Shabbat Zachor; T'tzaveh

Exodus 27:20−30:10

Moses's Absence

Parashat Tetzaveh foreshadows the connection the Children of Israel will have with God after the death of Moses.

By Rabbi Avraham Fischer provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com

Hashem [God] continues His instructions for the building of the Mishkan (Tabernacle), which will

It is a well-known observation that, from the beginning of Exodus until the beginning of Deuteronomy, there is not a Parashah in which Moses is not mentioned, except for Parashat Tetzaveh, which is always read close to the seventh day of Adar, the anniversary of Moses's death.
bring the people of Israel into intimate, uninterrupted conjunction with Him.

Avoding His Name

The Torah seems to go out of its way in order to avoid calling Moses by name.

Instead, three times he is addressed with the word ve'atah--"and you":

ve'atah te'tzaveh--And you shall command the Children of Israel that they take for you pure olive oil beaten for the light, to cause the lamp to burn always. In the Tent of Meeting outside the curtain which is before the [Ark of] the Testimony, shall Aaron and his sons arrange it from evening to morning before Hashem, an eternal statute for their generations on behalf of the Children of Israel (Exodus 27:20-21).

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Terumah

Exodus 25:1−27:19

By Rabbi Avraham Fischer; provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com

On The Way To Sanctity

The sanctification process of materials for the Tabernacle and Temple teaches us that everything has the potential to be used for holiness.

The purpose of the Exodus was always more than the liberation of the Hebrew slaves; it was the establishment of a physical existence in which Hashem would reign.

And, at the center of that existence, would be the Mishkan (Tabernacle), the portable sanctuary:

And they shall make Me a Sanctuary, that I may dwell among them (Exodus 25:8). The establishment of the Mishkan will make it possible for Hashem's Presence to dwell in the midst of the people.

Every aspect of the Mishkan teaches us how to serve Hashem.

How to Serve Hashem

The Mishkan would be the result of the collective efforts of the entire nation of Israel. It would be constructed from donations of their possessions and skills, and dedicated to the service of Hashem:

And Hashem spoke to Moses, saying: ‘Speak to the Children of Israel that they take for Me (v’yikchu li) a donation; from each man whose heart makes him willing shall you take My donation’ (Exodus 25:1-2).

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Shabbat Shekalim, Mishpatim

Exodus 21:1−24:18


By By Rabbi David Avigdor, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com

Murder And Atheism

In claiming power over human lives, a murderer denies that God alone possesses that power.

"He who smites a man and [the man] dies shall surely be put to death."

A Houston, Texas newspaper published the story of a young Eastern lawyer who complained to an old Texas Judge about the Texas way with crime.

"I don't understand Texas justice," said the lawyer. "You will suspend the sentence of a convicted murderer, but you will hang a horse thief."

The old judge rang a spittoon with a stream of tobacco juice. "Sorry," he replied, "I reckon that's cause we got men that need killin’, but we ain't got no horses that need stealin’."

A Gruesome Crime

Murder is a gruesome crime. From time immemorial, when Cain first murdered his brother Abel, great cynicism has been embedded in the warped minds of those who would kill.

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Yitro

Exodus 18:1–20:23

Preparing To Receive God's Message

Unlike the first tablets, the second tablets, which were hewn by human hands, endured.

By Rabbi Melvin I. Burg, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com
  

"And Moses went up to God." The great event, toward which all of creation moved from the hour of its inception, was about to take place.


The entire universe was hushed and attentive to the sublime drama that was about to unfold in the wilderness of Sinai.

In view of the vivid circumstances surrounding the Divine Revelation, it is most disconcerting that its substance rapidly dissipated. For shortly after Sinai, the Hebrews create a golden calf and Moses, learning of it from atop the mountain, shatters the tablets containing the Ten Commandments. What a magnificent beginning! What an abysmal ending!

Where in lay the difference between the first set of tablets, which were broken, and the second set, which Moses later fashioned and which remained whole? Why were the latter more enduring? Why were they received in sincerity by the Jewish nation?

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