Tzibur - Acharei Mos 5771

In the Avoda of Yom Kippur there is a word that is striking. It is striking because it does not belong. During the Avodah of the Kohen Gadol on Yom Kippur we say Sas V’ira Dam Haparah L’toch Hamizrak Shebo Dam Hasair. We say and different versions of the Avoda have it phrased one way or the other, however, essentially we say the Kohen Gadol poured the Dam of the Par into the blood of the Sa’ir so that the Kohen Gadol can mix it well. This was part of the Avodah. The blood was mixed in order to be sprayed on the Mizbaiach, Bain Habadim, Paroches, and the Mizbach Hazav. This is found in Rashi to the Posuk in 16:18 (וְלָקַח מִדַּם הַפָּר, וּמִדַּם הַשָּׂעִיר, וְנָתַן עַל-קַרְנוֹת הַמִּזְבֵּחַ, סָבִיב) that (וכפר עליו: ומה היא כפרתו, ולקח מדם הפר ומדם השעיר, מעורבין זה לתוך זה)

What does it mean Sas that he rejoiced, was there a special joy in mixing the blood?

The (previous) Belzer Rebbe says that the Par is the Korban that the Kohen Gadol brings and says Viduy for himself or the second Par that is for his family. The Sa’ir on the other hand is Mechapeir for all of Klal Yisrael. When it comes to Yom Kippurim we are afraid to be judged alone, we want to be judged with the Klal of Klal Yisrael. B’soch Ami Anochi Yosheves. So the Kohen Gadol when he only has the Dam Hapar, it is only Mechapeir for him and his family and there is a Pachad. However, Sas V’ira Dam Haparah L’toch Hamizrak Shebo Dam Hasair, the Kohen Gadol rejoices when he mixed the Dam of the Par with the Sa’ir of Klal Yisrael so that when the Dam is sprayed as a Kaparah for Klal Yisrael that he is not judged by himself and he is part of the Kaparah with Klal Yisrael.

This is the message here. The Maharal regarding the Seder Shel Pesach mentions a similar idea. Many of the Halachos specifically regarding the Korban Pesach are meant to give a Chizuk to the concept of the idea of a Tzibbur of Klal Yisrael. The Korban Pesach was eaten in a Chaburah (a group of people). That was done so that they should not be individuals but that they should be together as a group. As a group they had to be B’yachad as one. They had to be previously designated to be part of that group. That Achdus of Klal Yisrael was symbolized in the roasting of the Korban Pesach. When you roast meat it comes together as opposed to cooking when it falls apart. It symbolizes the prohibition of not breaking the bones. Everything had to stay as one rather than being taken apart. It was symbolized by the fact that the whole Chabura had to sit together for the entire Seder. You couldn’t hop around from one Seder to another Seder or from one Rebbe to the next for a Tisch. You had to sit together. This is the idea that he says regarding the concept or the idea of the Seder Shel Pesach.

Societal Wrongs - Beshalach 5769

The Meshech Chochmoh on this week’s Parsha comes to answer the question of why the Yam Suf didn’t want to split because Halalu Oivdei Avoidah Zarah V’Halalu Oivdei Avodah Zarah, however, the other Nisim for example the Makkoh of Tzefardaiya did happen in Mitzrayim without any glitches. Why wasn’t there the same Tayna of Halalu Oivdei Avoidah Zarah V’Halalu Oivdei Avodah Zarah?

The Meshech Chochmoh klers, which Aveirah is a more Chomordik Aveirah, an Aveirah Maisi like Chillul Shabbos or Avoidah Zorah, or an Aveirah that is a Kilkul Hamiddos like Sinah, Chemdah, Loshon Horah, Machloikes (which are faults in the Midda of a person)?

We seem to find a contradiction in Chazal. On the one hand, Yehoraig V’al Ya’avoir is only on 3 Aveirois Maisiyois. It seems Maisiyois Aveirois are worse than Aveirois that are Kilkul Hammidois. On the other hand, we see repeatedly that when Aveirois that are Kilkul Hamiddos like Gaivoh are discussed, Hashem says Ani V’hu Einon Yechoilin Ladur B’oilom Echad. So the language is much harsher for an Aveira that is Kilkul Hamiddos than it is for an Aveirah that is done with a Maiseh.

The Meshech Chochmoh’s Yesoid is that there is a difference between a Din Hatzibbur and a Din Hayachid. Every Yachid has his battle with certain Middos. Some people have a problem with Atzlus and some don’t. Mitzvois Maisiyois are much more Chomer for an individual because you have to draw the line by certain Aveirois. Like for example Chillul Shabbos is K’neged Kol Hatoirah Kuloi. For a Yochid being Oiver an Aveira Maisiois is worse than being Oiver an Aveira that is Kilkul Hamiddos. However, for a Tzibbur that is being Oiver an Aveira that is Kilkul Hamiddos is much worse, for example a whole city that are Ba’al Lashon Hora or Ba’al Machloikes. So when you look at a Tzibbur, Kilkul Hamiddos is far worse.

We find that the 2 main Aveirois in the Midbar, were the Eigel and the Meraglim. The Eigel was an Aveira Maisi and the Meraglim was Kilkul Hamiddois. As a result of the Eigel, they were still able to go to Eretz Yisrael. After the Meraglim, they were not able to go to Eretz Yisrael. The reason is because the Aveira was worse because of the Kilkul Hamiddois. The same thing is found regarding the Batei Mikdashois that were Choriv. The Bayis Rishon was Chareiv because of the big 3 Aveirois. That Galus was for only 70 years. Bayis Sheini which was destroyed because of Sinas Chinum which is far worse, has not been rebuilt yet. We find that even when Yidden do Aveirois, Hashem is Shoicen Imi, however regarding Lashon Hora or Machloikes, Hashem will not stay with us.

In Mitzrayim, we find that Klal Yisrael was Oihavim Zeh Es Zeh. Chazal praise the Yidden in Mitzrayim. There was no Kilkul Hamiddos in Mitzrayim. So there was no Halalu Oivdei Avoidah Zarah V’Halalu Oivdei Avodah Zarah because the same way Kilkul Hamiddos is terrible for a Tzibbur, so to when there are Middos Toivois it is a saving grace for the Tzibbur. When they got to the Yam, they began to argue with some saying we should go back to Mitzrayim. Once they became embroiled in Machloikes the protection left them and the Taynois of Halalu Oivdei Avoidah Zarah V’Halalu Oivdei Avodah Zarah came back as well.

This might be the reason it is special to perform a Mitzvah or learn a Masechtah that is often time not done or learned. On a Yochid it doesn’t matter much, however, for a Tzibbur not to for example have a Chevrah Kaddisha or a Bikkur Choilim it is a problem.  

The Ohr Somaiach in the beginning of Hilchos Talmud Torah asks why is there no individual Mitzvois for every Middah Toivah. Why isn’t there a Lav for getting angry or jealousy. For an individual you can’t be Toivea for Middos, because some people are easy to anger and some are harder to anger. Some people find it hard to get up in the morning and for others that is not their Yeitzer Hora. So it is not Shava L’chol Nefesh. Mitzvois Maiseyois are Shava L’chol Nefesh. So when you attach yourself to a community, the Kilkul of the community of the Tzibbur that is in a Machloikes should not be underestimated.