Pekudei 5785

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Bells, whistles, and pomegranates[1]

ויעשו על-שולי המעיל רמוני תכלת וארגמן ותולעת שני משזר: ויעשו פעמני זהב טהור ויתנו בתוך הרמנים על-שולי המעיל סביב בתוך הרמנים: פעמן ורמן פעמן ורמן על-שולי המעיל סביב לשרת כאשר צוה יקוק את-משה
They shall make pomegranates of spun blue, crimson, and red wool on the bottom of the cloak. You shall also make pure gold bells, and place them within the pomegranates, on the bottom of the cloak, going around, within the pomegranates. A bell, a pomegranate, a bell, a pomegranate, on the bottom of the cloak, going around. It’s for Divine service, as Hashem commanded Moshe[2]

There’s a dispute between Rashi and the Ramban[3] how the pomegranates and bells were oriented on the bottom of the Kohen Gadol’s cloak. Rashi says they were alternating, whereas the Ramban says the bells were within the pomegranates. Ramban has support from a verse in our parsha, where it says the bells were בתוך the pomegranates. While this could be translated as “amongst” the pomegranates, the more standard way to translate this would be “within” the pomegranates. However, the subsequent verse supports Rashi, as the verse seems to stress that they were alternating.

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Vayakhel 5785

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Automatic labor[1]

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון ליקוק כל-העשה בו מלאכה יומת: לא תבערו אש בכל משבתיכם ביום השבת
Six days work will be done, and on the seventh day it will be for you Holy, a sabbath of sabbaths for Hashem. Anyone who does creative activity on it will die. Do not ignite a fire in all of your dwelling places on the sabbath day[2]

There is an opinion that Moshe died on Shabbos. This proves difficult, for we are taught[3] that Moshe wrote thirteen Torah scrolls on the day that he died. One is forbidden from writing on Shabbos, so how did he accomplish such a thing[4]? The common approach is he didn’t write it himself. Instead, he used his powers of prophecy to command the spiritual forces to write the scrolls for him. His quill moved on its own and wrote the Torahs[5]. Therefore, there was no Shabbos prohibition[6].

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Purim 5785

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Past mistakes, future salvation[1]

כי פור המן נהפך לפורנו, צדיק נחלץ מיד רשע, אויב נתן תחת נפשו
For Haman’s lot was flipped to our Purim, a righteous one was saved from the hand of the wicked, and an enemy was substituted for him[2]

It’s clear from the book of Shmuel that the primary sin of king Shaul was that he didn’t listen to the mitzvos of Hashem with temimus, innocent and pure loyalty. Rather, he made all kinds of calculations. He was commanded to annihilate every member of the wicked nation of Amalek, including their animals. Instead, he kept the fatty animals for offerings to Hashem, and he spared the king of Amalek, Agag, to execute him later[3]. The intent seemingly was to publicly disgrace him, to create a great Kiddush Hashem. It would demonstrate the tremendous victory of the Jews over their arch enemy.

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Tetzaveh/Zachor 5785

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The generational battle[1]

ויאמר כי-יד על-כס קה מלחמה ליקוק בעמלק מדר דר
[Hashem] said: “The hand is on the throne of G-d, a war for Hashem against Amalek, for all generations”[2]

Parshas Zachor is our yearly obligation to publicly remember what Amalek did to us. They attacked us as we left Egypt. Still, it begs the question: What was so bad about their sin? G-d Himself declares that there will be a battle for all generations against Amalek. Sure, they hated the Jews. But antisemitism has always been around. Why is Amalek treated differently than any other nation or people who attacked us? We are told that Amalek didn’t fear Hashem[3], but that still requires explanation.

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