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Parsha Perspectives

וכל קרבן מנחתך במלח תמלח ולא תשבית מלח
ברית אלהיך מעל מנחתך על כל קרבנך תקריב מלח

“You shall salt every meal-offering; you may not discontinue the salt of your G-d’s covenant from upon your meal offering – on your every offering you shall offer salt.” (Leviticus 2:13)

What significance is there to salt that it must be used with every sacrifice? Rashi quotes a famous teaching of our Sages: “A covenant was made with salt from the six days of creation. The ‘lower waters’ were promised that they would be offered on the Altar.”

The Midrash explains that when G-d originally created the upper (heavenly) waters and the lower waters (ex: seas and oceans), the lower waters complained about being in the corporeal world and thus inferior to the more lofty celestial bodies of water. They were consoled once they heard that they (sea water) would be the source of salt, a primary staple of the offerings brought on the Temple altar.

While a full understanding of this Midrash may be beyond our grasp, it seems fair to ask how containing salt was any real consolation, considering that it would first be utilized only some 2,000 years later, along with the Temple offerings.

There is yet another puzzling idea associated with salt: the custom to place salt on one’s table during a meal in which bread is served. The Midrash cited in Tosafot (Berachot 40a) enigmatically explains that the salt serves to protect us from Satan’s attempt to take advantage of the idle time between netilat yadayim (the hand-washing before eating bread) and the Hamotzi blessing. We are vulnerable on some level to Satan’s designs during this “idle time” because we are not involved in any mitzvot. But how does having salt on the table shield us from the scheming Satan?

In his magnificent compilation of Torah essays entitled Shaarei Orah, Rabbi Meir Tzvi Bergman explains that the covenant of salt represents the idea that a dependable future development is as good as if it is happening in the present. While the salt that would accompany future offerings was a long way off, G-d’s commitment to that future development thoroughly assuaged the lower waters’ sense of inferiority already from the moment the promise was made. Salt on our table similarly symbolizes that while we are not currently involved in performing mitzvot, the fact that we will soon recite a blessing is as if we’re already involved  in that mitzvah.

The Talmud (Bava Basra 11a) illustrates this idea with the story of King Munbaz who used all the money in his treasury, along with his inherited wealth to feed the poor during two years of famine. When his family complained that he had squandered their personal wealth, he explained that his father had accumulated wealth in this world, while he accumulated spiritual wealth in Heaven (through the giving of charity). His fathers had left their wealth where it could be stolen while he arranged for his to be in a place that is out of reach.

King Munbaz recognized that although one must wait for the World-to-Come to realize the full benefits of our positive actions in this world, that future development gives value to the present.

The story is told about Rabbi Moshe Feinstein who upon moving to a new residence said, “I thank G-d that I have moved.” His companion asked, “Is the Rabbi’s new apartment that much better than his previous one?” Rabbi Feinstein replied, “Oh, no! An apartment is an apartment – the advantages of one over another are insignificant. I am happy, though, that I will now have a longer walk to yeshiva than before, because the more I invest in mitzvot in this world, the better my lot in the next world.

Both Rabbi Feinstein and King Munbaz displayed a similar long term perspective. Salt, the symbol of a promising future reminds us that more importantly than focusing on the present, “idle time” or mundane actions can be used as stepping stones for a glorious future.

We would do well to learn from this lesson and judiciously occupy our time with activities whose significance is judged not by short-term gratification but by its long term, lasting value.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. HELP, HELP

“Speak to the Children of Israel and say to them: ‘When a man among you brings an offering to Hashem: from animals, from cattle, or from the flock, shall you bring your offering.’” 1:2

From cattle, or from the flock – The Torah only permitted sacrificial offerings to be brought from sheep or oxen, not from wild animals. This is because wild animals prey upon cattle and flock, and G-d harbors a special love for the pursued, as opposed to the pursuer. – Rabbeinu Bachya

“The Jewish people are pursued by the nations of the world. Yet, the Almighty chose the Jewish people as His special nation, as the verse says, ‘And you were chosen by G-d to be to Him for a special nation.’ Rabbi Eliezer ben Rabbi Yosi ben Zimra said, ‘A similar dictum was said by the Almighty regarding the sacrificial offerings. An ox is pursued by a lion, a lamb is pursued by a leopard, a goat by a wolf. Don’t offer Me any offerings from the predators, rather, only from the hunted as the verse says, ‘An ox, lamb or goat, when it is born, shall be with its mother for seven days.’ From the eighth day and thereafter it may be favorably accepted as a sacrificial fire-offering before G-d.” – Midrash Rabbah, VaYikra 27:5

“Rabbi Avahu said, ‘One should always number himself among the pursued rather than among the pursuers, for there are no birds more hunted than the pigeon and the dove. Yet, the verse only allowed those species to be offered on the Altar.” – Talmud, Tractate Bava Kama 93a

Although there are many varieties of sacrificial offerings, each of which is brought for a different reason, all of them share a common goal – to achieve closeness with the Almighty. The ideal attitude to adopt when seeking this nearness is to approach the Almighty with a mindset similar to that of the pursued, who recognizes that he is dependent upon others for his salvation and that he must be prepared to reach out to whoever will save him. Similarly, a Jew must realize that absent a special relationship with his Creator, he is lost and that he must reach out to the Almighty to help him overcome his sinful inclination. Sacrificial-offerings, whose goal it is to enhance our relationship with the Almighty, must reflect this fact, and therefore only the aforementioned varieties of animals may be utilized.

2. THE BENEFITS OF FIRST FRUITS

“When you bring a meal-offering of first grains to G-d, of newly ripened crops, roasted over fire, ground kernels, you shall bring your first grain meal-offering.” 2:14

When you bring a meal-offering – The Altar was created out of earth as was man who was created from the earth of the spot where the Altar later rested. This was done because man was destined to sin, and the Altar could offer him atonement. However, this was true while the Holy Temple stood, and the Altar was there to atone for him. Now that the Temple has been destroyed, and since there never was an Altar outside of Israel, how do the Jewish people attain atonement? By attending to, visiting, and respecting the Torah sages and their students. How do we know that the Torah sages serve as an adequate substitute for the Altar in this regard? For it is written, “And when you will bring a meal offering of first-grains…” and it also says (Kings 2 2:4), “And a man came from Baal Shlishah and he brought to the Man of G-d [Elishah] bread of the first-grains.” Why would he bring the bread of the first-grains to Elishah if the Temple was not located in his vicinity? This teaches us that one who cleaves to Torah sages and their students [such as Elishah] is considered as one who has fulfilled the will of his Father in Heaven. – Tanna D’bei Eliyahu Zuta 2

“One who gives a gift to a Torah Scholar is as if he offered the first-fruits.” – Talmud, Tractate Kesubos 105b

“Although it is praiseworthy to give gifts to a Torah Scholar, this is only true for small gifts. Large gifts, however, may not be accepted by the Torah Scholar.” – Shulchan Aruch Yoreh Deah 246:22

Mesilas Yesharim [Path of the Just, Ch. 26, by Rabbi Moshe Chaim Luzzatto] writes, “That which it says, ‘One who brings a gift to a Torah Scholar is considered as if he offered the meal-offering of first-fruits,’ and ‘Fill the throats of Torah sages with wine in place of the wine libations [on the Altar],’ is not to imply that Torah scholars should pursue indulgence in food and drink…Rather, since the Torah scholars are sacred in their ways and in all their deeds, they are considered just like the Holy Temple and the Altar. The Divine Presence rests upon the Torah scholars just as it rested upon the Holy Temple, and one who offers them bread is as one who offered meal-offerings of first-fruits on the Altar…” These words offer great comfort to the masses, for although we mourn the lack of a Holy Temple, by aiding and cleaving to Torah scholars, we can still take advantage of many of the benefits formerly provided by the Holy Temple.

3. WATCH WHAT YOU EAT

“If one’s offering to Hashem is an elevation-offering of fowl… He shall remove its entrails…and throw it beside the Altar, eastward, to the place of the ashes.” 1:14-16

With its entrails – Only when offering a bird as a sacrificial offering was the crop removed prior to burning it on the Altar. The same was not done when offering an animal. This is because the crop of the bird contains the digestive organs and the food remains, which often belonged to someone else, for birds rarely have a master who feeds them. Cattle, on the other hand, often eat from that which belongs to their master, and therefore their entrails may be offered on the Altar. – Midrash Rabbah

Rabbeinu Bachya points out that this law must serve as an inspiration for us to appreciate the severity of the sin of theft. Just as the Almighty rejects bird entrails for fear that they contain traces of ill-begotten food, so too, will He reject us if our hands are sullied by tainted money. To underscore this point, the Prophet Jeremiah warned us [17:11] that theft will drive a person from this world and will prevent his entry into the World to Come, for this particular sin inhibits the souls ability to reconnect with its Divine source.

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Partner Talk

WHEN IT’S GOOD TO BIKKUR

by RABBI ELAZAR MEISELS

Dear Rabbi Meisels,

An elderly aunt of mine fell ill some time ago and since she is very close to our family, we visit her often. I know that visiting the sick is an important mitzvah but I was wondering if the commandment is limited to visiting or is there is more I should be doing?

Betty M

Betty,

I’m sorry to hear about your aunt’s situation, and I pray that she be granted a complete recovery. Bikur Cholim is indeed, a very great mitzvah, as can be seen first-hand in the Torah.

Soon after undergoing circumcision at an advanced age, the patriarch Abraham is visited by none other than the Almighty Himself, as the verse [Bereishis 18:1] says, “And G-d appeared to [Abraham] in the Plains of Mamre while he was sitting at the entrance of his tent at the hottest time of the day.” Our sages explain that G-d was visiting Abraham, who was ill, and many of the details of this mitzvah are derived from that incident. In another verse [Shmos 18:20] we are taught that we are required to emulate the ways of G-d: “And show them the path that they must take.” The “ways of G-d” include visiting the sick. Whether the obligation is considered a scriptural or rabbinical injunction is a matter of debate between Nachmanides [scriptural] and Maimonides [rabbinic].

Interestingly, the word “Bikur” does not actually mean, “to visit.” Rather, it translates as “to investigate,” because the obligation encompasses far more than merely paying a social call. Instead, one must inquire about what assistance the patient needs and act accordingly. Our sages have delineated three areas that the visitor should focus on, in order to fulfill this mitzvah properly. They are:

1. Tending to the needs of the patient. This includes making him comfortable, purchasing his medicines if need be, feeding him, cleaning the room, etc.
2. Praying on behalf of the patient. Care should be taken not to needlessly alarm the patient about the severity of the illness when doing so.
3. Keeping the patient company and entertaining him. This includes providing a listening ear, offering positive and uplifting information, books, CD’s, etc.

It is important to remember that visits should take place at a time that is convenient for the patient, not the visitor. I have seen visitors literally wake up sleeping patients because they did not want to return at a different time. It goes without saying that this is a blatant contradiction to the very purpose of their visit. A visit that imposes on the patient and leaves him feeling worse than he did before is not a mitzvah.

A fascinating tidbit about the prayer aspect of Bikur Cholim is that when praying for a choleh (sick person) we use his first name(s) and that of his mother. This is in contradistinction to all other times that we refer to a person by his name and that of his father. This custom has its source in the writings of the Zohar and is a means of ensuring that the person is properly identified at this critical time. While there can always be some doubt about who a person’s father may be, there is never a question about who the biological mother is and since we’re dealing with health, we want to be extra certain that our prayers will be maximally effective.

I hope this short response offers you greater insight into the mitzvah of Bikur Cholim. If you are interested in learning more about this great mitzvah, I highly recommend a wonderful book on the subject, published by Artscroll titled, “Visiting the Sick – A Halachic and medical guide with down-to-earth advice” by Rabbi Aaron Glatt.

Regards,
Rabbi Elazar Meisels

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

This week’s Torah portion deals extensively with the korbanot, the vastly important and widely misunderstood animal and flour offerings brought in the Beit Hamikdash, the Holy Temple. Our sages teach us that the world rests on three pillars: the study and fulfillment of Torah, the Temple service and the performance of kindness to one’s fellow man.

א) The root of the Hebrew word for offering “korban” means drawing close. How could taking the life of an animal bring one closer to G-d?

ב) The temple’s destruction the service was replaced by our daily prayers – the service of the heart. In what way could verbal prayers be a fitting replacement for the Temple offerings?

ג) As one of the world’s three pillars, the Temple animal offerings seem to be on par with Torah study and performing acts of kindness. How could an animal offering, which seemingly requires only an investment of the sponsor’s time and financial resources, be as valuable as acts of kindness, which require an investment of one’s heart?

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Parsha Summary

G-d taught Moses the general laws of sacrificial offerings. The only three animals permitted for offerings were oxen, sheep, and goats, and from the bird species, only young doves and mature turtledoves.

In some cases one who could not afford an animal or a bird could substitute it with a flour-offering.

The Torah portion discusses the different kinds of sacrifices:

1. The elevation-offering is sacrificed to atone for an intentional sin or to raise one’s spiritual level; the entire sacrifice is consumed by the fire.
2. The flour-offering is made of flour and oil mixed with incense. There are various types of the flour-offerings, differing in the type of pan used and whether the portion burned on the altar was removed before, or after the offering was baked. Neither honey nor leavening was permitted in any offering.
3. The peace-offering was a voluntary offering brought to express one’s love of G-d and desire to be close to Him. Only part of it was sacrificed on the altar, and the rest was divided between the priests and the owners.
4. The sin-offering was an obligatory sacrifice brought by a Jew who inadvertently transgressed a negative mitzvah for which the punishment would be spiritual excision if done intentionally. In addition the Torah portion mentions three special kinds of sin-offerings brought to atone for sins committed by three influential people – the Kohen Gadol (High Priest), the Sanhedrin (judges), or the king. There are also specific sins for which the animal brought for the offering varies in accordance with the transgressor financial situation.
5. The guilt-offering was offered for five specific sins (only two are mentioned in this Torah portion).

If someone is unsure whether he committed a sin for which a sin-offering would be brought, he must bring a pending guilt-offering. If he later ascertains that he did indeed commit the sin, he brings a sin-offering. The pending guilt-offering atones not for the sin itself but for the carelessness which allowed it.

A person who steals an object must return it plus one-fifth of its value, and he must bring a guilt-offering.

The intended effect of an offering was to arouse a sinner to repentance, thus each part of the procedure was to atone for some aspect of the sin.

1. The sinner placed his hand of the animal’s head – to atone for his deeds.
2. The sinner verbally confessed – to atone for his sinful speech.
3. The innards were burnt – to atone for wayward thoughts.
4. The blood was sprinkled – symbolizing the sinner’s blood that should have been shed.

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Parsha Perspectives

by RABBI BINYOMIN ADLER

ותכל כל עבדת משכן אהל מועד ויעשו בני ישראל ככל אשר צוה ה’ את משה כן עשו

“All the work of the Tabernacle, the Tent of Meeting, was completed, and the Children of Israel had done everything that G-d commanded Moses, so did they do.” (Exodus 39:32)

In this week’s parshas, Vayakhel and Pekudei, the Torah repeats the entire process mentioned earlier in Parashas Terumah and Tetzaveh, detailing the construction of the Mishkan, the Tabernacle, and the fashioning of the vestments of the Kohen Gadol, the High Priest. Surprisingly enough, the Midrash and the commentators do not address why it was necessary for the Torah to expend numerous verses in what appears at first glance to be unnecessary repetition. What could be the reason for this redundancy?

In his introduction to the Book of Exodus, Nachmanides explains that prior to the construction of the Tabernacle, there was a void among the Jewish people. G-d’s Divine presence, which existed to such a high degree during the time of the Patriarchs, was no longer present. A primary goal of building the Tabernacle, he explains, was to restore this lofty level that had existed during the time of the Patriarchs. The Patriarchs, through selfless devotion to G-d and uncompromising beliefs, merited to having the Divine Presence resting on their tents. The Torah therefore repeats many of the details of the Tabernacle’s construction to reinforce the idea that the Tabernacle was meant to be exact to the last detail – that there’s no such thing as, “it’s just a detail.”

Rabbi Yitzchok Levi Horowitz (otherwise known as the The Bostoner Rebbe), of blessed memory, recalled an incident with Reb Mendel, a chassid from Jerusalem, who came to America and worked as a ritual slaughterer in New York. His job was particularly hard during the freezing winters, as the slaughterhouse where he worked was open and unheated. However, the slaughterhouse had a small cubicle where one or two people could sit and warm themselves by a small stove. The slaughterers would go out to work, but they would hurry back as soon as they could to avoid frostbite.

One cold winter evening, while he was waiting in the cubicle for the truck to come in, Reb Mendel dozed off. When it finally arrived, the air was filled with the wake-up call for the slaughterer. Reb Mendel jumped up and ran to his place. The boss and six or seven workers were already there and ready to start.

Reb Mendel quickly recited the blessing and began to slaughter the chickens, one… two… three. He then checked his knife to make sure that it was still perfectly sharp and free from nicks. As he was getting ready for the next batch of chickens, he happened to run his hand across his head and was stunned to discover that he was not wearing a yarmulke!

Apparently, while he was dozing in the cubicle, his yarmulke had fallen off his head. “Oh no!” he thought to himself. “What did I do? I made a blessing and slaughtered without a yarmulke, and I didn’t even know it.”

The hallmark of a professional slaughterer is that he has the requisite sensitivity and focus that allow him to detect even the slightest jerk in the chicken’s neck during the slaughtering process. One who does not wear a yarmulke while slaughtering has not invalidated the act of slaughtering. Nonetheless, the lack of proper sensitivity could render the chicken not kosher.

Reb Mendel said to himself, “If I couldn’t feel whether or not I was wearing a yarmulke, how could I tell if I had slaughtered the chickens properly?”

A lesser man may have hesitated, but Reb Mendel was a chassid through and through. He walked straight back to the cubicle, laid down his knife, and told his startled boss that he was resigning from his position. When his boss questioned him regarding his plan for earning a livelihood, Reb Mendel responded that he would find a different way to earn a living. Reb Mendel ultimately found a job which paid him handsomely.

The construction of the Tabernacle was a microcosm for the life of a devout Jew. Uncompromising attention to the little details is what sets the standard for true devotion and is what allows the Divine Presence to rest on our homes.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. PERFECTLY GENEROUS

“And the entire congregation of Israel went out from before Moses. And every man whose heart uplifted him came, and all whose generous spirit impelled him to donate, brought their donations for the work on the Tabernacle… And they came, the men together with the women, all who were generous of heart brought bracelets, nose rings, finger rings, and buckles…” 35:20-22

And the entire congregation of Israel went out – What is the point of telling us that they went out from before him if we already knew that they were gathered before to hear him implore them to donate? How else would they donate if they didn’t go out from before him? Moses feared that the people who had been overworked and underpaid slaves up to this point were unused to giving, and he therefore gathered them together en masse in the hopes that peer pressure would inspire them to give generously. The verse tells us however that the people did not need that added pressure. Instead, they disbanded and each man brought his own donation without seeking honor from others who would not be aware of his generosity. – Sifsei Kohen

And the entire congregation of Israel went out – This indicates that they didn’t just donate, but they did so enthusiastically and with great haste. – Rabbeinu Bachya

The men together with the women – This term implies that the women were first to donate and the men followed their lead. This is particularly noteworthy because during the sin of the Golden Calf, the same items were requested for use in creating it, and in that instance, the women refused to donate or partake in its construction in any manner. One reason was because women are generally loathe to part with their jewelry, but their actions when it came to constructing a Tabernacle lay that claim to rest, since in that instance, they were the first to do so. – Rabbeinu Bachya

Rabbeinu Bachya adds that the women were highly praised for their righteousness in both situations and were richly rewarded both in this world and in the World to Come. The holiday of Rosh Chodesh was granted to them as a holiday which they would celebrate even more so than men, a practice that continues in modern times as well.

2. SCOFFERS AND MOCKERS

“He made the Menorah out of pure gold, by hammering its form out (of a solid piece of gold), its base, its shaft, its cups, its knobs, and its flowers were of it.” 37:17

Menorah out of pure gold – Generally, when describing how they fulfilled their instructions, the Torah uses identical terms to describe the instructions and their fulfillment. The only exception is in the discrepancy between the instructions of the Menorah’s construction (“And you shall make a golden Menorah”) and their fulfillment (“the Menorah”). What does the deviation intend to teach us? The law is that the Menorah need not be made of gold, as it may also be made of other metals too. Calling it a “golden Menorah” initially limited this dispensation only for future generations. The Menorah of the Tabernacle, however, had to be made of gold. Therefore, in one place it speaks of it as the “golden Menorah,” whereas in the other it only refers to it as “the Menorah.” – Ohr HaChaim

3. STONED TO LIFE

“The amount of gold donated as a wave offering was 29 talents and 730 shekels…The silver census money collected from the community came out to 100 talents and 1775 shekels…The 100 talents were used to cast the bases for the sanctuary and the cloth partition…The 1775 shekels were used for the hooks, caps and inlaid hoops for the pillars were made..” 38:24-28

The 1775 shekels – Why does it refer to these shekels in the definitive form? When Moses was giving an accounting for the gold donated by the community, he found himself unable to recall how the 1,775 shekels had been used. This caused him great anguish, as he feared that the people would grow suspicious of his handling of the communal funds. A heavenly voice then emerged and declared, “The 1775 shekels were used for the hooks, caps and inlaid hoops for the pillars were made etc.” This is the reason it is spoken of in the definitive form. – Midrash Rabbah

R’ Meir Shapiro zt”l was wont to remark in regard to this Midrash that it is amazing to comprehend how human beings act under different situations. When creating the Golden Calf, the people donated immense amounts of gold and received only a miniature calf in return. Yet, no one thought to demand an accounting of how the funds were used. Yet when it came to building a holy sanctuary, where numerous rich and impressive objects were fashioned, everything had to be accounted for and only a heavenly voice could silence the rumor mongers among them. Such is human nature that when money is donated for a holy cause, every penny had better be accounted for, yet when spent on frivolous causes, huge sums can be frittered away without thought given to the bottom line.

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Partner Talk

FREEDOM OF SPEECH

by RABBI ELAZAR MEISELS

Dear Rabbi Meisels,

Forgive me for asking a question that doesn’t pertain to the current Torah portion, but I’m troubled by something in the story of Joseph. After he was reunited with his father, it seems like the two never discussed what transpired between him and his brothers. Why didn’t Jacob ask Joseph about this, or did he ask and not receive a response? BTW, I look forward to this column every week. Thank you for this great service!

Ilya

Dear Ilya,

Your question is one that has bothered me in the past as well, and I’ll share with you what I have discovered in my research on the subject.

One approach taken by some of the commentators [Chizkuni, Daas Zekeinim, 48:1] is that Joseph understood that this was a question that Jacob was likely to have raised when they would have had a few moments together in private. Therefore, although Joseph had a burning desire to spend private time with his beloved father after so many years of separation, he refrained from doing so lest he be forced to share the truth and provoke Jacob’s wrath against his brothers. Throughout the last seventeen years of Jacob’s life, Joseph never allowed himself to be secluded with his father as a result. Such was his love and concern for his brothers that he abstained from his own needs so as not to cause them harm, although he would have been completely justified had he chosen to do so.

Support for this explanation can be derived from the fact that the Torah tells us that toward the end of Jacob’s life, he summoned Joseph to his bedside and instructed him to bury him in Canaan. Following that, the verse writes, “And it was after these things that someone said to Joseph, ‘Behold, your father is ill, so he took his two sons, Menashe and Ephraim, with him.’” How could it be that Joseph would not have known that his father was ill without being told by a messenger? Did he not spend time with him as one would expect of a son who knew that his father would soon pass on? After all, Joseph was in the perfect position to do so, given his exalted position. What could have prevented him from being there around the clock toward the end of his father’s life? His absence points to the fact that Joseph feared his father’s wrath toward his brothers and therefore abstained from visiting unless absolutely necessary and then, only in the presence of others. Therefore, the verse explicitly mentions that he took his two sons along with him.

This approach reflects unbelievably well on the exalted character of Joseph, who not only had no need to seek vengeance against his brothers, but also sacrificed rather mightily to protect them against his father’s wrath. We would all do well to emulate his approach in our own lives.

There is however another approach to this question, which in my opinion is even more penetrating and thought-provoking.

The famed Rabbi Pinchas of Koretz zt”l in his seminal work Imrei Pinchas, cites Rabbi Chaim Krasiner zt”l, who explains that it was Jacob, not Joseph, who avoided all mention of the subject. Moreover, he explains, Jacob’s reason for doing so was not because he was afraid to hear the answer, but because he was simply not given to indulging his curiosity and valued his words too much to engage in thoughtless conversation. The Patriarchs, explains Rabbi Pinchas, understood that the power of speech was too valuable to fritter away on mere conversation. Rather, their every word was measured, and other than conversation which was absolutely essential, they spoke only for the purpose of increasing their knowledge of Torah. Anything else was deemed frivolous and useless. They understood that it is the power of speech that differentiates a man from all other living creatures, and that proper use of this power is what elevates man above all. While they without question appreciated man’s freedom of speech, they had an even greater appreciation for his freedom to remain silent.

Other than to satisfy his curiosity, for Jacob to inquire about what happened would have served no useful purpose, and it therefore never occurred to him to ask. His mastery over his mouth was to such an extent that he refused to use the most precious gift granted to mankind – the power to formulate and articulate thoughts, the crowning glory of mankind – simply to satisfy his curiosity. Exercising one’s rights is not just a wise legal policy, but sometimes it is the hallmark of a great person as well.

Wishing you all the best,
Rabbi Elazar Meisels

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

Vayakhel, this week’s first Torah portion, essentially reviews many of the instructions noted in the three previous Torah portions regarding the construction of the Tabernacle, a tangible place for G-d’s Divine Presence. Earlier on (Chapter 26), we read that individual contributions were requested towards the construction of the Tabernacle and for its various components. In contrast to the mandatory half-shekel contribution (Chapter 30:13-15), whose amount was fixed and whose funds were used for communal offerings, the donation of materials requested for the Tabernacle were not fixed. Moses simply specified the materials that were needed, and the people gave, each according to the generosity of his own heart. In this week’s Torah portion, we read (36:2-7):

All the wise people … performing the sacred work came… from the work they were doing, and said to Moses as follows, “The people are bringing more than enough for the labor of the work that G-d has commanded to perform.” Moses commanded… “Man and woman shall not do more work for the sacred contribution!” And the people were restrained from bringing. But the work had been enough for all the necessary work, and there was extra.

א) What significance could there be in the fact that “all” those doing the work gave the report that enough donations had been received? Also, what idea is being conveyed by the phrase that they came “from the work they were doing”?

ב) It would seem from the wording of the verse (26:6) that the people wished to continue giving – even after they were told that no more contributions were needed – but they were restrained from giving any more. If they genuinely wanted to give, why were they restrained? Couldn’t their donations be accepted and stored away for later use?

ג) The verse (26:7) cryptically says that “the work had been enough… and there was extra.” How could there be “extra” if there was (just) “enough”?

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Parsha Summary

VAYAKHEL

Moses assembled the entire nation to reiterate the sanctity of Shabbat. He announced that those whose hearts felt motivated could contribute materials (gold, silver, copper, wools in red, purple and blue, linen, goats’ hair, wood, oil, spices, and precious stones) to the building of the Mishkan (Tabernacle). He invited them to involve themselves in the actual construction as well.

The people immediately approached with the necessary materials. The women (who had refused to bring gold for the golden calf) now came forward to donate their jewelry and their weaving skills. The parsha singles out the leaders, who gave precious stones for the ephod and the choshen mishpat (the breastplate of judgment) worn by the Kohen Gadol (High Priest). The Torah details the materials that the Jewish people contributed.

Betzalel and Oholiav, both highly skilled and learned, were designated as the overseers of the entire construction. After two days, so much wealth and so many skills had been donated that Moses informed the people that there was no longer any need for skilled craftsmen.

The parsha details the construction. It specifies the measurements of the curtains and beams, which formed the inner and outer structures. It also describes the material of the cover, the planks, the parochet (partition), and the screen. Betzalel constructed the Ark, its cover, the table, the menorah, incense altar, elevation-offering altar, washing basin, courtyard, and screen of the gate of the courtyard.

PEKUDEI

Isamar, a son of Aaron the Kohen, oversaw the Levites’ work on the Mishkan (Tabernacle). The parsha then gives an accounting of the quantities of the materials – gold, silver, and copper – donated by the Jewish people for the construction of the Mishkan. The parts of the structure, the utensils, and the clothing of the kohanim are listed. After each description, the Torah states that the item was made according to the command of G-d to Moses. After the work of the Mishkan was completed, the Jewish people consulted Moses, who inspected and verified that everything was indeed made according to G-d’s command. Moses blessed them.

G-d told Moses that the dedication of the Mishkan would take place on the first of the month of Nissan, in the second year of the Jewish people’s travels in the desert. He then gave him instructions in placement of the utensils and the order of the Mishkan’s establishment.

On the first of Nissan, Moses erected the entire Mishkan himself. He did exactly as G-d had commanded.

The Cloud of Glory covered the Tent of Meeting, and His Glory filled the Mishkan. Whenever the Cloud lifted, Moses could enter to speak with G-d. The Cloud served during the years in the desert as a signal for the Jewish people to travel to a new location. A fire indicated G-d’s presence at night. The entire Jewish people witnessed this miracle throughout their journeys.

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THE MONTH OF NISSAN

By Rabbi Elazar Meisels
This month should be to you the beginning of the months; it should be first to you for the months of the year. Exodus 12:2

• Nissan is the Month that the Jewish people were redeemed from Egypt.
• On the fifteenth of Nissan, the angels visited Abraham and informed him of the impending birth of Isaac.
• On the fifteenth of Nissan, the Patriarch, Isaac, was born.
• On the fifteenth of Nissan, the Persian ruler Achashverosh suffered insomnia which led to the beginning of the salvation of Purim.
• The Patriarch Jacob obtained the coveted blessings, instead of Esau, from Isaac, during this month.
• Nissan is the month that the Messiah is destined to come.
• The Month of Nissan is considered the first month of the Jewish calendar in the sense that it marks the first month that the Jewish people became a nation. In contrast, Elul, the month that Rosh Hashanah occurs, marks the moment of the creation of the universe.

Another name for the month of Nissan is “Chodesh Aviv” — the month of Spring. The word Aviv can be separated into two words, Av-Yud Beit: The father of all twelve [months].

The month of Nissan is the first month because of its great significance. It reminds us about our miraculous departure from Egypt which was a clear demonstration of the oneness of G-d and His dominion. Pharaoh worshipped the kid and relied on it for his success, counting on the protection of the month of Nissan, which has the astrological sign of the kid. Instead, he was defeated during this month by the Jewish people who offered the Paschal Lamb, using a kid, illustrating that it is Hashem who is the Master of heaven and earth. It is He who controls all, and Whose divine providence shapes our lives. No other entity possesses such all-encompassing power.
Aruch HaShulchan (Orach Chayim 429:1-2 )

MONTH OF REDEMPTION

רבי יהושע אומר בניסן נברא העולם בניסן נולדו אבות בניסן מתו אבות בפסח נולד יצחק … בניסן נגאלו בניסן עתידין ליגאל.
מסכת ראש השנה דף יא/א

“Rabbi Yehoshua said, ‘In Nissan the world was created. In Nissan the Patriarchs were born, in Nissan the Patriarchs passed on. On Passover Isaac was born… In Nissan they [i.e. the Jewish people] were redeemed, in Nissan they will be redeemed again in the future.”
Tractate Rosh Hashanah 11a

אמרו ישראל לפני הקב”ה רבש”ע אימתי אתה גואלנו, אמר הקב”ה לכשתרדו במדרגה אותה שעה אני גואל אתכם ילקוט שמעוני.
הושע פרק יד-רמז תקלג

Our sages taught, “The Jewish people said to the Almighty, ‘Master of the Universe, when will You redeem us?’ The Almighty responded to them: ‘When you descend to the lowest level — at that moment, I will redeem you.’”
Yalkut Shimoni Hoshea, 14:533

“We find that when Isaac [the Patriarch] was born, everyone remarked, ‘A child has been born into servitude, for the Almighty told Abraham that his children will be slaves in a foreign land.’ In reality, Isaac became the father of a nation of liberated and free people. Similarly, when Isaac lay on the Altar prepared to offer his life, it appeared as if all offspring of Abraham were about to be eradicated from the earth. Instead, this event was soon transformed into a moment from the merit of which Isaac’s children would extract profound benefits for all generations. The Almighty used this merit to grant them life and eternity. Similarly, when Jacob donned the garments of Esau and entered Isaac’s room in an attempt to deceive him into giving him the coveted blessings, Jacob feared that Isaac would discover his ruse and curse him instead of blessing him. He departed instead with blessings for himself and all his generations. This is the case with all misfortune and hardships that Jacob’s children undergo throughout the generations. What initially appeared grim and insurmountable later evolved into salvation and illumination; the light revealed was as intense as the darkness it replaced.”

“This too, is a model for the future redemption which will burst forth and emerge from the darkest of circumstances, during a period in which every heart will tremble, saying, ‘All hope has been lost.’ Behold, at that very moment, the glory of Hashem will shine upon you. When will this happen? In the month of Nissan which G-d has designated for redemption for all generations. All darkness and suffering which occurs to the Jewish people during this month, it is definitely nothing more than the beginning of the sprouting of our redemption… ”
Sefer HaTodaah, Chapter 18

Although the original covenant called for Abraham’s descendants to spend 400 years in Egypt, in reality they only spent 210 years there, eighty of which consisted of hardship and enslavement. Our sages explain that the Egyptians overstepped their mandate and treated us far more cruelly than the almighty had intended. Thus, in the 210 years we spent in Egypt, we endured the equivalent of 400 years of suffering.

FROM THE CHASIDIC MASTERS Although we were supposed to be enslaved in Egypt for 400 years, we were released after only 210 years. This is because Pharaoh, in an effort to increase our suffering, decreed that we must work days and nights. This effectively doubled our workload and we fulfilled our quota in 210 years.
R’ Heshel

Moses’ upbringing in the palace was more than just a delicious bit of irony. it served him well later on when he was forced to negotiate with the powers of Egypt, and his knowledge of the inner workings of the palace aided him greatly in this regard.

PASSOVER PERSONALITIES

Abraham – The first person to promote ethical monotheism to the masses, he entered into a covenant with G-d at the age of 75, in which he was promised the Land of Israel, and children who would inherit it and be as numerous as the stars. However, this would not occur until his children were enslaved in Egypt for 400 years, after which time they would leave with great wealth, and the Egyptians would be soundly judged.

Moses — The youngest child of Amram and Yocheved, the leaders of the Jewish community in Egypt. He was discovered by Pharaoh’s daughter, Basya, who rescued him and raised him in the palace as Pharaoh’s grandchild. He advocated on behalf of the Jews and was forced to flee for his life. He encountered the Divine Presence in a burning bush and was instructed to lead the people out of Egypt through a combination of advocacy and devastating plagues. He suffered from a speech impediment which hampered his ability to converse effectively but this was overcome through the use of his brother Aharon as his spokesman.

Aharon — The older brother of Moses, he led the people prior to Moses’ arrival, and he became Moses’ spokesman and enthusiastic collaborator. He accompanied Moses on his visits to Pharaoh and oversaw the execution of a number of the Plagues. He had a knack for earning the respect and trust of the Jewish people and utilized that to unify them and promote peace and harmony. He eventually became the first High Priest and his descendants are the family of Kohanim for all generations.

Pharaoh — This was a generic term used to denote the ruler in Egypt. His real name may have been Seti, Ramses or Ramses II. He greatly feared the Jewish ascent to power in Egypt and afflicted them for 210 years. He portrayed himself as an all — powerful deity before his people and strove to deny the existence of a monotheistic G-d, never quite learning his lesson in spite of all the plagues sent against him and his nation.

Yocheved and Miriam — The mother and sister of Moses, respectively. They were the leading midwives for the Jewish people in Egypt, and they were instructed by Pharaoh to commit infanticide upon all Jewish male babies. At great risk to their own lives, they disobeyed his orders and were greatly rewarded for their heroism by the Almighty.

Basya — Daughter of Pharaoh and the foster mother of Moses, whom she rescued from the Nile. He received the name Moses from her, and it is the only name utilized to refer to him throughout the Torah. Our sages tell us that her reason for visiting the Nile that morning was to immerse herself as part of the conversion process, for she disdained the idolatrous culture of Egypt.

Yisro — Father-in-law of Moses who married his daughter Tzippora. He had served as an advisor to Pharaoh but was forced out of power because he protested the enslavement of the Jews. At the time of Moses’ meeting with his daughters, he was in a state of excommunication for having rejected all forms of idolatry. Moses introduced him to monotheism and he eventually became a strong supporter of Moses and may have even formally converted to Judaism.

Yocheved’s son Aharon became the first High Priest and Miriam married Caleb, a descendant of Judah. Among her descendants were Betzalel, who constructed the Tabernacle, and King David.

Basya was stricken with Tzaraas [a form of skin affliction]. Upon making contact with Moses’ basket the affliction was miraculously healed. For this, she was grateful to Moses and decided to take pity upon him.
Medrash Shmos Rabbah 1:23

Pharaoh consulted three advisors to determine whether to enslave the Jewish people; Bilaam, Job, and Yisro. Bilaam who voted in favor of the plan was eventually killed. Job who remained silent, neither agreeing nor protesting, was punished with severe tribulations. Yisro who fled in protest merited offspring who served on the High Court.
Talmud, Tractate Sotah 11a

We might add that another group deserves mention as well: the women. Pharaoh deliberately arranged the work schedule of the Jews in such a manner as to dissuade and discourage them from engaging in marital relations. This, he hoped, would eliminate the threat of Jewish dominance in a more benign fashion. The holy women of Egypt refused to accept this decree and at great risk to their lives and the lives of their children, took extra measures to attract their husbands’ attention. G-d rewarded them with prodigious broods and the copper mirrors used to adorn themselves in Egypt were later used to construct the wash basin for the Priests in the Tabernacle.

PASSOVER IN SCRIPTURE

THE INSTRUCTIONS GIVEN PRIOR TO THE EXODUS:

והיה יום הזה לכם לזכרון וחגתם אתו חג לה’ לדרתיכם חקת עולם תחגהו. שבעת ימים מצות תאכלו אך ביום הראשון תשביתו שאר מבתיכם כי כל אכל חמץ ונכרתה הנפש ההוא מישראל מיום הראשן עד יום השבעי: וביום הראשון מקרא קדש וביום השביע מקרא קדש יהיה לכם כל מלאכה לא יעשה בהם אך אשר יאכל נפש הוא לבדו יעשה לכם: ושמרתם את המצות כי בעצם היום הזה הוצאתי את צבאותיכם מארץ מצרים ושמרתם את היום הזה לדרתיכם חקת עולם: בראשן בא רבעה עשר יום לחדש בערב תאכלו מצת עד יום האחד ועשרים לחדש בערב: שבעת ימים שאר לא ימצא בבתיכם כי כל אכל מחמצת ונכרתה הנפש ההוא מעדת ישראל בגר ובאזרח הארץ. כל מחמצת לא תאכלו בכל מושבתיכם תאכלו מצות.
שמות פרק יב: יד-כ

“This day must be one that you will remember. You must keep it as a festival to G-d for all generations. It is a law for all time that you must celebrate it. Eat matzah for seven days. By the first day, you must have your homes cleared of all leaven. Whoever eats leaven from the first day until the seventh day will have his soul cut off from Israel. The first day shall be a sacred holiday, and the seventh day shall [also] be a sacred holiday. No work may be done on these [days]. The only [work] that you may do is that which is needed so that everyone will be able to eat. Be careful regarding the matzah, for on this very day I will have brought your masses out of Egypt. You must carefully keep this day for all generations; it is a law for all times. From the 14th day of the first month in the evening, until the night of the 21st day of the month, you must eat [only] matzah. During [these] seven days, no leaven may be found in your homes. If someone eats anything leavened, his soul shall be cut off from the community of Israel. [This is true] whether he is a proselyte or a person born into the nation. You must not eat anything leavened. In all the areas where you live, eat matzah.”
Exodus 12:14-20

ויהי מקץ שלשים שנה וארבע מאות שנה ויהי בעצם היום הזה יצאו כל צבאות ה’ מארץ מצרים: ליל שמרים הוא לה’ להוציאם מארץ מצרים הוא הלילה הזה לה’ שמרים לכל בני ישראל לדרתם.
שמות פרק יב: מא, מב

“At the end of the 430 years, all of G-d’s armies left Egypt in broad daylight. There was a night of vigil for G-d, [preparing] to bring them out of Egypt. This night remains for the Israelites a vigil to G-d for all generations.”
Exodus 12: 41, 42

בחדש הראשון בארבעה עשר לחדש בין הערבים פסח לה’: ובחמשה עשר יום לחדש הזה חג המצות לה’ שבעת ימים מצות תאכלו: ביום הראשון מקרא קדש יהיה לכם כל מלאכת עבדה לא תעשו: והקרבתם אשה לה’ שבעת ימים ביום השביעי מקרא קדש כל מלאכת עבדה לא תעשו:
ויקרא פרק כג: ה-ח

“The afternoon of the 14th day of the first month is [the time that you must sacrifice] G-d’s Passover offering. Then, on the 15th of that month, it is G-d’s festival of matzah, when you eat matzah for seven days. The first day shall be a sacred holiday to you, when you may not do any service work. You shall then bring sacrifices to G-d for seven days. The seventh day is a sacred holiday when you may not do any service work.”
Leviticus 23:5-8

שמור את חדש האביב ועשית פסח לה’ א-לקיך כי בחדש האביב הוציאך ה’ א-לקיך ממצרים לילה: וזבחת פסח לה’ א-לקיך צאן ובקר במקום אשר יבחר ה’ לשכן שמו שם: לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות לחם עני כי בחפזון יצאת מארץ למען תזכר את יום צאתך מראץ מצרים כל ימי חייך: ולא יראה לך שאר בכל גבלך שבעת ימים ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר: לא תוכל לזבח את הפסח באחד שעריך אשר ה’ א-לקיך נתן לך: כי אם אל המקום אשר יבחר ה’ א-לקיך לשכן שמו שם תזבח את הפסח בערב כבוא השמש מועד צאתך ממצרים.
דברים פרק טז: א-ו

“Safeguard the month of standing grain so that you will be able to keep the Passover to G-d your Lord, since it was in the month of standing grain that G-d your Lord brought you out of Egypt at night. In the place that G-d will choose to be dedicated to His name, you shall sacrifice the Passover offering to G-d your Lord [along with other] sheep and cattle. Do not eat any leaven with it. As part of [the celebration] you shall eat matzah for seven days. This shall be hardship bread, since you left Egypt in a rush. You will then remember the day you left Egypt all the days of your life. No leavening shall be seen with you in all your borders for seven days. Do not let the flesh that you sacrificed in the evening of the first day remain overnight until morning. You may not slaughter the Passover offering in any of your settlements which G-d your Lord is giving you. The only site where you may sacrifice the Passover offering is in the place that G-d will choose as a site designated in His name. There you shall sacrifice it in the evening, as the sun is setting, at the time of year that you left Egypt.You shall cook it and eat it in the place chosen by G-d your Lord, and then you may turn around in the morning and return to your tents. For six [additional] days you shall then eat matzah, with the seventh day as a retreat dedicated to G-d your Lord, when you may not do any work.”
Deuteronomy 17:1-6

Why were the Egyptians chosen to serve as the oppressors of the Jewish people? Because at that time they were the most powerful nation in the entire civilized world and they were submerged in sin to such a degree that no nation was as sullied by idolatry and sexual immorality as the Egyptians. (Tanna D’bei Eliyahu Rabbah 7). Maharal explains that the slave experience was designed to allow the Jews to reject immorality in favor of ethical monotheism. This could best be accomplished by exposing them to the full gamut of immoral behavior so that their rejection of it would be as thorough and complete as humanly possible.

THE LAWS OF PESACH SHEINI

דבר אל בני ישראל לאמר איש איש כי יהיה טמא לנפש או בדרך רחקה לכם או לדרתיכם ועשה פסח לה’: בחדש השני בארבעה עשר יום בין הערבים יעשו אתו על מצות ומררים יאכלהו: לא ישאירו ממנו עד בקר ועצם לא ישברו בו ככל חקת הפסח יעשו אתו.
במדבר פרק ט: י-יב

“Speak to the Israelites, saying: If any person is ritually unclean from contact with the dead, or is on a distant journey, whether among you [now] or in future generations, he shall still have the opportunity to prepare G-d’s Passover offering. He shall prepare it on the afternoon of the 14th of the second month, and shall eat it with matzos and bitter herbs. He shall not leave any of it over until morning, and not break any bone in it. He shall thus prepare it according to all the rules of the [regular] Passover offering.”
Numbers 9:10-12

THE SEVEN DAYS OF THE EXODUS

Thursday, 15 Nissan: The Jews departed Egypt in the morning after a night of eating Matzah and the Paschal Lamb and which saw the demise of every firstborn in every Egyptian household. They arrived in Sukkot on this day and were encircled with seven protective and illuminating Clouds of Glory.

Friday, 16 Nissan: Journeyed to Etham at the edge of the wilderness.

Shabbat, 17 Nissan: They remained in their place and did not travel.

Sunday, 18 Nissan: Preparations were made for further journeying. Pharaoh’s messengers urged them to return to Egypt but they refused. A battle ensued and many of the messengers were injured. The Jews traveled backwards toward Egypt to appear as if they were returning to Egypt and withdrew to Pi-HaChiros — a journey of 1 ½ days.

Monday, 19 Nissan: Pharaoh’s messengers returned to him with the news that the Jews had fled.

Tuesday, 20 Nissan: Pharaoh mobilized his forces to pursue the Jewish people and reached them that evening encamped by the sea near Pi-HaChiros.

Wednesday, 21 Nissan: The eve of the 21st the Jewish people descended into the Red Sea which split and allowed them passage. They emerged at daybreak on Thursday. The Egyptians, who followed them into the sea, met a raging body of water that drowned them all and the Egyptians no longer threatened the Jewish people. The Jews joyously sang a Song of Praise to the Almighty.

According to the opinion of Rav Chanina bar Papa, eighty-one years earlier, the infant Moses was placed in the Nile on the 21st of Nissan. The ministering angels protested to the Almighty that he was needed to sing the Song of Praise when the Jews would be saved by the Red Sea and Moses was spared a terrible fate.
Sotah 12b

FROM THE CHASIDIC MASTERS When the people witnessed the Divine Presence through the miracles in Egypt and at the Red Sea, it was like a bridegroom meeting his bride prior to the wedding. Shavuot, when the Jews received the Torah, was similar to the wedding itself.
R’ Simchah Bunim of Pasischa

Typically, whenever the Torah instructs us to celebrate the first days of Passover, it explains that we were freed from Egypt and this is worthy of celebration. Strangely, when instructing us in the celebration of the seventh day of Passover, it omits all mention of the miracles at the Sea in which the Egyptians were decimated and the threat to our lives was finally lifted. How do we understand this omission? The answer is that although the destruction of the Egyptians was a necessity, it is hardly a reason to rejoice. When a person sins and must be punished, it gives no joy to the Almighty, Who created all of mankind. In fact, the angels were not permitted to celebrate the Egyptians’ downfall since they hadn’t suffered at their hands and lacked a full appreciation for the salvation. Only the Jews who experienced the thrill of salvation could sing a song of praise, the focus of which is not on the devastation of the Egyptians, but on the wondrous attributes of the Almighty.

THE SEVENTH DAY OF PASSOVER

The seventh and final day of Passover is a day upon which numerous miracles were performed for our ancestors at the Red Sea. On that day, we reached the Red Sea with the Egyptians in hot pursuit and nowhere to run. The Sea parted and allowed us to pass safely, whereas the Egyptians who plunged in after us were swallowed by the swirling waters and their entire fighting force drowned. Upon witnessing their salvation and the miracles wrought by the Almighty on their behalf, the Jews, led by Moses, broke out in a joyous Song of Praise known as “Az Yashir.”

The entire nation sang this song, even the infant at its mothers breast ceased feeding, while they sang, “This is my G-d and I will glorify Him.”

It is customary in some communities to re-enact the events of the splitting of the sea on the seventh night of Passover.

THE HAGGADAH

According to Jewish tradition the Haggadah was compiled during the Mishnaic and Talmudic periods, although the exact date is unknown. We do know that many of the compositions found in the latter half of the traditional Haggadah were not part of the original text and were composed and added to the text hundreds of years later. The word haggadah means to tell, or to relate. The Haggadah is a vivid narrative which chronicles the story of how the Jewish people began as a few righteous individuals and metamorphosed into a great nation that would change the course of history. Although it deals primarily with the events in Egypt which led from slavery to liberation, it also covers the entire period from the life of Abraham to the giving of the Torah at Mount Sinai.

FROM THE CHASIDIC MASTERS “It is amazing,” said R’ Simchah Bunim of Peshischah, “When the Jews stood boxed in between the Sea and the Egyptians, they hoped and prayed that the Almighty would come to their aid in one way or another. Perhaps he would cause the Egyptians to have a change of heart. Perhaps he’d empower the Jews to vanquish them. Perhaps it would thunder and scare away the Egyptians. That the Sea would split and allow the Jews safe passage? That thought never occurred to them for one single instance. So it is with most of the salvations affected by the Almighty. We envision a natural means by which He can save us, but His ability extends far beyond our own imagination and He finds a means of doing so that is undeniably His handiwork.”

The physical world was created in six days and a spiritual dimension was added to it, the seventh day. The number eight begins the spiritual realm beyond this world. Through the performance of certain mitzvot, one can connect the physical and spiritual realms and this is symbolized by the number 15 [7+8=15]. Thus, the number 15 represents a synthesis of heaven and earth.

THE SEDER

Maharal explains that the Seder has 15 parts, corresponding to the fifteen steps upon which one ascended to the Temple. Our Sages say that our table is like an Altar, and this is particularly true on Seder night, when our family table is a means to achieve new spiritual heights. Similarly, just as the Temple helped the Jewish People sense the Divine Order in the world, so too, the Seder, the Hebrew word for order, is a reminder that G-d guides world history.

THE FIFTEEN STEPS OF THE SEDER ARE:

1. Kadesh — Reciting the Kiddush over wine in the manner in which we begin all festivals.
2. Ur’Chatz — Washing the hands without reciting the blessing.
3. Karpas — Eating the vegetable [potato, radish etc.] dipped in salt water to arouse the curiosity of the children.
4. Yachatz — Breaking the middle matzah and hiding the larger piece for afikomen.
5. Maggid — Relating the story of the Exodus from Egypt through the recitation of the Haggada6.
6. Rochtzo — Washing the hands for matzah and reciting the blessing of Al Netilat Yadaim.
7. Motzi — Reciting the blessing of HaMotzi over the matzah.
8. Matzah — Eating the matzah.
9. Marror — Eating the bitter herbs.
10. Korech — Eating a sandwich combining bitter herbs and matzah.
11. Shulchan Aruch — Partaking of the festive meal.
12. Tzafun — Eating the afikomen.
13. Barech— Reciting the Birkhat HaMazon.
14. Hallel — Reciting the second half of Hallel.
15. Nirtzah — Singing the supplemental songs of praise.

THE ESSENTIAL MITZVOT OF THE SEDER

MATZAH

This scripturally ordained obligation to eat matzah reminds us of our enslavement and redemption. It is eaten in haste to recall the haste with which we were redeemed once the appropriate moment arrived. It also represents freedom from the shackles of the Yetzer Harrah [evil inclination] who is compared unfavorably to the yeast in bread.

The Law: The Matzah must be Shmurah — guarded against fermentation and designated for the sake of the mitzvah beginning from the harvest of its grain. A portion the size of at least one sheet of Matzah [two Kzaysim] should be eaten. Men must recline while eating the Matzah, women are exempt from this obligation.

MAROR

The Maror reminds us of the embitterment of our lives at the hands of the Egyptians. It is dipped in Haroset, a sweet mixture of apples, wine, and nuts, which recalls how the Jewish people sweetened their bitterness with anticipation of the redemption.

The Law: Grated horseradish or lettuce is used for Maror and one should eat a portion the size of at least 1.1 fluid ounces. It is dipped in Charoses before eating. One does not recline while eating the Maror.

FOUR CUPS OF WINE

Our sages obligated us to drink four cups of wine which represent many things, among them, the four stages of the redemption: 1) freedom from the bitterness of enslavement, 2) independence from any form of servitude, 3) the mighty and crushing blows the Almighty dealt the Egyptians to disable them from further persecuting the Jews, 4) the taking of the nation by the Almighty to be His nation. The cups also represent the four matriarchs, Sarah, Rivka, Rachel, Leah, in whose merit we were worthy of redemption.

The Law: Each cup should contain a minimum of 3.3 fluid ounces. One should drink no less than a majority of this amount. Red wine is preferable, but white wine is acceptable too, as is grape juice. When these are not available or are unacceptable, coffee, tea, or even milk, are also acceptable. While drinking, men must recline; women are exempt from this obligation.

HAGGADAH

There is a scripturally ordained obligation to recount the story of the Exodus in a question and answer format. Even those already knowledgeable of the events are obligated to discuss the exodus in detail. This ensures that the events and their attendant lessons will be transmitted from generation to generation and our commitment to the Almighty will not wane due to the passage of time.

The Law: Ideally one should follow the format of the Hagaddah rather than creating an independent style. The Seder Plate remains on the table throughout the recitation. One must recall the following three subjects to fulfill the obligation: Pesach, Matzah, and Maror.

HALLEL

A collection of Psalms recited to recall great miracles performed on our behalf, the night of the Seder is a particularly suitable time to recite the Hallel in recognition of the hundreds of miracles performed for us in Egypt and subsequently.

The Law: Although Hallel is normally recited while standing, this recitation takes places while sitting. If three or more people are participating in the Seder, the parts of Hallel usually said in responsive fashion shall be recited thus at the Seder, too.

TIME FOR THE SEDER

Although on Shabbat and Festivals it is permitted to begin celebrating the day by commencing earlier, the holiday is different in this respect. The obligation to eat matzah belongs essentially to the night for it is associated with the Paschal Lamb which was also eaten at night. The other mitzvot of the Seder, are also related to the mitzvah of Matzah and should also be performed after nightfall. At times this poses hardship on some for it has become customary for entire families to join together for the Seder and beginning at a late hour may be inconvenient. Regardless, a Seder begun before nightfall is lacking an essential element and every effort should be made to begin the Seder after that time, even if it will mean shortening the program somewhat.

On the night of Passover, every firstborn, whether from his father or mother’s side, perished. Thus, the immoral and adulterous culture of Egypt was revealed for all to see as husbands and wives began to discover children born to their spouses from partners outside of marriage.

The plagues were consistent with the strategy of an attacking army laying siege to a city. The plague of blood is similar to the poisoning of the water supply; the deafening frogs, to the trumpeters who sow fear among the inhabitants; the lice, to arrows shot into the city; the wild animals to mercenaries who are sent in.
Midrash Tanchuma

“Rabbi Yosi the Galilean said that although in Egypt they were smitten with ten plagues, at the Red Sea they were dealt fifty plagues…Rabbi Eliezer said, At the sea they were dealt two hundred plagues. Rabbi Akiva said that at the sea they were dealt two hundred fifty plagues.”
Haggadah

The commentators explain that all three agree on what happened. They differ only in how to break down the events. Rabbi Akiva focused on every minute detail of each plague and considered it a separate plague, Rabbi Eliezer utilized a broader perspective, and Rabbi Yosi preferred to view them as packages.

The Ten Plagues were meant not only to punish the Egyptians, but also to educate the Jews about the all-encompassing power of the Almighty whom they would now be expected to worship exclusively. Each plague served as one lesson and after completing the ten-part course, they were primed to accept the Ten Commandments at Sinai which required the understanding gained in Egypt through witnessing the Ten Plagues. The commentators teach that the Ten Plagues were brought upon the Egyptians in the merit of Abraham’s triumph over the Ten Trials he endured to prove his loyalty to the Almighty.

MEASURE FOR MEASURE

The Ten Plagues were not merely the imposition of difficult situations upon the Egyptians. Instead, they were carefully calculated to help them realize their evil ways and contemplate repentance. Unfortunately, they chose to ignore the clear messages inherent in the plagues and continued the oppression with mounting cruelty. Here is a brief description based on the Midrash of how each plague mirrored the oppression to which the Jews were subjected.

1. Water turned to Blood — They kept the Jews thirsty in the hot sun, now they knew the pain of thirst.
2. Frogs [or crocodiles] — The Egyptians forced the Jews to work at night and deprived them of sleep. The frogs raised such a ruckus that no Egyptian could sleep.
3. Lice — They forbade the Jews to bathe which caused them to suffer from lice. The Egyptians now enjoyed the very same lice experience.
4. Wild Beasts — The Egyptians forced the Jews to hunt wild beasts for them as sport. Now they had an up close and personal encounter with those beasts.
5. Pestilence among the livestock — The Egyptians forced the Jews to become cattle-herders under harsh conditions.
6. Boils all over the body — The beatings administered by the Egyptians caused the Jews to break out in sores constantly.
7. Fiery Hail — The Egyptians took the liberty of stoning Jews. Hailstone rained on their heads in return.
8. Locusts destroying crops — They forced the Jews to tend their vineyards and fields.
9. Darkness — When the Egyptians held their parties, Jewish slaves had to stand at attention, with torches on their heads, to light up the scene.
10. Slaying of Firstborn — The Egyptians, and in particular the firstborn, practiced murderous designs against the Jews. In return, their firstborn were slain.

THE PASCHAL LAMB

Lacking sufficient merits to earn passage out of Egypt, the Almighty instructed the Jews to perform a difficult mitzvah that would demonstrate their loyalty to Him and earn them the miracles of Passover. They were commanded to take the lamb which was worshipped as a deity in Egypt, and slaughter it in full view of the Egyptians through an elaborate process which entailed:

1. Acquiring a lamb or goat for every family or designated group.
2. Selecting it on the 10th of Nissan.
3. Tying it to their bedposts for 4 days to check for disqualifying blemishes.
4. Slaughtering it at dusk of the 14th day.
5. Dipping an Ezov grass in the blood and placing it on the door posts and lintel inside the home.
6. Roasting it on a spit over the fire with its head intact resting over the legs and body.
7. Consuming it in its entirety that night.
8. Eating it with:
   (a) one’s belt on
   (b) wearing shoes
   (c) staff in hand (i.e., bags packed and ready to depart)
   (d) in a hurried manner!

This mitzvah, with key differences, became an obligation for all generations. Sadly, nowadays we are unable to fulfill the mitzvah, so we eat the Afikomen instead to remind us of this mitzvah.

FROM THE CHASIDIC MASTERS “And for the Children of Israel there was light in their dwelling places…” [Exodus 10:23] Deep in the heart of every single Jew rests a small spark of light. Yet, often it is only revealed when they are in their own “dwelling places” among other Jews. One must never judge another Jew when he is in a downtrodden state, for his Jewish spark cannot shine as brightly in such a situation.
R’ Yisrael of Rhizin

Eaten In Hurried Fashion: One who experiences a desire to serve the Almighty, must seize the moment and act upon it with great haste. Once he has successfully trained himself in the service of the Almighty, he may continue in a more patient and deliberate manner. This lesson is evident in the difference between the Paschal Lamb in Egypt which had to be eaten in haste, and the obligation for future generations which did not impose this obligation.
R’ Tzaddok HaKohen of Lublin

No Jew was permitted to leave his home that evening while the Almighty struck the firstborn of Egypt. This was so that the Jews should not witness the downfall of their enemies and rejoice in it.

HASTE MAKES MATZAH

“Do not eat any leaven with it, for seven days you shall eat matzah. This shall be bread of affliction since you left Egypt in great haste [which did not allow your dough to rise — Rashi] so that you will recall the day you left Egypt all the days of your life.”
Deuteronomy 16:3

Throughout their years of bitter affliction, the Jews were not permitted to allow their dough to rise. Instead, they were reduced to eating hard matzah which only increased their suffering and hardship. When the time for the Exodus arrived, the Almighty compensated them by bringing about the Exodus in great haste, as well. They did not remain in Egypt even one second longer than they were supposed to. This subtle message has inspired Jews for centuries to patiently await the end of our current exile, secure in the knowledge that the Almighty hasn’t forgotten about us, and that the moment we are meritorious enough to be released from our suffering, He will bring it about.

Just as a servant must attend to his master’s needs with haste, so, too, the Jewish people acknowledged that by leaving Egypt they were not merely gaining their freedom to do as they pleased, but they were entering servitude of another kind: serving the Almighty. Proper service of the Almighty is accomplished when one serves Him with alacrity and enthusiasm. Chametz, the result of allowing dough to sit around until it rises, is a symbol of slothfulness. Matzah, the spartan bread, which takes mere seconds to prepare, is a symbol of zealous and eager service of the Almighty.

The haste was because our time spent in Egypt, that bastion of immorality, was only in order to accomplish a specific task. Once that task was accomplished, there was no reason for us to remain there any longer. To the contrary, our sages explain that the years spent in that shameful environment had exacted a terrible toll and the Jews were moments away from total assimilation. G-d, therefore, hastened to remove us from Egypt and brought us to the safety of the desert, a place untainted by man and sin. Thus began the cleansing process necessary to receive the Torah.

LAWS OF CHAMETZ

Chametz is a product that (a) contains even a minimal amount of one of five types of grains [Wheat, Barley, Spelt, Rye, Oats], and (b) has undergone fermentation as a result of contact with liquid.

The Torah issued several commandments regarding chametz:

• The positive commandment to remove all chametz from one’s home.
• Not to possess chametz in one’s domain (i.e. home, office, car, etc.) during all eight days of Passover.
• Not to eat chametz, or admixtures containing chametz, during Passover.

These prohibitions take effect around late morning on the eve of Passover, the 14th of Nissan. Chametz is permitted again at nightfall after the final day of Passover. In practice, the custom is to utilize all three of these options since possession of chametz on Passover is such a stringent prohibition.

APPROVED METHODS FOR REMOVAL OF THE CHAMETZ:
Bi’ur: Burning the chametz. On the night preceding the 14th of Nissan, a search of the house known as bedikat chametzchametz found in this search is burned the next morning. (“search for chametz”) is conducted by candlelight. The

Bittul: Nullifying the chametz. the night of, and again on the morning of the 14th of Nissan, the head of the household recites a statement in Aramaic nullifying all chametz remaining in the family’s possession. This must be done before the prohibition of chametz takes effect.

Mechirah: Selling one’s chametz to a non-Jew. After the holiday, the non-Jew generally sells the chametz back to the original owners, via the selling agent. The selling agent must be someone knowledgeable in the laws of contracts and chametz.

MAKE IT MEANINGFUL

If Passover this year is just like all the others in past years, it will not have the same meaning. Here are six suggestions for how you can make this Passover even more meaningful than all the others:

1. Money well spent: Don’t settle for the free Haggadah that comes with the coffee. Purchase one that features inspiring insights and explanations with which you can spice up the discussion at the Seder. There are hundreds to choose from.
2. Prepare in advance: Take some time prior to the Seder to read up on the events and their meaning so that you can share inspiring and meaningful content with the participants.
3. All kidding aside: As important as it is to get the kids involved, the adults must be engaged as well. Ask each participant ahead of time to prepare something short to share with the others so the conversation revolves around Passover, not politics.
4. Read the book: This year, skip the movie and read the book instead. “Let My Nation Go” by Yosef Deutch details the events of the Exodus in a gripping and suspense — filled narrative that remains loyal to traditional sources.
5. Take your time: Passover comes only once a year. Make it count by prolonging the Seder instead of ending it in time to get home before dark.
6. Think of others: A Seder can be a powerful spiritual experience. Yet, it is best when celebrated with others. Think of the less fortunate among us who may need an invitation and invite them to grace your Seder with their presence.

POINTS TO PONDER

• Is it really so hard to refrain from Chametz for the full holiday of Passover?
• What is the definition of “freedom,” and how can we apply it to make our lives more meaningful?
• Why are we considered to still be in exile when we enjoy religious freedom to such a great extent? Why do so many Jews celebrate a Seder, even the unaffiliated?
• Why was it necessary for an outsider like Moses to lead us to freedom?
• Why couldn’t we accomplish it on our own?
• Are we proud to be the Almighty’s Chosen People? Do we live up to that designation as we should?
• Why can’t someone other than Aunt Bertha make the Matzoh-Ball soup for a change?
• If there’s one lesson to take from the Passover experience, what would it be?

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Parsha Perspectives

by RABBI LEIBY BURNHAM

זה יתנו כל העבר על הפקדים מחצית השקל
בשקל הקדש עשרים גרה השקל מחצית השקל תרומה להשם

“This shall they give – everyone who passes through the census – a half-shekel of the sacred shekel, the shekel is twenty geras, half a shekel as a portion to G-d.” (Exodus 30:13)

This week’s parsha begins with the mitzvah of the half-shekel. The Torah tells us that the process of taking a census of the Jewish people involved the counting the sum of every adult male’s contribution of a half-shekel. One of the reasons behind the counting of half-shekels instead of whole shekels was to show that we are only whole when joined together as the Jewish people.

The Midrash describes a strange occurrence connected to this mitzvah. When G-d commanded Moses to collect the half-shekel, Moses didn’t understand what He meant until He showed him the coin’s image made of fire. What exactly did Moses, our greatest leader, not understand about the half-shekel that he needed clarification? Furthermore, why did G-d show him a coin of fire, rather than a real coin?

Rabbi Yitzchak Mayer Alter, the first rabbi of the Gerrer Chasidic dynasty (1798-1866, Poland), explains that Moses did not understand how such a small sum could have any meaning – neither in the uniting of the Jewish people, nor in effecting any atonement for them (another purpose of the census). G-d showed him a coin made of fire to show him that giving is about the intent, symbolized by the fire, and not the amount. Giving generously but begrudgingly is worth less than giving a little with a real desire to give.

The way we do a mitzvah is as important as the mitzvah itself. As the Sages tell us (Rashi, Sanhedrin 106b), “G-d desires our heart, our passion” – He desires us to do His mitzvot with passion, not out of rote.

A story about Rabbi Yoel Teitelbaum (1897-1979, Hungary) illustrates this idea beautifully. He came to the US after the Holocaust and worked tirelessly to re-establish the great Chassidic dynasty that had been decimated by the Nazis. Despite having few disciples in the US, Rabbi Teitelbaum slowly began attracting followers who were drawn to his piety and extraordinary kindness and sensitivity.

When someone comes to a Chassidic rabbi for a blessing, there is a custom to give him charity that will then be distributed to those in need. When people would give money to Rabbi Teitelbaum, he would never look at it to see the amount, but would simply put it into the drawer in front of him. Then when a needy person would come to him, he would take out some money from the drawer and give it to him.

A man once came to Rabbi Teitelbaum and told him of his desperate situation, asking him for a few hundred dollars. The rabbi agreed to help him, but asked him to come back in a few hours. After the man left, Rabbi Teitelbaum called in his assistant and asked for help with an important project. Together they began taking out the crumpled bills from the drawer and straightening them out, one at a time.

After doing nothing but straightening out dollar bills for a quarter of an hour, the assistant became frustrated and pointed out to the rabbi that there was no more value in a flat, neat dollar than there was in a crumpled one.

Rabbi Teitelbaum wouldn’t hear of it. “A mitzvah has to be done with beauty; a mitzvah has to be done with passion.” A crumpled dollar has the same monetary value as a straight dollar, but when someone spends the time to straighten out the bills, his giving preserves the poor person’s dignity and self-respect. Those bills become like the half-shekel made of fire.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. WASH OUT FOR SIN

“And G-d spoke to Moses, saying: ‘And you shall make a copper wash basin and its copper base for washing, and place it between the Tent of Meeting and the Altar, and place water in it.’” 30:18

A copper wash basin – It was similar to a large container which had spigots from which water poured forth. – Rashi

Wash basin - Why weren’t the instructions to make a wash basin mentioned together with the instructions to fashion all the other Tabernacle vessels in the previous chapters? Because unlike the other vessels whose purpose was to ensure the Divine Presence, the wash basin was only there to assist the kohanim in readying themselves to perform the Tabernacle service. – Sforno, Chizkuni

Wash basin – Why do the instructions for the wash basin follow the instructions to donate a half-shekel to the Tabernacle? The juxtaposition symbolized that water [which would flow from the wash basin] would be withheld from the universe on account of those who pledge to charity, but fail to uphold their pledges. – Baal HaTurim

The Shach (Rabbi Shabsai HaKohen Katz) adds that the reason the two subjects are juxtaposed is to hint to their additional functions. The donated shekalim were used to create the silver sockets upon which the walls of the Tabernacle rested. This atoned for the sin of the golden calf, a result of misappropriated wealth. Similarly, the wash basin was fashioned from the mirrors of the women who refused to partake in this sin. It was used to wash the hands of the kohanim, whose leader, Aaron, had led the Jews in making the calf. In this manner, it also served to atone for this terrible sin and helped purify them to once again carry out the Divine Service.

2. THE BEST OF INTENTIONS

“When the people saw that Moses was delayed in descending from the mountain, they gathered against Aaron and said to him, ‘Arise, make us gods that will lead us, for this Moses, the man who brought us up from the land of Egypt, we do not know what happened to him.’” 32:1

For this Moses – Satan showed them a likeness of Moses being carried in the air high in the sky. – Rashi

For this Moses – The image was of Moses being carried on a bier, which led them to believe that he had perished. – Baal HaTurim

For this Moses, the man – They sought to replace Moses their leader with another leader, but they did not consider replacing him with an idol. This can be inferred from the fact that they referred to Moses as “the man,” for they were fully aware that he was not a god, and therefore they did not seek one to replace him. They bowed to the golden calf out of deference, and not because they saw it as a deity. – Rabbi Yosef Bechor Shor, Daas Zekeinim

The Beis HaLevi (Rabbi Yosef Ber Soloveitchik) explains that their intent was to build a Tabernacle through which they would serve the Almighty Who would rest His presence there in their midst, as they would do after the sin of the golden calf. In the absence of Moses, who led and inspired them, they figured that a Tabernacle would be the perfect solution. Their mistake, however, was in believing that they could independently manufacture a means to serve G-d without specific instructions from Him. They did not understand that good intentions alone do not render something a mitzvah. Without a specific command from G-d, the best of intentions can result in tragic consequences. The golden calf, though inspired by noble desires, turned out to be the worst mishap in Jewish history and one for which we are still paying a steep and bitter price.

3. TEARS OF OY

“And Joshua heard the voice of the people rejoicing, and he said to Moses, ‘There is a sound of battle in the camp.’” 32:17

Rejoicing – Trumpeting. They were blowing horns, rejoicing and laughing. – Rashi

“And Joshua heard the voice of the people crying with joy…” – Targum Yonasan ben Uziel

If they were so happy, why were they crying? Rabbi Zalman Sorotzkin zt”l explained that the people had only recently stood at the foot of Mt. Sinai and listened to G-d admonish them to abstain from any form of idol worship. Although they strayed far from His message, His words still rang in their ears and gave them no peace. Try as they might, they could not enjoy their sin to the fullest extent. So it is with all those who come in contact with the message of Torah – even if they later stray, the sweet taste of sin will forever be dampened as a result of the Torah they once encountered.

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Partner Talk

INCENSE AND INCENTIVE

by RABBI REUVEN DRUCKER

Dear Rabbi,

Last week’s Torah portion discusses burning incense in the Tabernacle. Is there more to this service than its pleasant aroma?

Thank you,
Janet N.

Dear Janet,

Incense has had mystical associations throughout the ages. Thick, aromatic smoke has little physical substance, but has a powerful effect on those in its vicinity similar to the way that spiritual things are hidden from the eye, but exert strong influences.

However, some explain (Sefer HaChinuch) that the use of incense in the Tabernacle – and later in history in its culmination, the Holy Temple – was for an entirely different purpose. The incense bestowed an aura of honor and importance upon the Tabernacle by giving those who entered there a feeling of enjoyment, almost like a reward for coming, through aromatic pleasure. An individual’s sense of smell is so sensitive that an aroma can often have a profound effect on him, so much so that it can mentally transport him or her to a different time and place. Sometimes when I enter the lobby of a particular building in New York, the scent reminds me of my visits many years ago to my grandmother, who lived in a New York apartment house. The aromas in the Tabernacle were designed to build a level of majesty and bring the visitor to a heightened state of awe for the Divine Presence that filled the building.

On a practical level, we must recall that a typical day within the Tabernacle was filled with the offering of many animal sacrifices. This procedure entailed their slaughter, the processing of their blood, and the removal of their entrails. The remnants of these animals understandably produced odors, which may have made one’s visit feel less than inspiring. The incense, therefore, not only counteracted the offensive odors, but also produced a highly pleasant ambiance that inspired those that came with the true majesty of this holy structure.

Some identify a moral lesson from the incense (see Maharam Shick). In order to have a positive influence on others, it is necessary to demonstrate pleasantness and to give them a sense of enjoyment from the positive behaviors you hope to inculcate.  These principles are the foundation of Jewish education. We train our children by dealing with them warmly and lovingly about the importance of mitzvot (the Torah’s commandments) and showing them how to enjoy the experience. When I’m in the synagogue, I will sometimes give a young child a penny to place in the tzedakkah (charity) box. Upon his return from this mission, I will make it a point of shaking his hand and expressing my happiness about his performing the great mitzvah of helping others who would otherwise not have enough money to buy food or clothing. The pleasant aromas from the Tabernacle became a causative agent for the increase in esteem that one carried for its objectives. Our actions can also be the causative agent to benefit others’ behaviors.

We are told that one who holds a baby boy during the time of his circumcision (sandek) is compared to the individual who ignites the incense in the Temple. The custom is to choose an esteemed relative or rabbi for the honor of holding the baby. According to the above explanation, the reason that he is compared to the one who offers incense is that the sandek makes it easier and more pleasant for the father to proceed with the act of his son’s circumcision, since the father can derive comfort that his tender child is in the care of someone he holds in such high regard. In essence, the sandek serves as the causative agent for the father to perform the circumcision, just as the incense inspired those who walked into the Tabernacle.

We look forward to the time, hopefully in the near future, when we will be inspired to become better Jews by the fragrance of the incense emanating from the Holy Temple in Jerusalem.

Sincerely,
Rabbi Reuven Drucker

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

The people saw that Moses had delayed in descending the mountain, and the people gathered around Aaron and said to him, “Rise up, make for us gods that will go before us, for this man Moses who brought us up from Egypt – we do not know what became of him!” Aaron said to them, “Remove the rings of gold that are in the ears of your wives, sons, and daughters and bring them to me.” The entire people removed the rings that were in their ears, and brought them to Aaron. He took from their hands and bound it up in a cloth, and fashioned it into a golden calf. They said, “This is your god, Oh Israel, which brought you up from the land of Egypt.” (Shemos 32:1-5)

א) The fashioning of the golden calf was a supreme act of rebellion and one of the most tragic events in Jewish history. If the people were genuinely rebellious, why would they have consulted with Aaron?

ב) The fact that the Torah does not attribute any guilt to Aaron indicates that his intentions were pure. The commentaries in fact say that he was trying to dissuade the people from following through with this act. How can this be seen from the wording of the Torah?

ג) When Aaron realized the wicked intentions of the people, he didn’t confront them directly and order to them to stop what they were doing. When resolving conflicts, when is confrontation most effective, and when is it better to employ Aaron’s methods?

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Parsha Summary

G-d commanded Moses to take a census of the Jewish people by counting the half-shekel contributions of all males, twenty years old and above. G-d also provided instructions for making the copper basin, where the kohanim washed their hands and feet before officiating in the Mishkan (Tabernacle). Moses was told how to make the sacred anointing oil used to consecrate the utensils of the Mishkan and the kohanim themselves. He was also instructed in the preparation of the incense that burned on the golden altar daily.

Betzalel and Oholiav were chosen to supervise all construction of the Mishkan and its utensils, because they were endowed with wisdom and expertise in all the necessary skills. G-d emphasized the importance of Shabbat, warning the people that it should not be desecrated in order to build and furnish the Mishkan. After G-d finished speaking to Moses on Mount Sinai, He gave him the tablets of the Ten Commandments.

The Jewish people erred in calculating the return of Moses from Mount Sinai. Panic-stricken, some of them requested Aaron’s help in selecting an appropriate symbol to replace Moses. Aaron tried to delay them by asking for gold. However, it was immediately collected and thrown into a fire, from which the mass emerged in the shape of a calf.  Aaron again tried to stall by declaring a celebration for the next day, by which time Moses would surely have returned, but the celebrants arose early to offer sacrifices.

Upon descending from the mountain, Moses saw the small group of revelers, smashed the tablets, and ground the calf to dust. He approached Aaron and rebuked him for allowing the people to construct the golden calf. Aaron explained that the people were predisposed to bad behavior through their long exposure to Egyptian idolatry, and that he had tried to stall for time.

Moses called from the camp’s entrance, “Whoever is for G-d, join me!” and the tribe of Levi approached him. With their help, Moses executed those who sinned. G-d brought a plague on the people, and scolded them for being stiff-necked. People who wanted to speak with Moses would visit him in the Ohel Moed (Tent of Meeting), established outside of the camp. Whenever the Cloud of Glory descended, Moses spoke to G-d, and the people prostrated themselves outside of the tent.

Moses returned to Mount Sinai for forty days of prayer, and eventually G-d promised to forgive the Jewish people and lead them Himself into the land of Israel. G-d also assured him that the Jewish people would forever be His treasured nation. Moses’ request to see G-d’s “glory” was only partially fulfilled, as no physical person, even one as great as Moses, has the ability to do so.

Under the command of G-d, Moses carved the second set of tablets of the Ten Commandments. G-d revealed to him His Thirteen Attributes of Mercy. He then promised him that if the Jewish people would remove idolatry from the land, they would enter the land of Israel through great miracles. G-d also commanded the dedication of the firstborn of every livestock, and the firstborn son of every Jewish family; the observance of Shabbat and kashrut; etc.

When Moses descended from Mount Sinai, his face was radiant, and he had to wear a mask when speaking to the people. Only when he spoke with G-d did he remove the mask.

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Purim Perspectives

BY MOSHE GEWIRTZ

לקים עליהם להיות עשים את יום ארבעה עשר לחדש אדר ואת יום חמשה עשר בו בכל שנה ושנה כימים אשר נחו בהם היהודים מאויביהם והחדש אשר נהפך להם מיגון לשמחה ומאבל ליום טוב לעשות אותם ימי משתה ושמחה ומשלוח מנות איש לרעהו ומתנות לאבינים

“[Mordechai sent out letters to all the Jews, charging them] to observe annually the fourteenth day of the month of Adar and its fifteenth day, as the days on which the Jews gained relief from their enemies, and the month which had been turned about for them from one of sorrow to gladness, and sending delicacies to one another, and gifts to the poor.” (Megillat Esther 9: 21-22)

The famed Kabbalist known as the Arizal notes that the name for Yom Kippur in the Torah is Yom Kippurim (a ‘day like Purim’), implying that Yom Kippur is somehow secondary to Purim. At first glance this seems odd. How could Yom Kippur – a day devoted to prayer, fasting, and repentance – possibly rank second to Purim – a day when we indulge in eating, drinking, and seemingly lighthearted pursuits?

There’s obviously more to Purim than meets the eye.

The Talmud (Shabbat 88b) states that the Jewish nation reaffirmed their commitment to the Torah on Purim. What prompted this dramatic revitalization of Jewish allegiance? In the period just before Purim, the Jewish people were threatened by annihilation; they feared that their very existence was at stake. They were saved however through a string of numerous, seemingly unrelated incidents. Upon achieving their freedom, they realized how every one of these ostensibly “natural” events was part of a Divine master plan. They were now filled with such gratitude to G-d – for all that He had done – and wanted to give back to Him. They therefore intensified their commitment to mitzvah observance and Torah study.

In his classic book on ethics, Michtav M’Eliyahu, Rabbi Eliyahu Dessler explains that it is for this reason that Yom Kippur is in a sense secondary to Purim. On Yom Kippur, we reaffirm our commitment to G-d out of a sense of awe. On Purim however, our commitment to Him stems from our personal desire to give of ourselves in return for His kindness. As in the original Purim story, we recognize on Purim that G-d consistently shields us from harm and showers us with His kindness. This awareness fosters a connection with G-d that is stronger than one which stems from the awe associated with Yom Kippur.

This too is why Mordechai instituted that the day of Purim be immortalized as a day of giving and generosity. As we reflect on Purim on G-d’s limitless kindness, we are prompted to act in kind and give back to His children. These acts of giving on Purim reinforce the special bond that was created between G-d and the Jewish people in the times of Mordechai and Esther.

With the hectic pace of today’s society, we rarely take the time to reflect on the wonderful world around us. The fact that we can see, hear, walk, taste, eat, etc. are all cause alone for abundant gratitude.

Rabbi Avigdor Miller (1908-2001) was legendary for his appreciation of each detail in G-d’s vast and magnificent world. A grandson once came to Rabbi Miller’s home and found him in the kitchen, with his face submerged in a sink full of water. When Rabbi Miller came up for air, he explained to his puzzled grandson, “I was outside earlier, and I heard someone complaining about the smog in the air. I did not want this negative comment about G-d’s glorious world to damper my appreciation of Him. I therefore stuck my head under water for a moment to enhance my appreciation of how beneficial air is for us. When your head is under water, any air will do.”

As we partake of the joyous Purim festivities this year and run to deliver gifts to our friends and neighbors, it would do us well to pause for a moment and reflect on all of the goodness and kindness in our lives, and in the process, revitalize and reaffirm our commitment to G-d.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. DON’T ASK, DON’T TELL

“And you shall speak to all who are wise in heart…and have them make Aharon’s garments to sanctify him to serve Me…They shall take the gold, the greenish-blue wool, the dark red wool the crimson wool, and the fine twined linen.” 28:3-5

They shall take the gold – They shall select from the choicest of all that the people donated for use in making the Priestly vestments. – HeEmek Davar

They shall take the gold – Until this point, all of the instructions were given directly to Moses instructing him to take a particular action – “You shall make,” and “You shall do,” etc. In this instance, however, he was asked to tell the artisans to do the work of collecting the donations and crafting them into garments by themselves, without requiring them to take a careful reckoning of each donation as it came in. They were expected and trusted to carry out their mission faithfully without misusing the funds for personal benefit, and they proved themselves completely trustworthy in this respect. – Nachmanides

Chasam Sofer explains the reason that the Almighty insisted that no accounting be made with the public funds, because the rule is that blessing [i.e. increase] does not occur to something that is carefully counted. Since there existed a very real possibility that there would not be sufficient donations to cover their needs, the Almighty wanted to allow for the possibility of miraculously adding to the shortfall, something He wouldn’t do if the materials had already been counted and tallied. Therefore, He insisted that they accept all donations without keeping an exact reckoning, so that there would be sufficient material. In the end, this ploy was not necessary, since the people donated far in excess of what was needed and had to be dissuaded from continuing to donate.

2. SILENCE IS GOLDEN

“The fourth row [of the Breastplate contained] tarshish [chrysolite], shoham [onyx], and yoshpeh [jasper]. They shall be placed in gold settings in their fullness.” 28:20

Yoshpeh – The word yoshpeh has a numerical equivalent of 396 and corresponds to the numerical value of the words “Binyamin ben Yaakov” [Benjamin the son of Jacob]. The name Yoshpeh can be split into two words, “yesh-peh” [there is a mouth], alluding to the idea that Benjamin was the only son of Jacob who did not cause his father pain through his words. Joseph, on the other hand, spoke negatively of his brothers, and his brothers used their mouths to plot against him and deceive their father. Benjamin was the only one who had a mouth and did not misuse it. – Baal HaTurim (Rabbi Yaakov ben Rabbi Asher)

Placed in gold settings – The precious stones were to be placed in gold settings, and the writing was to be engraved upon the inlaid stones. – Rabbeinu Bachya

Rabbeinu Bachya adds that this arrangement demonstrates the superiority of Torah over all other precious items, for the rule is that the less prestigious item serves as a base for that which is more prestigious. In the breastplate, the gold served as a setting for the precious stones, which served as a base for the holy words that were inscribed upon them. This is because the holy words of Torah take preeminence over even the most precious stones known to man.

3. EVERYWHERE YOU ARE

“I will dwell among the Children of Israel, and I will be their G-d.” 29:45

Dwell among the Children of Israel – To accept their Divine service with favor and to receive their prayers. I will be their G-d – I will attend to their needs personally without an intermediary, and they will be more prominent to Me than all the heavens whose affairs are dictated through intermediaries. It is this personal oversight of the Almighty that is at the root of the eternal nature of the Jewish people. – Sforno (Rabbi Ovadia Sforno)

I will dwell…be their G-d – Had the Jewish people not sinned with the Golden Calf, the Almighty would have dwelled among us for eternity. Following that terrible sin which contaminated them to such a great extent, He would only do so for limited periods of time. The first Temple lasted 410 years and the second 420. In total, they existed for 830 years, which is the numerical value of the word “v’shachanti” [I will dwell]. Nevertheless, the verse reassures us that even when I am not in your presence, I will still always “be their G-d.” – Shach Al HaTorah

Netziv (Rabbi Naftali Tzvi Yehudah Berlin) explains that the words, “I will dwell among the Children of Israel,” indicate that the Almighty will not limit His presence among us only to the Holy Temple, where it is clearly visible and evident in its manifestation, but He will also dwell among us wherever there is a gathering of Jews, even though it may not be as evident.

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Partner Talk

BEHIND THE MASK

by RABBI LEIBY BURNHAM

Dear Rabbi,

My husband and I each have study partners, and as we’ve started learning more, we’ve tried to involve our wonderful children (a girl who is eleven, and a boy who is eight) in the experience. We know that Purim is just around the corner, and until now, our observance of this holiday consisted of attending the megillah reading (in costume, of course!) at our temple. It’s a great experience, but we feel like we’re missing something. Do you have any suggestions for adding more meaning to the holiday, for my husband and me, and our kids?

Thanks,
Diane B.

Dear Diane,

It is always an inspiration for me to hear from people who are working so hard to add meaning to both their lives and those of their families! In addition to the megillah reading, Purim is full of opportunities to make the day really enjoyable and exciting. By first examining the mitzvot associated with the holiday, we will not only find some new experiences for your children, but we will also find some penetrating insights into what Purim is really all about.

The holiday of Purim was instituted in the year 335 BCE by the Men of the Great Assembly. When they established it, they included four mitzvot: megillah reading, matanot l’evyonim (giving monetary gifts to the poor), mishloach manot (sending gifts of food to friends), and seudat Purim (eating a festive Purim meal). What is the common thread that links these seemingly disparate experiences?

One idea is that all of these mitzvot entail involving ourselves with other people. The megillah is supposed to be read in the synagogue, with the whole community. The monetary gifts to the poor and the food gifts to friends obviously engage other people. Lastly, the feast is meant to be shared with as many friends, neighbors and relatives as possible. The Mishnah Berura quotes the Rabbi Isaiah Horowitz (known as the Shelah HaKadosh, 1565-1630): “Praiseworthy is one who gathers all the members of his household and his friends (for the feast), because it is impossible to rejoice properly alone!” (M.B. 695:9)

Why is this the case? Why do all of Purim’s mitzvot involve Jews interacting with each other? What can this tell us about the holiday as a whole?

When we look at the narrative of the megillah, we find that Jewish unity is the underlying theme of the whole story. When Haman requested that King Achashveirosh sign a declaration calling for the destruction of the entire Jewish people, he began with the following statement: “There is one nation spread out and scattered amongst the nations” (Megillat Esther 3:8). What did Haman mean by “spread out and scattered”? Haman explained to Achashveirosh that now was the perfect time to attack the Jews and finally accomplish what so many other nations had failed to do, because now the Jews were splintered and fragmented, filled with rife and dissension.

The heroes of the megillah understood this as well. When Queen Esther told Mordechai the steps needed to be taken for the Jews to turn the tide, she began with the following words: “Go gather all the Jews, and fast on my behalf” (Ibid. 4:16). The great Esther understood that the only way to combat a decree that was ignited because the people were scattered would be to gather them together and to encourage Jewish unity. The Jews are one big family, and when united, we are an unbeatable people.

All the mitzvot of Purim are focused on involving others, because promoting unity is re-enacting the Purim story in its most basic sense. This provides for a number of opportunities for you and your family. You can invite over a group of friends and family to have a festive meal together. You can teach your children about giving, by entrusting them with money that they have to divide amongst a few different charities. This gives them a feeling of empowerment, and makes them feel good about their giving, as it is something they chose.

You can make beautiful mishloach manot baskets with an assortment of treats, and ensure that besides giving them to a few friends, that every family member give one to someone with whom they haven’t been getting along well lately. You can bring a few baskets to the local home for the aged, and watch the smiles you will put on the faces of both the elderly recipients and your angelic deliverers! As you expand beyond your family to the realm of bringing joy to others, the possibilities continue to grow and grow. I’m certain that whatever new mitzvot you incorporate this year in your family, you are sure to have the children counting the days until the next Purim!

Regards,
Rabbi Leiby Burnham

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

“You shall make vestments of sanctity for Aaron your brother, for glory and splendor. And you shall speak to all the wise-hearted people whom I have invested with a spirit of wisdom, and they shall make the vestments of Aaron, to sanctify him to minister Me. These are the vestments that they shall make: a Breastplate, an Ephod, a Robe, a Tunic of a box-like knit, a Turban, and a Sash.” (Shemos 28:1-4)

א) The Kohen Gadol’s (High Priest’s) garments were for “glory and splendor.” Whose glory – the Kohen, the people of Israel, G-d, or all of the above?

ב) The Talmud (Sanhedrin 106b) teaches that G-d “desires the heart.” The Kohen was outfitted in extremely ornate garments. Was there not a fear that wearing them would develop false pride within him, thus tainting the purity of his service?

ג) In the time of Adam and Eve, the need for clothing was the result of a lost sense of innocence. Why then would there be such an emphasis on garments in such a holy site as the Tabernacle?

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Parsha Summary

Hashem commanded the Jewish people to use only pure olive oil for the menorah of the Mishkan (Sanctuary).

He also instructed that special garments be designed for Aaron and his four sons to wear while fulfilling their responsibilities in the Mishkan. All kohanim would wear four garments, while Aaron, the Kohen Gadol (High Priest), would don an additional four garments.

The Torah describes the priestly clothing in great detail. The ephod was worn over the tunic and robe, and was similar to an apron. The chosen mishpat (the breastplate of judgment) was folded in half, and contained the urim v’tumim (a parchment) bearing Hashem’s Ineffable Name. Its twelve stones bore the names of the twelve tribes, and the individual letters would light up in order to transmit Hashem’s rulings to the people. The robe extended from the neck to the ground, and its hem was decorated with bells and pomegranates. The head-plate was a pure gold band, worn over the Kohen Gadol’s headdress. A tunic, belted with a very long sash, and pants completed the clothing worn by all kohanim.

The Torah then details the inauguration ceremony, performed by the kohanim. It involved many sacrifices, including the two daily tamid offerings. Hashem promised to rest His presence among the Jewish people.

The parsha ends with instructions regarding the building of the Altar on which incense was offered each morning at the time when the Kohen Gadol cleaned the menorah. It was also used once a year for the Yom Kippur sacrifice.

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Parsha Perspectives

by RABBI BINYOMIN ADLER

ועשית את הבדים עצי שטים וצפית אתם זהב ונשא בם את השלחן

“You shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them.” (Exodus 25:28)

In this week’s parsha, we learn about the building of the Mishkan, the Tabernacle. The focus of the Tabernacle was the Ark which contained the two tablets that Moses brought down with him from Sinai. The Sages teach us that the Ark had a miraculous characteristic in that it carried those who carried it. This idea is derived from a subtle discrepancy between the Torah’s description of the staves that were placed in the Ark and the staves that were placed in the Table.

Concerning the Ark, the verse (Exodus 25:13-14) says, “You shall make staves of acacia wood and cover them with gold; and insert the staves in the rings on the sides of the Ark, with which to carry the Ark.” Regarding the Table, however, the verse (Ibid verse 28) says, “You shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them.” Why does the Torah write that the staves of the Ark are “with which to carry it,” implying that the Ark would not necessarily be carried, whereas regarding the Table the Torah states “and the Table shall be carried through them,” indicating that the Table would be carried?

Rabbi Yaacov Kranz (1740-1804), the famed itinerant lecturer known as the Maggid of Dubna, derives a valuable lesson from this unique feature of the Ark. He presented the following parable during one of his inspirational talks at a community synagogue. A man was once walking along a dirt road, practically dragging his feet while carrying a heavy load on his shoulder. To his great fortune, a wealthy Jew passed by in a wagon and was kind enough to offer him a ride. The exhausted hiker graciously accepted, climbed aboard, and quickly sat down, bringing much needed rest to his weary feet. Surprisingly, he kept the heavy sack he was carrying perched upon his shoulders. “Sir,” said the wagon owner, “why do you not put down your load?”

“I would not want to be even more trouble to you,” the man responded. “You were kind enough to have taken me aboard! I wouldn’t want to burden your horses with the additional weight of my sack.”

The wealthy man was bewildered by the man’s response. “Even if you carry the load, my horses are still carrying you and your packages! You are not accomplishing anything by carrying the load on your shoulders. Throw them down and let my horses do the work!”

The audience, which was laughing at the traveler, quickly quieted down as the Dubner Maggid looked at them sternly, and asked, “Are we really so different than this traveler? King David says ‘Throw your load onto Hashem, and He will take care of you’ (Psalms 55:23). We need to realize that G-d carries us – and doesn’t need our help. We need to be more aware of how much He does to provide for us.”

Regarding the Ark, the verse says, “with which to carry it.” There are instances in the Torah when the Hebrew letter lamed at the beginning of a word is interpreted to mean that the action was attempted but was not accomplished. [See, for example, Exodus 7:24: “All of the Egyptians dug roundabout the River for water to drink (lishtos)…” Rabbi Nechemia, as explained by Malbim, maintains that the Egyptians only attempted to drink, but they were not able to because the well-waters beneath the surface were also plagued.]

We can similarly explain that the staves were placed on the side of the Ark to carry it, but they did not actually function in that capacity. Rather, the Ark carried and sustained the people. Those who acknowledge G-d as their sole provider reflect the Talmudic dictum that the Ark carried those who carried it. The Table, however, represents people who feel the need to constantly carry their loads with them. Thus, regarding the Table, the verse says “and the Table shall be carried through them,” implying that the people actually carried the Table.

In our lives, we are faced with the challenge of striking the right balance between working to earn a livelihood and recognizing that it is G-d Who is really carrying our burden. At times, we mistakenly believe that we are the ones who must carry the burden. The message of the Ark carrying itself reminds us that, while we have the responsibility of carrying the burden, it is ultimately G-d Who provides.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. SECLUDE OR INCLUDE?

“Speak to the Children of Israel, and they shall take for Me a separation/tithe; from every man whose heart impels him to give, they shall take My separation/tithe.” 25:2

Take for Me – The people shall contribute for the Tabernacle purely for the sake of G-d’s name, not due to social pressure or to gain honor. - Rashi

Approximately 200 years ago, there lived two pious and righteous Chassidic leaders, each of whom had many followers who revered him: Rabbi Menachem Mendel of Kotzk and Rabbi Yitzchak of Vorkeh. Great as they were, the two could not have been more different in their approach to personal growth. Whereas the Kotzker Rebbe believed in total seclusion as a means of attaining piety and even did so for the last 25 years of his life, the Rebbe of Vorkeh frequently mingled among his followers, prayed alongside them, and greeted them with warmth and compassion. It happened that they once met each other during the week whose Torah portion was Terumah. The Rebbe of Vorkeh took the opportunity to inquire of Rabbi Menachem Mendel why he chose seclusion as his means of spiritual ascension, and Rabbi Mendel explained that a source for his behavior could be found in the first verse of that week’s parsha. “And they shall take” – A Jew who wishes to ascend; “for Me” – spiritually; “a separation” – He must separate himself from the masses. Not only from those who would lead him astray, but even “from every man whose heart impels him to give” – even those who are on a spiritual journey too; “they shall take My separation” – he shall separate himself from them as well. Only in this manner will he succeed in attaining the spiritual greatness to which he aspires.

The Rebbe of Vorkeh nodded his head and exclaimed, “I too, derive my approach from this verse. This, however, is how I understand the meaning of the verse: ‘And they shall take’ – A Jew who wishes to ascend, ‘for Me’ – spiritually, ‘a tithe’ – He must take a tithe from each and every person, i.e. He must be willing to mingle with the populace and learn from each person how to perfect his service of the Almighty. However, this is not a blanket permission to mingle with any and all. Rather, he must still maintain his distance from the evildoers and only maintain contact with ‘every man whose heart impels him to give.’ In this manner, he will succeed in ascending the spiritual heights of which he is capable.”

2. COMING ATTRACTIONS

“And goat-skins that are dyed red, and Tachash skins and acacia wood.” 25:5

And acacia wood – From where would they have obtained acacia wood in the desert? Rabbi Tanchuma explains that the Patriarch Jacob envisioned through Divine Spirit that the Jewish people would one day have to construct a Tabernacle in the desert. Therefore, he brought acacias down to Egypt when he relocated and instructed his children to take them along when they left Egypt. – Rashi quoting Midrash Tanchumah

Ibn Ezra is troubled by this explanation, because our excuse for leaving was to worship our G-d for three days in the desert. How could we have justified taking enormous acacia planks out with us for this purpose? Therefore, Ibn Ezra suggests that perhaps there was a forest of acacia trees in the desert which they cut down to build huts for themselves, and later used that wood to construct the Tabernacle. [See also Rabbi Yosef Bechor Shor, who cites additional support for Ibn Ezra and Gur Arye, resolving his questions on Rashi.]

Perhaps both opinions can be reconciled in the following manner: Jacob planted acacias in Egypt and left instructions for his children to take acacias along when they left. Indeed, they did take along a small number of them, because more than that would have proved suspicious in the eyes of the Egyptians. For larger quantities, however, they relied upon the forest of acacia trees that they found in the desert.

The question remains, however, if they could not remove sufficient quantities from Egypt, why bother altogether? Why not simply rely upon the acacia they would find later? Perhaps Jacob intended to impart to his children a very important message. He knew that they’d soon be enslaved and come perilously close to losing their Jewish identity altogether. Therefore he desired to leave them with a symbol of a brighter future, to which they would always be able to look forward. To this end, he planted acacia trees and instructed them to tend to them until they would leave and build a Tabernacle for the Almighty. The knowledge that this was in their future served to bolster their faith throughout the darkest moments of the Egyptian exile, for they always knew that one day they’d be free to serve G-d in a most exalted state. Similarly, as we travel through the long exile, we are comforted by the knowledge that one day we too, will merit to serve the Almighty in the rebuilt Holy Temple in Jerusalem in total freedom from all our persecutors.

3. MOLDING ONE’S CHARACTER

“You shall make a table out of acacia wood…You shall cover it with pure gold and you shall make for it a gold crown all around. You shall make for it a molding of one handbreadth all around and you shall make a gold crown on the molding all around.” 25:23-25

A molding…a gold crown – Some maintain that the molding was above the tabletop, while others maintain that it was below the tabletop. All agree that the crown mentioned in this verse was above the molding. – Rashi

Kli Yakar explains that the molding represented a barrier between the person and the bread, as if to set down a boundary beyond which one may not cross when partaking of the material world. On top of the molding was a crown, symbolizing that one who respects the barrier between his physical desires and himself, is truly a king and ruler, as opposed to one who crosses the barrier and acts in gluttonous fashion. Such a person is impoverished, unworthy of respect, and unfit to don a crown of royalty.

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Partner Talk

by RABBI ELAZAR MEISELS

SHEMA – WORDS FOR ETERNITY

Dear Rabbi,

I’m reading a book about the Holocaust, and I came across a number of stories about Jews who went to their death with the words of the “Shema” on their lips. I am curious as to why this is the prayer with which they chose to end their lives. Is there something more significant in this prayer than in the others?

Sincerely,
Jason B.

Dear Jason,

Thank you for your excellent question, one that many of our readers have surely wondered about as well. In order to appreciate the significance of the Shema, we must focus not only on its literal meaning, but also on its history. Although the words of the Shema were first written down by Moses in Devarim 6:4, that was the not the first time they were uttered. Midrash Rabbah [Devarim 2:34] relates the fascinating story of the first recorded recital of the Shema.

As Jacob felt himself nearing death, he called his children together and asked them, “When I perish from this world, will you turn to idolatry?” His sons responded in unison, “Hear [our father] Israel, Hashem is our G-d, Hashem is one!” Jacob responded in a whisper, “Blessed is the name of His glorious kingdom for all eternity.” Rabbi Levi said, “When we recite the Shema nowadays, we are stating, ‘Hear our father Israel, that matter [monotheism] in which you have instructed us, we are still faithful to maintain. Hashem is our G-d, Hashem is one.’”

It is noteworthy that of all the things with which Jacob should concern himself prior to his passing, the thought that his children might depart from the path of monotheism was uppermost in his mind. Imparting this foundation to them was his life’s mission, and he greatly feared for their future should they abandon this tenet.

The Talmud [Masechtah Pesachim 56a] adds that Jacob had originally intended to share with his children information about the Messianic Era to which only he was privy. Just prior to doing so, however, the information eluded him, and he found himself incapable of sharing it. Shocked at this turn of events, he feared that it was a sign that the Messianic Era may never arrive because the Jews will have abandoned the teachings of the Patriarchs. Seeking reassurance on this matter, he questioned his sons regarding their loyalty. When they enthusiastically responded with a firm declaration of Hashem’s oneness and unity, he was greatly reassured that they would remain eternally loyal.

Each time we recite the Shema as part of our prayers, we declare our undying loyalty to this fundamental precept, and in this merit, we anticipate the eventual arrival of the Messianic Era.

Since this was the overriding concern of Jacob just prior to his death, it has become customary for Jews to endeavor to recite these hallowed words as they return their souls to their Maker. In this manner, one declares that the soul’s entire time spent on earth was one continuous affirmation of the sentiments of the Shema.

A Jew who is called upon to sacrifice his life for the Name of Hashem, as the victims of the Holocaust were, can make no greater declaration of loyalty to Him than the recital of Shema. Indeed, rather than question Hashem’s ways and rail against the injustice of their situation, these Jews [and countless others throughout the centuries] accepted their fate and remained unconditionally faithful to Him. Each time a Jew faces death with these words on his lips, our status as Hashem’s devoted nation is solidified, and in this merit we will eventually greet Mashiach, speedily in our days.

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

“G-d spoke to Moses, saying: ‘Speak to the Children of Israel and let them take for Me a portion, from every man whose heart motivates him you shall take My portion. This is the portion that you shall take from them… They shall make for Me a Sanctuary – so that I may dwell among them…’” [Shemos 25:1-3, 8]

Here Moses is commanded to collect the materials that would be needed to construct the Tabernacle, which would be a continual “meeting place” for G-d to interact with the Jewish People.

א) If the gifts are meant to express generosity (“from every man whose heart motivates him”) and not a mandatory tax, why does the verse say, “This is the portion that you shall take from them”? If it is not mandatory, why would Moses have to “take” it from them?

ב) G-d obviously does not need a dwelling place. What then could it mean to “make for Me a Sanctuary”?

ג) The Torah is a timeless guide for living, not a “historical” document. What relevance then is there to us today to learn all the details about the structure of a Tabernacle that is no longer with us?

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Parsha Summary

Hashem told Moses how to build the Mishkan (sanctuary) and furnish it. The people donated the materials: precious metals, wool, linen, furs from special animals, woods, olive oil, spices and gemstones. Hashem gave the Jewish people the commandment to build a Mishkan (and later, the Temple) in which He would “dwell.”

The Ark was to be made of wood covered and inlaid with pure gold. Four gold rings were attached, and two long gold poles were inserted through them, in order that the Ark could be transported. The poles could not be removed from the rings. The Ark contained the tablets on which the Ten Commandments were engraved.

Over the Ark was placed a covering of gold, on which were fashioned two golden k’ruvim (angels) facing each other. Hashem’s Presence would manifest itself to Moses from between the two k’ruvim, and from here Hashem would instruct Moses concerning the Jewish people.

The shulchan (table) in the Mishkan was made of wood covered with gold, surrounded by a decorative border of gold. It too was furnished with rings and poles. All utensils for displaying the showbreads on this shulchan were made of gold.

The menorah was made of a block of solid gold. It had seven branches: a main branch with three to the right and three to the left. It was decorated with a specific arrangement of knobs and flowers. There was a gold platform on which the Kohen would stand in order to take care of and light the menorah.

The Mishkan itself was constructed in such a way that it could be taken apart and carried by the Leviim. Tapestries were fastened to one another by an arrangement of loops and buttons. While the term mishkan is used to refer to the entire structure, it is actually the name for the first of three layers of material. This bottom layer was decorated with weaving and images. The next layer, called the ohel, served as protection. The uppermost layer was made of the skin of an animal called tachash, which lived only during the time of the Mishkan and was provided exclusively for this purpose by Hashem. Thereafter, it was withdrawn from the world (Rashi, Gemara Shabbos 28).

The beams forming the walls of the Mishkan were set into silver sockets, connecting the two adjacent beams to each other. Outer sockets and bars maintained the walls. A tapestry partition, called the parochet, separated the “Holy of Holies,” containing only the Ark, from the main hall of the Mishkan. Another curtain, called the masach, was hung at the entrance of the Mishkan.

The Altar stood in the courtyard area (in front of the Mishkan). It was plated with copper, and its utensils were made with copper. The courtyard linen curtains were decorated with silver and were hung on columns bearing silver hooks.

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Parsha Perspectives

by OZER ALPORT

כל אלמנה ויתום לא תענון אם ענב תענה אתו אם צעק יצעק אלי שמע אשמע צעקתו

“You shall not cause pain to any widow or orphan. If you [dare to] cause him pain – for if he shall cry out to Me, I shall surely hear his outcry.” (Exodus 22:21-22)

The Mishnah in Ethics of our Fathers (Pirkei Avos 3:17) teaches that “without derech eretz (literally “the way of the land,” but traditionally used to refer to proper conduct and behavior as defined by the Torah), there can be no Torah, and without Torah, there cannot be derech eretz.” This statement seems to present an enigmatic catch- 22 regarding the initial attainment of both Torah and derech eretz.

In his commentary on this Mishnah, Rabbeinu Yonah of Gerona (1180-1263) resolves the apparent contradiction by explaining that the Mishnah is discussing two distinct types of derech eretz. The first derech eretz refers to what is commonly known as essential good manners and interpersonal skills, which one must possess as a prerequisite to beginning to study Torah. The second derech eretz refers to an exceptional and heightened sensitivity to others, which can only be acquired through studying Torah.

One such example of this sensitivity can be gleaned from our verse, which cautions against causing pain to widows and orphans, who are often among the most helpless and tragic members of society. In doing so, the Torah, which never wastes a word, curiously doubles each of the verbs – 3 times in one verse! What lesson is the Torah coming to teach us?

An insight into these seemingly superfluous words may be gleaned from a powerful story I once heard. A young father and husband suddenly passed away one spring day. As his widow struggled to put the family back together and reassure the orphans, she was determined to make the upcoming holiday of Passover as beautiful as ever, even as she herself wondered who would sit at the head of the table and conduct the Seder.

As part of the traditional preparations, she took her children to get new shoes in honor of the holiday. The owner of the shoe store, familiar with the tragic plight of the family, attempted to cheer up the children by offering each a shiny balloon. While most of them seemed appreciative and momentarily forgot their troubles, one of the girls walked to the door and released her balloon skyward.

The mother, embarrassed at her daughter’s apparent lack of appreciation, proceeded to lecture her about the need for respect and gratitude. The innocent girl looked up at her mother, and through a tear-stained face managed to explain her actions: “Daddy didn’t get one.”

Although any humane person would naturally feel compassion at the plight of a poor widow or orphan, the Kotzker Rebbe, Rabbi Menachem Mendel Morgenstern (1787-1859) explains that the Torah is coming to open our eyes to a finer sensitivity which we are expected to internalize and strive to reach. Our verse uses three double expressions to alert us that the pain of widows and orphans is twofold. The Kotzker Rebbe explains that in addition to the natural hurt of the slight or insult which would be felt by any person, the cruel treatment reawakens deep wounds by causing them to think that if only their beloved father or husband was still alive, he could come to their defense. The intense cries which result will immediately arouse Hashem’s compassion, and it is for this reason that the Torah stresses the need to treat them with mercy.

Such empathy and consideration couldn’t come from the most sensitive human being, but only from the study of Hashem’s Torah. This, then, is the Torah’s derech eretz!

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. LIFE AND DEATH

“And when a man plots against his fellow to kill him intentionally, from My Altar you shall take him to die.” 21:14

Plots against his fellow – This teaches that only one who intended to kill his fellow is subject to this punishment, as opposed to a doctor who unintentionally harmed his patient or a parent or teacher who unintentionally struck a child too forcefully. – Rashi

Intentionally – The word used by the Torah is “b’mirmah,” which literally means “with deceptiveness.” This is because one who intentionally kills another person draws his strength from the primordial serpent who also utilized deception to cause Adam and Eve to sin, which resulted in death being introduced to the world. – Rabbeinu Bachya

From My Altar you shall take him to die – The Altar served a similar function as the Cities of Refuge did, in that an inadvertent murderer could not be killed by an avenger if he stood upon the Altar. In this instance in which the murder was intentional, he was to be forcibly removed even from the Altar which could offer him no protection.

Chasam Sofer (Rabbi Moshe Sofer) explains that the Altar upon which Temple Offerings were brought endowed us with great merit and increased our life span. Thus, it was an excellent refuge for one who sought to escape death at the hands of an avenging relative. When one plots to kill another, however, he diminishes life on earth, and therefore it is inappropriate for him to take hold of the Altar whose role is to increase life. Therefore, he must be physically removed from the Altar, for it is considered an abomination that he has taken hold of it.

2. HONOR AMONG THIEVES

“When a man shall steal an ox or a sheep and then slaughters or sells it, he shall pay five oxen for the ox, and four for the sheep.” 21:37

Five and Four – Why is he fined such an exorbitant amount? He has become entrenched in this sin and must pay dearly if he is to successfully uproot it. – Tosefta

Five and Four – Why does he pay five times the value for an ox and only four times that of a sheep? Rabbi Yochanan ben Zakkai explains that the Almighty took into consideration the loss of dignity suffered by the thief in each instance and fined him correspondingly. An ox which can be prodded to walk and need not be placed on the shoulders of the thief, entails less loss of dignity. Absent the atonement of the shame of carrying an animal on his shoulders, he must pay five times its value, which is the full fine for a sin of this nature. A sheep, on the other hand, must be carried long distances, entailing a certain degree of embarrassment for its bearer. Correspondingly, he must pay a slightly lesser amount since he already earned a degree of atonement through his shame. – Rashi

If the Torah accorded such respect to a lowly thief, how much more so does one who exerts himself to fulfill a mitzvah deserve to be respected. – Rabbi Simchah Zissel of Kelm

Strangely, although describing a thief, the Torah utilizes the dignified term, “ish,” rather than a lesser term such as “adam.” What redeeming qualities does one engaged in thievery have to earn this designation? Rabbi Simchah Bunim of Peshischah explained that there are three worthy lessons that every person can learn from a thief: 1. He is not dissuaded when he encounters hardships; 2. If at first he fails, he always tries again; 3. He will forgo his dignity to attain his goal. Though he uses these traits for an immoral purpose, we can learn from him and apply them to a more worthwhile purpose. In this sense, he is a teacher of virtuous qualities and therefore worthy of the more distinguished title.

3. FOOT SOLDIERS

“Three festivals you shall celebrate for Me each year.” 23:14

Three festivals – These three festivals are Passover, Shavuos, and Succos, and one must ascend to Jerusalem to celebrate these festivals in the presence of the Holy Temple.

Three festivals – The word actually used in the verse is “regalim,” which typically means “feet,” as opposed to festivals or occasions. Why was the less conventional term chosen in this case? To teach us that one should not ascend to Jerusalem on horseback or in a wagon. Rather, it is a special mitzvah to ascend using his feet by walking. For this reason, one who lacks two feet is not obligated in the mitzvah. – Rabbeinu Bachya

Midrash Tehillim [41] writes, “When we used to ascend to the festival in our covered wagons, we did so with our wives, children, and in great numbers.” This implies that they did not walk the entire distance. Rather, they rode animals and wagons until Jerusalem and only went on foot from the walls of Jerusalem to the Temple courtyard. – Ksav V’kabbalah

Rabbi Yosef Bechor Shor points out that these three time periods are usually joyous periods even without the addition of a formal holiday, for Passover is a time when we commemorate our freedom, Shavuos heralds the beginning of the crop harvest, and Succos marks the time when we gather in the harvested crop. All of these are inherently joyous occasions. A Jew however, understands that as a loyal and devoted servant of the Almighty, he must utilize intrinsically joyous occasions to intensify and deepen his relationship with G-d by including Him in his joy. Therefore, we ascend to the Holy Temple to celebrate with G-d just as one invites his closes friends and relatives to celebrate the most joyous occasions of his life.

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Partner Talk

PLEASE RISE

by RABBI REUVEN DRUCKER

Dear Rabbi,

My Torah partner of 5 years was kind enough to invite me to her daughter’s wedding in New York last week. It was the first time I attended a traditional Jewish wedding and was surprised at how comfortable I felt in this very unfamiliar setting. During the procession, as the bride and groom’s parents escorted their children, the guests stood up for them as they walked by. What is the significance of this, and why were the parents holding candles?

Thanks,
Caren H.

Dear Caren,

I’m so glad that you had an opportunity to attend the wedding and witness the outpouring of happiness that everyone feels when a new home among the Jewish people is being established.

A Jewish wedding ceremony is reminiscent of the Grand Wedding ceremony that took place between G-d (chatan – the groom) and the Jewish people (kallah – the bride) at Mount Sinai some 3300 years ago. The parallels between that “wedding” and every Jewish wedding thereafter are quite striking.

Last week in Parshas Yisro, we read that Mount Sinai was covered with a cloud and the giving of the Torah was accompanied with thunder and lightning. The chuppah is reminiscent of the cloud over the mountain and the candles held by the parents escorting their children to the chuppah are reminiscent of the lighting. In order for the first stage of the Jewish marriage (eirusin) to take effect, an item of worth needs to be transferred from the chatan to the kallah. Today, the chatan gives the kallah a wedding ring to effect the eirusin.  However, at Mt. Sinai, G-d gave Moses the stone tablets that contained the Ten Commandments in order to create the “marital bond.”

The famous statement of the Zohar that the Jewish people, the Torah, and G-d are one can be understood in the same light. Just as G-d told Adam to unite with Eve and become basar echad (one flesh), so too, the Jewish people with their “ring” [the Tablets, which represent the entire Torah] united with G-d to become inseparable. Later in Jewish history, after the First Temple was destroyed, the Jewish people questioned the prophet Ezekiel if they were still “married” to G-d, or had the Jewish people become a divorcee? Thus, the uniting of the Jewish people with G-d had always been understood as a “marriage.” It is certainly a poignant moment when the young couple unites under the chuppah with the transfer of the ring. I believe the reason is that this particular moment is a moment of eternity—the eternal coupling of the chatan and kallah, which is reminiscent of the eternal unification of G-d with His people. We are not only bearing witness to the establishment of a new Jewish home, but also to a significant episode in our history as a people.

You also asked why the guests rose to their feet as the chatan and kallah walked by. In truth, this practice is frequently misunderstood as a requirement to stand for the chatan, because Jewish tradition regards him as a king, for whom one must stand out of respect. However, as he walks to the chuppah, he has not yet officially assumed the title of chatan, since he has not performed the marriage rite of transferring the ring to the kallah. Additionally, no one stands for him after the wedding ceremony, when he is officially considered a chatan for seven days. Furthermore, everyone also stands when the kallah passes by, even though in Jewish tradition there is no notion of a queen. The real reason behind the practice is out of deference for the parents, who are engaged in the mitzvah of tending to the needs and honor of the chatan and kallah. Whenever individuals are engaged in a mitzvah that does not take place on a regular basis, there is a requirement to stand for them, in order to demonstrate one’s high regard for people who perform mitzvos. Tending to the needs and honor of the chatan and kallah is something the Midrash tells us we learn from G-d Himself, for when Adam and Eve were about to marry, there were no other people on the planet to show them honor. Therefore, the Midrash tells us, G-d Himself came to honor them.

Warmest regards,
Rabbi Reuven Drucker

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

“He (Moses) took the Book of the Covenant and read it in earshot of the people, and they said, ‘Everything that G-d has said, we will do and we will learn!’” (Exodus 24:7) What was it that Moses read to the People of Israel?

Rashi tells us that Moses read the entire narrative “from Genesis (the beginning of Creation) until the giving of the Torah, as well as the commandments (see Talmud, Sanhedrin, 56b) that were given at Marah (a system of civil law, Shabbat, and honoring one’s parents).”

א) Why would reading these specific portions of the Torah inspire them to obediently accept upon themselves the rest of Torah?

ב) How can the Jewish People agree to “do” before “learning”? How can you do before knowing what to do?

ג) What common thread is there, if any, in the seemingly odd collection of mitzvot: a system of civil law, Shabbat, and honoring one’s parents?

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Parsha Summary

This parsha contains fifty-three mitzvot which touch on almost every aspect of Jewish life. Included in this parsha are the bases for laws concerning Jewish servants, relations between parents and children, civil fines, monetary obligations of borrowers, renters, owners of animals or utensils which damage persons or their property, and the responsibility citizens owe to the public welfare. There are prohibitions against witchcraft, and against shaming or defrauding the true convert, the widow, the orphan, and the poor. There are requirements to lend money to Jews in need. We are commanded not to blaspheme against Hashem, and not to curse the judges of the Jewish Court.

Many kashrus laws are included, as are procedural matters in courts of law to ensure that all who stand before the court will be treated fairly. Circumstantial evidence may not decide the law. Only direct and incontrovertible testimony of witnesses is admissible. We must assist a fellow Jew to unload an animal struggling under its load. Agricultural requirements of the shmittah (Sabbatical) year, as well as Shabbat and Yom Tov laws, are included are here. Strict prohibitions are enacted against making a treaty with the 7 Canaanite nations and against introducing any form of idol-worship.

Hashem reminds the nation that their well-being in the land of Israel will depend directly on their loyalty to His Torah. After the giving of the Ten Commandments, Moses is called back to Mount Sinai for 40 days and nights.

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Parsha Perspectives

by MOSHE GEWIRTZ

ויקח יתרו חתן משה את צפרה אשת משה אחר שלוחיה ואת שני בניה אשר שם האחד גרשם כי אמר גר הייתי בארץ נכריה ושם האחד אליעזר כי א-לקי אבי בעזרי ויצלני מחרב פרעה

“And Yisro, the father-in-law of Moses, took Tzipora, the wife of Moses, after she had been sent away, and her two sons, of whom the name of one was Gershom, for he [Moses] had said, ‘I was a sojourner in a strange land.’ And the name of the other [son] was Eliezer, for ‘the G-d of my father came to my aid, and He saved me from the sword of Pharaoh.’”
(Exodus 18:2-4)

Rabbi Joseph Pazanovski, author of the Pardes Yosef, expounds on the meaning and significance of the names that Moses chose for his sons. He explains: Moses had a dilemma, similar in a sense to one many people grapple with today. When Moses’ children were born, he and his wife, Tzippora, were tucked away in the land of Midian, far from the difficult slavery that the rest of the Jewish nation was enduring in Egypt. Moses was concerned that his children could perhaps think that Midian was the Promised Land. They had family, security, health and wealth – everything they could desire, right where they were. Moses wanted his children to live with a constant reminder that a Jew who is not in the Land of Israel with the Holy Temple is living in galut, exile.

By naming his elder son Gershom, meaning, for I was a stranger in a strange land, Moses was telling his son that while it may be comfortable in Midian, you must always remember that we are strangers here. Moses named his second son Eliezer, meaning G-d saved me. With this name, Moses was telling his son, “I grew up in Pharaoh’s palace. I had everything. Suddenly, Pharaoh changed his attitude towards me, and tried to kill me. G-d saved me from Pharaoh’s executioner, and I became a fugitive. There is no security, even in the king’s palace!”

Pardes Yosef adds that there were Jews who lived in the Spanish Golden Age (15^th-17^th centuries). They grew and prospered to the point that Abarbanel, a great sage of that period, became the treasurer for the king. Jews were comfortable; they had money and prestige. Life was great. Then, on the ninth of Av in the year 1492, the Jews were exiled from Spain. Everything they had built for themselves no longer meant anything in what turned out to be one of the darkest chapters of our history, the Spanish Inquisition.

It can be easy for us in America in 2010 to think that we have made it, to think that we are where we want to be. Indeed, we are blessed with relative comfort and tranquility. Our day schools, synagogues, and communities are growing. We can sometimes catch ourselves thinking, ‘Do we really need the Messiah?’ or, ‘What are we lacking by not being in the Land of Israel with the Holy Temple?’ The truth is that we do have a very large void in our lives. We are missing the ultimate connection to G-d that is only possible in His land through the service in His Holy Temple. We must remind ourselves that while we may be comfortable here now, we are still foreigners in exile. We remain without complete security until the Messiah arrives, are returned to our Holy Land, and resume our close relationship with G-d.

It is well known that Rabbi Nosson Wachtfogel, the late mashgiach (spiritual advisor) of Beth Medrash Govoha, kept a freshly pressed suit in his closet, so that he would be ready at a moment’s notice to properly greet the Messiah. Early one morning, a student of the yeshiva drove to pick up Rabbi Wachtfogel for their daily study session. The student was surprised that the otherwise very punctual Rabbi was not there when he arrived. After a few minutes, Rabbi Wachtfogel appeared in his robe at the door. He apologized and explained that he had heard a loud sound during the night and was hoping that it was the Messiah, and he was unable to fall back asleep for the remainder of the night.

Someone unfamiliar with Rabbi Wachtfogel’s degree of piety and with his consistent spiritual presence is likely to see no more in this incident than confusion resulting from old age. Those who were privileged to know the venerable Rabbi, however, understand that he was merely living the message that Moses wished to impart in the names he chose for his sons: that we are but transient visitors in this land, and will remain so until the Messiah comes. May we merit to see the coming of Messiah speedily in our days!

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. THE RECOUNT

“And Moses related to his father-in-law all that G-d had done to Pharaoh and to Egypt on behalf of Israel, including all the hardship that had befallen them on the way, and how G-d had rescued them.” 18:8

And Moses related to his father-in-law – Although Yisro had previously heard all that had occurred, as the verse [18:1] mentions earlier, nevertheless, Moses recounted all the events in order to draw his heart to bring him closer to the Torah. – Rashi

And Moses related to his father-in-law – Moses wished to emphasize to Yisro that G-d did not only ensure their safety, but he also attended to their myriad needs in meticulous detail at every step of their journey out of Egypt. This was something that Yisro did not necessarily appreciate beforehand and helped him perceive G-d’s attentiveness to detail. - Sforno

All that G-d had done to Pharaoh – Moses shared with him something that he couldn’t have known earlier. He informed him that not only were the Egyptians defeated, but their Heavenly Advocate [which every nation has] was also slain, rendering them powerless to further enslave or harm the Jews. With this information in hand, Yisro now understood that they were truly free and safe from the Egyptians. - Ohr HaChaim (Rabbi Chaim ibn Attar)

Moses recounted the story to Pharaoh, although he knew it already because there is a special mitzvah to recall the events of the Exodus, as it says in the Passover Haggadah, “And all who excessively engage in retelling the story of the Exodus, this is praiseworthy.” The events of the Exodus are fundamental to our entire faith and trust in the Almighty, and the more we discuss them, the deeper and more powerful is our trust in Him. This is part of the reason that we recall the Exodus twice daily in the recitation of the Shema.

2. THE MAJORS VS. THE MINORS

“Let them administer justice for the people on a regular basis. They will bring every major case to you, but they can judge the minor cases by themselves. By sharing the burden, they will make things easier for you.” 18:22

Let them administer justice for the people – They can judge all cases in which they are experts, and those beyond their expertise, they can leave for you to judge. Those beyond even your expertise, you can pose to the Almighty for resolution. – Ibn Ezra

Let them administer justice…on a regular basis – Currently, due to the shortage of available judges, many people who have legitimate claims fail to pursue them because they do not wish to stand in line for days on end until you, Moses, are available. This creates an incentive for dishonest people to prey on others, knowing that they will probably not get called to justice. By installing a myriad of judges, justice will be administering justice on a regular basis, and peace will be restored among the nation. – Ramban

Interestingly, in describing how this plan was actually put into effect, the verse writes, “The difficult problems, they would bring to Moses, and the simple problems they would judge by themselves.” Why does it substitute the words “major,” and “minor,” used by Yisro, with the words, “difficult” and “simple?” Rabbi Chaim Berlin explains that Yisro’s choice of terms reflected his non-Jewish perspective, which maintains that there are “major” cases [i.e. when the sums in question equal millions of dollars,] and “minor” cases [i.e. when the sums amount to small totals]. Those cases do not receive nearly the due diligence or respect that the larger sums enjoy, because they’re considered trivial as evidenced by the fact that there’s such a thing as “Small Claims Court,” where smaller sums are decided. In the Torah’s view, it makes little difference whether the sums involved are millions or mere pennies. Each deserves an identical level of scrutiny when adjudicating the case. Therefore, the Torah distinguishes only between the difficult and simple cases, and places no importance on whether the case is major or minor.

3. ACTING HONORABLY

“Honor your father and mother so that your days may be lengthened upon the land that Hashem, your G-d, is giving you.” 20:12

Honor your father and mother – One can honor parents through the performance of good deeds which gives them great joy. – Zohar

Honor your father and mother – How does one do so? By behaving in an upright manner that causes others to exclaim, “Fortunate are the parents who brought such a child into the world.” – Talmud

Honor your father and mother – The verse contains the word “ess” before the words, “your father” and “your mother.” This word is superfluous and is written to indicate that one must honor not only his parents, but someone else as well. The extra words “ess” come to include that one must demonstrate respect not only to a parent, but also to a step-parent, for acting respectfully toward a step-parent is a means of demonstrating respect toward one’s natural parent. Properly observed, this little-known obligation can spare families vast amounts of anguish that often accompany a second marriage. – Talmud

Sifsei Kohen explains that the extra words come to include that indeed, we as Jews, are bidden not only to honor our parents, but the Patriarchs and Matriarchs, who are also our parents, too. Everything we do should reflect the fact that we are their spiritual heirs, and that in itself is a means of honoring them with the greatest of respect.

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Partner Talk

IN THE BEGINNING

by RABBI LEIBY BURNHAM

Dear Rabbi,

In my ‘History of World Religions’ class, I am learning about Islam and how it started through Mohammed’s prophecy. It got me thinking about my own religion, which I only recently started to discover. This question may sound silly, but how did Judaism get started? While I’m at it, I wouldn’t mind understanding why we Jews think we are unique.

Thanks,
Julie

Dear Julie,

Thanks for your excellent question, one I certainly don’t consider silly. While some religions expect its adherents to have ’blind faith,’ Judaism demands that we ask questions. We aspire to what is called emunah, which is often misunderstood to mean ‘faith.’ Actually, it means faithfulness. We are expected to search out the answers to all the big questions, and then live our lives with faithfulness and the integrity of living by the truths we learn.

More directly to your question, it is noteworthy that the Torah instructs us to study the history of the generations that come before us. Doing so will help answer your question.

You are probably aware that thousands of religions besides Islam have sprouted up in hundreds of locales from Alaska to Zimbabwe. While the numerous religions may be different in their practices, prayers, or rituals, they share one common aspect – they all began with one or two individuals who had a vision of sorts in which they learned about the spiritual truths they were to convey to the masses. People like Mohammed, Siddhartha Gautama, and Joseph Smith all claimed to have had a special vision, around which, Islam, Buddhism, and Mormonism are based. The smaller religions (such as Seicho-no-Ie, started by Dr. Masaharu Taniguchi; Tenrikyo, started by Miki Nakayama; and the Messianic proclamations of Sun Myung Moon) also began this way.

These individual visions are not historical anomalies. In fact, this is how every single major religion (and for that matter, cult) in the world began – except for one – Judaism.

In this week’s parsha, we read about the revelation at Sinai, where G-d spoke to the entire Jewish people (600,000 adult males, and additionally, a similarly large number of women and children – collectively well over 2 million people). G-d spoke to all of them, as the verse says clearly, “You have seen that from the heavens I have spoken with you” (Exodus, 20:19).

So while thousands of religions were started through individuals who claimed to have been appointed as the religion’s ambassadors or prophets, only one claims G-d appeared to millions of people. As a student of world religions, I think you can appreciate the difference between a claim that G-d privately revealed Himself to one person and another that claims a revelation witnessed by millions of people. That’s a claim that would be hard for even the most very charismatic person to sell.

The Torah in fact tells us that we can look throughout history, and we will never find another nation that will claim to have had a national revelation. “For inquire now regarding the early days that preceded you, from the day when Hashem created man on the earth, and from one end of heaven to the other end of heaven: Has there ever been anything like this great thing, or has anything like it been heard? Has a people ever heard the voice of G-d speaking from the midst of the fire as you have heard, and survived?… You have been shown in order to know that Hashem, He is the G-d! There is none beside Him” (Deuteronomy 4:32-35).

Don’t take my word for this, Julie. Ask your professor and classmates whether they are familiar with any religion that makes a similar claim. I anticipate that the answer you get will deepen your appreciation for not only how our religion began, but also for the role it could play in your life.

All the best,
Rabbi Leiby Burnham

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

“Remember the Sabbath day to sanctify it. Six days shall you work and accomplish all your work; but the seventh day is Sabbath to Hashem, your G-d; you shall not do any work – you, your son, your daughter, your slave, your maidservant, your animal, and your convert within your gates – for in six days Hashem made the heavens and the earth, the sea and all that is in them, and He rested on the seventh day. Therefore, Hashem blessed the Sabbath day and sanctified it. Honor your mother and father, so that your days will be lengthened upon the land that Hashem, your G-d, gives you.” (Shemos 20:8-12) This selection from the Ten Commandments represents the fourth and fifth commandments.

א) Our Sages tell us that the Ten Commandments are divided in two sections. The first five inscribed on the first section of the tablets address man’s relationship with G-d. The remaining five inscribed on the other section of the tablets address man’s relationship with his fellow man. Other than a possibly obvious reason, why does man’s relationship with G-d come first?

ב) Why would the obligation to honor one’s parents appear in the section between man and G-d?

ג) G-d is not a physical entity and as such, surely doesn’t tire. What then could be meant by the statement that G-d “rested”?

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Parsha Summary

Yisro, Moses’ father-in-law, heard all that had happened to B’nei Yisrael. He brought Tzippora, Moses’ wife, and their two sons to the desert to be reunited with Moses. Moses elaborated on all the marvelous events of the Exodus from Egypt. Yisro offered sacrifices to Hashem, and he and the elders of B’nei Yisrael ate together.

The next day, Yisro saw that B’nei Yisrael waited in line all day to seek advice from Moses and to ask him to settle their disputes. Yisro suggested that Moses appoint a capable group of men to assist him in judging the people. Moses selected a group of judges who would bring to his attention only the most difficult matters.

On Rosh Chodesh Sivan (the first day of the third month), B’nei Yisrael arrived at Mount Sinai. The nation was imbued with a spirit of devotion and unity. Moses carried Hashem’s message to the people, saying that if they would be loyal to Him, they would be His special treasure, a nation of priests and a holy people. B’nei Yisrael unanimously and enthusiastically accepted this destiny. They were instructed to prepare themselves for three days to receive the Torah directly from Hashem Himself. They were warned not to overstep the boundaries set for them.

A dense cloud covered Mount Sinai. Amid lightning and thunder, Moses was called to ascend the mountain, where he was given another warning to the people. Moses felt it was superfluous, but Hashem insisted, and he descended the mountain to be sure the people understood. Hashem then spoke to His beloved people and revealed to them the Ten Commandments. It was the only time in history when an entire nation heard the voice of Hashem speaking to them. The people were shaken by the experience, and begged Moses to be the intermediary for them, lest they die. Moses assured them that Hashem sought only to raise them to an exalted status, and to place His imprint upon them so that they would not sin.

The parsha ends with a command to build an altar for Hashem, which was to be placed on the ground, not raised on columns. The altar was to be built of stones, but they could not be fashioned with metal tools. Access to the top of the altar would be by means of a ramp, not steps, in order to ensure the maximum degree of modesty.

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Parsha Perspectives

by RABBI BINYOMIN ADLER

ויראו בני ישראל ויאמרו איש אל אחיו מן הוא כי לא ידעו מה הוא
ויאמר משה אלהם הוא הלחם אשר נתן ה’ לכם לאכלה

“The Children of Israel saw and said to one another, ’It is food!’ – for they did not know what it was. Moses said to them, ’This is the food that G-d has given you for eating.’”
(Exodus 16:15)

In this week’s parsha, we learn about the miraculous manna that fell from Heaven for the Jewish people in the wilderness. The manna had the taste of virtually any food in the world, and every Jew received an exact portion of manna every day for forty years straight. The manna did not fall on Shabbat. Rather, each Jew received two portions of manna every Friday. One portion was meant for consumption on Friday and the second portion was meant to be consumed on Shabbat.

The Talmud and Midrash describe many other miraculous aspects of the manna. Rabbi Moshe Shapiro, a world-renowned scholar in Israel, notes that the word manna shares the root for the word emunah (faith or trust). Manna also means portion (Rashi). The lesson seems clear: One’s “portion” is directly related to one’s faith. This idea comes into sharp focus for us mortals on an almost daily basis. When our needs are adequately taken care of, we are content. Our faith is tested however when we feel that we do not have adequate sustenance. The following story teaches us that we must recognize that G-d is the source of our sustenance, in good times and bad.

After hearing a fiery speech about the meaning of faith, a disciple of Rabbi Yisroel Salanter approached him and asked, “Rebbe, are you telling me that if I have perfect faith in G-d, He will provide me with all my needs?”

Rabbi Salanter affirmed. “Yes, my son,” he smiled. “The Almighty provides for those who have perfect faith in Him.” The man thought to himself, “If that is the case, I no longer need to work. I will sit and study Torah and rely solely on my faith, and the 20,000 rubles that I will need to survive will come to me like manna from Heaven!” The man went home and began to study Torah. When the money did not arrive by the week’s end, he returned to the Rabbi to complain. “I have the faith you said that I needed, but the money has not arrived!”

Rabbi Yisroel was pensive. “I will tell you what,” he said. “I will offer you 8,000 rubles cash today if you commit yourself to give me the 20,000 rubles that you are sure will come because of your faith.” The man jumped from his chair. “8,000 rubles! Sure! I will take it.” Rabbi Yisroel smiled, “Who in his right mind would give up 20,000 rubles for a mere 8,000 rubles? Only someone who does not have perfect faith that he will receive 20,000 rubles! Obviously you have more faith in my 8,000 rubles then in G-d’s 20,000!”

The lesson from the manna is that we should not figure out how our sustenance will come, but rather be confident that G-d will provide us with what He knows is best for us. When the Jewish people asked for food and received manna, Moses reassured them that while it was not what they had had in mind, G-d gave them exactly what they needed. Its form and arrival were clearly dependent on G-d.

Our Sages tell us that no matter how much G-d has in mind for us, we must do our hishtadlus, our own effort, to receive that blessing. It must be clear however that G-d is the real source of any blessing we receive. The effort we make is the vehicle for providing sustenance, but without true faith in G-d, we will never be satisfied with what we have. It is G-d alone who mandates what our portion will be, and how it will come to us.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. CHOOSE WISELY

“And Moses took Joseph’s bones with him, for Joseph had bound the Israelites by an oath: ‘G-d will grant you special providence, and you must then bring my remains out of here with you.’” 13:19

Out of here with you – The words “with you” imply that not only Joseph’s remains were taken out of Egypt, but those of his illustrious brothers as well. – Rashi

And Moses took Joseph’s bones – Although Joseph had bound the people by an oath, since they were engaged with other endeavors, the job fell upon Moses’ shoulders as the leader of the nation. When a nation is derelict in its duties, the leaders must step up and assume responsibility. - Sforno

And Moses took Joseph’s bones – The reason that Moses, of all people, felt compelled to busy himself with locating Joseph’s remains and bringing them up to the land of Canaan was that he understood that the Egyptian exile was a tragic result of Joseph being sold down to Egypt as a slave. The instigators of that incident were Shimon and Levi. Moses, a descendant of Levi, and charged with the duty of bringing us out of Egypt, knew that he had to first rectify the sin of his ancestor if he was to be successful in his mission of redeeming us from Egypt. – Ahavas Yonasan, Rabbi Yonasan Eibshutz

Our sages laud Moses for his wisdom in choosing the mitzvah of helping Joseph over the mitzvah of gathering the spoils of Egypt. Only he, of all the people, accepted responsibility for this mitzvah. Rabbi Shimon Schwab points out that there may not have been a qualitative difference between the two mitzvot, yet Moses understood that he should choose the mitzvah to which no one else would attend, rather than the one that was popular and sure to be attended to by others. His example is a lesson in choosing wisely when performing mitzvot.

2. PRAISE AND PRAYERS

“Then Moses and the Children of Israel sang this Song of Praise to Hashem…” 15:1

Sang this Song of Praise – The Hebrew word for “sang” is “shar,” whereas the word actually used in the verse is “yashir,” which is future tense, implying that they will sing at some point in the future. This hints to the Resurrection, when the dead will be resurrected and sing the praises of the Almighty. – Talmud, Tractate Sanhedrin 91b

According to the Talmud, this Song was sung not only at our deliverance at the Red Sea, but will also be sung at the time of our deliverance from exile when we will merit the Resurrection. Long-deceased individuals will rise out of their graves and give full-throated thanks and praise to the Almighty. Previously disintegrated bodies will reassemble, and we’ll stand tall and proud before Him. A symbol of this is the eighteen primary vertebrae of the spine to which the eighteen blessings of the daily Amidah correspond, as through the spine, movement of the entire body is controlled. Rabbeinu Bachya [verse 18] points out that this Song of Praise contains a total of exactly eighteen verses, for the spine will once again be resurrected, and the entire person will praise the Almighty.

3. BITTER SWEET

“He said, ‘If you heed G-d and do what is right in His eyes, carefully observing all His commandments and guarding all His decrees, then I will not strike you with any of the maladies that I have visited upon Egypt. I am G-d who heals you.’” 15:26

All His decrees – This includes even those statutes for which there is no apparent rationale and are mocked by the Evil Inclination, who sows doubt in your heart by saying, “What is the point of this prohibition? Why should it have been prohibited?” Examples of this are the prohibitions against eating pork, wearing shatnez (a combination of wool and linen), and the Red Heifer. – Rashi

Heed…do…comprehending…guarding – This verse spells out the four stages of successful Torah study and observance:

I. Heed – One must carefully study and accept to fulfill the commandment.

II.  Do – One must immediately put this into action by fulfilling it.

III. Comprehending – One must follow that with trying to develop a deeper comprehension and appreciation for the commandment.

IV. Guarding – One must not satisfy himself with doing this only once, but rather, he must guard his knowledge by constantly reviewing it to ensure that he never forgets it.

This admonishment was offered at the conclusion of the events at Marah, where the bitter waters were sweetened by the Almighty. This was the first miracle performed for the Jews in the desert, and Ibn Ezra points out that it was exactly the reverse of the first plague visited upon the Egyptians, in which their sweet waters were turned into bitter-tasting blood. G-d therefore warns us that He is capable of both sweetening our lives and embittering them. The path He chooses will reflect the path that we ourselves choose. If we focus on heeding His commandments, all His efforts will go toward sweetening our lives. If, G-d forbid, we choose to act as the Egyptians did, He will correspondingly embitter our lives, just as he did theirs.

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Partner Talk

GOOD MOURNING

by RABBI ELAZAR MEISELS

Dear Rabbi,

This letter is very difficult for me to write because my emotions are still so raw from the loss of my mom only one month ago. I am troubled by something that occurred at her funeral, and I’d like the Jewish perspective on how a funeral should be conducted.

My mom passed on a Saturday evening and as fate would have it, the rabbi of our temple who knew her well was not in town. In his place, our cantor conducted the service. The problem is that she never really knew my mom, and barely made an effort to find out who she was. Instead, she said a few words about my mom that could have been said about anyone, recited a poem about passing seasons, and then invited family members to share their memories. Both my brother and I did our best to describe our mom’s vivacious personality and positive traits. Yet I feel terrible about what happened, because I feel like we did not do justice to her memory. Is there something that can still be done?

Amy

Amy,

I’m sorry to hear about your loss, and no doubt, the feeling that your mom’s memory was not properly honored can be very disconcerting. I’d like to try and provide some perspective and offer some concrete suggestions that may help you come to terms with your situation.

There is no question that the role of a eulogy in Judaism is not to be a history lesson on the life of the deceased, nor is it an opportunity to sing her favorite songs or recount humorous anecdotes about her life. To the contrary, the goal of a eulogy is to bring the audience to tears and inspire them to reconsider whether their own lives are being lived in a worthwhile fashion.

A funeral is an encounter with an unpleasant, but very important subject: death. A eulogy is an opportunity to take a hard look at it and stir us to rethink our own life path, and hopefully derive important inspiration from the life path of the deceased. By speaking of your mother’s virtues and good deeds, we try to inspire others to emulate them. We demonstrate our admiration and respect for the worthwhile path she chose in life and hope that others will leave with a renewed commitment to living a more meaningful life. We point out the loss we suffered by her demise, and express the hope that in her absence, those who knew her will pick up the slack.

In Code of Jewish Law, Rabbi Joseph Caro ob”m writes, “It is a great mitzvah to properly eulogize the deceased. It is proper to raise one’s voice and say things that will break people’s hearts in order to increase the weeping, and to speak in praise of the deceased.”

In this vein, a great rabbi once pointed out that the Hebrew word for eulogy, “hesped,” shares the same Hebrew letters as the word for loss, “hefsed,” because essentially the goal of the eulogy is to highlight our loss so that others can be inspired to improve.

I should mention that the Talmud [Sanhedrin 46b] adds that the purpose of a eulogy is to honor the family of the deceased. This too is accomplished by describing the virtues of the deceased, not by relating her favorite witticisms.

Why then do people so often resort to such pithy expressions nowadays? It’s hard to know exactly, but I suspect it’s because we’re not so comfortable facing death and contemplating the meaning of life. Rather than engage in such contemplation, it’s easier to find something to laugh about and change the subject. Perhaps it’s due to a desire to begin the healing process immediately, and this is done by keeping the subject matter light. The fact is that throughout the seven days of mourning there will be plenty of time to focus on the lighter side of her life. The funeral, in the opinion of the Torah, is too good an opportunity to gain inspiration to be missed.

I’m certain however that your words lent dignity to the funeral and did achieve their goal, and would advise you not to look askance at those whom you feel may have fallen short of the mark. Ultimately, everyone does the best that they know how, and there’s no sense in harboring ill will toward others. Furthermore, Judaism teaches that a funeral is not the only opportunity to honor the memory of the deceased. One can do so in a variety of ways, each meaningful and worthy of consideration.

For example, I do not know whether your brother has begun to recite kaddish, but if he has not for whatever reason, that would be something worth arranging. Discuss it with him and see if he agrees to do so, and if not, consider hiring someone to do so for the first 11 months. Usually a local synagogue or yeshivah will offer a program wherein someone will recite kaddish daily for a very reasonable rate.

Another possibility is to consider becoming active in your mom’s favorite charity and dedicating your time, talents, and resources to the organization in her memory. Alternatively, if your financial resources allow for it, you might also want to create an endowment in her name for a worthwhile Jewish cause that was near and dear to her heart.

Finally, regardless of where one stands on the observance chart, all of us can stand to improve in some area of mitzvah observance. Identify an area of mitzvah observance in which you can use improvement and can realistically achieve it, and then set yourself to dedicate the next 11 months toward improving in that particular area. Increased mitzvah observance is one of the most powerful and meaningful things we can do on behalf of the departed soul.

May G-d comfort you and your loved ones among the mourners of Zion and Jerusalem.

Sincerely,
Rabbi E. Meisels

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

“Moses stretched out his hand over the sea, and G-d moved the sea with a strong east wind all the night, and He turned the sea to damp land, and the waters split. The children of Israel came within the sea on dry land; and the water was a wall for them, on their right and on their left. Egypt pursued and came after them… On that day, G-d saved Israel from the hand of Egypt… Israel saw the great hand that G-d inflicted upon Egypt; and the people revered G-d, and they believed in G-d and in Moses, His servant.” (Shemos 14:21-23, 30-31)

א) Splitting the sea was an unparalleled deviation from the laws of “nature,” and so obviously the Hand of G-d. What value then is added by Moses stretching out his hand to initiate the splitting of the sea?

ב) It is highly unlikely that the Israelites did not believe in G-d – especially after observing the ten plagues and numerous other obvious miracles. What then could the verse mean that they “believed” in G-d (only) after observing afflictions He visited upon the Egyptians at sea? Similarly, what is meant by the statement about them believing in His servant Moses? They surely knew that Moses existed!

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Parsha Summary

The Jews finally left Egypt and were on their way to the Promised Land. Hashem did not lead them to Israel using the most direct route, through the land of the Philistines, as He didn’t want them to be able to easily return to Egypt at the first sign of difficulty. Hashem sent a pillar of cloud by day and a pillar of fire by night to guide and protect the Jews.

Hashem commanded Moses to travel backwards, towards Egypt. This would confuse Pharaoh, leading him to think that the Jews are lost. The Jews would look like an easy target for Pharaoh’s army. Pharaoh indeed heard that the Jews were ‘lost’ in the Wilderness and decided to pursue them.

Pharaoh and his army overtook the Jews while they were encamped at the Sea of Reeds. The Jews panicked; they were trapped between the sea and the Egyptian army. They asked Moses why they left the slavery of Egypt only to die in the Wilderness. He reassured them that Hashem would perform miracles, and then he cried out to Him. Hashem instructed Moses to stretch his arm over the sea, and through him, performed the open miracle of splitting the sea. The Jews walked through the sea on dry land, with walls of water to the right and left. The Egyptians followed the Jews into the sea, but Hashem removed the wheels of their chariots so they lost control. Moses stretched his hand over the sea again, and the water crashed back, drowning the Egyptians.

The Jews, overwhelmed by the magnitude of the miracle, sang a prophetic song of praise and thanks to Hashem. The women especially distinguished themselves – singing, dancing and playing musical instruments in awe and gratitude to their Creator.

The nation marched on into the wilderness. For three days, they suffered without water but uttered no complaint. When they finally did find water in the land of Marah, it was too bitter to drink. They complained, “What shall we drink?” Moses cried on their behalf to Hashem, who then sweetened the waters. Hashem promised that if B’nei Yisrael would always follow His commandments, He would protect them.

When the supply of bread from Egypt ran out, B’nei Yisrael again complained to Moses and Aharon. They claimed that they at least had meat to eat in Egypt, and instead they were lead out into the Wildnerness, where they had no food to eat. Hashem then sent down mann (a special food) from heaven every morning in the amount needed for the day. A double portion fell before every Shabbat, so that there would be no need to gather it on the holy day. The Jewish people were not allowed to leave over any of the mann overnight, as a sign that they trusted that Hashem would provide them with mann again the following day. On Shabbat, some of them went out to gather the mann, angering Hashem, who saw that they did not trust Him still. B’nei Yisrael ate mann daily for forty years.

The nation traveled further, and again encountered a lack of water in the land of Rephidim. They complained to Moses. Hashem told Moses to strike a rock, and water flowed from it in abundance. Amalek attacked the Jewish people. Moses, Aharon, and Chur lead B’nei Yisrael in prayer, while Yehoshua lead the army in combat. Amalek was weakened, but not defeated. By declaring battle against B’nei Yisrael when all the other nations were frightened by the events of the Exodus, Amalek opened the door for the wicked to challenge Hashem. The war of Hashem against Amalek does not end. Hashem told Moses that He would erase the memory of Amalek.

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