Dvar Torah & Podcast for Parshas Bo

       Parshas Bo contains some important benchmarks in Jewish History. Most importantly, it is when we left Mitzrayim, officially beginning the process of becoming the chosen nation of Hashem. But there’s also a very important first, the first mitzvah given to Bnei Yisrael.

       This mitzvah was Rosh Chodesh; we must be aware of when the moon renews itself each month, and declare that day of renewal the first of the month. This is a very important mitzvah as the start of the different Yomim Tovim is dependent on the timing of the first of the month. In fact, this mitzvah is extra special because it places this timing in our hands. This is as opposed to Shabbos which is always the seventh day of the week, a timing determined by Hashem by Creation. When it comes to Yom Tov, only we the people can say when the holiday will fall out.

       The Ramban gives a quick and interesting idea regarding the months of the year. When it comes to the names of the days of the week, in Judaism, we simply refer to them as the number day it is in the weekly cycle. While the Western world has adopted meaningful names behind each day, they are all names after various planets and/or gods, we have kept simple names. We call them First Day, Second Day, etc. However, when it comes to the months, each one has a specific name. Nissan, Iyar, Sivan; these are all names with real translations and explanations behind them. What’s the difference between the months and the days of the week?

       The Ramban explains that originally, the months were counted the same way as the days. The pasuk states that the month at the time the mitzvah of Rosh Chodesh was given, what we now know as the month of Nissan, would be the beginning of the months (See Shemos 12:2). What exactly does it mean to be the beginning of the months? The first assumption would be it’s the first month of the year. But we know that the Jewish year doesn’t begin in Nissan, it begins in Tishrei, the seventh month. So that can’t be it.

       Rather, explains the Ramban, it’s the first of the months from when we left Mitzrayim. This seminal event in Jewish history wouldn’t mark the beginning of time (which would place Nissan as the beginning of the year), but it would be marked. The months would be counted as beginning from this important moment.

       So what changed? Since nowadays the months all have specific names, we obviously changed that custom. Why did it change? Even more interestingly, the names we use for the months are not even of Hebrew origins! This last point is the key to this mystery.

       As we explained, the mitzvah to count months was given to us as we prepared to leave Mitzrayim. As such, we began to count the months from that vital moment. However, sadly, that was not the last time we left our Land for exile in our history. Many years later, after the destruction of the Beis Hamikdash, the Jewish People were exiled to Bavel. And when we returned from that exile, we began to count the months from that moment, same as we had when we left Mitzrayim. As the pasuk says, “לָכֵן הִנֵּה יָמִים בָּאִים נְאֻם יְהוָה וְלֹא יֵאָמֵר עוֹד חַי יְהוָה אֲשֶׁר הֶעֱלָה אֶת  בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם. כִּי אִם חַי יְהוָה אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ צָפוֹן" “Therefore, behold, days are coming, says Hashem, and it shall no longer be said, ‘Hashem lives, Who brought the children of Yisrael up from the land of Egypt.’ Rather, ‘Hashem lives, Who brought up the children of Yisrael from the land of the north…” (Yirmiyahu 16:14-15). This idea manifested itself in the names of the months. We dropped the simple names and adopted Babylonian names for each month. This allows us to remember the fact that we were exiled there and Hashem fulfilled His promise and brought us back to Eretz Yisrael; in the same way the original names served as a constant reminder and commemoration of how we left Egypt.

       As we remain now in the aftermath of our second exile from Eretz Yisrael, we have kept the names we adopted from Bavel. However, when we are redeemed, we will once again change the names of the months to commemorate the great promise that Hashem will fulfill, and the great kindness He will show in so doing. May it be speedily in our days.

Shabbat Shalom!

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

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Dvar Torah & Podcast for Parshas Pekudei

       After all the instructions and descriptions and collections, the Mishkan is finally ready to be constructed. In this week’s parsha, Parshas Pekudei, we are given an accounting of all the materials used in the Mishkan and how they were used. Afterwards, Hashem instructs Moshe to construct the Mishkan on his own, and precisely details each step in the process. The pesukim continue showing Moshe following every step to the letter; and with that, the Mishkan is built and Sefer Shemos ends.

       The simple explanation of how the Torah is broken down is there are 54 weekly portions, what we know as the weekly parsha. However, there are in reality many more parshiyos, which are divided into two categories: open and closed. Without going into too much of a detailed explanation, these smaller parshiyos show us how the episodes of the Torah should be viewed in terms of their connection to each other. With this understanding, we can now move on to this week’s question.

       When Moshe builds the Mishkan, he works from the inside-out. He starts with the Mishkan building itself, placing the Aron in the Kodesh Kedoshim and the other utensils in the Kodesh, and then the (mini) parsha ends before he moves on to the courtyard. Now, the Mishkan had three walls plus a little bit more on the fourth side. In order to block the opening to the Kodesh, there was a screen/curtain placed in front of the fourth side. You would expect this screen to be a part of the construction of the Mishkan building, but this is seemingly not the case.

       In Perek 40 Pasuk 27, we see Moshe place the last of the utensils, the Golden Mizbe’ach, in the Kodesh. This ends a closed parsha. The Torah then begins a new parsha, “וַיָּשֶׂם אֶת מָסַךְ הַפֶּתַח לַמִּשְׁכָּן. וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד” “He placed the screen for the entrance of the Mishkan. The alter of the burnt offering he placed in front of the entrance of the Mishkan of the Tent of Meeting…” (Shemos 40:28-29). This parsha begins a series of pesukim and parshiyos where Moshe sets up the courtyard of the Mishkan. But the parsha begins in a strange way, with the placing of the curtain hiding the entrance to the Mishkan. Why would this pasuk be here? We would expect it at the end of the previous parsha where Moshe finishes setting up the Mishkan; why is it part of the construction of the courtyard?

       I believe this pasuk placement teaches us a wonderful idea. There are two ways to look at a front door. Either it’s for the people inside to protect themselves against the outside, or it’s for the people outside to protect what is within. Not everyone could go inside the Mishkan structure. In order to protect its’ purity and holiness, only the Kohanim could go inside, and only to take care of the day’s chores. But what was the attitude towards this protection? Was it meant to keep the ‘less-pure’ out? Or perhaps it was meant for the people to appreciate the holiness among them, and keep that purity…pure.

       This is what the Torah is teaching us by placing the hanging of the curtain of the Mishkan together with the setting up of the courtyard. Moshe is standing outside the Kodesh. When he looks in from the courtyard, he sees the holy utensils used every day to bring kedusha into this world. Looking past them, he sees the entrance to the Kodesh Kedoshim with the Aron HaKodesh behind the curtain, the holiest room in the world; the place where Hashem brings His Shechinah down in this world and dispenses blessing upon us. This building, this holy structure and its even holier contents must be kept pure. So the curtain is put up, cutting off the visual of the Mishkan, while also allowing that holiness to begin and continue to shine on the Bnei Yisrael.

Shabbat Shalom!

Chazak Chazak V’Nischazek!

Click here for last year's Dvar Torah & Podcast for Parshas Pekudei

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Dvar Torah & Podcast for Parshas Vayakhel

       The long-awaited construction of the Mishkan begins in this week’s parsha, Parshas Vayakhel. Moshe finally instructs Bnei Yisrael to bring all the necessary materials. He also appoints Betzalel as the chief architect and recruits a team of experts from among the people to serve under him. And with that, the donations begin to roll in. But before the command is given, there is one set of instructions that must still be told over.

       We discussed last week how Hashem commanded Moshe to remind Bnei Yisrael of the prohibition of working on Shabbos and the importance of mentioning this together with the Mishkan’s construction. And Moshe does just this. Before instructing them on the Mishkan, the parsha begins with Moshe reminding the Nation about Shabbos. Rashi explains like he did in Parshas Ki Sisa, the reason why they were instructed about Shabbos by the building of the Mishkan is to let them know that even with the importance of the Mishkan, it does not supersede the obligations of Shabbos. However, he adds a small detail which the commentaries key in on.

       Rashi explains in our parsha that the reason why Moshe commands Bnei Yisrael about Shabbos before giving them the instructions for the Mishkan is how we know its construction does not supersede Shabbos. This is the key point, the positioning of the commands. There’s just one problem with this. While Hashem’s instructions to Moshe about Shabbos come at the beginning of Parshas Ki Sisa, they are in fact only given at the end of the Mishkan instructions. The last piece of the Mishkan, the specifications for the Kiyor, is given right before the Shabbos command! It’s only now, when Moshe gives over the instructions from Hashem, that he changes the order and tells Bnei Yisrael about Shabbos first. Rashi explains why he does that, in order to show them the importance of Shabbos; but what about in Parshas Ki Sisa? How do we see the importance of Shabbos over the construction of the Mishkan when Shabbos is only said all the way at the end?

       The Kli Yakar uses Rashi’s explanation to share a beautiful thought. The reasons for celebrating Shabbos are almost completely about Hashem. We celebrate the fact that He created the world from scratch in six days, then rested on the seventh. He designated this day as a day of pure holiness. The Mishkan, however, is about the people. Hashem is quite all right with not having a presence in this world; He had done it for a few thousand years. But for the Bnei Yisrael, for His chosen Nation, He changed the nature of the world and had them build a sanctuary, a place in this world for Him to be present. The Mishkan is all about the honor of Bnei Yisrael.

       Now we can understand the pesukim. Each party was more concerned about the honor of the other. When Hashem gives over the instructions to Moshe, He discusses the Mishkan first and then Shabbos. He places the honor of Bnei Yisrael above His own. But when Moshe gives over those instructions, he changes the order. He places the honor of Hashem above that of Bnei Yisrael; thereby reminding them of the importance of Shabbos.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Vayakhel

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Dvar Torah & Podcast for Parshas Ki Sisa

       Parshas Ki Sisa begins with a series of seemingly random subjects, ranging from the mitzvah of machtzis hashekel and the construction of the Kiyor, to our topic this week, a short review of the laws of Shabbos. The simple answer, given by Rashi, as to why the Torah reminds us now of the prohibition of working on Shabbos is that there is no better time to give this reminder than at the beginning of the construction of the Mishkan. This will be the most important structure ever made, a home for the Shechina of Hashem to rest among the Jewish People in this world. Should anything, even Shabbos, get in the way of its construction? Hashem reminds Bnei Yisrael that yes, Shabbos is not superseded. Regardless of the circumstances, outside of literal life or death situations, you are not allowed to desecrate the Shabbos.

       The command to Moshe about Shabbos here has an interesting choice of words. “וְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ” “And you (Moshe), speak to the children of Israel and say: ‘Only keep my Sabbaths!” (Shemos 31:13). There are two obvious questions on this phrase. First, why does Hashem need to make a direct reference to Moshe in the pasuk? Who else is passing this message along to the people? Secondly, why is Shabbos written in the plural form? It sounds like Hashem is saying they just need to keep a number of Shabbosos, but at a certain point they won’t?

       The Kli Yakar gives an interesting explanation for these questions. Shabbos had a special meaning for Moshe in context of his relationship to the nation. According to the medrash, the day Moshe was chosen as the leader of the nation was on Shabbos. Therefore, it always held a special place in his heart besides for its religious meaning. The Torah discusses the laws of Shabbos several times, this is the first time it is mentioned since Har Sinai. For obvious reasons, Hashem wouldn’t single out that instance for Moshe, but here, in the first instance since, Hashem gives Moshe a special shout-out to his connection to the holy day.

       When Hashem commands Bnei Yisrael to build a Mishkan, He says, “וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ” “And they shall make for me a sanctuary” (25:8). The medrash explains that any time the Torah uses the word “לִי”, the subject of the reference, the Mishkan in this case, has the capacity to survive forever. However, as we know only too well, the Mishkan and the Beis Hamikdash have not survived through the generations. The Kli Yakar explains that Shabbos is the key. The gemarah in Shabbos (118b) says that if Bnei Yisrael would keep two Shabbosos perfectly, in the way they were intended to be celebrated, the Geulah would come immediately. Our pasuk references this idea by writing the word Shabbos in plural form, as well as using the word “אַךְ” “only”; only in this way, by keeping the Shabbos, can the Mishkan survive forever. That is why Shabbos is mentioned here, right before the commencing of the Mishkan’s construction.

       This gives even more significance to Rashi’s answer we mentioned at the beginning. The Mishkan is of vital, almost unmeasurable importance, to the Bnei Yisrael. But one thing that cannot under any circumstances be pushed to the side is the keeping of Shabbos. For without Shabbos, the Mishkan itself cannot survive.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Ki Sisa

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Dvar Torah & Podcast for Parshas Tetzaveh

       The parshiyos dealing with the construction of the Mishkan are designed pretty simply. The structure and utensils of the Mishkan are discussed in Parshas Terumah, and the clothing of the Kohanim is discussed in this week’s parsha, Parshas Tetzaveh. However, there is one utensil which is only discussed this week, the Mizbe’ach HaZahav, the Golden Alter. In previous years we have discussed why the Torah only mentions it here. But as we discussed last week, this year I would like to focus on the significance of the extreme detail the Torah gives about the construction of the Mishkan. After all, we have no real need to know the exact specifications of everything; so if the Torah mentions it, it must be important.

       The Kli Yakar examines the specifications of the Mizbe’ach and finds a deeper meaning behind them. The function of the Copper Mizbe’ach, which was discussed in last week’s parsha, was for Bnei Yisrael to bring their sacrifices upon it. One of the basic purposes of korbanos was to serve as a kapparah, as an opportunity to gain Hashem’s forgiveness for any sins. The Golden Mizbe’ach in this week’s parsha had a different purpose. It was used only for the Ketores, the Incense Offering brought twice daily. However, the Kli Yakar explains that they were actually more similar than you originally thought.

       The korbanos brought on the Copper Mizbe’ach were almost always animals. (There was a Korban Mincha made of flour, but for the most part korbanos were animals.) Therefore, the atonement received for those sacrifices was only for your physical self. Any part your physical attributes played in the sin is atoned for by a korban on this Mizbe’ach. The dimensions of the Mizbe’ach reflect this as well. It was three amos tall, the tallest of any utensil in the Mishkan. This corresponded to man, the only upright-walking, and as such the tallest, being on Earth.

       But what about the soul? It wasn’t just the physical-self that needed atonement, the spiritual-self needed forgiveness as well. That’s where the Golden Mizbe’ach came in. As it is not physical, the soul needs a non-physical representative to gain atonement. The Ketores was exactly that. The intoxicating smell of the incense, along with the strong smoke that wafted towards the heavens, brought about the forgiveness for the souls of those Jews who had sinned.

       The Ketores was brought in the morning to represent the return of the soul from God to the body, and in the evening as we return our soul to God for safekeeping. The dimensions of this Mizbe’ach were significant as well. The length and width were one amah each, recognizing the comparison of Hashem, unique in His existence, to the soul, unique in its existence. However, the height of the Mizbe’ach was two amos, corresponding to the soul’s ability to reach above its earthly confines, and make its way to the heavenly abode of Hashem Himself.

       Once again, we see the tremendous depth that went into the construction of the Mishkan. Recognizing this depth allows us to know that nothing is for nothing; that all things from Hashem have significance. And that it is possible for us to learn a great amount from even the smallest details.

Shabbat Shalom!

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Dvar Torah & Podcast for Parshas Terumah

       This week we begin a series of parshiyos detailing the design and construction of the Mishkan. It’s interesting that the Torah goes into such intricate detail on the Mishkan. After all, it’s not a mitzvah for generations, this was a one-time deal. Why do we need to know exactly what materials were used? Why do we need to know the exact design of each utensil? For the most part, we can’t figure out exactly what they looked like anyway. Why do we need to know exactly how everything fit together? We would never see it anyway. Its one thing for those at the time to know all these things, but for us nowadays, why would the Torah include all this?

       It must be that these details are important. In the past two parshiyos, we heard the Aseres Hadibros, i.e. we met Hashem and committed ourselves to becoming His Chosen Nation; and last week we learned the structure of law vital to a developing society. If we accept that the details of the Mishkan are important for us to know, it follows that they are also important for the development of a nation. What they are exactly is for us to discover. This week’s Dvar Torah focuses on one such idea.

       Surrounding the actual Mishkan structure was a walled-in courtyard. The columns for this wall were made of, “עֲצֵ֥י שִׁטִּ֖ים עֹֽמְדִֽים” “Acacia wood, upright” (Shemos 26:15). Rashi quotes a midrash that tells an interesting story behind these trees. Yaakov Avinu planted these trees when he came down to Mitzrayim for the sole purpose that Bnei Yisrael should take them for the Mishkan when they left. The midrash continues with an even earlier origin story. Avraham Avinu had planted them near his home in Be’er Sheva. Before Yaakov went down to Mitzrayim, he visited those trees and took them with him and replanted them there, in order that they should be used for the Mishkan.

       The obvious question on this story is “why”? Why did Yaakov need these specific trees from Avraham? Why couldn’t the Bnei Yisrael plant trees on their own? Why couldn’t they take trees that were grown by the Egyptians?

       Rabbi Yaakov Kaminetzky gives two answers to these questions. The first is that Yaakov planted the trees for psychological affect. Hashem promised Yaakov that He would bring his children out of Mitzrayim, and Yaakov believed that promise would be fulfilled. And while he told his children about it, he wanted to give them a constant sign that they should be prepared to leave Egypt when the time came. The sign was these trees. If Bnei Yisrael ever doubted or forgot about how they would leave Mitzrayim, they could look at these trees and remember the directive of Yaakov; that these trees had a special purpose for Bnei Yisrael after they left Mitzrayim, that they would become the chosen nation and would have a need for these trees.

       The second answer goes into the fabric of what the Mishkan was all about. The first answer we gave didn’t answer the question why Yaakov had to take Avraham’s trees to Mitzrayim. Why couldn’t he plant his own when he got down there?

       The Mishkan was meant to be the place where Hashem could rest His presence on this Earth. As such, it was only proper that its materials be from the most precious materials; but not just in quality and rarity, also in intention. Avraham planted those trees by his inn in Be’er Sheva; from the moment they were planted, they were intended to be a source of kindness to all. Their origin was one in which they were used exclusively to follow the ways of Hashem. Therefore, Yaakov felt he needed those trees. The only wood fit for the Mishkan was wood planted with the express purpose of increasing the glory of Hashem in this world, and their final mission would be to house that glory.

       This is just one example of the tremendous depth behind the construction of the Mishkan. As we go through the next few parshiyos and continue with the details of the design and construction, I would encourage you all to see for yourselves if you can uncover some of the lessons and ideas behind this awesome building.

Shabbat Shalom!

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

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Dvar Torah & Podcast for Parshas Mishpatim

       After the giving of the Torah to Bnei Yisrael, Parshas Mishpatim begins the more practical aspects of learning a new system of life and laws. But in fact, hidden among the everyday laws of business, property damage, and personal injury, one of the most famous phrases in Jewish history is uttered. “וַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאָזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע” And he (Moshe) took the book of the covenant and read it within the hearing of the people, and they said, ‘All that Hashem spoke we will do and we will hear” (Shemos 24:7).

       Believe it or not, the well-known phrase most commonly associated with Matan Torah actually only appears a full parsha later. This leads to the obvious question: why did it take Bnei Yisrael so long to say this? They needed to hear the laws of Mishpatim in order to have this reaction? Furthermore, it’s not as if this was their first opportunity; twice previously, in 19:8 (before Matan Torah) and 24:3, the Bnei Yisrael said “we will do”, without saying “we will hear.” So what was different about this time?

       We’ve discussed this question in previous years, but this year, I’d like to focus on the answer of Rabbi Yaakov Kaminetzky. At Har Sinai during the giving of the Torah, the pesukim explain the amazing sites the nation witnessed. Fire, thick clouds of smoke, terrifying shofar blasts, thunder and lightning, it all made for an awesome display. The main feature of these sights may have been the sound; these elements made for a tremendous sound which overloaded the senses and had an overwhelming effect on the people present. However, Chazal explain that each person actually was only able to hear what they were capable of handling.

       Based on this midrash, Reb Yaakov explains simply that the previous two times the Bnei Yisrael exclaimed “נַֽעֲשֶׂ֥ה”, it was declared by parts of the nation who could not fully hear what had gone on at Har Sinai. But this time, the pasuk describes the Torah as being read “בְּאָזְנֵ֣י הָעָ֑ם”, directly into the ears of the people. This group included the Jews who could hear all that went on at Matan Torah, which was actually the vast majority of the nation. Therefore, at this time, the Nation was ready and able to declare, “נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע!” They could now acknowledge the full force of Hashem’s power on display at Har Sinai, proudly accept the Torah, and promise to keep it to its full capacity.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Mishaptim

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Dvar Torah & Podcast for Parshas Yisro

       Parshas Yisro contains the most important event in the history of the world, the giving of the Torah to Bnei Yisrael. Without this gift, Chazal teach us the purpose of Creation would have been unfulfilled, leading to the destruction of the world. But a careful reading of the pesukim reveals a confusing lead up to Matan Torah.

       Perek 19, the perek preceding Matan Torah, consists of a back and forth between Hashem, Moshe, and Bnei Yisrael, with Hashem providing instructions for the nation to Moshe, his giving over the message, and Bnei Yisrael responding positively to the instructions. One of Hashem’s main directives was that no one should come close to Har Sinai at the time of Matan Torah. The first time he mentions this to Moshe is in Pasuk 12, and then again in Pasuk 21. After hearing this directive for the second time, Moshe responds in the way any normal person would. “וַיֹּ֤אמֶר משֶׁה֙ אֶל־יְהֹוָ֔ה לֹֽא־יוּכַ֣ל הָעָ֔ם לַֽעֲלֹ֖ת אֶל־הַ֣ר סִינָ֑י כִּֽי־אַתָּ֞ה הַֽעֵדֹ֤תָה בָּ֨נוּ֙ לֵאמֹ֔ר הַגְבֵּ֥ל אֶת־הָהָ֖ר וְקִדַּשְׁתּֽוֹ” “And Moshe said to Hashem, the people cannot ascend Mount Sinai, for You warned us saying, ‘Set boundaries for the mountain and sanctify it” (Shemos 19:23). The problem with this response is obvious; while it might be ok to tell your friend after he repeats himself that you’ve already heard it, this is God we’re dealing with. Of course He knows He warned the people already! Shouldn’t Moshe assume He had a good reason for wanting to repeat it?

       The first answer to this question shows us how the Torah teaches us life lessons. Besides for telling us the mitzvos, the actions Hashem commands us to do or not do, the Torah also tells us how to live life, how to act even when we are not commanded to do a certain action. Here is an example of the Torah teaching us how to prepare an individual for a big task. If there is a certain restriction or important detail for him to know, warn him about it well in advance, but then don’t rely just on that instance. Follow it up right before the task begins with another warning.

       The second instance in pasuk 21 is Hashem doing just that. The reason for Moshe’s response, explains the Gur Aryeh, is because he was not aware this warning meant that Matan Torah was imminent. Therefore, he was confused why Hashem would need to remind Bnei Yisrael right now; which is why Hashem follows this up in Pasuk 24 by telling Moshe to go down, and come right back up with Aharon for the giving of the Torah.

       The Rishonim give a different, interesting answer. Moshe had been given the directive to insure that the Bnei Yisrael not come close to the mountain, and he was confident that he and the other prominent members of the nation could enforce this. Therefore, when Hashem told him again to be careful about this, he questioned why it was necessary. Wouldn’t he be there to warn them? Hashem surprises him with His answer in the next pasuk. “לֶךְ־רֵ֔ד וְעָלִ֥יתָ אַתָּ֖ה וְאַֽהֲרֹ֣ן עִמָּ֑ךְ” “Go, descend, and then you shall ascend, and Aharon with you” (ibid: 24). Moshe wouldn’t be down with the people, because he would be up on the mountain with Hashem!

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Yisro

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