Shabbat Parah

Shemini, Leviticus 9:1-11:47 & Num. 19:1-22

The Role Of The Elders

Several commentators discuss the relationship of the elders to the priests, the people, Moses, and God.

By Rabbi Avraham Fischer; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.
The great day has finally arrived! All that preceded this day--the Exodus from Egypt, the Revelation at Sinai, and the building and dedication of the Mishkan (Tabernacle)--was a process designed to bring Hashem’s uninterrupted Presence into the camp of Israel.

The shameful sin of the golden calf nearly brought about the destruction of the people of Israel.

However, after much painful soul-searching, Hashem and His people are reconciled. For seven days, Aaron and his sons have trained to serve as the Kohanim (priests); now, on the eighth day, nearly one year since the Exodus on the first of the month of Nisan, the moment of Divine union is here:

1) And it was on the eighth day that Moses called for Aaron and for his sons and for the elders of Israel.

2) And he said to Aaron: Take for yourself a young calf for a sin-offering, and a ram for an elevation-offering, complete without blemish, and offer them before Hashem.

3) And to the Children of Israel you shall speak, saying: Take a he-goat for a sin-offering and a calf and a sheep in their first year, complete without blemish, for an elevation-offering,

4) And an ox and a ram for a peace-offering to sacrifice before Hashem, and a meal-offering mixed with oil; for today Hashem appears to you.

5) And they took that which Moses had commanded before the Tent of Meeting, and the whole congregation drew near and they stood before Hashem.

6) And Moses said, “This is the thing that Hashem has commanded you to do, and the glory of Hashem will appear to you” (Vayikra, chapter 9).

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Tzav

Leviticus 6:1−8:36

The Obligation To Give Thanks

The thanksgiving offering teaches us the importance of thanking God as a communal sharing of faith and appreciation.

By Rabbi Lawrence S. Zierler, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Much can be learned, in terms of social graces and religious etiquette from the korban todah, the thanksgiving offering detailed in this week’s parshah.

Rashi, basing himself on the Talmud, lists the four who bring a todah: one who returns from travel at sea; one who returns from a journey in the wilderness; one who is released from prison; and one who recovers from an illness.

This comment of Rashi requires an explanation. We know that bringing a thanksgiving offering is not obligatory; it is a voluntary heartfelt gesture. The priests and the courts could never demand that someone bring a todah.

How can Rashi then imply that specific cases require one to offer an animal as evidence of his thanks?

Moral, Not Legal

We might better understand the korban todah as a moral requirement, not a legal one. Accordingly, the Gemara uses the term tzrichin (should), implying that one is expected to bring a todah as prescribed by the Gemara.

If the Gemara intended to obligate one to bring an offering in these four cases, it would have used the term chayavim, which indicates a halachic (Jewish legal) imperative. This distinction not withstanding, one can still claim that offering thanks is, in fact, required.

Our need to thank Hashem and be cognizant of His kindness in an actively expressive way is an ethically binding commitment. The Chovos Halevavos (Duties of the Heart by Bachya ibn Pakuda, 11th century Spain) explains that the entire foundation of our service to God flows from our recognition that we owe the A-mighty our thanks.

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Vayikra

Leviticus 1:1−5:26

The Role Of Sacrifices

Sacrifices allow us to reach out to God using our physical and emotional drives.

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

The theme of Sefer Vayikra (The Book of Leviticus) is korbanos, the animal sacrifices brought in the Tabernacle and, later, in the Temple.

The Rambam (Maimonides), in his Guide to the Perplexed, writes, "The purpose of sacrifices being incorporated into the Divine service of the Jewish people was to accommodate the transition of the people going from the extreme falsehood of idol worship to the extreme truth of worshipping one true God.

“The Jewish people had been steeped in an idolatrous culture and could only free themselves from it by utilizing the same form of animal sacrifice that they were accustomed to.

Now, through strict rules and regiments, they could direct it toward the service of God."

Misunderstood Statement

Unfortunately, this statement has been grossly misunderstood. The Rambam never meant to imply that korbanoswere a temporary means of service, whose practice would be abandoned as soon as the Jewish people were weaned from their idolatrous ways. Noach and his sons offered korbanos after the flood; Avraham offered various sacrifices. Neither of them needed to be weaned from idolatry.

Though the concept of animal sacrifices seems foreign, almost antithetical, to our notion of avodas Hashem (serving God), korbanoswere offered in the Temple on a daily basis. The detailed rituals of sacrifices played an essential role in the celebration of each Yom Tov (festival), and various sacrifices were offered to mark significant events in the lives of people.

Korbanos obviously played a major role in avodasHashem. How are we to understand that role?

Ultimate Way to Serve God

The ultimate way to serve God and come closer to Him is through prayer and Torah study, for those methods involve one’s heart and one’s intellect. At the same time, we are created with physical drives, and we are therefore driven to relate to God in a physical, tangible way. Offering a korban(from the word karov--to come close) is a hands-on project. But this very human need is not given free reign; rather, the offering of sacrifices is governed by strict regulations, in order that we tangibly relate to God in a true, proper way.

Furthermore, korbanos address the human emotion of guilt. After a person sins, it is natural for him to feel guilty about having done wrong, having failed to live up to expected standards of behavior. Instead of allowing a person to wallow in guilt, to feel disappointed and disillusioned and to succumb to a sense of hopelessness, the Torah requires the sinner to bring a sacrifice. He must purchase an animal--a living creature--bring it to the Temple, confess his sin, express a firm resolve never to repeat it, and then offer the sacrifice upon the altar. These steps allow for the individual to express his natural guilt in a constructive manner, to improve and cleanse his character instead of tarnish it.

Even in today’s times, in absence of korbanos, the Torah continues to challenge us to use our yeitzer hatov (good impulse) to control our yeitzer hara--our physical and emotional drives--and always channel them to achieve a higher purpose, to relate to God in a way that allows us to grow and improve and approach perfection.

Shabbat Shekalim-P'kudei

Exodus 38:21-40:38; Exodus 30:11-16

by Morah Yehudis, Boulder Aish Kodesh

THE GREATEST BAR MITZVAH PROJECT IN HISTORY

As we read about the myriad of details and itemized inventory of each aspect of the Mishkan, do we ever stop and think of the mind blowing fact that it was a thirteen year old boy who built so much? ‘And Betzalel the son of Uri the son of Chur of the tribe of Yehudah made all that G-d commanded Moshe.’

On this second verse in Pekudei- which actually means accounting- Rashi provides us with a striking contrast between the viewpoint of the 80 year old Moshe and the young craftsman. ‘That he commanded is not written here, but rather ALL that G-d commanded- even the things that his teacher did not tell him, his opinion was in agreement with what was said to Moshe on Sinai. Moshe had commanded Bezalel to first make the vessels and afterward the sanctuary. However, Betzalel said to him: ‘It is the custom of the world to first make a house and then place the vessels within.’ Moshe said to him-‘so I heard from the Holy One Blessed be He…In the shadow of G-d (the meaning of Betzalel’s name) you have been, for surely so did G-d command me. Thus he made the tabernacle first and afterward made the vessels.’ Rashi, based on the Talmud in Brachot, explains that Betzalel ‘guessed’ what G-d had originally told Moshe, and not what Moshe later told the people.

Reasons aside for now, this would have been quite an accomplishment for anyone, to ‘best’ Moshe in a disagreement, especially this young boy with such unusual, almost superhuman abilities and insight. Why did Betzalel merit this talent? There are several responses to this question. One refers us to the merit of his grandfather Chur, who gave up his life in his attempt to stop the building of the golden calf. What an appropriate reward for a man who died to prevent the building of an idol to the people’s fears and doubts, that his grandson should use the gold and other wealth of the Jews to now build a sanctuary in the service of G-d.

For me, a relevant lesson is that we in the post holocaust generation may be experiencing a surge of Baalei Teshuva in the actual merit of those who were killed and tortured just because they were Jewish. Even if a generation or two might have been skipped in the process of this return, the energy behind their self-sacrifice had to become a legacy to their descendants. Sooner or later, the dormant coals of soul connection are bound to come alive.

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Vayakhel

Exodus 35:1–38:20

Holiness Is Not Intrinsic

The Tabernacle and Shabbat are vehicles for infusing all space and time with holiness.

By Rabbi Aaron Cohen, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Our sages note the juxtaposition of Shabbat and the Mishkan (Tabernacle) at the beginning of Parashat Vayakhel.

The Mishkan, the "resting place" of the Shechinah (divine presence), was built to serve as the focal point of religious life for the Jewish nation.

But therein lay a latent danger--the possibility that the Jewish people would contrast the pristine spiritual world of the Mishkan to the mundane society at large and mistakenly perceive that any significant kedushah (sanctity), any closeness to God, could be achieved only within the confines of the Mishkan.

Such a perspective, however, undermines the very essence of the Mishkan’s message: "veshachanti betocham--and I [God] will dwell among them." Ultimately, God desires not an oasis of kedushah, but a spiritual wellspring that quenches the thirst of a Jew for closeness to God, influencing, inspiring, and elevating all those encamped around it--not just inside it. God wishes to dwell among us.

Sanctifying Shabbat

Similarly, we are commanded to "remember the Sabbath day to sanctify it." The Ramban (Nachmanides) points out that in addition to the obligation of reciting Kiddush on Shabbat itself, another obligation exists: to maintain Shabbat as a focal point throughout the week. When an opportunity arises to purchase something special, such as food or clothing, one should purchase it for Shabbat.

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Ki Tisa

Exodus 30:11−34:35

Veiling And Unveiling

Moses was sensitive to the needs of the people, changing his appearance in order to enhance their ability to communicate with him.

By Rabbi Aaron D. Mehlman; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

When Moses returns from Mount Sinai after forty days and nights, he descends with more than just the second set of luchos (tablets).

Moses brings the very Shechinah (divine presence) with him as well.

The Torah teaches that after receiving the Law, Moses’ face shone. The Daas Zekeinim Mibaalei Tosafos (collection of comments by the Tosafists of the 12th and 13th centuries in France and Germany) explains that the luminosity of Moses face was, in fact, the light of the Shechinah. Hashem transferred the splendor of His presence to Moses in order to assure a post-golden-calf Klal Yisrael (people of Israel) that no other leader was as worthy as Moses. Subsequently, they unanimously received him as their leader.

Fearing the Light

When the Jews saw the light, however, they became fearful and reluctant to approach Moses. They kept their distance from him. Rashi comments that before the sin of the golden calf the Jews were able to withstand the Shechinah on Mount Sinai in all its glory and holiness. But now they were unable to endure mere beams of light from Moses face. From this we see the debilitating effect of sin.

In an attempt to lure them back, Moses veiled his face in their presence. He only removed the veil when conversing with Hashem.

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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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