Tetzaveh

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.

Hashem [God] continues His instructions for the building of the Mishkan (Tabernacle), which will bring the people of Israel into intimate, uninterrupted conjunction with Him.

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.

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).

ve'atah hakrev--And you shall bring near to you Aaron your brother, and his sons with him from among the Children of Israel, that he may minister to Me: Aaron, Nadav and Avihu, Elazar and Itamar, the sons of Aaron. And you shall make holy garments for Aaron your brother for glory and splendor (28:1-2).

ve'atah te'daber--And you shall speak to all the wise of heart, whom I have filled with the spirit of wisdom, that they will make Aaron's garments to sanctify him that he may minister to Me (verse 3).

The repetition of ve'atah is puzzling: Why eschew Moses's name, and why now? Also, what is the connection to the 7th of Adar?

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Terumah

Exodus 25:1−27:19

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.

By Rabbi Avraham Fischer; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations

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).

Of course, one cannot really "give" to Hashem, since the whole world is His:

To Hashem are the earth and all that fills it, the habitation and those who dwell in it (Psalms 24:1).
Instead, one takes that which Hashem provides and devotes it to Him.

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Mishpatim

Exodus 21:1−24:18

Murder And Atheism

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

By Rabbi David Avigdor; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

"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.

A cynicism stemming from atheism. If these murderers could not create life, they would flourish on destroying it. Feeling hapless to the power of the Almighty, they would rob Him of his image. If they could not conquer the King, they would overpower his children.

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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.

"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?

Nothing More Beautiful Than Modesty

Rashi comments that the first tablets, which were given amid tumult, thundering and a great assembly, were affected by the evil eye, whereas, the second tablets, which were given under more modest circumstances, were able to endure. There is nothing more beautiful than modesty.

But while this teaching of Rashi contains a very important moral lesson, it still does not fully explain the circumstances surrounding the second tablets. Why did God command Moses to hew these second tablets instead of giving them to him ready-made from Above, as He had with the first pair?

And if it was, for some reason, essential that Moses hew them by himself, could he not have done so at the top of the mountain? Why did God instruct him to hew them at the foot of the mountain and carry them up to the top? It is precisely this incidentthat explains the durability of the second tablets.

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B'shalach

Exodus 13:17−17:16

The Source Of Spirituality

The glorification of God in the Song at the Sea provides us with several models of attaining spirituality.

By Rabbi Solomon Freilich; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

"Spirituality" has become a centerpiece of our contemporary vernacular.

New books intending to help people find more meaning in their lives, to infuse their lives with spirituality, appear regularly. Even medical doctors, psychotherapists, and health care professionals have adopted spirituality as a modality for therapy.

What is Spirituality?

What is the Jewish understanding of this concept, and what are the means to attaining this phenomenal experience?

A brief verse from the Shirah (song) in today’s parashah provides some insight: "This is my God, and I will glorify Him." These words were uttered by the entire Jewish nation at the crossing of the Red Sea, as the people experienced the highest level of spirituality--an unparalleled closeness to God. The manifestation of Godliness was so clear that every Jew, even the humblest, could literally point a finger and say, "This is my God, and I will glorify Him."

Let us reflect on three definitions of the word ve’anveihu--"and I will glorify Him." Rashi interprets this word to mean, "I will build Him a sanctuary," from the root neveh--home. It expresses Israel’s longing to build a resting place for the Shechinah, God’s presence.

Rav Yosef Dov Soloveitchik, zt"l, once explained that Shechinah is related to the word shachen, neighbor. This Name of God conveys an overwhelming closeness to God. What an uplifting spiritual feeling we might attain as we enter our synagogues, imagining that we have entered God’s Home!

Rav Samson Raphael Hirsch (19th-century Germany) interprets the word ve’anveihu, "I will make myself a sanctuary." The greatest of all sanctuaries, he writes, is the human being who makes himself holy.

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Bo

 Exodus 10:1−13:16

Defining Service Of God

As the Israelites transition from being servants of Pharaoh to servants of God, they acknowledge that God will instruct them in how to best serve God.

By Rabbi Avraham Fischer; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Pharaoh's Conditions

After the plague of darkness immobilizes Egypt, Pharaoh is prepared to discuss releasing the slaves so they can worship God.

However, he dictates conditions:

And Pharaoh called for Moses and he said, "Go, worship Ha; however, your sheep and your cattle will stay; even your children will go with you." And Moses said, "You will even give sacrifices and burnt-offerings into our hands, and we will offer them to Hashem our God. Also, our own livestock will go with us, not a hoof will remain, for from it shall we take (nikach) to worship Hashem our God, and we will not know how (mah) we will serve Hashem until our arrival there."

And God strengthened Pharaoh's heart, and he did not want to let them go. And Pharaoh said to him, "Leave me! Watch yourself, do not continue to see my face, because on the day you see my face you will die!" And Moses said, "You have spoken well; I will not continue to see your face again" (Sh' mot / Exodus 10:24-29).

Animals as Collateral
According to Chizkuni (R. Chizkiya ben Manoach, mid 13th century commentator), Pharaoh demands that the animals remain behind to serve as security that the slaves will return. Ibn Ezra (12th century Spanish commentator), on the other hand, says that this isn't a sincere offer. Rather, Pharaoh is testing Moses: his response to Pharaoh's terms will demonstrate whether he intends the slaves to escape and not return.

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Parashat Va-era

Exodus 6:2–9:35

by Mandy Herson for Chabad

So you're in the office, on the highway, or maybe even in contemplative prayer, and it hits you: Some area of your life isn't working.

So you resolve to do better.

That sounds good, except that the resolution doesn't materialize in actual behavior modification.

But why not? Why is change so difficult?

Maybe it's because we're ingenious at outsmarting ourselves.

When you feel dissatisfaction with your personal status quo, and can even sense an inclination toward self-betterment, then it's easy to feel good about your introspective honesty.

Now you can pat yourself on the back and continue on, sans change.

Why? Because, often, we don't really want to change.

Ancient Jewish texts describe this problem as a "Pharaoh Syndrome."

The Exodus saga – with the Jews seeking liberty from the enslaving Egyptians – is also a personal narrative. It depicts my/your continuous struggle for freedom from our personal "Egypts" (impediments to actualization): our fears/character flaws/inaccurate perceptions etc.

And, of course, the primary blockage to liberation is...Pharaoh; he of the – Scripturally-described – "hardened heart."

What does it mean to have a hard heart?

Pharaoh understood that his actions were self-destructive and bringing ruin upon his country. He even fleetingly agreed to stop the madness. But he couldn't finalize change. Why? Because his heart wouldn't allow his recognition to translate into behavior modification.

He knew what needed to be done, but he couldn't "close the deal."

This is the internal Pharaoh, stubbornly disregarding logical recognitions as it clings to self-destructive behavior.

Recognize him?

So, whence the salvation?

Moses, of course.

Moses is described in our Scripture and tradition as a man of total commitment. Brilliant as he was, he didn't guide his life by intellect alone. He deeply felt a profound, super-rational relationship with the Divine, and that's what guided his behavior.

The most elemental relationships are super-rational. After all, is a parent's commitment to a child purely rational? Should a child's commitment to parents be purely logic-based?

No.

Mobilizing our inner Moses means selflessly committing ourselves to our highest image, the vision of who G‑d created us each to be. The "Moses method" is a matter of selfless commitment, not logical calculation. This can't be challenged by the Pharaoh Syndrome, which prevents the expression of our logical resolutions.

Simply put: The Moses method is a much deeper expression of self, and it's "working a different wavelength."

Here's the bottom line: Sometimes, life's richness is reached when we can step beyond the limitations of the mind, following the soul's lead and expression.

So the next time you resolve to change your behavior, see it as a part of your commitment to G‑d, see it as an exercise of your relationship with your Destiny, see it as an expression of your very reason for existence.

Then see if excuses can block your way.

Pharaoh couldn't.