The book of Vayikra, Leviticus, in which my Parsha is contained, deals mostly with the various sacrifices that were brought in the Temple. Interestingly, the word sacrifice is one of the poorest translations in all of the Torah.
In English, the word sacrifice seems to be a form of the verb meaning, “to give up,” often associated with suffering or having to do without. In truth, the Hebrew word Korban means, “that which brings close.” It is a joyful term, because it signifies that we have catalysts available to help us attain our spiritual goals.
Much more than a primitive rite, the sacrifices represent the breaking down of animalistic desires into their most basic form, the component parts, and through reflection on that, being able to free ourselves from the base instincts that cause Man to sin. As the animals being offered have no say in their fate, walking without resistance in the direction they are led, so does one who approaches life without thinking, merely traveling the path of least resistance, succumb to a sorry end.
With this week's Torah reading, Vayikra, we begin the Book of Leviticus, which contains a detailed account of the various offerings brought to the Sanctuary and the Holy Temples.
Though the physical Holy Temple in Jerusalem was destroyed almost 2,000 years ago, the Torah's teachings are eternal, and apply always.
Furthermore, as we stand now on the threshold of the Messianic Era, the laws of these offerings will be in effect very soon in the Third Holy Temple.
One of the offerings discussed in our Torah portion is the Mincha, or meal-offering, about which the Torah says: "When any soul will bring a meal-offering to the L-rd; his offering shall be of fine flour, and he shall pour oil upon it, and put frankincense upon it."
What are we to learn from the Torah's use of the word "soul," something it does not do in connection with any other voluntary offering?
Our answer lies in an examination of the Mincha itself.
As Rashi, the great Torah commentator explains, a meal-offering is usually brought by a poor person, who cannot afford to sacrifice an ox or even a lamb.
G-d's choice of the word "soul," therefore, recognizes the great loss the relatively inexpensive meal-offering represents to the impoverished person: to G-d, it is as if he offered up his very soul.
When a wealthy man parts with one of his flock, it makes little difference to his overall financial situation. The poor man, however, needs to invest much labor to be able to purchase the flour and oil that make up the Mincha. His offering represents true personal sacrifice, and more of a willingness to draw closer to G-d -- the purpose of all the sacrifices that were brought on the altar.
The poor man has many needs; most certainly the money could have been used to ease his plight. Consequently, the meal-offering represents the poor man's triumph against his evil inclination (which no doubt encouraged him to use the money for selfish means), and is therefore especially beloved by G-d.
Even now, during the exile, we can perform this same mitzva, albeit in the spiritual sense.
We find an allusion to this in the verse, "If any one of you brings an offering": If a Jew truly wants to draw nearer to G-d, it must come "of you" -- from deep within. The Jew must sacrifice his "animal soul" -- his evil inclination -- for the sake of attaining this closeness to G-d.
The Mincha offering therefore provides us with a positive example of how we are to serve G-d during the exile, as the "sacrificing" of our evil inclination serves to negate the reason we were sent into exile in the first place -- namely, our sins. Furthermore, this will lead to the building of the Third Holy Temple in the literal sense, speedily in our days.
And the L-rd called ("Vayikra") to Moses (Leviticus 1:1)
The word "vayikra" is written in this verse with an alef much smaller than the other letters of that word.
This alludes to Moses' great humility, for "vayikra" with an alef indicates that G-d called Moses with an extra measure of love.
The Torah tells us that "the skin of Moses's face shone" with a special radiance. According to the Midrash, when Moses was writing the Torah, he took some extra ink and rubbed it on his forehead, causing his skin to glow.
This extra ink was left over from the alef of "Vayikra": G-d had wanted Moses to write it with a regular-sized alef, whereas Moses didn't want to write it at all. As a compromise, Moses made the alef tiny, and thus had a small amount of ink left over from the exact amount G-d gave him.
If his offering be a burnt-sacrifice ("olah")...of his own voluntary will, before G-d (Leviticus 1:3)
The root of the Hebrew word "olah" means "height" or "elevation," teaching us that if a person truly desires to lift himself up and draw near to G-d, he must sacrifice "his own voluntary will," as our Sages said, "Nullify your will before His ."
(The Magid of Mezeritch)
Every one of your meal-offerings shall you season with salt (Leviticus 2:13)
The world is divided into three parts: one-third desert, one- third inhabited land, and one-third sea.
According to the Midrash, the sea rose up in protest. "Master of the Universe!" it cried, "the Torah was given in the desert, and the Holy Temple was built on land. What are You going to give to me?"
"Do not worry," G-d replied. "All the sacrifices that will ever be brought by the Jewish people upon the altar will be 'seasoned with salt' [which comes from the sea]."
(Yalkut Reuveini)
If any person sin, because he hears the voice of adjuration (Leviticus 5:1)
If a Jew sees someone committing a certain transgression, it is a sure sign that the same sin exists within him. The reason G-d caused him to witness this is so that he will be able to correct his own flaw.
(The Baal Shem Tov)
The Book of Vayikra deals primarily with the korbanot (sacrifices) that were brought in the Sanctuary and the Holy Temple. These sacrifices were among the most important features of the Temple service.
The first sacrifice to be offered each morning was the korban tamid (perpetual offering). The daily service concluded with another one that was offered at dusk.
The korban tamid teaches us the proper order of service -- perpetual service -- that is required of every Jew. G-d does not demand that we sacrifice everything we possess, that we bring all our belongings to the Temple in Jerusalem. In fact, the perpetual offering consisted of one lamb, a small amount of oil and wine, and a little flour and salt. Thus, it was composed of all levels of creation: a lamb, representing the animal kingdom; wine, flour and oil from the vegetative kingdom; and salt, which is inanimate.
The korban tamid was brought on behalf of the entire Jewish people, but each Jew was not required to bring his own individual offering. Rather, the sacrifices were purchased with a special fund to which all Jews contributed. By donating a tiny sum of money, every Jew was able to participate in the twice-daily service.
G-d does not want us to give Him everything and leave nothing for ourselves; quality is much more important than quantity. The question is not how much we have given or invested of our efforts, but how we have done so. G-d requires that we give Him only a small amount, but He wants us to do so willingly, with joy and with enthusiasm. The actual contribution each individual Jew made to the perpetual offering was almost insignificant, but if it was given with a whole heart, it was sufficient to merit G-d's blessings.
Despite its name the perpetual offering was made only twice a day, at specific times. When a Jew begins the day with a "korban," from the Hebrew word meaning "to draw near," its effect carries over throughout the day. It becomes a "perpetual offering," and is not limited to a specific time.
When a Jew wakes up in the morning, the very first action is to say "Modeh Ani," the equivalent of the perpetual offering. The person addresses G-d as "the living and enduring King," declaring his/her subservience and willingness to serve Him. Beginning the day in this manner ensures that his conduct will have the same effect as the korban tamid, and the entire day will be infused with a longing to draw ever closer to G-d.
As we learn in the Torah portion of Vayikra, a korban chatat (sin offering) must be brought for a sin which is committed unintentionally. A korban asham taluy (trespass offering for doubtful guilt) is brought if the person is not sure that he has committed a sin.
For example: A person was presented with two portions of fat that look alike. After eating one of them he learns that only one portion was kosher; the other was treife, and he is not sure which one he ate. In this instance he is required to bring an asham taluy, for there is no way to determine if a sin was committed.
A korban asham taluy is a more expensive offering than a korban chatat. To explain why:
The purpose of an offering is to arouse a Jew to return to G-d in repentance. If a person is sure that he has sinned, he feels a genuine regret and repents completely. If, however, there is doubt in his mind (as the possibility exists that no sin was really committed), it is much more difficult for him to experience regret and return to G-d with a whole heart. Accordingly, the offering he must bring is more costly than the one he would be required to offer if his sin were a known fact.
These korbanot were brought for sins that were committed unintentionally. At first glance this does not make sense, as it would seem that a person should not be held accountable for an involuntary action. Nonetheless, we see that such a person is obligated to bring an offering, as his soul needs to undergo refinement.
The very fact that a person has come to sin - even unintentionally, without forethought - is proof that his spiritual standing is not what it should be. For if a Jew conducts himself properly he will never transgress, and not even accidentally, as it states, "No evil will happen to the just."
Those things a person does "accidentally," without plan and without intention, are indicative of his essential nature. The actions we perform automatically, without thinking, reflect our true leanings and tendencies. They indicate those areas toward which we are most inclined.
A tzadik (righteous person) naturally performs actions that are good and holy. If, G-d forbid, a person commits a sin, even by "chance," it shows that he derives at least an infinitesimal degree of pleasure from negative things. Thus a person is required to bring an offering for any sin he commits, even those that are committed without his volition.
(Likutei Sichot, Volume 3)
The Hebrew letters of the Torah are written in three sizes: the standard letters with which most of the Torah is written, a smaller size and a larger size. The first word of the Book of Vayikra (Leviticus) is written with an alef that is of the smaller size, both in a Torah scroll and in a printed Chumash (Five Books of Moses).
When the Tzemach Tzedek (the third Chabad Rebbe) was a young boy his grandfather, Rabbi Shneur Zalman (founder of Chabad Chasidism), sent him to learn in cheder. Rabbi Shneur Zalman instructed the teacher to begin with the first chapter of the Book of Leviticus.
When the Tzemach Tzedek returned from school he asked his grandfather why the alef of Vayikra was so little. Rabbi Shneur Zalman pondered the question deeply for some time and then replied:
"In the beginning of Divrei HaYamim (the Book of Chronicles, one of the 24 books of the Bible), Adam's name is written with a large alef. The big letter alludes to the fact that Adam considered himself to be very important. After all, none other than G-d Himself had created him! Adam was aware of his own significance, which was a contributing factor in the sin of the Tree of Knowledge.
"By contrast, in the verse 'And [G-d] called to Moses' ['Vayikra'], the alef is small, which alludes to Moses' humility. Even though Moses was aware of his many extraordinary talents, he did not perceive himself as great, nor did he take pride in his abilities. It states in the Torah, 'And the man Moses was very humble.' Moses was modest and unassuming. He felt that if someone else had been blessed with the same abilities as he, the other person would have utilized them better.
"The Torah is written in intermediate-sized letters, for a Jew must always strive to be a beinoni [a Chasidic term meaning a person with complete mastery over his Evil Inclination]. By means of the Torah, every Jew can attain that level."
With this answer the Alter Rebbe taught his grandson, and by extension all of us, an important lesson in the service of G-d:
On the one hand, we must learn from Adam and correctly perceive our own qualities: We possess a G-dly soul, and have inherited many positive character traits from our forefathers Abraham, Isaac and Jacob.
On the other hand, we must emulate Moses and not be overly proud of ourselves. For if someone else were blessed with the very same qualities it is possible that he would make use of them to an even greater degree.
Thus we must always have a sense of our own significance, yet temper our pride with humility.
Adapted from Likutei Sichot, Volume 17
The specific korbanot, sacrifices, in the Parsha I read today have an extra significance for a Bat Mitzvah. In my Parsha, we read of the sacrifices offered upon the inauguration of Aaron and his sons into the Priesthood. Moshe placed the blood of the special inaugural sacrifice upon the ear, thumb, and toe of each of Aaron and his sons. What does this signify, and what does it have to do with my becoming
a Bar Mitzvah?
Just as Aaron and his sons were installed as the Priests in the Temple during this ceremony, I am installed as a member of the Jewish People at this one. I am now an adult member of Israel, and have obligations to fulfill. In trying to fulfill them, I must ask myself: what is the message of Aaron’s inauguration to my own?
In that ceremony, blood was placed on three body parts.
First, the ear. Aaron and his family were not expected to necessarily know everything about Jewish law. Rather, their ears were consecrated so they would understand that by listening, they could learn of the traditions and expectations of Judaism upon them.
Next comes the thumb. What sets Man apart from most of the animal kingdom is his opposable thumb. This feature allows us to perform many acts other creatures cannot. The message here is that we must utilize our gifts, talents, and skills in such a way that our actions are sanctified.
Finally, the big toe. Like the opposable thumb which makes grasping possible, the big toe gives us balance when we walk. King Solomon, in Proverbs (3:5), says: “In all your ways acknowledge Him.” When we walk in the street, G-d’s glory should be visible upon us, so that people who see us may say, “there goes a person who is holy and whose actions are sacred. That is someone who is a complete individual.”
The Hebrew word for the inauguration is “milu’im,” or installation, but the commentaries say that several times it is spelled, “mi’lay’im,” meaning “which make complete.” Though I am not a complete and perfected human being today, for I have my whole life ahead of me to strive for greater and loftier goals, my Parsha give me the tools I need to get there. By learning about my heritage, and acting in a manner consistent with a person of spirituality, I can become not only a successful Bar Mitzvah, but also a perfected human being.
In English, the word sacrifice seems to be a form of the verb meaning, “to give up,” often associated with suffering or having to do without. In truth, the Hebrew word Korban means, “that which brings close.” It is a joyful term, because it signifies that we have catalysts available to help us attain our spiritual goals.
Much more than a primitive rite, the sacrifices represent the breaking down of animalistic desires into their most basic form, the component parts, and through reflection on that, being able to free ourselves from the base instincts that cause Man to sin. As the animals being offered have no say in their fate, walking without resistance in the direction they are led, so does one who approaches life without thinking, merely traveling the path of least resistance, succumb to a sorry end.
With this week's Torah reading, Vayikra, we begin the Book of Leviticus, which contains a detailed account of the various offerings brought to the Sanctuary and the Holy Temples.
Though the physical Holy Temple in Jerusalem was destroyed almost 2,000 years ago, the Torah's teachings are eternal, and apply always.
Furthermore, as we stand now on the threshold of the Messianic Era, the laws of these offerings will be in effect very soon in the Third Holy Temple.
One of the offerings discussed in our Torah portion is the Mincha, or meal-offering, about which the Torah says: "When any soul will bring a meal-offering to the L-rd; his offering shall be of fine flour, and he shall pour oil upon it, and put frankincense upon it."
What are we to learn from the Torah's use of the word "soul," something it does not do in connection with any other voluntary offering?
Our answer lies in an examination of the Mincha itself.
As Rashi, the great Torah commentator explains, a meal-offering is usually brought by a poor person, who cannot afford to sacrifice an ox or even a lamb.
G-d's choice of the word "soul," therefore, recognizes the great loss the relatively inexpensive meal-offering represents to the impoverished person: to G-d, it is as if he offered up his very soul.
When a wealthy man parts with one of his flock, it makes little difference to his overall financial situation. The poor man, however, needs to invest much labor to be able to purchase the flour and oil that make up the Mincha. His offering represents true personal sacrifice, and more of a willingness to draw closer to G-d -- the purpose of all the sacrifices that were brought on the altar.
The poor man has many needs; most certainly the money could have been used to ease his plight. Consequently, the meal-offering represents the poor man's triumph against his evil inclination (which no doubt encouraged him to use the money for selfish means), and is therefore especially beloved by G-d.
Even now, during the exile, we can perform this same mitzva, albeit in the spiritual sense.
We find an allusion to this in the verse, "If any one of you brings an offering": If a Jew truly wants to draw nearer to G-d, it must come "of you" -- from deep within. The Jew must sacrifice his "animal soul" -- his evil inclination -- for the sake of attaining this closeness to G-d.
The Mincha offering therefore provides us with a positive example of how we are to serve G-d during the exile, as the "sacrificing" of our evil inclination serves to negate the reason we were sent into exile in the first place -- namely, our sins. Furthermore, this will lead to the building of the Third Holy Temple in the literal sense, speedily in our days.
And the L-rd called ("Vayikra") to Moses (Leviticus 1:1)
The word "vayikra" is written in this verse with an alef much smaller than the other letters of that word.
This alludes to Moses' great humility, for "vayikra" with an alef indicates that G-d called Moses with an extra measure of love.
The Torah tells us that "the skin of Moses's face shone" with a special radiance. According to the Midrash, when Moses was writing the Torah, he took some extra ink and rubbed it on his forehead, causing his skin to glow.
This extra ink was left over from the alef of "Vayikra": G-d had wanted Moses to write it with a regular-sized alef, whereas Moses didn't want to write it at all. As a compromise, Moses made the alef tiny, and thus had a small amount of ink left over from the exact amount G-d gave him.
If his offering be a burnt-sacrifice ("olah")...of his own voluntary will, before G-d (Leviticus 1:3)
The root of the Hebrew word "olah" means "height" or "elevation," teaching us that if a person truly desires to lift himself up and draw near to G-d, he must sacrifice "his own voluntary will," as our Sages said, "Nullify your will before His ."
(The Magid of Mezeritch)
Every one of your meal-offerings shall you season with salt (Leviticus 2:13)
The world is divided into three parts: one-third desert, one- third inhabited land, and one-third sea.
According to the Midrash, the sea rose up in protest. "Master of the Universe!" it cried, "the Torah was given in the desert, and the Holy Temple was built on land. What are You going to give to me?"
"Do not worry," G-d replied. "All the sacrifices that will ever be brought by the Jewish people upon the altar will be 'seasoned with salt' [which comes from the sea]."
(Yalkut Reuveini)
If any person sin, because he hears the voice of adjuration (Leviticus 5:1)
If a Jew sees someone committing a certain transgression, it is a sure sign that the same sin exists within him. The reason G-d caused him to witness this is so that he will be able to correct his own flaw.
(The Baal Shem Tov)
The Book of Vayikra deals primarily with the korbanot (sacrifices) that were brought in the Sanctuary and the Holy Temple. These sacrifices were among the most important features of the Temple service.
The first sacrifice to be offered each morning was the korban tamid (perpetual offering). The daily service concluded with another one that was offered at dusk.
The korban tamid teaches us the proper order of service -- perpetual service -- that is required of every Jew. G-d does not demand that we sacrifice everything we possess, that we bring all our belongings to the Temple in Jerusalem. In fact, the perpetual offering consisted of one lamb, a small amount of oil and wine, and a little flour and salt. Thus, it was composed of all levels of creation: a lamb, representing the animal kingdom; wine, flour and oil from the vegetative kingdom; and salt, which is inanimate.
The korban tamid was brought on behalf of the entire Jewish people, but each Jew was not required to bring his own individual offering. Rather, the sacrifices were purchased with a special fund to which all Jews contributed. By donating a tiny sum of money, every Jew was able to participate in the twice-daily service.
G-d does not want us to give Him everything and leave nothing for ourselves; quality is much more important than quantity. The question is not how much we have given or invested of our efforts, but how we have done so. G-d requires that we give Him only a small amount, but He wants us to do so willingly, with joy and with enthusiasm. The actual contribution each individual Jew made to the perpetual offering was almost insignificant, but if it was given with a whole heart, it was sufficient to merit G-d's blessings.
Despite its name the perpetual offering was made only twice a day, at specific times. When a Jew begins the day with a "korban," from the Hebrew word meaning "to draw near," its effect carries over throughout the day. It becomes a "perpetual offering," and is not limited to a specific time.
When a Jew wakes up in the morning, the very first action is to say "Modeh Ani," the equivalent of the perpetual offering. The person addresses G-d as "the living and enduring King," declaring his/her subservience and willingness to serve Him. Beginning the day in this manner ensures that his conduct will have the same effect as the korban tamid, and the entire day will be infused with a longing to draw ever closer to G-d.
As we learn in the Torah portion of Vayikra, a korban chatat (sin offering) must be brought for a sin which is committed unintentionally. A korban asham taluy (trespass offering for doubtful guilt) is brought if the person is not sure that he has committed a sin.
For example: A person was presented with two portions of fat that look alike. After eating one of them he learns that only one portion was kosher; the other was treife, and he is not sure which one he ate. In this instance he is required to bring an asham taluy, for there is no way to determine if a sin was committed.
A korban asham taluy is a more expensive offering than a korban chatat. To explain why:
The purpose of an offering is to arouse a Jew to return to G-d in repentance. If a person is sure that he has sinned, he feels a genuine regret and repents completely. If, however, there is doubt in his mind (as the possibility exists that no sin was really committed), it is much more difficult for him to experience regret and return to G-d with a whole heart. Accordingly, the offering he must bring is more costly than the one he would be required to offer if his sin were a known fact.
These korbanot were brought for sins that were committed unintentionally. At first glance this does not make sense, as it would seem that a person should not be held accountable for an involuntary action. Nonetheless, we see that such a person is obligated to bring an offering, as his soul needs to undergo refinement.
The very fact that a person has come to sin - even unintentionally, without forethought - is proof that his spiritual standing is not what it should be. For if a Jew conducts himself properly he will never transgress, and not even accidentally, as it states, "No evil will happen to the just."
Those things a person does "accidentally," without plan and without intention, are indicative of his essential nature. The actions we perform automatically, without thinking, reflect our true leanings and tendencies. They indicate those areas toward which we are most inclined.
A tzadik (righteous person) naturally performs actions that are good and holy. If, G-d forbid, a person commits a sin, even by "chance," it shows that he derives at least an infinitesimal degree of pleasure from negative things. Thus a person is required to bring an offering for any sin he commits, even those that are committed without his volition.
(Likutei Sichot, Volume 3)
The Hebrew letters of the Torah are written in three sizes: the standard letters with which most of the Torah is written, a smaller size and a larger size. The first word of the Book of Vayikra (Leviticus) is written with an alef that is of the smaller size, both in a Torah scroll and in a printed Chumash (Five Books of Moses).
When the Tzemach Tzedek (the third Chabad Rebbe) was a young boy his grandfather, Rabbi Shneur Zalman (founder of Chabad Chasidism), sent him to learn in cheder. Rabbi Shneur Zalman instructed the teacher to begin with the first chapter of the Book of Leviticus.
When the Tzemach Tzedek returned from school he asked his grandfather why the alef of Vayikra was so little. Rabbi Shneur Zalman pondered the question deeply for some time and then replied:
"In the beginning of Divrei HaYamim (the Book of Chronicles, one of the 24 books of the Bible), Adam's name is written with a large alef. The big letter alludes to the fact that Adam considered himself to be very important. After all, none other than G-d Himself had created him! Adam was aware of his own significance, which was a contributing factor in the sin of the Tree of Knowledge.
"By contrast, in the verse 'And [G-d] called to Moses' ['Vayikra'], the alef is small, which alludes to Moses' humility. Even though Moses was aware of his many extraordinary talents, he did not perceive himself as great, nor did he take pride in his abilities. It states in the Torah, 'And the man Moses was very humble.' Moses was modest and unassuming. He felt that if someone else had been blessed with the same abilities as he, the other person would have utilized them better.
"The Torah is written in intermediate-sized letters, for a Jew must always strive to be a beinoni [a Chasidic term meaning a person with complete mastery over his Evil Inclination]. By means of the Torah, every Jew can attain that level."
With this answer the Alter Rebbe taught his grandson, and by extension all of us, an important lesson in the service of G-d:
On the one hand, we must learn from Adam and correctly perceive our own qualities: We possess a G-dly soul, and have inherited many positive character traits from our forefathers Abraham, Isaac and Jacob.
On the other hand, we must emulate Moses and not be overly proud of ourselves. For if someone else were blessed with the very same qualities it is possible that he would make use of them to an even greater degree.
Thus we must always have a sense of our own significance, yet temper our pride with humility.
Adapted from Likutei Sichot, Volume 17
The specific korbanot, sacrifices, in the Parsha I read today have an extra significance for a Bat Mitzvah. In my Parsha, we read of the sacrifices offered upon the inauguration of Aaron and his sons into the Priesthood. Moshe placed the blood of the special inaugural sacrifice upon the ear, thumb, and toe of each of Aaron and his sons. What does this signify, and what does it have to do with my becoming
a Bar Mitzvah?
Just as Aaron and his sons were installed as the Priests in the Temple during this ceremony, I am installed as a member of the Jewish People at this one. I am now an adult member of Israel, and have obligations to fulfill. In trying to fulfill them, I must ask myself: what is the message of Aaron’s inauguration to my own?
In that ceremony, blood was placed on three body parts.
First, the ear. Aaron and his family were not expected to necessarily know everything about Jewish law. Rather, their ears were consecrated so they would understand that by listening, they could learn of the traditions and expectations of Judaism upon them.
Next comes the thumb. What sets Man apart from most of the animal kingdom is his opposable thumb. This feature allows us to perform many acts other creatures cannot. The message here is that we must utilize our gifts, talents, and skills in such a way that our actions are sanctified.
Finally, the big toe. Like the opposable thumb which makes grasping possible, the big toe gives us balance when we walk. King Solomon, in Proverbs (3:5), says: “In all your ways acknowledge Him.” When we walk in the street, G-d’s glory should be visible upon us, so that people who see us may say, “there goes a person who is holy and whose actions are sacred. That is someone who is a complete individual.”
The Hebrew word for the inauguration is “milu’im,” or installation, but the commentaries say that several times it is spelled, “mi’lay’im,” meaning “which make complete.” Though I am not a complete and perfected human being today, for I have my whole life ahead of me to strive for greater and loftier goals, my Parsha give me the tools I need to get there. By learning about my heritage, and acting in a manner consistent with a person of spirituality, I can become not only a successful Bar Mitzvah, but also a perfected human being.
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