The delightful smell of improvement
…עולה אשה ריח ניחוח
…an elevated fire offering, a pleasant smell
As we begin the book of Leviticus, it’s worthwhile to investigate the deeper meaning behind Temple offerings. Throughout the Chumash, offerings are referred to as a ריח ניחוח, a pleasant smell. These verses suggest that offerings are something positive, something to be encouraged. However, we find verses in the later prophets that discourage offerings. Hashem tells the people: “For what purpose do I need your abundant offerings?”. Hashem sounds like He isn’t interested in us bringing offerings. What changed?
Continue reading “Vayikra 5780”
Filling a need or needing to fill
והנשיאם הביאו את אבני השהם ואת אבני המלאים לאפוד ולחשן
The princes brought the shosham stones and the filling stones for the Eiphod and the Choshen
This week’s parsha describes the construction of the Mishkan. It starts with a detailed listing of the donation of the materials towards building it. The entire Jewish people jumped at the opportunity to donate towards the Mishkan. There came a point when donations had to be turned down, as all of the necessary materials had already been collected. The princes, the leaders of each tribe, are described as bringing precious stones for the garments of the Kohen Gadol.
Continue reading “Vayakhel/Pekudei 5780”
שלש פעמים בשנה יראה כל-זכורך את-פני האדן יקוק וגו’ ולא-יחמד איש את-ארצך בעלתך לראות וגו’
Three times a year, all of your men shall be seen by the countenance of the L-rd, Hashem…no man will covet your land when you go up to be seen
One of the mitzvos of the Torah is known as aliya leregel. Three times a year, there’s a mitzvah for all men to make a pilgrimage to the Temple. These three times occur on Passover, Shavuos, and Sukkos. By appearing in the Temple, the Jewish men are so-to-speak being “seen” by G-d. One could be nervous keeping such a mitzvah. If all the men converge towards Jerusalem, who will guard the borders? Who will protect their homes from invasion? To curb these concerns, the Torah promises us that at the times of the pilgrimage, no one will covet our land. There will be no need to fear foreign invasions.
Continue reading “Ki Sisa 5780”
The end of all miracles
למנצח על אילת השחר מזמור לדוד
For the conductor, regarding a morning doe, a song for David
We are taught that Psalms Chapter was recited by Esther. It starts off by referring to a morning doe. The gemarra explains why she decided to start her composition this way. She wanted to inform us that just like the morning is the end of the night, so too the miracles of Purim were the end of all miracles. To this, the gemarra retorts that Chanukah also had miracles. The gemarra says that Chanukah wasn’t recorded in Tanach, unlike Purim. While this may be true, its still misleading to say that Purim was the end of all miracles. What was Esther trying to convey? As well, what’s the significance of saying that the morning is the end of the night? One could just as easily say that the night is the end of the day.
Continue reading “Purim 5780”
ואלה הבגדים אשר יעשו חשן ואפוד ומעיל וגו’ ועשית את-מעיל האפוד כליל תכלת: והיה פי-ראשו בתוכו שפה יהיה לפיו סביב מעשה ארג כפי תחרא יהיה-לו לא יקרע: פעמן זהב ורמון פעמן זהב ורמון על-שולי המעיל סביב: וגו’ ונשמע קולו בבאו אל-הקדש
These are the garments that you shall make: The Choshen, the Eiphod, the Me’il…You shall make the Me’il of the Eiphod completely [dyed] techeiles. Its head-opening will be within it. It shall have a lip sewed around it’s opening. It shall have like the opening of scale armor, [so that] it will not tear. [It should have] alternating golden bells and pomegranates on the bottom, going around…its sound will be heard as he enters the Holy
This week’s parsha describes the manufacturing of the various garments that the Kohanim were to wear during the Temple Service. The gemarra explains that each of these garments had some significant purpose, besides serving as a standard uniform for them to wear. Each garment atoned for a particular sin. We are taught that the Me’il, a techeiles-dyed tunic, atoned for the sin of improper speech. Can we find any allusion to this connection between these two seemingly unrelated things?
Continue reading “Tetzaveh / Zachor 5780”