Dvar Torah for Parshas Tetzaveh-Zachor

       Parshas Tetzaveh continues the discussion of the construction of the Mishkan, with the details of the clothing of the Kohanim. The Kohanim were, and will be, our messengers to Hashem through which we bring korbanos and conduct services in the Mishkan and the Beis Hamikdash. Therefore, their outfits also needed to be specifically tailored, in more ways than one, to their roles as well. Like we said last week, every detail in the Mishkan’s construction had a special significance attached to it.

       However, that is not what I want to speak about. Instead, I’d like to focus on the interesting language found at the beginning of the parshah. The parshah begins, “וְאַתָּה תְּצַוֶּה | אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ” “And you shall command the Children of Israel, and they shall take to you pure olive oil” (Shemos 27:20). Why does the pasuk say specifically that Bnei Yisrael should bring the oil to Moshe, whom else were they going to bring it to? The Ramban explains that Moshe needed to make sure that the oil was as pure as it was needed to be. Was there was no one in the entire nation that was qualified enough to check the oil except for Moshe?

       Two pesukim later, the same idea is repeated: “וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ … לְכַהֲנוֹ לִי” “And you bring near to yourself your brother Aharon, and his sons with him…to serve Me as Kohanim” (28:1). Again, why does the pasuk say that Moshe should bring Aharon directly to him? Where else was he going to go?

       Until the time Moshe became the leader of Bnei Yisrael, Aharon had been acting as their leader in Mitzrayim. When Hashem spoke to Moshe by the Burning Bush, Moshe tried to convince Hashem to keep Aharon as the leader since Moshe felt his brother deserved the honor. Hashem tells Moshe that not only was Moshe going to be the leader, but that Aharon was extremely happy for his brother, and eager to help him in any way he could. However, because Moshe delayed taking the position, Hashem gave Aharon and his sons the position of Kohanim instead of Moshe.

       Rabbi Chaim Shmuelevitz in his sefer, Sichos Mussar, explains that this was more than sibling love; with each other’s accomplishments, Moshe and Aharon felt as if they themselves were benefiting as well. They each cared so much for the other that the success, happiness, or pain of the other hit them as if it was happening to themselves. He uses this idea to explain our pesukim.

       During the dedication ceremony for the Mishkan, a representative of each tribe brought a series of gifts and korbanos, except for Shevet Levi. Aharon, the Nasi of the Levi, was upset that his tribe was unable to participate in the dedication. Hashem informed him that he was being given the mitzvah of lighting the Menorah every day, which was even greater than any gift the other tribes were bringing.

       The oil mentioned at the beginning of the parshah is the oil that would be used for lighting the Menorah. When Hashem told Moshe that people were to bring the oil directly to him, He was giving him the gift that was going to make both him and Aharon feel better! Even though it was Aharon that felt left out of the ceremony, Moshe felt his pain so much that receiving the oil, even though it was not his personal mitzvah, made him happy. The fact that it was given to Moshe and not Aharon did not make a difference, Moshe was just as happy as Aharon for receiving this oil!

       The same thing is true in the later pasuk. Even though Moshe missed out on the Kehunah, he was still thrilled for Aharon that he received it instead. So when Hashem tells Moshe to bring Aharon to him to receive the Kehunah, Moshe was receiving so much pleasure from it! By making Aharon the Kohen, it was the same to Moshe as if he had become the Kohen himself! Therefore, the pasuk says to Moshe to bring Aharon and his sons to him, it means that this is being done for him.

       Since his brother Aharon will benefit from the Kehunah and the oil, Moshe will receive so much joy, even though they are not intended for his personal use.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Tetzaveh

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Dvar Torah for Parshas Terumah

       After experiencing a tremendous closeness with Hashem by Har Sinai, Hashem gave Bnei Yisrael the opportunity to keep that closeness in their lives, albeit in a smaller role. He gave them the mitzvah to build the Mishkan (Tabernacle) in the middle of the Bnei Yisrael’s encampment, where His Shechinah would rest. This structure was built to be mobile, and it came with the nation on their 40-year journey through the desert and into Eretz Yisrael until the Beis Hamikdash was built.

       Parshas Terumah describes the structure of the Mishkan and the utensils used in it. The design of each one has special significance behind every detail. We’ve discussed different utensils and different details throughout the years. This year we will discuss the Mizbe’ach HaNechoshes, the Copper Alter.

       The Kli Yakar explains that this Mizbe’ach was truly miraculous. The Gemarah in Middos (36) says that the Mizbe’ach was designed to lengthen the life of a person; through bringing korbanos, he can be forgiven for his sins and thank Hashem for all He does for him. The Kli Yakar details exactly how much the Mizbe’ach covers.

       The Mizbe’ach is protected, and in turn protects you, from the effects of all four natural elements. Even though the fire on the Mizbe’ach was never put out, even during traveling, its’ copper frame was never damaged nor did it lose its’ luster. So we see the Mizbe’ach was protected from fire. Even when it rained, the fire would not go out, so we see the Mizbe’ach was protected from water. The tremendous pillar of smoke created by the huge fire went straight up and did not sway in the wind; we see the wind had no effect on it. Finally, the inside of the Mizbe’ach was hollow and filled with dirt, so it had power over dirt. This shows how a person using the Mizbe’ach, no matter his worry or his sin, was protected from all four elements that make up the world.    

       What about protection from a non-physical fear? What about protection from the Yetzer Hara?

       The pasuk says that there was a metal, net-like design on the lower portion of the Mizbe’ach. The Kli Yakar explains that this example of symbolism meant that just as the Yetzer Hara stretches out a net in order to catch us, so too the Mizbe’ach puts out a net in order to catch the Yetzer Hara and protect us.

       It’s easy to say that the entire design of the Mishkan has no actual meaning; that the point is that we should have something in our lives that represents Hashem and it doesn’t matter exactly how it was done. The instructions Hashem gave Moshe are simply guidelines on how to build some amazing artistic pieces to make the place more aesthetically pleasing. But this isn’t true.

       Every little piece of the Mishkan was designed with something bigger in mind. It was designed in a way for us to gain the greatest merit and  draw the greatest significance from. Here we see how a unique design and a hollow base are not just artistic creativity, they are ways to remind us of the great potential we have when using the gifts Hashem gives us.

       May we be zoche to once again bring korbanos on the Mizbe’ach very soon.

Shabbat Shalom! 

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Dvar Torah for Parshas Mishpatim

       Parshas Mishpatim deals mostly with technical laws of various sorts. However, at the end of the parshah, the story surrounding Moshe’s ascent up Har Sinai is explained in detail. The Torah describes how Moshe and those who escorted him to the foot of the mountain- Aharon and his sons, Yehoshua, and the Zekeinim- saw a vision of Hashem on top of the mountain. The pasuk immediately following describes what came next.

       “וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ” “And upon the nobles of the children of Yisrael He (Hashem) did not lay His hand, and they perceived Hashem, and they ate and drank.” (Shemos 24:11). Rashi explains that these ‘nobles’ are Moshe’s escorts, who were the greatest men in the entire nation. He then explains that the pasuk mentions that they ate at the time they saw Hashem to show they were acting with cockiness, for which they were later punished.

       The Kli Yakar explains how the eating and drinking they did here was bad. The Torah tells us that for the entire time Moshe was on Har Sinai, he did not require any physical sustenance; simply basking in the Shechinah provided everything necessary for his survival. After seeing the Shechinah themselves, the noblemen had the opportunity to experience this same sustenance. Instead, they indulged in physical pleasures, which canceled out the potential affect of any spiritual sustenance.

       This was the difference between Moshe’s nevuah and everyone else’s. Moshe was so close to the Shechinah that he had to refrain from physical pleasures as much as he could. In fact, the gemarah in Yoma (4b) says that he waited six days before going up on Har Sinai in order that all the food in his system should be cleared out. Only then could he begin to accept the sustenance provided by the Shechinah. The nobles, on the other hand, were not like this. The word “אציל”, which we translate as ‘noble’, also means ‘increased’. This refers to the fact that the prophetic capabilities of the nobleman were enhanced through Moshe. The only way they were able to see Hashem at this time was through the nevuah of Moshe. But while they were able to connect their minds to Hashem in order to see Him, they could not connect their physical bodies to Hashem the way that Moshe could.   

       At different times throughout the Torah, we see amazing examples of how high a spiritual level Moshe Rabbeinu was holding on. Even at a time where it’s obvious that Moshe was on a higher level- he’s about to go up to Har Sinai to get the Torah- there is still an extra point to come out of it that shows how much greater Moshe really was. How lucky were Bnei Yisrael to have such a leader!

Shabbat Shalom!

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Dvar Torah for Parshas Yisro

       Parshas Yisro contains the most important event in Jewish history, the Giving of the Torah. Seven weeks after leaving Mitzrayim, Bnei Yisrael arrived at Har Sinai and received the Torah directly from Hashem who appeared on Har Sinai in a way that left no doubt to His existence and ruler ship over the world. For that reason, the world remembers that event; we remember it because it was when we officially became the Nation of Hashem.

       The pesukim noting Bnei Yisrael’s arrival at Har Sinai seem to be out of order. The pesukim say, “בחדש השלישי לצאת בני ישראל מארץ מצרים ביום הזה באו מדבר סיני .ויסעו מרפידים ויבאו מדבר סיני ויחנו במדבר” “In the third month from Bnei Yisrael leaving Egypt, on this day they arrived at the Sinai Desert. And they traveled from Refidim and they arrived at the Sinai Desert and they camped in the desert” (Shemos 19:1-2). All the commentaries ask the same question: From Pasuk 2 we see that Bnei Yisrael only arrived at Har Sinai after traveling from Refidim. But Pasuk 1 makes it sound as if they arrived there before Refidim. Why would the pasuk write the traveling record out of order?

       The Ramban answers with a beautiful thought. Moshe had told the Bnei Yisrael that when they arrived at Har Sinai, Hashem was going to give them the Torah. Bnei Yisrael were so excited over this news that from the time they left Mitzrayim, they were filled with joy and anticipation, just waiting until they would arrive. As soon as the time drew near for their arrival at Har Sinai, they became even more excited. The pasuk is written out of order to tell us that when the beginning of the month hit, and Bnei Yisrael knew they would receive the Torah in three days, their anticipation overpowered everything else. Therefore, the pasuk tells us that they were in the Sinai Desert before it tells us the exact path they took to get there.  

       In fact, they were so excited that when they arrived at the mountain, they didn’t even stop to look for a good place to camp! They just rushed into the area and settled down as quickly as they could in the first spot they came too. We learn this from the fact that Pasuk 1 says, “They arrived at the Sinai Desert”, while Pasuk 2 says, “They camped in the desert.”  

       The Ohr HaChaim explains that this excitement was reciprocated. The day of Matan Torah was one that had been anticipated by all of creation, and especially Hashem. This was the day that would make all of creation worthwhile and would confirm to Hashem His long-lasting faith in the children of Avraham Avinu. All that remained was for Bnei Yisrael to finally arrive, and that day was finally here. Therefore, Hashem worded the pesukim out of order, to show He was so excited over Bnei Yisrael coming to Har Sinai, that that excitement took precedence over any event that may have come before it.      

       Matan Torah was important for both Hashem and Bnei Yisrael- and really for the world as a whole- all for different reasons. When you are in anticipation of an important event, and you feel that excitement building up, the only thing that can make you even more excited is to know that the other party involved in this event is just as excited as you are. Based on these explanations, the same pasuk proves to us that both Hashem and Bnei Yisrael were both extremely excited for Matan Torah to take place; and that might be the greatest thought to come out of this parshah.

Shabbat Shalom! 

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