PARASHA TZAV - DAVID HANNANIA PINTO

 

Devotion, Fervor, and Humility in The Torah and Mitzvot

On the verse, “Command Aaron…. This is the law of the burnt-offering” (Leviticus 6:2), Rashi explains in the name of our Sages (Torat Kohanim ibid.) that the word tzav (“command”) always implies urging, at present and for future generations. Rashi also cites Rabbi Shimon as saying, “Scripture found it especially necessary to urge in cases where fulfillment of a mitzvah involves monetary loss” (see also Kiddushin 29a).

In his book Divrei Yoel, the Rebbe of Satmar Zatzal raised objections to the views of the first Tanna (whom Rashi cited for the meaning of the word tzav) and Rabbi Shimon. The Rebbe asked why Scripture has to use encouragement, both now and for all the generations, in connection with the mitzvah of the burnt-offering, since a monetary loss is involved in many mitzvot, as for example with the etrog (see Sukkah 41b, Bava Kama 9b, Tosaphot on the passage beginning with ailima). Since the word tzav, which indicates urging, is not used in connection with these other mitzvot, why was urging required precisely for the mitzvah of the burnt-offering? (See also Ohr HaChaim on this verse.)

In my humble opinion, there is another difficulty here. The monetary loss in question was actually incurred by the Children of Israel, since it was they who gave money for purchasing the offerings. Since this loss did not apply to the priests, why was Aaron being encouraged by means of the word tzav? The verse should instead have stated, “Command [tzav] the Children of Israel.”

To best answer these questions, we begin by noting the importance of self-annulment, the potential of which is made real by a person demonstrating that he has mastered his evil inclination. Now each mitzvah comprises a certain element of self-annulment, since the evil inclination tries to disturb a person so as to prevent him from fulfilling the mitzvot (see Berachot 60b), or at least to make him seek honor by drawing a personal benefit from performing them (rather than performing them for the sake of Heaven). We already find an allusion to this idea in the verse, “Yet for Your sake we are killed all day long” (Psalms 44:23), which means that personal devotion in fulfilling mitzvot recalls the fact that we kill ourselves each day for Hashem.

We are familiar with the teaching of the Sages which states, “The evil inclination of a man grows in strength from day to day and seeks to kill him, as it is said: ‘The wicked one watches for the righteous and seeks to kill him’ [Psalms 37:32]. Were it not for the fact that the Holy One, blessed be He, was his help, he would not be able to withstand it, as it is said: ‘Yet the L-RD will not forsake him to his hand’ [v.33]” (Sukkah 52b, Kiddushin 30b). Thus in order to prevent a person from performing mitzvot, the evil inclination tries with every ounce of its strength to make him transgress. However one must courageously gather his own strength, and in this way he will merit Heavenly assistance. How can we attain such courage? It is through the attribute of fervor, as the Tur teaches: “Yehudah ben Tema said, ‘Be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion to carry out the will of your Father in Heaven’ [Perkei Avoth 5:20, Avoth D’Rabbi Nathan 41:10]. A man must control himself like a lion and rise early to serve his Creator, and even if his evil inclination incites him in winter by saying, ‘How can you get up on such a cold morning?’ he must conquer it and get up to awaken the dawn without delay, as King David said: ‘Awake, my soul, awake. Awake, O lyre and harp, I shall awaken the dawn’ [Psalms 57:9] – I shall awaken the dawn; the dawn shall not awaken me [Yerushalmi Berachot 1:1, Eichah Rabba 2:19§22]” (Tur on Orach Chaim, par. 1).

From all this we see that in order to perform mitzvot, we need the attribute of fervor. If laziness is present, then enthusiasm is lacking, and this will be lacking when mitzvot are performed. A person should realize that he is obligated to perform mitzvot in any case. Therefore if he at least does so with energy and enthusiasm, with nothing lacking, he will be offering himself for the service of G-d.

Yet to arrive at this level of enthusiasm, a person must put an effort into Torah study. Without that, it will be impossible to perform mitzvot with fervor, as it is written: “If you will follow My decrees and observe My commandments and perform them” (Leviticus 26:3). This means that we must put an effort into studying Torah (Torat Kohanim ibid.), and that it is only when we have devoted ourselves to its study that we can correctly observe and fulfill mitzvot. Torah study also leads to fervor, and where there is fervor there is the opportunity of conquering the evil inclination and observing mitzvot to perfection. This is because the essential aspect of the offerings is enthusiasm – which applies to all the mitzvot – the main thing being to fulfill them with enthusiasm.

Fervor and Rebukes Open The Way to Teshuvah

It is written, “Tzav [Command] Aaron and his sons, saying: ‘This is the law of the burnt-offering: It is a burnt-offering [that stays] on the flame, on the altar’ ” (Leviticus 6:2).

According to Torat Kohanim, the word tzav is meant to encourage fervor, both now and in every generation (Torat Kohanim 6:1). According to Rabbi Shimon, Scripture viewed this encouragement as necessary in cases whereby a loss or a lack occurs. In the case before us, the Kohen responsible for carrying out the burnt-offering is also the person who cleans the ashes, purifies the surroundings, and does all the work necessary for the offerings. He is therefore liable to develop great pride, especially in the case of Aaron, who also changed his priestly garments on Yom Kippur in order to enter the Holy of Holies. As a result, the Torah warns him not to let himself get enticed by any wrongful thoughts.

He can only avoid this trap and continue to elevate himself by demonstrating extreme fervor in serving G-d. This is why the Torah insists on stating, “the fire of the altar should be kept aflame on it” (Leviticus 6:2). To continue progressing, he should continuously invest all his fervor and enthusiasm (“the fire of the altar”) into serving G-d.

We find this characteristic with Joseph, who in the incident with Potiphar’s wife was preserved from sin by the merit of the enthusiasm that dwelled within him. This is confirmed by the passage, “He left his garment in her hand, and he fled” (Genesis 39:12). If he had not acted quickly, he would have been unable to conquer the power of his desire and may have sinned.

On the same subject, Jacob also hastened to send his son Judah to Egypt, as it is written: “He sent Judah before him … to show the way before him to Goshen” (Genesis 46:28). Why did he do this? It was in order to set up a Beit Midrash from which Torah would be taught (Bereshith Rabba 95:3). This rapid action was due to the fact that Jacob and his entire family were accustomed to bathing in the holiness of Eretz Israel, and so the descent into Egypt risked creating a profound sense of lack in them, one that would result in a weakening of their service of G-d, for Egypt was the source par excellence of impurity (Zohar I:81b). True, Hashem had promised our father Jacob, “I shall descend with you to Egypt, and I shall also surely bring you up” (Genesis 46:4), but Jacob wanted to take steps on his own without relying exclusively on this promise. Therefore he immediately sent Judah to prepare a place for Torah so that in Egypt, too, his descendants could breath the essence of the holy Torah and feel a sense of holiness comparable to that of Eretz Israel.

This subject is also dealt with in the Shulchan Aruch (Orach Chaim 459:2) concerning the cooking of matzah eaten at the Seder meal. Lest the matzah ferment, everything should be done with great haste, a teaching that we learn from the passage: “You shall safeguard the matzot” (Exodus 12:17). Now the words mitzvot and matzot are written in the same way, to the extent that matzah alludes to a mitzvah, as emerges from the Sages’ teaching on the verse in question: A mitzvah that comes within your reach, do not give it time to “ferment”; do not let it become ruined (see Shulchan Aruch, Orach Chaim 1:1). A man will in this way avoid developing pride when he accomplishes a mitzvah. However by itself, fervor is not enough to elevate a person and return him to G-d. From our original verse (“This is the law of the burnt-offering: It is a burnt-offering”), we also learn the importance of listening to rebukes and nullifying ourselves before Hashem when we want to come closer to Him.

The Gemara recounts the story of Elazar ben Durdaya, who had relations with every prostitute he could find. He finally traveled to one prostitute who lived beyond the seas, and afterwards she said to him, “In the same way that the breath never returns from where it came, Elazar ben Durdaya’s repentance will never be accepted.” Hearing this, he went to ask the mountains and hills to intercede on his behalf, but they told him, “Before interceding for you, we will first ask that mercy be granted to us, as it is written: ‘For the mountains may be moved and the hills may falter’ [Isaiah 54:10].” The heavens and the earth told him, “We will first ask that mercy be granted to us, as it is written: ‘The heavens will dissipate like smoke and the earth will wear out like a garment’ [ibid. 51:6].” The sun and the moon told him, “We will first ask that mercy be granted to us, as it is written: ‘The moon will be humiliated and the sun will be shamed’ [ibid. 24:23].” The stars and the planets told him, “We will first ask that mercy be granted to us, as it is written: ‘All the host of the heavens will dissolve’ [Isaiah 34:4].” He then thought to himself, “The matter depends on me alone.” He placed his head between his knees and began to weep so violently that his soul departed. A Heavenly voice was then heard exclaiming, “Rabbi Elazar ben Durdaya is destined for life in the World to Come.”

This story is quite difficult to understand. We know very well that what comes from the heart of the speaker penetrates straight into the heart of the listener (see Berachot 6b; Rav Moshe Ibn Ezra’s Shirat Israel, p.156), and it is conceivable that repentance may follow because such words stem from a fire within. On the other hand, it is difficult to see how this prostitute, whose words certainly did not come “from the heart” could have succeeded in having such a profound effect on Elazar ben Durdaya.

It seems that there is another path that a man may pursue to transcend his nature and perform Teshuvah. It consists of self-effacement and humility in combination with heeding words of rebuke, even if they stem from the wicked. When we adopt this attitude, these words may have a beneficial effect on us. Rabbi Elazar ben Durdaya teaches us a new path to Teshuvah by having paid heed to the rebuke of a woman of ill-repute, and it was he himself who used the immense energy within him (an energy that, up to that point, had filled him with impure desires) to transform her words into a blessing. He then completely nullified himself in the depths of his repentance. Every man can choose between good and evil, as it is written: “You shall choose life” (Deuteronomy 30:19), and he also has the power to change evil into good. If he pays heed to rebuke, even to that of an ungodly person, he has the power to transform himself, to make – through his very own effort – the words he has heard penetrate his heart and thus give new direction to his life. He should do this rather than waiting for these words to penetrate his heart on their own.

This is what happened to Nebuzaradan (Gittin 57b), the Babylonian general who conquered Jerusalem at the time of the destruction of the first Temple. He saw blood seething on the floor of the Temple, and the Children of Israel did not want to tell him whose blood it was. In the end they admitted that it was the blood of the prophet Zechariah, whom they killed for having rebuked them. Nebuzaradan then had all the members of the Great and Minor Sanhedrin killed, along with hordes of men, women, and children, more than 94,000 in all. However the blood did not stop seething, and Nebuzaradan said: “Zechariah, Zechariah, I have killed thousands of your people. Do you want me to kill them all?” Only then did the blood stop seething, and at that instant Nebuzaradan repented. He told himself that if the death of a single man was so difficult to atone for, how crushing would his own sin be after having killed so many people! Now his repentance and eventual conversion were due to the wickedness with which he killed such a great number of people. Similarly, Elazar ben Durdaya arrived at repentance through the rebuke of a woman of ill-repute from beyond the seas.

Everything that has been stated up to now allows us to understand the repetition of the verse: “This is the law of the burnt-offering: It is a burnt-offering.” There are two paths that enable a person to be awakened to Teshuvah (hence two instances of the word “burnt-offering”). In the first, a man hears the rebuke of a righteous person, which helps him to elevate himself (oleh, from the same root as the word olah [burnt-offering]). The second path is more difficult. It consists of paying heed to words of rebuke emanating from the wicked, words that should normally not penetrate the heart of the listener, but which the listener himself can penetrate into his heart. He does so by using his own free will to completely nullify himself before G-d. This is what constitutes “This is the law of the olah [burnt-offering]: It is a olah [a burnt-offering].” The word olah occurs twice: Ascending toward G-d by means of a Tzaddik’s rebuke, and ascending toward G-d by means of a rasha’s rebuke. This is why the word mokdah (“flame”) is written with a small mem, for it alludes to one’s complete submission to G-d.

The Midrash (Mechilta Yitro) recounts that Jethro practiced every possible form of idolatry, yet despite this he managed to awaken himself and say, “Now I know that the L-RD is greater than all the gods” (Exodus 18:11). He merited being called Reuel (“friend of G-d”), as well as receiving the name Yitro (“abundance”), a name that brings modesty and self-effacement to mind (Shemot Rabba 27:8). It was precisely through idolatry that he arrived at that point, which shows us that each and everyone can submit himself and grow spiritually by yielding to G-d and paying heed to rebuke, thus coming closer to Him in the process.

The Importance of Fervor in the Service of G-d

Concerning the verse that states, “Command Aaron and his sons, saying: ‘This is the law of the burnt offering’ ” (Leviticus 6:2), Rashi says in the name of the Sages that tzav (“command”) is a word that is used to encourage the one being addressed, a word that is particularly necessary when there exists the possibility of loss (Torat Kohanim 6:1).

This demands an explanation. How is it conceivable that the Kohen, in sacrificing a burnt offering that will be entirely consumed in honor of the Eternal, can demonstrate such negligence that the Torah is justified in encouraging him? Also, let us not forget that he knows perfectly well that he will receive the portions reserved for the Kohen (Bava Kama 110b). What’s more is that the verse concerns Aaron, G-d’s chosen one (Bamidbar Rabba 3:2)! It is conceivable that of all people, Aaron would demonstrate some slack in his service in general, and in his sacrifice of the burnt offering in particular? It is unthinkable that a fear of loss is attributed to him.

We will attempt to clarify this point to our complete satisfaction. The evil inclination is accustomed to weakening the fervor of man, especially if he risks a financial loss. The Zohar (III:273b) makes it clear that this test is the most difficult of all, for a man has the status of a close relative in that which concerns him – him and his instincts (Sanhedrin 10a) – particularly when it comes to money, for money is what gives a man grounding in this world (Pesachim 119a). For example, when the hour draws near for Mincha and the store is filled with clients, a battle with the evil inclination begins, for the storekeeper risks losing money and will be tempted to ignore prayer and let the opportunity slip by.

As for a poor person who asks him for charity, he will not be too pleased either, for this implies a loss for him. It can also happen that after having gone to pray, he nevertheless looks at his watch every minute to see when it will end so that he can go and reopen his store and begin to make money again. The question being that of a financial loss, he has the greatest difficulty remembering that at such a moment he is standing before G-d and offering sacrifices to Him, since prayer takes the place of sacrifice (Berachot 26b). Furthermore it is Him, the Eternal, Who grants him money and sustenance.

This is what the Torah itself tells us: “This is the torat [law] of the burnt offering. It is the burnt offering” (Leviticus 6:2). The Torah itself is the burnt offering (olah), a word that indicates the way to elevate oneself (aley) in the service of G-d. In order for a man to elevate himself, he must go “up to the fire that is found on the altar.” He must serve G-d with fire, particularly in the study of Torah, which evokes the fire on the altar. In fact the Torah is compared to fire, given by fire and written with letters of fire – black fire on white fire (Tanhuma Yitro 12). In everything that concerns the study of Torah, which is a burnt offering, a man should literally resemble fire and burn with enthusiasm for the Eternal from morning to night, without paying attention to the loss that this may entail. In fact the evil inclination is extremely powerful in that which concerns the Torah, but we can conquer it by acting like a burnt offering destined to be entirely consumed, for the Zohar affirms that the forces of evil have no power on the sacrifice of the burnt offering and draws no benefit from it (Zohar II:181b).

How then can a man reach this maximum closeness, this enthusiasm without limit in the service of G-d? It is by the fervor that he invests in it. A man is comparable to Aaron. He must show himself eager in thought and in deed at all times that the temptation to neglect Torah presents itself, and he should realize that he is similar to one who offers a sacrifice to G-d. He will therefore gather together his strength, as if it consisted of an arrow which attacks the evil inclination. This idea is alluded to in the word tzav (“command”), for in counting the two letters that make up the word, along with the word’s numerical value, we come up with the same numerical value as the word cheitz (“arrow”). Consequently, in the same way that the evil inclination rushes to make a man neglect Torah, a man should for his part counter the evil inclination with study, for study protects and saves him (Sotah 21a). The Torah is also called the “remedy against the evil inclination” (Sukkah 52b), especially when it consists of an eventual loss. When the archer launches his arrow, all will depend on his intensity and the energy that he puts into making the arrow fly even faster, even more powerfully. Similarly, everyone should put all their energy into aiming at the target in order to conquer the evil inclination.

This is the sense of the verse that states, “Command Aaron and his sons” (Leviticus 6:2), which designates all the generations that will come after him, and to which the Torah wishes to teach the way of elevating oneself. This consists of the burnt offering (meaning fervor), for here there is a risk of loss, hence a lack. This risk is present when dealing with the written and oral Torah, for without eagerness and diligence, there will be a lack in one’s knowledge of Torah. In fact, the Torah probed deeply into the motivations of the Kohen. It knows that if he is not encouraged in his service, there is reason to fear that he will not carry it out with all the necessary fervor. Even though it consists of a burnt offering entirely consumed for G-d, the Kohen needs encouragement because he is preoccupied with the financial loss implied by the offering. Now it is by means of the burnt offering that abundance descends into the world. In this it is similar to the Torah, for it is also through the Torah that abundance and dew come into the world, as it is written in the Midrash concerning Jacob (Bereshith Rabba 66:1). This is why the Kohen should purify his thoughts and perform his service with the greatest diligence.

In the same line of reasoning, the Kohen Gadol does not have the right to marry a widow (Yebamot 59a), as the verse says: “A widow, a divorcee, a desecrated woman, a harlot – he shall not marry these” (Leviticus 21:14). The commentators have explained the reason for this commandment. It is to prevent a situation in which he comes to covet another woman and then, finding himself in the Tent of Meeting, he prays to G-d that her husband die in order to marry her. Yet this is unconceivable, for how could such thoughts come to the Kohen Gadol when he is offering a sacrifice to G-d?

However the Torah understands men even in their most hidden recesses. Here it demonstrates the power of the evil inclination by asserting that even the Kohen Gadol can have the thought of cursing a man in order to marry his widow! This forbidden thought may even follow him into the Holy of Holies, so powerful is the evil inclination. This is why we must fight it with the greatest of diligence, as if we were arrows, and at that moment we will get ahead and conquer it.

This idea is alluded to in the verse that states, “The Kohen shall don his fitted linen tunic” (Leviticus 6:3). The word “shall don” evokes thoughts of holiness, that a man should don and envelope his entire body in order to serve the Eternal, for when he knows before Whom he stands (Berachot 28b), he will perform his Divine service with great attentiveness. These sacred thoughts help a man to remain attached to G-d and to elevate himself more and more. In fact, according to the ladder of Rabbi Pinchas ben Yair (Avodah Zarah 20b), purity of thought leads to the highest levels and performs wonders for man in this world and the world to come.

It is not by chance that fire is mentioned three times in this passage: “The fire of the Altar should be kept aflame on it” (Leviticus 6:2); “The fire on the Altar shall be kept burning on it” (v.5); and “A permanent fire shall remain aflame on the Altar” (v.6). This repetition comes to teach us that only the purity of a man’s thoughts consumes all the thorns and thistles within him, and creates in him an absolute fervor for the service of the Eternal, to the point that even if he goes to impure places, the fire of the altar will nevertheless continue to burn in him without going out. A man can merit all this due to the enthusiasm that he succeeds in creating within himself.

Humility Leads to Growth in the Service of G-d

It is written, “‘Take Aaron and his sons with him, and the garments and the oil of anointment, and the bull of the sin-offering, and the two rams, and the basket of matzot. Gather the entire assembly to the entrance of the Tent of Meeting.’ Moses did as the L-RD commanded him, and the assembly was gathered to the entrance of the Tent of Meeting” (Lev 8:2-4).

With regards to this passage, the book Shemen Rosh asks the following questions:

1. Concerning the expression, “Take Aaron,” Rashi explains it to mean: “Take him with words and draw him” (Torah Kohanim 8:165). Now why would G-d need to tell Moses to take Aaron and draw him with words in order to convince him to serve in the Tabernacle? Is it possible to even think that Aaron would refuse such a task, a task that’s more honorable than any other?

2. Why did Aaron need to come to the Tent of Meeting with a bull, two rams, and a basket of matzot? And above all, why did the Children of Israel need to see how Moses was performing everything that he had been commanded regarding Aaron, in particular how he washed and dressed him?

Let us try to explain the situation. In the beginning, G-d gave orders to Moses for Aaron and his sons concerning the burnt offering, as Rashi writes concerning the verse, “Command [tzav: &7] Aaron and his sons, saying…” (Lev 6:2). The word tzav is a word that one uses to motivate the person being addressed, something that is particularly necessary in cases involving the possibility of loss (Torat Kohanim 6:1). This here represents such a case, since the burnt offering is entirely consumed for G-d. He also encouraged him to remove the ashes from the altar, as it is written, “He shall remove the ashes which the fire has made by consuming the burnt offering on the altar” (Lev 6:3). This is so that he doesn’t become proud of himself, referring to the fact that this work required that the Kohen remove his garments and put on other ones in order not to dirty the former (Yoma 23b), which in so doing spiritually elevates him.

It is precisely this danger of pride that Aaron dreaded, especially after having worn the eight splendid garments of the High Priest. Even the cleaning of the ashes with the simpler garments risked coming not from a true love of the mitzvah, and thus would be for him a type of humiliation that in reality would cover a feeling of superiority.

This is why G-d told Moses to draw Aaron with words by telling him, “This is the Torah [law] of the burnt offering,” for in zealously performing these mitzvot, one draws closer to G-d. In the same way, zeal encourages one to perform mitzvot as soon as possible (Pesachim 4a), and it is in this way that one arrives at purity, holiness, taking part in the resurrection of the dead, and Ruach Hakodesh (Avodah Zarah 20b). In addition, the cleaning of the ashes, which comprises an element of debasement, brings one to humility, not to pride. In this context, there’s no place to worry that you will swell with pride, for zeal brings one to self-effacement and great humility before G-d, and it’s precisely in this way that one gets even closer to the Eternal and arrives at the ultimate goal.

We can now, therefore, better understand why G-d ordered that the assembly of the Children of Israel look at Aaron and his sons in their role as priests: It was to instruct them in humility and self-effacement. By the service of these priests, the people noticed that even after all the honors that G-d had bestowed upon Aaron, he didn’t feel pride in himself, but rather in that he was playing a consecrated role and attributed all honor to G-d.

In reflecting on this, the same idea will help us to also understand other points in our Parsha. A great miracle was performed for Aaron in that he wasn’t the cause of any incident, for Aaron’s priestly anointing oil was to serve for all the generations. In effect, the Children of Israel were inspired by the humble and self-effacing manner of the priests, of which Aaron’s holiness (which nothing tarnished), was a perfect example. This is why Moses anointed Aaron with the anointing oil, a reference to the fact that oil floats on water as well as on all other liquids (Shemot Rabba 36:1). Moreover, the anointing oil (meshicha) alludes to G-d’s anointed (Mashiach). In short, the priest’s service should be performed swiftly, yet linger on (like the oil), which evokes Mashiach. Yet at the same time, Aaron brought a bull of atonement, which alludes to that fact that no one is free from sin (“For there is no man so wholly righteous on earth that he [always] does good and never sins” [Ec 7:20]), not even the priest, who is G-d’s anointed one. When he sees the bull of atonement, the High Priest will not come to pride, and even if he has nothing to regret, it brings him to self-effacement and humility before G-d.

He brings, moreover, two rams and a basket of matzot. These show that, even though he is unique and there are no others like him (since only he enters into the Holy of Holies), nevertheless he needs an additional sacrifice because the evil inclination is very strong and tries to make him, the great Tzaddik, stumble. Our Sages teach us that “whoever is greater than his fellow has a greater evil inclination than him” (Sukkah 52a). It is actually possible that the two rams allude to the two Temples wherein the priests served. As well, the basket of matzot alludes to humility, for matzah is very thin and does not rise.

Therefore, it is to prevent Aaron from swelling with pride that the Torah provided this entire ritual, since a good start should assure a good continuation for all the generations to come. We see in this a great principle, namely that all depends on the start, in the same way that the body depends on the head (Sotah 48b). In the words of Rabbi Elazar Harokeach, “Fervor is never stronger than at the beginning,” for when the righteous demonstrates, at the very outset, the right path to those who listen to his instruction, there is a solid continuation in all the coming generations.

This same Torah that was given to us at Sinai continues in all the generations, for Moses was the most humble of all men (Num 12:3), and he served G-d with alacrity, to the point that he didn’t even have the time to become swollen with pride. He progressed without cease, and as we know, one mitzvah brings about another mitzvah (Perkei Avoth 4:2). He finished by meriting that the Torah truly became his heritage, as attested to by the verse that states, “Remember the Torah of Moses My servant” (Mal 3:22) and also by the Mishnah: “Moses received the Torah from Sinai” (Perkei Avoth 1:1). It was our revered teacher Moses that received it, and if we observe it as he did (for he had totally immersed himself in it), it will also endure with us and carry our name. As it is written, “In His Torah he meditates day and night” (Ps 1:2), and it is on this point that our Sages have said that when a man plunges into it, it becomes his Torah (Kiddushin 32b).

We should learn from our teacher Moses to conduct ourselves humbly, which will enable us to acquire the Torah. It is written: “This is the Torah: A man who dies in his tent” (Num 19:14), and concerning this verse our Sages have said, “The words of Torah endure only with the one who kills himself for them” (Shabbat 83b). This “killing” oneself consists of humbling oneself as much as possible. And in the same way that a dead man, even if he was once a great king, no longer inspires fear (Shabbat 151b) and is left to the mercy of each and everyone, the man who studies Torah should humble himself as if he were dead. He should not respond to insult (Berachot 18a), for Torah is acquired through humility (Taanith 7a). One can add to this by saying that the man (in Num 19:14) is only called humble (literally “dead”) when he is actually found in a tent, in the study of Torah. This is like Moses our teacher, who conducted himself with humility; thus the Torah carries his name. In our time, it is the conduct of the righteous that can teach us something similar to the service of the priest in the Temple: They consecrated themselves entirely to the honor of G-d, and by their prayers they brought to light the ashes (i.e., the prayers of the Children of Israel) that were found at a lower level. By their service, they, the Tzaddikim, pick up and raise these ashes (prayers) towards the heavens with zeal and humility.