud. Our little library has recently acquired the second volume, thanks to a donation of several English-language books from our members Rubén and Deborah Lamdany.

For those who were not brought up on this unusually readable and user-friendly tome, this volume focuses on the teachings and the personalities of some 50 of the greatest teachers of the Talmudic era.  Mega-scholars and miracle-workers featured in this list include Choni the Circle-Maker, Bruriah (for the ladies), the blind but perceptive seer Rav Sheshet and our shul President’s all-time favorite Rabbi Yehoshua ben Levi.

Please feel free to borrow this book and to enjoy it for its accessible and lucid English as well as its deceptively simple but profound and provocative content.

From Obligation to Willingness: Vayikra 5786

 This post, first published in Hanassi Highlights, Thursday 19 March 2026, can also be read in Ivrit, here, thanks to AI.

Sefer Vayikra is defined by precision. It is a world of careful detail, structure, and exact sequence. Therefore it is striking that, when the Torah introduces the system of korbanot, the order appears counterintuitive. Rather than beginning with the obligatory offerings (korbanot chovah), the Chumash opens with korbanot nedavah—voluntary offerings that may be brought of one’s choosing. As Rashi notes at the outset: “The topic begins with korbanot nedavah.” Only later does it turn to those korbanot that a person is required to bring. At first glance, this seems puzzling. If korbanot form a structured system of service, should not the essential come first? Surely what one must bring should precede what one may choose to bring.

The Lubavitcher Rebbe offers two complementary approaches. On a practical level, he suggests that these parshiyot reflect a moment of spiritual elevation, around the time of the Mishkan’s inauguration. At such a moment, the people were not primarily preoccupied with sin and atonement, but with contribution and closeness—responding to the call to build a dwelling place for the Shechinah. The korbanot most relevant were therefore voluntary—expressions of generosity and a desire to draw near to Hashem, rather than those required to atone for sin.

But beyond the historical context lies a deeper idea—one that speaks not only to korbanot, but to avodat Hashem as a whole.

The Ramban famously explains that the essence of a korban is internal, not merely ritual. One who brings a korban should imagine that what is being done to the animal ought, in truth, to have been done to him. The act is meant to awaken reflection, humility, and return. Without that inner process, the offering is empty. Indeed, the prophets repeatedly rebuke a nation that brings korbanot while remaining spiritually unchanged; in such cases, the korban becomes not only meaningless, but even offensive.

But this raises a question: if intention is so central, why does the Torah not state so explicitly?

Perhaps, rather than stating it explicitly, the Torah builds this message into the very structure of the parsha. By opening with korbanot nedavah, the Torah establishes a principle: the defining feature of a korban is not merely obligation, but willingness. Even a korban brought out of necessity must ultimately be rooted in a sense of inner offering and a readiness to give of oneself.

In this light, Rashi’s comment takes on new depth. “The topic begins with korbanot nedavah”—the very essence of korbanot is the spirit of voluntary giving. The opening section is not just one category among others; it sets the tone for all that follows.

This idea extends well beyond korbanot. Chazal teach that Hashem seeks the heart. Halachic observance is defined by action, but its vitality depends on the inner world that animates it. Two people may perform the same mitzvah; one does so mechanically, the other with intention and presence. Outwardly identical, inwardly worlds apart.

That may be the deeper message of the opening of Vayikra. Before speaking of obligation, it begins with nedavah—to teach that even what we must do should ultimately be done as if we have chosen it.

When duty is infused with that spirit, it is no longer experienced as burden, but as privilege. And it is in that space—where obligation becomes desire—that avodat Hashem reaches its fullest expression.

Shabbat Shalom!