"\ .0n1o D3 np3 , "\.

u\\ "10J"u )3 " n"u 3n 1\"

":\D n3D Volume 18 Number 20
"03

trcdktrcdihc




For comments, questions and subscriptions, E-mail:MayerMWinter@aol.com. Please place BGLG at the subject

1. Rabbi Yitzchok Adlerstein Beeros page 2
2. Rabbi Oizer Alport Parsha Potpourri page 2
3. Rabbi Stephen Baars-Aish.Com Brainstorming With Baars page 4
4. Dr. Avigdor Bonchek Whats Bothering Rashi? page 4
5. HaRav Eliezer Chrysler Midei Shabbos page 4
6. Rabbi Zvi Akiva Fleisher Chamishoh Mi Yodei'a page 5
7. Rabbi Zvi Akiva Fleisher Chasidic Insights page 6
8. Rabbi Zvi Akiva Fleisher Oroh V'Simchoh page 6
9. Rabbi Zvi Akiva Fleisher Sedrah Selections page 7
10. Rabbi Yissocher Frand RavFrand page 8
11. Rabbi J. Gewirtz Migdal Ohr page 9
12. Rabbi Ari Kahn -Aish.Com M'oray Ha'Aish page 9
13. Rabbi Avraham Kahn Torah Attitude page 10
14. Rabbi Yosef Kalatsky Beyond Pshat page 11
15. Rabbi Shlomo Katz Hamayan page 13
16. Rabbi Dov Kramer Taking A Closer Look page 14
17. Rabbi Eli Mansour Weekly Perasha Insights page 15
18. NCYI Weekly Dvar Torah page 15
19. Rabbi Kalman Packouz-Aish.Com Shabbat Shalom page 17
20. Rabbi Eliezer Parkoff Weekly Chizuk page 18
21. Rabbi Ben-Zion Rand Likutei Peshatim page 19
22. Rabbi Naftali Reich Legacy page 20
23. Rabbi Mordechai Rhine Rabbi's Message page 21
24. Rabbi Elyakim Rosenblatt Yeshiva Kesser Torah page 21
25. Rabbi Lord Jonathan Sacks Covenant & Conversation page 21
26. Rabbi A. Leib Scheinbaum Peninim on the Torah page 22
27. Rabbi Dovid Seigel Haftorah page 25
28. Rabbi Yaakov Asher Sinclair Ohr Somayach Torah Weekly page 25
29. Rabbi Ben Zion Sobel Torah MiTzion page 26
30. Rabbi Jacob Solomon Between the Fish and the Soup page 26
31. Rabbi Doniel Staum Stam Torah page 27
32. Rabbi Berel Wein Leap Year page 29
33. Rabbi Berel Wein Weekly Parsha page 29
34. Rabbi Noach Weinberg ZTL-Aish.Com 48 Ways to Wisdom Way #16 page 31
35. Rabbi Dr. Tzvi Hersh Weinreb - OU Person In The Parsha page 29
36. HaRav Shlomo Wolbe Ztl Bais Hamussar page 30
37. Yeshiva Aish HaTorah-Aish.Com Jewish History Crash Course#16 page 30
38. Rabbi Leibie Sternberg Pleasant Ridge Newsletter The Back Page
or Sponsorships and Dedications, please call 917-501-3822
See page 33 for columns on last weeks parsha that were received after publication.
.n.3.3.1.D ."\ u "" )3 :\ O 3u 1:"
"\ n"u )3 "" 1\"



TM

Sponsored by R Yehoshua Pesach Hellman
n0o D3 n\ n1n .:\n )3 3" n"n "uJO 1\"
Sponsored by R Kalman Schwarzmer
.:O3u\ )O"p 0O1"p )3 33 Dn1O n\O 1\"
.:O3u\ )O"p 0O1"p )3 un "Do1 .:O3u\ p\u pn3 D3 ""13 np3
":\ 33 uO D3 nu" . ":3 n\O )3 ):O\ 0 3n
2 ":\D n3D trcdk trcd ihc





www.ajmadison.com

YOUR APPLIANCE
AUTHORITY
800.570.3355

Rabbi Yitzchok Adlerstein
Beeros
Constant Reminder(1)
You shall place the two stones on the shoulder-pieces of the ephod,
remembrance-stones for the Bnei Yisrael. Aharon shall carry their names
before Hashem on his two shoulders as a remembrance.
Beer Yosef: Rashi explains that the two stones function as a reminder, as
it were, to Hashem. When He sees the names of the shevatim inscribed on
the stones, He will remember their righteousness. Rashi takes the
equivalent position in regard to the twelve stones of the choshen mishpat.
The Torah instructs,(2) They shall be on Aharons heart when he comes
before Hashem. Aharon shall always carry the judgment of Bnei Yisrael
on his heart before Hashem. Rashi explains that Aharon will carry a
symbolic declaration that the Jewish people submit to the Torahs
judgment and limitations in deciding whether to act or not. The stones,
therefore, remind Hashem of the Jewish willingness to live according to
His Will, as expressed by His mishpat, or His laws.
We could, however, explain both of these pesukim differently. The two
sets of stones serve as reminders to the kohen, not to Hashem.
The ephod stones prod the kohen to pray for the needs of Klal Yisrael.
The gemara(3) relates how the kohen would daven on Yom Kippur for the
needs both general and specific - of the people. The two ephod stones sat
in his field of vision, reminding him of his responsibility to be an
intercessor between Hashem and His people both for the all-important
spiritual needs (the stone of the right), and the secondary, supporting
material needs (the one on the left). He carried both on his shoulders,
symbolizing his bearing the burden of the people. He assumed
responsibility for their well-being as a personal obligation to pray
effectively on their behalf. (In fact, when the gemara(4) inventories the
garments of the kohen gadol, explaining how each atoned for a different
transgression, it means precisely this: as he donned each garment, he was
supposed to think of that transgression and daven that Hashem forgive
each person who had been guilty of it.)
Similarly, the choshen-stones reminded the kohen to take to heart all the
needs of the people. This is best illustrated by the gemaras telling us(5)
that the kohen gadols mother used to provide food and clothing to those
who were exiled to the cities of refuge. As part of their penance for having
killed someone inadvertently, they were sentenced to remain within those
cities. They were freed from this sentence only when the kohen gadol died.
Not wishing those killers to pray for the speedy demise of their sons to
release them from their exile, the mothers showered them with gifts.
The gemara explains why the kohen gadol should be vulnerable to what
seems to be the cruel and self-serving prayer of the residents of the cities
of refuge: The kohen gadol should have prayed for his generation and he
did not do so. In other words, had the kohen done a better job of fervently
praying for the good of the people, no one would ever have died through
the negligence of the inadvertent killer. G-d would have seen to it that the
mishap would never have occurred. Because he failed to uphold the
responsibility of his office, a case could be made for his guilt in the eyes of
Heaven. Any prayer for his death stood a better chance of being heard
favorably.
We can demonstrate how extensive was the kohens responsibility to
daven. The gemara tells us that if a kohen gadol died between the time of
the killing and the pronouncement of the sentence and a new kohen gadol
is appointed in his place, the killer is freed from his sentence with the
death of the latter. The gemara reacts quizzically to this law. In this case,
what could the kohen gadol have done the fate of the killers should be tied
to his life and death? The gemara concludes that here, too, the kohen gadol
must have failed in his role as master davener for the nation. He should
have prayed that the court that sat in judgment of the fate of the killer
would find some reason to acquit him.
This passage shows the extent of his responsibility, reaching even to the
legal consequences of a death he could not have prevented, since at its
time he was not yet a kohen gadol! His davening is supposed to be so
complete that it would prevent any tragic occurrence even the
pronouncing of an unpleasant sentence upon a guilty party. The Torah
alludes to this in stating, Aharon shall always carry the judgment of Bnei
Yisrael on his heart. Even the judgment of the people had to be his
concern. He ought to daven that court judgment of individual cases should
turn out favorable rather than harsh.
This last fact makes it clear that the responsibility of the kohen gadol to
daven for the people applied around the calendar. While the earlier part of
the gemara could conceivably apply to the prayer of the kohen gadol
inside the kodesh kodoshim on Yom Kippur alone,(6) the latter part
cannot. The death of the new kohen gadol cancels the sentence of exile
even if he never had a chance to perform the avodah on Yom Kippur! We
must conclude that as soon as he assumed the role of kohen gadol, he
became responsible to carry the totality of the needs of the people in his
heart and on his lips.
The special garments of the kohen gadol, exquisite in their fashioning and
adorned with precious gems, serve to bring honor and splendor to the
one who wears them. His responsibility to continuously seek the well-
being of the people in every detail of their lives, however, seems to hold
others in esteem, not the kohen himself. Upon reflection we realize that
this is precisely what the Torah means to say. There is no greater honor
and splendor of a person than that his heat and soul be given over to the
care of his people.
1. Based on Beer Yosef Shemos 28:12; Bamidbar 35:25
2. Shemos 28:30
3. Yoma 53B
4. Zevachim 88
5. Makos 11A
6. See Targum Yonoson to Bamidbar 35:25
Rabbi Oizer Alport
Parsha Potpourri
" "
" " ' "
" "
Parshas Tetzaveh Vol. 9, Issue 20
This weeks issue of Parsha Potpourri has been dedicated l'iluy nishmas
Yenta bas Nachum Tzvi a"h, whose yahrtzeit is this Shabbos (8 Adar
Aleph); l'iluy nishmas R' Moshe ben R' Avrohom Sholom HaKohen a"h,
whose yahrtzeit is this Shabbos (8 Adar Aleph); and l'iluy nishmas Dovid
ben Shimon Yaakov Ghosalkar a"h, whose shloshim is on Monday (10
Adar Aleph). Please have them all in mind when reading and discussing
this issue, and the Torah that is learned should be a merit for them and
their entire families. Each issue of Parsha Potpourri requires a tremendous
amount of work, and sponsorships are greatly appreciated. For more
information about dedications, which are $50 per issue, please send me an
email. In this ninth cycle of Parsha Potpourri, I would like to work to
increase readership and circulation in the upcoming year, as there are
thousands of Jews who could be enjoying and benefiting from each issue. I
would like to ask each of you to please forward Parsha Potpourri to
anybody who you think would enjoy it and encourage them to subscribe,
and thanks to those of you who have already done so. Additionally, if you
are able to print out 5-10 copies of Parsha Potpourri and bring them to
your shul to share with others, it would be greatly appreciated. Wishing
you all a Good Shabbos, and I hope that you enjoy the Divrei Torah and
Points to Ponder!

) 27:20 (
In discussing this verse, which mentions the use of olive oil for the
Menorah in the Beis HaMikdash, the Medrash (Shemos Rabbah 36:1)
expounds upon a verse in Yirmiyahu (11:16) in which the prophet
compares the Jewish people to olives. One explanation given by the
Medrash is that olive oil is unique in that it remains completely separate
and rises to the top when combined with any other liquid. Similarly, the
":\D n3D trcdk trcd ihc 3
Jews will always remain distinct from their non-Jewish neighbors and will
be superior to them as long they perform Hashems will.
In his commentary on a very similar Medrash (Shir HaShirim Rabbah
1:21), the Ydei Moshe quotes a fascinating legal ruling which he heard
from his brother-in-law, who was the Rav of Krakow. The Medrash
teaches that olive oil rises to the top when mixed with every (liquid)
in the world.
However, when the Rav mixed olive oil with whiskey, he found that the
olive oil actually settled to the bottom. In order to resolve this scientific
challenge to the words of the Medrash, he concluded that whiskey is not
legally considered a liquid. As a result, a person shouldnt use whiskey to
make Kiddush on Shabbos, as it must be recited using a liquid.
However, the Machatzis HaShekel (Orach Chaim 272:6) quotes this
opinion and concludes that it is inappropriate to derive legal rulings from
Aggadic sources; additionally, tests conducted by this author seem to
contradict his claims about the results of mixing whiskey with olive oil.
(29:30)
A controversy once broke out when the Rav of a small town in Europe
passed away. The leaders of the community wanted to appoint an outsider
to take his place, while one of the Ravs sons argued that he was suited for
the position and deserved precedence as the inheritor of his deceased
father. The two sides agreed to bring the dispute to the Chofetz Chaim for
resolution.
The Chofetz Chaim began by agreeing that Jewish law recognizes that all
religious positions, including Rabbinical appointments, are subject to be
inherited by the offspring of the deceased. However, the Gemora in Yoma
(72b) distinguishes between the son of the Kohen Gadol, who may inherit
his fathers purely religious position, and the son of the Kohen Mashuach
Milchama (the Kohen who leads the Jews to battle), who may not. Because
the latter position is uniquely intended for a man of war and is not purely a
religious function, the fact that somebody was suited for the role is
irrelevant to his sons capacity to inherit and fill the position.
The Chofetz Chaim explained that it was once true that the function of the
Rav of a community was purely religious in nature to render legal
rulings and to teach the people and his children were legally entitled to
be offered the position before other candidates were considered.
However, he continued, this has unfortunately changed due to the assault
of the reform and communist movements on traditional religious standards
and values. As a result, the role of the Rav has been transformed into that
of a general leading his troops into a fierce battle, regarding which the
Gemora rules that the children are not entitled to automatic precedence in
inheriting and filling the position of the deceased.
...
) 30:1 - 2 (
After instructing Moshe regarding all of the garments worn by the
Kohanim and the procedure to inaugurate Aharon and his sons to serve as
Kohanim, Hashem commanded Moshe to build a golden Altar for the
Mishkan, on which incense was offered twice daily. In Parshas Terumah
(27:1-8), the Torah details the requirements and laws governing the copper
Altar upon which all other animal offerings were brought. Why was it
necessary to build an additional Altar in the Mishkan upon which to offer
incense? What unique role did it serve in effecting atonement which could
not be achieved through the more traditional sacrifices offered on the
copper Altar?
The Kli Yakar explains that when a person sins, it causes spiritual damage
to both his body and his soul. The copper Altar discussed in last weeks
parsha atoned for the impurities caused to ones body through his sins. By
offering animals on this Altar, atonement was effected for the physical,
animalistic body that sinned. This is alluded to by the fact that the copper
Altar was three cubits tall, which is the height of the physical body of an
average person (Eiruvin 48a).
However, the offering of a mundane, ephemeral animal cannot atone for
the damage caused by sin to the lofty, eternal soul. This is the purpose of
the golden Altar detailed in this weeks parsha. The incense that was
burned on it twice daily created smoke and a fragrant aroma that ascended
heavenward, similar to the neshama, which is also described (Shir
HaShirim 3:6) as possessing a sweet aroma due to its good deeds.
A number of the laws and details of the incense and the Altar upon which
it was offered symbolically reflect this concept. The incense Altar was one
cubit long by one cubit wide, symbolizing with its singular measurements
that it atones for the soul, which is unique in its spiritual purpose. It was
covered with gold to hint to the tremendous reward awaiting the neshama
in the World to Come.
The incense was offered in the morning and in the evening, corresponding
to the morning of a persons life when he is born and his neshama begins
to shine like the sun, and to the end of ones life when his soul departs and
his sun sets. The incense service was performed at the time of the cleaning
of the Menorah in the morning and the lighting of its candles in the
evening, as the neshama is compared to a light (Mishlei 20:27). In the
morning, the Menorah is cleaned, symbolizing the importance of
improving ones soul through good deeds and keeping it clean during
ones youth. In the evening, the flames of the Menorah are kindled,
symbolizing the time that ones soul goes up like a flame to return to its
Maker. The afternoon incense service atones for the soul so that it should
leave the world as pure as when it entered.
Rav Moshe Shternbuch adds that the Gemora in Berachos (43b) teaches
that the sense of smell, which enjoys the fragrant aroma of the incense, is
associated with the soul. He also suggests that the Kli Yakars explanation
can help us understand why the Gemora in Yoma (21a) teaches that the
Kohen who brings the incense offering becomes rich. Because he
disregards his mundane needs to focus on rectifying his spiritual
blemishes, Hashem rewards him with physical wealth.
Parsha Points to Ponder (and sources which discuss them):
1) Rashi writes (27:20) that the commandment to kindle the Menorah is
fulfilled through lighting it until the flame is able to continue burning on
its own. In Parshas Behaaloscha, the Torah repeats this command
(Bamidbar 8:2). In addition to repeating the explanation given here, Rashi
adds that this teaches that there was a step in front of the Menorah on
which the Kohen would stand in order to kindle it. Why didnt Rashi give
this additional interpretation in Parshas Tetzaveh instead of waiting to give
it much later? (Peninei Kedem)
2) Hashem told Moshe (28:3) to instruct the wise-hearted people to make
garments for Aharon to sanctify him in order to serve Hashem. Does this
mean that the garments of the Kohen had to be made specifically
for this purpose or could they be used even if they werent made with
this specific intention? (Ramban, Minchas Chinuch 99:15)
3) The Gemora in Yoma (9b) teaches that the first Temple was destroyed
for the sins of idolatry, murder, and forbidden relationships. As the
Gemora in Zevachim (88b) teaches that the Ephod (28:6-12) atoned for the
sin of idolatry, how could the Beis HaMikdash be destroyed for a sin for
which the Ephod effected atonement? (Maharsha Zevachim 88b, Melo
HaOmer, Mrafsin Igri)
4) The Gemora in Taanis (2a) teaches that there are three keys which are
uniquely Hashems and which arent given over to intermediaries to
execute: conception, resurrection of the dead, and rain. Where is this idea
hinted to in the Torah? (Peninim MiShulchan HaGra)
5) Were the Kohen Gadol and the ordinary Kohanim required to put on
their garments (29:5-9) in a specific order, and if so, if they accidentally
put them on in the wrong order, were they required to remove them and
begin again? (Minchas Chinuch 100:13)
Answers to Points to Ponder:
1) Rav Naftoli Hertz of Slutzk explains that the commandment in Parshas
Beha'aloscha was directed to all Kohanim, whereas the verse in Parshas
Tetzaveh was addressed only to Moshe Rabbeinu, who served as a Kohen
during the 7-day inauguration of the Mishkan. The height of the Menorah
was 3 cubits (4.5-6 feet), so a step was required for many Kohanim to be
able to reach the top of it. However, the Gemora in Shabbos (92a) teaches
that Moshe was ten cubits tall (15-20 feet) and easily able to light the
Menorah without any assistance. As a result, Rashi didn't mention the step
in Parshas Tetzaveh, which is speaking to Moshe, and waited to add it in
his commentary on the later verse which is addressed to all Kohanim.
2) The Ramban writes that the garments of the Kohanim needed to be
made specifically for this purpose. The Minchas Chinuch cites a dispute
in the Yerushalmi (Yoma 3:6) about this requirement. Based on the
Rambams ruling regarding a related dispute, he deduces that the Rambam
disagrees with the Ramban.
3) The Maharsha maintains that the garments of the Kohanim only atoned
for sins which were committed accidentally, but the Temple was destroyed
for intentional acts of idol-worship which weren't atoned for by the Ephod.
Rav Aryeh Leib Tzintz and Rav Chaim Kanievsky answer that idolatry
is different than all other sins, in that the Gemora (Kiddushin 40a) teaches
that although Hashem doesn't punish a person for thinking about sinning
unless he goes ahead and commits the sin, in the case of idolatry Hashem
punishes a person merely for thinking about worshipping an idol. The
Ephod only atones for the component of the sinful thoughts, which is
alluded to when it is referred to (28:6) as , but not for the actual
act of idol-worship, for which the Temple was destroyed. The M'rafsin
Igri cites the opinion of Tosefos (Sanhedrin 37b) that the Ephod only
effected atonement for those who repented their sins, but prior to the
destruction of the Temple, many Jews repeatedly engaged in idol-worship
without repenting their sins, and the Ephod was unable to atone for their
actions.
4) In Parshas Tetzaveh, the Torah states (28:36)
' - you shall make a Head-plate of pure gold, and you
shall engrave upon it, engraved like a signet ring, "Holy to Hashem." The
Vilna Gaon finds a brilliant allusion to the Talmudic statement about the
three keys in this verse, which can be interpreted as saying that the
opening up () of , which is an acronym for the three keys
4 ":\D n3D trcdk trcd ihc
mentioned in the Gemora , , (conception, resurrection, and
rain) is ' , exclusively performed by Hashem.
5) The Rambam writes (Hilchos Klei HaMikdash 10:1) that the garments
of the Kohanim must be donned in a specific order, which he lists. The
Minchas Chinuch notes that the tefillin worn on the arm must be put on
before the tefillin worn on the head, but if the tefillin was placed on the
head first, it need not be removed. After initially assuming that the law
regarding a Kohen who puts on a garment out of order should be the same,
he notes that the two cases may not be comparable and therefore the law in
such a case is unclear.
2014 by Ozer Alport. To subscribe, send comments, or sponsor an issue,
email oalport@optonline.net
Aish.Com - Rabbi Stephen Baars
Brainstorming With Baars
Tetzaveh- H-O-N-O-R
In Jewish life, there are two things that wear bells: Daisy the cow and the
High Priest (the Cohen Godol). The Torah describes lots of bells sown
around the base of one of the High Preist's garments (Exodus 28:33).
Most would consider that alone to be strange enough, but this week's
Torah portion instructs us that the High Priest's garments were designed
specifically to exhibit "Honor and beauty." (ibid 28:2)
Being British, it's hard for me to imagine the Queen of England opening
Parliament wearing a bell.
So why the bells and what does this have to do with honor? The solution to
this riddle is found in understanding honor. For many, obtaining honor is
somewhat of an enigma.
You have probably encountered the person who thinks he is entitled to
more honor than perhaps he deserves. These people demand that their
name be pronounced properly at all times, that they get a seat
commensurate with their "station" in life, and other conspicuously little
(and some not so little) details.
Our Sages tell us "He who chases honor will have honor flee from him." In
other words, the more we demand respect, the less we get it.
Honor comes from respecting others. As Ben Zoma (Perkey Avot 4:1)
explains, "Who is the one to be honored, the one who honors others." So
what do clothes of honor look like?
Bells.
As our Sages explain, so that the High Priest would never walk in on
someone unexpectedly and potentially make him feel uncomfortable, he
would wear bells to alert him of his presence in advance. In fact, our Sages
explain that even a person in his own home should knock before entering a
room, to respect everyone else.
The more we value, respect and honor others, the more honor returns to us.
That is true honor, bell or no bell.
Brainstorming Questions To Ponder
Question 1: Have a family debate, who is the most honorable person you
have ever met?
Question 2: Who is the most honorable person in the world today? In
history?
This article can also be read at: http://www.aish.com/tp/b/bwb/84338462.html Like what you read? As a non-profit organization, Aish.com relies on
readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like
you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive,
Lakewood, NJ 08701 Copyright 1995 - 2014 Aish.com - http://www.aish.com

Dr. Avigdor Bonchek
Whats Bothering Rashi?
Parashas Tezaveh
Shemos 28:10 - Speaking of the names engraved on the Avnei Shoham
the Torah says:
Six of their names on the one stone, and six of their names on the second
stone, according to their birth.
Rashi
According to their birth: Rashi: According to the order as they were born:
Reuben, Simeon, Levi, Judah, Dan, Naftalie on the one; and on the second:
Gad, Asher, Yissaschar, Zevulun, Joseph Benjamin [spelled] fully for so
they were written at the place of their birth, 25 letters on each one.
What Is Rashi Saying ?
Rashi tells us that the order of "according to their birth" the names were
written on these stones means according to the order that they were born.
But this is exactly what the verse says ! What has Rashi enlightened us
about?
What is bothering Rashi?
What Is Bothering Rashi?
An Answer: Actually the word in Hebrew 'k'toldosam' (According to their
birth') can be translated in several ways. See the beginning of parashas
Toldos. There it uses the word 'Toldos' and there Rashi says it means the
happenings, the historical events of Jacob.
So in our verse it could possibly mean according to their birth, meaning
according to the mothers who gave birth to them. In other words, first, all
the children of Leah, then all of Bilha, then of Zilpa, then of the Rachel.
Or as the Mizrachi says "k'toldosum' could mean according to their
number, the most numerous group first (Leah's children); this is the same
as our first interpretation, because in both cases Leah is first.
How do Rashi words deal with this?
Understanding Rashi
An Answer: Rashi changes 'k'toldosun' to 'the order in which they were
born' (in Hebrew: k'seder sh'noldu') which more clearly specifies the order
of their birth and not the birth of their mothers or the number of their
mothers' birth.
A Closer Look
Rashi adds the words " Benjamin [spelled] fully as they were written at the
place of their birth, 25 letters on each one." He means that the name
Benjamin is spelled in Hebrew with two 'yuds', one after the letter 'nun'
and again after the letter 'mem'. He does this to exclude the other
possibility discussed in the Midrash that the name Yoseph was written on
the stones as "Yehoseph'. Actually David in Psalms (51:6 the daily Psalm
for the Thurs.) also calls him "Yehoseph". Thus if Benjamin is spelled
with only one yud (non after the 'nun') then by adding the 'heh' to
Yehoseph will still have 25 letters on each stone.
But Rashi does not go this way, because, as he says, the word 'Toldosum'
also implies that their names were written on the stones as they were given
to them at their birth 'k'toldosum.' And Joseph was called Yoseph and not
Yehoseph.
An Additional Point
Rashi here spells out the names of the twelve tribes. This may seem
obvious but it is by no means obvious because later on in the Torah
Ephraim and Menasha take the place of Joseph and Levi several times as
the twelve tribes. Knowledge of this helps us answer a puzzle in Rashi that
none of the commentaries can understand (See Rashi Bamidbar 1:17).
Perhaps with this in mind you answer the difficult Rashi in Bamidbar!
Shabbat Shalom, Avigdor Bonchek
"What's Bothering Rashi?" is a product of the Institute for the Study of Rashi and Early Commentaries. All 5 volumes on What's Bothering Rashi? are
available in Jewish book stores. This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or
on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to
parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344

HaRav Eliezer Chrysler
Midei Shabbos
Vol. 21 No. 20
This issue is sponsored by Shabsi and Leah Rubin n"y in honour of the
Aufruf of their dear son Moshe n"y on the occasion of his marriage to
Nechama Stewart n"y of Ramat Beit Shemesh sheyizku l'vnos bayis
ne'eman b'yisrael
Parshas Tetzaveh - Why Parshas Tetzaveh?
"And you shall command the B'nei Yisrael and they shall bring to you pure
olive-oil, beaten, for illumination, to kindle the everlasting lamp" (27:20).
As is well-known, the Ba'al ha'Turim attributes the fact that Moshe's name
is not mentioned in the entire Parshah of Tetzaveh to his request that G-d
should erase his name from His Book, and, as Chazal have said, the curse
of a Chacham, even if it is conditional, comes true at least in part. To
explain why specifically this Parshah was selected, the commentaries point
out that Parshas Tetzaveh always coincides with the week of the seventh
of Adar, Moshe's Yohrtzeit.
On this explanation, the Oznayim poses two questions: 1. The Minhag to
divide the Torah into the weeks of the year is a comparatively recent one.
Indeed, in Yerushalayim, the Gemara tells us in Megilah (29), they used to
complete the Torah only once every three years!
2. The Gemara (Ibid. 13) informs us that Haman rejoiced when his 'lot' fell
in the month of Adar, since it was the month in which Moshe died. What
he did not know, the Gemara goes on to explain, was that Moshe was also
born in the same month, and, as Rashi comments, 'the birth is worthy of
atoning for his death'. How can one possibly now present the very
argument over which Haman erred as a valid reason for whatever it might
be? Even more so, considering that when the Torah was written, Moshe
had been born, but had not yet died?
The author therefore suggests another reason to explain the absence of
Moshe's name from this Parshah.
Commenting on the Pasuk which refers to G-d's anger with Moshe for his
ongoing refusal to take on the role of saviour of Yisrael, Chazal explain
that wherever the Torah mentions anger, there must be some ramifications
of that anger. And sure enough, they say, the Torah goes on to hint to
Moshe that his brother Aharon would take over the role of Kohen Gadol,
even though it too, was originally intended to go to Moshe. In other words,
Moshe, on account of his refusal to accept the role of leader, forfeited the
role of Kehunah Gedolah.
This blow did not manifest itself in any way, until Aharon and his sons
were commanded to kindle the lamps of the Menorah in the Ohel Mo'ed
(in the next Pasuk), and when Moshe was commanded to bring Aharon and
his sons close and to appoint them as Kohanim (later in the Parshah). And
since it is in the Parshah of Tetzaveh that Moshe actually experienced the
":\D n3D trcdk trcd ihc 5
punishment, it is befitting for the Torah to choose this Parshah to fulfil
Moshe's curse in Tetzaveh, in the Parshah which saw the fulfilment of his
earlier punishment.
The question now remains, says the Oznayim la'Torah, as to why the
Chachamim who arranged for the Torah to be read each year, fixed, of all
Parehiyos, Parshas Tetzaveh, which does not contain Moshe's name (for
the reason that we mentioned above) to coincide with the day on which
Moshe Rabeinu was born and on which he died. This question is all the
more relevant when we consider that the Pasuk in Mal'achi (3:22)
specifically refers to the Torah as "the Torah of Moshe My servant!"
And the author points out how other religions celebrate the birthdays and
the day of death of their (so-called) saviours, turning them into the greatest
and holiest day of the year, and their leaders into demi-gods, whom they
worship and adore.
And that is precisely what the Chachamim set out to avoid. They made a
point of stressing that, notwithstanding the role that our leaders play in
shaping our destiny, we worship G-d and G-d only. We are duty-bound to
listen to them and to obey them, but we do not deify them.
Hence Moshe Rabeinu may have played a major role in the Exodus from
Egypt, yet his name is barely mentioned in the Hagodoh, He played a
major role in the crossing of the Yam-Suf, yet we sing to G-d exclusively.
In fact, it is a typical reaction of our sages and leaders throughout the ages
to downplay the often superhuman efforts that they make on behalf of
K'lal Yisrael. Take for example, Yosef, who, for all that he did to save
Egypt, constantly pointed out that it was G-d and not he, was responsible
for the various stages of salvation. Likewise, Yehudah ha'Maccabi, one of
the greatest generals of all times, wrote on his shield the words "Who is
like you among the strong ones Hashem!'
Indeed, omitting Moshe's name from the Torah on the week of his birthday
is a reflection of the unparalleled humility of the greatest and most humble
man who ever lived.
Parshah Pearls
(Based on the Oznayim la'Torah)
The Stones of the Eifod
"Six of their names on the one stone, according to their birth
(ke'soldosom)" 28:10.
According to Rashi this means that the names were engraved on the two
stones of the Eifod according to the order of Ya'akov's sons' birth. The
Oznayim la'Torah points out that this is one of two opinions in the Gemara
in Sotah (See Or ha'Chayim, who cites various ways of explaining the
respective opinions).
According to the other opinion there, "ke'soldosom" means using the
names that their father gave them when they were born. Primarily, this
refers to Binyamin, whose name is generally spelt without a 'Yud' between
the 'Mem' and the final 'Nun'. However, since when he was born his father
called him Binyamin with two 'Yudim', that is how his name was spelt on
the stones of the Eifod.
From the care that the Torah takes in this instance, to refer to Binyamin by
the name that his father called him at birth (for whatever reason), and not
to detract from it even one 'Yud', says the author, we can learn, how
careful one must be to call a Jew, not only by his Jewish name, but by his
correct Jewish name, and not to change even one letter of the name that he
was called at his B'ris.
The Urim ve'Tumim & Prophecy
"And you shall put into the Choshen Mishpat the Urim ve'Tumim before
Hashem always (tomid)" (28:30).
Despite the fact that the Urim ve'Tumim was on a lower level than
prophecy, it possesses two advantages that prophecy did not:
1. That whereas prophesy can be rescinded (like we find by Ninveh,
which, after the people did Teshuvah, was spared from destruction, in spite
of the prophecy that it would be destroyed), a prediction of the Urim
ve'Tumim cannot. That is why it is called 'Tumim', which has connotations
of final/irreversible.
2. A Navi (other than Moshe) has access to prophesy, when G-d wants, not
necessarily when he wants. On the other hand, whenever the Kohen Gadol
made a request of the Urim ve'Tumim, he was assured of an answer - as
hinted in the word "tomid" (Oznayim la'Torah).
Garments of Glory
"And you shall manufacture holy garments for Aharon your brother, for
glory and for splendour" (28:2).
It is a Mitzvah, the Oznayim la'Torah explains, for the Bigdei Kehunah to
be new, and smart.
What is crucial, he adds (quoting the Ramabam in Hilchos K'lei
ha'Mikdash), is that that they may not be dirty, torn, too long or too short.
Should the Kohen perform the Avodah with any of these shortcomings, the
Avodah is Pasul.
The Wise-hearted Men
"And you shall make the holy garments for Aharon your brother speak
to the wise-hearted men whom I have filled with a spirit of wisdom" (28:2
& 3).
The Oznayim la'Torah points out that, in Parshas T'rumah, which speaks
about the construction of the Mishkan, the Torah says many times "They"
or "You" shall manufacture ", in connection with Moshe and Betzalel,
respectively; yet on no occasion does it use the term "wise-hearted". Why,
he asks, does it then use it here?
And he attributes it to the fact that as holy as the vessels of the Mishkan
were, the Bigdei Kehunah were on a higher level of Kedushah.
Consequently, they required a higher level of Machshavah (profound
thought) than the former. We see, for example, that the four-letter Name of
G-d which was engraved on the Tzitz, and the Name of G-d comprising
seventy-two letters were written on a piece of parchment and placed in the
folds of the Choshen Mishpat.
So the Torah refers to the additional depth of devotion and concentration
with which the same people who constructed the Mishkan were blessed
when making the Bigdei Kehunah, in order to infuse them with the extra
sanctity.
For sponsorships and adverts call 651 9502 This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute
electronically or on paper, provided that this notice is included intact. Shema Yisrael Torah Network For information on subscriptions, archives, and
other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.com Jerusalem, Israel 732-370-3344

Rabbi Zvi Akiva Fleisher
Chamishoh Mi Yodei'a
5 Questions And Answers On Parshas T'tzaveh 5774 - Bs"D
1) Ch. 28, v. 1: "Nodov vaAvihu Elozor v'Isomor" - Why are these
names enumerated? We already know all of Aharon's sons by name.
2) Ch. 28, v. 9: "V'lokachto ES shtei avnei shoham" - And you shall
take two "shoham" stones - The Ohr Hachaim Hakodosh asks why the
word ES is used here. It seems that his question is based on the assumption
that ES indicates either specific stones or stones that are already known by
earlier reference. He answers that this refers to the "avnei shoham"
mentioned in the beginning of parshas Trumoh 25:7. Although that verse
mentions the need to bring numerous types of stones to fill the settings of
the breast-plate, only "shoham" stones are mentioned by name. This is
because of their unique function in the shoulder straps of the "eifode,"
besides being the second stone of the fourth row on the breast-plate, hence
the word ES. This most puzzling. The word ES is used in so many other
places and the Ohr Hachaim Hakodosh makes no issue of it. What is
bothering him specifically here?
3) Ch. 28, v. 9: "Ufitachto a'leihem" - And you shall etch out upon
them - In this verse and in verse 11, where we have the word "t'fatach,"
the verse expresses the etching procedure as a straightforward command,
"you shall etch." However, by the etching of the names into the breastplate
stones the Torah expresses it in a descriptive manner, "Pituchei chosom"
(verse 21).
4) Ch. 28, v. 11: "Al shmos bnei Yisroel" - ON the names of the bnei
Yisroel - Rashi is bothered with the word "al," as literally, it means
UPON. How are the stones upon the names of the bnei Yisroel? He
therefore explains that the intention of AL is WITH, - You should etch the
stones WITH the names. How can we explain the word AL in a literal
manner?
5) Ch. 28, v. 35: "V'nishma kolo b'vo'o el hakodesh" - And its sound
will be heard when he enters the Sanctury - The Rashbam writes that
the sound emanates from the bells when he walks. This happens when the
bells bang each other. Even though there are pomegranate shaped cloth
balls between them, they still hit each other.
This is most puzzling. The gemara Z'vochim 88b clearly states that the
bells were outer casings and an inner clapper, "zug v'inbal." The sound
clearly comes from the inner clapper hitting the casing.
We have a similar difficulty with the words of the Lekach Tov. He writes
that the sound emanates from the bells hitting the pomegranate shaped
cloth balls. Although this should not produce a sound, miraculously, the
cloth balls were hard and banged the bells so that they would ring. Again,
this seems to run contrary to the words of the above-mentioned gemara.
The Rashbam goes on to say that the need for a sound system to
accompany the Kohein Godol when he performed the service was to alert
others in the Sanctuary to leave when he was doing the service, as per the
verse in Vayikra 16:17, "V'chol odom lo yi'h'yeh b'ohel mo'eid b'vo'o
l'cha'peir ad tzeiso." This is also most puzzling, as the verse is discussing
the service of Yom Kippur. When the Kohein Godol enters to bring the
bloods of the atonement ox and goat he does not wear the "m'il," which
has the bells on its bottom, rather, only the four "white garments" of a
regular Kohein.
Answers:
#1 The Ibn Ezra offers that Aharon had at this point in time a number of
other sons. He bolsters this by noting that numerous cities were given to
the Kohanim in the days of Yehoshua's apportioning the Holy Land.
(There is a medrash that relates that upon the death of Aharon many sons
6 ":\D n3D trcdk trcd ihc
of his ripped their garments to the extent that their shoulders were
exposed.)
We might simply explain that the need for enumerating Aharon's sons is to
exclude Pinchos. If the verse were to only say "Aharon's sons," a grandson
is also called a son. If you feel that Pinchos is obviously excluded since we
find him becoming a Kohein only after his heroic act in dealing with Zimri
and Kozbi, this can be refuted. Perhaps he was a Kohein, but lost the status
by killing a ben Yisroel, or the verse in the main is adding a "bris K'hunas
olom."
#2 I came across the words of the Baal Haturim on 39:27, where he says
that every ES teaches that the item had a cover (for transportation?). This
is reminiscent of the words of the gemara Brochos 36b, that "ES piryo"
means the fruit and its shell. This might answer the question on the Ohr
Hachaim Hakodosh. The "shoham" stones surely did not have a cover
made for them, as they were to be attached to the shoulder straps of the
"eifode." Thus an explanation for the word ES is in place. A careful check
of the word ES in other places is in place to see if this explanation is
accurate. (Nirreh li)
#3 This can be explained based on the words of the Ramban in parshas
Trumoh 25:7. He cites the gemara Sotoh 48b, which says that the etching
of the breastplate stones could not be done with an etching tool, as that
would cut away some of the stone, and the Torah requires "b'milu'osom"
(28:8), in their fullness, i.e. complete stones. A unique worm called
Shamir, was brought, and it crawled along marks made in the shapes of
letters, and this caused the stones to crack but not chip away, and thus the
names were etched into the stones. The Ramban says that since there is no
expression of "b'milu'osom" by the stones placed into the shoulder straps
of the "eifode," we may conclude that the names were etched in by
craftsmen in the normal manner, with bits of the stones being chipped off.
We now understand why by the "eifode" stones the Torah commands to
etch out the names, as the craftsmen did this with their own hands, while
by the breastplate stones the Torah only expresses the etching
descriptively and not as a command, because the craftsmen did not do any
etching. (Rabbi Zvi Pesach Frank in Har Zvi)
#4 The Ponim Yofos explains that AL means upon or above. When the
names are etched into the stones, the stones are AL, above, the indented
names. (I believe that the Daas Z'keinim on verse 8 says exactly the same.)
Alternatively, the Mahari"l Diskin offers that the etching was done from
the underside of the stones and was visible from the top. Thus the stones
are literally UPON the names.
This explanation is in keeping with Rashi's remark that the etching was
done in the manner of a signet ring. Whatever design or lettering done in a
signet ring is done in reverse so that it appears forward on the impression
material, a wax seal or the like. Similarly here, if the etching was done
from below, from the bottom side view it was in reverse.
#5 We can answer this latter question in a number of ways:
1) The gemara Yoma 53b says that the requirement of being alone while
doing the atonement service does not only apply to the Kohein Godol, and
not only on Yom Kippur, but also to any Kohein who enters the Sanctuary
to do the "k'to'res" service, which is also considered an atonement. Thus,
when the Kohein Godol does the daily "k'to'res" service on Yom Kippur,
he wears his complete eight garment regalia, which includes the "m'il." We
can even say that the Rashbam's intention is not limited to Yom Kippur,
but also to any day of the year, and although he brings the verse of Yom
Kippur, nevertheless, this verse is the source of the daily requirement to
have all others leave the Sanctuary when the "k'to'res" service is done.
This raises a very obvious question: Why then doesn't any regular Kohein
have to wear a garment with the same warning bells when he does the
daily "k'to'res' service? This is answered through the words of the Ramban,
who writes that because of the extreme sanctity of the Mikdosh, angels are
present, and they are poised to attack a mortal human who dares enter such
a holy place. Since the regular Kohanim are usually of a lower stature than
the Kohein Godol, the angels pay no attention to them. He adds that the
importance of the bells ringing is only on Yom Kippur and for the service
in the outer room of the Sanctuary, when he wears all 8 garments.
2) This can also be the intention of the Rashbam, that he means on Yom
Kippur only, but only refers to the daily services done in the Sanctuary,
again "k'to'res," and also the lighting of the menorah.
3) The above-mentioned gemara Yoma 53b says that the vessel in which
the coals used to burn the incense in the Holy of Holies were transported
was different from that of all year in that it had a "niashtik." Although
Tosfos say that it means a leather cover on the handle attached with a bolt,
so that the Kohein Godol not burn his hand from the radiated heat, Rashi
says that it was a ring. He explains that a ring was attached for the Yom
Kippur service to create a clanging sound so that anyone in the Sanctuary
would leave, in fulfillment of the verse, "v'chol odom lo Yi'h'yeh b'ohel
mo'eod." We can thus say that this is the intention of the Rashbam. (Nirreh
li)
I am still left with no answer for the first question.
A Gutten Shabbos Kodesh.
Rabbi Zvi Akiva Fleisher
Chasidic Insights
Chasidic Insights Parshas T'tza'veh From 5765 Bs"D
For sponsorships and advertising opportunities, send e-mail to:Sholom613@Rogers.Com
Ch. 27, v. 20: "L'haalose ner tomid" - Elevation of the soul, "ner Hasher
nishmas odom," requires one to have Hashem in mind, "Shivisi Hashem
l'negdi SOMID." (Rabbi Avrohom Yaakov of Sadigura in Knesses Yisroel)
Ch. 28, v. 2: "V'osiso vigdei kodesh" - And you shall make even those
who rebel against Me, "b'go'dai," into holy people. (Nirreh li)
Ch. 28, v. 3: "Chachmei leiv asher mi'leisov ruach chochmoh" - Only
those who realize that I have filled them with wisdom, and that it is not
their own accomplishment, are truly "chachmei leiv." (Rabbi Sholo-m of
Koidinov in Divrei Sholo-m)
Ch. 28, v. 7: "Shnei k'tzosov v'chubor" - The human body is very
physical and has a strong drive for many lusts. The "neshomoh" is very
spiritual and desires only spirituality. It is man's job to take his two
extremes, "k'tzosov," and merge them, "v'chubor." (Nirreh li)
Ch. 28, v. 30: "V'nosoh Aharon es mishpat bnei Yisroel al libo" - The
heart feels all the body's maladies. So too, the Kohein Godol is supposed
to feel all pains and difficulties of the bnei Yisroel and pray for the well
being of the nation. This is the intention of our verse. Aharon is to carry
the "mishpot," the afflictions of the bnei Yisroel, on his heart. (Rabbi
Chaim of Tchernovitz in B'eir Mayim Chaim)
Ch. 28, v. 32: "Fi rosho b'socho" - My mouth, the head should be in it. I
should think before I speak. (Nirreh li)
Ch. 28, v. 36: "Tzitz zohov tohore" - Your look should be pure gold, and
not tainted by viewing improper things. (Nirreh li)
Ch. 28, v. 37: "P'sil t'chei'les" - Rashi d.h. "Naftu'lei" (Breishis 30:8)
brings in the name of Menachem ben Soroke that the word means
attachment, while Rashi himself prefers to say it means bent in intense
prayer. We can thus say "One should attach himself to Hashem to the point
of expiring, "kalos nefesh," (Menachem ben Soroke), or "one should pray
with such intensity to the point of expiring" (Rashi). (Nirreh li)
Ch. 28, v. 38: "V'hoyoh al meitzach" - The word "v'hoyoh" is made up
of the same letters as Hashem's Holy four-letter Name. This should always
be upon one's forehead, as per the verse "Shivisi Hashem l'negdi somid."
(Rabbi Chaim Mayer of Vizhnitz in Imrei Chaim)
Alternatively, "v'hoyoh" is an expression of joy. This should always be
upon one's face. (Nirreh li)
Ch. 29, v. 25,26: "LaShem, V'lokachto es hecho'zeh" - You shall take
your vision only for service of Hashem. (Nirreh li)
Ch. 29, v. 42: "Asher ivo'eid lochem shomoh" - Rashi brings two
opinions. Either the voice of Hashem emanated from the top of the outer
altar or from the top of the "kapo'res," the Holy Ark's cover. There are
those whose main stress in serving Hashem is through prayer, which is in
the place of sacrifices. To them the voice of Hashem emanates from the
top of the altar. Those whose main service of Hashem is through diligent
Torah study, the voice of Hashem emanates from the top of the cover of
the Holy Ark, where the "luchos" reside. (Nirreh li) (See Meshech
Chochmoh) A Gutten Shabbos Kodesh.
Rabbi Zvi Akiva Fleisher
Oroh V'Simchoh
Oroh V'simchoh - Meshech Chochmoh On Parshas T'zaveh - Bs"D
Ch. 27, v. 20: "V'yikchu EI'LECHO shemen zayis zoch" - The word
EI'LECHO deserves elucidation. See the words of the Ohr Hachaim
Hakodosh. The Meshech Chochmoh explains that EI'LECHO, similar to
the word L'CHO, often means for your benefit. See the words of Rashi on
Breishis 12:1, Lech L'CHO. Here too, having the oil for the kindling of the
menorah is for the benefit of Moshe. The Mechilta section Pis'cha chapter
#1 says that Hashem spoke to Moshe only by day. However the Ibn Ezra
on Bmidbar 8:2 explains that this limitation to day only is limited to when
there were no lights illuminating the night. The logic behind this might be
similar to the rule of judgements of monetary matters beginning to be
deliberated only by day, as per Choshen Mishpot 5:2, derived from the
words, "V'ho'yoh b'YOM hanchilo es bonov" (Dvorim 21:16). Yet if the
courtroom is illuminated it is permitted to begin the court proceedings at
night (Sefer M'iros Einayim ad loc s.k. 37).
Hence Moshe benefited from the illumination of the menorah by receiving
prophecy even at night. This obviously benefited all the bnei Yisroel as
well. However, after Moshe's death there was no such benefit and the only
reason for lighting the menorah was that it was a statute from Hashem to
do so, hence "chukas olom l'DOROSEICHEM" (verse 21).
Ch. 28, v. 8: "V'cheishev afudoso asher olov k'maa'seihu" - The
gemara Z'vochim 88b says that the wearing of the eifode garment atones
for the sin of thoughts of idol worship. In general we do not consider the
":\D n3D trcdk trcd ihc 7
thought of sinning as a sin itself as per the gemara Kidushin 39b, but in
regard to thoughts of accepting a false god the thought is also considered a
sin. This is alluded to in the words of this verse. "V'cheishev" - and the
thought, "afudoso," - of the sin of idol worship for which the eifode
garment atones, "k'maa'seihu," - is as harsh as actually doing the sin.
(Nachal K'dumim in the name of Rabbeinu Efrayim, Meshech Chochmoh)
Ch. 28, v. 10: "Shishoh mishmosom al ho'evven ho'echos" - The
gemara Yerushalmi Sotoh 7:4 says that Biyomin's name appeared on the
"eifode" stones with the first two letters Beis-Nun on one stone and the last
letters of his name on the other stone. This seems to be alluded in the word
MIshmosom, a section of their names, indicating that a name is not
complete on one stone. Indeed on the words "Shishoh mishmosom" the
Targum Yonoson ben Uziel also says ""Shiso min k'tzas shmos'hone," six
of part of their names.
Why was Binyomin's name chosen to be the one to be split between the
two stones? The Meshech Chochmoh answers that this is indicated in
Dvorim 33:12, "U'vein kseifov shochein," regarding Binyomin the verse
says, "and between the two shoulders (of the Kohein Godol) he rests."
Ch. 28, v. 20: "V'yoshfei" - The gemara Kidushin 31a and Yerushalmi
Pei'oh chapter #1 relate that the "yoshfei" stone of the breastplate was once
lost and the Rabbis pursued a replacement. They came upon a non-Jew
named Domo the son of N'sino, whose father had such a stone. When they
came, his father was asleep and the key to the safety box in which he kept
his precious stones was on a cord that was wrapped around his neck.
Retrieving the key would require waking his father in the middle of his
siesta. Domo, out of respect for his father, refrained from waking him and
lost the sale.
The Meshech Chochmoh writes that it is most befitting that the lesson of
how far honouring one's parents goes is learned from a tale involving the
"yoshfei" stone. All the brothers who were involved with the sale of
Yoseif caused their father much pain. Yoseif, as well, by not
communicating with his father, also fell short in properly honouring his
father (see Ramban on 42:9 d.h. "Va'yizkor"). Only Binyomin was not
deficient in honouring his father, thus his stone was involved in this story.
The Baal Haturim points out that the numerical value of "yoshfei" equals
that of "Binyomin ben Yaakov." Possibly, according to the Meshech
Chochmoh it is well understood why the mathematical value of "yoshfei"
is that of "Binyomin ben Yaakov," of both the son and his father, to
indicate that specifically Binyomin was the most devoted son of Yaakov.
Ch. 29, v. 42: "Olas tomid l'dorosheichem pesach ohel mo'eid lifnei
Hashem asher ivo'eid lochem shomoh" - Some Rabbis drive from these
words that the word of Hashem emanated to Moshe from the top of the
outer copper-clad altar. Others derive from "v'dibarti itcho mei'al
hakaporres" (Shmos 25:22), that it emanated from the top of the lid of the
Holy Ark, and "asher ivo'eid lochem shomoh" refers back to "ohel mo'eid
lifnei Hashem" of our verse.
The Meshech Chochmoh suggests that these two opinions are in tandem
with the disagreement between Rabbi Yehoshua ben Levi and Rabbi
Yochonon in the gemara Megiloh 27a. They disagree if the words in
M'lochim 2:25:9, "habayis hagodol" refer to a house of Torah study or a
house of prayer. If it refers to a house of Torah study then one may convert
a house of prayer into a house of Torah study, but not the reverse, since it
is called "hagodol." If the verse refers to a house of prayer, then a house of
Torah study may be turned into a house of prayer, but not the reverse. If
we posit that prayer is greater then it is logical to assume that Hashem's
voice emanated from the top of the altar, the symbol of sacrifices, and
prayers are in the place of sacrificial service. If Torah study is greater, then
it is logical to assume that Hashem's voice emanated from the top of the
Holy Ark, which contains the Ten Commandments, which symbolize
Torah study. The Meshech Chochmoh expands upon this thought in his
work Ohr Somei'ach al hoRambam hilchos Talmud Torah 1:2.
Feedback And Submissions Are Appreciated. Sholom613@Rogers.Com

Rabbi Zvi Akiva Fleisher
Sedrah Selections
Sedrah Selections Parshas T'tzaveh 5774 Bs"D
L'iluy Nishmas Imi Morosi Chavoh Bas Zvi Nif't'roh 6 Ador 5723 Tntzb"H
Ch. 28, v. 28: "V'lo yizach hachoshen mei'al ho'eifode" - This is one of
the 613 mitzvos of the Torah, to not have the choshen breastplate separate
from the eifode garment (gemara Yoma 72a). Four symbolic
interpretations are offered:
1) The gemara Arochin 16a says that the Kohein's wearing of the choshen
atones for improper judgements of money matters, and the wearing of the
eifode atones for the sin of idol worship. These two sins are associated
with each other as stated in the gemara Sanhedrin 7b, "Whoever appoints
an inappropriate judge is considered to have planted a tree of idol worship
near the altar. Therefore the Torah says that these two items which the
Kohein Godol wears should not be separated one from the other, to give us
a constant reminder that these two sins are of equal paramount importance.
(Chasam Sofer)
2) The choshen is to be placed on the HEART of the Kohein Godol. The
word eifode in our verse is spelled lacking the letter Vov, leaving us with
Alef-Fei-Dalet which equals 85, also the numeric value of "Peh," a
MOUTH, spelled Pei-Hei. The prohibition to separate the two teaches us
that one should not speak words from his mouth which are not the true
feelings of his heart, "ein piv v'libo shovim," but rather have the two
always joined, "piv v'libo shovim" (See Rashi on Breishis 37:4 d.h. v'lo
yochlu dabro l'sholom). (Degel Macha'neh Efrayim)
3) Worshipping false gods comes from distortion of straight thinking as
explained by Rabbeinu Nisim Gaon in his preface to his commentary on
Shas, that the main aspect of the sin of idol worship is mental. Similarly,
improper ruling of money matters is a form of mental distortion. They are
the same types of sin, only that one is a sin against Hashem and the other
against one's fellow man. The Torah wants to stress the similarity of these
two sins, thus requiring that they not be separated. (MVRHRH"G Rabbi
Yaakov Kamenecki in Emes L'Yaakov)
4) When one distorts the halochos of money matters in his favour, it is a
lack of full faith in Hashem. Full trust in Hashem's deciding the set income
for each person would not allow a person to act in such a manner. This sin
is rooted in denial of Hashem's powers, feeling that one has the ability to
gain through his own cunning, in essence a form of avodoh zoroh. The
coupling of the sin of distortion of judgement of money matters with the
sin of idol worship teaches us that when one seeks atonement for the
former, he also needs atonement for the latter. (Rabbi Moshe Feinstein in
Dorash Moshe)
Ch. 28, v. 30: "V'nosa Aharon es mishpat bnei Yisroel al libo" - And
Aharon should carry the law of the bnei Yisroel upon his heart -
Aharon wears the choshen, which has the stones representing the bnei
Yisroel on it. When there is a sin perpetrated by a ben Yisroel the stone
representing his tribe changed its appearance from its natural colour to that
of copper. He notifies the head of that tribe and lots are drawn to pinpoint
who has sinned. That person is then dealt with. (Pirkei d'Rebbi Eliezer)
This is another case where supernatural powers are used to pinpoint a
wrongdoer. This has been dealt with in previous issues. The easiest way to
explain this is that we have a supernatural indicator of the wrongdoer and
proceed with all the normal technical laws of court proceedings.
Ch. 28, v. 32: "Lo yiko'rei'a" - It shall not be ripped - The Sforno
explains that these words describe the shape of the opening for his head. It
should not be V-neck. This is called "torn." Rather, it should be rounded.
Ch. 28, v. 34: "Paamon zohov v'rimon" - A gold bell and a
pomegranate - There was a total of 72 bells and pomegranates. The
sounds created by the bells when the Kohein Godol walked brought
atonement for the improper sound of loshon hora. This is why there were
72 bells and pomegranates. Nega tzoraas is a punishment for speaking
loshon hora. There are 72 different nega tzoraas appearances. (Baal
Haturim)
Ch. 28, v. 34: "Paamon zohov v'rimon paamon zohov v'rimon" - A
gold bell and a pomegranate a gold bell and a pomegranate - The
pomegranate makes no sound and the bell does. One should learn a lesson
from the positioning of a bell between two pomegranates that he should
remain quiet a lot more than speaking. (Holy Alshich)
Although we also have a pomegranate between two bells the point is well
taken.
Ch. 28, v. 35: "N'nishma kolo b'vo'o el hakodesh" - And its sound
shall be heard when he enters the holy - The garments the Kohein Godol
wears that differ from the standard Kohein, and the sounds they emit serve
the purpose of everyone readily recognizing who the Kohein Godol is. On
Yom Kippur, when he also wears only white garments, there is no need to
differentiate, as the service of Yom Kippur can only be done by the
Kohein Godol. (Chizkuni) Further clarification is needed to explain why
he wore all eight garments for the daily services that took place on Yom
Kippur.
Ch. 28, v. 36: "V'osiso tzitz zohov tohor" - And you shall make a
forehead plate of pure gold - Here the Torah stresses that the gold be
pure. This is because the tzitz sits on the mind. Notwithstanding that
people's thoughts are not visible, the Kohein Godol must have a totally
pure mind. (n.l.)
Ch. 28, v. 42: "V'osiso lohem mich'n'sei vad" - And you shall make for
them pants of linen - The flax plant if called "pishton." The fibers that are
carded and not yet spun are called "sheish." Once they are spun and
become threads they are called "pishtim." When it is woven into a sheet of
material it is called "bad." When the material is made into garments can
have the titles of "bigdei sheish, bigdei pishton," or "bigdei bad." (Haksav
V'hakaboloh) The word "butz" has not been clarified.
Ch. 28, v. 43: "Chukas olom lo ulzaro acharov" - A permanent statute
for him and his descendants after him - Rabbeinu Bachyei comments
that the Kohanim wear exactly these garments, no more no less. It is
8 ":\D n3D trcdk trcd ihc
therefore quite remarkable that they were able to survive. They were
always barefooted and worked in the winter also. Albeit that there was a
floor heating system, they had to withstand severe winds, cold, etc. Our
Rabbis tell us that there were doctors present at the Mikdosh to care for the
Kohanim. This also explains why they suffered from intestinal problems.
(Another reason is that they had a meat diet.)
Ch. 30, v. 1: "V'osiso mizbach miktar ketorres" - And you shall make
an altar for incense - Why is it called a "mizbeach," whose source is
"zevach," something slaughtered, given that it is only used for incense
burning? The Holy Zohar answers that the incense "slaughters" evil
powers that want to denigrate the bnei Yisroel.
Perhaps we can also say that since the bloods of Yom Kippur offerings are
sprinkled on its top, there is a "slaughter" aspect to the golden altar. (n.l.)
A Gutten Shabbos Kodesh.
Feel Free To Distribute By Copy Or Electronically. Feedback Is Appreciated. To Subscribe, Kindly Send Request To: Sholom613@Rogers.Com This
article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is
included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il
http://www.shemayisrael.co.il Jerusalem, Israel

Rabbi Yissocher Frand
RavFrand
Parshas Tetzaveh
Betzalel Son of Uri Son of Chur (Son of Miriam)
[Even though we will be speaking this evening about a pasuk that is not in
Parshas Tezaveh, the pasuk is in both Ki Sisa and Vayakhel. Since in
many senses, the last 5 parshiyos of the Book of Shmos all deal with the
same topic (the construction of the Mishkan and the various vessels and
priestly garments used in the "Temple Service") my practice is to treat all
5 parshiyos as one for homiletic purposes and feel it is not inappropriate to
discuss this pasuk the week of Tezaveh, even though it does not actually
appear in the current week's parsha.]
The pasuk says, [Shmos 35:30]: "And Moshe said to the Children of Israel:
Behold Hashem has designated by name Betzalel son of Uri son of Chur
of the Tribe of Yehudah." (Almost the exact same pasuk appears in Shmos
30:2.) Every construction project needs a project manager an architect, a
general contractor, a person who guarantees to get the job done. That
person in the Mishkan construction project was Betzalel son of Uri son of
Chur.
In Parshas Vayakhel, Rashi identifies Betzalel's grandfather Chur as "the
son of Miriam", sister of Moshe. Chazal say that at the time of the building
of the Mishkan, Bezalel was only 13 years old. Picture the scene: Moshe
Rabbeinu called a press conference. In front of the entire Jewish nation,
Moshe introduced the future architect for the construction of the Mishkan
one of the most monumental building projects that would ever take place
in the history of the Jewish people. Who does Moshe introduce to be the
general contractor for the project? A 13 year old! Would this inspire
confidence in the project? This was a young kid who had no previous
experience in anything near the magnitude of what was being proposed!
What goes on here?
The Medrash in Shmos Rabbah raises the question why Chur was
mentioned in describing the lineage of Betzalel (typically the Torah
identifies individuals at most by their father's name only). The Medrash
explains that Chur allowed himself to be martyred when he protested the
desire of the people to make a Golden Calf, under the assumption that
Moshe was not going to return from his 40 day absence atop Mt. Sinai.
Chur stood up against the crowd, tried to subvert their idolatrous
intentions, and was killed in the process. At that moment, Hashem
promised to reward Chur for his act of self- sacrifice (mesiras nefesh). The
payback for Chur's heroism was that he had a grandson with the talents of
Betzalel who was entrusted with the task of constructing the Mishkan. For
this reason, Chur's name is mentioned when Betzalel is introduced.
Betzalel became who he was by virtue of the heavenly reward promised
posthumously to his grandfather.
Let's put ourselves in Chur's place. The crowd was dancing around singing
"we need this Calf, we need this Calf!" From a rational point of view, it
made absolutely no sense for Chur to try to stand up against the frenzied
mob. It was an irrational act, almost foolhardy. There was no way the large
crowd was going to change their mind because of the stubborn opinion of
one individual. The proof that the "rational" thing to do was to go along
with the will of the masses, is that this is exactly what Aharon did. The
Talmud says that Aharon saw what happened to Chur and was convinced
that the same thing would happen to him unless he cooperated with the
unruly crowd.
So, in hindsight was Chur right or wrong? In hindsight he was right!
Sometimes in life a person just needs to do the right thing without asking
himself "Is this going to succeed or not?" Sometimes a person needs to do
the right thing and take a stand even though it will not succeed and even
though he will pay a personal price for taking this stand. There are times
when we need to let the chips fall where they may and not determine our
actions based on their potential chance for success.
In retrospect, Chur's activities did pay off and bear fruit. Because of his
self-sacrifice, he merited a grandson like Betzalel who had the merit of
building the Mishkan.
Moshe Rabbeinu came to Klal Yisrael a group of slaves fresh out of
Egypt who only knew how to work with bricks and mortar. He told them
that the nation was now going to have a magnificent structure with
exquisite vessels and priestly garments made out of the finest of materials.
Their reaction undoubtedly was "We cannot do it. We do not have the
expertise to accomplish the task. We don't have the training. We don't have
the skills."
Moshe Rabbeinu then brought forth a little Bar Mitzvah boy named
Betzalel. He introduced him to the nation and said, "See this kid? This is
our head architect. He is going to do it for us! Do you know why he is
going to be able to do it? It is because he had a grandfather named Chur.
When Chur looked at the impossible mission, his attitude was 'We must
try.'"
This is why Moshe called the "press conference" to introduce Betzalel. It
was not to show off Betzalel's resume, which was non-existent, but rather
to emphasize where he came from. He was the grandson of Chur. Chur
showed us that when confronting a 'Mission Impossible,' a person must
nevertheless try.
This also explains why Rashi adds the biographical information regarding
Chur: "He was the son of Miriam." From where did Chur get this capacity
to see something that appears to be beyond human possibility and say "I
am going to do it anyway because it's the right thing to do"?
The Tolner Rebbe writes that he got this very characteristic from his
mother. When Amram the greatest man of his generation went ahead
and divorced his wife (after the decree that the male children would be
thrown into the Nile), out of a sense of hopelessness and resignation to the
inevitable fate of the children, it was Miriam who told him he was wrong.
Amram evaluated the situation and said "Our efforts in having children in
Egypt is for naught. We will have children and they will be killed."
Miriam argued with her father. She told him that his decree was worse
than Pharaoh's decree.
Why was Miriam arguing with her father? Did she think she had a chance
convincing her father the "Gadol haDor" [greatest sage of his generation]
that he was wrong and she was right? What were her chances of success?
Next to nothing! So why did she do it? It was because it was the right
thing to do. When something is the right thing to do, one does not ask
questions, one just does what is right.
This is the hallmark of the House of Miriam, which is the House of Chur,
which is the House of Betzalel. When presented with impossible
situations, one just does what one has to do; the best one can do under the
circumstances. G-d will take care of the rest.
The Tosfos HaRosh on the Torah suggests an interesting background to
the pasuk "And Miriam the prophetess, sister of Aharon, took the
tambourine in her hand and all the women went out after her with
tambourines and dancing." [Shmos 15:20] The Tosfos HaRosh explains
that after the Splitting of the Red Sea and the song of "Moshe and Bnei
Yisrael," the women came to Miriam and told her "We want to sing also.
We also want to participate." Miriam told them, "You can't. It is forbidden
and immodest for women to sing publicly in front of men." Everyone
walked away depressed because they were not able to participate. Miriam
then said, "Wait a minute! I have an idea!" She took a tambourine in her
hand and started making noise with it. Then she said, "Now it is okay to
sing, because the men will not be able to hear you above the noise of my
tambourine."
Miriam saw a situation that looked hopeless. What can we do? The
halacha is that we can't sing we must find a solution to the problem. She
took the tambourine and did find a solution to the problem.
A similar pattern emerges from the Gemara in Shabbos which teaches that
the women wove curtains for the Mishkan from wool that was still on the
backs of live goats. It is hard enough to weave in general. What kind of
idea was it to make the curtains from wool while it was still attached to the
live goats?
It is because all the women wanted to weave. They each wanted to be
involved in the mitzvah of making the curtains for the Mishkan. However,
some of them were impure due to their menstrual periods. They would not
be able to come in contact with the curtains, lest they make them 'tameh'.
They went to Miriam and asked her "What can we do?" Miriam gave
them the idea to weave on the backs of the live animals. A live animal is
not susceptible to impurity (not 'mekabel tumah'). Here again, Miriam
solved a seemingly insolvable problem with creativity and determination!
When the situation looked hopeless, when the prognosis was desperate,
Miriam was the 'go-to person'. She always had a plan. That was her legacy
to her son Chur do not walk away from a hopeless situation. Do the right
thing. Chur did the right thing. He stood up and that action bore fruit two
generations later in his grandson.
":\D n3D trcdk trcd ihc 9
Moshe saw that the people felt the task of building a Mishkan was
hopeless. They had no experience, they had no talent, and they had no
training. "Fear not", he told them. See that G-d has designated someone
who comes from a long line of ancestors who take action and whose
actions bear fruit even in situations which look hopeless: Namely, Betzalel
son of Uri son of Chur, (son of Miriam -- Rashi).
The Sefas Emes cites the Zohar that after Betzalel was introduced to Klal
Yisrael, his face changed to the image of his grandfather Chur. This is
exactly what Moshe Rabbeinu wanted to convey. Chur got us here. This
Chur, in the personage of his grandson Betzalel, will be responsible for
building us our Mishkan.
This write-up was adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah Tape series on the weekly Torah
portion. Tapes, CDs, MP3s or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call
(410) 358-0416 or e-mail tapes@yadyechiel.org or visit http://www.yadyechiel.org/ for further information. RavFrand, Copyright 2007 by Rabbi
Yissocher Frand and Torah.org.

Rabbi J. Gewirtz
Migdal Ohr
Volume 16 Issue 20
Parshas Tetzaveh 5774 DEwT A RDA X HWCT P
YL WNHKL WwDQL IRHA YDGB TA WsEW HMXX XWR WYTALM RwA BL YMKX LK LA
RBDT HTAW
And you shall speak to all those wise of heart, whom he filled with the
spirit of wisdom, and they shall make the clothes of Aaron for holiness to
serve Me. (Exodus 28: 3)
We are taught that HaShem inspired many people with the insight of
crafting the various items needed for the construction and furnishing of the
Mishkan. Some knew how to build, some to weave, and others were smiths
or artisans. If they had this insight, what direction was Moshe supposed to
give them as indicated by this posuk?
The Sipurno comments that Moshe was to direct them to make all the
items that had been discussed previously. This implies a very striking
message: If Moshe had not commanded them to put their knowledge into
practical application they might very well have sat back and done nothing!
Being wise is not an end unto itself. Rather, the purpose of gaining
knowledge is to use it. As the Mishna in Pirkei Avos (1:17) says, Lo
hamidrash haikar, elah hamaaseh, It is not the study of Torah which has
primacy, but the action. If one studies Torah but does not put it into
practice, at the very least in the act of transforming himself into a better
person, then it would have been better for him to be silent and not
expounded on Torah.
The fact that people were Divinely-inspired to understand how to construct
the Mishkan would be meaningless if they did not follow through on that
inspiration and do something about it. There is no benefit to being a critic
after the fact so such knowledge would have been wasted. That is why
HaShem specifically instructed Moshe that the people must be told to
come forward and contribute their skills.
The Kli Yakar points out that the posuk does not say they were filled
with a spirit of wisdom, but that he was filled with that spirit. He
explains that this refers to Moshe Rabbeinu who acted as the conduit for
the Divine inspiration. Just as a fountain has a source of water at the top
which flows and trickles down to the other parts of it, so did the
knowledge from HaShem go into Moshe and only from there did it pass to
the others.
Building on the lesson from the Sipurno, we can also understand another
crucial aspect of wisdom. When one has insight and understanding he must
assuredly put it to use. However, his knowledge can only be considered
viable and useful if it follows the flow from G-d through the sages.
If one comes up with a perspective that he feels has merit, but is at odds
with the Torahs guidance, he must understand that this insight is not the
kind to be acted upon. Rather, one must seek knowledge and wisdom at its
source, the Torah scholars and leaders HaShem gave us, and we can then
put it into practical application in all aspects of our lives.
The Torah does not stop at the door to the study hall but rather it is from
there that it casts forth its surge of insight, wisdom, and understanding of
the world, and cascades down upon the rest of the globe. That is where it is
to be followed and carried out.
At hearings investigating the space shuttle Challenger explosion in 1986,
the rubber O-rings were considered as possible culprits. It was opined that
the cold weather prevented them from being as resilient as necessary to
ensure a tight seal between rocket booster sections.
One of the scientists studying the incident was Dr. Richard Feynman. A
theoretical physicist, his methods of determining whether the material was
defective were anything but theoretical. He took a piece of the rubber
gasket and submerged it in a cup of ice water.
The rubber ring became stiff and did not return to its proper shape for a
number of seconds. By putting his knowledge into action, he put an end to
the conjecture and proved his point.
Did You Know?
The Man Makes the Clothes
Though Moshe was commanded to have the various craftsmen make the
clothing for the Kohanim, the Malbim points out that they didnt make
everything.
The clothing that they made were the external garments previously
described, but these verses also make references to other, INTERNAL
clothing, which could only be made by the Kohanim themselves.
These internal garments are those which each Kohain would have to
establish for himself, in order to dress his neshama in knowledge, proper
attributes, and good behavior which are the clothing of the soul.
These vestments could not be made for them by other craftsmen, and
HaShem commanded Moshe that he alone must be the one responsible for
making these holy clothes for the Kohanim by teaching them how to refine
their souls and behaviors in such a manner that they could enrobe their
souls in glory honor.
The Malbims point is particularly welltaken in this age when people are
quicker to don the outer trappings which make one look like a spiritual
person than they are to accept the hard work and effort required to change
ones inner self and become that spiritual person HaShem is looking for.
Thought Of The Week:
When you have an ability, you must respond to it (by putting it to good
use.) Thats respons-ability.
E-mail Subscribe to info@JewishSpeechWriter.com Dont think it. Do it. Print, e-mail, and share Migdal Ohr with others. Youll be glad you did. E-
mail Subscribe to info@JewishSpeechWriter.com 2014 J. Gewirtz My simcha is coming, The food wasnt cheap. If only my speech Wouldnt put
folks to sleep! Entertaining, meaningful speeches customcreated for your special occasion by a professional. JewishSpeechWriter.com Your thoughts,
the perfect words.
HE ISYN LARsY R TB ABYL NEL
LXR TB OYRML HMYLw HAWPR TWKZL UXLDBY W
LDNYYRB TB IYYRB HQBRW HAL IB QYZYYA QXCY

Aish.Com - Rabbi Ari Kahn
M'oray Ha'Aish
Tetzaveh: Searching For a Heart of Gold
Clothes can do many things; they can express a mood or serve as
camouflage, attract attention, even seduce. Clothes can both conceal and
reveal who we are. In this week's parasha the clothes of the newly-
appointed High Priest are described in unusual detail. These clothes were
stunning; the combination of colors and precious metals created a collage
that expressed the importance of the clothes themselves, and presumably
of the person wearing them. These clothes were both ornamental and
ceremonial, laden with precious gems and metals, and we might wonder
how such opulence is commensurate with the spiritual nature of the High
Priest's mission.
Throughout history, there have been contenders for this exalted position
and the trappings that are its hallmark. In fact, the rabbinic tradition
regarding Korach's rebellion emphasizes that Korach coveted Aharon's
garments as well as his job. Korach, we are told, complained that Aharon
strutted about, dressed like "a bride on her wedding day;" apparently, that
is precisely the kind of preening Korach desired. His fixation on the
garments was part of a narcissistic fantasy: He wanted to be no less than
the center of attention. He wanted to be dressed in the beautiful clothes.
This may have been the motivation in another episode recounted in the
Talmud of a man who approached Hillel the Elder and asked that he
facilitate his conversion to Judaism - but only on condition that he would
become the High Priest.
What was the nature of this clothing? Was it considered magical, or was it
simply a sort of uniform, intended to set apart the High Priest from all
others, lending the wearer the authority and power of office? Rabbinic
teachings stress that the priestly garments had symbolic significance that
was part and parcel of their appearance. The garments were an integral
part of the job of the High Priest, and when they were worn by the person
worthy of them, the clothes themselves brought about forgiveness for
many of the indiscretions of which the nation was guilty.
First and foremost among these special garments was a vest, worn on the
heart, which bore the names of the twelve tribes. Careful consideration of
this vest reveals the secret of the clothes, the man who wore them, and the
task with which he was entrusted.
At the burning bush, God revealed Himself to Moshe, and tasked him with
a job that seemed - to Moshe - to be far beyond his own capabilities:
Moshe pointed out his own inadequacies, but God reassured him that He
Himself would see to it that the mission would be successful, and that, in
addition, Moshe would be assisted by his brother Aharon. In fact, God told
Moshe, Aharon was already on his way to meet him, "happy in his heart"
that his younger brother Moshe had been chosen for greatness (Shmot
2:14). This was no polite smile or superficial social gesture; this was an
authentic emotion from the depth of his being, attested to by God Himself.
Coming after the entire book of Genesis, in which it seems brothers can
never get along, we are relieved when Moshe and Aharon are joyfully
reunited, when Aharon feels no jealousy or resentment that his younger
brother has been chosen, or that he himself has been called upon to "play
second fiddle" to Moshe. He feels only happiness for Moshe, and is more
than willing to play a secondary role in the mission that lies ahead.
This was the greatness of Aharon. We may say that he had a heart of gold:
He loved and respected his younger brother, and rejoiced in Moshe's
success. In fact, he loved all of his "brothers" and "sisters", and did his
utmost to assist them in any way he could. This went beyond his
immediate family; Aharon considered the entire nation his extended
family, his brothers and sisters, and in his heart they were all precious,
holy, and immensely valuable.
10 ":\D n3D trcdk trcd ihc
The selection of Aharon for the unique position of Kohen Gadol was,
therefore, a natural choice: Aharon never saw his job as the expression of
his own needs or desires; he consistently put the needs of his family first.
Aharon mastered the art of thinking and feeling in the plural. He thought
in terms of "we", not "I", which is why he was uniquely capable of
wearing the precious stones and gold of the priestly vest on his heart: He
wore them as an expression not of his own ego and needs, but as a
representation of the entire Jewish people. He wore on his heart a mirror,
as it were, of what he felt in his heart. He did not wear clothes that
glorified him; he basked in the clothing that expressed the holiness and
preciousness of his brothers and sisters, and carried the weight of their
spiritual and physical wellbeing in - and on - his heart. When Aharon
entered the sanctuary, he never entered as an individual. He represented
the dreams and aspirations, the holiness and sanctity, as well as the
shortcomings and failures, of the entire nation. He prayed, from the depths
of his heart, for forgiveness for the nation - a nation that was nothing more
or less than his own extended family, whose names were inscribed on the
vest on his heart. Only a man with a heart of gold, a heart that was filled
with happiness by the success of others, could be capable of wearing such
clothing.
For a more in-depth analysis see: http://arikahn.blogspot.co.il/2014/02/audio-and-essays-
parashat-titzaveh.html
This article can also be read at: http://www.aish.com/tp/i/moha/243215381.html Like what you read? As a non-profit organization, Aish.com relies on
readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like
you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive,
Lakewood, NJ 08701 Copyright 1995 - 2014 Aish.com - http://www.aish.com

Rabbi Avraham Kahn
Torah Attitude
Parashas Tetzaveh: Jealousy For Better Or Worse
February 6, 2014
Summary
Aaron and his children were appointed Kohanim for all generations.
Moses was extremely reluctant to take the leadership upon himself because
he did want to offend his brother Aaron. G-d chose Aaron to be the Kohein
Gadol to carry the Breastplate on his heart during the holy services in the
Tabernacle. The drive to outdo others is futile. We can utilize jealousy to
be a vehicle to elevate ourselves in every aspect of our lives and to become
more productive members of society. Aarons level of integrity and
selflessness was angelic. Pinchas merited to become a Kohein in his own
right when he stood up and zealously avenged the honour of G-d. The
Kohein Gadol wore the Breastplate with the names of the twelve tribes
upon his heart to prompt him to constantly pray for the entire Jewish
nation. Had the Kohein Gadol maintained the dedication of his great
ancestor, and prayed properly for the Jewish people, no calamities would
have befallen them, and no one would have been killed. We can all elevate
ourselves to a level of selflessness through love of our fellow human
beings combined with an appreciation for Torah observance. True leaders
like Aaron are unselfish people who only have the honour and benefit of
others in mind.
Appointing Kohanim
In the beginning of this weeks Parasha (Shemos 28:1), G-d tells Moses to
appoint his brother Aaron and his children as Kohanim. How did Aaron,
and his descendants for all generations, merit this appointment?
Moses Reluctant
The Talmud (Shabbos 139a) explains that when G-d wanted to send Moses
down to Egypt to speak to Pharaoh, Moses was extremely reluctant to take
the leadership upon himself. One of his main concerns was not to offend
his brother Aaron who was already then a leader and prophet in Egypt.
Moses did not want to detract from his brothers position among the
Jewish people. But G-d told him not to worry, as it says (Shemos 4:14):
Aaron, your brother is going out to meet you and when he sees you he
will rejoice in his heart.
Aaron Merits The Breastplate
Rashi explains that G-d told Moses that Aaron would not be upset about
his appointment. To the contrary, he would rejoice and be happy for
Moses. This shows what an amazing person Aaron was. He was Moses
older brother and an accomplished leader in his own right. Many in
Aarons situation would have been jealous of the younger brother
acquiring greater status that would overshadow their own
accomplishments. But Aaron was truly happy for his younger brother. It
was not just an outward display of joy. G-d told Moses that Aaron would
rejoice in his heart. It was in this merit, says the Talmud, that G-d chose
Aaron to be the Kohein Gadol to carry the Breastplate on his heart during
the holy services in the Tabernacle. Aaron merited this not only for
himself. Only his descendants were to be Kohanim, and every Kohein
Gadol could trace his ancestry back to Aaron.
Futility Of Jealousy
King Solomon says (Koheles 4:4), And I saw all labour and the
development of all talents. It is all due to mans jealousy of his friend. This
too is futility The Ibn Ezra explains that people in general are driven
to outdo their peers. This affects every detail of our lifestyle, the house we
live in, the car we drive, and the clothes we wear. It effects how we
educate our children and to which school we send them. It even influences
where we go out to eat, and the circles we socialize in.
Controlled And Uncontrolled Jealousy
We can utilize jealousy to be a vehicle to elevate ourselves in every aspect
of our lives and to become more productive members of society. The
Talmud (Bava Basra 21a) teaches that the jealousy of Torah scholars
drives them to study more. However, uncontrolled jealousy can bring us
right down. As our sages warned us, (Pirkei Avos 4:28) jealousy, lust and
the quest for honour, will remove man from the world. It brings people to
push others aside and pull them down. It is not uncommon that politicians
and business people spread gossip about their rivals and competitors to
promote themselves and their businesses. At the end, our conduct depends
on who is in control. As the Midrash Rabba (Bereishis 67:8) says, The
evil doers are controlled by their heart; whereas, the righteous control their
heart. When a person is in control of his emotions, his conduct will be
righteous. But when the emotions take over, there is a real danger that his
conduct will be destructive.
Aaron The Angel
Aaron rose to even a higher level. He did not have to fight the natural
jealousy that afflicts most people. He accepted G-ds appointment of his
brother with true joy. This may be why the Prophet Malachi refers to
Aaron as an angel. As it says (Malachi 2:7): The lips of the Kohain shall
guard knowledge, and you shall request Torah of him, because he is an
angel of the G-d of Hosts. Every Kohein has the potential to elevate
himself to follow in Aarons footsteps. Aarons level of integrity and
selflessness was in fact angelic. For an angel has no personal motivation.
He only seeks to fulfill the will of G-d.
Pinchas The Zealot
At the end of Parashas Balak (Bamidbar 25:7-9), the Torah relates the
heroic act of Pinchas. The Midianite women had seduced the Jewish men
to engage in immoral relationships. One of the Jewish leaders, Zimri, was
so brazen that he performed the indecent conduct in his tent without trying
to hide it from others. Pinchas grabbed a spear and slew Zimri and the
Midianite woman. In this merit, he became a Kohein in his own right,
because he stood up and zealously avenged the honour of G-d. As it says
(Bamidbar 25:13): And it shall be to him and his offspring after him a
covenant of eternal priesthood. Pinchas had no personal agenda when he
killed Zimri. His only motivation was to protect and preserve the honour
of G-d.
The Breastplate
The Sforno explains that the reason why the Kohein Gadol wore the
Breastplate with the names of the twelve tribes upon his heart was to
prompt him to constantly pray for the entire Jewish nation. The Kohein
Gadol was expected to be totally dedicated to the welfare of his brethren.
For only a selfless person with no personal agenda could live up to this
requirement.
Accidental Killing
The Torah (Bamidbar 35:11-12) instructs us to build cities of refuge to
protect someone who accidentally killed his fellow Jew. The innocent
murderer was permitted to flee to one of these cities, but he had to remain
there until the current Kohein Gadol passed away. This needs explanation.
What did the Kohein Gadol have to do with the accidental murder, that the
killer could only return home after the demise of the Kohein Gadol? The
Talmud (Makkos 11a) says that the Kohein Gadol is somewhat to blame.
Had the Kohein Gadol maintained the dedication of his great ancestor and
prayed properly for the Jewish people, no calamities would have befallen
them, and no one would have been killed.
Rabbi Yehoshua Ben Levi
The Talmud (ibid) compares this to a terrible tragedy that happened in the
vicinity of Rabbi Yehoshua ben Levi. Someone was killed and eaten by a
lion 3 Persian miles (approximately 13.5 km) away from the residence of
the great rabbi. Till that happened, Rabbi Yehoshua had merited a daily
revelation from the Prophet Eliyahu. But after this tragic event, Eliyahu
did not appear for three days.
Rabbi Moshe Feinstein
There is an amazing story about Rabbi Moshe Feinstein that illustrates the
awesome responsibility Torah leaders carry even nowadays. One day a
visitor came up to Rabbi Feinstein all shocked. He told the rabbi that he
had just witnessed a terrible accident near the rabbis house where a young
Jewish boy had been run over by a car and had been taken by ambulance
to the hospital. Rabbi Feinstein calmed him down and said that he is
making a mistake. The great scholar reasoned that since he was studying
Torah upstairs, it is impossible that such an accident could take place just
outside his apartment. The visitor respectfully explained that he had
himself seen the boys kippah on the ground. However, Rabbi Feinstein
stood his ground and told him that it could not be. The visitor left only to
come back all excited a few minutes later. He could not wait to tell the
rabbi that the rabbi was right. When he had come down he heard what had
really happened. A non-Jewish boy had tried to attack the Jewish boy. The
victim had quickly crossed the street and had lost his kippah on the way. It
was his attacker who had been hit by the car when he pursued his victim.
Corrupted Kohanim
It is interesting to note that during the period of the Second Temple, when
the office of the Kohein Gadol was corrupted and went to the highest
bidder, they did not have the complete Breastplate to wear (see Rashi
Shemos 28:30). When the Kohein Gadol did not follow in the footsteps of
":\D n3D trcdk trcd ihc 11
Aaron, he could not carry the names of the Tribes upon his heart, the way
his selfless ancestor had.
Everyone Like Aaron
It says in Pirkei Avos (1:12): You shall be among the disciples of Aaron,
loving peace, and pursuing peace, loving people and bringing them close
to Torah. This instruction is not restricted to the descendants of Aaron.
Every Jew can choose to be a disciple of Aaron. We can all elevate
ourselves to a level of selflessness through love of our fellow human
beings combined with an appreciation of Torah observance.
Rabbi Fainted
The great Rabbi Akivah Eiger, the Rabbi of Posen, was once visiting a
town together with another great scholar, Rabbi Yacov of Lisa. During the
reading of the Torah, when Rabbi Eiger was honoured and called up to the
Torah before his colleague, he fainted. Only when the Rabbi of Lisa bent
over and whispered in his ear, It is not because you are a greater scholar
than me, but because the Jewish congregation of Posen is larger than
Lisa, was he appeased and stood up to accept the aliyah.
Honour Dilemma
A number of years ago, one of the distinguished rabbis of New York,
Rabbi Yerachamiel Yisrael Sekula, was invited to a wedding of one of his
congregants. When he arrived at the hall he saw that many other
dignitaries were in attendance at the ceremony. He went over to the father
of the groom and said, I want to give you a present on the occasion of
your sons wedding. What can I give you? You have more than enough
money, so my cheque will be insignificant. Instead, I will give you a
meaningful present that only I can give you. I am declining the blessing
you would have honoured me to recite under the chuppah. Rabbi Sekula
saw the hosts dilemma. With so many dignitaries in attendance, he had a
real problem who to choose for the various honours. Rabbi Sekula would
rather that others be honoured than he. So he left and only came back after
the ceremony was completed.
True Leaders
Our true leaders are unselfish people. They only have the honour and
benefit of others in mind. This is why Aaron was appointed as the Kohein
Gadol. And this is how we can distinguish the true leaders in every
generation.
These words were based on notes of Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto. Shalom. Michael
Deverett P.S. If you have any questions or enjoyed reading this e-mail, we would appreciate hearing from you. If you know of others who may be
interested in receiving e-mails similar to this please let us know at michael@deverettlaw.com. For previous issues please see
http://www.shemayisrael.com/parsha/kahn/archives/archives.htm.

Rabbi Yosef Kalatzky
Beyond Pshat
LZeicher nishmas avi mori Reb Moshe Ben Yosef Kalatsky zl u lzeicher nishmas emee
morasi Shaindel Bas Reb Chaim Tzvi zl LZeicher nishmas ishtee Yehudis Chanah Kalatsky
Bas Reb Kehas Zl
1. The Commonality between Purim and Pesach
The Gemara in Tractate Taanis states, When the month of Av begins, we
decrease our joy. When the month of Adar begins, we increase our joy
The Mishna in Tractate Taanis tells us that five tragedies occurred on the
ninth of Av (tisha bAv) (both Temples were destroyed on that day). One
would think that it would be sufficient to commemorate the ninth of Av
alone, by designating it as a day of mourning. However, Chazal tell us that
due to the enormity of the tragedy, one must begin to minimize his level of
joy at the beginning of the month. On the 14th or the 15th of the month of
Adar we celebrate the festival of Purim. On the 14th it is celebrated by
non-walled cities and on the 15th it is celebrated in walled cities, in which
the walls stood at the time of Yehoshuah Bin Nun (the time the Jewish
people entered into the Land of Canaan). Chazal are telling us that it is not
sufficient to celebrate the day of the Purim festival alone, but rather one
must increase his level of joy from the beginning of the month to indicate
that the dimension of good fortune is so overwhelming, that one must
begin increasing his joy at the beginning of the month.
The basis for the celebration of Purim is that there was a decree that was
authorized by Achashverosh the Persian Emporer, to annihilate every
Jewish man, woman, and child. This was initiated and legislated into law
by Haman the evil one, who was the viceroy of the Persian Empire. The
decree at the last moment was miraculously overturned, thus sparing the
Jewish people from annihilation. In addition, they were given permission
to destroy their enemies (the Amalekites) on the 13th of the month of Adar
in the open cities and an additional day was given to those who lived in
Shushan, the capital of the Persian Empire, to destroy them on the 14th of
Adar.
There is a rabbinical obligation to celebrate Purim through feasting. As it
states in the Megillah of Esther, It is a day of joy and feasting.
However, we find another rabbinical holiday, which we celebrate to
commemorate the victory over the Greeks- the festival of Chanukah.
During this time, the enemies of the Jewish people were defeated and
driven out of the Land of Israel. Regarding this festival, there is no
obligation to celebrate through feasting as regarding the festival of Purim.
Maharal of Prague ztl asks, "If the days of Chanukah were designated to
commemorate the victory over our enemies, why do we not celebrate
through feasting as one celebrates to commemorate the miracle of Purim?
On Purim there was a decree to annihilate every Jewish man, woman, and
child, regardless of their belief. It was purely because they were Jewish
that the Amalekites wanted to destroy them. The decree was to remove the
Jewish people from existence. Therefore, to appreciate the miracle we
feast in order to emphasize that the miracle relates to the physical
existence of the Jewish people. However, regarding the Greeks, they never
intended to annihilate the Jewish people, but rather they wanted them to
assimilate and Hellenize, by accepting their pagan beliefs and culture.
Because the Jewish people vehemently rejected this consideration, the
Greeks issued decrees to nullify the Torah, which ultimately led to an all-
out conflict. The physical destruction of the Jewish people was only a
consequence of the Jew not willing to forgo and forfeit his spirituality.
Therefore, on Chanukah we celebrate the spiritual survival of the Jewish
people, through giving thanks and praise to Gd rather than through
feasting.
The Gemara in Tractate Megillah has a quandary, If there is a leap year
and there are two months of Adar, during which month should one
celebrate the festival of Purim? Is it during the first month of Adar, which
follows the month of Shvat, which is the time Purim is usually celebrated.
Or is it the second month of Adar, which is before Nissan, during which it
is usually celebrated before the month of Nissan? The Gemara concludes
that one should celebrate Purim during the second month of Adar because
we juxtapose one redemption to another redemption. Just as Purim was a
redemption of the Jewish people, so too was Pesach (the exodus from
Egypt) a redemption of the Jewish people.
On Pesach we celebrate the redemption from Egypt. Before the exodus,
the Jewish people were the slaves of Pharaoh and after their redemption
they became the servants of Gd. The sole purpose of the redemption of
Egypt was not merely to free the Jewish people from slavery, but rather so
that they should become the nation of Gd through the receiving of the
Torah at Sinai. At Sinai, Gd held the mountain over their heads and gave
them an ultimatum, If you accept the Torah it will be good for you, if not
you will be buried under the mountain. They accepted the Torah;
however, it was under duress. They chose to live. It was not an acceptance
out of love.
On Purim the Jewish people were saved from total annihilation. As a result
of seeing an open miracle by Gd they understood and appreciated His
overwhelming level of love for them. This understanding caused them to
reaffirm their acceptance of the Torah out of love. The commonality
between the redemption from Egypt and Purim was the ultimate result.
The purpose of the redemption from Egypt was to receive the Torah at
Sinai. The effect of being redeemed from instant annihilation was that the
Jewish people reaccepted the Torah at a more advanced level. Thus,
Chazal enacted that during a leap year Purim should be celebrated in the
second Adar to indicate the both Purim and Pesach ultimately were for the
sake of acceptance of Torah.
2. The Fruits that are Born from Being Pained for Gd
The Torah states regarding the kindling of the Menorah, Now you shall
command the Children of Israel that they shall take for you pure, pressed
olive oil for illumination The Midrash states, You (Gd) illuminate all
creation; yet, You command us to kindle the lights of the Menorah. Reb
Meir says, Gd said, The lights that Aaron kindled are more beloved to
Me than the luminaries that I have set in the heavens. Why is this so?
When all of the Tribes were asked to bring gifts and offerings to
participate in the inauguration of the Mishkan, the Tribe of Levy was
excluded. As a result, Aaron was pained and entered into a state of
melancholy. He said, All of the Princes were allowed to participate in the
inauguration of the Mishkan, but I have no share in the offerings. Gd
responded to him, I swear on your life! Their participation was only one
time; however, you will have your own special inauguration by kindling
the lights of the Menorah. As the verse in Psalms states, Gd heard the
desire of the humble Aaron believed that he and his tribe were not
included in the inauguration of the Mishkan because of his involvement in
the sin of the Golden Calf. In order for him to have come to this realization
of culpability, he needed to have a unique level of humility to attribute the
failing to himself. Aaron was pained not because he was excluded but
rather because he felt unworthy of being able to sanctify Gd during the
inauguration of the Mishkan. Because his pain emanated from his desire to
serve Gd, he was granted the most special service in the Mishkan, the
kindling of the Menorah.
This is similar to the incident of Avrahams hosting of the angels on the
third day after his circumcision. The Torah tells us that Gd caused it to be
the hottest day (since the beginning of existence), so that Avraham should
be able to have a respite from engaging in hospitality. Rather than taking
this reprieve as an opportunity to recuperate from his infirm state,
Avraham was pained because he was denied the opportunity to host guests.
He thus sat at the entrance of his tent awaiting wayfarers.
Avrahams hospitality was used as a vehicle to espouse monotheism. He
was thus pained because he was denied the opportunity to bring the pagan
populous to recognize Gd as the Omnipotent One. Because he was pained
that he was denied this opportunity, Gd sent him three angels to host in
human form. The Gemara in Tractate Bava Metizia tells us that every
aspect of Avrahams hospitality that he provided to the angels was
evaluated. It bore unlimited benefits for the future of the Jewish people. As
a result of this evaluation, the Jewish people merited special gifts in the
desert that allowed them to survive. They merited the Manna, the Clouds
of Glory, the wellspring of Miriam, and the quail during their forty-year
12 ":\D n3D trcdk trcd ihc
trek in the desert as a consequence of Avrahams hospitality. Because
Avraham was pained that he was not able to perform the mitzvah of
hospitality to sanctify Gds Name by converting pagans to monotheism,
Gd brought angels in human form to fulfill his desire. Thus, it brought
about unlimited benefit.
Just as Avrahams pain for being denied a mitzvah opportunity to serve
Gd caused the Jewish people to be beneficiaries, so too because Aaron
was pained for being denied to serve Gd, he merited the most special
service, which is the kindling of the Menorah that is incumbent on Aaron
and his children. The Gemara in Tractate Bava Basra explains that the
light of the Menorah symbolizes the Oral Law, which is an elucidation of
the Written Law. Through the kindling of the Menorah, the Jewish people
merit the Divine Assistance that is necessary for one to fathom Gds
Wisdom until the end of time.
3. The Mishkan, a Location for Reinstatement
The Torah states regarding the building of the Altar of the Burnt Offering
(Mizbach HaOlah), You shall make the Altar of acacia wood, five cubits
in length and five cubits in widththree cubits its height. The Midrash
states, Gd said to Moshe, Instruct the Jewish people to build an altar for
burnt offerings so that it should atone for the sins of My children. I had
made an agreement with Avraham, their forefather, that if his children
should sin, they will be atoned through the offeringsWhat is the
significance of the word Mizbeiach (Altar)? The word Mizbeiach is an
acronym. The first letter of the word is the letter mem which represents
mechila (forgiveness). The second letter is zayin which represents
zechus (merit). The next letter is beis, which represents beracha
(blessing). The last letter is ches which represents chaim (life). In the
merit of the burnt offering (olah) you would be elevated. You will be
deserving of life.
The Midrash continues, The Altar was made of acacia wood (atzei shitim)
in the merit of Avraham, our Patriarch. When he had hosted the angels
under the shade of his tree (eitz). What is the significance of shitim?
When the Jewish people had engaged in their shtus (foolishness) through
the Golden Calf, Gd had said, Let the vessel that is made of acacia wood
(shitim)come to atone for their foolishness. In order for one to merit
forgiveness and atonement, one needs to have a merit to evoke the
Attribute of Mercy. Because of the act of hospitality that Avraham had
done to the angels, the Jewish people merit atonement through the altar. If
Avraham had not been pained on the third day of his circumcision when he
realized that there were no guests for him to host, Gd would not have
provided him with three angels in human form. They would have
presented themselves as angels who were not in need of hospitality. If
Avraham would not have performed his act of hospitality on behalf of the
angels, there would be no basis for the Altar of atonement. Avrahams
pain was rooted in his understanding of the desecration of Gds name that
existed in the world due to mankinds belief in paganism. Avraham
understood that if he were engaged in hospitality he would be able to
lessen the desecration of Gds name. If the Jew did not have a context for
atonement, such as the Altar of the burnt offering, it would cause a
vacuum in which sin would exist. Thus, the Jewish people merited the
Altar of atonement to create a setting for the sanctification of Gds Name
in the merit of the shade of Avrahams tree, which brought about
sanctification.
The Midrash continues, There are other concepts that are being alluded
through the word shitim. It is an acronym: shin, the first letter
represents shalom (peace); tes the second letter represents tova
(goodness); yud represents yeshua (salvation); mem represents
mechila (forgiveness). The basis for one not being worthy of peace,
goodness, or salvation is only because he has distanced himself from Gd
through transgression. Through the process of sacrifice, which is Korban
(which is rooted in the word Karov (Close) it allows one to be
reinstated in his relationship with Gd, thus he is close. Consequently, he
will have peace, goodness, and salvation.
The Torah states that the Altar was five cubits in length and five cubits in
width. What is the significance and symbolism of this specification?
When the Jewish people were given the Ten Commandments, five
Commandments were written on one Tablet and the other five were
written on the second Tablet. Thus, there is a correlation between the
height and width of the Altar and the Ten Commandments. This is also a
basis for the Jewish people to be deserving of an opportunity to bring
about atonement, if they choose to do so.
At the time of the receiving of the Torah at Sinai the Jewish people
declared, Naaseh vnishma we will do and we will listen. Gd said,
Who revealed My secret to My children? The Jewish people negated
themselves to such a degree at Sinai that they had expressed themselves as
the angels in heaven do regarding their service of Gd. It is in the merit of
this level of negation that the Jewish people merited to become Gds
people through the Torah. Thus, it is reflected in the dimensions of the
Altar, which is the location of atonement.
The Torah states, three cubits its height this corresponds to the three
Redeemers of Israel. As it states, I will send before you Moshe, Aaron
and Miriam The merit of the three most special Jews are reflected in
the dimensions of the Altar, contributing to the worthiness of the Jewish
people for atonement.
Regarding the materials of the Mishkan the Torah tells us that crimson
dye (tolaas shani) was needed for the wool and there were ram skins
to be dyed red to cover the Mishkan. Chazal tell us that tolaas alludes
to Yaakov our Patriarch, because the prophet refers to him as toleiya
(worm). What is the significance of the ram skins? The Midrash explains,
It is in the merit of Yaakov our Patriarch that we have the Mishkan. As it
the ram skins were used in the Mishkan. As it states, Go now to the
flock and fetch from there two good goats Rivka, our Matriarch had
instructed her son Yaakov to take the blessing which were rightfully his
from his father Yitzchak. In order to facilitate the ability of Yaakov to
receive the blessing, Yaakov needed the hides of the two goats to cover his
arms and his chest to resemble his brother Esav. Thus, the Divine Presence
dwelt upon the Mishkan in the midst of the Jewish people in the merit of
Yaakov, our Patriarch.
The Jewish people are able to have a special relationship with Gd, which
allows them atonement, through the holy Patriarchs and the three
redeemers. Through the Mishkan, the Jewish people had a relationship
with Gd, Who is Infinite. Yaakov, as a Patriarch was the most special
because he was an embodiment of Torah, which is Gds infinite wisdom.
He thus was connected to the infinite in a more significant manner than his
father Yitzchak and his grandfather Avraham. Due to Yaakovs merit,
which is symbolized through the hides of the ram, we merited to have the
Infinite dwell in our midst.
4. Moshe, the Officiant of Gd
The Torah tells us that the High Priest (Kohen Gadol) and the ordinary
Kohen needed to officiate in Priestly vestments that prescribed for them.
The Gemara in Tractate Zevachim states, When their vestments are upon
them, their priesthood is upon them. And when their vestments are not
upon them, their priesthood is not upon them. Meaning, it was only when
they officiated in their proper vestments that they were considered to be
Kohanim. Thus their service would be valid. If each were not to wear the
proper Priestly attire that was prescribed by the Torah for them, their
service would not be valid. As the Torah states, You shall make
vestments of sanctity for Aaron, your brother, for glory and splendor.
The Torah tells us that Moshe officiated in the Mishkan for seven days
before Aaron and his sons were installed to be the Priests on the eighth day
when the Mishkan assumed a permanent status. The Gemara in Tractate
Avodah Zorah asks, What vestments did Moshe wear when he officiated?
He wore a white tunic. Moshe did not wear the priestly vestments that
were worn by Aaron or his sons; nevertheless, his service was valid. If the
service of the Kohen is only valid when he wears the vestments that are
prescribed by the Torah, why was Moshes service valid if he only wore a
white tunic?
Ramchal writes in his work Daas Tvunos that the receptacle for the soul is
the human body. Thus, the body is the domicile for the soul. Shalah
HaKadosh explains that when Adam was created by Gd, his physicality
was spiritualized to the degree that he radiated holiness that had a
semblance of the radiance of Gd. The angels confused his radiance with
the radiance of Gd Himself. After Adam sinned, by eating of the fruit of
the Tree of Knowledge, which contained within it good and evil, he
introduced evil into himself, thus putrefying himself and the world. As a
result of his sin, Adams radiance was dimmed and his spirituality was no
longer integrated into his physicality. Adam no longer had any relevance
to his original dimension of person. The soul of man could no longer be
contained within the body, because of its impurity, rather it hovers above
the head.
Shalah HaKadosh explains that initially the vestments of the human being
to serve before Gd was his body. However, because Adam had putrefied
his body by eating of the Tree of Knowledge, it no longer qualified to be a
vestment. Thus, when Aaron was chosen to officiate as the Kohen, he need
priestly vestments to qualify him as the Priest of Gd. This is what is
meant when Gd said regarding the vestments that were made for Aaron
that they were for splendor and glory. Moshe because of his dimension
of spirituality was qualified to officiate in the Mishkan while only wearing
a white tunic. He was the only person after Adam whose soul dwelt within
his body. The Torah tells us that Moshe radiated with such an intense level
of holiness that no one could gaze upon him. His body thus qualified to be
the vestment to officiate before Gd.
Chazal tell us that the 248 Positive Commandments correspond to the 248
limbs of the human being and the 365 Negative commandments
correspond to the 365 arteries and sinews. The innateness of the original
creation of man was meant to be the vestment, which corresponds to the
service of Gd, which is comprised of 248 Positive Commandments and
365 Negative Commandments. Chofetz Chaim cites Reb Chaim Vital who
explains that the 613 commandments correspond to 613 aspects of the
Jewish soul. Thus there is a direct correlation between the body and soul.
With this understanding we are able to appreciate the initial intent of
Creation, that the body was intended to be the vestment of the soul,
reflecting its spiritual profile.
Although we are not at a level to be qualified to perform the service in the
Mishkan, the body is still a vestment that is meant to facilitate the
directives of the soul. Rabbeinu Yonah explains in The Gates of
Repentance that if one uses his limbs to commit a sin, the it will negatively
impact the corresponding aspects of the soul. Therefore, the hand that was
":\D n3D trcdk trcd ihc 13
used to sin should be used to perform a mitzvah in order to sanctify it. The
same is true for every part of the body.
5. Gd the Source of Life
The Torah tells us that the Altar upon which burnt offerings were brought
was made of wood that was covered with a thin layer of copper. It is
therefore referred to as the copper Altar and the Altar of burnt
offerings. The Midrash states, Moshe said before Gd, Master of the
Universe, You had commanded me to make an Altar from Achacia wood
and cover it with copper. You also told me that there will be a continuous
fire that burns upon it. Will the fire not melt away the copper and burn the
wood that is beneath it? Gd responded to Moshe, The fact that fire
burns through copper and consumes wood is a phenomenon that exists
within the physical realm. However, in the spiritual realm these laws do
not apply. Gaze upon the angels. They are composed of a consuming fire.
In addition, in the spiritual realm there are great amounts of ice, yet the
fire of the angels does not melt it. Fire and ice coexist without interfering
with one another.
The Midrash continues, You (Moshe) have witnessed things that were not
alive and suddenly became alive. As you have seen regarding the staff of
Aaron. It was a staff made from dry wood; however, when there was a
question about who was qualified to be the High Priest, he was told to put
his staff among the staffs of the other Princes of the Tribes. Aarons staff
sprouted almonds while the others remained non-fruit bearing. When
something comes in contact with the Divine Presence, life is infused into
it. Reb Levy explains that when King Solomon brought the Holy Ark into
the Temple, all the wood in the Temple became moist. The Cedar wood
began to sprout fruits. As it states, That which was planted in the
courtyard of Gd began to sprout (fruits.) It was from these fruits that the
Priests were sustained. However, when King Menasha, brought idolatry
into the Temple, the viability of the wood was lost. It once again returned
to its dry state and no longer produced fruit. Therefore, Moshe need not
be concerned that the fire that burned continuously upon the Altar would
melt away the copper covering and consume the wood. The setting of the
Altar was part of the spiritual realm and thus not subject to the physical
laws of nature. Was this fact not known to Moshe? What was the basis for
Moshes lack of understanding that required Gds response?
The Midrash tells us that at Sinai every Jew stood in a physical state of
perfection. Whoever had been previously blind was able to see. If one
were crippled, he was able to stand. Those who were deaf were able to
hear. This is because the Divine Presence had come upon Sinai. Since Gd
is the source of all life and everything that is perfect, anything that is
within His proximity is infused with a life force and thus assumes a state
of perfection. There is no deficiency within the life force that one receives
directly from Gd. Thus, anything that is exposed to His Presence assumes
a perfected state. However, after the sin of the Golden Calf the Divine
Presence distanced Itself from the Jewish people. Those who had been
previously handicapped reverted back to their imperfect state.
Moshe had understood that the Mishkan was a semblance of Sinai but was
not an exact replication of Sinai. Since the Jewish people themselves were
no longer qualified to contain the Divine Presence, directly within their
midst, it was only through the medium of the Mishkan that they were able
to have a relationship with Gd. Moshe believed that the Mishkan no
longer represented the spiritual realm. Thus, it was subject to physical
phenomena.
Ramban explains that every aspect of the Mishkan reflected and
symbolized the setting of Sinai. Thus, the Mishkan was the equivalent of
Sinai in accommodating Gds Presence. Moshe, therefore needed to be
informed that despite the spiritual regression of the Jewish people, as a
result of the sin of the Golden Calf, the Mishkan itself was an exact
spiritual replication of the Sinai setting.
Chazal tell us that before Adam had sinned by eating from the Tree of
Knowledge all trees were fruit bearing. It was only after the sin that non-
fruit bearing trees came into being. After the sin of Adam, the world
became tainted and thus Gd distanced Himself to a degree from the
physicality of existence. Consequently, some trees no longer bore fruit
because they were no longer attached to the source of life. Thus, they
existed in a deficient state. At the end of time, when Gd will return and
permeate all existence, all trees will once again produce fruit.
The Torah tells us that Moshe had said to the Jewish people, For forty
days and forty nights bread I did not eat and water I did not drink. When
Moshe was in heaven receiving the Torah on behalf of the Jewish people,
he existed without food or drink. How is it possible for a physical being to
survive without physical sustenance for such an extended period of time?
Because Moshe had ascended to the spiritual realm and was in the
proximity of the Divine Presence, he no longer had any physical needs. He
was sustained by the source of everything, which is Gd Himself. It is only
when one is distant from the Divine Presence does one return to his natural
state.
Gd explained to Moshe that although the Jewish people had regressed
because of the sin of the Golden Calf, the Mishkan itself retained the status
of Sinai. It was functional within the spiritual realm. Therefore, the
continuous fire on the Altar would not wear away the copper covering and
consume the Altar.
Rabbi Shlomo Katz
HaMaayan
Parshas Tetzaveh - Oil and Water
Volume 28, No. 20
8 Adar I 5774 February 7, 2014
Daf Yomi (Bavli): Sukkah 5
A significant part of this parashah is devoted to the selection of Aharon as
the Kohen Gadol and the design of the priestly garments. A midrash says
that when Hashem commanded Moshe to select Aharon, Moshe felt sad.
Hashem told him, I had a Torah and I gave it to you. If not for that Torah,
I would destroy My world.
Why was Moshe sad? Was he jealous? If so, what consolation did Hashem
offer him? R Meshulam Roth zl (1875-1962) explains that Moshe was
not jealous. After all, Moshe was the humblest of all men, and he had
previously insisted that Aharon, not he, lead Bnei Yisrael out of Egypt.
(See Rashi to Shmot 4:13.) Indeed, the Gemara (Zevachim 102a) says that
it was that very act of speaking up for Aharon that caused Moshe to lose
the chance to be Kohen Gadol. Why was Moshe penalized for that self-
effacement?
R Roth explains further: The Gemara (Ketubot 103b) teaches that the
ideal leader is humble in his heart, but acts assertively. Thats why Shaul
was unfit to be king, as the prophet Shmuel rebuked him (Shmuel I 15:17):
Though you are small in your own eyes, you are the head of the tribes of
Yisrael! In contrast, King David said (Tehilim 22:7), I am a worm, and
not a man, but he knew how to behave as a king.
The Gemara (Taanit 11b) states that during the week of the mishkans
inauguration the one week when Moshe was allowed to act as Kohen
Gadol he wore a white robe with no hem. R Roth explains that this
alludes to Moshes humility, which had no limits and therefore precluded
Moshe Rabbeinu from serving as Kohen Gadol. Moshe thus felt sad,
thinking that his service of Hashem was lacking. Hashem assured Moshe
that this was not true. Our parashah opens with the commandment to take
olive oil for the Temple service, and it then continues with Aharons
appointment. Hashem taught Moshe: For the Temple service, I desire
someone who is like oil. Just as oil rises to the top in a mixture, so must
the Kohen Gadol be someone capable of rising above his humility. Not so
the giver of the Torah. [The Torah is compared to water, which stays
beneath the oil.] For the giver of the Torah, humility is the most crucial
trait, and the Torah is more important than the Temple service. If not for
that Torah, I would destroy My world. (Kol Mevaser)
Now you shall command Bnei Yisrael that they shall take for *you*
pure, pressed olive oil for illumination, to kindle the lamp continually. I n
the Tent of Meeting, outside the Partition that is near the Luchot of
Testimoy, Aharon and his sons shall arrange it from evening until
morning, before Hashem, an eternal decree for their generations, from
Bnei Yisrael. (27:20-21)
The Gemara (Menachot 86b) comments: Rabbi Shmuel bar Nachmani
said, For you and not for Me. I do not need the light. Rather, the
menorah is a testimony that the Shechinah rests in the midst of Yisrael.
R Yaakov Moshe Charlap zl (rosh yeshiva of Yeshivat Merkaz Harav;
died 1951) explains: Our Sages have said that our service of G-d is a
Divine need. Of course this doesnt mean, G-d forbid, that G-d actually
needs mans service. Rather, His Desire is that He become revealed as a
result of mans deeds. [Since mans deeds determine whether G-ds Desire
is fulfilled, we say that our service meets a Divine need. But, even that
so-called need exists only because G-d so desires.]
The continuous burning of the menorah is a testimonial that the Shechinah
rests in the midst of Yisrael. Specifically in the context of that testimonial,
G-d found it appropriate to say, For you, and not for Me. I, in fact, do
not need this service. (Mei Marom: Nimukei Hamikraot)
R Meir ibn Gabbai zl (late 15th century) elaborates on the idea that our
service fulfills a Divine need: We read (Mishlei 27:8), Like a bird
wandering from its nest--so is a man who wanders from his place.
Kabbalists say that the bird is the Shechinah and the nest is
Yerushalayim. Because of our ancestors and our own sins, the Shechinah
has been exiled from Yerushalayim. Just as a traveler yearns to return
home, so does the Shechinah. But, just as a prisoner ordinarily cannot free
himself from prison, so G-d conducts Himself *as if* He is dependent on
our deeds. Only we have the key to release the Shechinah from its
imprisonment. That key, writes R ibn Gabbai, is teshuvah. (Avodat
Hakodesh: Introduction)
Now you shall command Bnei Yisrael that they shall take for you pure,
chopped oil for illumination, to kindle the lamp continually. (27:20)
The Gemara teaches: Pure, pressed oil is required for the menorah, but it
is not required for the menachot / meal offerings. Thus, the first oil that
comes from the olives is set aside for the menorah, and the second oil is to
be used for the menachot.
R Yitzchak Karo zl (1458-approx. 1520) observes: Usually, one uses his
best oil for cooking, and his inferior oil for lighting. Here, we give the best
entirely to G-d (in the menorah), and use the second-best for ourselves (in
the menachot, which are partially consumed by man).
R Karo also notes: The word chopped (kaf-tav-yud-tav) alludes to the
first two Temples, the first of which stood for 410 (tav-yud) years, and
14 ":\D n3D trcdk trcd ihc
the second for 420 (tav-kaf) years. Both of these Temples were
chopped, i.e., destroyed. The third Temple, however, will stand forever
to kindle the lamp continually. (Toldot Yitzchak)
You shall take the inauguration ram and cook its flesh in a holy place.
Aharon and his sons shall eat the flesh of the ram . . . (29:31-32)
In our verse, Moshe Rabbeinu is told to cook the flesh of the sacrificial
ram and give it to Aharon and his sons to eat at the dedication of the
mishkan. Yet, when the actual dedication took place, Moshe commanded
Aharon and his sons to cook the flesh of the ram, as we read (Vayikra
8:31), Moshe said to Aharon and to his sons, Cook the flesh at the
entrance of the Ohel Moed, and there you shall eat it. Why?
R Yitzchak Zeev Yadler zl (see below) explains: The command to build
and dedicate the mishkan was given to Moshe *before* the sin of the
Golden Calf, while the actual construction and dedication of the mishkan
took place *after* the sin of the Golden Calf. Before the Golden Calf,
when Bnei Yisrael stood at Har Sinai, the yetzer hara was removed from
them, as we read (Tehilim 82:6) I [Hashem] said, You are angelic; sons
of the Most High you are all. But, when they made the Golden Calf, the
yetzer hara returned to them, as we read (ibid., verse 7) But, like men you
shall die, and like one of the princes you shall fall.
When the command in our verse was given, *before* the sin of the Golden
Calf, Bnei Yisrael had no yetzer hara and no materialistic inclinations. In
that environment, a physical act such as cooking would have been as much
of a Divine service as was offering a sacrifice, and it would not have been
demeaning for Moshe Rabbeinu, the leading Torah scholar of that (or any
generation) to cook the ram. However, when it came time to implement the
commandment, the yetzer hara had returned. Then, cooking was a
materialistic act, and it was not proper for a great Torah scholar to be
someone elses cook. (Tiferet Zion)
Memories of Yerushalayim
R' Ben-Zion Yadler z"l (1871-1962; "Maggid / preacher of
Yerushalayim), writes in his memoir, B'tuv Yerushalayim, about his
father R Yitzchak Zeev Yadler zl (1843-1917), author of a Torah
commentary and a commentary on Midrash Rabbah, both entitled Tiferet
Zion.
He had great respect and reverence for anything that had even a tinge of
holiness, especially Torah works. He would circulate through the bet
midrash to put away sefarim that were scattered on the tables. He used to
rebuke those who were disrespectful to sefarim, and he would recite to
them what is written in the work Reishit Chochmah, i.e., that one can tell
from a persons level of respect for sefarim whether he has yirat
Shamayim/ fear of Heaven. When he saw someone leaning on a sefer, he
would say with a smile, That work already has the support of sages
greater than you. . . .
He used to act in a very respectful manner toward mitzvah objects [even
after they were not needed for a mitzvah]--for example, the lulav and
schach left over from Sukkot and the aravah left over after banging it on
the ground. With all of these, he was careful not to treat them in a
demeaning manner.
Even this, however, did not approach the indescribable level of respect and
love that he had for Torah scholars. My father would stand up even for a
young married student if he had a hint of scholarship in him. When he
would meet cheder children, he would inquire regarding their welfare and
bless them.
When he met a working-class man who had taken a yeshiva student as a
son-in-law, he would praise the son-in-law effusively even if he did not
know him well. He would say, You are fortunate to have merited such a
son-in-law! The father-in-law would inevitably relate this to his wife,
which would cause them both to honor their son-in-law. When the son-in-
law heard that R Yitzchak Zeev Yadler had praised him in front of his
father-in-law, he (the son-in-law) would go to my father (R Yadler) to
thank him. My father would use that opportunity to demand of the young
man, Make sure that everything I said turns out to have been truthful!
The editors hope these brief 'snippets' will engender further study and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and your letters are
appreciated. Web archives at Torah.org start with 5758 (1997) and may be retrieved from the Hamaayan page. Hamaayan needs your support! Please
consider sponsoring Hamaayan in honor of a happy occasion or in memory of a loved one. The low cost of sponsorship
is $36. Donations to HaMaayan are tax-deductible.
Rabbi Dov Kramer
Taking A Closer Look
The olive oil for the Menorah must be pure (Shmos 27:20), i.e. the first
drops that come out of the olives (see Rambam, Hilchos Isuray Mizbayach
7:8-9). What about the rest of the oil that can be squeezed out of the
olives? It can be used for the mnachos, the meal-offerings brought in
the Temple (Mnachos 86b). The Talmud (ibid) explains why oil that is
not extra virgin can be used for meal-offerings: the Torah protects the
money of [the Nation of] Israel. Since it would be that much more
expensive if the Torah insisted on using only the highest quality oil, it did
not make such a requirement.
[Even though only pure oil can be used for the Menorah, Rashi explains
that the amount of oil needed for the Menorah (3.5 log per day) was not
that much compared with the amount of oil needed for meal-offerings (4-6
log per meal-offering, with meal-offerings being brought with all
offerings, as well as some brought as stand-alone offerings). Apparently, it
is only above a certain threshold that the Torah feels the need to protect
our money, although one of the sources for this concept, an afflicted house
(see Rashi on Vayikra 14:36) seems to extend the concept specifically to
small amounts of money as well. It is possible to differentiate between
requiring an outlay of money, such as the oil needed for the Menorah, and
a loss of money, such as losing pottery vessels one already owns, with the
Torah protecting us from even small losses, but only sparing us from
spending a large amount unnecessarily.]
The concept that the Torah protects the money of Israel is applied
throughout the Talmud, but so is another concept: there is no poverty in a
place of wealth. This is used to explain why there was no need to cook a
small amount of dye to be used for replacement pieces of the Mishkan
(Shabbos 102b); since they made more than what was initially needed (as
doing otherwise would have indicated having limited resources), there was
plenty left for future needs. It is also used to explain why, according to
some, Temple property (or monies) could not be used for investment
purposes (Ksubos 106b), even if all of the profits went to the Temple
treasury, as using private property to make money indicates having a need
for money. (The dissenting opinion may understand the issue to be acting
like a pauper, rather than having to act as if money wasnt an issue; only
something that is extra, i.e. not needed, can be invested. The fact that the
Temple had more than it needed, which could then be used as a business
investment, would therefore not contradict the concept that there is no
poverty in a place of wealth.) Priestly garments that became soiled cannot
be washed with detergent (etc.) to clean them (Zvachim 88b); they must
be replaced, as nobility buys new clothes rather than washing old ones.
Since there is no poverty in a place of wealth, a gold vessel was used to
make slaughtering the daily offerings easier (Tamid 29a), and a gold or
silver table would have been used to prepare the Lechem HaPanim
(show bread) rather than a marble one if metal wouldnt have caused the
bread to spoil (Tamid 31b). Yet, this concept is ignored regarding the oil
used for meal-offerings, relying instead on the concept that the Torah
protects the money of Israel to allow second-tier olive oil to be used
rather than insisting on only pure oil.
How these competing concepts can be reconciled is discussed at length by
Tshuva Meiahavah (#4; he quotes his rebbe, the Noda BYehudah, in #5,
which is also quoted in the Kuntros Acharon of the second volume of the
latters responsas, #7). This question is posed specifically regarding the oil
for the meal-offerings in Mrafsin Igray, where several answers are
suggested. The first answer suggested there is that the concept of there is
no poverty in a place of wealth only applies when the difference between
the more expensive item and the less expensive one is readily apparent.
Since a layman cannot tell the difference between a jar of pure oil and
one that has other oil in it, it doesnt apply here. (Im not so sure that a
layman cant tell the difference between pure oil and other kinds of olive
oil.) The second answer suggested is that the concept of there is no
poverty in a place of wealth only applies if the higher quality item makes
a difference; there is no added benefit to making meal-offerings with
pure olive oil. (Don't share this with anyone who spends more to buy
extra virgin olive oil for their cooking.) The third answer given is the
one suggested by the Noda BYehudah: meal-offerings are often brought
by individuals, and the concept of there is no poverty in a place of
wealth only applies to the Temple (and its public offerings); it was never
meant to apply to individuals who would now have to spend more in order
to bring an offering. Even though there are public meal-offerings too,
the qualifications for all meal-offerings are the same, so even those not
brought by individuals do not need pure olive oil. I would add that some
meal-offerings were brought (and designed to be brought) specifically by
those who are extremely poor (see Rashi on Vayikra 2:1); how could the
Torah require the poorest of people to buy the most expensive type of oil?
When examining the other cases of the Torah protecting the money of
Israel, additional issues arise. For example, the Talmud (Yuma 44b) says
that except for Yom Kippur, the shovel used to remove ashes from the
incense altar was made of silver rather than gold because the Torah
protects the money of Israel. Similarly, the mouth of the shofar used on
fast days was plated with silver rather than gold, for the same reason. It
would therefore seem that requiring the less-expensive silver rather than
the more-expensive gold is also a function of the Torah protecting the
money of Israel. However, when discussing why the box used for the
goat lottery on Yom Kippur was purposely not consecrated, the Talmud
(Yuma 39a) says that had it belonged to the Temple (been made holy) it
would have had to be made from either gold or silver, because there is no
poverty in a place of wealth. How could the Talmud say that making the
box out of silver rather than wood satisfies this need if it could have been
made out of the more-expensive gold instead? Noda BYehudah therefore
says that using silver instead of gold does not qualify as poverty, and
either would fulfill the need for having "no poverty in a place of wealth."
Therefore, because the Torah protects the money of Israel, silver is used
rather than gold when both are valid options. Applying this to the "lottery
box," although to satisfy the issue of poverty it could have been made
out of either gold or silver, because the Torah protects the money of
Israel, it would have been made out of silver (if it had been made holy).
It can be suggested that the difference between high-quality non-pure
olive oil and pure olive oil is comparable to the difference between
silver and gold; both are fancy enough for its use to not be considered a
":\D n3D trcdk trcd ihc 15
state of poverty. The Torah therefore only required the less-expensive
non-poverty item in order to protect the money of Israel.
[As far as why only pure olive oil could be used for the Menorah,
several possibilities could be suggested. First of all, it likely makes a
noticeable difference in the quality of the flame. Secondly, the Menorah
was called the pure Menorah (Shmos 31:8, Shmos 39:37 and Vayikra
24:4), and needed to be made of pure gold (see Shmos 25:31; even the
lips of its cups had to be pure gold despite the fire constantly blackening
it, see Mnachos 88b). It is therefore consistent that its oil had to be pure
as well. Additionally, as previously mentioned, Rashi differentiates
between protecting a relatively small amount of money and protecting a
larger amount (see also Mnachos 76b regarding using less expensive
wheat for the Lechem HaPanim because it was made every week and
Noda B'Yehudah's explanation as to why it's not considered a state of
"poverty"); since the amount of oil used in the Menorah was relatively
small, there was no need to protect its value. However, there is a dispute
regarding how they figured how much oil was needed for each night
(Mnachos 89a), whether it was by putting in a little bit of oil at first and
gradually adding more until they got it right so as not to unnecessarily
waste any oil (because the Torah protects the money of Israel"), or by
filling it up to the top and gradually decreasing how much oil was put in
until they got it right (because there is no poverty in a place of wealth).
Aside from figuring out what this dispute is based on (it could depend on
whether they used oil that was already consecrated so had to avoid
poverty, or was not yet holy so only considered the potential loss, see
Noda BYehudah), we see that the concept of our money being protected
applies even to the small amount of oil that was spared by starting with
less-full cups. It is possible that the standard of how much of a loss must
occure in order to be to be protected is higher if the unnecessary funds
are used during the actual Temple service; testing to see how much oil was
needed could not have been done while fulfilling the mitzvah, or they
wouldnt have risked putting too little oil in.]
There is another possibility to explain why the concept of protecting the
money of Israel takes precedence over not acting like paupers when it
comes to the type of oil that can be used for meal-offerings. There is a
difference between spending more and getting a better quality product
(even if that better quality is not absolutely necessary) and spending
more than necessary and creating waste in the process. A silver or gold
lottery box may cost more than a wooden one, but the money isnt being
wasted, as we would now have a nicer box. However, if only pure
olive oil could be used for meal-offerings, what would be done withy the
rest of the oil? Could we insist that olives not be consecrated, only the first
drops of oil after they come out, thereby allowing the rest of the oil to be
used for mundane purposes? Would those who owned olive groves donate
as much (or as often) to the Temple if they could only donate the first
drops of oil (and had to produce the oil themselves)? How confident could
the Temple custodians be that the donated oil retained its status of ritual
purity? It makes much more sense to allow for the olives themselves to be
donated, but this creates the need to get the most out of each olive without
most of it going to waste. Therefore, even though we would normally take
the concept of there is no poverty in a place of wealth into account, in
order to prevent most of the olive oil literally going down the drain, the
concept of protecting the money of Israel takes precedence.
This can be applied to the Priestly Garments as well. Not being able to
wear Priestly Garments if they needed to be washed means they could
never be used again. However, rather then just destroying them after they
could no longer be worn, the material was shredded and used as wicks for
the Menorah. But how could we recycle material for Temple use if
there is no poverty in a place of wealth? If this concept is suspended
when it causes materials to be wasted, we can understand how Priestly
Garments no longer fit to be worn could be torn into pieces and used as
wicks, as well as why oil that was not pure is suitable for meal-offerings.

Rabbi Eli Mansour
Weekly Perasha Insights
Parashat Tesaveh- The Power of Speech
Parashat Tesaveh is the only Parasha in the Torah after the account of
Moshes birth in which his name does not appear. In every single Parasha
since Parashat Shemot (in which we read of Moshes birth), his name is
mentioned, as we might expect. Parashat Tesaveh marks the glaring
exception.
The Rabbis teach that Moshes name was omitted from this Parasha
because of an incident about which we read in next weeks Parasha,
Parashat Ki-Tisa. In response to the sin of the golden calf, G-d decided to
eradicate the Jewish people and create a new nation from Moshes
offspring. Moshe, however, like a captain who refuses to abandon his
sinking ship, interceded on the peoples behalf. He insisted that if G-d
destroys Beneh Yisrael, Moshe must be eradicated along with them.
Moshe would not agree to be kept alive if Beneh Yisrael were killed, and
he said, Forgive, please, their sin, and if not, erase me from Your book
which You have written (Shemot 32:32). G-d accepted Moshes plea,
rescinded His decree and forgave Beneh Yisrael.
Nevertheless, despite G-ds forgiving Beneh Yisrael, Moshes demand of
erase me from Your book had to be fulfilled, at least to some degree. A
statement made even on condition especially when made by a Sadik
has a certain power and will be fulfilled, in one way or another. Hence,
even though Moshe hinged this demand on a condition that was not met
as G-d indeed granted Beneh Yisrael forgiveness it had to be fulfilled.
And for this reason his name was eliminated from a Parasha in the Torah.
Our Rabbis inferred from this omission of Moshes name the immense
power wielded by human speech. In Jewish thought, words are not cheap.
They carry a lot of weight and are very significant. And thus, alongside the
obvious prohibition against cursing or speaking with hostility to other
people, we must also exercise extreme care regarding the way we speak
even about ourselves. Some people express frustration or disappointment
with remarks such as, I could die, or I could kill myself. These words
must never be spoken, because even if they are said in jest, as an
exaggeration, or on condition, they have power and could be fulfilled,
Heaven forbid. As our Sages teach, Al Tiftah Peh LaSatan Do not
open your mouth to the Satan. Satan has enough ideas of ways to harm
us; we should not be giving up more.
There are several striking examples of this concept in the Humash. Yaakob
told Laban that the person who stole his idols shall not live (Bereshit
31:32), and as a result, Rahel, who had taken the idols, died young.
Yehuda declared to Yaakob that he would renounce his share in the next
world if he did not bring Binyamin home safely from Egypt. Although he
succeeded in bringing Binyamin back, he was nevertheless denied entry
into the next world for 250 years until Moshe Rabbenu prayed on his
behalf. A tongue is soft and looks innocuous, but it can be a very
dangerous weapon, even against oneself.
Rav Haim Palachi, the great Rabbi of Izmir, Turkey (1788-1869), once
spoke about his righteous grandmother, and described how when she
became angry and felt the urge to curse someone, she would exclaim,
Hamavet Al Yafrid Benenu Death shall not separate between us.
She accustomed herself to this exclamation so that her mention of death
would always be made in a positive context. Negative words are so
damaging that the Sefer Hasidim (Rabbenu Yehuda Hahasid, Germany,
late 12th-early 13th century) writes that if one lives near people who curse,
he must move away.
This is especially important when it comes to parenting. Unfortunately,
many parents speak very harshly when they become aggravated by their
children, and make comments such as I am going to kill you, I am
going to wring your neck, and the like. Besides the emotional damage
such comments cause to impressionable children, they are also dangerous,
plain and simple. We must recognize the unique power of words and
ensure to speak with care and discretion, so that our words will bring only
blessing and happiness, and not, Heaven forbid, the opposite.
National Council of Young Israel
Weekly Dvar Torah
Tetzaveh-Humility-Key to the Aquisition of Torah
Rabbi Chaim Bausk
Mara D'atra, Young I srael of East Nortport, NY
The Torah tells us that the oil for the Menorah in the Tabernacle had to be
pure olive oil obtained by pounding the olives in a mortar, making sure
there was no sediment within it. In a symbolic sense, the Menorah has
been viewed as representing Torah. Torah is our guiding light, showing us
the way in which to lead our lives. The purity of the oil symbolizes the
concept that we must approach Torah with purity of thought, always trying
to see the Torahs truth. From the fact that the Torah tells us the olives
must be beaten, two symbolic ideas are derived: First, that a person must
work very hard in order to extract the truth and essence of Torah. And
second, the process of pressing the olives shows that a person must
approach the study of Torah with humility. It is this last point into which I
will delve.
The first Mishna in the Ethics of our Fathers states that Moshe received the
Torah from Sinai. The Tiferes Yisroel is bothered by this statement.
Moshe did not receive the Torah from the mountain of Sinai, but from
HaShem at Sinai. This being the case, why did the Tanna say it the way he
did? His answer is, just like the mountain of Sinai was chosen to be the
place where the Torah would be given because it was a low mountain
representing the concept of humility, so too Moshe was chosen to be the
recipient of the Torah because of his exceptional quality of humility. The
Tiferes Yisroel goes on to say that this teaches us a very important lesson
namely, that only by possessing the attribute of humility can a person
properly acquire Torah.
Why is humility the quality that is so crucial in the process of acquiring
Torah? I would like to offer some possibilities.
First, the quality of humility will enable a person to accept upon himself,
with a full heart, the Chukim mitzvos given to us without revealing their
reasons. Possessing humility will prevent the person from saying, Im
from Missouri! I need a logical reason before I do this mitvah.
16 ":\D n3D trcdk trcd ihc
Second, to read VChol Dirachanu Mishpat (and all your ways should be
just) and to accept it fully without an iota of reservation, demands
humility.
Third, humility is necessary to see the truth of Torah. A person could learn
a Rashi without fully understanding it. Without humility, a person might
say that the Rashi doesnt make sense so he will move on, or perhaps offer
his own interpretation of the posuk. A person with humility, however,
would say that his lack of understanding lies in his own shortcomings. He
will read the Rashi over and over again, or ask another person to help him.
In a similar scenario, Shimon is learning with Reuven and Shimon offers
an understanding of Rashi. Reuven disagrees and tries to convince Shimon
that he is right. If Shimon is a person of humility he will listen with an
open mind and consider whether Reuvens approach is better than his. If it
turns out that he is right, then Shimon will be accepting of Reuvens
insight. A person who lacks humility would not do this. The haughty
person insists on winning, regardless of whether he is right or wrong.
Last, but not least, bowing to the Daas Torah (the decision of our Torah
Sages) of our Rebbeim and Gedolei Yisroel is also predicated on humility.
If we all try to approach the study of Torah with humility, we will fulfill
the biggest mitzvah we have in the best manner possible.
Shabbat Shalom
The Weekly Sidra-
By Rabbi Moshe Greebel
The Weekly Sidra
Rabbi Moshe Greebel
Associate Member, Young Israel Council of Rabbis
In the scope of Halacha (Torah Law) there is a well known Rabbinic
concept referred to as Mhadrin Min HaMhadrin, or, beautifying that
which is (already) beautified, which deals with the performance of
Mitzvos. Now, even though we see this expression of Mhadrin Min
HaMhadrin displayed prominently all over the literature of caterers,
restaurants, Tfillin salesmen, and an entire slew of other commercial
products and services, our Rabbanim of blessed memory applied this
concept to only one thing- the kindling of the Ner Chanukah- the
Chanukah lamp.
In the Gemarah Shabbos 21b, we are taught of the minimum method in
which to kindle the Ner Chanukah:
Our Rabbis taught, The precept of Chanukah (demands) one candle (on
each of the eight nights), (kindled by only one) man for his (entire)
household..
Quickly interrupting the Gemarah, the minimum Mitzvah of the Ner
Chanukah is that regardless of how many reside in the house, only one
man need kindle only one candle for everyone for the eight nights. The
Gemarah continues:
.. Those who are Mhadrin kindle a candle for each member (of the
household); and those who are Mhadrin Min HaMhadrin Bais
Shammai maintain, On the first day eight candles are kindled and
thereafter they are gradually reduced. But, Bais Hillel say, On the first
day one is kindled and thereafter they are progressively increased.
The level of Mhadrin then, is that every male in the household kindles his
own Ner Chanukah, while the level of Min HaMhadrin is a dispute
between the Yeshivos of Bais Shammai and Bais Hillel. But, a very
rudimentary question remains. Why in fact, did our Rabbanim of blessed
memory apply this theme of Mhadrin Min HaMhadrin specifically to
Chanukah, and to nowhere else? And, even more basically, what has all
this to do with this weeks Sidra? In addition to these questions, the
renown Admur (Chassidic master) the Imrei Emes (Rav Avraham
Mordechai Alter of Ger 1866- 1948) of blessed memory, posed a query
from our earlier Gemarah in Shabbos 21a, which, in regard to the
Chashmonai (family of Kohanim) entering the Bais HaMikdash defiled by
the Yvanim (Greeks), states:
For, when the Yvanim entered the Bais HaMikdash, they defiled all the
oils therein, and when the Chashmonai dynasty prevailed against and
defeated them, they made search and found only one cruse of oil which lay
with the seal of the Kohain Gadol (high Kohain), but which contained
sufficient for one day's lighting only; yet a miracle was wrought therein
and they lit therewith for eight days.
As for this expression of the Gemarah With the seal of the Kohain Gadol,
asked the Imrei Emes, what does the oil designated for the kindling of the
Mnorah have to do with the Kohain Gadol? Nowhere in the
incomprehensible vastness of Torah can it be found that the production or
preparation for this Mnorah oil had any affiliation with the Kohain Gadol.
As a matter of fact, posed the Imrei Emes, just to show how unrelated this
oil and kindling were to the Kohain HaGadol, the daily preparation of the
Mnorah candles could be executed by a Kohain Hedyot (a regular
Kohain, not a Kohain Gadol), and the daily kindling of the Mnorah could
even be accomplished by a non Kohain. What then, does the Gemarah
mean by With the seal of the Kohain Gadol?
Now that we have an entire slew of questions, the Imrei Emes will resolve
them all for us in the following manner.
In the time of a Bais HaMikdash (Temple), the Torah instructs as to the
preparation of the olive oil that was used for kindling the Mnorah through
the words of Moshe in this week's Sidra:
And, you shall command the Bnai Yisroel, and they shall take to you
pure olive oil, crushed for lighting, to kindle the lamps continually.
(Shmos 27:20)
As for this expression crushed for lighting, paraphrasing the Gemarah of
Mnachos 86a, Rashi explains the process of preparing this oil for the
Mnorah in the following manner:
Crushed.. He must crush the olives in a mortar, but he may not grind
them in a mill, so that they will not contain sediment. After he has
extracted the first drop (of oil), he places them (the olives) into a mill and
grinds them. The (resulting) second oil is unfit for the Mnorah but is fit
for meal offerings, as it is said, Crushed for lighting, but not crushed for
meal offerings.
That is, the olives are crushed in a mortar for the first drop of oil, which is
specifically designated for the kindling of the Mnorah. The subsequent oil
from the remaining olives is not crushed, but rather milled, and may be
utilized for Mnachos (meal offerings of grain and oil). Now, one of these
Mnachos of the Bais HaMikdash, was given twice a day by the Kohain
HaGadol, as the Torah instructs:
This is the offering of Aharon and of his sons, which they shall offer to
HaShem in the day when he is anointed (Kohain Gadol); the tenth part of
an Ephah of fine flour for an everlasting Mincha, half of it in the morning,
and half of it at night. (Vayikra 6:13)
This particular Mincha is referred to as Minchas Chavitim (griddle meal
offering), as it was baked on a griddle. Twice daily the Kohain Gadol
would offer this Mincha, which consisted of twelve baked and fried
loaves.
Now then, surmised the Imrei Emes, since the Minchas Chavitim was
offered twice daily by the Kohain Gadol, it stands to reason that unlike the
oil for the Mnorah kindling which wasnt under the auspices of the
Kohain Gadol, this oil for this Minchas Chavitim was under the auspices
of the Kohain Gadol. And, this oil for the Minchas Chavitim would in fact,
have the seal of the Kohain Gadol affixed to it.
Hence, concluded the Imrei Emes, there must have been a Kohain Gadol in
the Bais HaMikdash at one time, who was well aware that the Minchas
Chavitim did not require the first drop of oil from crushed olives, as did
the Mnorah. Yet, this particular Kohain Gadol wanted to be Mhader (to
make beautiful) the Mitzvah of his Minchas Chavitim by also using only
the first drop of oil of crushed olives. And, it was this oil for Minchas
Chavitim, with the seal of the Kohain Gadol affixed, which the
Chashmonai found upon their return to the Bais HaMikdash, and not the
oil for the Mnorah kindling.
And, to always remember that the miracle of the Mnorah came about only
because some unknown Kohain Gadol wanted to be Mhader his Minchas
Chavitim, our Rabbanim of blessed memory, fused the concept of
Mhadrin Min HaMhadrin to Chanukah. And so, all our prior queries are
resolved with this very informative and enlightening explanation of the
Imrei Emes.
May we soon see the Gulah Shlaimah in its complete resplendence-
speedily, and in our times. Good Shabbos.
Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing on the website: The National Council of Young Israel
http://www.youngisrael.org
Dvar Torah-Tetzaveh-Crushing But Not Crushed
By Rabbi Dovid Sochet
Associate Member, Young Israel Council of Rabbis
Dovid HaMelech King David- writes in Tehillim (1)
, the offerings of Hashem are a broken
spirit; a heart broken and crushed, Hashem, You will not despise. An
explanation of this pasuk can be gleaned by an oft quoted vort in our
parsha.
The pasuk (2) tells us they
shall take for you clear olive oil, crushed for illumination, to light a lamp
continuously. The Gemarah (3) quoted by Rashi teaches us that it was
prohibited for the oil used for the Menorah to contain any sediment in it. In
order to obtain oil so pure, olives were crushed in a mortar rather than
ground in a mill. Once the first drop of oil was pressed out they would
then take the olive and grind it in a mill and use the subsequent oil
produced from the olive for the Korban Menachos meal offerings.
Chazal deduced this from the words crushing for illumination that only
the oil for the menorah needed to be produced in this fashion but crushing
is not necessary for Menachos meal offerings.
The sefarim tell us that the Torah is imparting an important lesson. When a
person, heaven forbid commits a sin, his repentance must cause him to feel
crushed but there is a clause added: he is to feel crushed only to the extent
that it brings clarity - "la-maor" - to illuminate ( - the
candle is a mitzvah and the Torah is light (4)) compelling one to increase
his service of Hashem through Torah and mitzvohs with positive feeling;
Vlo laMenachos - and not for menachos (the word mincha which is the
singular term for menachos is the same root word hanacha-rest) meaning
that we are only permitted to feel crushed when we continue to develop
this feeling positively i.e. to increase our service to Hashem and not
merely to feel crushed and to fall into despair.
The Mishnah (5) teaches that the calculation of gematria adds flavor to
wisdom. Each letter in the Hebrew language possesses a numeric value.
This is known as gematria. All Hebrew words and phrases contain
":\D n3D trcdk trcd ihc 17
corresponding values, many times a profound significance is found in
these calculations of the numerical equivalence of the letters, words, or
phrases, giving us added insight into the relation of different concepts and
exploring the cross relationship between words and ideas.
The words leiv nishbar venidke a heart broken and crushed- end with
the Hebrew letters beis, reish, and hei, which when their numerical value is
combined they total 207; the Hebrew word ohr - light also has the
numerical value of 207. (In summary beis =2, reish =200, and hei =5. The
word ohr is spelled aleph vav reish. Aleph = 1, vav =6, and reish =200.)
What the pasuk in Tehillim is suggesting is this same lesson that we
learned from our parsha- the offerings of Hashem are a broken spirit. The
menachos are meal offerings, which as stated above, allude to a broken
spirit that cause one to fall into melancholy due to his spiritual
inadequacies. However, leiv nishbar venidke a heart broken and
crushed- which signify ohr illumination is what is desired by Hashem
and therefore Hashem, You will not despise, the broken heart that does
not merely falter but moves on to attain greater spiritual heights; that is
what Hashem admires.
The Baal Haturim (6) says that this parsha, Parshas Tetzavah, is unique.
From when Moshe's birth is reported in Parshas Shemos until the end of
the Torah this is the only parsha where Moshe's name is not mentioned.
This was in fulfillment of Moshe's plea (7) to Hashem
and now, if You would but bear their sin
if not wipe me out of the Book that You wrote. Moshe was pleading for
forgiveness on behalf of the Jewish people for the sin of the Golden Calf.
He offered himself as a sacrifice in lieu of the destruction of Israel. The
curse of a righteous person comes true even if it was only uttered
conditionally. Thus, Moshe's words, although uttered conditionally (if You
do not forgive the people), did not go totally unfulfilled, even though the
Jewish people were in fact forgiven. In this small way, by the omission of
Moshe's name from one Parsha of the Torah, it is the fulfillment of
Moshe's utterance to be erased from Hashem's book.
This idea can be further understood to mean that Moshe achieved an even
loftier level of humility at that time in order to beseech Hashem on behalf
of Klal Yisroel after they succumbed to the sin of the Golden Calf. He
therefore is not mentioned in this parsha at all to emphasize that he utterly
and totally gave himself up for the people.
Parshas Tetzavah is located between two other parshios whose names
allude to elevation. Parshas Terumah: the word terumah means to lift up
and Ki sisa means to raise up. This is to teach us the lesson with which we
began. Although we see that Moshe Rabbeinu totally effaced himself it
resulted in his ability to rise to even greater and more exalted heights.
Please feel free to forward this Torah thought to anyone you feel will take
pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com
with any questions and comments.
Good Shabbos, Rabbi Dovid Sochet
1. Tehillim / Psalms 51:19
2. Shemos / Exodus 27:20
3. Tractate Menachos 86A
4. Mishlei / Proverbs 6:23
5. Tractate Avos / Ethics of the Fathers 3:18
6.Rabbi Yaakov the son of Rabbeinu Asher, the Rosh (Circa 1269-1340).
He authored a the Arbah Turim a colossal work on Jewish law, which is
the basis of the Shulchan Aruch, the standard code of Jewish law
throughout the world and through the ages. He is simply known as "Baal
Haturim" meaning "Author of the Turim". Rabbi Yaakov ben Asher also
wrote a commentary on the Torah, which shows his deep knowledge of the
secrets of the Torah. His commentary, in abbreviated form, is generally
printed together with most standard Chumashim, under the name of "Baal
Haturim." It is a treasure chest of hidden meanings which he discovered in
the letters and words of the holy text through combinations, numerical
additions, etc., showing the profound depth of the Torah.
7. Shemos / Exodus 32:32
Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his formative years in Los Angeles CA, and
the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva Harbotzas Torah in Flatbush NY, and Yeshiva
Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife and children. Rabbi Sochet is also certified
Mohel. The National Council of Young Israel http://www.youngisrael.org
Torah Insights-Tetzaveh- The Gift of Chutzpah
By: Rabbi Dov Shapiro,Certified Mohel
Associate Member, Young Israel Council of Rabbis
In his famous quote regarding the Jews, Samuel Clemens (a.k.a. Mark
Twain) marveled over our mysterious ability to survive the travails of
history and outlive our various adversaries. He concludes in wonderment
The Jew saw them all, survived them all, and is now what he always
was what is the secret of his immortality?
Clearly the secret to our survival is the fact that we are Hashems chosen
nation and He wants us to endure and flourish. To ensure our survival
Hashem implanted within us certain midos (character traits) that would
enable us to not only survive, but to thrive in the harsh environment of
golus. Among these midos, writes the Chasam Sofer, Hashem imbued His
chosen people with a generous portion of azus (brazenness) also known as
chutzpah which gives us the courage to resist the physical pressures and
the moral and spiritual challenges that surround us on a daily basis.
This weeks parsha, Parshas Tetzaveh, describes the bigdei kehunah, the
special garments worn by the kohen gadol when he served in the Beis
Hamikdash. The gemara (Arachin 16a) teaches us that each of the
garments worn by the kohen gadol was a kapara (atonement) for a certain
type of sin. The Choshen (breastplate) atoned for monetary injustice, the
avneit (belt) atoned for improper thoughts etcThe tzitz, (golden
headband) atoned for acts done with brazenness as the posuk writes vhaya
al meitzach Aharon Apparently, azus is a bad midah as the mishna tells
us Az panim lgehinom - a brazen person will end up in gehinom". We
actually needed a special garment of the kohen gadol in order to atone for
this sin. Yet as we mentioned earlier, Hashem gave us this midah as a gift
for our survival implying that it good! Is brazenness a good midah or a bad
mida? Should it be cultivated or eradicated?
The answer is an unambiguous both. Most midos can be good or bad
depending on how they are used. Brazenness, when fueled by righteous
conviction, can be wonderful midah. It gives one the confidence to resist
those (Jews or non-Jews) who scorn and ridicule him for doing and
standing up for what is right. On the other hand, fear of embarrassment can
prevent one from sinning. Although it should not be a persons primary
motivation, peer pressure does have a prominent influence on our
behavior. When azus generates an arrogant self-confidence which causes
one to dismiss the justified disapproval of his peers, it becomes a bad
midah, depriving him of an effective deterrent to sin.
The gemara tells us that every person is implanted with a unique set of
midos and personality traits. Although one can't change these initial
predispositions, his task in this world is to take his unique set of midos -
his personality - and utilize them in a productive manner, thereby elevating
his unique abilities to perfection. The gemara gives an example of a person
who is born with an innate attraction to blood. Although he cant change
that starting point, it is up to him to decide whether he will use that passion
to become a murderer, a shochet, or a mohel. Similarly, an extrovert will
remain an extrovert; he is not expected to transform himself into an
introvert. His choices will determine whether his gregarious nature will
propel him towards self-serving narcissism, or toward advocating for
important causes and participating in public service.
Although we are often busy with more tangible endeavors such as learning
and davening, the Vilna Gaon writes that improving ones midos is his
most important mission in life. He comments If one is not working on his
midos what is the purpose of his life? (Sefer Even Shleima 1:2)
Despite its importance, tikun hamidos is uniquely challenging for two
reasons. Firstly, the nature of its mission is unique to each person. Since
each person is assigned a unique personality, his battles, expectations, and
measure of success vary. One persons shortfall is anothers success. An
impatient individual who works successfully to become a bit more patient,
may still be less patient than one whose patience comes naturally. Success
is not measured by any objective standard other than how hard you tried to
refine the particular set of midos that Hashem has given you.
A second challenge is that the striving for growth in the realm of midos is
primarily a private struggle. One who learns Torah can measure his
success by the number of blatt he learns and by the number of times he
reviewed them. He can commemorate a benchmark of his accomplishment
with a celebratory siyum. Not so in the arena of midos where the struggle
takes place in the heart and the battle between one's instincts and
willpower rages in the recesses of the heart and mind. It can be difficult to
measure his successes and failures, and his triumphs and inevitable
setbacks are difficult to share with others.
While challenging, these factors can also be reassuring for one who is
determined to grow and refine his midos. In a culture that is quick to judge
us by objective standards and measure our success against the performance
of our peers, it is refreshing to realize that true success is not about where
you are but where you have come from and where are going. Far more
important than what you are today is how much you are determined to
grow. And, at the end of the day, the only one who will judge you is
Hashem, and He will only measure you against what you could have
become.
Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified
Mohel. He can be reached at 877-88-Mohel or www.eastcoastmohel.com. To receive an e-mail
of his weekly parsha column, e-mail DSMohel@gmail.com.

Aish.Com - Rabbi Kalman Packouz
Shabbat Shalom
Tetzaveh 5774
GOOD MORNING! How important is it to you that your children follow
in your footsteps as Jews and that they marry Jews? If it is important, then
you have to realize that you are their role model. Your love of Judaism and
things Jewish is what will communicate to your children. You can't
legislate feelings -- they are felt and internalized. When Jews came to
America and found the difficulties facing them in living Jewishly, the
lament was often heard, "Oy, it's tough to be a Jew!" If it's tough to be a
Jew, then why would your child want to be Jewish? You have to feel the
joy, the meaning, the beauty in being a Jew -- it's GREAT to be a Jew!
Then you have hope with your kids.
I once visited a man in the hospital who hadn't spoken with a rabbi for 50
years. He told me, "Rabbi, I'm the proudest Jew you'll ever meet!" I asked
him what there is about our heritage that gave him this feeling. He
responded, "Rabbi, let anyone say anything about Jews or Israel and I'll
18 ":\D n3D trcdk trcd ihc
beat them up! It doesn't matter that I'm almost 70." I replied, "You
certainly care a lot about Jews and the Jewish people. What is there that
gave you the strength of your feeling?" He answered, "Weren't you
listening, Rabbi? Let anyone say anything against another Jew or Israel
and I'll beat him up!" He had the feeling. He just had no idea why he felt
so strongly about being Jewish.
Chances are that the man experienced anti-Semitism. Perhaps someone
said or did something to him -- or the horrors of the Holocaust indelibly
engraved themselves upon his soul. Though persecution forces the issue of
Jewish identity, it does not provide a reason for being Jewish. It certainly
doesn't transmit to the next generation to want to be part of people that
seemingly so many hate and historically have wanted to destroy!
Aish NY took a survey of why people came to our Center. Five reasons: 1)
Social -- to meet that nice Jewish boy or girl to marry 2) Jewish Pride --
wanting to know our history and culture 3) Spirituality -- looking for a
connection with the Almighty 4) Philosophy -- what is life all about? 5)
Competence -- knowing what to do and why in Jewish practice. (and I
imagine that many just came for the food...)
You can't love what you don't know. What do you love about being
Jewish? If a list of things doesn't come to mind immediately then likely
you would benefit from learning and experiencing more. Ask your rabbi ...
and if you don't have one, look for an Aish HaTorah or a Chabad House
near you and take classes to find out.
Experience a Shabbos meal with a family that observes the Shabbos. So
many people who have done this are overwhelmed by the peace, serenity,
joy and love that permeates the evening. Once you have experienced it,
you can bring it into your own home. Lori Palatnik has written a
wonderfully accessible guide, Friday Night and Beyond -- The Shabbat
Experience Step by Step.
If you want to understand the basics of Jewish philosophy and practice, I
highly recommend Rabbi Chaim Donin's book To Be a Jew. (He also
wrote To Raise a Jewish Child and To Pray as a Jew.) If you want to
appreciate what the Jewish people have done to change the world, read
Ken Spiro's World Perfect -- the Jewish Impact on Civilization. And of
course, read the Torah (the Artscroll Stone Edition has a great
commentary).
Want to bring Shabbat into your own home? 1) Eighteen minutes before
sunset the mother (or the head of the household), lights two candles with a
blessing. The candles provide the soft light of Shabbat Peace. 2) Start with
a Friday night meal with a rule: no answering the telephone; no radio or
television. 3) The father (or head of the household) makes Kiddush --
sanctifying the day with words of remembrance over a cup of wine. It is an
act of testimony and regal declaration that we are Jews recognizing our
Creator who took us out of Egypt. 4) Make a blessing "HaMotzie" over
two challahs (specially braided breads signifying the double portion of
manneh received on Friday since no manneh fell on Shabbat in the 40
years of travel in the desert after leaving Egypt). 5) Relax over a multi-
course meal -- soup, gefilte fish, chicken and kugel. Discuss what you did
that week. Ask those around the table about their week. Prepare questions
for discussion. 6) Read aloud -- or take turns reading -- part of the weekly
Torah portion. Ask a question on it. Read the Shabbat Shalom Fax! Have a
quiz for the kids (be sure to have taught your kids the stories beforehand or
directed them what to read). Call your local rabbi for help!
Torah Portion Of The Week: Tetzaveh
The Torah continues this week with the command to make for use in the
Mishkan, the Portable Sanctuary -- oil for the Menorah and clothes for the
Cohanim, the Priests. It then gives instruction for the consecration of the
Cohanim and the Outer Altar. The portion concludes with instructions for
constructing the Incense Altar.
Dvar Torah
from Twerski on Chumash by Rabbi Abraham J. Twerski, M.D.
The Torah states:
"You shall command the Children of Israel that they should take for you
pure, olive oil pressed for illumination" (Exodus 27:20).
The Talmud interprets the phrase "they should take for you" to mean that
the light is for you. I do not need it (Talmud Bavli, Menachos 86b).
Clearly, the Creator of all light, Whose pillar of fire illuminated the way
for the Israelites during their forty-year sojourn in the desert, hardly needs
the little flames of the Menorah to provide light for Him. "The mitzvos
were given for no other reason than to refine Israel" (Vayikra Rabbah
13:3).
The light of the Menorah was to burn continually (Exodus 27:20). This
indicates that we must constantly have the awareness that we are the
beneficiaries of the mitzvos.
There is one category of mitzvos, chukim (ordinances), which are Divine
decrees that are beyond the capability of the human mind to understand.
The light of the Menorah should remind us that these, like all other
mitzvos, are for our benefit.
If You Live In South Florida:
Want to Be Happy? Join world expert, Dr. Tal Ben Shahar on his South
Florida Habits of Happiness Tour for a 2 hour seminar! 7 pm -- Sunday,
Feb. 16th Boca Raton, Monday Feb. 17th North Miami, Tuesday Feb 18th
Palm Beach. For more information and reservations,
HabitsOfHappiness.org or call 646-233-3211.
Quote of the Week
A goal without a deadline ... is only a dream
With Deep Appreciation to Ms. Sherri Reese
With Special Thanks to Mr. Steven J. Saiontz
This article can also be read at: http://www.aish.com/tp/ss/ssw/243211901.html Like what you read? As a non-profit organization, Aish.com relies on
readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like
you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive,
Lakewood, NJ 08701 Copyright 1995 - 2014 Aish.com - http://www.aish.com

Rabbi Eliezer Parkoff
Weekly Chizuk
Parshas Tetzaveh - Everything Is For the Good
Adapted from Shomer Emunim by Rebbe Aharon Rotte, zt"l, (Derush
HaBitachon, chaps. 7-9)
Introduction
In order to understand the concepts mentioned in Shomer Emunim, we
must first make ourselves acquainted with two gemaros:
Berachos 60b
We learned in the name of R. Akiva, "A person should always be in the
habit of saying, 'Everything that the Merciful One does is for the good.'"
For instance, when R. Akiva was traveling on the road, he came to a
certain town and decided to spend the night there. When no one would
take him in, he said to himself, "Everything that the Merciful One does is
for the good." He went and slept in the forest. He had with him a rooster, a
donkey, and a candle. The wind came and blew out the candle, a wildcat
came and ate the rooster, and a lion came and ate the donkey. He said,
"Everything that the Merciful One does is for the good." That night
soldiers came and took the whole town into captivity. He said to them (his
talmidim), "Didn't I tell you, everything that HaKadosh Baruch Hu does is
for the good?" (If the candle had been lit, the soldiers would have seen me,
and if the donkey had brayed or the rooster crowed, the soldiers would
have come and captured me - Rashi.)
Ta'anis 21a
Why was Nachum Ish Gamzu called by this name? Because on everything
that happened to him, he said, "Gam zu I'tovah" ( ), "This too is
for the good" (therefore he was called Nachum, the man of "This too").
Once, the Jews wanted to send a present to the Caesar. They asked
themselves who should go to deliver it for them. They decided to send
Nachum Ish Gamzu, because he was used to miracles. They sent him with
a chest full of precious jewels and pearls. As he was traveling, he stayed at
a certain inn. That night the innkeepers got up, emptied out the chest, and
filled it up with dirt. The next day, when he saw this, he said, "This too is
for the good." When he arrived at the palace of the Caesar, he opened the
chest. Seeing that it was filled with dirt, the Caesar wanted to kill all the
Jews. He said, "The Jews are making fun of me." Nachum said, "This too
is for the good." Eliyahu HaNavi came disguised as one of the courtiers.
He said to the Caesar, "Perhaps this is the dirt that Avraham their father
used. When he threw it, the dirt turned into swords and the straw turned
into arrows." There was one country that the Caesar was unable to
conquer. He went and tried out the dirt there and it enabled him to conquer
them. He came back to the palace and went into his treasure-house and
filled the chest with precious jewels and pearls and sent Nachum back
home with great honor. On the way back he again stayed over in that inn.
They asked him, "What happened to you, that they honored you so much?"
He answered them, "What I took from here I brought to them."
Consequently, the innkeepers tore down their whole inn and brought the
dirt to the Caesar. They said, "That dirt that Nachum brought you was
from us." They tried it out and it didn't work, so they executed the
innkeeper.
Shomer Emunim
You should know [writes the Shomer Emunim] that it is cited in the name
of the Ba'al Shem Tov that bitachon has two levels, that of "This too is for
the good," and that of "Everything that the Merciful One does is for the
good." And there is a fundamental difference between them. "Everything
that the Merciful One does is for the good" implies that evil cannot come
from God, but only love and goodness. However, as the good travels down
to reach our lowly world, many impure forces come with their accusations
caused by our many sins, and the good is reversed. However, they are
really waiting in Heaven to see the faith of this person. If he remains
strong in bitachon and emunah that God would not send him anything bad,
then definitely this evil will bring forth good and it eventually will turn
around. It's just that the good hasn't been demonstrated yet. Through
emunah and bitachon, the strict judgment is sweetened and turned to
mercy, and the person merits having it turned into good. Then the good
and the salvation are revealed to him. However, if he doesn't accept it....
The category of "This too is for the good" is a deeper one. It is when one
believes with such great faith that all his suffering is in reality a wonderful
benefit and was never bad at all.
These are very deep concepts, but perhaps we can, with God's help,
explain them a bit. Let us say, for example, that suddenly a person loses
money or experiences suffering. On the first level, he should believe with
perfect faith that nothing bad can come from God, even though he is
suffering right now. Out of this suffering will definitely come forth good
for him. Sometimes a certain good is decreed upon the person, either
physical or spiritual. But his actions do not merit his receiving the good
":\D n3D trcdk trcd ihc 19
yet. Then he is sent suffering. This is preparation for him to receive the
good from God. This is the case only if he doesn't destroy everything with
his thoughts, and if he doesn't complain like a fool. Then definitely,
without a doubt, good will come out of this, with God's help.
The second level is slightly different. For this a person has to be
completely engrossed in faith in hashgachah pratis. He has to know and
believe that the essence of this existence is not physical, but spiritual. At
each step that the person takes there is some purpose, something in
Creation to rectify. Sometimes this occurs through a mitzvah, sometimes
through Torah, sometimes through tefillah. And sometimes the precious
time has come to lift up a holy spark which has sunk into spiritual
desolation. Or perhaps one's personal faults have caused him to descend
there, and it is impossible to lift himself up without suffering. If the person
accepts all this with joy, then not only will these sufferings be a stepping
stone for his good, but rather, these sufferings themselves will become a
bright and magnificent light for him and perhaps the entire world.
We can illustrate this concept with a moshol. Imagine a person with a
toothache, who goes to the dentist to relieve the pain. There are two
possibilities. The dentist can work to correct a problem within the tooth
itself, i.e., a cavity or an infection. Even though this causes pain, the
person is willing to accept it because this is the way to heal the problem
and enable him to have a strong and healthy tooth. This involves benefit to
the object itself. It can also be that the infected tooth was affecting the rest
of his teeth, in which case it would be necessary to remove it in order that
the rest of his teeth not become ruined. Then the suffering incurred by the
removal of this tooth is not for the sake of the tooth itself, but rather for the
benefit of the other teeth. Here too it is difficult for him to bear the pain of
the dentist's treatment, but he accepts it for the eventual good that will
come from it.
So, too, if a person sins against God, then one sin leads to another and,
God forbid, this eventually can lead to other terrible and greater
transgressions. The punishment for this can be terrible and dreadful, God
forbid. Then God, in His great mercy, sends the person some suffering to
cleanse him of his impurity in order that the person realize that he has
done something wrong, and return to the right path. If he returns and
accepts the Divine Judgment with love, then he is forgiven and through
this enters into the boundaries of holiness. Sometimes, the Creator
appraises the impurity and must cause the person suffering for an extended
period. He cries out but is not answered immediately. The Holy One,
blessed be He, is sending him this relatively small amount of torment in
order to save him from even greater and more dreadful suffering. The
purpose of these torments is to save him from other, greater suffering in
this world or the next. This is the level of "Everything that the Merciful
One does is for the good." One should believe that through this suffering
will come good.
However, sometimes the torment is for a purpose and benefit in itself.
Perhaps it is to cleanse his soul from all blemishes in order that it is totally
pure before God and able to be imbued with the light of Torah and service
to God. This level cannot be acquired without suffering to purify the
person from his attachment to the physical. In such a case, the suffering
has a purpose in and of itself, and it is not coming for the benefit of
something else. This second category is the level of "This too is for the
good," where the suffering is not to protect him from imminent
punishment, but to purify him and illuminate his soul. Here not only will
good eventually come out of his suffering, but the suffering itself is good.
For example, in the incident of R. Akiva, not only was he rescued from his
predicament by the seeming misfortunes that befell him, but perhaps his
suffering in some way accomplished a definite function in his goal in this
world. It raised him up to a level he could not have attained without it.
This is the meaning of "This too is for the good." Not only will good come
from this, but "this too" is in itself good.
Wishing everyone a Freilachen Adar and a Gut Shabbos!
Rabbi Eliezer Parkoff 4 Panim Meirot, Jerusalem 94423 Israel Tel: 732-858-1257 Rabbi Parkoff is author of "Chizuk!" and "Trust Me!" (Feldheim
Publishers), and "Mission Possible!" (Israel Book Shop Lakewood). If you would like to correspond with Rabbi Parkoff, or change your subscription,
please contact: rabbi.e.parkoff@gmail.com Shema Yisrael Torah Network info@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel
732-370-3344

Rabbi Ben-Zion Rand
Likutei Peshatim
Vum,
Volume 28 Number 19 February 8, 2014
s"ga, wt rst wj wv vfux :hnuhv ;s
For Distinction And Service
And you shall make garments of sanctity for Aharon your brother, for
glory and for splendor. Shemos 28:2
In our verse, the Torah tells us that the special clothing of the Kohen was
to be for his honor and glory. This describes how the uniform of the Kohen
served to have the Kohen stand out with distinction among his fellow men.
Yet, Verse 3 seems to highlight the significance of the garments in
different terms. There, we find They shall make the garments of sanctity
for Aharon...to sanctify him to minister to Me. Here, the unique uniform
of the Kohen is described in terms of the service of the Kohen in the
Mikdash.
Sefer Zaharei Chamah explains that we can say that, in fact, the
garments encompassed both of these functions. There were some elements
of his wardrobe which contained gold, while there were others which were
of pure white linen. Whenever the Kohen entered into the Kodesh
HaKodoshim on Yom Kippur, he would not wear the garments which
contained gold, for this would recall the memory of the sin of the Golden
Calf. At the auspicious moment on Yom Kippur when the Kohen was
praying for the welfare of the Jewish nation, it was hardly the time for
such an accusatory thought to be present. This is the reason that he wore
only the white linen garments as he entered the Kodesh HaKodoshim.
We may ask, however, how Aharon himself could enter the inner sanctum
at all. After all, gold or not, Aharon himself was instrumental in fashioning
the Golden Calf. Although he tried to delay the matter, he was the leader
of the nation as they committed this great sin. Why was his personal entry
into the Kodesh HaKodoshim not a representation of a remembrance of the
Golden Calf?
We must conclude, therefore, that Aharon did not sin at all during that
episode. Each of the commentators deals with this issue in his own way,
and they concur that Aharon bore no guilt at all in terms of the debacle of
the Golden Calf. Accordingly, although Aharon possessed garments which
contained gold, yet it was specifically the garments that were disallowed
from entering the Kodesh HaKodoshim, while Aharon himself was
allowed to enter. This clearly demonstrated that it was the gold that was
objectionable, while Aharons presence was not problematic, for he was
not guilty. This situation served not only as a service to God, but also as an
honor and for the glory of Aharon. It was in this manner that his integrity
was sustained and promoted as being totally holy and saintly, and his
character was clear and free from sin in the episode of the Golden Calf.
With Fondness And Yearning
And you shall place the two stones on the shoulder straps of the Ephod,
remembrance stones for Bnei Yisrael; and Aharon shall carry their
names before God on both his shoulders as a remembrance. Shemos
28:12
So that the Holy One, blessed be He, should see the names of the tribes
written before Him, and He will remember their righteousness. Rashi
Ksav Sofer notes that the merit which is ascribed to our ancestors should
be first and foremost an important factor to the Jews themselves. This is
clear from the verse that mentions the remembrance of the forefathers and
the tribes as being for Bnei Yisrael. The Jews should look fondly and
with great yearning to emulate this righteousness by following the sacred
traditions and ethical and moral guidelines of our people. If we live up to
these aspirations, we can then anticipate that the names of the tribes will
elicit favor and blessing before Hashem as they are worn by Aharon as he
bears them on his Breastplate.
The lesson is that it is incumbent upon the nation at large to bring blessing
upon themselves. Hashem desires to bestow upon us the abundant
wellsprings of goodness and favor from the heavens. All that has to be
done is for us to subscribe to the covenant which has already been
established with our forefathers. As soon as this is done, we can expect
that Hashem will demonstrate His blessings and compassion for us.
Purging Impropriety
And you shall make the Choshen of J udgment the work of an artist;
like the work of the Eiphod shall you make it, of gold, turquoise wool,
and purple wool, and scarlet wool, and twisted linen shall you make it.
Shemos 28:15
The Gemara (Arachin 16a) teaches that as each of the priestly garments
was worn by the Kohen, it had within it the power of atonement in a
specific area. The Choshen of Judgment, for example, atoned for
miscarriage of justice.
Miscarriage of justice, especially when it results in financial
misappropriations, can have devastating effects. The Chofetz Chaim
illustrates with a parable. A band of robbers and thieves encamped around
the outskirts of a certain town. Whenever the citizens of the city would
travel in the area of the forests and roads where they camped, the bandits
would pounce upon them and rob them. Soon, several criminals and
lowlifes of the nearby towns joined the ranks of these marauders. Their
numbers swelled to the point where they decided that they must all wear a
special uniform in order to recognize one another.
Several members of the group once met at an inn, where they drank and
revelled. When it came time to leave, they noticed that no one had money
to pay. To their dismay, the proprietor rounded them up and took their
uniforms as payment, or until they would come forth with cash.
A short while later, the law enforcement officials became aware of where
this group hid, and that they each wore a special uniform by which they
could be easily identified. They were quickly rounded up and tossed in
jail, and all their property was confiscated. Only those who had their
uniforms taken from them by the innkeeper were spared, for they went
unnoticed without their uniforms. They celebrated wildly as they laughed
and exclaimed, We originally thought that the innkeeper was cruel to us
for taking our uniforms! But now we see that he was our savior, because it
is due to him that we have not been taken by the government and thrown
into jail and that our property has not been confiscated!
A person must be thrilled and relieved in knowing that none of his
possessions was obtained through any element of theft or deceit. If he has
in his pocket any money which is ill-gained, or if his garments have
threads of corruption sewn into them, he will ultimately be subject to
20 ":\D n3D trcdk trcd ihc
everything he has being taken from him, and he may suffer bodily harm as
well. Hashem knows how things have been acquired, and the judgment of
the thief is stiff.
Understanding The Core Concept
And they shall bind the Breastplate from its rings to the rings of the
Ephod with a turquoise woolen string, to be on the cheishev of the
Ephod, and the Breastplate shall not be detached from upon the ephod.
Shemos 28:28
The Torah commands that the Breastplate not be removed from the Ephod.
Our Sages tell us (Arachin 16a) that the Breastplate atones for the sin of
perversion of justice, while the Ephod atones for the sin of idol worship.
The Chasam Sofer points out that the Gemara (Sanhedrin 7b) tells us that
anyone who appoints a judge who is not qualified is considered as if he
has planted an asheira tree near the Altar. We see that there is a direct
connection between the sin of corrupting justice and that of idol worship.
Therefore, it is most appropriate that these two misdeeds be connected in
this manner, whereby the garments which lead to their atonement should
not be separated.
Rabbi Moshe Feinstein explains that this connection can be understood,
as we realize that proper trust and confidence in Hashem means that
Hashem oversees every person and every creature that he be provided with
all his needs and that it be done in a timely fashion. As the pasuk (Tehillim
145:15) says: You give them their sustenance at the proper time.
Regretfully, when a person allows himself to rationalize and to
compromise his integrity in matters dealing with his financial holdings,
this is ultimately a failing in terms of his faith in Hashem. Similarly, when
a judge applies the law in a manner which is unjust, this is a result of his
lack of trust in the omnipotence of Hashem. If a businessman or judge
would truly believe that Hashem controls and supervises all creatures and
all occurrences so that everyone and everything receives his appropriate
sustenance, he would not interfere and try to undermine the system of
justice by which Hashem guides the world. Hashems judgments are
correct, and nothing can alter His determination as to what everyone will
receive.
The core of the sin of corruption of justice is a denial of Hashems powers,
which is precisely the root of the sin of idol worship. In addressing the
steps necessary for atonement for having miscarried justice, one must
examine the undermining problem, which is the distorted perception of
Hashems absolute rule and control of the world and of the events within
it. This is indicated in the prohibition against the removal of the Choshen
from the Ephod, for they represent these two sins which are inseparable.
Halachic Corner
When a person becomes ill, it is a mitzvah for others to visit him. Indeed,
we find that Hashem Himself visited the sick when He appeared to him
(Avraham) in Eilonei Mamre. (Bereshis 18:1) The Gemara (Sotah 14a)
explains that He came to visit the sick.
The fundamental intent of visiting the sick is to concern oneself with the
sick person's needs, to do anything that is necessary for him, and to lift up
his spirits. It is also a mitzvah to appeal to Hashem for mercy on his
behalf. When one requests mercy for a sick person in the presence of the
one who is ill, he may phrase the request in any language he desires, for he
is putting his request before the Shechina that rests upon the sick person.
One should make the request on behalf of all the sick of Israel, for by
including the individual together with many others, their collective merit
will cause one's prayers to be more favorably accepted. One should say,
May the Omnipresent have mercy upon you among the other sick people
of Israel. On Shabbos, one should say, It is Shabbos, when it is
forbidden to plead. Healing will come soon. Hashem's mercies are
abundant. May your Shabbos be peaceful.
Questions for Thought and Study
1. For which two services is the term "um" (command) used? Why
specifically for these two services? See Baal HaTurim 27:20
2. Why is Aharons name mentioned twice in Pasuk 28:1, when Hashem
was elaborating to Moshe who would be the Kohanim? See Ramban 28:1
3. How did the arrangement of the stones on the iJj (Breastplate) represent
both the ,Ict (Patriarchs) and the ,Ivnt (Matriarchs)? See Peirush
Rokeach on Baal HaTurim 28:17
4. Why does the Torah teach here about the daily offering, yet waits until
Sefer Vayikra to elaborate on all the other sacrifices? See Abravanel 29:38
5. What word in connection with the daily sacrifice (shnT ) alludes to our
daily prayers (Shemoneh Esrei) that we recite? See Baal HaTurim 29:39
Answers:
1. The word "um" is used here in connection with the Menorah and in
BeMidbar 28:2 in connection with the daily offering. Both of these
mitzvos require a special dedication because they are done daily and
require a financial expenditure, so the term "um" is used for encouragement.
2. Hashem did not want Moshe to think that it was through Aharons merit
that his four sons were anointed to be Kohanim with him. They each had
their own merit that allowed them to be Kohanim.
3. There were three columns representing the ,Ict and four rows
representing the ,Ivnt .
4. The sin of the Golden Calf had not been committed yet, so sacrifices
were only needed at this point to thank Hashem. After the sin of the
Golden Calf, we needed atonement, so other sacrifices were introduced.
5. The word "sjtv" is numerically equal to 18, alluding to the Shemoneh
Esrei that we say three times every day.
Likutei Peshatim is endowed by Les & Ethel Sutker in loving memory of Max and Mary Sutker and Louis and Lillian Klein, d"r. May their memory
be for a blessing. Prepared by the faculty, Kollel, and student body of Hebrew Theological College under the direction of Rabbi Ben-Zion Rand,
Editor To sponsor Likutei Peshatim for a future Shabbos, call Naomi Samber, managing editor, 847-982-2500, Fax 847-982-2507, email
samber@htc.edu Details listed in the Sponsorship Section are the responsibility of the sponsors and not of Hebrew Theological College Please do not
read Likutei Peshatim during the Torah reading or during the repetition of the Shmoneh Esrei Likutei Peshatim Has Torah Content - Please Treat It
Respectfully

Rabbi Naftali Reich
Legacy
Parshas Tetzaveh: Divine Reflections
One of the most challenging issues confronting a Jew at all stages of
growth is the need to find a healthy balance between developing and
expressing one's identity and conforming to the Torah's norms.
The drive for self-assertion is a lifelong force, emerging in early infancy. It
manifests in children in their resistance to parental authority and the
tendency to be overprotective of toys and turf.
The tantrums and irritability that mark the teenage years reflect this same
innate need for self-definition. An adolescent's fragile, maturing sense of
self remains under assault as he or she reacts to relentless peer pressure.
Adults, too, must grapple with this push for independence and the
corresponding yearning for self-definition. As life progresses, the issue
tends to fade somewhat into the background. The pressing challenges of
livelihood and children occupy our minds and energies, while also
anchoring our social standing and self-image.
In subtle guises, however, the quest for self-promotion persists as we move
along the road of life, mirrored in one's desire for status, power and other
ego-props.
Strangely, the accomplishments that we were certain would cement our
identity never fully do so. Who are we at our core? We know how we wish
to be perceived-but is that a reflection of our true self, or merely a
carefully crafted image designed to impress others? As well as we know
ourselves, part of that inner self remains a stranger.
Some of our greatest Torah thinkers have attempted to unravel this
mystery of the ever-elusive self. They have taught us that who we truly
are, in the most fundamental sense, is determined by our deepest innermost
aspirations.
Forgetting about public opinion for a moment, what do you really want
deep down? Who is that person you want to be?
The answer to that question puts one on the path to true self-definition.
What your deepest ideals are-who you really want to be-is the best way of
describing who you actually are.
Though we may constantly veer off course from the path leading to our
ultimate self-realization, our identity can still rightfully be defined by who
we ideally yearn to be.
This important thought about what makes up the core of a Jew's deepest
self may be alluded to in the opening lines of this week's Torah portion:
"Now you shall command the Jewish people that they should take pure
pressed olive oil for illumination, to kindle the ner tamid."
Our sages tell us that this continuously burning light, the Western lamp of
the menorah, was never extinguished. Its cup was replenished daily with
the purest oil attainable. With great devotion and in exacting detail, only a
few drops of select oil were extracted from each olive tree and carefully
primed to illuminate the ner tamid.
The questions bounce at us from the text: Why are all the Jewish people
commanded to participate in this mitzvah, when only one person-Aaron,
the High Priest-was permitted to ignite this light? Why the emphasis on
only pure olive oil? Wouldn't any high quality oil produce the same flame?
And why the need altogether for an eternal light to be constantly aflame
and aglow in the tabernacle?
The commentaries explain that the ner tomid is a reflection of Hashem's
presence that constantly animates and gives light to the universe. This
Divine energy remains invisible to the naked eye, hidden under the guise
of "mother nature," yet its presence is clearly visible for those who wish to
see the Creator in creation.
The commentaries further explain that this ner tamid is apparent in each of
us. Every human being is an olam kotton, a miniature world. Each of us
has a ner tomid, an ever-burning flame of Hashem's presence, embedded in
our soul. It is what we call the "pintele neshama."
This pintele neshama emits pangs of conscience when our actions betray
our beliefs, and when our bodies fail to act in consonance with our soul's
Divine moorings. The soul reflects our innermost aspirations to fulfill our
life mission and to remain connected to our Source.
Even when we are consumed with stirrings of jealousy and lust; even when
we are struggling to secure our livelihood in the degenerate atmosphere of
the marketplace, the vibrations of our pintele neshama are always audible.
That ner tomid emits a constant glow that is pure and untainted. Even
when the mitzvos we perform are tarnished with self-interest, our true and
constant sublime yearning to fulfill His will in the purest way possible is
what defines us.
When we constantly reaffirm the stirrings of our ner tomid and ensure that
they determine our life's direction, we will then succeed in shedding the
unsavory thoughts and actions that are but a faade around our intrinsic
core. Keeping a pure ner tomid aflame at all times is a mitzva that is
instructed to each and every Jew for all future generations. Only when we
":\D n3D trcdk trcd ihc 21
are suffused with its spiritual glow will our bodies ceaseless striving for
self-definition and self-realization reach fruition, allowing our everlasting
flame to be locked for eternity with its eternal Maker.
Wishing you a wonderful Shabbos,
Rabbi Naftali Reich
Text Copyright 2014 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center.

Rabbi Mordechai Rhine
Rabbi's Message
The Purple Dot
This week's Dvar Torah is dedicated Liyluy Nishmas Doniel Boruch z.l. ben R' Eliezer Shlomo
n.y. May the neshama have an Aliya May the family be blessed with simchos and mitzvos
The Sanctuary was built in a most particular way. Each metal and fabric
was designated for a specific purpose. Noteworthy was the way dyes were
used to color the curtains and garments used in the Sanctuary. For
example, red represented physical life. Esav, the epitome of physical
existence, is described as the red one. Blue, on the other hand,
represented the spiritual. We find, for example, that Ticheiles, the special
dye that was once used on tzitzis, was blue and was meant to remind us of
the Divine.
Most fascinating, however, was the use of purple, which is considered the
color of royalty and noble existence. Purple results when blue and red are
blended correctly. In Jewish literature, purple represents the proper blend
of the physical and spiritual so that ones life becomes noble and
sanctified.
A number of years ago I was teaching a kabbalah series in a local JCC,
and a gentleman approached me with a question. He said that he lived a
life without observance, and whenever he wanted to experience spirituality
he would join a meditation group for a few days. There he would
experience spirituality, as he fasted and meditated on the top of a
mountain.
During his most recent episode with this group, he meditated and
experienced the presence of a purple dot. He told this to his mentor, and
his mentor instructed him to disregard the purple dot because it is merely a
distraction. He, however, felt that that there was great significance to the
dot. He felt that the dot was somehow a message from Heaven, and he
wanted me to interpret it.
I told him that while I was honored to be thought of as an interpreter for
Far East Meditation, it doesnt take much to realize what the message
might be. Purple represents the correct blend of physical and spiritual. In
Judaism we do not advocate living a red life focused on the physical,
and then suddenly switching to a blue life focused on spirituality.
Instead we strive to incorporate religion in our daily lives. Living a life
devoid of observance, and then spending a few days fasting and
meditating, is a behavior that is refuted by the message of the purple dot.
In the course of life, you may never experience Purple Dot Meditation,
but you will have plenty of opportunities to blend the physical and
spiritual into your daily life. May the red and blue produce nobility in your
life that will be with you forever.
With best wishes for a wonderful Shabbos!
Rabbi Mordechai Rhine is the Rav of Southeast Hebrew Congregation- Knesset Yehoshua in Silver Spring, MD. He is also the Director of
TEACH613, which promotes Torah and mitzvah education through classes and virtual media. Rabbi Rhine has received semicha from Rabbi Berel
Wein, and Rabbi Shmuel Meir Katz, and holds a Masters in Educational Leadership from Bellevue University. Rabbi Rhine's "Take Ten for Talmud"
ten minute audio program based on Daf Hayomi is available by free e-mail subscription. His book, "The Magic of Shabbos," and the Perek Shirah
Collection CD Series are available in Judaica stores, and through www.teach613.org. He can be contacted at RMRhine@teach613.org 2014, Rabbi
Mordechai Rhine and TEACH613TM

Rabbi Elyakim Rosenblatt
Yeshiva Kesser Torah
Tetzaveh - Man Has The Ability To Attain New Unexplored Spiritual
Levels In The Development Of His Midos
A Commentary Published by Yeshiva Kesser Torah of Queens
"Aharon shall carry the names of the Sons of Yisroel, in the breastplate of
judgement [choshen hamishpat] over his heart..." (Shmos 28:29)
The Gemorah in Shabbos (139a) states that Aharon was rewarded with the
great privilege of wearing the Choshen Mishpat over his heart in the merit of
"when he sees you, he will rejoice in his heart (Shmos 4:14)." When Hashem
chose Moshe to become the leader of Klal Yisroel and to redeem them from
the bondage of Mitzrayim to freedom, Moshe did not readily accept. He was
afraid that he might offend the feelings of his older brother, Aharon. It was
only when HaKadosh Boruch Hu assured Moshe that "when Aharon sees you,
he will rejoice in his heart," that Moshe relented and agreed to accept the
mission. Although Aharon was older than Moshe, and also received Divine
Revelation and prophecy even before Moshe received it, Aharon,
nevertheless, entertained no jealousy whatsoever toward Moshe. [Rashi on
above mentioned Gemorah.]
Thus, it seems from here that Aharon had earned the distinct privilege of
wearing the Choshen Mishpat on his pure and holy heart. Although it would
only seem natural for jealousy to exist within the heart of Aharon since he
already was the leader and prophet of Klal Yisroel for eighty years in Egypt
and now was obliged to relinquish this, and due to the fact that he was
relinquishing it to his younger brother, Aharon, nevertheless, overcame this
most difficult of tests.
Indeed, even Moshe, despite knowing of his brother's holiness and purity,
suspected that there may exist some infinitesimally subtle strands of jealousy
within the recesses of Aharon's heart, and not wishing to offend him, would be
unable and unwilling to assume leadership; however, Aharon overcame this
difficult test. He uprooted any instinctive feelings of jealousy that might have
existed within him. Not only did he succeed in the obliteration of jealousy, but
he went even beyond this. He supplanted jealously with joy for his younger
brother's success, doing so with all his heart(1) [Mahrsha]. Aharon thus
reached the pinnacle of excellence. He brought to fruition his full potential,
reaching a full capacity in the purity of his heart. He did so to the extent that
Hashem Himself testified to Moshe, "When he goes out to greet you and sees
you, he will rejoice in his heart." It was for this achievement that Aharon
earned the great reward of wearing the Choshen Mishpat on his heart.
This is mystifying.. The Yalkut Shimoni (VaYeshev 141) says that if Aharon
would have known that HaKadosh Boruch Hu would write in the Holy Torah,
"He is going out to meet you and when he sees you he will rejoice in his
heart," Aharon would have gone toward Moshe with drums and dance! This
Chazal clearly indicates that Aharon's heart held the capacity for even more
joy than he actually possessed already. Had he known that HaKadosh Boruch
Hu would record of him in the holy Torah for eternity, "And when he sees you
he will rejoice in his heart," his joy would have been so deep he would not
have been able to contain it within the confines of his heart alone. The
abundance of joy would have poured out of his heart into an external
expression through drums and dance.
This is mystifying. How could this Chazal in the Yalkut Shimoni indicate that
Aharon's heart had the capacity to have even more joy in his heart than he
actually had, and that he could have gone out to meet Moshe with drums and
dance? Didn't we just learn that Aharon, by virtue of his not entertaining even
a remote trace of jealousy and, rather, feeling the utmost sensation of joy,
reached the very peak of his potential? Hashem Himself testified that "when
he sees you he will rejoice with all his heart, [Maharsha],- to the full extent
of his hearts capacity. How then could Aharon possibly do more than he
already did do?
Perhaps we can see from here the wonderful creation that is the human being.
Although every person has his limitations, and his capacities cease at a certain
point, given an additional motivating factor, the person's limitations can still
be expanded. Even after reaching the presumed peak of his abilities, the
human being, nevertheless, has the ability to broaden and create an even
greater potential within himself. Had Aharon known the high regard in which
Hashem held his rejoicing with all his heart at his younger brother Moshe's
success and that it would be recorded in the holy Torah for posterity, then this
indeed would have induced Aharon to work even harder, to be more creative
and innovative in finding ways to ascend to even greater spiritual heights in
the development of his pure and holy heart. The depths of his being would
have gushed with so much joy that he would not have been able to merely
rejoice in his heart, but he would have expressed almost uncontrollably his
newfound joy with drums and dancing.
May we realize the wonder of Hashem's incredible creation, the human being.
He has the ability to control and supplant his deepest emotions. One should
never say, "I am what I am. I cannot alter my character traits." Not only can a
person train himself to eradicate jealousy from within him, but one can even
discipline oneself to supplant this jealousy with the greatest feelings of ecstasy,
reaching the pinnacle of one's capacity for joy.
Not only does man have the incredible ability to attain all this, man can go
even still further. He can inspire and motivate himself to expand his very
capacity and reach new and hitherto unexplored heights in the development
of his character traits. Such is the greatness of HaKadosh Boruch Hu's
creation, the human being.
May we be zoche to rid ourselves of any jealousy that exists within our hearts
toward our fellow Jews. May we "fargein" our fellow Jews and rejoice from
the bottom of our hearts at their successes. May the knowledge that Hashem
holds in the highest regard our rejoicing over the successes of our friends,
induce us to elevate ourselves even beyond our supposed capacity and attain a
new plateau, rejoicing at the success of our fellow brethren. Amen.
1. It was for this reason that the Torah wrote an extra word Belibo to
indicate that Aharon rejoiced with his full heart. Otherwise, the Torah would
have written, when he sees you he will rejoice, without Belibo [Mahrsha]
These weekly Parsha sheets are based on Shmuessin delivered at Yeshiva Kesser Torah by HaRav ElyakimG. Rosenblatt, Shlita, Rosh HaYeshiva. This Shmuess is
adapted from a Shmuess of Maran HaGaon HaRav Henach Leibowitz, ZTL. Yeshiva Kesser Torah, 72-11 Vleigh Place, Flushing, NY 11367. (718) 793-2890.
YeshivaKesserTorah@gmail.com. For other Shiurimby Harav Rosenblatt Shlita, login to YeshivaKesserTorah.org For telephone shiurimcall Kol Halashon at 718-
395-2440. press 1 1 30 for Shiruimand 1 4 32 for Chassidic Gems

Rabbi Lord Jonathan Sacks
Covenant & Conversation
Tetzaveh - The Counterpoint of Leadership
8 February, 2014 / 8 Adar Rishon, 5774
One of the most important Jewish contributions to our understanding of
leadership is its early insistence of what, in the eighteenth century,
Montesquieu called the separation of powers. Neither authority nor
power was to be located in a single individual or office. Instead, leadership
was divided between different kinds of roles.
One of the most important of these divisions anticipating by millennia
the separation of church and state was between the king, the head of
state, on the one hand, and the high priest, the most senior religious office,
on the other.
This was revolutionary. The kings of Mesopotamian city states and the
Pharaohs of Egypt were considered demigods or chief intermediary with
22 ":\D n3D trcdk trcd ihc
the gods. They officiated at supreme religious festivals. They were
regarded as the representatives of heaven on earth.
In Judaism, by stark contrast, monarchy had little or no religious function
(other than the recital by the king of the book of the covenant every seven
years in the ritual known as hakhel.) Indeed the chief objection to the
Hasmonean kings on the part of the sages was that they broke this ancient
rule, some of them declaring themselves high priests also. The Talmud
records the objection: Let the crown of kingship be sufficient for you.
Leave the crown of priesthood to the sons of Aaron. The effect of this
principle was to secularize power.
No less fundamental was the division of religious leadership itself into two
distinct functions: that of the prophet and the priest. That is dramatized in
this weeks parsha, focussing as it does on the role of the priest to the
exclusion of that of the prophet. Tetzaveh is the first parsha since the
beginning of the book of Exodus in which Moses name is missing. It is
supremely the priestly, as opposed to prophetic, parsha.
Priests and prophets were very different in their roles, despite the fact that
some prophets, most famously Ezekiel, were priests also.
1. The role of priest was dynastic, that of prophet was charismatic. Priests
were the sons of Aaron. They were born into the role. Parenthood had no
part in the role of the prophet. Moses own children were not prophets.
2. The priest wore robes of office. There was no official uniform for a
prophet.
3. The priesthood was exclusively male; not so prophecy. The Talmud lists
seven women prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah
and Esther.
4. The role of the priest did not change over time. There was a precise
annual timetable of sacrifices that did not vary from year to year. The
prophet by contrast could not know what his mission would be until God
revealed in to him. Prophecy was never a matter of routine.
5. As a result, prophet and priest had different senses of time. Time for the
priest was what it was for Plato: the moving image of eternity, a matter
of everlasting recurrence and return. The prophet lived in historical time.
His today was not the same as yesterday and tomorrow would be different
again. One way of putting this is that the priest heard the word of God for
all time. The prophet heard the word of God for this time.
6. The priest was holy and therefore set apart from the people. He had to
eat his food in a state of purity, and had to avoid contact with the dead.
The prophet by contrast often lived among the people and spoke a
language they understood. Prophets could come from any social class.
7. The key words for the priest were tahor, tamei, kodesh and chol: pure,
impure, sacred and secular. The key words for the prophets were tzedek,
mishpat, chessed and rachamim, righteousness, justice, love and
compassion. It is not that the prophets were concerned with morality
while the priests were not. Some of the key moral imperatives, such as
You shall love your neighbour as yourself, come from priestly sections
of the Torah. It is rather that priests think in terms of a moral order
embedded in the structure of reality, sometimes called a sacred
ontology. Prophets tended to think not of things or acts in themselves but
in terms of relationships between persons or social classes.
8. The task of the priest is boundary maintenance. The key priestly verbs
are le-havdil and le-horot, to distinguish one thing from another and apply
the appropriate rules. Priests gave rulings, prophets gave warnings.
9. There is nothing personal about the role of a priest. If one even a High
priest was unable to officiate at a given service, another could be
substituted. Prophecy was essentially personal. The sages said that no two
prophets prophesied in the same style (Sanhedrin 89a). Hosea was not
Amos. Isaiah was not Jeremiah. Each prophet had a distinctive voice.
10. Priests constituted a religious establishment. The prophets, at least
those whose messages have been eternalized in Tanakh, were not an
establishment but an anti-establishment, critical of the powers-that-be.
The roles of priest and prophet varied over time. The priests always
officiated at the sacrificial service of the Temple. But they were also
judges. The Torah says that if a case is too difficult to be dealt with by the
local court, you should Go to the priests, the Levites, and to the judge
who is in office at that time. Inquire of them and they will give you the
verdict (Deut. 17: 9). Moses blesses the tribe of Levi saying that They
will teach Your ordinances to Jacob and Your Torah to Israel (Deut. 33:
10), suggesting that they had a teaching role as well.
Malachi, a prophet of the Second Temple period, says: For the lips of a
priest ought to preserve knowledge, because he is the messenger of the
Lord Almighty and people seek instruction from his mouth (Mal. 2: 7).
The priest was guardian of Israels sacred social order. Yet it is clear
throughout Tanakh that the priesthood was liable to corruption. There were
times when priests took bribes, others when they compromised Israels
faith and performed idolatrous practices. Sometimes they became involved
in politics. Some held themselves as an elite apart from and disdainful
toward the people as a whole.
At such times the prophet became the voice of God and the conscience of
society, reminding the people of their spiritual and moral vocation, calling
on them to return and repent, reminding the people of their duties to God
and to their fellow humans and warning of the consequences if they did
not.
The priesthood became massively politicized and corrupted during the
Hellenistic era, especially under the Seleucids in the second century BCE.
Hellenized High Priests like Jason and Menelaus introduced idolatrous
practises, even at one stage a statue of Zeus, into the Temple. This
provoked the internal revolt that led to the events we recall on the festival
of Hanukkah.
Yet despite the fact that the initiator of the revolt, Mattityahu, was himself
a righteous priest, corruption re-emerged under the Hasmonean kings. The
Qumran sect known to us through the Dead Sea Scrolls was particularly
critical of the priesthood in Jerusalem. It is striking that the sages traced
their spiritual ancestry to the prophets, not the priests (Avot 1: 1).
The cohanim were essential to ancient Israel. They gave the religious life
its structure and continuity, its rituals and routines, its festivals and
celebrations. Their task was to ensure that Israel remained a holy people
with God in its midst. But they were an establishment, and like every
establishment, at best they were the guardians of the nations highest
values, but at worst they became corrupt, using their position for power
and engaging in internal politics for personal advantage. That is the fate of
establishments, especially those whose membership is a matter of birth.
That is why the prophets were essential. They were the worlds first social
critics, mandated by God to speak truth to power. Still today, for good or
otherwise, religious establishments always resemble Israels priesthood.
Who, though, are Israels prophets at the present time?
The essential lesson of the Torah is that leadership can never be confined
to one class or role. It must always be distributed and divided. In ancient
Israel, kings dealt with power, priests with holiness, and prophets with the
integrity and faithfulness of society as a whole. In Judaism, leadership is
less a function than a field of tensions between different roles, each with
its own perspective and voice.
Leadership in Judaism is counterpoint, a musical form defined as the
technique of combining two or more melodic lines in such a way that they
establish a harmonic relationship while retaining their linear
individuality. It is this internal complexity that gives Jewish leadership its
vigour, saving it from entropy, the loss of energy over time.
Leadership must always, I believe, be like this. Every team must be made
up of people with different roles, strengths, temperaments and
perspectives. They must always be open to criticism and they must always
be on the alert against group-think. The glory of Judaism is its insistence
that only in heaven is there One commanding voice. Down here in earth no
individual may ever hold a monopoly of leadership. Out of the clash of
perspectives king, priest and prophet comes something larger than any
individual or role could achieve.
About Rabbi Sacks: Rabbi Lord Jonathan Sacks is a global religious leader, philosopher, the
author of more than 25 books, and moral voice for our time. Until 1st September 2013 he
served as Chief Rabbi of the United Hebrew Congregations of the Commonwealth, having held
the position for 22 years. Copyright 2013 The Office of Rabbi Sacks, All rights reserved. The
Office of Rabbi Sacks is supported by The Covenant & Conversation Trust The Office of Rabbi
Sacks PO Box 72007 London, NW6 6RW United Kingdom

Rabbi A. Leib Scheinbaum
Peninim on the Torah
Parshas Tetzaveh
Bring to near to yourself Aharon, your brother, and his sons with him
to minister to Me. (28:1)
The Midrash teaches that Moshe Rabbeinu wanted to be Kohen Gadol,
despite his position as facilitator of the Torah to Klal Yisrael. Imagine
being the conduit through which our nation received the Torah. Yet,
Moshe apparently wanted more; he sought the Kehunah Gedolah, High
Priesthood. Hashem told Moshe, "I gave you the Torah. It was mine, and I
gave it to you." This was supposed to placate Moshe. How? Moshe did not
deny his lofty plateau as the nation's quintessential Rebbe; he wanted the
Kehunah Gedolah - also!
In his Shemen HaTov, Horav Zev Weinberger, Shlita, quotes the Talmud
in Sotah 21a, which cites the pasuk in Mishlei 6:23, Ki ner mitzvah
v'Torah or, "For candle is a mitzvah and Torah is light." Apparently, the
light of Torah is more powerful than the light emanating from a mitzvah.
The Talmud observes that an aveirah, sin, has the power to extinguish the
light created by a mitzvah. Torah, however, cannot be extinguished by an
aveirah. Furthermore, a mitzvah serves as protection for a person only
while he is performing the mitzvah. Torah has the power to protect the
individual even when one is not studying.
We derive from this that the spiritual plateau achieved by one who studies
Torah is more exalted than one who performs a mitzvah. Torah study is
pre-eminent and greater than any other
spiritual endeavor. Moshe represented Torah since, after all, Hashem gave
the Torah to the Jewish People via the medium of Moshe. Aharon
represents the light of a mitzvah. Moshe argued that if he were to be
Kohen Gadol and the Rabban shel kol Yisrael, Rebbe of the entire nation,
the level of Kehunah would be so exalted that no sin would have the power
to abrogate it. Indeed, in his commentary to Parashas Pikudei, Sforno
writes that the reason the Mishkan, unlike Shlomo Hamelech's Bais
Hamikdash, never fell into the hands of our enemies is that Moshe
constructed the Mishkan. Moshe's edifice would endure forever. Had he
":\D n3D trcdk trcd ihc 23
been the Kohen Gadol, however, that institution would have survived the
test of time and the vicissitudes of life.
Rav Weinberger observes that the Mishkan and Bigdei Kehunah, Priestly
Vestments, were all one step removed from Moshe and Klal Yisrael
following the Giving of the Torah. This is very much like the comparison
the Midrash makes to a king who became angry with his queen. Despite
divorcing her, he continued to send her jewelry and trinkets with which to
adorn and beautify herself. Otherwise, there was very little chance that she
would once again find favor in his eyes. After their committing the sin of
the Golden Calf, Hashem instructed them to construct the Mishkan,
Mizbayach, Bigdei Kehunah - all in order to return to Hashem's favor once
again. Moshe's spiritual level transcends even this. The sin of the Golden
Calf had no effect on his level. Thus, he argued for the Kehunah Gedolah,
so that the effects of the chet ha'eigel, sin of the Golden Calf, would be
limited.
In his commentary to the beginning of the parsha, the Baal HaTurim notes
that this parsha is the only parshah in the Torah, since Moshe's birth, in
which his name is not mentioned. He attributes this to Moshe's declaration,
Mecheini na miSifrecha, "Erase me (my name) from Your Book."
Parashas Tetzaveh most often falls out around the seventh of Adar, which
is Moshe's yahrtzeit. Since he demanded his name be erased, and the
words of a tzaddik, righteous person, may not be ignored, Moshe's name
was "erased" from one parsha. What more appropriate parsha than the one
which coincides with his yahrtzeit?
Applying the above distinction between Torah and mitzvah, Moshe was
alluding to Hashem, "If You will 'carry' their sin [Golden Calf] - (which
means that Hashem would expunge the sin as if it did not occur), then I
can continue to be their leader. If not (if the sin of the Golden Calf remains
in its glaring reality; if the Jewish People will thus descend from the
spiritual level acquired during the Giving of the Torah), then I can no
longer be their leader. Erase me from Your Book." They were no longer on
the madregah, spiritual level, of Torah; they were now on the level of
mitzvah, which was reserved for Aharon. Moshe's name no longer applies
in Parashas Tetzaveh, since this parsha addresses the function of Aharon
and the Kohanim.
Rav Weinberger takes this idea one step further, as he delineates between
the function of Kohen and Navi, Prophet. Indeed, we find nowhere a set of
vestments specifically endemic to the Navi; the Kohen, however, does
have special holy vestments. Another distinction applies to each individual
mission. The Kohen is involved in today - addressing the needs of the
nation in the "here" and "now." The Navi speaks to the future,
foreshadowing what will be, what the nation should do to circumvent what
might occur as a consequence of the present behavior. In other words, the
Kohen is limited in his spiritual venue; the Navi is not. The common
denominator between them is the talmid chacham, Torah scholar.
Chacham adif m'Navi, "The Torah scholar is greater than the prophet." On
the one hand, the Torah scholar is limited; on the other hand, he is capable
of arousing himself to an elevated and expanded spiritual realm which
indicates unlimited potential. After all is said and done, we observe a clear
distinction between Moshe and Aharon, with each representing two
different facets of service to Hashem. Moshe personifies Torah; he is the
one who brought the Torah down from Heaven to earth. Aharon
personifies mitzvah observance, which, in effect, elevates earth, bringing it
up to Heaven. Each served as a conduit, a connection between Heaven and
earth. Moshe brought Heaven down; Aharon sanctified and elevated earth.
You shall make sacred vestments for your brother, Aharon, for glory and
splendor. (28:2)
Kavod and tiferes are terms which are associated with the dignity of man
and the requirement of manifesting this sense of reserve and class. When
we mention the gadlus ha'adam, greatness of man, one immediately thinks
of Slabodka, the yeshivah whose Mashgiach/founder, the Alter zl, of
Slabodka, Horav Nosson Tzvi Finkel, was its primary exponent. I take the
liberty of expounding on the subject and its intended impact on the Jewish
imperative.
When Rav Nosson Tzvi Finkel was about to launch his yeshivah, he asked
Horav Yisrael Salanter, zl, founder of the Mussar, character refinement,
movement, "On which foundations shall I build my yeshivah?" Rav
Yisrael replied, applying the pasuk in Yeshayah 57:15, L'hachayos ruach
shefalim u'lehachayos lev nidkaim, "to revive the spirit of the lowly and to
revive the heart of the despondent." This pasuk became the cornerstone of
the Alter's work. His goal was to uplift his students' spirits, broaden the
horizons of their mind - not to think small, but to think globally. This was
at a time when the self-image of the yeshivah students was on the
defensive end of a Jewish community that treated them with complete
disregard.
The Alter focused on man's greatness and his power in the world. He shied
away from the anochi afar va'eifer, "I am dust and ashes" attitude, which
had won favor in the eyes of some educators; rather, he saw it as his
imperative to develop man's stature as vital to his elevation. He attempted
to infuse each of his students with a sense of his own significance and
responsibility, as the consequence of his role as the crown of Creation.
When one realizes his incredible potential, he will begin to acknowledge
the awesome responsibility that rests on him. This awareness is a great
motivation for him to exert himself to realize his potential. Thus, with the
realization of what he is and what he could achieve, he is availed that most
wonderful gift which eludes so many: the gift of joy.
The Alter battled valiantly on behalf of the yeshivah student's stature and
sense of importance, in his own eyes and in the eyes of the Jewish
community. Regrettably, yeshivah students were considered to be on the
low end of the totem pole. The world was changing as a result of the
changing "isms": Communism, Socialism, secular Zionism. These
movements were in addition to the pervasive Haskalah, Jewish
Enlightenment, which was responsible for the destruction of the spiritual
lives of countless of unknowing Jews. The espousers of these organized
trends treated those who devoted their lives to Torah study as wastrels who
had no part in the greater world outside. The appearance and manner of
dress of the yeshivah students, often the result of poverty and neglect,
certainly did not ameliorate their preconceived self-satisfying notions.
The Alter demanded that his students be scrupulous in their behavior, both
within the environs of the yeshivah and in their interaction with the outside
world. He insisted that they dress properly, neatly and respectfully -
indeed, l'kavod u'letiferes, "for the dignity and beauty of the Torah." He
understood that one's self image is affected by his external appearance.
The attire upon which he insisted included a short-coated suit and a hat, no
beard, and hair to be cut in a manner considered respectable by
conventional norms. Slowly, the townspeople's attitude toward the
yeshivah bachurim changed. Even more important, the student's self-image
also changed. He learned to view himself as a person of stature, as a ben
Torah, a talmid chacham, Torah scholar, who exemplified the embodiment
of Torah - not an am ha'aretz, one unschooled in Torah erudition. In other
words, the world saw where he excelled, over and beyond the
characterization of the proponents of the Enlightenment.
One of the Alter's most prominent disciples, an individual who represented
Slabodka in the fullest sense, was Horav Meir Chodosh, zl, venerably
known as the Mashgiach. He transmitted his Rebbe's philosophy of life to
his many students in Eretz Yisrael. In his biography, his daughter,
Rebbetzin Shulamis Ezrachi, relates the following two telling vignettes:
Horav Isaac Sher, zl, was the son-in-law of the Alter and Rosh Yeshivah
of Slabodka. He was a man who walked and stood with an erect carriage,
eyes cast down to the ground. It is related that, in his youth, he would walk
with a stooped nature. The Alter wanted him to walk erect, upright, the
way one should walk. One day, he called Rav Isaac over and said to him,
"Go buy yourself a pair of pince-nez." These were a type of elegant
eyeglasses which was stylish at the time. The problem was that they did
not have ear pieces. They stayed on by pinching the bridge of the nose.
The only way to keep the pince-nez from falling off was by standing very
erect.
The student followed the Mashgiach's instructions, purchased the glasses,
and, a short time later, they fell off his nose and shattered. Rav Isaac felt
terrible. The Alter noticed that he was not wearing the glasses, and, after
finding out what had happened, gave his student more money to purchase
another pair of pince-nez. This time, Rav Isaac was much more careful; he
kept his head straight and his shoulders erect, so that he would not allow
the glasses to slip downward and break. This is how Rav Isaac learned to
walk with an upright posture.
Horav Simchah Wasserman, zl, came to Slabodka and introduced himself
to the Alter. "How is your father?" the Alter asked. (This was a reference
to Horav Elchanan Wasserman, zl, Rosh Yeshivas Baranovitz and one of
Europe's pre-eminent Torah leaders.) Rav Simchah replied, Nisht kasha,
"Not bad". The Alter became visibly upset: "Is this the way you speak
about your father, as though he were a horse in the stable?" This is really
the reason I came to Slabodka," Rav Simchah replied. "I heard that here
one learns how to speak (properly)." The Alter calmed down.
One last story: A Kollel fellow in Chevron visited Horav Meir Chodosh.
During the course of the conversation, he asked the Mashgiach to explain
the philosophy of gadlus ha'adam to him, as it was manifest in Slabodka.
The Mashgiach answered, "All that I can explain to you will be theoretical
and worthless until you see the behavior of Horav Zevullun Graz, (zl,) Rav
of Rechovos. I suggest that you take a trip to Rechovos and spend a day
with the Rav."
The avreich, young man, traveled to Rechovos and presented himself at
the house of Rav Graz. "Does the Rav have a place for me to spend the
night?" he asked. The Rav asked no questions. Here was a young man,
properly dressed, from a good family - why not? The Rav immediately
invited him in and prepared a bed for him to sleep.
The young man was excited about his good fortune. He went to bed and
feigned sleep. Perhaps he would notice something during the night that
would validate what he felt were the strange instructions of the Mashgiach.
The night went by, and, after a few hours of learning, Rav Zevullun retired
to bed. The young man figured that it was all a waste. One does not go to
Slabodka to learn how to sleep, but the Mashgiach did say that it would all
be explained. So, he was determined to remain awake all night. Something
was going to happen that would make sense out of it all.
At two o'clock in the morning, Rav Zevullun arose from his bed to use the
facilities. The young man figured that this was it. He might as well get a
few hours of sleep and return to the Mashgiach with a "mission not
accomplished." Then the most unusual thing took place. Rav Zevullun
went over to the closet, removed his kapote, frock, and homburg, hat, and
24 ":\D n3D trcdk trcd ihc
then, when he was clothed in his rabbinic garb, he recited the Asher Yotzar
blessing, with great kavanah, concentration and intention.
It now all made sense. The "greatness of man" is not measured by how he
acts in public. The barometer for gadlus ha'adam is determined by how he
acts in middle of the night, in the privacy of his own home. When he
makes the Bircas Asher Yotzar upon leaving the bathroom, does he spend
a few minutes to realize that he - the crown of Creation - is about to speak
to the Creator, so that he dresses accordingly?
They shall take the gold, the turquoise, purple and scarlet wool, and the
linen. (28:5)
Moshe Rabbeinu was commanded concerning the construction of the
Bigdei Kehunah, Priestly Vestments. For this purpose, he was to obtain
gold, turquoise, purple and scarlet, various colors of dyed wool, from the
people which were to be used to make the Eiphod, Cheshev ha'Eiphod,
Choshen and Avnet. Sheish is flax/linen. Thus, the Bigdei Kehunah were
constructed of shatnez, a mixture of wool and linen. Given the reality, one
would conjecture that while shatnez is prohibited to be worn by a Jew, the
Bigdei Kehunah constituted an exception to the rule. In other words, a
dispensation is made for the Priestly Vestments, allowing for them to be
constructed of the forbidden mixture of wool and linen.
Rabbeinu Yosef Bechur Shor has an understanding of this halachah which
is diametrically opposed to general conjecture. He explains that, similar to
the prohibition of making Shemen Hamishchah, anointing oil, or the
Ketores, Incense, for general use, and in accordance with the prohibition
against constructing one's home with architecture resembling the Bais
Hamikdash or making a Menorah of seven branches like the Menorah in
the Temple - shatnez is prohibited for use by the general public, because it
is reserved for Bigdei Kehunah. Thus, Bigdei Kehunah - and only Bigdei
Kehunah - are supposed to be made of shatnez. The prohibition of shatnez
is based upon the fact that it resembles the holy Priestly Vestments.
Horav Yaakov Galinsky, Shlita, explains why the Kohen Gadol
specifically should be the one to wear a garment comprised of wool and
linen. The Zohar Hakadosh posits that the dyed wool represents the
middah, Attribute, of Rachamim, Mercy, while the pishtan, flax/linen,
represents the Attribute of Din, Strict Justice. These two attributes are
incongruous with one another. To mix the two together creates a tension
which is counterproductive - unless they come together in a perfect
situation, such as for the Kohen during his service. When the Kohen stands
before Hashem and performs the avodah, service, he achieves a level of
sheleimus, perfection, which is otherwise rarely accomplished. At this
point, a fusion of justice and mercy achieves tiferes, beauty and complete
harmony.
I take the liberty of explaining this concept further. In his commentary to
the beginning of Sefer Bereishis, Rashi observes the Torah's choice of
referring to Hashem as Elokim as opposed to Yud - Kay - Vov - Kay. The
name Elokim represents Din, an attribute that does not allow for leeway,
compromise or negotiation. This middah does not exclude any aspect of
sin. One is guilty. The four-letter Name, however, represents Hashem's
Attribute of Mercy, an attribute which reflects Hashem's dealing with the
shortcomings of His creations on a compassionate basis, thus viewing
them in a more positive light.
Hashem was originally thought to have created the world using the process
of Din as its "engine," hence, the opening Name of Elokim. When Hashem
saw that the world could not possibly endure if the hanhagah, guiding
principle, would be Strict Justice, He placed Middas HaRachamim into the
equation and joined it with Din, to sort of temper down the Justice. This is
why His Name is now written in the four-letter form implying Rachamim.
The mixture of Din and Rachamim is not natural. As is the case with
opposing attributes, a tension exists between them. Yet, the Almighty
mixed them together. This is why some Chassidim place a few drops of
water to dilute the wine for Kiddush. Wine represents Din; water
represents Rachamim. Thus, they emulate Hashem in diluting and
weakening the wine/Din with a little Rachamim.
The Mesillas Yesharim explains another aspect of this mixture. Each
component of the mixture impacts the other. Both remain in a "weakened"
state. For example, Middas HaDin demands that punishment be swift and
uncompromising, consistent with the grievous nature of the sin. Rachamim
dilutes this by allowing for time to elapse before punishment is exacted.
The punishment is less severe. This allowance of time encourages the
vehicle of teshuvah to play a role in ameliorating the sin and decreasing
the severity of the punishment. Indeed, teshuvah - if successfully
implemented - can even expunge the sin completely. In most instances, the
Din must be "placated." Therefore, the punishment will be meted, but in a
much more amenable version.
Returning to the original thesis, Rav Galinsky explains that we all possess
a conglomerate of attributes - character traits which are, by their very
nature, opposites of one another. Two objectives are demanded of us: first;
we should not lock ourselves into one middah. Diversity is good, for it
allows for a harmonious relationship between the middos so that each one
"rubs off" on the other. Second, one must know when to use a specific
attribute. There is a time for compassion and a time for justice; a time for
tempered justice; a time for compassion with common sense. One may not
have mercy on cruel, evil, unconscionable people. Indeed, Chazal say that
one who has misplaced compassion will one day be guilty of misplaced
justice; thus, he will render guilty one with whom he should have dealt
with greater compassion.
This is the lesson of shatnez in the Bigdei Kehunah. It is important that we
coalesce the attributes which normally create tension with one another.
When we serve Hashem, we should attempt to emulate His way of doing
things. Hashem diluted Strict Justice with Mercy. The Kohen Gadol wears
both - wool and linen - to exemplify and impart this lesson. Our primary
focus should be one of kindness and mercy, but, yes, at times, we must
apply justice - with restraint - but justice no less. There is no such thing as
a bad middah; it all depends on how and when we apply it. When
considering two diverse antagonistic attributes, it is necessary that one be
paradigmatic of the sheleimus achieved by the Kohen during his avodah.
This is the lesson of the prohibition of shatnez: one may not create the
tension inherent between strict justice and mercy only in a situation which
manifests perfection.
And you shall engrave upon it, engrave like a signet ring Holy to
Hashem. (28:36)
The Tzitz Hakodesh was a Head-Plate inscribed with the words Kodesh
l'Hashem, Holy to Hashem, that was worn by the Kohen Gadol. These
words were engraved on the Head-Plate similar to a signet ring.
Pituchei chosam - "engraved like a signet ring" is used by the Gaon
m'Vilna as an allusion to a statement made by Chazal. "Three keys
(mafteichos, which have the same root word as pituchei) were not given to
man. They remain in the domain of the Almighty (Only He can "open the
door" to these events). They are: chayah, to give life to a child, the key to
fertility - a chayah is also a midwife; Techiyas HaMeisim, the
Resurrection of the Dead; matar, the blessing of rain. These three events
are alluded in the word chosam: cheis - chayah; taf - techiyas hameisim;
mem - matar. They are all Kodesh l'Hashem, Holy to Hashem. Only He
has the key to them.
I came across an incredible story which demonstrates the power invested
in a tzaddik, holy and righteous person, to petition Hashem on behalf of a
supplicant. Horav Aharon Rokeach, zl, the Admor m'Belz, took a trip to
Lishensk, so that he could pray at the grave of the Noam Elimelech. The
Rebbe would have to spend two nights in Lishensk. As a result, his
attendants sought out suitable hospitality for him. They selected the home
of one of the community's distinguished leaders as an appropriate place for
the Rebbe to reside. The Belzer entered the home and, after making a
"walk through," decided that it did not feel right. He did not have a secure
spiritual feeling about the home. Apparently, it lacked the correct holy
atmosphere required for such a saintly person.
As the Rebbe prepared to leave, a young boy about ten years of age,
blocked his passage. "Please Rebbe, stay in my home," the child pleaded.
"Since my family is wealthy, I have my own room. I am sure that my room
will measure up to the Rebbe's standards." The boy was on the floor, lying
by the tzaddik's feet, preventing him from leaving.
The Rebbe listened to the boy and walked back to his room. Apparently,
whatever had troubled him earlier, was no longer of concern. The room
was suitable for him. The Rebbe stayed in Lishensk for two days and
nights, using the boy's room for his hospitality.
Years passed. The Holocaust took its terrible toll on European Jewry. The
Rebbe was spared, and he escaped to Eretz Yisrael. The young boy, who
was now an adult, miraculously survived the war and also came to Eretz
Yisrael. The Rebbe was visiting Tel Aviv, and throngs of Jews came to
visit him. They came to petition his blessing, to ask him to intercede with
the Heavenly Tribunal on their behalf. This young man was among those
who came to ask the Rebbe for a blessing. He had been married a number
of years and had yet to be blessed with a child.
When it was his turn to enter the Rebbe's room, he gave the Rebbe a kvitel,
paper with his request written on it, and then told the Rebbe that he was
that ten-year old young boy in whose room the Rebbe had slept. The
Rebbe listened and said two words: "Two nights, two children."
The man was blessed with two G-d-fearing sons who were greatly
successful in Torah study. Indeed, to whichever endeavor they turned,
their success quotient was unusual. Hashem had "turned the key."
Va'ani Tefillah
U'leavdo b'chol levavchem u'b'chol nafshechem. And to serve Him will all
your heart and with all your soul.
Interestingly, this parsha of Krias Shema makes no mention of b'chol
meodeichem, "with all of your material bounty," as is mentioned in the
previous parsha of V'ahavta. In his Nefesh HaChaim, Horav Chaim
Volozhiner, zl, explains that the first parsha of Krias Shema focuses on
love for Hashem. Understandably, such love should be expressed with
one's complete heart, soul, and money. Love transcends everything. If
one's love of Hashem is compartmentalized and not overflowing from all
that is his, then the love has limitations. It is not b'chol, with all. The
second pasha addresses avodas Hashem, service to Hashem. Chazal teach
that avodah zu Tefillah, avodah is defined as prayer. The individual's
tefillos to Hashem must be expressed with all of his heart - sincere, and
with all of his soul - his very life. Money does not enter the equation.
The word u'leovdo, and to serve Him, connotes avdus, as a slave serves a
master. Horav Binyamin Diskin, zl, observes that a slave is distinguished
in two areas. First, in his service to his master. Second, in his beholdeness
and total reliance on his master for everything. A slave has nothing of his
":\D n3D trcdk trcd ihc 25
own. He eats whatever his master feeds him. He is completely dependent
upon his master's good will for sustenance and support. The amount of
hakoras hatov, gratitude, that the slave must have is immense. Now, if the
master were to say to his slave, "When you come and ask me for your
needs - not only will I give them to you - I will reward you simply for
asking!" would not such a slave carry out his master's every request with
the greatest enthusiasm? This is the meaning of serving Hashem with all of
our heart and with all of our soul. He is so good to us; how could our
tefillos not resonate with effusive gratitude?
Dedicated in memory of Moshe ben Shmuel z"l Krilov
Peninim on the Torah is in its 20th year of publication. The first fifteen years have been published in book form. The Fifteenth volume is available at
your local book seller or directly from Rabbi Scheinbaum. He can be contacted at 216-321-5838 ext. 165 or by fax at 216-321-0588 Discounts are
available for bulk orders or Chinuch/Kiruv organizations. Shema This article is provided as part of Shema Yisrael Torah Network Permission is
granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other
Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344

Rabbi Dovid Seigel
Haftorah
Parshas Tetzaveh - Yechezkel 43:10
This week's haftorah shares with us an important perspective regarding
ourlong dark exile and the brilliant light awaiting us at the end of it.
Thehaftorah begins in the midst of an elaborate prophetic vision that
theprophet Yechezkel was privileged to view. In the previous three
chaptersHashem showed the prophet the detailed blueprints of the future
and finalmagnificent Bais Hamikdash. In our haftorah Hashem instructed
Yechezkel to share his vision with the Jewish people. Hashem said, "Tell
the House of Israel the vision of the Bais Hamikdash in order that they
should beembarrassed from their sins when they measure the completed
structure."(43:10) Yechezkel was commanded to remind the Jewish people
about theirwrongdoings which ultimately led to the destruction of the
previous BaisHamikdash. They were presently in the midst of the
Babylonian exile andthe sight of the Bais Hamikdash was intended to
remind them of all theirprevious faults. They could easily realize that the
Bais Hamikdash wouldhave been theirs if not for their previous sinful
ways.
Hashem continued, "And if they are embarrassed for all of their
wrongdoings then show them the form of the Bais Hamikdash, its specific
rooms, entrances and exits .... and write this before them and they should
retain its entire image and all its specifications and they will construct
them."The Radak explains that the prophet Yechezkel was given
specificinstructions to reveal these detailed plans only after the Jewish
peoplesensed embarrassment. Only after regretting their sinful ways which
caused the destruction the first Temple would the Jews be privileged to
observe the vision of the third Bais Hamikdash. Apparently the reason for
this was because this edifice would be an everlasting one and could only
be constructed after the world was free of sin. Therefore, even beholding
the sight of the third Bais Hamikdash required special merit and only those
who had forsaken their sinful ways could be privileged to view it.
But in truth, the timing of this prophecy requires serious reflection. The
Scriptures reveals earlier (see 40:1) that this prophecy came to Yechezkel
fourteen years into the Babylonian exile long before the second Temple
was even in sight. It is therefore quite shocking for us to discover here a
prophecy about the third Bais Hamikdash, rather than the second. The
wounds of the first Temple's destruction were not healed and Hashem was
already revealing the plans for the third Temple. Wouldn't it have been
more timely and appropriate to share with the Jewish people visions of the
second Temple rather than the third?!
The lesson which can be gleaned from this is a striking perspective
aboutHashem's mercy and kindness. Radak explains the above passages in
thefollowing manner. The Jewish people were being presented a challenge
andat the same time an extraordinary opportunity. Hashem revealed to
themthat they could be granted the personal privilege of erecting the third
and final Bais Hamikdash. If they repented and contemplated their
finalredemption they could be ultimately involved in every one of its
aspects.Although the Jewish people were presently in exile they were
shown then aglimpse of the perfect world, the one after the revival of the
deceased.They were informed that it was within their ability to merit their
personal return in that final era and to actually be personally involved in
the construction of the third Bais Hamikdash.
Yechezkel told them to focus on every detail of the future Bais
Hamikdashand commit it to memory. If they believed in and aspired to
being presentduring that glorious era they would merit it. And if they
concentrated now on the details of the construction of the Bais Hamikdash
and theirparticipation therein they would actually merit it then. The Radak
quotes as his source, the famous principle of Chazal, "Whoever believes in
the advent of Mashiach will merit the redemption." Radak explains that in
this same vein Hashem gave the Jewish people, then in exile, the
opportunity of constructing the third Bais Hamikdash. They were informed
that if they believed in it and in their participation therein they would merit
it.
With the above in mind we now understand and appreciate the timely
messageof Hashem regarding redemption. This special revelation at its
particularmoment was intended to be an unbelievable comforting thought
to the Jewishpeople. At that time they viewed themselves as rejected by
Hashem andcouldn't envision a glorious era awaiting themselves. They felt
lost inexile and had forfeited their cherished relationship with Hashem.
Suddenly during their moments of despair Hashem revealed to them His
boundless love. Hashem showed them that during those very same
moments, He was focusing on their most glorious era, the era of Mashiach.
He reminded them not to despair because their trying predicament was but
a fleeting moment on the horizon of eternity. Hashem therefore showed
them a glimpse of eternity and their personal involvement in it. He invited
them to rise above their present predicament and focus on their bright
future. If they could display sincere faith in Hashem they would, in fact,
rebuild the final Bais Hamikdash.
Hashem's love for the Jewish people is eternal and even during our
mosttrying times Hashem is focusing on this eternity. The Jewish people
were therefore given here the fullest opportunity to repent. If they
couldregret their past and forsake their sinful ways eternity would be
theirs.Now in the midst of their exile they could actually prepare for
theconstruction of the final Bais Hamikdash and establish themselves as
thebuilders of eternity. Hashem's love transcends all borders, time
included, and is always focused on the eternal redemption of His people.
We should learn from this never to despair and to realize that there is
always a glorious moment awaiting us soon.
Text Copyright 1997 Rabbi Dovid Siegel and Project Genesis, Inc. The author is Rosh Kollel of Kollel Toras Chesed of Skokie. The author is Rosh
Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.

Rabbi Yaakov Asher Sinclair
Ohr Somayach Torah Weekly
Overview
G-d tells Moshe to command the Jewish People to supply pure olive oil for
the menorah in the Mishkan(Tent of Meeting). He also tells Moshe to
organize the making of the bigdei kehuna(priestly garments): A
breastplate, an ephod, a robe, a checkered tunic, a turban, a sash, a
forehead-plate, and linen trousers. Upon their completion, Moshe is to
perform a ceremony for seven days to consecrate Aharon and his sons.
This includes offering sacrifices, dressing Aharon and his sons in their
respective garments, and anointing Aharon with oil. G-d commands that
every morning and afternoon a sheep be offered on the altar in the
Mishkan. This offering should be accompanied by a meal-offering and
libations of wine and oil. G-d commands that an altar for incense be built
from acacia wood and covered with gold. Aharon and his descendants
should burn incense on this altar every day.
Insights
Running On Empty
"They shall take for you pure, pressed olive oil for illumination, to
kindle the lamp continually." (27:20)
When we look at the world around us its easy to become despondent. For
the most part the world seems to be a very unspiritual place. Rampant
materialism and physical pleasures seem to be the dominant messages of
our society. The Jewish People, who brought the idea of love and the
rights of man to the world, are relegated to the backwaters of spirituality.
A Jewish spiritual seeker nowadays is more likely to travel to Katmandu
than to Bnei Brak. And Jerusalem is seen as a subject for dissection on the
operating table of nationalism rather than the world capital of spirituality.
For all the material benefits that our modern society affords, we grow
spiritually more bereft from year to year. Our hope that G-d will send us
very soon the redeemer that He has promised us seems so far removed
from lives as to be almost like a dream.
And yet, against all the neon noise of anti-spirituality a little glimmer of
hope has never been extinguished from our hearts.
In the days of the Holy Temple, every evening the kohanim would refill
the lamps of the Menorah. Even though the summer nights were much
shorter than the long nights of winter, the kohanim always poured the
same amount of oil into the lamps. Thus, during the summer months they
would return in the morning to find oil still left in the Menorah.
One of the Menorahs lamps was quite unusual. Its name was the Ner
Maaravi - the Western Light. The Ner Maaravi received no more oil than
its fellows, and yet, even after the longest nights of winter, the kohen
would return in the morning to find it still burning. That evening he would
rekindle the other lamps from the Ner Maaravi. In fact, there is an opinion
that the Ner Maaravi was lit but once a year.
The miracle of the Ner Maaravi was a sign that the Divine Presence
dwelled amongst the Jewish People. It continued to burn until the Kohen
Hagadol, Shimon HaTzaddik, passed from this world.
One year, the olive harvest in Eretz Yisrael was extremely meager and
there was but a tiny fraction of the oil needed to kindle the lights of the
Menorah. The kohanim wept, taking this deficiency to be sign of Divine
displeasure. However, instead of the lamps spluttering into darkness in the
middle of the winter nights, G-d made an even bigger miracle. Not only
did the Ner Maaravi burn throughout the night, but it was joined by the
other six lamps as well, and they all burned brightly throughout the night
with a totally insufficient amount of oil.
The Jewish People are like the lamps of the Menorah - running on empty
but still burning with a quiet powerful flame.
G-d sent us into exile some two thousand years ago. His displeasure was
well-deserved, as a reading of prophets like Yirmiyahu so clearly portrays.
Even though we have eaten the bitter harvest of exile these two thousand
years, G-d has performed a miracle unparalleled in the history of Mankind,
26 ":\D n3D trcdk trcd ihc
for the light of the Jewish survival still burns miraculously in a world
which gets darker daily.
1995-2014 Ohr Somayach International - All rights reserved. Articles may be distributed to another person intact without prior permission. We also
encourage you to include this material in other publications, such as synagogue or school newsletters. Hardcopy or electronic. However, we ask that
you contact us beforehand for permission in advance at ohr@ohr.edu and credit for the source as Ohr Somayach Institutions www.ohr.edu

Rabbi Ben Zion Sobel
Torah MiTzion
Tetzaveh
This week's parashah begins with the mitzvah of lighting the menorah in
the Mishkan. Later in the Torah (Vayikra 24), the mitzvah is repeated
together with the instructions concerning the preparation of the breads
which were placed on the table. The Rashbam points out that the light of
the menorah shined on the table, upon which was the bread, since they
were both opposite each other in the same room in the Tabernacle.
The symbolic significance may be that the Torah wants to teach us that a
good parnassah (sustenance, which is symbolized by the bread on the
table) is only one which goes hand in hand with the light of the Torah
(symbolized by the menorah).
This has two connotations. First of all, it means that one must earn his
living solely according to the laws and constraints of the Torah. There are
many, many halachos which pertain to business matters. These include the
prohibition of taking interest, except under specific conditions; the
situations which bind a person to an oral or written commitment and even
the limit of the amount of profit one is allowed to make. Reb Yisroel
Salanter ztvk"l used to say that he cannot understand how someone can go
out to work without being a proficient scholar in Choshen Mishpat (the
section of Shulchan Aruch, the Jewish Code of Laws, which deals
specifically with monetary issues).
Second of all, it means that one who works, too, must have a strict seder
(set time), every single day, to learn Torah. The seder may be several
hours; one hour; half an hour or ten minutes; each according to his own
busy schedule, but it must be permanent and constant, never broken except
for an emergency, which, by definition, does not come too often.
The Midrash (Vayikra 9:3) tells about an ignorant man who accused Rabbi
Yanai. "My inheritance is by you," he said. Startled, the Rabbi asked him,
"What do I have to do with your inheritance?" The man answered, "I once
passed by a cheder (school for young children) and I heard the youngsters
reciting, 'The Torah that Moshe commanded us is the inheritance of the
Congregation of Ya'akov.' It doesn't say the inheritance of the
Congregation of Yanai but of the Congregation of Ya'akov, which includes
me!"
In the wonderful sefer, Lulei Sorasechah, Parashas Balak, it is brought that
Rav Shach zt"l would say that batei midrash (houses of study) are not
exclusively for Torah scholars but for all Jews alike. He told of study halls
in Europe where hundreds of working men would gather to learn daily,
many, like the water carriers, after a day of back-breaking labor, even in
the sweltering summer days and the freezing winter nights. There were
groups of tailors, bakers, builders and shoe-makers who kept their seder
"religiously," never missing a day.
Chassidim came up with a novel idea. Realizing how difficult it is to stay
awake and learn at the end of a hard day's work, they instituted learning
"fartugs," before dawn. They trained their students, while still in yeshiva,
to get up and learn before Shacharis (the morning prayers) so that when
they become working men they will continue to do so. In this manner, they
start off the day on the right foot, learning Torah, and then they go on to
work as many hours as they have to.
There are stories of businessmen who were approached by potentially big
clients during their learning time but adamantly refused to deal with them
until they finished learning. To them, it was the same as working on
Shabbos chas veshalom. Just as none of us would even consider violating
the Holy Day for any amount of profit, so they would not do business
during their learning time. They did not even feel that they were
sacrificing anything, for they believed with all of their heart that their
parnassah would be blessed in the merit of the Torah they learned just as
the light of the menorah shined upon the bread on the table in the Mishkan.
I remember when Reb Shalom Shvadron zt"l came to the USA and said
that, "A guest for a while, sees for a mile," meaning that there are things
that we overlook due to familiarity which a stranger notices right away.
One of his observances concerned the Sunday off which is a major part of
our life and daily routine. Reb Shalom brought to our attention that Sunday
is not a Jewish holiday but a Christian one, and it is not celebrated by Jews
in Israel. However, he argued, if it does exist in the States, then at least the
spare time should be utilized properly. It is not a day to be spent in leisure;
for that we have Shabbos and our Jewish Holidays. It is a day that every
shul should look like a yeshiva, with a full day of learning for ba'alei batim
just like for yeshiva bachurim!
If we don't understand what Reb Shalom said, it's because we have a grave
misconception. We think that a ben Torah (a Torah student) has to learn all
day while a ba'al Habayis (a working man) only has to learn some time
each day just like he puts on tefillin and davens a short part of the day. But
that is a wrong calculation. Really it starts from the other direction. A
person is obligated to learn 24 hours a day, non-stop, as it says (Yehoshua
1:8), "This Book of the Torah shall not depart from your mouth, and you
shall meditate on it day and night." However, it is quite understandable
that if one were to take this literally, then Jewish boys wouldn't live too
many days past their bar mitzvah. Upon becoming obligated to obey the
commandments, the youngster would sit and learn around the clock,
neither eating or sleeping, until he would die over his sefer. Therefore, the
Torah modified that extreme demand by writing (Vayikra 18:5), "You
shall observe My decrees and My laws, which man shall carry out and by
which he shall live." The Talmud interprets this command as instructing us
to live by the mitzvahs and not to die because of them (except in certain
exceptions, such as idolatry, when one is commanded to even sacrifice his
life for Hashem's honor). This allows the Jew to take off time from his
learning to eat, drink and sleep and do whatever else he has to in order to
keep his body alive and healthy.
Then, according to Rabbi Yishmael (Berachos 35b), the Torah gave one
permission to earn a living as it says (Devarim 11:14), "that you may
gather in your grain, your wine, and your oil." Consequently, a person can
take off time from his learning to support himself and his family. Of
course, a person must also take off time to apply his learning practically by
performing the commandments of the Torah and the Sages.
BUT EVERY REMAINING MOMENT OF THE DAY AND NIGHT
SHOULD BE SPENT LEARNING TORAH!
Therefore, as Reb Shalom said, the days that one has to work full time, he
may fulfill his obligation by learning an hour or so. But a day that he has
off from work, he must learn full time just like every yeshiva bachur who
does not yet have the burden of parnassah on his shoulders. At the very
least, everyone should learn every Sunday morning from after Shacharis
until Minchah at midday.
And you will undoubtedly find that as the light of Torah shines on the
bread on the table, that bread will be blessed and you will see Hashem's
blessing in your parnassah and every aspect of your and your family's
daily life, and you will all be happy in this world and the World-to-Come,
amen.
Shema Yisrael Torah Network info@shemayisrael.com http://www.shemayisrael.com Jerusalem, Israel 732-370-3344

Rabbi Yaakov Solomon
Between the Fish and the Soup
Parashat Tetzaveh 5774: D'var Torah
The parasha opens with:
You (Moses) shall command the I sraelites to bring to you pure, pressed
oil, so that the lamp [in the tabernacle] may burn continuously
(27:20).
The Israelites had already been commanded to bring "oil for the lamp"
(25:6), together with many other raw materials for the Tabernacle and its
service. The parasha goes out of its way to repeat with an order to Moses:
"You command the Israelites to bring pure pressed oil". The directive
beforehand "from each person who wishes to give" (25:2) seems to be
insufficient in the case of the oil, for it is now underlined with emphasis on
Moses "commanding the Israelites" rather than merely "requesting from
the generous".
This may be explained in the following way. The oil is something very
specific to the Israelites, and G-d's expectation of the Israelites within the
Creation. Humanity received the Seven Noachite Laws (partly based on
the rabbinical exegesis of Gen. 9:4-7). By contrast, the Israelites are
additionally are bound by the 613 mitzvot. These requirements by their
very nature require the Israelites to live within their own communities, and
to strive for levels of spiritual purity in order to fulfill their destiny within
the framework of the mitzvot.
This message may be the symbolism of the commandment about the oil for
the Tabernacle. The oil represents the Israelites' separation - oil floats as a
separate entity on top of water, in the spirit of "I am the Lord your G-d
who separated you from all nations" (Lev. 20:24). The oil must be pure -
in the spirit of David's prayer after his sin with Bathsheba: "Create in me a
pure heart, and renew in me a new spirit" (Psalms 51:12). And keeping the
613 mitzot can be demanding and at times difficult: hinted at the
requirement of the oil being "pressed": Rashi brings the tradition that this
oil was the purest of the pure, the olive oil going through seven stages of
refinement. And the Israelites are required to follow the Torah at all times,
not just when they feel lit it - represented by "so that the lamp may burn
continuously"
Parashat Tetzaveh (Haftara) 5774
(G-d says to Ezekiel) 'Tell Israel about the Temple (of the future) but
let them be ashamed of their iniquities When they are ashamed of all
they have done, make known to them the plan of the Temple'. (Ezekiel
43:9-10)
Guided Tour
The prophet Ezekiel himself was a Kohen - a priest who spent his earlier
life in the Holy Land. His period of recorded prophecy, however, took
place after his enforced exile to Babylon - during the period before and
after the Destruction of the First Temple in 586 BCE. His Divine
communications were addressed to both those Jews already exiled in
Babylonia, and to the people of Jerusalem.
The Book of Ezekiel begins in drama, and climaxes to crescendo. It is a
long message with powerful, vivid, and ultra-brilliant images. It starts with
the excitement of storms, lightening and fire - the heavens open, and
Ezekiel dramatically experiences G-d's words and power. The Almighty
":\D n3D trcdk trcd ihc 27
calls on him to be a prophet to carry His message to the people through
communications emanating from the celestial mobile angelic composition
of His throne. The prophecy continues to warn the Jews in the darkest
terms of His judgment on them, as a consequence of their having
abandoned Torah teachings and basic morality, preferring false prophets,
and an idolatrous and grossly self-indulgent lifestyle. It then leaves the
Israelites, removing its focus to the doom of the various nations that
misled them. By the time the prophecies of Ezekiel return to the Jews, they
become warmer and more kindly. Words of threat are replaced with words
of comfort and hope: promising a brighter future for the Israelites and their
revival and unification within the Holy Land, with, after the defeat of the
nation of Gog, a fully restored Temple and nation.
The Haftara itself continues Ezekiel's vision of the Temple. It opens with a
general exhortation for the Israelites to be 'ashamed for all they have done'
in the past, and only then 'make known to them the plan of the Temple
(Ez. 43:11). From then on, the Haftara focuses on two main items - the
large altar (with its parallel in the previous Parasha), and the details of the
consecration ceremony, which were to take a total of eight days - as with
the Tabernacle (Ex. 29:37, Lev. 8:33 and 9:1). The description of the altar
in Ezekiel's vision appears to be twice the size of that of the Tabernacle,
and layered, instead of straight-edged. Ezekiel's vision contained a triple
layered structure - each story stepping inward from the next by one cubit
(Ez. 43:16-17).
To which Temple does the passage refer to? It cannot refer to the First
Temple that was consecrated some four centuries before Ezekiel's lifetime.
It cannot refer to the Second Temple, because its consecration sin offering
involved the male goat (Ezra 6:17), not the bull stated here (43:19). Thus
R. Samson Raphael Hirsch expounds the view that the Haftara details the
permanent Third Temple, which will be built in future Messianic times.
Hirsch, in his commentary on Tetzaveh's sister Haftara, read on Parashat
Hachodesh, explains why Ezekiel describes the construction and working
of the Third Temple in such great detail. He states that it is 'to ban even the
slightest doubt as to the reality of that future (of redemption), and to make
our confidence as firm as a rock in the absolute certainty that the Almighty
Director of the history of the world will ultimately bring about the
attainment. Thus every year on the Sabbath before Nissan, (we read) the
word of the prophet Ezekiel, and (it) gives us Divine instruction of the
service of the consecration of the Temple on that day. Even if there is
much in those words that is beyond our present understanding and,
according to the Sages, must wait for the arrival of Elijah, what is most
important is that these words are given. The thought of it revives our
courage and gives us fresh strength to make our efforts even more
energetic to bring that distant day nearer.'
May that day approach soon, and in our times
D'var Torah
(G-d says to Ezekiel) 'Tell Israel about the Temple (of the future) but
let them be ashamed of their iniquities When they are ashamed of all
they have done, make known to them the plan of the Temple'. (Ezekiel
43:9-10)
Several commentators puzzle over this part of G-d's communication to
Ezekiel. What, indeed, is the connection between the sins of the Israelites,
and the plans of the Temple of the future?
The Radak explains that the Temple plan would serve as a reminder of
their former sinful lifestyle (described most graphically in Ez., Chapters 16
and 23) that was the spiritual cause of the Destruction of the First Temple.
Moreover, it would reassure the Israelites that the future Temple would be
permanent if they lived up to the standards it stood for. Indeed Hirsch
expounds on Ezekiel's vision of the Temple serving as a sign and concrete
expression of holiness and purity in contrast to human weakness and sin. It
brings home to the Israelites the gulf between the reality of what they are,
and what they ought to be. The Temple represents an ideal after which
humanity should strive.
However (following Rashi to Ex. 32:1) the plans for the Tabernacle that
form the subject of the Parasha came absolutely - without conditions.
Although the Israelites sinned with the Golden Calf, and displayed lack of
faith and ugly ingratitude in the Desert of Zin (16:3), and Refidim (17:3,7),
they received the Tabernacle unconditionally - with 'no strings attached'.
They are not recorded to have shown mass remorse for their former
conduct. G-d put these matters into the past, and let the Israelites get on
with their future spiritual lives that would focus around the Tabernacle.
As the Parasha records: G-d states 'I shall sanctify the Tent of Meeting
and I will dwell amongst the Israelites' (Ex. 29:44-5) - it would appear,
unconditionally. Yet the Haftara, in stating: 'When they are ashamed of all
they have done, make known to them the plan of the Temple' (Ez. 43:9-10)
makes the Temple of the Future contingent on good behavior. Why do the
conditions for the building of the Temple of the Future seem more
stringent than those for the Temple of the Past?
A possible reason would be as follows. Not having a Temple is not merely
a punishment for not keeping onto the Torah path. It is because the Temple
houses the Divine Presence, and a person today, even more than in the
time of Ezekiel, is further away from being able to receive the intense
Presence of G-d. The Israelites sinned in the Exodus, but, comparatively
speaking, they had G-d at their shoulder - exemplified by the Crossing of
the Red Sea ('They believed in G-d and in Moses His Servant': Ex. 14:34),
and in the Revelation at Mount Sinai ('Let G-d not speak to us, lest we will
die': Ex. 20:19). They sinned as people on a very high spiritual level; but
with that same high degree of spirituality they obtained from their recent
experiences, they were able to relate to the Intense Divine Presence in the
Tabernacle.
By contrast, the Jews in the time of Ezekiel (and a fortiori, today) were not
on the same spiritual plane: in their sinful state, they would not appreciate
holiness, even if it was standing right in front of them. In Ezekiel's day, the
appropriate frame of mind would be achieved by being 'ashamed of all
they have done'. That was sufficient - as they were historically much
closer to Mount Sinai that we are to day, and in addition they still had
indirect access to G-d Himself through the Prophets. Today, mere shame
and regret for the past is not sufficient. Deep Torah learning, commitment
to its precepts, and genuine efforts to come close to Him form the route for
G-d to 'restore His Presence to Zion' though His sanctioning the building
of the Temple, currently in the future.
In short, in the past, the Temple came to the people. Now the people must
go to the Temple. And the path today is not an easy one
Reference: Jacobs J.: A Haftara Companion, 1998.
For those looking for more comprehensive material, questions and answers on the Parasha may be found at
http://www.shemayisrael.com/parsha/solomon/questions/ and on the material on the Haftara at http://www.shemayisrael.com/parsha/solomon/haftara/
. Written by Jacob Solomon. Tel 02 673 7998. E-mail: jacobsol@netvision.net.il for any points you wish to raise and/or to join those that receive this
Parasha sheet every week. Parashiot from the First, Second, and Third Series may be viewed on the Shema Yisrael web-site:
http://www.shemayisrael.com/parsha/solomon/archives/archives.htm Also by Jacob Solomon: From the Prophets on the Haftara Test Yourself -
Questions and Answers e-mail: jacobsol@netvision.net.il Shema Yisrael Home This article is provided as part of Shema Yisrael Torah Network
Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives,
and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344

Rabbi Doniel Staum
Stam Torah
Parshas Tetzaveh 5774 - To Ascend On Its Own
Suppose, for example, that I am highly over-reactive to my children.
Suppose that whenever they begin to do something that I feel is
inappropriate, I sense an immediate tensing in the pit of my stomach. I feel
defensive walls going up, I prepare for battle. My focus is not on the long-
term growth and understanding but on the short-term behavior. Im trying
to win the battle, not the war.
I pull out my ammunition- my superior size, my position of authority
and I yell or intimidate or I threaten or punish. And I win. I stand there,
victorious, in the middle of the debris of a shattered relationship while my
children are outwardly submissive and inwardly rebellious, suppressing
feelings that will come out later in uglier ways.(1)
You shall command the Bnei Yisroel that they shall take for you pure,
pressed olives for illumination, to cause the candle to go up constantly.(2)
Rashi(3) explains that the verse utilizes an unusual expression to cause
the candle to go up constantly to demonstrate that the kohain had to use
quality wicks and oils that would ensure that the flame would ascend on its
own.(4)
Meor Vshemesh notes that this mitzvah is symbolic of a parent/rebbes
obligation to educate their children in the ways of Torah and mitzvos.
Their goal is to sufficiently inspire, and cause the flame within the soul of
their students and children to ascend on its own, so that they will not
require any exterior or added motivation.
The Chofetz Chaim would dolefully note that there are some fathers who
limit themselves to teaching their children a little chumash, and some other
basic Torah knowledge. They then invest the bulk of their energy teaching
their children other matters. When asked about their childrens ultimate
connection with Torah and Judiasm, they reply that their children were
raised in good Jewish homes with good Torah values, so they have little
fear that their children will develop into anything but good Torah Jews.
However, this is a tragic mistake. Both a fire and a pot of boiling water
heated atop a fire are scorching hot and can burn someone. The difference
is that no matter where the fire is transferred to it will retain its heat. The
boiling pot however, only remains boiling so long as it is atop the fire.
Once it is removed from the fire it immediately begins to cool.
In addition, one can continue lighting other fires from a fire, and it will not
diminish the strength of the original fire. The pot however, no matter how
hot it is, if the water inside the pot is poured into another vessel, it will
cool significantly, and if poured into a third vessel it will cool even more.
The same holds true in regards to the education of ones children. The
Torah is analogous to fire(5), a fire which penetrates the hearts of those
who study it. If one achieves some mastery in Torah through great effort
and study, the fire of Torah begins to burn within him. That fire has the
power, not only to warm him spiritually, but it can also light up the hearts
of others, including his own children and grandchildren.
But if one doesnt invest much effort in teaching his children Torah,
reasoning that his children will appreciate Torah and its values through
osmosis of his home and community, that is like a pot heated by an
external flame. The pot can indeed become boiling hot, but that heat is
external and will only last as long as it is in close proximity to the fire.
A child raised in a Torah environment, albeit without much exposure to
Torah study and understanding, is not so secure. He is in great danger of
forfeiting all he has gained when he will be tempted and challenged by the
aesthetic and sometimes spiritually sinister luring of the society
surrounding.
28 ":\D n3D trcdk trcd ihc
To prevent that danger, concludes the Chofetz Chaim, a parent must
ensure that he has given his child the ability for their internal flame to
ascend on its own, not merely to be heated with external heat.
Rav Samson Rafael Hirsch similarly explains that the job of a Torah
teacher is to ultimately make himself superfluous. His ultimate goal is that
his student will reach such love and achievement in Torah that he will feel
connected to it even without the direct involvement of his teachers.
In regards to education, the verse from Mishlei(6) is often quoted:
Chanoch linar al pi darko educate a child according to his way. But
the latter half of the verse is often forgotten: gam ki yazkin lo yasur
mimenu even when he becomes old he will not deviate from it.
Shlomo Hamalech is noting that chinuch is not just about compliance, but
about instilling values into our childrens souls, so that it becomes part of
them for life.
It is all too easy for a parent/teacher to become caught up in the heat of the
moment, and to focus on the short-term issue, and lose sight of the long-
term education that needs to occur. In fact, parents need to constantly take
stock of each of their childrens growth, and contemplate whether they - as
parents are doing enough to build and foster the innate uniqueness of
their child.
Parenting is never easy, and very often its downright overwhelming. But
we must maintain the hopes and dreams we originally had for our children
when we began as parents to build the next generation of Klal Yisroel.
The only way to do that is by constantly ensuring that the fires within each
child are ascending on their own.
To cause the candle to go up constantly
Even when he becomes old he will not deviate from it.
1. Stephen Covey The 7 habits of highly effective people (p.105)
2. Shemos 27:20
3. Quoting Gemara Shabbos 21a
4. If inferior wicks and oils were used the flame would not catch without
tilting and other adjustments.
5. Behold my words are like fire (Yirmiyah 23:29; see also Berachos
22a)
6. 22:6
Parsha Growth Spurts
You shall make the Meil of the Ephod entirely of turquoise wool.
(Shemos 28:31)
On the bottom of the Meil there were golden bells which would clang
together when the Kohain Gadol would walk.
Ramban (pasuk 43) explains that the clanging bells ensured that Aharon
would be heard before entering the Sanctuary, because one who enters
the sanctuary of the king suddenly, is liable to execution according to the
protocols of royalty.
If so, why did the other Kohanim not have bells on their garments so they
could be heard before entering the Sanctuary as well?
Rav Shimshon Pinkus ztl (Tiferes Shimshon) explained that in performing
the Avodah, the Kohain Gadol symbolized the leaders of Klal Yisroel,
while the other Kohanim represented the common Jew.
Before one can elevate his Avodas Hashem by accepting upon himself
added stringencies and abstentions he must request permission as it were.
He must take stock of his current spiritual standing, as well as his
aspirations and motives to ascertain whether he is on the level to adopt
such practices, or if they are beyond him.
The Avodah of the other Kohanim however, did not require any such
evaluation. Every Jew is obligated to fulfill every mitzvah tefillin, tzitzis,
tefillah, Shabbos, etc. and can never rationalize that he is not worthy to
perform such lofty mitzvos. Therefore, the other Kohanim did not need to
announce their approach to the Sanctuary, for they symbolized the
common Jew who is obligated in every mitzvah, regardless of his spiritual
standing.
You shall make a Head-plate out of pure gold, and you shall engrave
upon it Holy to Hashem (Shemos 28:36)
Why were the words Holy to Hashem only engraved on the Tzitz, and
not on any of the other Bigdei Kehuna?
Chasam Sofer explains that nothing is accomplished without a certain
measure of azus boldness/chutzpah. A person only sins after he has
removed the veil of bashfulness from himself, and chooses to ignore the
fact that Hashem is aware of his every action.
However, no positive accomplishment ever comes about without a
modicum of brazenness either. There are always impediments and scoffers
who discourage us from significant accomplishment. To fulfill our
aspirations we have to brazenly ignore those naysayers, and plunge ahead
courageously. Gemara (Beitzah 25b) states that Klal Yisroel are the most
brazen of any nation. In fact, that brazenness is at the root of our national
resilience, which has allowed us to remain firm in our beliefs throughout
the exile.
Gemara (Arachin 16b) states that the Kohain Gadols wearing of the Tzitz
atoned for the sin of brazenness. Therefore, we need to clarify that we are
only seeking atonement for the brazenness which propelled us to sin, but
not for the brazenness which ensures our eternal commitment to Hashem
and His Torah.
Atop the Titz the words Holy to Hashem were engraved to symbolize our
desire to sanctify our brazenness to Hashem, rather than to squelch it.
You shall make an Altar onto which to bring incense up in smoke
(Shemos 30:1)
While the construction of all the other vessels of the Mishkan were
enumerated in Parshas Terumah the Mizbeiach Haketores is listed here,
after the vestments of the Kohanim and their sanctification process.
Korbon Mincha explains that all of the other vessels were integral to the
Avodah performed upon them. Without the Outer Mizbeiach, korbanos
could not be offered, without the Shulchan the Showbreads could not be
placed, etc. However, if the inner Mizbeiach was missing the Ketores
could still be offered on that spot.
Umasok Haohr quotes Rav Wallach who derived an important lesson from
here: All the vessels of the Mishkan symbolized components of Avodas
Hashem. The Aron symbolized Torah study, the broken luchos inside them
symbolized the need for one to break his negative character traits, the
shulchan symbolized the laws of kashrus, and the need for one to seek a
kosher means of sustenance, the golden Menorah symbolized the need
for pure middos, and the Outer Mizbeiach symbolized serving Hashem
through sacrifice and complete devotion.
Offering the Ketores was a segulah (propitious omen) for becoming
wealthy (Yoma 26a), and it also had the power to stop a plague (Parshas
Chukas).
A person must realize that before he seeks segulos, he must ensure that he
has fulfilled all of his responsibilities in serving Hashem. He must ensure
that his business is according to halacha, his conduct is befitting, and he is
learning Torah as he should. Without the inner altar the Avodah can
continue, but without the other vessels that Avodah cannot proceed!
Rabbis Musings (& Amusings)
Erev Shabbos Kodesh Parshas Tetzaveh
7 Adar 5774/February 7, 2014
Its one of those things you dont think about much. If ever youre driving
your car and the windshield gets a bit dirty you squirt some of that
windshield cleaner stuff, causing the wipers to spurt to life for a moment,
and the window instantly becomes clean.
I found out just how important that squirter thingy is. Last week, during
our prolonged arctic vortex, the morning after one of our many snow
storms, I headed out to Brooklyn. Before I even drove onto the highway,
my cars windshield became clouded with a debris mixture of slush, salt,
and dirt. I nonchalantly flipped the squirter. The windshield wipers
immediately rose to life, but no liquid came out. So then the windshield
was covered with smeared debris, and my vision was even worse. To make
matters worse, the sun was shining brilliantly, and the glare reflected off of
my grime-filled windshield. It may sound somewhat comical now, but it
was a very difficult and somewhat dangerous drive then. There were
moments when I could hardly see the road in front of me. Every few
minutes, I had no choice but to slow down, stick my hand out the window,
and pour some of the contents of my water bottle onto the window. It
would at least give me a brief period when I could see through the little
clear island I had created, and I tried not to think about what the drivers in
my vicinity were thinking.
I was surprised that I had used up all of the windshield spray because I had
gone for a full service oil change (which includes filling up the windshield
fluid) fairly recently. While in Brooklyn I was disappointed that none of
the stores I went into had windshield wiper fluid (not in the seforim stores
or the pizza shop).
On my way home I stopped at a gas station and purchased a big bottle. I
opened the hood, eventually found the right place, and poured in the
liquid. It was strange that it didnt take much to fill it. I quickly realized
that the problem wasnt a lack of fluid. The problem was that whoever had
done my oil change had diluted the fluid with water to save a few cents. In
the freezing weather that water had frozen over, and now blocked the rest
of the fluid from emerging.
So on the way home, instead of pouring water on my windshield, I was
pouring from a big bottle of windshield wiper fluid onto my windshield.
In life, and we have no choice but to forge ahead. But life is full of
complexities and questions. We drive ahead with a windshield full of
debris that obscures us from having comfortable clarity of the events
surrounding us. There are rare moments when we are granted the
temporary ability to see through a clear and clean windshield moments
of joy, celebration, as well as the downfall of the wicked. But those
moments are few and far between, and very quickly our windshield clouds
up again, veiling us from seeing the road that lies ahead of us, or the
merging traffic.
Last week, Klal Yisroel was shocked by the tragic events suffered by the
Gross family. A miracle involving their surviving sons (who should
continue to have a refuah sheleimah) was befuddled by the unspeakable
loss of their two beautiful young daughters. Its indeed hard to see the road
ahead!
Our only comfort lies in knowing that ultimately we are not the drivers.
We are but passengers being driven by the Divine, with a windshield
sparkling clear, on a road that leads straight ahead to eternity.
Shabbat Shalom & Good Shabbos,
":\D n3D trcdk trcd ihc 29
R Dani and Chani Staum
720 Union Road New Hempstead, NY 10977 (845) 362-2425
Rabbi Berel Wein
Leap Year
This year on the Jewish calendar, 5774, is a leap year. In terms of the
Jewish calendar this means that it is a thirteen-month year instead of the
usual twelve-month year. This anomaly is accomplished by repeating the
month of Adar twice. In the secular calendar every fourth year is also
called a leap year. That leap year is identified by having the month of
February be twenty-nine days long instead of the usual twenty-eight days.
The scientists who deal with absolute time, as though there is such an
actual measurable thing, also have created for us a leap second and there
are many other such leap items that abound in our complex universe. I
have often thought that there is a unique message that lies in the word leap
as it appears in all of these cases regarding the passage of time.
I think that almost all of us, in looking back on our lives tomorrow, will
agree that time leaps and does not drag. It goes faster than we wish and
allows us little ability to savor the precious moments that it sporadically
provides. In the words of the Psalmist: For it (the time of ones lifespan)
flies away swiftly. Time therefore leaps and does not tarry. Therefore in
reality all of our years are leap years for they have all leapt away quickly
and sometimes even without notice or remembrance.
That to me has always been the message of calling these leap years, those
that have within them an unusual number of days. All of our lives
therefore are one long leap, strenuous and swift, dangerous and
exhilarating. And we are always leaping into the unknown.
There is a strange idiom that exists in the English language called killing
time. This almost always means wasting time or being forced to wait
and/or being delayed from accomplishing a certain task or goal or project
that exists before us.
The word killing when used in connection with time seems to be a
strange choice of a verb. We do not usually think of time as being a living
object that is in danger of being killed. Yet by the very use of the idiom we
are pointing out to ourselves that disregarding the passage of time and
treating time in a wasteful and cavalier fashion is akin somehow to
murder.
Time is deemed to be so precious that it is no longer just a measure of life
but it is life itself. And therefore it can be killed and snuffed out just as any
other form of life that exists on our planet. So when the Torah forbids
murder and the unjustified taking of life it is indirectly also forbidding us
from destroying and wasting the time that is allotted to us on this earth.
The great men of Lithuanian Mussar had a short poem that sums up all of
this: People concern themselves over the loss of wealth; but they do not
concern themselves over the loss of time. Eventually wealth cannot help
them; but the days of time will never return. In Hebrew these sentences
rhyme. However I think the message is clear in no matter in what language
the sentiments are expressed.
One of the great challenges in life is how to deal with time. How do we fill
our days? This is a major challenge in the years of life when we are less
active, already retired from our professions and enterprises, and thus find
ourselves with time on our hands.
There is no magic answer to this problem and one size certainly does not
fit all. Yet medically, socially and emotionally our nature is to be busy and
occupied. There is an inner drive within us to avoid killing time. This
certainly is part of the heritage of the Jewish people.
Maybe in a rueful way it explains why no one in Israel wants to wait in
line for any service or attention. The dreaded visit to the post office and its
inevitable long line, waiting impatiently for the bus or train to arrive and
rushing to get on it when it finally does come, and many other such
instances in our daily lives, exhibit our impatience and stem from our
innate desire not to waste time.
Deep down we are aware how precious and valuable time is and of the
necessity for exploiting it to the utmost in a productive fashion. Just as we
abhor the slaughter of innocent people so to are we inclined not to kill
time. It is far too precious a commodity to be treated lightly and without
profound respect and consideration.
A happy leap year to all!
Shabat shalom, Berel Wein
U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel
Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The
Destiny Foundation

Rabbi Berel Wein
Weekly Parsha
Tetzaveh
The Torah busies itself in this weeks parsha to point out the necessity for
an eternal light to always burn in God's tabernacle. The Talmud points out
that the light was certainly not for God's benefit. The Lord is always
beyond our physical needs and environment. The commentators to the
Torah always searched for a deeper and more understandable meaning to
this commandment.
Many ideas have been presented to explain the necessity for this eternal
light. One that I wish to mention here in this essay is that the eternal light
represented the eternity of Israel and its survival as a people no matter
what. Just as the Lord inexplicably demanded that an eternal light be
present and lit in the Tabernacle and the Temple, so too is the survival of
Israel to be seen as something that is truly inexplicable.
The lights of Hanukkah are the successors to the eternal light of the
Tabernacle and the Temple. They too symbolize the unlikely and
miraculous, the triumph of the weak and few. This symbolic light is meant
to guide us in our understanding of Jewish history and life. The otherwise
seemingly unnecessary light represents God's guarantee of Jewish survival
and of the great lesson that a small candle while burning can illuminate a
great deal of darkness.
The Lord needs no light but humankind cannot operate in the darkness.
The prophet Isaiah chose his words carefully when he charged Israel to be
a light unto the nations. Our mere existence and accompanying story of
survival is enough to be a guide to a very dark world and lead it towards a
better future and a brighter day.
When the eternal light of the national existence of the Jewish people was
dimmed by the Roman legions, the Jews installed a physical eternal light
in their synagogues. But just as the eternal light in the Tabernacle and
Temple required human effort and physical material pure olive oil so
too does our current eternal light require human effort and physical
material.
Lighting a dark room requires ingenuity, ability, planning and the correct
fixtures. Since Torah is compared to light in Scripture, and it too is an
eternal light, it is obvious that the maintenance of Torah and the spread of
its light also require human effort, talent and industry. Even the glorious
eternal light that hangs in front of the ark in our synagogue has to have its
bulbs changed and cleaned periodically.
The Lord, Who needs no light, demands from us that we provide light in
the physical and spiritual sense of the word. The High Priest of Israel was
charged with the daily cleaning, preparing and lighting of the eternal light
in the Temple. The Lord never provided for automatic lighting but rather
for a light that would be generated and cared for by human beings in the
daily course of their godly duties.
That remains the case today as well. Though our survival as a people is
guaranteed, paradoxically, it cannot happen without our efforts and dogged
commitment. We must light our lamp ourselves in order for it to burn
brightly and eternally.
Shabat shalom, Rabbi Berel Wein
U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel
Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The
Destiny Foundation

Rabbi Dr. Tzvi Hersh Weinreb-OU
Person in the Parsha
Parshas Tetzaveh - Clothes Make the Man
My interest in the relationship between a person and his or her clothing
goes back to my early days in graduate school. I was taking a course on
human personality, under the tutelage of a remarkably insightful and
erudite woman, Dr. Mary Henle. I was so enthusiastic about the courses
that I took with her that I asked her to supervise my masters degree thesis.
I remember the morning I shared my proposed topic with her. I thought
that one of the ways to assess personality was to take note of the kind of
clothing that a person wore. I further postulated that not only does a
persons clothing tell us a lot about him or her, but the clothing that we
wear actually has an impact upon us. Our clothing helps make us who we
are.
Dr. Henle tactfully deflated my ego that morning. She said, Thats just an
old wives tale. Our personalities are very profound, subtle, and complex.
At most, our clothing reflects just a superficial aspect of our identity. You
give too much credit to the saying, Clothes make the man. It is really
only a wisecrack attributed to Mark Twain. There is nothing more to it
than that.
I subsequently chose another topic for my masters degree thesis.
Many years have passed since that disappointing encounter, and Dr. Henle
has long since passed away, although I remember her respectfully. During
those years, I have learned that she was mistaken on many grounds. For
one thing, the saying, Clothes make the man, did not originate with
Mark Twain. Centuries before the American humorist, the 16th century
Catholic theologian Desiderius Erasmus wrote: Vestis virum facit, which
translates as, Clothes make the man. Not long afterwards, none other
than William Shakespeare put these words into the mouth of the character
Polonius in his famous play Hamlet: The apparel oft proclaims the man.
Truth to tell, statements about the relationship between a person and his
clothing go back much further than a mere several centuries. Such
statements originate in the Bible, and a passage in this weeks Torah
portion, Parshat Tetzaveh (Exodus 27:20-30:10), is a case in point. We
read:
You shall bring forward your brother, Aaron, with his sons, from among
the Israelites, to serve Me as priestsMake sacral vestments for your
brother Aaron, for dignity and adornment. Next you shall instruct all who
are wise of heart to make Aarons vestments, for consecrating him to
serve Me as priest.
Maimonides, codifying the concepts which emerge from the Biblical text,
writes: A High Priest who serves in the Temple with less than his eight
30 ":\D n3D trcdk trcd ihc
vestments, or an ordinary priest who serves with less than his four required
vestmentsinvalidates the service performed and is subject to punishment
by death at the hands of Heaven, as if he were an alien who served in the
Temple When their vestments are upon them, their priestly status is
upon them, but without their vestments their priestly status is removed
from them (Hilchot Klei HaMikdash, 10:4).
We are left with the clear impression that these vestments are external
manifestations of the royalty and majesty of the priestly role. The clothing
literally makes the man. Without the clothing, each priest is ordinary
one of Gods subjects for sure, but without any regal status. With the
clothing, he is not only bedecked with dignity and adornment, but has
become a prince, and can play a royal role.
Rabbi Moses ben Nachman, Ramban, makes this even more explicit. He
writes, These are royal garments. These cloaks and robes, tunics and
turbans are even today (he lived in 13th century Spain) the apparel of
nobilityand no one would dare to wear the crownor the tekhelet (blue
yarn) except for royalty.
From this perspective, clothes make the man. With them, he is imbued
with the spirit of royalty and can carry himself with regal bearing.
Others interpret the function of the sacred garments differently, but all
agree that garments influence the wearer in some fashion. For example,
Rashi, commenting on the verse, Put these on your brother Aaron, and on
his sons as well; anoint them, and fill their hands (Exodus 28:41), points
out that in the Old French language with which he was familiar, when a
person received a new official position the nobleman would put gloves
upon him, indicating that he now had the authority of a new position.
Rashi uses the Old French word gant, which the reference books that I
consulted translate as a decorative glove. This would indicate that the
garments were a type of official uniform, not necessarily regal, but
symbolic of a specialized responsibility. With the donning of the gant the
person himself gained the self-assurance of authority and power.
The late 15th century commentator Rabbi Isaac Arama, in his classic
Akedat Yitzchak, provides even stronger support for our contention that
clothes make the man. He identifies a similarity between the Hebrew word
for the Kohens uniform and the Hebrew word for ethical character. The
Hebrew word for uniform is mad, plural madim, and the Hebrew word for
a character trait is midah, plural midot.
Rabbi Arama notes that in Latin, too, the word habitus refers to both a
special garment (e.g., a nuns habit) and a character trait (e.g. a good
habit). He persuasively argues that just as it can be determined from a
persons external appearance as to whether he is a merchant or a soldier or
a monk, so too, the discovery of our hidden inner personality begins with
our external behaviors.
For Rabbi Arama, that our clothing is metaphor for our moral standing is
evident in this biblical verse: Now Joshua was clothed in filthy garments
when he stood before the angel. The latter stood up and spoke to his
attendants: Take the filthy garments off him! And he said to him: See, I
have removed your guilt from you (Zechariah 3:3-4).
Finally, there is another biblical verse which demonstrates the central role
of clothing in making the man. And here we go back even further in
history than this weeks parsha. Indeed, we go all the way back to the first
parsha in the Torah, Bereishit: And the Lord God made garments of skins
for Adam and his wife, and clothed them (Genesis 3:21).
Nechama Leibowitz comments: Everything in the way of culture and
civilization was given to man to discover and develop on his own, with his
own capacities. Nothing in the way of repairing the world and settling it
was given to him by God. Neither the discovery of fire nor farming nor
building houses was revealed to man by God. Rather, he was required to
invent all these procedures on his own. Only clothing was given to him
from Above. And the Lordmade garments.
God made clothing for man. And clothing makes the man.
Ah, do I now wish that I had not abandoned my original idea for a masters
degree thesis. What a fascinating thesis it would have been!
HaRav Shlomo Wolbe Ztl
Bais Hamussar
Tetzaveh
This week's Dvar Torah is sponsored anonymously for the Hatzlacha of the
donor and for the Zchus that his Mishpacha grow to be true Ehrliche
Yidden.
Parshas Tetzaveh commences with the commandment to light the menorah
in the Beis Hamikdosh each evening. What is the purpose of this mitzvah;
does Hashem need us to illuminate the darkness for Him? The Medrash
(Shemos Raba 36, 2) answers this question with a mashal.
"A blind man was walking with a friend. The friend turned to the blind
man and said, 'Hold on to me and I will lead you.' Once they entered their
house, the friend asked the blind man to light a torch to illuminate the area
for them, 'So that you will not feel indebted to me for leading you.' The
man gifted with sight symbolizes Hashem. The blind man refers to Bnei
Yisrael who "groped in darkness" when they committed the sin of the
golden calf. Despite their transgression, Hashem continued to lead them
through the desert with the pillar of fire. Once Bnei Yisrael began building
the Mishkan, Hashem commanded Moshe to light the Menorah. This way,
Bnei Yisrael would, so to speak, illuminate the Mishkan for Hashem just
as He illuminated the way in the desert for them."
Rav Wolbe (Alei Shur vol. II pg. 281) quotes Rav Yeruchom Levovitz
zt"l, who said that we can glean from this Medrash how to perform a
perfect act of chesed. After helping out another person, the benefactor
should ask the beneficiary for a small favor, since no one likes to feel
indebted. Asking for a small favor will prevent the beneficiary from
feeling indebted to the one who performed the chesed.
Often we assist others and decline any remuneration. For example, we
might give them a ride and refuse to accept any payment. Whether or not
we accept the payment, we have performed a mitzvah De'Oraisa of
gemillus chasadim. Yet, while sometimes a complete chesed entails not
accepting money, at other times a complete chesed necessitates accepting
the payment.By accepting their money you are allowing them to express
their hakaras hatov, thereby preventing them from feeling indebted to you
in the future. Mi k'amcha Yisrael! Who else looks to do chesed without
expecting a pat on the back?
Maaseh Rav
Although the Mashgiach wouldn't speak unnecessarily, he did know how
to engage in small talk. After he began the Yeshiva Givas Shaul, the
Mashgiach very frequently had Bochurim over for a Seudah on Shabbos.
He would always ask the Bochur how he is, how the learning is going, if
he's happy in Yeshiva and so on, adding anything pertinent to that specific
Bochur. Aside from the pleasantries and Divrei Torah, the Mashgiach
wouldn't speak just for the sake of speaking. Never would he speak about
hearsay, politics or any other foolishness, (just to fill up time and have
what to talk about!) unless there was a need, he wouldn't talk. The
Mashgiach also taught us, that small talk has a purpose and at times is
necessary!
Aish.Com - Rabbi Ken Spiro
Jewish History Crash Course
Crash Course in Jewish History Part 16 - King Shaul
In his farewell address to his people, Moshe warns:
"When you come into the land which the L-rd your G-d is giving you and
inherit it and live in it, and you say, Let us appoint over me a king like all
the nation around me,' [then] you will appoint over yourself a king whom
the L-rd your G-d shall choose. From among your brothers are you to
appoint over yourself a king, you may not appoint over yourself a
foreigner who is not your bother. However, he must not acquire too many
horses for himself ... And he is not to acquire too many wives ... neither
shall he acquire too much silver and gold. And it shall be that when he sits
upon the throne of his kingdom that he shall write for himself a copy of the
Torah..." (Devarim 17:14-19)
This time has come to pass now.
The Jewish people have been living for close to four centuries without
strong central leadership and they miss it. So they ask the prophet Shmuel
to appoint a king.
Like All The Rest
Shmuel is not happy over this request but HaShem tells him to go ahead.
Still it is clear that HaShem is not happy with it either:
"Listen to the voice of the people according to all that they say to you for
they have not rejected you but they have rejected Me from reigning over
them." (1 Shmuel 8:7)
Why are Shmuel and HaShem displeased, especially since Moshe had
predicted this turn of events and there is even a Torah commandment to do
so?
The answer lies in the way the people asked for a king:
And they the people said [to Shmuel] "... Now set up for us a king to judge
us like all the nations ..." (1 Shmuel, 8:6)
A Jewish king was not supposed to be a king "like all the nations" had. A
Jewish king was supposed to be a model of what an ideal Jew is all about -
- a figurehead for the rest of the nation to emulate.
To ask for a king "like all the nations" suggests that the Jews wanted a big
strong guy so that they could sit back and throw off that heavy burden of
responsibility that they've had to deal with on a day-to-day basis. It's much
easier in many respects to have someone decide for you, which is why the
Talmud says that "a slave is happier being a slave" -- a slave who is well
treated will give up his freedom to know that he is being taken care of and
decisions are being made for him.
In the year 836 BCE Shaul is anointed as king by the prophet Shmuel in
accordance with the wishes of the people.
The Choice
How was Shaul chosen king?
The story of Shaul's anointing tells us much about the functioning of
Jewish society in this time period.
For one thing, there are many prophets around. So many in fact -- the
Talmud says that from the time of Moshe to the destruction of the First
Temple there were over a million prophets -- that the people turn to them
for everything. You have a profound question about Jewish law? Ask a
":\D n3D trcdk trcd ihc 31
prophet. You need advice on marriage? Ask a prophet. You've lost your
donkey? Ask a prophet.
Indeed this is how Shaul and the Prophet Shmuel meet. Shaul comes to
Shmuel for help in locating some lost donkeys.
It's an odd story. A man goes to the greatest prophet alive and asks,
"Where's my donkey?" The prophet answers, "Oh, your donkey is behind
the shed, and by the way, you're king of Israel."
When Shmuel tells him that he will be king, Shaul hides. This is where we
first see the weakness of his character.
A Fatal Weakness
The Talmud is very clear that Shaul is not only head and shoulders above
everyone physically, he's head and shoulders above everyone morally and
ethically. He's an exemplary human being, but he has one weakness -- he
suffers from misplaced modesty. A really humble person recognizes his or
her true strengths and weaknesses; he also knows the difference between
honor due him and the honor due his position.
But Shaul is not really strong enough to be a leader of the Jewish people.
To lead the Jewish people requires a unique combination of iron will and
diplomacy -- as we saw in the difficulties Moshe faced leading the
Israelites in the wilderness (Part 13). If the leader is not strong enough the
Jewish people will walk all over him, but if he's too strong they'll rebel.
The problem of weak leadership -- which begins with Shaul -- is
something that will plague the Jewish people throughout history as will
become glaringly apparent.
Shaul reigns from 879 to 877 BCE. He's king for only two years and he
dies a tragic death. Indeed, his brief reign in itself is tragic, and it has to do
with a fatal mistake he makes early on. He disobeys the commandment of
HaShem to wipe out the nation of Amalek.
One of the key commandments that the Jewish people are given upon
entering the Land of Israel is "to wipe out Amalek."
Amalek is the ultimate enemy of the Jewish people in history. This is the
people that symbolize evil, and there is a commandment in the Torah to
wipe them off the face of the earth, because their pathological hatred for
Jews is so great, if they have a chance they will wipe the Jews off the face
of the earth.
Amalek's major ambition is to rid the world of the Jews and their moral
influence and return the planet to idolatry, paganism, and barbarism.
Since this is a cosmic war between good and evil which cannot be settled
with treaties, HaShem commands the Jews to destroy Amalek -- the entire
nation, down to the last cow.
Shaul has the opportunity to do so. He wages war against Amalek as
commanded and wins, but when it comes to fulfilling the decree he falters.
The cows are spared, and Agag, the king of the Amalekites, is spared also.
Ideology Of Amalek
To this day, history continues to struggle with the consequences of Shaul's
mistake.
Agag fathers a child before he is killed by the Prophet Shmuel, and then
the nation of Amalek goes underground.
Today, we have no way of identifying the descendants of Amalek, but we
do know that the Amalekite ideology lives on. There has been more than
one occasion when people have arisen bent on exterminating the Jews.
One such example was Haman, the Persian minister who tried to annihilate
the Jews in the time of Queen Esther (355 BCE). And Hitler certainly
espoused Amalekite ideology:
Yes, we are barbarians! We want to be barbarians. It is an honorable title
to us ... Providence has ordained that I should be the greatest liberator of
humanity. I free man from ... the degrading self-mortification of a false
vision called conscience and morality ... Conscience is a Jewish invention.
(Hitler Speaks, pp. 87, 220-222.)
And looking at Hitler and the Holocaust we can understand that such
intense hatred as the Torah ascribes to Amalek can exist in the world. The
Nazis wanted to kill every Jew. A Jew could have been assimilated,
intermarried with Christians for three generations but that didn't matter;
the Nazis were bent on killing anyone with the slightest bit of Jewish
heritage -- they were bent on wiping out any trace of the Jewish people
and Jewish influence.
The End Of Saul
Meanwhile, the Prophet Shmuel tells Shaul:
"I shall not return to you for you have rejected the word of the L-rd and
the L-rd has rejected you from being King over Israel."
And Shmuel turned to go and he [Shaul] seized the hem of his robe and it
tore. And Shmuel said to him, "The L-rd has torn the kingdom of Israel
from you today and has given it your fellow who is better than you.'" (1
Shmuel 15:26-28)
With this critical mistake, Shaul is finished. He doesn't get a second
chance. HaShem doesn't mess around when it comes to the King of Israel.
If this seems harsh, we must keep in mind the guiding principles of the
relationship between HaShem and the Jewish people.
1. According to your level of knowledge is your level of
responsibility. The mistakes of people in positions of power have
huge consequences.
2. According to your level of responsibility is your level of
accountability. The greater you are, the bigger the impact of
your decisions, therefore you must be held to an extremely high
standard.
Therefore even the smallest mistakes of Jewish leaders are severely
punished.
Although Shaul is finished, this doesn't mean he gets deposed on the spot,
but it means that his line will not carry on the monarchy.
Indeed, following this declaration to Shaul, Shmuel goes looking for
another king to anoint and he finds him in the most unlikely place.
Next - David: The Shepherd, The Warrior
Aish.Com - Rabbi Noach Weinberg ZTL
48 Ways to Wisdom
Way #16 Apply Business Acumen To Living
The 48 Ways suggests to "Minimize Business." There is certainly nothing
wrong with being involved in business. Earning a livelihood is obviously
necessary to survive. But we all know how easy it is to get swallowed up
by career, to the point where it interferes with other more meaningful
aspects of life, like raising a family or studying Torah.
The key is to take that motivation for money, and apply it to the more
meaningful aspects of life. For example: How to achieve deeper
relationships? How to discover spiritual tranquility? How to attain more
wisdom?
The 48 Ways says: "Apply business acumen to living." Which would you
rather be: rich or wise? The answer is wise. So why do we pursue money
with more zeal? Because money is more real to us. We need to make
wisdom just as real.
Realize that this is the source of your real pleasure. No one ever said on
their deathbed, "I wish I had spent more time on my business."
A Businessperson Succeeds By:
Having a method of quality control.
Developing long and short-term plans.
Taking risks.
Getting up early to open the store.
Coming to work no matter how he's feeling.
Knowing his inventory.
Investing in research and development.
Attending industry conventions.
Having a suggestion box.
Planning his schedule in advance.
Not wasting time.
Being focused and disciplined.
Measuring profits against losses.
Eliyahu And The Fisherman
Our ability to be motivated in business is a great indicator of how we can
achieve as well in our personal lives. Doesn't it make sense that the same
HaShem who gave you the means to be a good business person, also gave
you the means to become a great human being?
The Midrash (Tannah d'Vei Eliyahu) tells the story of Eliyahu the Prophet
meeting up with a fisherman. "Do you study Torah?" Eliyahu asks. "No,"
replied the fisherman, "I'm just a simple man. I am not endowed with any
measure of talent or intelligence."
"Tell me," said Eliyahu, "how do you prepare your fishing net?" "Well,"
said the man, "It's actually quite complicated. First I have to select the
proper gauge rope, and then I have to weave the net in a particular pattern
to ensure that it has the proper balance of strength and flexibility."
"How do you go about actually catching the fish?" inquired Eliyahu. "Oh,"
said the man, "that, too, is quite complex. There are many factors involved
- including season of the year, time of day, type of fish and location. There
are numerous other calculations as well, such as water depth, temperature,
and speed of the current. I have spent years mastering these techniques,
and I'm able to earn a good living from my fishing."
"When you get to heaven," said Eliyahu, "you said you plan to testify that
you didn't study Torah study because you're just a simple man, not
endowed with any talent or intelligence? But you're a successful
fisherman! That proves you have what it takes to be great."
Character Traits Needed For Success
Self-discipline / Organization / Ability to work with others / Patience /
Reliability / Determination / Assertiveness or Aggressiveness / Efficiency /
Willingness to sacrifice for the big goal / Goal-oriented / Consistency /
Optimism / Willingness to endure criticism / Self esteem / Winning
attitude / Tolerance / Sense of humor / Loyalty / Honesty
17 Ways To Apply Business Principles To Living
(1) See The Big Picture
32 ":\D n3D trcdk trcd ihc
Always keep you eye on the bigger issues. Ask yourself: "When all is said
and done, what do I really want - the million-dollar stock portfolio, or a
deep relationship with my family and with HaShem?"
Don't fool yourself into thinking that "I'll get back to my family as soon as
I've made my million." Because by that time, it may well be too late.
(2) Efficiency
To compete in the marketplace, a business has to function at maximum
efficiency. So too, in life. If you spend five hours each week doing
something that should really take you three, then you're throwing away
part of your life.
Are you always losing things? Calculate how many wasted hours could be
saved - and pointless anxiety avoided - if you devised a system to
remember where you put things. Once your life is well organized, and
your time is under control, you'll feel less stress and achieve a lot more.
(3) Test Marketing
Before any company introduces a new product, they engage in months of
research to determine overall costs, marketability, and profit potential. In
the same way, before embarking on any major project in life - whether it
be moving to another city, getting married, or finding a job - be sure to do
a thorough analysis of how it will profit you in the long run.
Test market your ideas. Don't assume your viewpoint is correct. Open your
ideas up to others. Get together a "sample" group of people, and bounce
your idea off them. Their feedback will let you know if you're on the right
track. (See more on this topic: 48 Ways #11 - "Work it Through With
Friends.")
(4) Become An Expert In The Field
To stay ahead in business, you have to keep on top of industry trends and
innovations.
In life, you have to keep up with the latest techniques. Attend seminars.
Read books. Take supplemental courses. All this will keep you growing -
and will draw you away from the traps of ignorance and apathy.
(5) Find A Mentor
When a self-made millionaire walks into a room, everyone immediately
feels a sense of awe and respect. Such people are powerful in our eyes for
having achieved so much. They are like magnets for our attention and
make us want to be in their presence.
In the business called "life," there are very few who succeed at achieving
greatness. Seek them out. Find yourself a mentor. You will be awed by
how powerfully humble they are, and how willing they are to share their
formulas for personal success.
When you do find a mentor, pay attention and follow directions!
(6) Define Your Terms
When a C.E.O. is signing a contract, he calls in the high-powered lawyers
to pour over the small print. "How are you defining this point?" they ask.
"How will this affect the bottom line?"
Life is too short to be heading in one direction, only to find out later that
what you thought you're getting is something entirely different. Read the
fine print, and define your terms: What is happiness? What is pleasure?
This is the only way to make sure you don't become liable for breach of
contract - with yourself!
(7) Hang A Suggestion Box
The C.E.O. of a large company will gladly take advice from a janitor if it
will help make the business more profitable. Yet, the same C.E.O. may
have a difficult time taking advice from his own wife!
In the business world, you lose if you don't accept constructive criticism.
The same is true of life. Make a conscious decision to be open to
suggestions. At the very worse, you can always choose to ignore it!
(8) Research & Development
Big businesses cannot be satisfied with the products they already have. A
competitor is bound to come along with a better and cheaper product.
That's why successful businesses have research and development teams to
keep them on the cutting edge.
You, too, should spend time "researching and developing" new techniques
for living better.
Always look for ways to grow. For example, it may seem that you "have it
all" - a good marriage, fine children, a thriving business. But don't stop at
that. Keep on making these pleasures deeper and broader. Are there ways
you could help your community? Could you improve your child's
education?
There's a simple law of physics: If something is not growing, it's
deteriorating.
(9) Quality Control
Big businesses must have a system for quality control. Any business will
rapidly lose market share if some products are shoddy, even if the others
are perfect.
Throughout our lives, we will inevitably encounter various challenges,
hassles, and anxieties. But we can't allow our performance level to shift
every time we run into a problem. The key to success is to remain on an
even keel. People who go through constant mood swings - up one day,
down the next - find it harder to achieve goals and sustain relationships.
Exert quality control over your life. Devise a method to ensure that
whatever you do never falls below a standard commensurate with your
abilities and goals.
(10) Know Your Inventory
Smart businesses have an uncanny knack for knowing where everything
can be found. This makes them more responsive to customers' needs -and
puts them in a position to answer the door when opportunity knocks.
In life, too, you have to keep stock of all your resources if you're going to
be successful. For example, find out your strengths, weaknesses, talents
and skills. Make a list and write them down. If you're not sure, ask your
friends, or take an aptitude test.
This will assist you in making wise decisions about career and
relationships. And, you'll know how to lift your spirits when you feel
down, or how to inspire yourself when you feel unmotivated. Rise to the
occasion!
(11) Commitment To The Goal
When you start a job, you know it'll be a long haul before you get to the
top. Similarly, when you work to achieve higher levels of happiness and
pleasure, be prepared for a lot of training, dedication, and self-sacrifice.
Don't give in to the pleasures that provide quick, easy gratification.
Remind yourself how much you're willing to put up with to get somewhere
in your career. For example, if the boss assigns you an unpleasant task,
you'll do it, because your paycheck and promotion depend on it.
Your own emotional and spiritual well-being deserves no less. Be
determined, and keep your eye on the ball.
(12) Keep Long And Consistent Hours
When you're trying to close a deal, you're willing to stay at the office until
late at night. If you're doing business halfway around the world, you'll get
up at the crack of dawn. Why? Because customers have to be able to rely
on you. And every minute is precious when trying to match the
competition.
Likewise in life, every moment of consciousness is a chance to grow, a
chance to reap opportunity, a chance to enhance the quality of your life.
Why pass it up by going to sleep or wasting the time?! Set yourself a fixed
schedule every morning, so that you don't find yourself raring to go one
day, and sleeping in till 10:00 the next.
Consistently pursue wisdom. Be a "wisdom-aholic."
(13) Overlook Quirks In Others
Imagine you have an unpleasant client. What do you do? If the fee is right,
you can learn to deal with just about anything!
In life, too, remember this principle. If somebody you dislike can offer you
wisdom for living, put aside your personal animosity. Knowing how to
deal with all sorts of people opens us up to far-reaching opportunities. It's
one of the most valuable skills we can learn.
(14) Opportunity And Risk
"Risk" and "business" are two words that go hand-in-hand. In order to
succeed in business, you have to be willing to some risk.
How many times have I heard: "What, rabbi? Take off time to learn
Torah? At this stage in my life?!"
If a good business opportunity would come along, you'd take immediate
advantage of it. When somebody teaches you a piece of wisdom, grab the
opportunity to use it.
It may sound risky, but if business is worth it, then certainly "You, Inc." is
worth it, too.
(15) Invest Long-Term
When a business person makes an investment, he focuses more on long-
term profits than on short. Sometimes, the startup costs of a new business
are so high that for a few years it will run in the red. But if large profits are
down the road, it's a good investment.
The same goes for life. The highest pleasures demand the greatest
investments, and also demand that you defer your gratification. When we
invest our time in something, we should also look beyond immediate
benefits to life-long ones.
In business you have to invest initially to make a profit; in wisdom it takes
time to understand and integrate the concepts. But remember: The deeper
the goals and pleasures we pursue, the more long-lasting the joy.
(16) Keep An Accounting
Businesses can rise and fall in the accounting department. Balance sheets
keep a business up to date with sales and profits. To make a profit, the
books must be in good order, and brought up to date every day. This is the
yardstick which determines in which direction the business will sail.
Similarly, the Sages say that we should keep a spiritual accounting. Every
night before going to bed, look back at that day's events, and evaluate
where you profited or lost. Then, make a plan so the next day will be more
productive.
Ask yourself:
What have I accomplished today?
":\D n3D trcdk trcd ihc 33
Did I accomplish what I intended?
How am I going to improve for tomorrow?
What are my strengths and weaknesses?
What's my profit? What's my loss?
How far have I come in my long-term goals?
What's holding me back from growing?
(17) Develop Strategic Plans
Big businesses spend endless time and energy developing short and long
term plans. That's because if you don't have a road map to tell you which
direction you're going, you probably won't get there!
In life, too, we need plans. Short terms plans include maximizing how
you're going to spend your time tomorrow. What time will you wake up?
What is the best time to re-energize your body with lunch. How will you
nourish your spiritual soul as well?
Long term plans are crucial, too. Most successful people have both one-
year and five-year plans. Of course, the plans can constantly be updated
and modified. But you will be surprised how crucial these plans are in
getting you to focus - and stay focused.
Why Is "Business Acumen" An Ingredient In Wisdom?
If you can work hard to make money, you can work at least that hard
to have a great life.
Value your time, because it is your most precious asset in this world.
What makes you successful in business will make you successful in
living.
Deep down we know that wisdom is more important than money. So
we need to make wisdom just as "real."
When we minimize business and maximize growth, we're making a
statement about what really counts in life.
Appreciate the "profit motive." If you seek wisdom in the same way
that you seek money, you'll achieve great wisdom.
Author Biography: Rabbi Noach Weinberg was the dean and founder of Aish HaTorah International. Over
the last 40 years, his visionary educational programs have brought hundreds of thousands of Jews closer to
their heritage. Copyright 2003 Aish.com - "The 48 Ways to Wisdom" is culled from the Talmud (Pirkei Avos 6:6),
which states that "the crown of Torah is acquired by 48 Ways." Each of these is a special tool to help us sharpen our
personal skills and get the most out of life.

.

The following columns on last weeks parsha were received after publication
1. Rabbi Zvi Akiva Fleisher Chasidic Insights page 33
2. Rabbi Zvi Akiva Fleisher Oroh V'Simchoh page 33
3. Rabbi Zvi Akiva Fleisher Sedrah Selections page 34
4. Rabbi Label Lam Dvar Torah page 35



Rabbi Zvi Akiva Fleisher
Chasidic Insights
Chasidic Insights Parshas Trumoh From 5765 Bs"D
For sponsorships and advertising opportunities, send e-mail to:Sholom613@Rogers.Com
Ch. 25, v. 2: "Li trumoh .. asher yidvenu libo tikchu es trumosi" - The
three levels of givers are mentioned here, from the highest level down. "Li
trumoh" refers to the person who simply gives for My sake, because
Hashem said to do so. The next level is "asher yidvenu libo." This person
gives because his heart pains him to see someone in dire straits. There is a
component of alleviating one's own pain which motivates to donate. The
lowest level is "tikchu es trumosi," when fund collectors take from the
donour, and he gives against his will, motivated only by shame. (Nachalas
Chamishoh)
Ch. 25, v. 2: "Mei'eis kol ish" - From every man - The M.R. (Vayikra
1:1, piska 6) says that Moshe was anguished by his not having brought a
donation for the Mishkon. Hashem responded by telling him that his
words were dearer to Him than the whole Mishkon. Perhaps this can be
understood with the dictum "godol ham'a'seh yoseir min ho'o'seh"
(Gemara B.B. 9a), the one who causes another to act is greater than the
one who does the act. Why indeed did Moshe not donate? Since he
obviously had a good reason for not donating why was he unhappy
afterwards? He knew that there was an exact amount of building materials
required. With his donation he might cause another person's donation to
not be used. In the end when he saw that there were leftover materials and
Hashem wreaked a miracle and all that was donated was incorporated in
the Mishkon, he then was pained by not having made a donation. (Rabbi
Chanoch Zvi of Bendin in Y'cha'hein P'eir)
Ch. 25, v. 11: "Zeir zohov" - A tiara of gold - The gemara Yoma 72b
says that the word "zeir" is spelled without the letter Yud in the middle,
allowing for the reading "zor," a stranger. Rabbi Yochonon derives from
this that if a person merits to learn the Torah properly, then it becomes a
crown for him. If he learns it without the proper intentions then it is "zor,"
a stranger, i.e. he forgets it easily.
Sefer Chasidim #958 writes that there was a man who had two sons who
both wanted to learn Torah who asked their father for financial support.
One son had a very sharp mind but was lacking in "yiras shomayim." It
was likely that the Torah knowledge he would amass would just make him
haughty. The second son was not as scholastically gifted, but was a "yo'rei
shomayim." He had enough income to support only one son. Rabbi
Yehudoh Chosid advised him to support the learning of the son who had
"yiras shomayim."
Ch. 25, v. 18: "V'osiso shnayim K'RUVIM" - Rashi says that the
k'ruvim had the faces of children. In Breishis 3:24 on the words "es
haK'RUVIM" Rashi says that they were angels of destruction. Why the
change in meaning of the word K'RUVIM?
When they are connected to the Torah, the Ten Commandments etched
into the tablets housed in the Holy Ark, they remain innocent young
children. When not connected to the Torah, they turn into angels of
destruction. (Rabbi M. M. Epstein Baal Oruch Hashulchon)
Ch. 25, v. 36: "Mikshoh achas zohov tohor" - There is one thing that is
very hard; to earn pure money, i.e. that is not tainted with any sin. (Rabbi
Mordechai of Nesh'chiz)
Ch. 26, v. 7: "V'osiso y'riose izim l'ohel al haMishkon" - After we have
the beams of the Mishkon gilded with gold, its staves and rings also gilded
with gold, precious materials of "t'cheiles, argomon," and "shoni" used in
the lower layer(s) of covers which are connected with golden rings, why
do we cover all of these precious materials with simple hides of goats that
are connected to each other with copper rings? This teaches us a most
powerful lesson. If we are blessed with wealth and allow ourselves to have
precious materials for our household appointments, we should never allow
them to be visible to the outside (V'ha'meivin yovin!). (Pardes Yoseif)
Ch. 26, v. 15: "V'osiso es hakroshim LAmishkon" - Rabbi Oshioh
asked (M.R. 35:4), "Why doesn't it say 'V'osiso es hakroshim Mishkon,'
since the beams were the actual structure of the Mishkon?" He answers
that this is to indicate that the Mishkon and the future Botei Mikdosh are a
collateral, "LAMASHKON, for a collateral." If the bnei Yisroel will sin,
the Botei Mikdosh will ch"v be destroyed.
Ch. 26, v. 19: "Adnei chesef taa'seh" - The silver used for the
foundation socket blocks was from donations of of a shekel given by
each person, no more and no less. The word "adonim," - foundation socket
blocks, literally means MASTERS. Perhaps because the donation for this
Mishkon component was equal for each person there was no room for
one-upmanship. As well, the "adonim" were used at the base of the
Mishkon, a physically low position. Both of these points are indicators of
being humble. This trait truly elevates a person, making him a true
ODONE, a master over his character development.
Ch. 26, v. 35: "V'es ham'noroh ...... teimonoh ......v'hashulchon
tzofon" - If we picture the Kohein at the front of the Mishkon facing the
bnei Yisroel who come to the Mishkon, we find the menorah to the
Kohein's right and the shulchon to his left. The bnei Yisroel, facing
towards the doorway of the Mishkon, have the shulchon to their right and
the menorah to their left. The right side represents dominance, that which
is more important. The bnei Yisroel who work the fields, etc., have the
shulchon, their livelihood in a position of priority. They therefore come to
the Mishkon, Mikdosh, to receive positive spiritual influence from the
Kohein, whose right side is to the menorah, representing the dominance of
Torah. (Chasam Sofer)
A Gutten Shabbos Kodesh.
Rabbi Zvi Akiva Fleisher
Oroh V'Simchoh
Oroh V'simchoh - Meshech Chochmoh On Parshas Trumoh - Bs"D
Ch. 25, v. 15: "Lo yosuru mi'menu" - The Meshech Chochmoh says that
the purpose of leaving the staves in their rings permanently is to teach us
that they are not there for the purpose of carrying the Holy Ark. The Holy
Ark had the miraculous ability to carry its carriers (gemara Sotoh 35b). If
the staves would be in the rings during transport only, one would say that
they are needed for that purpose. Leaving the staves in the rings
permanently shows that even when the ark is transported, the staves are
not there for transportation purposes, but rather are a component of the
Holy Ark. This is similar to the illumination of the Beis Hamikdosh. The
window frames were bevelled, larger to the outside (M'lochim 1:6:4). This
is contrary to logic. If the frames would be enlargened inwards it would
maximize the light coming in. Since the Beis Hamikdosh is a light unto
the world, the windows were bevelled in a manner indicating that the light
emanates from the inside to the outside.
As well, the Rambam posits hilchos tmidim umusofim 3:10 that the
menorah was lit in the morning as well as in the evening. There was no
need to light it in the morning as daylight was sufficient. Rather, this
teaches us that the Beis Hamikdosh is the source of light for the world.
Ch. 26, v. 6: "V'hoyoh haMishkon echod" - The lowest layer of roofing
was called Mishkon. It was made of ten sections of material, five sewn
together, and another five sewn together. On the lips of the five-section
34 ":\D n3D trcdk trcd ihc
sheets 50 loops were sewn, and interlocking hooks were used to join them.
At this point the Mishkon, the lowest layer of roofing material, became
one. The Meshech Chochmoh suggests that "v'hoyoh echod" is to be
understood as a command that it remain one, that the hooks should never
be removed, even upon disassembly of the Mishkon and transport.
Ch. 26, v. 21: "V'arbo'im adneiHEM ko'sef" - In verse 19, when
discussing the foundation blocks of the southern wall, the verse says
"v'arbo'im adnei cho'sef." Why does our verse add the possessive suffix
HEM to "adnei"? The Meshech Chochmoh answers that the gemara
Yerushalmi Shabbos 12:3 says that each beam had its unique position and
should not be switched with another beam. The gemara derives this from
the words "Vaha'keimoso es haMishkon k'mishpoto." The gemara
translates "k'mishpoto" as "according to its judgment." Is there then a
judgment, a claim, for a beam? The gemara concludes that the beams had
a claim to their positions and a beam that made up part of the northern
wall shall remain in the northern wall when erected again, and a beam in
the southern wall shall remain in the southern wall. The Meshech
Chochmoh daringly suggests that only the first half of this statement is
said in earnest, while the part about the southern beams remaining to the
south is not literal, just a follow through expression that mirrors the first
half, that a northern beam shall remain to the north, which is to be taken
literally. He explains that since sacrifices of the Kodoshei Kodoshim
status may only be slaughtered in the northern half of the Mikdosh
courtyard, it was more sanctified than the south. (I believe that we may
likewise assume that those that were further to the west, which were either
closer to the Holy of Holies, or were even part of the wall of the Holy of
Holies, can also not be switched with beams on the same flank that were
further away. Applying this to north/south, those that were to the north
should not be changed to the south, even when placed in the
corresponding east-west position.)
We thus see that being on the north is greater than being on the south.
This is why our verse says "v'adneiHEM," with the possessive suffix. Our
verse discusses the northern foundation blocks, and the foundation blocks
are THEIRS, claiming a higher position. Verse 19 discusses the
foundation blocks belonging to the southern wall. Their blocks have no
claim to remain on the south because if a northern block is lost or
rendered improper for use, a southern block may be moved up and put in
its place.
Although a beautiful insight, it is a bit unusual for the verse to point this
out by the foundation blocks, which are mentioned after the beams and are
also the subject of the gemara. Perhaps we see this same point by the
beams. In verse 18 the Torah tells us to make 20 beams for the southern
wall, mentioning the creation of the 20 beams ahead of saying where they
will be positioned. In verse 20 the Torah switches around the order, first
stating that beams are to be made for the northern wall, and then telling us
that there are 20. Perhaps we can say that by mentioning the number of
beams without first stating their intended position, we can derive that they
are not totally designated to that position, as they might move up to a
more coveted position, the north. Verse 20 first states the position, "for the
northern flank," indicating that this is first and foremost, that they will
remain in the north and not later be repositioned in the south. This nuance
carries through for the western wall, which totally abuts the Holy of
Holies (verse 22), as does the word "v'adneiHEM" (verse 25).
What remains to be resolved is the verse that discusses the poles and base
blocks that supported the courtyard curtains. Although the command for
the north is in consonance with the Meshech Chochmoh, saying
"v'amudov" and "v'adneihem" (27:11), but when discussing the poles and
their base blocks for the south (verse 10) the verse says both "V'amudOV"
and "v'adneiHEM." Since they too may be elevated to the north, as they
are first adjacent to the southern part of the courtyard, why does the verse
add the possessive suffix?
Finally, "k'mishpoto" as explained by the gemara is to be translated as
"according to its judgment/just claim." Perhaps on a simple level we can
say that this word can be translated as POSITION, as we find by the butler
in Breishis 40:13. Yoseif told him that he would once again serve Paroh
"kaMISHPOT horishon," as was his original POSITION.
Feedback And Submissions Are Appreciated. Sholom613@Rogers.Com

Rabbi Zvi Akiva Fleisher
Sedrah Selections
Sedrah Selections Parshas Trumoh 5774 Bs"D
Ch. 25, v. 2: "V'yikchu li trumoh" - And they shall take for Me a tithe
- The average tithing of trumoh is a fiftieth. The ground space of the
Mishkon compound was 100 by 50 cubits, 5,000 square cubits. The
ground space of the Beis Hamikdosh campus was 500 by 500 cubits,
25,000 square cubits. The tithing for the Mishkon is called "trumoh"
because its sanctified ground area is a fiftieth of that of the future Beis
Hamikdosh. (Baal Haturim)
Ch. 25, v. 2: "V'YIKCHU Li trumoh mei'eis kol ish asher yidvenu
libo TIKCHU" - Why is taking mentioned twice? The Nachal K'dumim
in the name of the MHR"I Z'eivi answers that the Targum Yonoson ben
Uziel in parshas Va'yakheil 35:27,28 writes that the stones for the breast-
plate were brought to the desert by clouds, and the spices for incense and
the oil for the menorah came from Gan Eden. They came into the
possession of the tribal heads who donated them to the Mishkon. This is
the meaning of "V'yikchu LI," MI'SHELI, as these items are MINE,
Hashem's, as they came into the hands of the tribal heads in a miraculous
manner. Besides taking these donations there was a command to take a
second type of donation, "mei'eis kol ish asher yidvenu libo," as these
items did not come into their hands miraculously, and required a
magnanimous and charitable heart.
This also explains why when the donated items are listed in verses 3,4,5,
and 6 all items after the first are prefixed by a Vov, meaning AND this,
AND this, etc. However, when the list continues in verse 7 with the oil, it
does not say "V'shemen," but rather "Shemen," without a Vov, indicating
that this is not a continuation of the donated items. The previous materials
were donations of the people who were magnanimous, while the oil was in
reality given by Hashem, as He sent it in a miraculous manner to the tribal
leaders, as were the precious stones, which are mentioned right after the
oil, hence no Vov to connect the two types of donations.
Please note that there is an opinion that the oil for the menorah was
purchased from merchants who braved the desert. For example, see the
words of the Ponim Yofos on "Shemen ZAYIS zoch" (Shmos 27:20).
Ch. 25, v. 10: "V'OSSU oron" - Why by the command to create all other
vessels does it say "v'ossoh" and here "v'ossu?" The Moshav Z'keinim
gives three answers:
1) The oron represents the Torah. Everyone is responsible to personally
take part in studying it.
2) Shlomo Hamelech made replicas of all other Mishkon vessels, hence
the singular form. However the Holy Ark was not duplicated by Shlomo
Hamelech, hence the plural form. (See comments on 25:21 which might
explain why Shlomo Hamelech could not create another Holy Ark).
3) The oron, shulchon, and mizbei'ach had ornamental crowns. The crown
of the shulchon was taken by Dovid Hamelech, the crown of the
mizbayach by Aharon the Kohein, but the crown of Torah is open for all,
hence the plural term "v'ossu."
Ch. 25, v. 21: "V'nosato es hakaporres ...... v'el ho'oron ti'tein es
ho'eidus" - The Ibn Ezra says that this means "Place the lid onto the Holy
Ark AFTER you have fulfilled 'v'el ho'oron ti'tein.'" Rashi says that this
has already been taught in verse 16. Our verse teaches that it is not
permitted to place the lid onto the oron before placing the "luchos" into
the oron first. The Baalei Tosfos ask on Rashi, "What need is there for this
verse? It is impossible to put the kaporres on first and then place the
'luchos' inside." They answer that the verse prohibits placing the lid on
first even if only to test if it is properly shaped to sit securely upon the
oron.
The Sfas Emes asked Rabbi Chaim Ozer Grodzenski why there was no
Holy Ark in the second Beis Hamikdosh. Even though the original oron
and its contents were sequestered, why not build an oron as is required for
the Mikdosh? Rabbi Chaim Ozer answered that an oron without luchos is
not an oron. Possibly this is what is taught by the extra verse.
This seems to depend upon two opinions regarding the second ark which
escorted the bnei Yisroel to the battlefield, discussed in gemara Shkolim
16a-b and B.B. 14a. Was this ark empty or did it house the broken
"luchos?" According to the opinion that it was empty, we see that an ark
with no "luchos" in it is still of value. Also see Rashi on Bmidbar 10:33 in
the name of the Sifri, that the ark that escorted the bnei Yisroel to battle
had the broken "luchos." Possibly, even if this oron was empty, the oron
that was to occupy space in the Kodesh Hakodoshim required luchos.
Tosfos on the gemara Eiruvin 63b d.h. "kol zman", deals with this at
length.
Another answer to the Sfas Emes's question might be with the above
Baalei Tosfos who say that it is prohibited to place the kaporres onto the
oron without the "luchos" inside. Since the "luchos" were gone, the
kaporres could not be placed onto the oron, so an oron wasn't made.
Another possible answer might be that there is a strong indication from
the Rambam hilchos Beis Habchiroh 1:6 that the oron was not needed to
create the sanctity of the Mikdosh. He lists all the vessels that must be
made for the Beis Hamikdosh, the mizbach ho'oloh, kevesh, shulchon,
menoroh, kior, and mizbach hazohov. He does not mention the oron. It
would seem that the command to make an oron is only for the purpose of
having it house its holy contents, but it is not one of the "klei Mikdosh."
Ch. 25, v. 37: "V'ossiso es neiro'sehoh" - Although many details of the
menorah were discussed, i.e. the kanim, gviim, prochim, and kaftorim,
"v'osiso" is used here, seemingly indicating some sort of new creation.
The gemara M'nochos 88b brings two opinions as to whether the "neiros,"
the lamps which contained the oil and wicks were unibody with the
menorah or not. According to the opinion that the "neiros" were separate,
it is obvious why "v'ossiso" is used here and not by the kanin, gviim,
prochim, or kaftorim. The Ohr Hachaim Hakodosh says that even
according to the other opinion, the "neiros" were not formed out of the
large original block of gold that became the menorah, but rather, they
were soldered on later, also justifying the use of "v'osiso," specifically by
the "neiros."
However, the Breisa Dimleches haMishkon chapter 9 says that the
"neiros" were made of the same block of gold as the main body of the
menorah, and its ornamentation, the gviim, prochim, and kaftorim may be
":\D n3D trcdk trcd ihc 35
soldered. This chapter is brought in its entirety and is expounded upon by
the Ramban 25:39.
Ch. 26, v. 15: "Atzei shitim OMDIM" - Standing acacia wood - A few
explanations of OMDIM:
1) The gemara Yoma 72a says in the name of Rabbi Choma b"R Chanina
that this means that the beams should be positioned so that their end that
was close to the roots when growing should also be at the bottom.
2) Alternatively, he offers that they give permanence to their cladding, i.e.
they keep their cladding standing. Rashi d.h. "shemaamidin" explains that
this means that their gold cladding (verse 29) should be permanently
fastened to the wooden beams with nails.
3) Alternatively, Rashi offers that this type of wood was impervious to
worm damage, thus their gold cladding would not fall off because of
internal rot. 4) The gemara has a 3rd explanation, that the acacia beams
are permanent, that they will remain forever. Even though they are now
hidden from us, they will be shown to us at the end of days.
5) Rashi and Sforno on our verse say that OMDIM teaches us that the
beams should not be placed horizontally one on top of the other to create
walls, but rather, they should be placed vertically, OMDIM. I have
difficulty comprehending this because it seems that without the word
OMDIM we would clearly know this from later verses as follows:
The Torah says that each beam should have two prongs that fit into silver
foundation blocks (verse 21). If the beams are placed horizontally there
are some difficulties: 1) "Adonim," the sockets, are translated as
foundation (Rada"k), as we find in Iyov 38, "Al moh ado'nehoh hut'b'u." If
placed at the ends of vertical beams they are not foundation blocks. 2)
There is no indication of which end of the vertical beams should have the
"adonim" and which end the rings, "tabo'ose" (verse 24). 3) The silver
sockets add nothing to the structural integrity of the Mishkon. 3) If placed
horizontally, we will have the north and south walls of the Mishkon 30
"amos" high, as verses 18 and 20 say that the south side and the north side
have 20 beams each. This would have been a most difficult situation.
They would need a crane to put the upper beams into place. 4) Verse 22
tells us that the western wall has 6 beams. They total a height of 9 "amos"
when laid horizontally. Two walls 30 "amos" high and the connecting
wall 9 "amos" high is unusual, to say the least. 5) The support rods,
"brichim," would have to run vertically. A collection of information from
verses 26 through 28 strongly indicates that they ran horizontally. 6) The
space dimensions inside the Mishkon would be 10 "amos" from east to
west and 8 or possibly 9 "amos" from north to south, depending on the
thickness of the beams. This is very problematic as well. Firstly, Tosfos
on the gemara Shabbos 98b d.h. "dal" says that we derive the depth of
each beam from the Beis Hamikdosh, which the verse says had
dimensions of 60 "amos" by 20 "amos" (M'lochim 1:6:2). We apply this to
the Mishkon and say that it had the same three to one ratio. This would
have to be discarded, not a major problem. The placement of the
Sanctuary vessels is more problematic. We have to place a "shulchon,
menorah," and golden altar into the first chamber, a curtain as a divide and
the Holy Aron into the inner Sanctum. Its staves would have to be at least
one and a half "amos" longer than the Aron to accommodate a carrier and
to avoid his touching the Ark, a total of 3 "amos." By the time we are
done with all of this there is almost no maneuvering space. 7) The 44
"amos" long covering would drag at least 2 "amos" on the floor at the
outside base of the western wall. However, this is not a serious problem,
since Rashi in his commentary on the gemara Shabbos 98b d.h.
"meichavro'sehoh" says that 1 "amoh" dragged on the floor. 8) Possibly
the greatest problem is from verse 23. Verse 22 tells us that there are 6
western wall beams. Verse 23 states that there are another 2 western wall
beams that are corner beams. If all beams are laid horizontally, why does
the Torah separate the six from the last two? Also, they are not the
exclusive corner beams, as all 8 beams create the corner. The only answer
to this would be that the 6 western beams of verse 22 are horizontal, and
the 2 mentioned in verse 23 are vertical. This adds to the oddity of the
structure. We would now have a 30 "amos" high northern and southern
wall, a 9 "amos" high western wall, and the corner beams would stand an
"amoh" higher than the rest of the western wall, as well as beams running
in different directions. Any help would be greatly appreciated.
6) OMDIM means taking the wood from growing trees that are alive and
standing, and not from dead trees that have fallen, as they are subject to
rot and might even already have hidden interior deterioration. (Hadar
Z'keinim)
7) Tosfos Hasho'leim writes that they did not change their colour with
aging, nor did they deteriorate. Change of colour is not a factor in the
cosmetic aspect of the Mishkon because they were gilded with gold, "V'es
hakroshim t'tza'peh zohov," (verse 29). However, it explains why Hashem
chose this material.
8) OMDIM means from PREPARED trees. Medrash Tanchuma #9 on our
parsha says that Yaakov planted acacia trees in Egypt and told his
descendants that they should be harvested and taken along upon departure
for use in the Mishkon. This has a mathematical allusion. "Hakroshim
laMishkon" is the same as "Yaakov Ovinu nota lo'hem arozim
b'Mitzrayim." Another indication to this is the word "Hakroshim," with a
definitive letter Hei, the specific beams that Yaakov told them should
come from the trees he planted. (Kli Yokor)
A Gutten Shabbos Kodesh
Feel Free To Distribute By Copy Or Electronically. Feedback Is Appreciated. To Subscribe, Kindly Send Request To: Sholom613@Rogers.Com
This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this
notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il
http://www.shemayisrael.co.il Jerusalem, Israel

Rabbi Label Lam
Dvar Torah
Parshas Terumah - A Real Story in the Making
"And they shall make Me a Sanctuary that I may dwell among them."
(Shemos 25:8) Its a big wonder that the Torah spends so much ink on the
description of the construction of the Tabernacle which was a one-time
event in history that seems to have little relevance or practicality for us
today. Yet we recite nightly, It is our life and the length of our
daysThere are many other important details about Shabbos or the
construction Tefillin that would be much more valuable, seemingly for us
to know about and yet they are relegated to the Oral Torah after an
abbreviated phrase. Why does the Torah take almost 4 and Parshios to
tell us how the Mishkan was built?
The Chofetz Chaim remarked that on a map of the world you'll find the
names of big cities like New York, Paris, Tokyo, etc. shown in large print
on the map. In Heaven G-d has His map of the world and there is
Jerusalem, Vilna, Radin, etc. in his day and Jerusalem, Brooklyn, Queens,
Lakewood, Bnei Brak, and Monsey in our time. These are the special
places where The Almighty has His people who are quietly learning, and
praying, and carrying out His will ever so discretely within the four cubits
of Hallacha.
By extension, perhaps we can say that there is a newspaper on earth and
we know already whats in the worldly paper. Its a constant recycling of
the most sensational combination of jealously, appetite, and glory seeking.
We dont have to guess about the heavenly map either. The Torah is a
record of that which catches the Almightys attention. Whatever is most
treasured is most often repeated, like the story of Eliezer the servant of
Avraham, loving the convert, and the Exodus from Egypt.
Now we get to a practical point. In a parenting class my wife and I
received a most useful piece of advice. If ever children are acting up
during meal time, rather than attending immediately to the trouble
maker(s), turn attention to the ones acting civilly. "Look how nice Sara is
sitting!" "See how Eli is eating so carefully!" etc.
Rather than noticing the rebels and thereby and inviting others too, ignore
them. Encourage the good quiet behavior. Give proper attention to those
who are doing what they are supposed to be doing. It works like this in
class daily and at assemblies as well. Just point out the how much you
appreciate some display of good behavior and suddenly there is a
contagion of cooperation that spreads like whipped butter on warm bread.
It works! Just try it!
By the way, by failing to do this, the news media is complicit in and even
responsible for promoting terrorism and other miscreant behavior in the
world by giving free advertisement and attention to their ruinous causes.
When it comes to the construction of the Tabernacle in the dessert, we
have a unique event in human history. There is a group of people, a whole
nation in fact, working in cooperation, setting aside egos, personal
opinions, and political agendas while using their unique talents and
resources to create a place for G-d in this world and all according to
Divine specs. That action is newsworthy in Heaven. The Torah focuses
enormous attention on the good news!
During the time when these Torah events actually occurred there were no
doubt presidential scandals, wars, and social upheaval, but that's not new,
and it's not news. What's new and what's really news is not the child
shouting at the dining room table and disrupting. It's natural to rant and
rave, setting the whole house into a state of chaos, and its not unusual for
the parent to obsess only on that.
What would be new and news worthy is the wisdom of a parent who fixes
his or her gaze of love on the good one with only a few spots on his shirt
and the one who is quietly contributing to the harmony of the family
orchestra.
There is a great temptation to be distracted by only the sensational and the
silly. If one can remember to search for better behavior and highlight that,
there is a real story in the making.
DvarTorah, Copyright 2007 by Rabbi Label Lam and Torah.org.



Vol 24 # 43 PLEASANT RIDGE NEWSLETTER s xc
sga, A Kehilas Prozdor Publication
(c) 1990-2014 Rabbi Leibie Sternberg (Monsey/Spring Valley Zmanim) vum, :,arp
http://www.prozdor.com Candles Mincha DafYomi Shiur Shachris a ezx
Friday 5:03 5:13 9:36
Shabbos 1:45/5:03 4:30 9:00 9:35
Sunday 5:13 5:30 8:00 9:35
This issue is dedicated by the Schulhof and Winter families:
kz hcm oujb rc tybgh bzk
Dedications ($18) and appreciations may be sent to: Kehilas Prozdor, 8 GreenHill Lane, Spring Valley, N.Y. 10977 (845) 354-7240
As this contains Divrei Torah and partial Pesukim, it should be treated with proper respect, both during and after use
kz ktuna rc ctz irvt crv hrun hct bgk
ohhj cegh rc ovrct bzku hukv ejmh rc krgp bzku

IMPORTANCE OF ....
The Gemara (Shabbos 113a) quotes R Yochanan who would
refer to his clothing as h,uscfn (those which honor me), as is
apparent in the Posuk: ,rtp,ku sucfk lhjt irvtk ase hsdc ,hagu.
The Gemara further derives from u,scfu (and you should honor
the Shabbos) that ones Shabbos clothing not be the same as the
weekdays. Chazal learn from ,ub,uf vag, irvt hbcku that several
shirts were made for the sons of Aharon (Yerushalmi Yoma 3:6).
The Meil Tzedaka (7) adds that when Hashem made rug ,ub,f
(plural) for Adam and Chavah, one was for Shabbos and one for
the weekdays. With regard to shoes, the MaHaral (ceg - hrt rud )
contends that the brocho we say each day (hfrm kf hk vaga) does
not specifically mention shoes because shoes are not an item of
sucf - we always remove them in places of Kedushah. Apparently,
it would seem that there is no point in designating special Shabbos
shoes under u,scfu. On the other hand, does not the Mishna
(Kesubos 5:8) state that one must buy his wife new shoes for each
Yom Tov (3 times a year) ? The Gemara (65b) explains that this
refers to women who lived in the mountains and needed to replace
their shoes often. The Gemaras advice was to do so on Yom Tov
to provide vjna. This is significant because although the
Shulchan Aruch (jut 223:6) states that one does not recite
ubhhjva over new items that are not cuaj, such as socks and shoes,
it acknowledges that if one is vjnac with them, he/she may say
ubhhjva. The Posuk: ohkgbc lhngp uph vn (how pleasing are your
steps in shoes) makes reference to ohkgbc (plural) which also lends
itself to suggesting that one have a separate pair of shoes for
Shabbos. At the very least, the Apter Rov explains that when one
arrives in ohna and discovers the huge reward for having simply
polished his shoes ,ca sucfk, he will lament having forsaken the
many easy opportunities to fulfill u,scfu.
QUESTION OF THE WEEK:
When might one recite a SheHakol over known, ripe fruit ?
ANSWER TO LAST WEEK:
(If one removes a Mezuzah to check it, may/must he leave the cover ?)
The Shvus Yaakov (3:48) states that Chazal required one to be
sensitive to saj (being suspected) despite the obligation of
everyone to be ,ufz ;fk is. For this reason, one must ensure on
Chanukah in various situations, that no one suspect him of not
having lit candles. Here too, one should leave the Mezuzah cover
in place, lest he be suspected of not having had a Mezuzah there.
DIN'S CORNER:
If one must work the entire day and will be unable to put on
Tefillin, he may put them on before Amod HaShachar (dawn) as
long as there is no chance that he may fall asleep, such as where
he has risen from sleep, and is now readying to begin his day. In
such an xbut situation, it is permitted for him to say the brocho
over the Tefillin, to ensure that he treats them seriously, but a
Talmid Chochom should not say it. (Igros Moshe jut 1:10)
DID YOU KNOW THAT ....
The Yerushalmi (Yoma 1:1:5a) establishes that the son of a Kohen
Gadol succeeds his father as the Kohen Gadol from the Posuk:
uhbcn uh,j, ivfv oackh ohnh ,gca. The Avnei Nezer (suh 312:23)
notes that the new Kohen Gadol requires vjhan (anointing) even
though a king succeeding his father does not. The Avnei Nezer
derives from here that the inheritance factor in the case of a Kohen
Gadols son is not strong, and the imperative on the part of the
Tzibur to appoint him is greater than any personal Zechus that he
has to the position. Others argue that the need to anoint is simply a
cu,fv ,rhzd that every serving Kohen Gadol had to undergo
vjhan. The Rema MiPano states that when Pinchas went out to
war against Midian he was anointed as vnjkn juan ivf so that he
would eventually succeed his father Elazar as Kohen Gadol. The
implication is that when a Kohen Gadol dies leaving a son to
succeed him, but there is another Kohen who has been anointed
(e.g. vnjkn juan), the anointed Kohen has precedence. To ensure
that Pinchas would take over, he was appointed the vnjkn juan.
However, the Midrash (Bamidbar 2:26) cites a Machlokes over
who it was that served as Kohen Gadol after Elazar. R Yitzchok
says it was Pinchas and R Chiya says it was Isamar, based on the
Posuk: ovhct irvt hbp kg rn,htu rzgkt ivfhu. Their Machlokes
would seem to follow the differing opinions above. R Chiya
would agree with the positions of the Rema MiPano and the Avnei
Nezer, that an anointed Kohen has precedence. Since Isamar was
anointed originally with Aharon, and since he was thus anointed
before Pinchas was, and he was older, the position fell to Isamar
upon Elazars death. However, upon Isamars death, the position
reverted back to Pinchas who was anointed, rather than to
Isamars sons who were not. R Yitzchok held that anointing was
required only by cu,fv ,rhzd, and even an anointed Kohen did not
have the power to disturb the succession from father to son.
Therefore, Isamar could not challenge Pinchas appointment.
A Lesson Can Be Learned From:
Rabbi Ephraim Zalman Margolis of the city of Brody was a great Gaon,
but also a gentleman. He took very seriously the Rambams edict that a
Talmid Chochom must dress in clean clothing, without a stain. Although
R Ephraim Zalman was wealthy, the only extravagance that he permitted
himself was an expensive silk hat. One day, a rich nobleman met him in
the marketplace. Looking him over, the nobleman remarked Why do
you Jews seem to spend so much on expensive hats, and hardly
anything on your other clothing ? We do just the opposite. Our clothing
is always impeccable, but we dont spend much on our hats. In fact,
most of the time we just go bareheaded, without any hat at all ! R
Ephraim Zalman smiled as he replied The reason is very simple. It has to
do with the difference in priorities between Jews and non-Jews. You
non-Jews are very preoccupied with your bodies and this is reflected in
the way you dress. We, on the other hand, are not as concerned with
our bodies as much as we are with our heads. Our preoccupation is with
education, knowledge and truth. That is why we take such good care of
our heads, providing them with the best protection.
P.S. Sholosh Seudos sponsored by the Sternberg family.