Dvar Torah for Parshas Tetzaveh

       The discussion of the construction of the Mishkan continues with Parshas Tetzaveh. While Parshas Terumah dealt with the physical construction of the Mishkan and its utensils, Tetzaveh deals with the clothing of the Kohanim. However, before the parsha gets into that, it opens with one more item which seemingly belongs in last week’s parsha.

        “ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת נר תמיד. באהל מועד מחוץ לפרכת  אשר על העדת” “And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continuously. In the Tent of Meeting, outside the curtain that is in front of the testimony (they shall set up the lights)” (Shemos 27:20-21). These pesukim are discussing the obligation to prepare pure olive oil to be used for the Menorah, which will be continuously lit, twenty-four hours a day. However, the Menorah was discussed in Terumah along with the other utensils. How come the oil wasn’t discussed then as well?

       The Kli Yakar adds several other questions. How come Hashem has to specifically say to Moshe, “And you shall command the children of Israel?” No other command passed through Moshe uses this language; it’s almost as if this commandment was made specifically for Moshe! Also, why does the pasuk use the word נר, in the singular, in the pasuk? (Grammatically, this is good enough to translate into a plural reference.) The Menorah had seven lights! Furthermore, the Menorah was not constantly lit; there was a small time period around nightfall when the lights would go out and the Kohen would relight it then. So why does the pasuk say they were continuously lit?

       In order to answer all of these questions, the Kli Yakar begins with a Ramban (ibid.) who explains that in reality, only one of the lights of the Menorah was constantly lit. Through a miracle, it would remain lit even after the other lights went out. The Kohen would fill up all seven lights with oil, and light the extinguished six lights from the miracle seventh. This is why the pasuk uses the word נר in the singular, because only one light was actually constantly lit.

       Based on this, we can answer our other questions. The Mishkan was divided into three sections, the Kodesh HaKedoshim, where the Aron was kept; the Kodesh, where the Menorah, Shulchan, and Golden Mizbe’ach were kept; and the outer courtyard, where the Copper Mizbe’ach stood. Even though the Kodesh HaKedoshim had a higher level of holiness than the other two sections, each section had something within it that showed that Hashem’s presence could be found in each section of the Mishkan. It was important that there was a show of the Shechinah in each section of the Mishkan since almost everyone could not enter the majority of the building.

       In the Kodesh, the miracle of this everlasting light showed that Hashem was present. The reason why the mitzvah of the oil was listed immediately after the different utensils of the Mishkan, and specifically after discussing the courtyard structure, was to make this point; no matter which section of the Mishkan, Hashem’s Shechinah could be found there.  

       There is still one more question to be answered, why was this command specified for Moshe to tell it to the Bnei Yisrael?

       Moshe was the greatest Navi who ever lived. His prophecy was so great, Chazal tell us that every prophet who followed him received their prophecy only through him! This is similar to a flame, as many lights as you light from it, it does not lose even a bit of strength. Furthermore, this miracle light of the Menorah got its’ power from Moshe! When Moshe was born, the house was filled with light. This light came straight from the supreme light of Hashem and represents Hashem’s presence in this world. The fact that it came into this world through Moshe showed that he was the conduit of this light’s transfer into this world. So any sign of Hashem through light in this world, including the light of the Menorah, was a result of Moshe.

       So, we see that in fact, this commandment was specifically written for Moshe. In recognition of his greatness and his ability to bring the light to us, Hashem gave the commandment to him, that Bnei Yisrael should bring the oil that caused the miracle light to Moshe, the cause of this miracle that showed Bnei Yisrael that Hashem rested in every part of the Mishkan. May we merit soon seeing this great light among us once again!

Shabbat Shalom!      

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Dvar Torah for Parshas Terumah

       Parshas Terumah begins a four-parsha discussion about the building of the Mishkan. Terumah begins with a discussion of the different utensils used in the Mishkan, along with the unique significance behind each one. The parsha continues with a description of the actual structure of the Mishkan and the surrounding courtyard. Further parshiyos discuss the clothing of the Kohanim, and the subsequent gathering of the necessary materials and construction of the Mishkan.

       At the beginning of the parsha, the Ramban does something he rarely does, he provides an introduction for the parsha (usually, he only provides introductions for seforim, not individual parshiyos). In it, he explains the purpose and importance of having a Mishkan. The following is his explanation.

       Only a few weeks prior, Hashem had appeared on Har Sinai in front of the entire Jewish People and spoken the Aseres Hadibros. He then gave over to Moshe the rest of the Torah privately, with instructions to give it over to the People. At that point, seeing how eager and excited Bnei Yisrael were to receive the Torah, Hashem officially made a Bris, a treaty with them that they would become His nation. The significance of this can’t be exaggerated. For Hashem, Ruler and Creator of the entire world, to choose one nation among all the people on the Earth to be considered and cared for as His is incomparable to any event in history.

       One of the promises Hashem made to Bnei Yisrael was, “וְאַתֶּ֧ם תִּֽהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּֽהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ” “And you will be for Me a kingdom of priests and a holy Nation” (Shemos 19:6). And because they were holy, they were worthy of having real holiness dwell among them. Therefore, while Moshe was still on Har Sinai, Hashem gave him the instructions on how to build the Mishkan, in order that He would be able to dwell among the nation. The most important part of the Mishkan was the utensil from where Hashem would “speak” from, the Aron (Ark) since that was the fulfillment of the Mishkan’s main purpose. Therefore, the Aron is the first utensil mentioned in the parsha.   

       The Shechinah that rested in the Mishkan was not just a sample size amount. When Hashem appeared in the Mishkan, it was exactly the same as when he appeared on Har Sinai! Matan Torah is the only time in history (so far) that Hashem appeared in His full Glory in this world; but this revelation existed every day inside the Mishkan, and subsequently, the Beis Hamikdash! What a person would see if he would go into the Kodesh Hakedoshim, where the Aron was housed, was the exact same thing he had seen on Har Sinai. The fire that came down and ate the korbanos that were brought on the mizbe’ach in the courtyard was the same fire. And the voice Moshe heard coming from between the Keruvim on top of the Aron when he spoke to Hashem was the same one he heard while he was on the mountain! (This voice however, stopped once it hit the curtain so no one else could hear. No one besides Moshe was worthy to speak directly with Hashem.) This was true as well in the Beis Hamikdash. Any expression of Hashem in either of these structures was equal to that expression when it was seen on Har Sinai.

       Perhaps this idea is better suited for Tisha B’av when we mourn the destruction of the Beis Hamikdash, but we are reading these parshiyos now, in the middle of the winter. Plus, it is always necessary to mourn our greatest loss. But perhaps we can now better understand what we have lost. In some ways it’s impossible to picture what happened at Har Sinai, but in some ways it is very easy. We have heard about how Bnei Yisrael saw sights and heard sounds that had never before been experienced. They watched as Hashem’s Cloud of Glory descended on the mountain and Moshe walked up to meet Him. They stood and shook as the Voice of Hashem surrounded them, teaching them the Torah they were so excited to receive. One thing we can understand from this description, this experience was larger than life.

       But what if it wasn’t? What if it could fit inside a building. What if every time someone brought a korban, that same fire appeared. What if every time the Menorah was lit, that same light shone through. And what if on Yom Kippur when the Kohen Gadol went into the Kodesh Hakedoshim, that same voice was being spoken (even if no one could hear it). Well, it did happen, in the Beis Hamikdash. That’s what we lost, and that’s what we hope to gain. The experience of Har Sinai every day. May we see it speedily in our days.

Shabbat Shalom!

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Dvar Torah for Parshas Mishpatim

       After all the exciting moments we’ve read since the beginning of Sefer Shemos, Parshas Mishpatim brings us back to the more nitty-gritty discussions of Torah Law and everyday life. The majority of the parsha deals with cases of contractual obligations, liability, and property law, and begins with the case of a Jewish man who is sold as a slave.

       The pasuk reads as follows, “כִּ֤י תִקְנֶה֙ עֶ֣בֶד עִבְרִ֔י שֵׁ֥שׁ שָׁנִ֖ים יַֽעֲבֹ֑ד וּבַ֨שְּׁבִעִ֔ת יֵצֵ֥א לַֽחָפְשִׁ֖י חִנָּֽם” “When you purchase a Hebrew slave, he shall work for six years. And in the seventh year, he shall go to freedom for free.” (Shemos 21:2). Nowadays, slavery is illegal in most countries, and the countries that still have it are frowned upon. However, in Judaism, slavery was not the same as in other cultures. First, a Jew could choose to sell himself in order to provide for his family or pay back a loan; under no circumstances could a Jew kidnap someone to sell them into slavery. Furthermore, a Jewish slave had to be treated with the utmost respect, to the degree that the buyer had to provide the slave with equal if not better accommodations than what he himself was used to! (Kind of makes you wonder who owned who!) Additionally, the term of his slavery could only be up to six years long.

       Why does Hashem choose to begin the discussion of Jewish Law with the laws of a slave? What is the significance of this situation? The Kli Yakar explains that just like the first of the Aseres Hadibros is that Hashem took us out of slavery, the first item discussed following the giving of the Torah is how you should send your own slaves free. Hashem is telling us that just like He let us out of slavery, so too should we be careful to free our slaves at the proper time.

       The Kli Yakar also explains several other ideas having to do with Jewish slaves. He asks, how come the pasuk refers to this man as a “Ivri” instead of as a brother or as part of Bnei Yisrael? He answer that the term Ivri was applied to Avraham’s family when they crossed the river away from everyone else, since Ivri comes from the Hebrew root “עבר”, meaning to pass over. However, Avraham’s family was not good people, sticking to lives of sin while ignoring Avraham’s lessons about Hashem. One reason why a person sells himself as a slave is when he steals and can’t pay it back. This person has therefore attached himself to the evil ways of Avraham’s ancestors, and therefore, he is called by their title.

       Finally, he explains why the term of service for a slave is six years. In Jewish Law, when a person steals, he must pay back double the amount he stole. Based on different pesukim, there is an opinion that in the times of TaNach, the standard time of service was three years. Therefore, a slave would be sold for six years, double the normal amount.

Shabbat Shalom! 

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Dvar Torah for Parshas Yisro

       In Parshas Yisro, we are finally given the Torah. The promise made to Avraham, Yitzchak, and Yaakov was finally fulfilled; by accepting the Torah, we became the nation of Hashem. In preparation for receiving the Torah, Hashem gave Moshe instructions telling the Bnei Yisrael what they should do.

       In the back and forth between Hashem and Moshe written over in the Torah, there appears to be one step which is out of order. “…וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל יְהוָה. וַיֹּאמֶר יְהוָה אֶל מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל יְהוָה” “…And they (Bnei Yisrael) said, ‘Everything that Hashem says we will do.’ And Moshe brought the words of the nation to Hashem. And Hashem said to Moshe, ‘Behold, I am coming to you in the thick cloud in order that the nation should hear when I speak to you and they will believe in you forever.’ And Moshe told the words of the Nation to Hashem.” (Shemos 19:8-9). If you follow the flow of the pesukim, first the People speak and Moshe passes their message along, then Hashem speaks to Moshe, and immediately afterwards Moshe passes along another message from the Nation to Hashem. Which message is that? There was no further message to pass along according to what is written in the pesukim!

       The answer, explains the Kli Yakar, lies in the pesukim beforehand. In pasuk 7, Moshe goes to the Elders and tells them a message from Hashem; yet, in pasuk 8, it says that the entire nation responded to Moshe! He explains that the chain of communication was supposed to be that Hashem would communicate to Moshe who would pass the message to the Elders who would give it over to the entire nation. When the People realized this, they immediately rejected this by coming to Moshe directly. They couldn’t stand to have another link separating them from Hashem; one middle man, Moshe, was enough![1]

       Therefore, the first time Moshe passed along their message was to tell Hashem that Bnei Yisrael were ready to accept the Torah with full hearts. The second time he passed a message was to tell Hashem that Bnei Yisrael wanted to hear the Torah directly from Him as much as possible. Therefore, in pasuk 9, Hashem tells Moshe that He will appear in a cloud and speak only to Moshe while allowing the Nation to overhear their conversation, and in pasuk 10-11, He tells Moshe to tell Bnei Yisrael to prepare for a full-blown revelation.

       The same is true nowadays. While we may not experience a complete revelation like there was at Har Sinai, we can also cry directly to Hashem, “Na’aseh V’Nishma! We want to experience You! We want to hear from You!” And with that cry, there is no way Hashem can deny us.

Shabbat Shalom!

      

---

[1] The Kli Yakar also explains that Hashem intended Moshe to go directly to Bnei Yisrael without going through the Elders. But Moshe felt this was necessary; in my opinion, in order to give respect to the Elders.

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Dvar Torah for Parshas Beshalach

       Parshas Beshalach contains one of the most incredible events in the history of the world, the Splitting of the Red Sea. For the first time since the creation of the world, Hashem bent the rules of nature to allow Bnei Yisrael to escape from the Egyptians. In fact, the entire world was included in this miracle; Chazal teach us that at the time that the Red Sea split, every body of water in the world split as well. This let the whole world know what was happening; how powerful Hashem is and how far He is willing to go for His nation.

       When Bnei Yisrael arrived at the sea, things did not look so rosy. With the sea in front of them and the Egyptian army coming from behind, the only thing left for the nation to do was daven to Hashem. But Hashem sends back an interesting response. “וַיֹּאמֶר יְהוָה אֶל מֹשֶׁה מַה תִּצְעַק אֵלָי "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ. וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה “And Hashem said to Moshe, ‘why are you crying out to me? Speak to the Children of Israel and let them travel. And you raise your staff and stretch out your hand over the sea and it will split, and the children of Israel will travel in the middle of the sea on dry land” (Shemos 14:15-16).

       Hashem tells Moshe that they should stop davening! We see in numerous places that as long as He has not answered us, Hashem always wants us to daven; how could He say now, at a moment of dire need, that they should stop davening? Furthermore, when Hashem tells Moshe to stretch his staff over the water, it seems like He’s saying that their tefillos were answered; so how come He has to tell Moshe to stop davening? Why be snide, just say he’s been answered! Lastly, why did Hashem tell the Bnei Yisrael to start traveling before telling Moshe to split the sea? It should be the other way around.

       The Ohr HaChaim explains that when a person is facing peril, he is being judged. Hashem takes into account all of their actions and decides if they are worthy of being saved. The way to awaken the mercy of Hashem is to do good deeds down here. However, at this point in time, Bnei Yisrael had very few good deeds that made them worthy of being saved. Therefore, something else needed to be done to make them deserving of mercy.

       Hashem tells Moshe, ‘there is no point in crying out to me, based on My own system, as much as I want to make a miracle, I can’t save you. The only thing Bnei Yisrael could do was perform an act of belief and faith in God so great, that it would automatically cause the Hashem’s mercy to overpower His judgement. Therefore, Hashem tells them to stop davening! Head straight into the sea even though it’s not even split yet! Through this act of faith, you will deserve a great miracle; and as they travel into the sea, He tells Moshe to hold out his staff and split it.

       While this story took place thousands of years ago, the same principle applies nowadays. We may find ourselves stuck between a rock and a hard place, but if we commit ourselves to Hashem, if we strengthen our faith in Him, He will provide for us no matter the circumstances.

Shabbat Shalom!

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Dvar Torah for Parshas Bo

       Parshas Bo contains the final three makkos as well as Bnei Yisrael finally leaving Mitzrayim. In between, Moshe and Aharon receive the first mitzvos given to us as a nation, Kiddush HaChodesh and Korban Pesach. All in all, this is a very important parsha in Jewish history.

       The final plague given to Mitzrayim is the Death of the Firstborn. Moshe warns Paroh about this makkah and adds a very dramatic detail. “כֹּ֖ה אָמַ֣ר יְהֹוָ֑ה כַּֽחֲצֹ֣ת הַלַּ֔יְלָה אֲנִ֥י יוֹצֵ֖א בְּת֥וֹךְ מִצְרָֽיִם” “So said Hashem: ‘At the dividing point of the night (midnight), I will go out in the midst of Egypt” (Shemos 11:4). Moshe tells Paroh that at exactly midnight, the plague will start. However, even though Moshe meant midnight, the grammar is slightly off. If Moshe wanted to say exactly midnight, he should have used the prefix “בּ”, meaning “at”, instead of “כַּֽ”, which means an approximation. Moshe wanted to make an impact on Paroh, so why didn’t he say that Hashem would come exactly at midnight instead of giving an approximation? It’s not like Hashem doesn’t know exactly when midnight is!

       The classic answer given by Chazal is that while Hashem knew exactly when midnight was, Paroh and his advisors could make just a small mistake in their calculations and be off by just a second. Since they were looking for any excuse not to believe in Hashem, they would have ignored even the slightest difference and taken it as a proof against God. Therefore, Moshe protected the validity of the miracle and told them the plague would start at approximately midnight.

       The Kli Yakar offers a different explanation. Chazal teach us that each one of the makkos was given “middah k’neged middah”, measure for measure, corresponding to a torturous act the Egyptians had done to the Jews. (We have discussed this in previous years on this forum.) Says the Kli Yakar, not only was the actual makkah a punishment, but even the timing of this particular makkah was calculated.

       Back in Parshas Shemos, Moshe witnessed an Egyptian hitting a Jew and killed him. Rashi explains (2:11) that this happened when the first rooster crowed, which was the sign for the Jews to come out and work. How did Rashi know the timing of this event? There is no hint to it in the pesukim. The Kli Yakar explains that we learn it from here.

       There is no particular reason why the plague had to start at exactly midnight, and no clear reason why Moshe used that particular prefix (“כַּֽ”). The reason is in order to punish the Egyptians for further torturing the Jews by making them start working at midnight, the time the first rooster crowed. Moshe used this prefix even though it denotes an approximation and not a certainty, in order to remind the Egyptians of how they made the Jews get up by the crowing of the rooster, which happened approximately at midnight.

       With everything that has happened to us throughout history and continues today, Hashem has and will always have our backs. We can rest assured that everyone and everything will get what is coming to them sooner or later. As we see from this week’s parsha, even the smallest detail can be used to perform justice. B’ezrat Hashem, the day will come when we will clearly see the hand of Hashem protecting us and lifting us up from everything that surrounds us, and He will once again take us out from shibud l'geulah!

Shabbat Shalom!

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No New Dvar Torah This Week

Due to circumstances beyond our control, there is no new Dvar Torah for this week, Parshas Vaeira. Please click here to enjoy last year's Dvar Torah instead. We will return, b'ezrat Hashem, next week with a brand new Dvar Torah.

Shabbat Shalom!

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