Parshat Shmini

Parsha of the Week - Happiness and Fear.
Rabbi David Sedley

This week we read about the dedication of the Mishkan (Tabernacle). This was mentioned at the end of Shemot, as the culmination of the redemption from Egypt. Not only were the Jews free physically, but spiritually they had reached the level whereby G-d's Shechina (Divine Presence) was able to dwell amongst them. The completion of the Mishkan, and the Shechina that dwelt there were also signs that the nation had been forgiven for the sin of the Golden Calf. It was a momentous day when G-d's Presence first rested upon the Mishkan. "The people saw [that G-d's Presence had entered the Mishkan] and they rejoiced and fell upon their faces" (Vayikra 9; 24).
Yet this joyous occasion was marred by the death of two of Aharon's sons, Nadav and Avihu. "They brought to G-d an alien fire that He had not commanded. A fire came forth from before G-d and consumed them, and they died before G-d." (ibid. 10; 1-2). However, their death was as a result of an incident that had happened almost a year earlier. When Moshe ascended Mount Sinai to receive the Torah, the elders ascended part of the way with him. "Moshe, Aharon, Nadav, Avihu and seventy of the elders of Israel ascended Against the great men of the Children of Israel He did not stretch out His hand, for they gazed at G-d, yet they ate and drank" (Shemot 24; 10-11). Rashi explains that they gazed at G-d as they were eating and drinking, without showing proper respect, and for this they incurred the penalty of death.
The eating and drinking at Mount Sinai was not out of gluttony, but was an expression of the joy they felt at that momentous occasion. It was this same motivation that caused Nadav and Avihu to bring the alien fire that led to their deaths. The Midrash (Torat Cohanim 32) states that they were infused with happiness, and when they saw the fire descend from heaven, they wanted to add 'love to love', and brought their own fire. At both of these happiest of days Nadav and Avihu (and the rest of the nation) acted out of love for G-d, trying to draw closer to the Divine Presence. Yet they were punished for this.
In addition to the mitzvah to love G-d there is a commandment to fear Him. In the Haggadah we read "'With great fear' - this is the revelation of the Divine Presence." Each Amida concludes with the words, "May it be Your will that the Temple be rebuilt speedily and may we serve You there with fear.". The Mitzvah of coming to Jerusalem to behold the Divine Presence on each festival is called Re'iah, which is closely related to the word Yirah meaning fear.
The Rambam (Mishne Torah, Hilchot Yesodei HaTorah 2; 2) explains the path of come to love and fear G-d. When a person sees the wonder of creation they feel a desire to love and become close to G-d. This makes them realise how insignificant and imperfect they are in comparison to Him. So here is love which leads to fear. However, when a person is confronted with a direct revelation of G-d the effect is the opposite. Their first reaction should be reverence and fear, and only through that come to a love of G-d.
The happiest of biblical festivals was Succot, which is referred to in the prayers as simply "The time of our happiness". However the rejoicing of Succot can only follow from the fear of judgment of Rosh Hashanah and Yom Kippur. But even then the rejoicing in the Temple was tempered with fear, as the Mishna states, "The pious and righteous would dance before the people holding fiery torches in their hands" (Succah 5; 4). Only those who were already filled with reverence were allowed to rejoice in overt happiness.
With this knowledge we can resolve an apparent contradiction in the Psalms. In Psalm 2 (verse 11) King David states, "Serve G-d with fear, and rejoice with trembling". Yet in Psalm 100 (verse 2) he wrote, "Serve G-d with gladness, come before Him with joyous song". The context of the former is G-d judging the nations, through revelation of His Presence, which calls for rejoicing tinged with fear. However, in the latter, David finds G-d in nature, through the wonders of creation. This 'hidden' revelation of G-d causes rejoicing and love, and only after will we become filled with fear of G-d.

Summary - Shmini

Parshat Hashavua - Shmini

This portion begins on the eighth day of preparing the Tabernacle. Aharon offers a Chatat (sin offering) and an Olah (burnt offering) and the Israelites offer a Chatat , an Olah and a Shelamim (peace offering). These are prepared by Aharon, together with a Mincha (grain offering), after which he blesses the people. Moshe and Aharon go into the Communion Tent and come out and again bless the people.
The Children of Israel are then shown G-d's glory. Fire descends from heaven and consumes all of the sacrifices on the altar. Aharon's sons, Nadav and Avihu, bring an unauthorised sacrifice, and a fire descends from G-d and kills them. Aaron and his sons, Elazar and Ithamar, are instructed not to mourn because they are Cohanim (Priests). Instead, the whole congregation mourns for Aharon's sons. The Cohanim are instructed never to enter the Ohel Moed (Tent of Meeting) intoxicated. Then they complete the inauguration service.
The portion continues with the kashrut (dietary) laws. Only animals that have split hooves and chew their cud may be eaten. Four animals are listed that only have one of these signs, the camel, the hyrax, the hare and the pig. Of the creatures that live in water, only those with fins and scales may be eaten. Birds that may not be eaten are listed; all other fowl may be eaten. Flying insects that walk on four legs may not be eaten, unless they have knees which extend above their feet that are used for hopping. Certain types of locust which fall into this category are listed.
Contact with the carcass of a non-Kosher animal renders a person tamei (ritually impure). Carrying the carcass also renders one's clothing tamei. There are eight small creeping animals (sheratzim) which make anyone who comes into contact with their carcasses tamei. The Torah gives some of the laws of tumah for utensils and foods which come into contact with a tamei object. Contact with the carcass of a kosher animal makes a person tamei. Eating from its carcass or carrying it also contaminates one's clothing. Any creature which crawls close to the ground, whether on its belly, four legs or many legs, may not be eaten.

Parshat Tzav

This week's portion begins with something strange. The Cohen Gadol is commanded to remove some of the ashes from the altar every morning, and place them outside the Temple. Only he can do this, and it seems strange that such a menial task should be given to one so important. The Hebrew term for this procedure is terumat hadeshen. Terumah means 'elevating' and is usually associated with particularly holy things, however this part of the service appears to be one of the least holy.
"The Cohen will wear his fitted linen tunic... he shall pick up the ashes of what the fire consumed... on the altar. He shall remove his garments and put on other garments, and he shall remove the ashes to the outside of the camp, to a pure place." (Leviticus 6; 3-4). Rashi (ibid.) explains that it is not an obligation for the Cohen to change his clothes, but the Torah is teaching us good manners. He should change so that his priestly garments should not become soiled. Rashi uses the analogy of a servant before a master who should wear different clothes for preparing the food and pouring the wine.
The seven preparatory days in which the Cohanim, the Mishkan and all the utensils were sanctified and dedicated for holy use is described at the end of the portion. During this period Moshe served as the priest, since the Cohanim had not yet been sanctified. The Talmud (Ta'anis 11b) finds that Moshe wore a plain white tunic, and Tosefos (Chagiga 6b) explains that this was for practical reasons. Had Moshe worn the priestly garments, this would mean that it is permissible for anyone to wear them. In addition to this, the vestments had not been consecrated for service, and had Moshe worn them this would have taught us that in the future (e.g. the Second Temple) the priestly garments could be worn before consecration. It is clear why Moshe could not wear priestly clothing, but why should his garments be plain white?
The Cohen Gadol wore plain white clothing when he entered the Holy of Holies on Yom Kippur. The Talmud (Yoma 23b) entertains the possibility that the Cohen should wear the clothes in which he entered the Holy of Holies on Yom Kippur for the daily removal of the ashes. Though the Talmud reject this suggestion we have to understand the assumptions underlying this suggestion.
One of the greatest dangers facing a person in a position of authority is that it can lead to pride. Judaism views pride as equal to idolatry in its severity. It is therefore of the utmost importance that the Cohen Gadol, as the intermediary between G-d and the nation, should not fall victim to pride. Clothing brings honour to a person, as we see from Rabbi Yochanan who would refer to his clothes as ‘my honourable ones'. Though he has been sent to perform the holiest task on the holiest day, by wearing plain garments the Cohen Gadol retains his humility. Similarly, Moshe, the most humble of all men, wore a plain white tunic when consecrating the Mishkan and Cohanim. He allowed no room for his pride.
We can now understand why it is important for the Cohen Gadol to personally remove the ashes from the altar. By performing such a menial task he is reminded daily of the need for humility. Since the very act itself is one designed to instill humility, there is no need for him to wear the white garments of Yom Kippur. Maybe this is the reason for the name terumat hadeshen. Through the humility which this act instills the Cohen is actually elevated, as the Talmud (Eruvin 13b) states: If someone chases after honour, it flees from them, but if they flee from honour it comes to them.

Parshat Tzav (Daf Hashavua)

I wrote this while in Edinburgh many years ago and it was printed in 'Daf Hashavua' which can be found at here
Leave me a message with your comments.
Shavua Tov


"Clothes Maketh the Man" Rabbi David Sedley - Edinburgh Synagogue
------------------------

The second half of this week's Torah portion describes the investiture of
the Kohanim by Moses. Moses dressed Aaron and his sons, anointed them with
oil, offered the inauguration sacrifices and performed all the sacrificial
rites. This ceremony lasted for seven days, and for the entire week Moses
served as the Kohen.

The white robe
--------------
Moses' role as Kohen was alluded to at the time of the Burning Bush: 'The
wrath of G-d burned against Moses, and He said, 'Is there not Aaron your
brother, the Levite? ...' (Shemot 4:14) The Talmud (Zevarchim 102a)
explains that Moses was punished for arousing G-d's anger: 'I had intended
that kehunah (priesthood) would come forth from you. Now it will not be so,
rather he (Aaron) will be a Kohen and you will be a Levite. The Sages
stated that Moses only served as Kohen for the first seven days.'

The Talmud (Ta'anit 11b) asks, 'What did Moses wear for those seven days of
inauguration? Rabbi Elazar bar Rabbi Yosi stated, 'It is clear that Moses
wore a white robe when he was serving in the Tabernacle for those first
seven days'. How is it possible that the Torah describes the garments worn
by the Kohanim in such detail, without which we would have no way of
knowing how they should be dressed, yet it is 'clear' that Moses wore a
simple white robe?

The public face
---------------
Carl Gustav Jung held that we each have a persona which we use to show
ourselves and others who we are. However, a persona does not necessarily
give us an insight into persons themselves, rather it shows what they and
society expect of them. A persona is only a mask for the collective psyche,
a mask that feigns individuality, and tries to make others and oneself
believe that one is an individual, whereas one is simply playing a part in
which the collective psyche speaks'. (The Practice of Psychotherapy, C.W.
16 p.53)

Billy Joel describes how our public face sometimes hides our true selves.
'We all have a face that we hide away forever, and we take them out and
show ourselves when everyone is gone. Some are satin, some are steel, some
are silk and some are leather, they are the faces of the stranger but we
love to try them on' (The Stranger). Sometimes we create an image through
physical satin, silk and leather. Our clothing indicates who we are to
society which expects certain people to dress in a certain way. For example
an accountant is expected to wear a suit and tie but a plumber is not.
People 'dress for success', or 'dress to kill', to show that they belong to
a certain group, or to show that they do not belong to a particular
collective with its specific viewpoint. Hamlet stated that 'The apparel oft
proclaims the man' (Hamlet 1:3).

Insignia
--------
Clothing can give us a 'social face', but it also influences us and helps
us to define ourselves. We wear certain clothes to portray ourselves to
others, but that same clothing influences us, and sometimes also defines us
to ourselves. This is the reason behind Jewish religious garb. The Torah
tells us that the purpose of Tzitzit is 'that you may see it and remember
all the commandments of G-d, and perform them; and not explore after your
heart and after your eyes...' (Bemidbar 15:39). Rabbi Moshe Chaim Luzzato
explains: 'There is a deeper concept included in this commandment. Man must
wear G-d's insignia, very much as a vassal wears the insignia of his
master. This is part of accepting G-d's yoke and subjugating oneself to
Him.' (Derech Hashem 4:6:6)

Dual Functions
--------------
The Talmud (Nedarim 35b) teaches that Kohanim have to serve a dual
function, as G-d's representatives to the nation, and as representatives of
the people to G-d. They had to inspire awe in the nation, as they
personified G-d's forgiveness of His people, and they had to be supplicants
before G-d on behalf of the Jewish people.'You shall make holy garments for
Aaron your brother, for honour and splendour.' (Shemot 28:2). The Rambam
explains that the clothes indicated the role of the Kohanim as showing
'honour' to G-d as servants of the people and showing the 'splendour' of
G-d to the nation. In order to enable the Kohanim to fulfil their dual
role, they needed garments which would atone for the nation, yet at the
same time show G-d's splendour to them.

Moshe Rabbeinu did not require the external trappings of exquisite clothing
in order to inspire awe in the nation or to remind him of his relationship
with G-d. His whole essence proclaimed those roles. Moses was both the
'Moses, the man of G-d' (Devarim 33:1), speaking for G-d to the nation, and
'Moses My servant' (ibid 34:5), faithfully serving as the representative of
the people. As he had no need for special clothing, he could wear the plain
white linen garb of the angel Gabriel, who appeared to Ezekiel as the man
clothed in linen' (Ezekiel 10:2).

Summary - Tzav

G-d instructs the Cohanim (priests), through Moshe, the laws concerning the sacrifices. They are commanded to remove the ashes each morning from those sacrifices that were left burning over night. They are also instructed to ensure that a fire is continually burning on the altar. They are told how to offer the flour offerings that are brought by the nation. They are also told what sacrifice a Cohen is to bring on the day he is appointed as Priest. That same flour offering is brought daily by the High Priest.
Explicit instructions are given for the procedures for sacrificing the sin offerings (Chataot), the guilt offerings (Ashamim) and the peace offerings (Shelamim)
The people of Israel are commanded not to eat the cheilev (certain pieces of fat) or blood from any animal. The Torah commands that certain pieces of the meat from the Shelamim are given to the Cohanim to eat.
The portion ends with the anointing of Aaron and his sons as Cohanim. Moshe acts as High Priest during their initiation ceremony. He must dress the Cohanim, anoint them, and offer sacrifices on their behalf. The Cohanim are instructed to stay in the Ohel Moed (Communion Tent) for seven days to complete their inauguration.

Tosefet Bracha - Vayikra 2

“When a person from you will bring a sacrifice” (1; 2)

The idea of sacrifices, their reasons and their purpose, seems on a surface level very difficult for us to grasp and understand. On the whole topic of sacrifices the Rambam gives an explanation in the third section of Moreh Nevuchim (Guide for the Perplexed) in chapter 3. In summary he understands that the sacrificial rites were because it was difficult for the Israelites to abandon the customs of the surrounding nations which they had been living with for hundreds of years. These nations all offered all kinds of sacrifices to their gods, therefore G-d commanded us with ‘kosher’ sacrifices that would be acceptable to Him in order to wean us from them. This idea of the Rambam’s seems similar to an idea presented in the Talmud (Temura 27a): If there is a permitted way of doing something a person won’t choose to do it in a forbidden way. They would prefer the holy and proper way of doing it.
The Ramban in Parshat Bereishit (4; 3-4) attacks the Rambam. He writes: this will shut the mouth of those who are very confused about the purpose of sacrifices. By ‘confused’ he means this Rambam in Moreh Nevuchim, sicne he was the first of the commentaries to speak about this issue in this way (apart from that hint in the Talmud). The reason that the Ramban objects to Rambam’s understanding is simple. In the times of Cain and Abel there were no other people in the world (apart from Adam and Eve), yet they offered sacrifices which were pleasing to G-d. Therefore the idea that sacrifices are a response to the idolatry of the nations doesn’t make sense.
Furthermore the Talmud in Shabbat (28b) says that Adam also brought a sacrifice when he was the only person in world.
Even though this appears to be a very strong attack, but in reality it is not a valid challenge at all. We will explain this shortly. Now we will just point out that this is not a claim against Rambam, since he wasn’t the one who invented this idea. Rather it is explicit in the Midrash Rabba on Acharei Mot on the verse “each man that will slaughter an animal” (17; 3):
Each person from the house of Israel who will slaughter an ox, sheep or goat within the camp, or outside the camp and not bring it to the Ohel Moed as a sacrifice in the Mishkan, it will be considered like murder for that person. Rabbi Pinchas said in the name of Rabbi Levi by way of analogy: this is like a prince who became very disgusting and would eat meat that was diseased or decaying. The king said, ‘if only he would eat at my royal table regularly he would become repulsed by those foods’. So too with Israel, who were desperate to chase after idols while they were in Egypt, and they used to offer sacrifices to the demons and other forbidden things. This led them to suffer all kinds of punishments. G-d said, ‘if only they would bring sacrifices to my Ohel Moed they would be separated from idolatry and be saved from punishment.
It couldn’t be more clear that the words of the Rambam are simply the ideas of this Midrash. It is unfortunate that the Rambam didn’t bring his source for this, which would have saved him from so much criticism and so many attacks.
The Midrash is similar to the words of the Mechilta (although there it is abbreviated) on the verse “Draw and take for yourselves a sheep and offer the Pesach sacrifice” (Shemot 12; 21). What does it mean ‘to draw’? Withdraw from your idolatry (i.e. from sacrificing to idols) and offer the Pesach sacrifice to G-d.
Even more than this, the basic idea of the Rambam is in the Torah itself in Parshat Acharei Mot. After it finishes discussing the obligation to bring sacrifices to the Ohel Moed it states: “You shall bring them there so that ou shall no longer offer sacrifices to the demons which you lust after”. What could be more explicit than that?
It is also clear from the Talmud (Temura) on the verse in Pinchas “Be careful to offer my sacrifice, my food” – to me and not to any other master. These few words contain the same deep and long idea of the Rambam.
Therefore it is unfortunate that the Ramban chose to use this idea as a stick with which to beat the Rambam. It is an idea which is explicit in the Torah, Talmud, Midrash and Mechilta. If he has a difficulty with this idea he should have tried to explain the text of the Chumash to answer his difficulty rather than dishonouring the Rambam.
Regarding the Ramban’s challenge from the sacrifices of Cain and Abel (and Adam) we have already said that it is ‘apparently’ a difficulty. The word ‘apparently’ was intentional because the truth is that there is no difficulty at all. The desire for idolatry was from the time of creation. We can perhaps explain the reason and basis for this desire. Originally the relationship between G-d and people was so close and apparent that it was almost like the relationship between two people. People would speak with G-d almost like with close friends and near acquaintances, like we find many times in the book of Bereishit, and like G-d spoke later with Moshe. The verse states “G-d spoke with Moshe face to face like a person speaks with his friend” (Ki Tissa). Because of this closeness they held the mistaken idea that it was possible to honour and give gifts to G-d through physical offerings. They thought that sacrifices was in some way giving glory to G-d.
After the later generations started worshipping idols they retained their earlier custom of offering sacrifices, and added many more kinds of sacrifices, details and rituals, as is normal when you have many people with false ideas. This concept reached Egypt and the Israelites became infected with this idea because of their intermingling with the Egyptians. They learnt from their hosts about sacrificing to idols and statues. Therefore now, in the desert, they were commanded to separate from them. Since it was difficult for them to separate from what had been their custom for centuries, therefore G-d gave them a way of transforming this idea into a holy one, as explained above.
G-d should forgive the Ramban for his attack on the Rambam.

Tosefet Bracha - Vayikra

“He called (Vayikra) to Moshe” (1; 1)

The Ba’al HaTurim on this verse explains that the letter aleph of Vayikra is small so that it will look like the word vayikar (happened). Moshe wanted to have the language of happenstance which shows that G-d just came incidentally to the prophet, like it says regarding Bilam (Bamidbar 23; 4) “G-d happened (vayikar) upon Bilam”. Therefore Moshe asked G-d to write a small aleph in the Torah.
This is a very difficult comment of the Ba’al HaTurim. We find many times that the word Vayikra is used regarding Moshe. For example in Yitro (Shemot 19; 3), Mishpatim (Shemot 24; 16). In addition, why would Moshe want to be similar to Bilam in this regard? Especially as the Sages learn the word vayikar to imply many disgusting things – look at Rashi there, and the Zohar parshat Balak page 210b.
However we can explain the hint of the small aleph according to a comment of the Shach on Yoreh Deah 245; 8 in the name of the Kol Bo. He writes in the name of ‘the Rabbis said’ that we begin teaching children from Vayikra, because G-d has said, let the pure children come and learn the section that deals with purity. Perhaps it is to this that the small aleph alludes (to the small children learning (aleph means to learn).
The Shach and the Kol Bo didn’t bring the source for this custom. We should point out where it comes from. It says in the Midrash Tanchuma on parshat Tzav (14): Rabbi Asia said, why do the children begin learning from Vayikra? Because all the sacrifices are written in it. Since they are pure and don’t know the taste of sin, therefore G-d said that they should begin learning the section that deals with sacrifices. Let the pure ones come and involve themselves with the process of purification (through sacrifices) and I will consider it as if they were standing and offering the sacrifices before Me. This teaches you that since the destruction of the Temple when we have no more sacrifices (which keep the world in existence), if it were not for the children learning the parshiot of sacrifices the world would not be able to exist.
It is therefore correct that the Shach brought this statement in the name of the Kol Bo in the name of ‘the Rabbis said’, since it is in fact from Rabbi Tanchuma the author of that Midrash. He was one of the great Amoraim mentioned many times in both the Yerushalmi and the Midrash Rabba.
Look also regarding this at the Zohar on parshat Vayechi (234b) and on parshat Tzav (239a) on the verse “This is the Torah of the Olah, the Mincha and the Chatat” (7; 37).
Regarding this custom of beginning to teach the children from Vayikra the Shach writes that this is still the custom today (and he lived t the beginning of the 17th century). However, nowadays, we have lost this custom, along with so many of the ancient and beautiful customs of earlier generations, and they shall never be heard of or seen again.

Parshat Vayikra

Preparing for Greatness

This week we begin a new book of the Chumash, Vayikra. The book is predominantly about the sacrificial rites of the Temple and Tabernacle so the English name seems more appropriate than the Hebrew. Leviticus indicates that the book deals with the work of the Levites (priests). How is the Hebrew name of Vayikra apt for this section?
The book begins, "He called (Vayikra) to Moshe, and G-d spoke to him from the tent of meeting, saying...". Rashi's opening comment on this portion is: Each time G-d spoke to Moshe, told him something, or commanded him, He first called to him. This is a word denoting love and closeness, as we find with the ministering angels, "They call one to another..." (Isaiah 6; 3). However, when G-d speaks to non-Jewish prophets He appears to them 'incidentally', as the Torah states, "The L-rd happened (Vayikar) upon Bilam".
Since G-d called first to Moshe before every prophecy, why did Rashi not make this comment until now? And what difference does it make if G-d calls first before speaking to a prophet, or just appears to them? We would have expected the message of the prophecy to be important, but not necessarily whether G-d first gives the prophet a warning or not. Ohr Gedaliyahu (on Vayikra) explains that when G-d called to Moshe it was as if He was saying 'Prepare yourself to come near to Me'. This is what Rashi means by calling Vayikra a term of closeness, that it gave Moshe an opportunity to prepare himself and draw near to G-d. The Midrash (Rabba, Devarim Ki Tavo 7-9) finds a hint to this from the way G-d gave the Torah to Moshe. The verse states "G-d called to Moshe to the top of the mountain - and Moshe elevated himself" (Exodus 19; 20). In a similar vein, when a man comes up to read from the Torah, he must first be 'called up'.
We see therefore that through calling G-d gives a person an opportunity to prepare themselves to come close to G-d. In this way the Torah that they will receive will not be merely tangential to them, but they will be able to absorb it, to make it part of themselves. This is the opposite of what happened with Bilam. G-d came to him 'incidentally', without calling to him first. Though Bilam received a message through prophecy, we see that this fact had no effect on Bilam's personal conduct. He still remained greedy, cunning, and steadfast in his hatred of the Jews.
We see this idea in the main topic of Vayikra which is sacrifices. The Hebrew word for sacrifice is Korban, which comes from the root Karov, meaning closeness. Though the whole concept of sacrifices, and the mechanism through which it works seems very strange and foreign to us now, we can accept the principle that bringing an animal to the Temple is a symbol of giving something to G-d. Particularly nowadays, that prayer has replaced sacrifices, we understand that this gives us a chance to give of ourselves to G-d, and through this draw close to Him.
We believe that G-d lacks nothing, and since He created us we would not have expected that there is anything that we could possibly give to him. However, Rabbi Dessler (Michtav Me'Eliyahu - Kuntrus HaChessed) writes that the only way to truly come to love someone is through giving to them (which is perhaps the opposite of the way we normally view things). If we were not given any opportunity to give to G-d we would also not be able to come to love Him. Therefore in His kindness He commanded us to bring certain sacrifices, and nowadays prayers in their place, to offer to Him. In this way we can elevate ourselves, and come to love G-d. With this understanding we see that the commands about the sacrifices are analogous to G-d's calling before revealing Himself to a prophet. It gives the opportunity to turn G-d's unilateral love into a relationship, and enables humans to attach themselves to G-d.

Summary - Vayikra

The book of Vayikra (literally ‘He called’, known as Leviticus in English), is primarily concerned with the Cohanim (Priests) and the Mishkan (Tabernacle). In this week's portion, G-d instructs Moshe to tell the people about korbanot (sacrifices). The different types of korbanot are listed and explained. The first group of korbanot mentioned are the olot (singular olah), or burnt offerings. The type of korban that one brings depends on one's wealth, either an animal, a dove, or a meal offering. After being slaughtered and prepared, each of these is completely burnt on the altar.
Another type of korban is that of the first grain, bikurim. This is to be brought as soon as the grains have ripened on the stalk. A shlamim (peace offering) is a voluntary sacrifice of either a cow, a sheep or a goat. After it has been slaughtered, parts of it are burnt on the altar, and the meat is eaten by the person who brought it. The next group of korbanot are the chatot (sin offering, singular chatat) which were brought after inadvertently committing certain sins. The Torah lists different types of chatat which would be brought by the Cohen Gadol (High Priest), the entire community, a Prince of a tribe, or a regular person.
Another korban is the guilt offering, asham,which includes the korban oleh v’yored (varying sacrifice). It is brought if a person who has witnessed an event refuses to testify. It is also brought if a person makes a verbal oath and forgets about it, or if someone becomes tamei (impure) and enters the Temple. A fixed asham is brought if a person accidentally derives benefit from something dedicated to the Temple. It is also brought when someone is unsure whether they transgressed certain prohibitions for which they should bring a chatat, or if he takes a false oath, denying possession of a deposit or a found object.

Tosefet Bracha - Pekudei

“Moshe blessed them…” (39; 43)
Rashi explains that the blessing was ‘May it be G-d’s will that He rest His Shechina (presence) in your handiwork’ (in other words in this Mishkan that you have made).
Why did they need this bracha? G-d had already promised them “Make for Me a Mikdash, and I will dwell in your midst” (Terumah 25; 8). Based on this promise the people should have been sure that the Shechina would rest in the Mishkan even without Moshe’s bracha.
Perhaps we can explain based on the Yalkut (Midrash) on Melachim (I 6; 7) on the verse “the House (Temple) when it was built…”. This teaches that a large portion of the work was done miraculously by the shamir worm (which would cut through solid materials by crawling over them). Many of the stones and gems were cut to size using this shamir worm, and they would miraculously be cut to exactly the right dimensions. This is the meaning of ‘when it was built’, by itself. This miracle showed G-d’s close connection to the building of the Temple.
In the construction of the Mishkan there were no public miracles like this. All fo the cutting of materials had to be done by the people themselves. Moshe was concerned that perhaps the fact that G-d did not provide miracles for the construction showed that He was not completely happy with what they had done. Therefore Moshe was concerned that perhaps the Shechina would not dwell there, in the construction that they had made themselves.
Alternatively, we could explain based on the wording of the bracha, ‘the Shechina should rest in your handiwork’. Perhaps it is not referring to the totality of the Mishkan, but rather to each individual part of its construction. He blessed them that everything that they did should be done with blessing. This is similar to the phrase we say in the ‘Mi Sheberach’ – ‘G-d should send blessing on all the works of your hands’. The phrase ‘cause His Shechina to dwell’ sometimes applies to success, like we find in the Gemara (Shabbat 56a) on the vese “David behaved himself wisely in all his ways and G-d was with him” (Shmuel I 18; 14) – this means that the Shechina was with him, and everything that he did would turn out for the best. Perhaps this is what Rashi means also, when he uses the language of ‘blessing’ to describe Moshe’s prayer.

The Relevant Parsha

As I was browsing the web I found htis very interesting parsha blog. Have a look and let me know what you think (I hae no connection with it, just thought it looked good)

The Relevant Parsha

Parshat Vayakhel

Selflessness, Prayer and Mishkan

The Ba'al HaTurim (commentary on Exodus 40; 33) points out the seemingly redundant repetition of the phrase, "As G-d commanded Moshe" after each item for the Mishkan was constructed. He explains that as a reward for Moshe's pleading for the Jews after the sin of the Golden Calf, when he said, "Please erase me from your book", G-d constantly repeats Moshe's name in this portion. The Ba'al HaTurim notes further that the phrase "As G-d commanded Moshe" appears eighteen times in this portion, corresponding to the eighteen blessings of the weekday Amida. The phrase, "As G-d commanded, so they did" appears once, and corresponds to the additional nineteenth blessing against heretics. How are these three ideas - Moshe's pleading, the Amida, and the construction of the Mishkan - related?
The Talmud (Berachot 28b) asks what the eighteen blessings of the Amida correspond to. Several answers are given: Rabbi Hillel son of Rabbi Shmuel says they correspond to the eighteen times G-d's name is mentioned in Havu LaShem B'nei Eilim (Psalm 29), Rav Yosef says that they are in place of the eighteen times G-d's name is mentioned in the Shema and Rav Tanchum says in the name of Rabbi Yehoshua ben Levi that they correspond to the eighteen vertebrae in the spine.
It seems understandable to relate the blessings of the Amida to mentions of G-d's name, since the purpose of prayer is to create a connection with G-d. However, what is the connection between the Amida and the spine? The Talmud hints at the answer to this with another statement of Rav Tanchum in the name of Rabbi Yehoshua ben Levi, that one should bow during the Amida to the extent that the vertebrae stick out. For Rav Tanchum it seems that the essence of the Amida is subjugation to G-d's will, evidenced through bowing. Elsewhere (Bava Kamma 16a) the Talmud states that a person's spine transforms into a snake after seven years if they do not bow during Modim. We understand the metaphor of the Talmud, if a person refuses to show humility before G-d, and does not bow in thanksgiving, they come to resemble the snake of the Garden of Eden, who also rebelled against its Creator.
This self-nullification in the presence of G-d is what Moshe did on Mount Sinai. After the sin of the Calf, Moshe was prepared to sacrifice himself in order to save the nation. The Rashbam (commentary on ibid. 32; 32) explains that "Erase me from Your book" refers to the book of life. Moshe was prepared to give up his role in this world and the next in order to save the nation. This is the ultimate in subjugation and humility. Moshe felt that he did not deserve any merit in his own right, but that his only value was as the leader of the people. Therefore if they were to be wiped out, he would forfeit his share of both worlds.
The construction of the Mishkan involved months of skilled and difficult work. Though everyone brought donations for the Mishkan, only a few people had the requisite skills to fashion the materials according to the Divine blueprints. Eventually, when Moshe assembled everything and the nation saw the beauty of the structure, with its gold, silver and precious gems, along with colourful woven tapestries, it would have been natural for those involved in the construction to take a certain satisfaction and pride in their work. However, this would have negated everything that the Mishkan represented. How can a human being using their body, which is a gift from G-d, to fashion the materials which were created by G-d, according to a plan given by G-d, take any personal pride in their accomplishments? This is similar to the statement of Pirkei Avos (2; 9), "If you have learnt much Torah, do not claim credit for yourself, since you were created for this very purpose".
Therefore the Torah repeats the phrase, "As G-d commanded Moshe" eighteen times, to show that the Mishkan was constructed with the same selflessness which Moshe embodied. The only purpose was to fulfill the will of G-d. Similarly, in prayer, we should strive for this commitment to serving G-d. We do not make requests of G-d for our own pleasure, but so that we will be better able to perform the will of our Creator.

Summary - Vayakhel/Pekudei

Vayakhel

Moshe assembles the Children of Israel, reviews with them the laws of Shabbat, then instructs them in the building of the Tabernacle. Each person brings whatever their heart motivates them to bring. The women bring precious jewels and spun wool and linen. The men bring silver, copper, wood and cloth. The princes of each tribe bring the stones for the High Priest's breastplate and shoulder pads, and spices and oil.
Betzalel is designated by G-d as master craftsman and Oholiav as his assistant. Moshe summons them, and others with the wisdom and insight to build G-d's Sanctuary. The people continue to bring gifts every day, until they have more than enough materials. Moshe commands the people to stop bringing gifts.
The Torah lists the items made for the Tabernacle, starting with the curtains, the cover, the planks, the partitions and the screen. They the vessels; the Ark, the Cover, the Table, and the Menorah. The two altars - the Incense Altar out of gold and the Burnt Offering Altar from copper. A special copper wash basin is constructed for the Cohanim to wash their hands and feet. Lastly, the courtyard is made by surrounding the area with lace hangings with an embroidered screen at the entrance.

Pekudei

Pikudei begins with the accountings (pikudim) of the materials for the Tabernacle. It lists which materials, and how much of them, were used. It also explains how the priestly garments are made: the ephod, the breastplate, the robe, the headplate, the tunics, the turban, the breeches, the hats and the belt.
The Tabernacle is completed and brought to Moshe. He sees that all the work has been done as G-d commanded, and blesses the workers. G-d gives Moshe instructions how to erect the Tabernacle. On the first of Nissan, in the second year after leaving Egypt, the Tabernacle is erected by Moshe.
After Moshe has placed all the items in the Tabernacle as commanded by G-d, the Cloud of Glory comes to rest upon it. When the Jews are encamped, the cloud remains there by day, and becomes a pillar of fire by night. When the cloud rises from the Tabernacle, it is a sign for the Children of Israel to continue their travels.

Tosefet Bracha - Ki Tissa 2

“Aharon called and said ‘tomorrow is a festival for G-d’” (32; 8)

Rashi tries to figure out what Aharon means by this – which festival is he referring to? It seems to me based on the end of Talmud Ta’anit (30b): There was no happier day for Israel than the day that the tablets were given.
Aharon was certain that the next day Moshe would arrive and bring the tablets, and there would be a festival.
We must also examine how this statement fits with another statement that says: There was no happier day for Israel than Yom Kippur (Ta’anit 26b). They can’t both be the happiest day. Perhaps we can explain that the happiness of Yom Kippur was purely physical. It was the day that the women would go out to the fields and the men would seek a spouse. The day that the tablets were given was purely spiritual. Therefore they could each be the happiest day in their own realm. Alternatively, we could answer based on the Midrash Rabba that it was on Yom Kippur that Moshe descended the mountain for the final time with the second set of tablets. In that case there would be no contradiction between the two sources.


“Let me know Your ways” (33; 13)
The Talmud (Brachot 7a) says that this was Moshe’s request to know the ways of G-d. ‘Why are there righteous who suffer and wicked who prosper?’ The Talmud there gives many different explanations.
I am amazed. It seems that there is a very simple and basic answer to this question. The Talmud in Nida (16b) says that before the creation of a child they announce in Heaven all the aspects of his life. Whether he will be strong or weak, wise or foolish, rich or poor. The only thing that is not decided before birth is whether he will be righteous or wicked, since this depends on a person’s free choice. This is the one area where G-d gives a person free will, to decide how they will relate to Him. ‘Everything is in the hands of Heaven except the fear of Heaven’.
It turns out therefore that if a person’s lot is to be poor, and he decides by himself to become righteous, this would be a case of ‘righteous who suffer’. Conversely if it is decreed that a person will be rich, yet they decide to be wicked, we would view this as the ‘wicked who prosper’. This is obvious and simple. Perhaps Moshe was asking a more complicated question (which would explain why the Talmud doesn’t give this answer).

Tosefet Bracha - Ki Tissa 1

“They said, ‘These are your gods, Israel, who brought you out of the land of Egypt’” (32; 4)

According to the simple reading of the story, they should have said ‘this is our god who brought us out’. It should have used the first person plural, rather than the third person, and the description of the calf should have been in the singular (this is your god). For comparison (l’havdil bein kodesh l’chol) when they saw G-d at the crossing of the sea they said ‘This is my G-d’.
But we can explain based on the Midrash that it was the Erev Rav (mixed multitude) who built the calf. These were people from other nations who left Egypt with Israel, as it says in Parshat Bo (12; 38) “Also Erev Rav went up with them”. Rashi explains there that it was a mixture of many different nations who ‘converted’ and left with the Israelites. We will explain in Parshat Netzavim (on the verse “From your wood choppers to your water drawers”) that they fooled Moshe into thinking that they were sincere in their conversion. However they only converted in outward appearance, but not with their hearts.
They wanted to cause the Israelites to sin with the golden calf, as Rashi explains earlier (verse 7) “your nation has sinned”, that it refers to the Erev Rav. The Zohar also explains on an earlier verse (verse 1) “The people saw that Moshe tarried on the mountain” – who was this people? It was the Erev Rav. Rashi also explains in parshat Beha’alotecha on the verse “The people were complaining” (11; 1) – the word ‘people’ always means wicked people. Similarly in the Midrash Raba (Balak 20): Everywhere that it says ‘the people’ it always speaks derogatorily. We find many references to ‘the people’ when it talks about sin. For example in Isaiah (49; 1) “The people who go in darkness”, or in Yeremiah (8; 5) “Why is this people so wild?”
Once they succeeded in their plan to build an idol and they managed to persuade some of the Israelites to join with them, they weren’t satisfied, and tried to honour the idol in front of the rest of the Israelites. They said to the Israelites “These are your gods, Israel, who brought you out of the land of Egypt”. They used the plural language for ‘gods’ and ‘brought’ as a sign of respect, for in Biblical Hebrew we find that plural language is a honorific way of speaking. For example it says “Let us make man” (Bereishit 1; 26), “Let us descend” (ibid. 11; 7) etc.
The Erev Rav intended to honour the calf and make it great so that the sin and punishment of the Israelites would increase. ‘To push the rock after the fallen’ to quote the Talmud in Erechin (30b).
This explains why Nechemia changed the language. When he repeats all of Jewish history to the people who returned from Bavel he uses the singular “They also made for themselves a graven calf, and they said ‘this is your god who brought you out of the land of Egypt’.” (Nechemiah 9; 18). He changed from the plural to the singular to show that the Erev Rav had intended to give honour to the calf with their usage of the plural, and he did not wish to give it any honour at all.

Parshat Ki Tissa

Replacement Idols

In this week's Torah portion we read about the sin of the Golden Calf. Many questions can be asked on this topic; how could the nation who heard G-d's voice and accepted the Torah only a few weeks earlier suddenly rebel against Him and begin to worship idols? However, I want to address the issue of why, of all the idols they could have made, they built a calf. (Look in the Ramban's commentary to this section for a kabbalistic idea). The simple answer is that they had seen the Egyptians worshipping cows, and were merely imitating the rituals of their former masters. However, it seems strange that having seen what happened to the Egyptians, and knowing that G-d was greater than any of their gods they would chose to revert back to that form of idolatry.
If we look at the words of the Torah we find that the original intent of the Israelites was not to build an idol in place of G-d, but rather in place of Moshe: The people gathered around Aharon and said to him, "Rise up and make for us gods that will go before us, for we know not what has become of this man Moshe who brought us up from the land of Egypt" (Exodus 32; 1). The word elohim which is translated here as gods is also often used to mean judges, and thus the simple interpretation of this verse is that they want another leader in place of Moshe, who has disappeared. Only after the calf was built did some of the people begin to say that it was in place of G-d.
Moshe had been the one to lead them through the desert, mould them into a nation, and provide them with the Manna (which according to the Talmud fell in the merit of Moshe). When they looked for a suitable substitute they remembered Yosef, who had been the viceroy in Egypt, made Egypt into the superpower of the ancient Middle East, and provided food for the people through his careful planning and storing. He seemed like the perfect person to take over in place of Moshe. The only problem was that he had been dead for over 200 years. However, they were carrying his coffin with them, and they remembered the blessing that Ya'akov had given to Yosef on his death bed. "A charming son is Yosef, a charming son to the eye; the girls stepped the see the rising ox" (Genesis 49; 22). Yosef is associated with the image of an ox. When Moshe wanted to find where his coffin was buried in the Nile, he threw in a piece of parchment containing the words "arise ox" and his coffin rose to the surface. That same piece of parchment was used when they built the Golden Calf to bring it to life. (Midrash Shir HaShirim 1; 11).
However, there was also another side of Yosef that the people tried to capture in their idol, that of youthfulness. He is described several times in the Torah as a na'ar, an adolescent. Yosef throughout his life retained qualities of youthfulness, such as a desire to maintain physical beauty, a belief that nothing is impossible, and the naiveté and honesty which led him to be sold by his brothers in the first place. When Pharaoh elevated Yosef to power he tried to turn him into an 'adult' by giving him a new name and identity. Yet as we see from the verse above the girls were flocking to look after him, and he retained his charming youthfulness.
The people who built the calf wanted these qualities in their new leader. Idols often take the form of youthful heroes, with invincible powers. The Talmud also tells us that the main motivation for the Jews to build the Golden Calf was to permit to themselves the sexual liaisons that had been forbidden by the Torah and Moshe. Therefore, they didn't build an ox as their god, but a calf. The proof that the people were primarily interested in the youthful qualities of the Calf is from the Midrash (Tanchuma 8, quoted in Rashi v. 22) regarding the laws of the red heifer (which we read today as our special Maftir). Symbolically the 'cow' came to atone for the sin of the 'calf' as if to say let the mother come and clean up the mess left by her child. The calf is the young child, created by the young nation, in their quest to escape from the confining laws they had received at Sinai.
The irony of the situation is that Yosef himself went to great lengths to prevent the Egyptians themselves from worshipping cows. The Midrash (Bereishis Rabti 712) explains that when Yosef told the Egyptians to "Bring your cattle (as payment for the grain)" (Exodus 47; 16) his intent was to wean them from their idols. However, his plan backfired on his descendants, who themselves began to worship the very idol that Yosef had removed from the Egyptians.

Summary Ki Tissa

G-d instructs Moshe (Moses) to take a census. All the males over twenty must give half a shekel of silver, as an offering to G-d, and the number of people will be determined by counting the total amount of silver.
G-d instructs Moshe to make a copper washstand. The Cohanim must wash their hands from this before entering the Ohel Mo'ed (Communion Tent). G-d gives Moshe the recipe for the anointing oil. He instructs Moshe to anoint the Ohel Mo'ed, the Ark and all the other vessels, to sanctify them. Moshe must also anoint Aharon and his sons to sanctify them as Cohanim (Priests). G-d gives Moshe the recipe for the incense, which is to be offered in the Ohel Mo'ed.
G-d tells Moshe that He has selected Betzalel ben Chur as the main craftsman for building the Ohel Mo'ed and its vessels. Oholiav ben Achisamach will be his assistant. G-d tells Moshe to instruct the Jews about the laws of Shabbat, and the punishment for not observing it. Shabbat will be an eternal covenant between G-d and the Jewish people.
Moshe receives the two tablets of testimony written by G-d. Meanwhile the people realise that Moshe has not returned when expected and feared he is dead. They ask Aharon to make them an oracle to lead them. He tries to stall them, but eventually melts down gold and a golden calf emerges from the fire. The people begin to offer sacrifices to this idol, and get up to enjoy themselves.
G-d tells Moshe to descend the Mount as the people have become corrupt. G-d threatens to destroy them all and begin a new nation from Moshe. Moshe asks for their forgiveness or else erase his (Moshe's) name from the Torah; G-d accepts his prayer. When Moshe sees the nation practising idolatry he smashes the tablets and destroys the calf. The sons of Levi punish the transgressors, executing 3000 men.
Moshe sets up his tent outside the camp, and the Cloud of Glory came to it. Moshe ascends Mount Sinai again and asks G-d to show him how He conducts the world. Moshe is told to stand in the crevice of a rock and G-d shows him His "back". Moshe is instructed to make new tablets and G-d makes a covenant with the nation; He will drive out the nations from before them and they will observe His commandments. They are commanded against idol worship, intermarriage and the combination of milk and meat and are taught the laws of Pesach, the first born animals, the first fruits, Shabbos, Shavuos and Succos. When Moshe descends with the new tablets, his face is radiant from his contact with G-d and he must wear a mask over his face so that people can look at him.

Tosefet Bracha Tetzaveh 2

“You shall make an altar for offering incense” (30; 1)

It is very strange that this parsha is here, when logically I would have expected it in parshat Terumah, where we have the instructions for all the other utensils in the Mishkan. Parshat Tetzaveh deals only with the clothes of the Cohanim, so this instruction seems very out of place.
Perhaps we can say based on the explanation in Parshat Korach. Korach and his followers were arguing and challenging the rights of Aharon to be the Cohen Gadol. It was through the incense that the argument was resolved (when Aharon’s incense offering was accepted by G-d, and all the challengers were killed). This showed that Aharon had the honour of being Cohen Gadol based on Divine decree, not nepotism. This is explicit in the verse (Bamidbar 17; 5) “An eternal remembrance for the Children of Israel that nobody who is not a descendent of Aharon should offer the incense”.
Since it is in this Parsha that Aharon becomes sanctified to be the Cohen Gadol, that is why the mitzvah of building the incense altar comes in this parsha – to show that through the incense Aharon’s authority was Divinely sanctioned, and nobody has the rights to challenge it.
We can give another allegorical answer as to why it does not appear in parshat Terumah. Rav Ya’abetz writes in his siddur that the reason we recite ‘pitum haketoret’ (the recipe for the incense) at the end of Shacharit is for the same reason that we bring out the incense at the end of a meal (and recite the blessing over it – Talmud Brachot 42b). The Talmud’s word for the incense after a meal, mugmar is the Aramaic translation of the Torah word for incense ketoret as we see from Shir Hashirim (3; 6) “From the incense (ketoret) of myrhh and frankincense. The Aramaic translation is m’tagmara (mugmar). Therefore in this parsha which deals with the clothing, and after the preceding parsha that deals with the utensils, and the order of the consecration of the Cohanim, comes the incense, to show that everything ‘smells good’ and will find favour with G-d.
But it is not at all clear why we use the word mizbeach (altar) in regard to the incense altar. The root of the word mizbeach is zevach meaning animal sacrifice. Why does the Torah use this word for the implement that was used for offering the incense? This implement should be called a maktir.
Perhaps this is why the Sages explain allegorically that the word mizbeach is an acronym for mechila (forgiveness), zechut (merit), bracha (blessing) and chaim (life) (Vayikra Rabba). This teaches us that the incense brings all these good things to the world. See also Talmud Ketubot 10b.

Tosefet Bracha Tetzaveh 1

“And his voice was will be heard when he comes into the holy” (28; 35)

In the Mesorah on this verse it says that the word v’nishma (and we will hear/ and it/ he will be heard) appears three times in Tanach. Once here, once in Parshat Mishpatim in the phrase na’aseh v’nishma (we will do and we will hear), and once in Megillat Esther v’nishma patshegen hamelech (the decree of the king was heard). It is not clear what the connection is between these three verses.
Perhaps we can explain that the Mesorah here is hinting at the prayer that the Cohen Gadol said after coming out of the Holy of Holies. The verse says “He will atone for himself, and his brothers and all of Israel”. He will atone for himself, for all the other Cohanim (his brothers) and one for all of Israel.
This is what the Mesorah is hinting to us. “His voice will be heard” – his own prayer. “We will do and we will hear” – for all the Cohanim, who have the task of serving G-d in the Temple. “The decree of the king was heard” was a decree for all of the world and all of klal Yisrael.

Parshat Tetzaveh

This week's portion is the only one from the beginning of Exodus until the end of Deuteronomy which does not contain Moshe's name. Instead of the usual "G-d spoke to Moshe..." Moshe is addressed in our portion only in the second person. The Ba'al HaTurim explains that after the sin of the Golden Calf, G-d wanted to destroy the entire nation, and begin again from Moshe and his descendants. Moshe pleaded on their behalf, "I implore! This people has committed a grievous sin and made themselves a god of gold. And now if You would but forgive their sin - but if not erase, me now from this book that You have written." (Exodus 32; 32). Though G-d did accept the repentance of the nation, Moshe's words partially came true in that his name was removed from one portion.
Oznaim LaTorah offers another explanation for the omission of Moshe's name. He explains that this week's portion always falls on the Shabbat before or after the week of the 7th of Adar which is the date of Moshe's birthday and also of his yarzheit. Some other religions commemorate the birth or death of the founder of their religion with festivals and celebrations. In this way the founder of the religion can appear to be almost more important than G-d. However, in Judaism, the Torah stresses that we are not to make Moshe into an icon. Not only does the Torah not explicitly state the date of his death or birth, but goes to the extreme of removing Moshe's name from the portion of this week.
From these two explanations we can understand why Moshe is referred to as the humblest of all men (Numbers 12; 3). Not only was he prepared to forgo any personal honour in order to save the nation, but we see the great lengths that the Torah goes to in order to avoid any cult of personality. This week's portion also falls just before Purim, and perhaps this is in order to highlight the contrast between Moshe's humility, and Haman's egomaniacal quest for power.
Haman was elevated by Achashverosh to the second in command of the kingdom. He had power of authority and riches beyond most people's wildest dreams. "[Haman] sent for his friends and his wife Zeresh, and Haman recounted to them all the glory of his wealth and of his many sons, and every instance where the king had promoted him and advanced him above the officials and royal servants. Haman said, 'Moreover, Queen Esther invited no one but myself to accompany the king to the banquet that she had prepared.'". However, he goes on to say that 'All this means nothing to me so long as I see that Jew Mordechai sitting at the king's gate." (Esther 5; 11-13). We can understand that he may be upset by this perceived slight to his dignity, but how can he say that everything that he has is worthless?
From here we can see the tremendous destructive influence of pride. With desires for physical pleasures once the goal has been attained a person can receive a certain degree of satisfaction. Though they will almost certainly continue to desire greater things, they will not feel that they have accomplished nothing. However the sin of pride is one which allows for no half measures. Only if everyone in the entire world was bowing down to Haman would he have felt satisfied, but if a single person refused, then all the glory was worth nothing.
The Book of Esther is unique amongst all the books of the Bible, in that it is the only one which does not contain the name of G-d. Perhaps we can explain the contrast between the omission of G-d's name from the Megillah, and the omission of Moshe's name from our Torah portion. Moshe was prepared to nullify himself before G-d, in order to save his nation. However, Haman thought himself great, thereby leaving no room for G-d in the story of Purim. This course of action backfired on Haman, so that all his plans were turned around and he was the one hanged in place of Mordechai. This is in keeping with the Mishnaic dictum: "Nullify your will before G-d's will, that He may nullify the will of others before your will." (Pirkei Avot 2; 4). Moshe nullified not only his will, but his whole being, so that he became the conduit of G-d's will. Haman only thought of himself and his pride, and therefore G-d caused him to show the will of G-d through his downfall.

Summary Tetzaveh

G-d instructs Moshe about the oil to be used for the Menorah. Moshe is told to separate Aharon and his sons to be the Cohanim (priests), and to make special garments for them to wear. The Ephod is only worn by the Cohen Gadol (High Priest), and is made out of six-coloured thread. It is an apron tied with a belt, and has two shoulder pads with two sardonyx stones on them, on which the names of the twelve tribes are engraved.
The Cohen Gadol also wears the Choshen Mishpat (Breastplate of Judgement). It has four rows with three precious stones in each row, each stone corresponding to one of the twelve tribes. The Urim V'Tummim (Lightings and Decisions) is placed inside the Ephod, and when worn by the Cohen Gadol can be consulted like an oracle. Next Moshe is instructed to make a robe for the Cohen Gadol. It is entirely techeilet (a shade of blue). At its base are "pomegranates" made of thread, interspersed with gold bells. The Cohen Gadol must also wear a Tzitz (forehead-plate) of pure gold, engraved with the words "Kadosh LaShem" (Holy to G-d). He also wears a linen tunic and a turban.
The regular Cohanim wear only tunics, sashes, turbans, and linen pants. These garments must be worn by the Cohanim whenever they perform the sacrifices in the Temple.
Moshe is instructed as to how to consecrate the Cohanim. Moshe must bring them to the Communion Tent and immerse them in a Mikvah (special pool for ritual purity). He must then dress them in their appropriate garments and anoint Aharon (as Cohen Gadol) with the anointing oil. He must then offer sacrifices on their behalf to inaugurate them.
Moshe has to consecrate the altar with the daily Tamid sacrifice. He is also instructed to construct a second altar, to be of wood covered with gold. This altar is only to be used for offering incense, except for the Day of Atonement when the Cohen Gadol sprinkles blood of the Atonement sacrifice on it.

Parshat Terumah

Fire of Sinai

Having completed the narrative of Mount Sinai and receiving the Torah we now begin the description of the mishkan (Tabernacle) and its construction. Four of the next five parshiot deal primarily with the mishkan, so let us investigate its purpose and reason.
There is a famous conflict of opinion between Rashi and Ramban. Rashi holds that the mishkan was built only as a result of the sin of the Golden Calf. The Israelites had demonstrated that they were not satisfied with a direct relationship with G-d but wanted some kind of intermediary. Therefore G-d gave them what they were looking for, and instructed them to build a physical representation of their relationship with G-d. This approach is similar to the Rambam’s description of the reason for Mitzvot – in the third section of Moreh Nevuchim he explains almost all of the Mitzvot, including the sacrifices and temple rituals, as an antidote to the idolatry which the Israelites were gradually being weaned from.
The Ramban understands that the Mishkan was not the result of sin, but rather the goal of the exodus. He writes in his introduction to Shemot that the whole book is describing how the nation returned to the level of the patriarchs. Just as the tent of the first fathers and mothers had the Divine Presence resting within it, and had daily miracles which were a clear expression of G-d, so too the mishkan was the resting place of the Shechina and the same daily miracles were recreated within.
In our parsha he is more explicit and explains that the mishkan is designed to recreate the Sinaitic experience. He writes (Shemot 25; 1):
The secret of the mishkan is that the Glory of G-d which rested on Mount Sinai now rests hidden within the mishkan. Just as it says (24; 16) “The Glory of G-d rested upon Mount Sinai”. It also states “Behold The L-rd your G-d has shown you His Glory and His Greatness”. Similarly it says in regard to the mishkan “The Glory of G-d filled the mishkan”. The Torah states twice that “The Glory of G-d filled the mishkan” corresponding to “His Glory” and “His Greatness”. The glory that appeared to them at Mount Sinai remained constantly with Israel in the mishkan. When Moshe entered into the Mishkan the speech came to him which was the same speech that spoke to him at Mount Sinai. The verse states (Devarim 4; 36) “From the Heavens I caused you to hear the Voice, to test you. And on the Earth He showed you his great fire”. Regarding the mishkan it states (Bamidbar 7; 89) “And he heard the Voice speaking to him from above the kaporet, between the two cherubs, and He spoke to him”.
The fire of Sinai which represented the covenant between G-d and his chosen people was encapsulated in the mishkan which not only had constant fire (on the altar) but had the two golden cherubs in the Holy of Holies from where G-d spoke to Moshe throughout their time in the desert. The kabbalists explain that gold represents the fire descending from Heaven.
The Ramban explains that the fire of Sinai was represented not only while the mishkan stood, but even after it was replaced with the Beit Hamikdash. The Shechina was ever present even in the second Temple, even when the Aron (Ark) with its cherubs were no longer in the Holy of Holies (having been buried by King Chizkiya).
However after the destruction of the second Temple the Shechina and the Divine Fire found a new locus for interaction with the world. The Talmud (Rosh Hashana 31a) tells us:
The Shechina made ten journeys, all of which are recorded in the Scriptures. From the kaporet to the cherub, from one cherub to the other cherub, from the cherub to the lintel, from the lintel to the courtyard, from the courtyard to the altar, from the altar to the roof, from the roof to the wall, from the wall to the city, from the city to the mountain, from the mountain to the desert. From the desert it ascended and returned to its place, as the verse states “I will go and return to my place” (Hosea 5)
The Divine Presence returned to its place. However it is still accessible through learning Torah. It is the Torah scholars who now bring the Shechina into the world along with the fire that represents the Sinaitic covenant. This is the simple meaning of the Mishna in Pirkei Avot (3; 7):
Rabbi Chalaphtha ben Dosa of the village of Chananiah said: "When ten sit and are occupied in words of Law the Shekhina is among them, as it is written (Tehillim 82; 1): 'G-d stands in the Congregation of God.' And from where is it proved of even five? It is written (Amos, 9. 6): 'And has founded his bundle on the earth' (and a bundle is at least of five). And from where do we see even three? It is written (Tehillim 82; 1): 'In the midst of judges does He judge' (and the number of judges is generally three). And from where even two? It is written (Malachi 3; 16): 'Then they that favored the L-rd spoke often one to another.' (The least number of persons who can speak to each other is two.) And where is the source for even one? It is written (Shemot 20; 21): 'In every place where I shall permit my name to be mentioned, I will come unto you (singular) and will bless you.'
It is now the judges and the scholars who become the foundation of the Holy Chariot and the place where G-d’s Shechina rests in the world. The Yerushalmi (Chagiga 2; 1) brings this idea out very clearly when it gives an account of the events that transpired at the Brit Milah of Elisha ben Avuyia (who later became one of the greatest Sages of the Mishnaic period before he became an Apikorus and henceforth was known as Acher).
Avuyia, the father of Elisha (Acher) was one of the great men of Yerushalayim. On the day of Elisha’s brit he invited all the dignitaries of Yerushalayim and seated them in one room, and seated Rabbi Eliezer and Rabbi Yehoshua in another room. The people ate and drank, sang and began to clap and dance. Rabbi Eliezer said to Rabbi Yehoshua, as long as they are doing their thing, let us learn Torah. They sat and began with Torah. From the Torah they moved on to the Prophets and from there to the Writings. A fire came down from Heaven and surrounded them. Avuhia said to them, “My Rabbis! Have you come to burn down my house?” They replied, “Heaven forfend! Rather, we were learning Torah which led to the Prophets which led to the Writings. The matters were so happy like the day that they were given on Sinai, and the fire came down to lick them like the fire of Sinai. The main giving of the Torah at Sinai was only through fire, as the verse states “The mountain was burning with fire to the heart of the Heaven”.” Avuyia said to them, “My Rabbis, if this is the power of Torah, and if G-d will allow my son to live, I will dedicate him to learning Torah.”
When learning Torah one has the potential ability to recreate the experience of Sinai when we heard the voice of G-d. This voice and the accompanying fire moved from Mount Sinai to the mishkan and later to the two Temples. Finally the Shechina became accessible only through learning Torah. May we all merit to see the rebuilding of the Temple speedily and once again have direct access to the fire of Sinai and experience the miracles of the Shechina first hand.

Shabbat Shalom

Tosefet Bracha - Terumah 2

“They shall make an Aron of cedar wood, two and a half amot (amataim vachetzi) is its length” (25; 10)
The Talmud (Sanhedrin 29a) learns from here that anyone who adds really subtracts. Rashi explains that if you would remove the aleph from amataim (two amot) it would read mataim, meaning two hundred. By adding the aleph you really subtract from the total number and make it only two amot.
But Rashi’s explanation is difficult to understand. If the Torah would have only written mataim we wouldn’t know which measure it was using. It may have meant 200 amot, or 200 tefachim or 200 etzbaot (or any other measure). Whereas the word amataim speaks specifically about the length of two amot.
In the Torah Temima we gave a different explanation from one of the Rabbis of the Talmud there. When it says ‘anyone who adds, subtracts’ it refers not to the aleph, but to the vav of vachetz (and half). If it would have left out that letter the verse would have read ‘two amot is half its length’ which would imply a total length of four amot. By adding the vav the Torah teaches us that the length is only two amot, and therefore is subtracting. Even though in the Torah Temima we challenged this explanation, it nevertheless seems to be the most correct reading.

(editor’s note: in the Torah Temima he cites this in the name of the Rashash who attributes it anonymously. I also saw this explanation in the sefer Kol Eliyahu by the Vilna Gaon).

Tosefet Bracha - Terumah

“they shall make the Aron (ark)” (25; 10)
Regarding all of the other items in the mishkan the verse says ‘you shall make’, directing the instruction to Moshe. Only with the Aron does it state ‘they shall make’, directed at all of Israel. The Aron represents Torah, as it contains within it the two stone tablets. The verse states “You shall place the Edut in the Aron” (verse 16) and edut refers to the tablets of testimony. Therefore we can say that the verse uses the third person plural to teach us that when it comes to supporting Torah everyone is equally obligated, rich or poor.
This is implicit in the Yerushalmi (Sotah 7; 4) where it expounds the verse (Devarim 26; 26) “Cursed is the one who does not uphold the words of the Torah”. This means that even one who has not learnt and not taught, but strengthens and supports those who learn Torah, is included in the blessing of “that upholds the Torah”. (The blessings in that parsha are the inverse language of the curses). This is clearly said to everybody, as it states, ‘even someone who has not learnt and not taught’. Even a person who has no direct connection to learning or teaching Torah is still obligated to uphold the Torah.
The reason for this is clear, based on the verse in Mishlei (3; 18) “It is a tree of life to those that uphold it”. Every person needs life, wise or foolish, rich or poor. Therefore the verse is teaching us that everyone must support Torah learning.

Summary Terumah

G-d instructs Moshe to collect the materials that are needed to build the Sanctuary. He gives exact details on how the Tabernacle and other furnishings are to be made. Moshe is instructed how to build the Ark of Testimony. It is to be made of wood, and covered within and without with gold. It has rings attached, and poles which are inserted in them with which to carry it. There is a golden cover for the Ark, on which two golden cherubs are standing with their wings outstretched. The tablets will be placed in the Ark, and the cover placed on top.
The table is also made of wood covered with gold; it too has rings and poles for carrying. On it are placed the showbreads, which are baked in special moulds that give them two "faces". The menorah is to be made of pure gold. It has six branches extending out from a central stem, each of which faces back towards a central flame.
These three items are to be placed in the Tabernacle itself. The Tabernacle is a tent, constructed of tapestries covered with a layer of goat's wool. These are draped over a frame of wooden beams. The Tabernacle is to be 30 cubits (about 45') in length, and 12 cubits (18') in width. Within this Tabernacle is to be a partition to separate the "Holy of Holies", which contains the Ark, and the "Holy" containing the table and menorah and incense altar. The partition is to be of sky-blue tapestry, with cherubs woven into it.
Moshe is instructed to build an altar for animal sacrifices. This is to be made of wood, and is to be 5 cubits x 5 cubits x 3 cubits (7.5' x 7.5' x 4.5'). It also has rings and poles for carrying. The altar is to be placed outside the Tabernacle, and both the Tabernacle and altar are to be surrounded by an enclosure. The enclosure is to be 5 cubits high (7.5') made of woven tapestry, and will measure 100 cubits x 50 cubits (150' x 75').

Tosefet Bracha - Mishpatim

“And will surely heal (lit. heal will heal)” (21; 19)

The Talmud in Bava Kamma (85a) learns from here that it is permitted for a doctor to heal a patient. Without this verse I would have thought that since it is G-d who brings illness upon a person, how could a doctor heal them, when it is trying to do something against G-d’s will. Therefore the verse gives us permission to heal.
The idea of G-d bringing the illness is based on the Talmud in Chullin (7b) that says ‘a person does not stub their toe on earth unless it was first decreed so in Heaven.’ Therefore we might have thought that the doctor’s work is contradicting Divine decree.
But the truth is that this is not a valid concern at all. It is similar to a person who is so poor that they are starving. We know that wealth or poverty are also decreed by G-d, as it says in the end of Kiddushin (82b), just as wealth is decreed, so too poverty is a decree from Heaven. Nevertheless someone who helps a poor person and provides them with their needs has clearly performed a Mitzvah, and one of the greatest Mitzvot. There is an explicit verse about this “Give your bread to the hungry” (Isaiah 58; 7). The Sages tell us that if someone asks for food because they are starving we don’t have to check whether they are really poor or not. Furthermore, this is included in the concept of returning lost objects, as the Talmud (Sanhedrin 73a) explains: “Return, you will return the object” (Devarim 22; 1-2). The repetition of the language comes to include returning his body (i.e. his life). If a person sees someone in danger they are obligated to save him. Included within this instruction is feeding or healing someone. If someone has the ability to help another in this regard they are obligated to do so.
You should know that the Talmud we cited above says that he doctor should not say to himself ‘since G-d brings the disease, how can I cure?’ According to this the patient could also say to himself that it is forbidden for him to take any measures to heal himself, because maybe that would be against the Divine intent. If that were true the Talmud should have said ‘From here we learn that it is permitted for a patient to heal himself’, just as it says about the doctor.
Perhaps we can say that regarding the sick person himself this doubt of the permissibility of healing would not apply. Since we know that all the mitzvot of the Torah are pushed aside when there is an threat to life, because the mitzvot were given for the sake of life. The Talmud (Yoma 85) learns this from the verse (Vayikra 18; 8) “You should safeguard My statutes and My laws that a person should do them to live by them.” The Rabbis learn from here ‘to live by them, and not to die by them’. Therefore any action that will heal the person themselves would be permitted even without any other verse to include it.
However regarding the doctor, I might have thought that it was included in the concept that we may not tell someone to sin for someone else’s benefit. (Shabbat 4a). Therefore the torah needs to give specific permission to the doctor to heal. The reason that he needs the permission is actually to give him the obligation to heal (as we explained above).
Look at Ramban on Parshat Bechukotai on the verse (26; 11) “I will place my mishkan in your midst” that he says that it is better for someone who fears G-d not to go to doctors but rather to pray to G-d. There is a hint to this in Divrei Hayamim (2; 16; 12) regarding King Assa. It says about him that in his illness he did not seek G-d, but only the doctors. It seems that the verse criticises him for this.
We can find another support for his advice to avoid doctors from the Talmud in Brachot (64a): Rav Yosef never invited even a blood-letter into his house. It seems that the explanation is that he never sought this cure but rather relied solely on G-d. However Rashi explains there because he was so humble, that when he needed to let blood he always went to the doctor rather than having the doctor come to him. According to this interpretation it is not connected to what the Ramban was saying. Perhaps the Ramban would explain differently than Rashi, but if so he should have brought it as a support for himself.
Based on what we have written above regarding the permission for a doctor to heal from the analogy of giving bread to a poor person, even though poverty is also from G-d, and moreover it is a mitzvah to support him. We can derive the same idea from the perspective of the patient, that just as a poor person may not sit back and accept his poverty without trying to find food (using the excuse that it is all from G-d), so too an ill person must seek cures for his illness.

(to be continued)

Parshat Mishpatim

After a lengthy list of laws and statutes, the Torah portion returns to the narrative of the Jews standing at the foot of Mount Sinai. G-d tells Moshe, "Behold I will send my angel to go before you, to guard you on the way, and to bring you to the place which I have prepared" (Exodus 23; 20). Rashi explains that G-d here warns Moshe and the people that they will come to sin with the Golden Calf, and instead of G-d leading them directly, He will direct the nation through the intermediary of an angel. This is what we find in the Torah after the sin of the Calf, G-d says to Moshe, "Now go and lead the people, to that which I spoke to you. Behold my angel will go before you..." (ibid. 32; 34).
We have a principle that Heavenly punishment always fits the crime, and this is indeed the case here. At the time of the Golden Calf the nation were afraid that Moshe had been killed, and would not return. Therefore they wanted another leader, to act as an intermediary between them and G-d. They said to Aharon, "Make for us a god (or judge) that will go before us, for this man Moshe, who brought us out from the land of Egypt, we know not what has become of him." (ibid. 1). They did not consider Moshe divine, rather a leader who was an intermediary between them and G-d. Similarly the concept behind the Calf was for to have an intermediary, not a god. Only after it was built did some of the people begin to worship the Calf itself, and proclaim it as a god.
However, even asking for an intermediary deserved punishment. When the people heard G-d at Mount Sinai they were afraid, and asked Moshe, "'You speak to us and we shall hear; let not G-d speak to us lest we die'. Moshe said to the people, 'Do not fear, for in order to elevate you has G-d come...'" (ibid. 20; 16-17). Moshe rebuked the people for not wanting this direct contact with G-d. In fact we find that the desire for intermediaries was the origin of idolatry in the world. The Rambam writes (Yad, Laws of Idol Worship, 1; 1) that in the generation of Enosh the people made a grievous error. They reasoned that it was not appropriate to pray directly to G-d, but they should instead pray to Him via the celestial luminaries that He had placed before him. Over the generations this led to forgetting that these were only intermediaries, and the people began worshipping them as gods.
So, from the outset, the building of the Golden Calf was bound to end in disaster. Though the Jews were only seeking an intermediary, that was itself a sin that would inevitably lead to idolatry. Therefore as punishment G-d told them that He would not be in their midst, but would only relate to them through an angel.
The Ramban points out that this punishment of 'I will send an angel before you' never took place. Moshe pleaded for mercy, "If Your presence will not go with us, do not take us out from here..." (ibid. 33; 15), and G-d consented when He said, "I will also do this thing that you have spoken" (ibid. 17). Although this decree did not take place in Moshe's lifetime, it was fulfilled immediately after his death. Just before Yehoshua led the nation to do battle with Jericho the Bible states, "And it came to pass, when Yehoshua was by Jericho, that he lifted up his eyes and looked, and behold there stood a man over him, and he said, 'I am captain of the host of the Eternal, I am now come'." (Joshua V; 13-14). The Midrash Tanchuma (Mishpatim 18) explains: "The angel said to Yehoshua, 'I am he who came in the days of Moshe your master, and he pushed me away and did not want me to go with them.'". After Moshe's death, G-d's relationship with the nation changed, from being direct, to being only through an intermediary.
Nevertheless, it seems strange that the Israelites were punished for wanting an intermediary, when at the end of this week's Torah portion we find that they are not able to cope with direct revelation. "Go up to G-d, you [Moshe], Aharon, Nadav and Avihu, and seventy of the elders of Israel, and you shall prostrate yourselves from a distance, Moshe, Aharon, Nadav and Avihu, and seventy of the elders ascended. They saw the G-d of Israel, G-d did not stretch out His hand [to punish] the great men of Israel - they gazed at G-d, yet they ate and drank." (Exodus 24; 1-11). Rashi explains that G-d did not punish them on the spot, though they were worthy of punishment for gazing at Him. However, G-d delayed their punishment so as not to detract from the sanctity of Mount Sinai. The reason that they were punished was for staring at G-d while they were eating and drinking. They were unable to attain the proper level of spirituality but instead were sunk in their material actions. We see from here that even the leaders of the Israelites, with the exception of Moshe and Aharon, were unable to cope with such a direct relationship with G-d. Why then were they punished for wanting an intermediary?
The answer must be that their need for an intermediary was real, and thus their attempt to find one valid. However, their mistake was in settling for this lesser relationship with G-d instead of trying to elevate themselves spiritually to a level where they would be able to sustain a direct relationship. As long as they were in the desert, under the influence of Moshe, they were able to have G-d's presence in their midst. But as soon as Moshe was no longer with them, instead of remaining on this spiritual level the people settled for intermediaries to lead them. The angel coming was not so much a punishment as it was the inevitable result of the people's actions and spiritual level.

Summary Mishpatim

This week's Torah reading lists many of the damage and interpersonal laws. Some of the laws given are those concerning manslaughter and murder, kidnapping and stealing, injuring or cursing a parent, personal injury or damages, and killing or injuring slaves. The nation are also given laws concerning animals, damage by grazing, or by fire, the laws of custodians, and money lending. Other laws include those dealing with a man who seduces a woman, occult practices, and idolatry. We are commanded not to oppress widows or orphans and are obligated to lend money to the poor. We must accept the authority of the judges, bring the first of our produce and animals to G-d, and not pervert the system of justice. We are instructed to return lost objects and help unload an animal that is unable to carry its burden.
We are given the laws of Sh'mita, when we let the land lie fallow every seventh year. We are instructed not to oppress converts, and are told the laws of Shabbat and the three agricultural festivals. G-d tells us that He will send an angel before us to lead us into Israel, and warns us of the dangers and temptations that will face us once we enter the land. G-d promises to bless us and our children, and to help us conquer the Land of Israel.
Moshe relates all of these laws to the rest of the nation, and they unconditionally accept them. Moshe and the people offer sacrifices as a sign that they have entered into a covenant with G-d to accept the Torah.
The Parsha ends with the conclusion of the Receiving of the Torah. G-d calls Moshe to ascend Mount Sinai. The nation watch as he ascends into the clouds and smoke which cover the mountain top. Moshe remains there for forty days and nights.

Tosefet Bracha - Yitro 2

Tosefet Bracha - Rabbi Baruch Halevi Epstein (translation David Sedley)

“Honour your father and your mother” (20; 12)

But there is no commandment to love one’s parents. The reason is obvious, since love is something which is dependent on the feelings of one’s heart, and if the heart does not have feelings of love, commanding to do so will not help. Only honouring can be commnaded, since this is based on actions. Commandments can apply to actions even if there is no emotional love. This is what the Talmud tells us (Kiddushin 31b) ‘How does one fulfil the Mitzvah of honouring parents? By feeding them, giving them drink, dressing them, helping them go in and come out…’ The Talmud only lists things which are possible to do even without any feelings of love, and are only performed because of the obligation and the Mitzvah.
This is also the meaning of Hillel’s answer to the convert (Shabbat 31a). When he summarised the entire Torah in one statement he did not cite the verse “You shall love your fellow as yourself”, but rather used the phrase ‘that which you don’t like, don’t do to others’. It is not clear why he chose not to use the words of the verse which are simpler. Perhaps we can say that since love is dependent on emotion, and it is impossible to command on emotion, therefore Hillel explained it as not doing actions which are hurtful or hateful. It is possible to command someone about that.
Using this explanation we can explain the Talmud in Yoma (86a) which explains the verse “You shall love the L-rd your G-d” – do things that will cause G-d’s name to become beloved through your actions. If a person learns Tanach, Mishna and Talmud, and their business dealings are honest and pleasant, and they are nice to other people, people will say about them ‘Happy is the fatehr who taught him Torah, happy is the teacher who taught him Torah, woe to those who do not learn Torah. Look at this person, who has learnt Torah, how pleasant are his ways, how perfect are his actions etc.’
It is not clear how the Talmud derives all of this from the verse “You shall love G-d...” It is also not readily apparent as to why the Talmud changed from the simple meaning of love – ‘desire and yearning’ to the concept of ‘making G-d’s name beloved through your actions’.
Based on what we have said, that it is impossible to command about love, we understand that the verse cannot be talking about emotional feelings. If a person does not have feelings of love for G-d, nevertheless they can be commanded regarding their actions.
Using this understanding we can also understand what the Rama wrote in Yoreh Deah (Hilchot Kibud Av – end of 240) in the name of the Maharik. If a son wants to marry someone, and the father protests against his choice of spouse, the son is not obligated to listen to his father. It is not clear why the son does not have to listen to the father in this matter. Look there at the explanation of the Vilna Gaon.
According to what we have written, the explanation is simple. The son loves this woman, and the love comes from emotional feelings. Emotions cannot be held accountable to commandments. Therefore the father has no rights of ‘honour’ in this matter. (Look also at what we wrote at the end of Parshat Toledot about this).
The Talmud (Kiddushin 31b) teaches: It was taught in a Baraita, honour your father during his lifetime and after his death. How does one honour after death? If the son says Torah in the name of his father he should not say ‘This is what my father said’, but rather ‘this is what my father, my teacher said, and may I be atonement for his death’. This is within 12 months. After 12 months the son should say ‘May he be remembered for blessing and eternal life’. Look in Yoreh Deah (240; 13) that this Halacha applies also after his mother’s death, and also when he writes about his parents he must use these phrases.
Look at the Yerushalmi (Kiddushin 1; 7): ‘Rabbi Avin said, “I am exempt from honouring my mother and father”. It explains there that after he was conceived his father died, and when he was born his mother died. It is difficult to understand the phrase ‘I am exempt’, since he is still obligated in the honour that applies after the death of parents. We must say that he only means those aspects of honour that apply during the parents’ lifetime, but not those that still apply after death. When he says ‘exempt’ he must be referring only to a partial exemption, from the aspects of honour that require effort and actions. But not from the honour that is through mentioning their names with respect.

Tosefet Bracha - Yitro 1

Parshat Yitro

“And Moshe told his father in law all that G-d had done to Pharaoh and to Egypt for the sake of Israel, all the events that had occurred to them on the journey” (18; 8)

Rashi explains “all the events” as referring to the splitting of the Reed Sea and the war with Amalek. This requires explanation. In the beginning of the parsha Rashi already explained (based on the Gemara) that “Yitro heard” refers to the splitting of the Sea and the war with Amalek. Therefore Yitro had already heard this. Why did Moshe need to tell it to him again?
Perhaps we can answer that Moshe’s main intention in telling Yitro was to prove that everything that G-d did to Pharaoh and Egypt was only because of Israel. (As it states in the verse “for the sake of Israel”). In other words, Pharaoh deserved to be punished for many other reasons for example, for making himself into a god (Midrash Rabba Vaera 8) or for saying “Who is G-d?” (Exodus 5; 2) and many other sins. So too the Egyptians, who worshipped the sheep as idols. Despite these many sins, they were not punished for them, but only because they enslaved the Israelites and worked them overmuch. This is the meaning of “For the sake of Israel”.
This also explains what Rashi wrote (based on the Mechilta) on the verse “Moshe told his father in law” – in order to draw his heart close to Torah. At first sight it doesn’t seem obvious where this is hinted at in the verse. However, based on what we have written, that Moshe’s narration was in order to show that everything was done only for Israel, we understand that through this Yitro’s heart would be drawn closer to the G-d of Israel.

Parshat Yitro

D'var Torah by Rabbi Sedley

For a pdf printable version of this d'var Torah please click here

HEARING IS BELIEVING

"And Yitro heard..." (Exodus 18; 1). Rashi comments, "What did he hear that brought him [from Midian to the desert]? The splitting of the Reed Sea and the war with Amalek". Hearing of these two events acted as the catalyst which made Yitro leave the comforts of Midian to join the Israelites in the desert. Surely such miracles would have been reported by every news agency in the known world, but nobody else came to join them. Why does the Torah stress that Yitro heard about these events? Why is this an appropriate introduction to the main part of our portion, the giving of the Torah and the Ten Commandments?
In Hebrew, as in English, 'hearing' also has connotations of understanding. It implies more than sound waves entering the aural canal. We find the best example of this meaning in the word 'Shema' in the recital of 'Shema Yisrael...'. The instruction which we proclaim is not to hear that G-d is one, but to understand that belief in G-d's unity is the bedrock of our faith, and underlies all of creation. Though all of the other nations heard about the miracles that G-d performed for the Jews, only Yitro 'heard' and understood that the only possible response was to leave Midian and come into the desert.
Yitro's 'hearing' is therefore a very apt introduction to the Ten Commandments, when the Jews recited the famous words, "We will do and we will hear" ("Na'aseh v'Nishma") (ibid. 24; 7). The Sages teach (Shabbat 88b) that when G-d heard Israel utter this phrase He exclaimed, "Who revealed this secret to My children, the secret that the ministering angels use for themselves", as the verse states, "Strong warriors [angels] who do His bidding and obey the sound of His words" (Psalms 103; 20). By pledging that they will perform anything that G-d commands without question, and only then try and ‘understand’ what G-d has asked of them the Jews put themselves on a par with the angels, who also act unquestioningly to do G-d's bidding.
After Yitro joins the nation, he watches as Moshe judges the people. He realises that having Moshe as the sole adjudicator for the nation will not provide a permanent system of justice, and that it will destroy both Moshe and the nation. He suggests the alternative of appointing courts and judges, with lower and higher courts for lesser or greater disputes. Yitro says to Moshe, "Now, listen to my voice" (ibid. 18; 19). The Torah continues that "Moshe listened to the voice of his father-in-law, and did all that he had said." (v. 24). Why does the Torah state that Moshe heard Yitro’s 'voice' rather than just telling us that he listened to his father-in-law?
Yitro understood that he was a newcomer to the nation, and though he was Moshe's father-in-law, he was not sure whether he would be accepted by the rest of the nation. Would they be prepared to listen to the suggestion of a former idolater, rather than the practice of their leader Moshe? Yet Yitro felt that what he had to say about the courts was as much a part of Torah as the commandments that they had heard directly from G-d. It was as if G-d were speaking from Yitro’s throat, using the G-d given logic in place of prophecy. This is why Yitro stresses that is not making his suggestion out of pride, but because the 'voice' of Mount Sinai is using his mouth as a conduit. Moshe understands this and therefore listens to his 'voice'.
This teaches us an important principle in Torah study, often the Talmud asks on a verse, "This can be derived from logic - why do I need this verse?" There are limitations to our logic, and there are things that we don't understand, which the Jews accepted at Sinai to do, and later come to an understanding. Also, Torah punishment cannot be given for a law derived purely from logic, and the 613 commandments only include those which are explicitly written in the Torah. But for daily living logic plays a vital role. Therefore, even though the incident with Yitro witnessing Moshe's judging only took place after Yom Kippur, four months after Mount Sinai, the Torah presents it here as an introduction to the receiving of the Torah.
Later in the Torah reading, having just received the Ten Commandments directly from G-d, the Torah tells us "All the nation saw the voices, and the flames, and the sound of the shofar and the smoking mountain..." (ibid. XX; 15). The people experienced synesthesia, where sounds became visible to them. Apart from the fact that we find it difficult to even conceive of such a concept, how does seeing a voice differ from hearing a voice? Why was it necessary for G-d to perform the extra miracle of making sounds visible?
We see from here that there is a clear difference from the voice of reason which resonates in the mouths of the scholars, which should be heard, and the direct prophecy of the encounter with G-d. The people went beyond hearing, and could actually see the words. The hidden meanings of each phrase became clear. Just as in English the phrase 'I see' implies a greater level of understanding than 'I hear', so too the Torah is telling us that the Jews reached the highest level of prophecy and insight. All the secrets contained within the Torah were revealed to them. When the Talmud wants to introduce a point it often uses the phrase, "Ta Shma", "come and hear". The Zohar, however, which contains the esoteric secrets, introduces phrases with the words, "Ta Chazi", "Come and see". Unless one 'sees' the meanings and secrets clearly they have not entered into the realms of the hidden secrets of the Torah.
Thus we see three different types of understanding in our portion. Yitro understood from events that he saw that the correct response was to join the Jews. Moshe heard and understood that Yitro’s logic was as valid as the rest of the Torah which was given directly from G-d. And the entire nation understood the Ten Commandments with such clarity that they went beyond hearing, and were able to 'see' what G-d demanded of them.

Yitro Summary

Shavua Tov
Here is my summary of this week's parsha. For a pdf version (which is easier to print) please click here
(PS Sometimes it looks as though I have posted these messaged during Shabbat. This is because of the time difference between Israel and bloggerland. You can rest assured that I did not post this or any other post on Shabbat).

YITRO

Yitro (Jethro), Moshe's father-in-law, brings Moshe's wife Tzipporah, and their two sons, Gershom and Eliezer, back to Moshe in the wilderness. Yitro observes that Moshe is the sole judge of any disputes. He says that this system cannot work in the long term, and helps Moshe set up a new system of law, by training and appointing judges at various levels to judge simpler cases, thus only the most complicated disputes will actually come before Moshe. He refuses Moshe's offer that he stay with the Jews in their journey through the desert, and returns to his own land.
In the third month after leaving Egypt the Children of Israel come to the Sinai desert and encamp at the foot of Mount Sinai. Moshe ascends the mountain. G-d tells Moshe to tell the people to spend three days preparing themselves, and to set up fences to prevent them going near the mountain. On the third day, G-d reveals Himself in a cloud of smoke and fire, accompanied by the blast of a shofar. G-d gives the Ten Commandments to the people. The people tremble with fear from hearing G-d's speech, and ask Moshe to act as an intermediary, relaying the Divine words to them. The portion ends with instructions prohibiting making idols, and instructions for building the altar.