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Children are dreamers; they live in a world of fantasy, where anything is possible. Just ask a group of children what they want to be when they grow up and you’ll get some of the most fantastic, unrealistic responses imaginable. “I’m going to be an astronaut fireman, so that I can save people on the moon,” or “I’m going to become a great tzadik and learn how to speak every language so that I can teach Torah to everyone.” Children live within the infinite, the realm of endless possibility. However, as they grow up, they begin to experience the struggle of reality, where their notions of the infinite start being challenged. Imagine a young teenager lying on a grassy field, gazing into the nighttime sky. As he stares up into the stars, he thinks to himself, “Look at how enormous the universe is. The sky just expands endlessly. It must go on forever.” After sitting with that thought for a few moments, he becomes uncomfortable. “How can anything go on forever? Everything must stop eventually.” But after a few moments of ease, his thoughts intrude again. “But how can the universe stop? What exists on the other side, when the universe ends? It has to go on forever.” And this inner conversation continues, as he struggles to contemplate the infinite within his finite mind.

Each individual has his or her own perception of reality, his own view on religion, and his own ideas about leadership. Every religion, as well, has its own perceptions and views on these topics; and just as a person’s views serve as a gateway into understanding his inner beliefs and values, a religion’s views serve a window into its inner beliefs and value system. When examining the Jewish approach to leadership, it’s fascinating to note how diametrically opposed Jewish leadership is to other versions of leadership. In Parshas Emor, the Torah states that the Kohen Gadol (High Priest) must be married (21:13). While some other religions require spiritual leaders to remain celibate, Judaism requires the opposite. Is it not true that physicality and a physical relationship can deter one from spiritual perfection? Why then do we require our leaders to immerse themselves in something as physical as marriage? Other religions believe that abstaining from the physical is the sole path towards spirituality. Why and where does our view differ? In order to understand this, we must first understand the nature and role of kohanim.

Everyone wants to contribute something significant to the world, to play a meaningful part in the cosmic symphony we call life. This desire is an inherent part of being human. We yearn to expand beyond our limited sphere of existence, to become a part of something meaningful, something infinitely greater than ourselves. Although often channeled through ego and the desire for fame, this yearning stems from a deep, spiritual place. We possess a deep inner knowledge that, at root, we are part of something infinitely greater than ourselves. Each of us is a unique and irreplaceable piece in a collective whole that transcends the sum of its parts. The question in life is not whether we wish to accomplish something significant with our gift of life, the question is how. How can I become more self-aware, more disciplined, more caring, more successful? This is the human saga, a tale of struggle and progress, setback and growth. This theme is powerfully expressed in this week’s parshah, Acharei Mos.

In Parshas Tazria, we are introduced to the prohibition of Lashon HaRa (Evil Speech) along with many of its details. What exactly is the nature of lashon ha’ra? There is a common misconception that lashon ha’ra refers only to sharing false information about another person. People claim that if something is true, however, there is nothing wrong with sharing it. You’ll therefore often hear people say: “But it’s true,” as if this is a good defense, exonerating themselves from any possible wrongdoing. However, this couldn’t be further from the truth. There is a separate prohibition of lying. The Torah prohibition of lashon ha’ra refers specifically to sharing true information about someone in order to harm him. In order to understand the prohibition against lashon ha’ra, we must clarify why we may not say something hurtful about another person, even if it is true.

“Yisro, the minister of Midian, the father-in-law of Moshe, heard all that G-d did to Moshe and to Yisrael, His people – that Hashem took Yisrael out of Egypt.”

Waking up to beach views in Mexico, shopping at The Shuk in Jerusalem, the clean mountain air of Northern Italy… Some of my vacations, I’ll remember forever.