Shabbat Parashat Tzav| 5764
Tzav | | 1/8/2003
The term, “the fire on the altar shall burn it” appears three times in the beginning of our parasha. Once it refers to the korban olah (sacrifice that was fully consumed on the altar), once to the trumat hadeshen (that which was removed from the ashes of the altar), and once to the korban sh’lamim (sacrifice that was shared between the altar, the kohanim, and the person who offered it). A glaring difference between these references is that by the trumat hadeshen and sh’lamim the Torah adds that “it shall not be extinguished,” which is not mentioned by the olah.
We saw that all three cases of a Torah level sh’vua are where the defendant swears in order to exempt himself from payment. However, the Rabbis instituted several cases of oaths prior to receiving payment. These, known as nishba’in v’notlin, are discussed in the 7th perek of Sh’vuot.
The common denominator between all the classical approaches to self-perfection is that asceticism and denial of bodily needs is unnecessary. The Rambam criticizes that approach as acting “as if Hashem hates the body.” The Ramchal takes a more stringent approach than the Rambam, seeing the body and its desires as the factor that drags man down and tries to trip him up, but he too does not condone withholding the body’s legitimate needs.
Question: We have a man in shul who has been instrumental in the shul’s operations and finances for years. Many years ago he got divorced from his wife. For whatever reasons (I never asked) he never gave his wife a get. The man is never given an aliyah and is shunned by our rabbi. I understand that it is the correct thing to give a get. However, does our rabbi have the halachic right to treat him so harshly after all these years?
This edition of Hemdat Yamim is
A weekly divrei Torah leaflet: A Glimpse at the Parasha, Ask the Rabbi, From the writings of Harav Avraham Yitzchak Hakohen Kook, zt”l, Pninat Mishpat (Jewish Monetary Law).