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Purim 5782 #2

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The morning light[1]

למנצח על אילת השחר מזמור לדוד
For the conductor, regarding a morning doe, a song of David[2]

Our Sages understood[3] the twenty second chapter of Psalms to have been composed by Queen Esther. It starts off describing a אילת השחר, literally translated as a morning doe[4]. What is this referring to? We are taught[5] that just like the morning is the end of the night, so too the story of Esther and Purim is the end of all miracles[6]. This comparison seems counterintuitive. Miracles convey a revelation to the Divine. Presumably, this would be allegorized as light. Yet, we are comparing the end of miracles with the beginning of the daytime, which is obviously associated with an increase in light, not a decrease. How are to make sense of this comparison?

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Purim 5782

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The timeless Torah[1]

ותקרא אסתר להתך מסריסי המלך אשר העמיד לפניה ותצוהו על-מרדכי לדעת מה-זה ועל-מה-זה
Esther called to Hasach, one of the king’s attendants who was assigned to assist her, and commanded him regarding Mordechai, to know what this was, and what this was about[2]

After Haman and Achashverosh’s harsh decree to exterminate the Jews was made known, Mordechai tore his clothes in mourning[3]. He wore sackcloth and ash. His relative Esther, who was now the Queen of Persia, heard what Mordechai was doing. This distressed her very much. She sent an attendant to inquire Mordechai about what he was doing, for she was unaware of the recent decree. The Megillah uses an interesting expression to describe her inquiry. מה זה ועל מה זה. She asked what this was and what this was about.

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Vayikra / Zachor 5782

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King Shaul’s error[1]

ויבא שמואל אל-שאול ויאמר לו שאול ברוך אתה ליקוק הקימתי את-דבר יקוק: ויאמר שמואל ומה קול-הצאן הזה באזני וקול הבקר אשר אנכי שמע וגו’ הלוא אם-קטן אתה בעיניך ראש שבטי ישראל אתה וגו’‏
Shmuel came to Shaul, and Shaul said to him: “You are blessed to Hashem! I have fulfilled the word of Hashem”. Shmuel said: “Then what is this sound of the sheep that is in my ears? And the sound of the cattle which I hear? … You may be small in your eyes, but you are the head of the tribes of Israel!…[2]

The haftarah for parshas Zachor details the failure of King Shaul to eradicate the wicked nation of Amalek. Shmuel the prophet ordered Shaul to leave no person or animal alive, as Hashem told Moshe[3] that we are to blot out the memory of Amalek. Shaul however left alive the king of Amalek known as Agag, the ancestor to Haman[4]. He also left alive their sheep and cows, intending to bring them as offerings for Hashem. Shmuel harshly reprimanded Shaul for his failure, and Shaul lost the kingship as a result of his sin.

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Pekudei 5782

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Guilty conscience[1]

ויביאו את-המשכן אל-משה וגו’ הוקם המשכן: ויקם משה את-המשכן וגו’‏
[The people] brought the Mishkan to Moshe…and the Mishkan was erected. Moshe erected the Mishkan…[2]

After all of the materials were collected, tapestries woven, and implements constructed, the Mishkan, the portable Temple, was ready to be assembled. We are told that the people brought the Mishkan to Moshe. What is this referring to? All of the vessels? All of the tapestries? Why did they bring it to him? Shouldn’t they have brought everything to the craftsmen behind the Mishkan? Wasn’t it their job to finish the construction? To address all of these questions, Rashi brings[3] an interesting idea from our Sages. It’s based on a verse which appears later, that the Mishkan “was erected”, which sounds passive. Immediately following this verse, we are informed that Moshe erected the Mishkan all by himself. Which one was it?

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Vayakhel / Shekalim 5782

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Careful word choice[1]

ויקהל משה את-כל-עדת בני ישראל ויאמר אלהם אלה הדברים אשר-צוה יקוק לעשת אתם: ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון ליקוק וגו’ ויאמר משה אל-כל-עדת בני-ישראל לאמר זה הדבר אשר-צוה יקוק לאמר: קחו מאתכם תרומה ליקוק וגו’‏
Moshe congregated the entire assembly of the Children of Israel, and said to them: “These are the matters which Hashem commanded you, to perform them. Six days work shall be done and on the seventh day it shall be Holy, a restful Shabbos for Hashem…” Moshe said to the entire assembly of the children of Israel, saying: “This is the matter which Hashem commanded, saying: ‘Take from yourselves a donation for Hashem…’”[2]

The beginning of this week’s parsha contains many oddities and inconsistencies. First, we are told that Moshe congregated the entire Jewish people to tell them about the observance of Shabbos. Why was there a need to teach them about Shabbos? This isn’t the first time they’ve heard about it. In fact, it was already repeated in last week’s parsha! What’s being added this time around? Furthermore, why is it stressed that Moshe congregated them? We don’t find this action associated with any other mitzvah in the Torah.

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Ki Sisa 5782

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Monumental mountain manipulation[1]

למה יאמרו מצרים לאמר ברעה הוציאם להרג אתם בהרים וגו’‏
Why should Egypt say that [Hashem] brought [the Jews] out of Egypt with evil [intent], to kill them in the mountains?…[2]

The episode of the Sin of the Golden Calf is an unfortunately famous one. Forty days after a National Revelation of G-d, the Jews created and worshipped a foreign idol. Hashem told Moshe that the Jews would be annihilated as a result of their betrayal. Moshe valiantly defended them, saving them from a sure destruction. One of his defenses was a concern for what the Egyptians would say. Hashem went through all this trouble to redeem the Jewish people from slavery, and for what? To kill them in the desert? What’s interesting is the way Moshe describes what Egypt would say. He specified surprise that Hashem would kill the Jews “in the mountains”. What was he adding with this specification? Besides the question of what Moshe was adding, we could ask a more basic question. What mountains was he referring to[3]? The Jews were in the desert.

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Tetzaveh 5782

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Hashem’s concern for injustice[1]

ואלה הבגדים אשר יעשו חשן ואפוד וגו’ לאהרן אחיך וגו’ ועשו את-האפד זהב תכלת וארגמן וגו’ ועשית חשן משפט מעשה חשב וגו’‏
These are the garments that you shall make for Aharon, your brother: The Choshen and the Eiphod…You shall make the Eiphod out of gold, techeiles, and argaman…You shall make the Choshen of Justice, the work of a craftsman…[2]

One of the prominent features of parshas Tetzaveh is the focus on the bigdei Kehuna, the Priestly garments. The Kohanim had to wear four special articles of clothing for their Temple service to be accepted[3]. The Kohen Gadol had four additional articles of clothing as part of his uniform. The Torah introduces these special garments by first mentioning the Choshen, an ornate breastplate, and then mentions the Eiphod, a type of decorative apron. What’s interesting is when the Torah proceeds to describe how to make them, it starts with the Eiphod, and only then discusses the Choshen. Why is there this switch in the order?

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Terumah 5782

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Permanent poles and constant candles[1]

בטבעת הארן יהיו הבדים לא יסרו ממנו
The poles shall remain in the rings of the Aron; they shall not be removed from it[2]

The Mishkan, also known as the Tabernacle, was the Jews’ portable Temple in the wilderness. When they encamped, they would construct it according to the Divine architecture given over by Moshe. When they would travel, they would pack everything up. Many of the vessels in this portable Temple had poles to allow easy transportation. Designated families of the Leviim would be tasked with carrying these vessels on their shoulders via these poles.

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Mishpatim 5782

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Eye trouble[1]

שלש פעמים בשנה יראה כל זכורך אל פני האדון יקוק
All of your males shall appear, three times a year, before The Lord, Hashem[2]

In conjunction with the three major Festivals, Pesach, Shavuos, and Sukkos, there is a mitzvah to “appear” in the Temple, before G-d. That is, all males should make the effort to personally bring a special offering in the Temple, in honor of the Festival. The gemarra makes an in interesting derivation[3]. The Torah uses the word יראה, which could be read “shall be seen”, and also read “shall see”. As such, we derive that just like we “shall be seen” so-to-speak by Hashem with “two eyes”, so too we “shall see” with two eyes. Namely, someone who is blind in one eye is exempt from this mitzvah, for whatever reason[4].

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Yisro 5782

Problematic pronouns and family dynamics[1]

ויצא משה לקראת חתנו וישתחו וישק-לו וישאלו איש-לרעהו לשלום ויבאו האהלה
Moshe went out to greet his father-in-law [Yisro]. He bowed [to him] and kissed him, and one asked the other how they were doing, and they went into the tent[2]

As Yisro, Moshe’s father-in-law, came to join the Jewish people, Moshe greeted him with a grand welcome. As the two reunited, we are presented with a vague verse. It says that “he” bowed to “him”. Rashi confirms[3] the confusion by asking how can we know who bowed to whom? The answer is derived from the fact that the verse says, “one asked the other”, by using the word איש, literally man. This word teaches us that it was Moshe who did the bowing. How so? We see elsewhere that Moshe is referred to as “איש”, from the verse והאיש משה עניו מאד, Moshe was exceedingly humble[4]. The Torah uses this word to hint to us that it was Moshe who bowed to Yisro.

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