Posted on

Terumah 5780

[Print]

Confusing orders[1]

וזאת התרומה אשר תקחו מאתם זהב וכסף ונחשת: ועשו לי מקדש ושכנתי בתוכם: ועשו ארון עצי שטים וגו’‏
This is the contribution that you shall take from them: gold, silver, and copper. Make for Me a sanctuary, such that I will dwell amongst them. Make an Ark of acacia wood…[2]

After reading the Torah’s delineation of all the various parts of the portable Temple known as the Mishkan, we notice something strange. The Torah first lists all the vessels that are part of the Mishkan, detailing all of their dimensions and materials. Then, the Torah describes how to construct the Mishkan itself, with all its hooks and the tapestries that are used as partitions. Why did the Torah list them this way? Describing the structure of the Mishkan, and only then the vessels, would seem to be more logical. Usually one builds a house before you figure out the furniture.

Continue reading “Terumah 5780”

Posted on

Vayishlach 5780

[Print]

Commemorating a tragic childbirth[1]

ויהי בצאת נפשה כי מתה ותקרא שמו בן-אוני ואביו קרא-לו בנימין
As [Rochel’s] life departed (since she was dying), she called [her son’s] name Ben-Oni, [whereas] his father called him Binyamin[2]

The death of Rochel during childbirth was tragic enough on its own. However, it was further marred by what seems to be an awkward case of spousal disagreement. Rochel decides to name her second child the name Ben-Oni, which literally translated seems to mean “the son of my mourning[3]”. Her intent would appear to be to call to mind the fact that this boy was the cause of her death, which caused others to mourn for her. Yaakov had a different name which he intended to call their son, Binyamin, which literally means “the son of [my] right hand[4]”. Yaakov appears to want his son’s name to have a more positive connotation. What exactly was their disagreement? What were they both thinking?

Continue reading “Vayishlach 5780”

Posted on

Toldos 5780

[Print]

Concern for a mishap[1]

אולי ימשני אבי והייתי בעיניו במתעתע והבאתי עלי קללה ולא ברכה: ותאמר לו אמו עלי קללתך בני שמע בקלי ולך קח-לי
Maybe my father will feel me and I will seem like a deceiver in his eyes, and he will bring upon me a curse and not a blessing. His mother said to him: “Your curse [will be] upon me my son. Listen to my voice, go and take [what I told you to][2]

The climax of this week’s parsha contains Rivka’s dramatic plot to secure blessings for her son Yaakov, preventing her other son Eisav from receiving them. The blind Yitzchak decided Eisav was more worthy of his final blessings, and requested his talented son go and hunt him some game. While Eisav was away, Yaakov was to enter Yitzchak’s tent, pretend to be Eisav, and receive the blessings himself. Yaakov was reluctant at first, explaining to his mother that the plan was dangerous. Eisav was a very hairy man, and Yaakov was smooth-skinned. What if Yitzchak would feel Yaakov’s arms and realize that he’s not really Eisav? Yitzchak would label Yaakov a deceiver. He would receive his father’s curses, not blessings! His mother reassured him, that no curse would befall him.

Continue reading “Toldos 5780”

Posted on

Bris Milah

[Print]

Appointing a mohel and humility[1]

זאת בריתי אשר תשמרו ביני וביניכם ובין זרעך אחריך המול לכם כל-זכר
This is my covenant that you are to observe between Me and you and your offspring that follow you: circumcise all boys[2]

The Torah places a mitzvah on the father to give his son a bris milah[3]. However, very often is the case that the father doesn’t know how, and he appoints a mohel to do the mitzvah for him. Seemingly, the mohel is acting as the father’s shliach, his agent. Some even explicitly appoint the mohel as their shliach[4]. However, this isn’t so simple. Some are of the opinion[5] that a person who can perform milah themself isn’t allowed to appoint another to do it for them. Seemingly, they hold that shlichus, agency, doesn’t work for the mitzvah of milah[6]. Where do they know this from?

Continue reading “Bris Milah”

Posted on

Sukkos 5780

[Print]

Two types of sukkos[1]

למען ידעו דרתיכם כי בסֻכות הושבתי את-בני ישראל בהוציאי אותם מארץ מצרים אני יקוק אלקיכם
In order that your generations shall know that I placed the Jewish people in sukkos, when I took them out of the land of Egypt; I am Hashem your G-d[2]

The verse explaining the purpose of dwelling in sukkos has an anomaly. The word סֻכות is written in full, instead of more the concise סֻכֹת, as it’s spelled when the Torah actually commands us to dwell in them[3]. Why is this so[4]? This is to hint to the two opinions[5] as to which kind of sukkos we are meant to recall when we dwell in our personal sukkos. One opinion focuses on the fact that the Jews were surrounded by Hashem’s Clouds of Glory during their travels in the wilderness. We are to recall this (temporary) Divine shelter by dwelling in our temporary sukkos. The other opinion is that the Jews themselves dwelled in temporary huts called sukkos, during their battles in the land of Sichon and Og[6] [7]. If the word סכת was written concisely, it would look like it’s referring to one sukkah. Written out in full refers to multiple sukkos, and thus alludes to these two opinions.

Continue reading “Sukkos 5780”

Posted on

Ki Seitzei 5779

Returning what was lost[1]

לא-תראה את-שור אחיך או את-שיו נדחים והתעלמת מהם השב תשיבם לאחיך
Do not see your brother’s ox or his sheep straying and hide yourself from them; [rather] you shall surely return them to your brother[2]

This week’s parsha contains more mitzvos than any other. One of them is a classic case where the Torah’s concern for interpersonal relationships is demonstrated. We are commanded to return lost objects to our friend. If we see that their possession was dropped, we have to make our best efforts to get it back into their hand. There are those that suggest that if we are commanded to be concerned for another’s monetary objects, all the more so we should be concerned for their souls[3]. However, as with everything in Torah, there are many layers of meaning[4]. Some want to suggest[5] that the verse itself is referring to a concern for another’s spiritual welfare.

Continue reading “Ki Seitzei 5779”

Posted on

Shavuos 5779 2

[Print]

The escape clause[1]

ויוצא משה את-העם לקראת האלקים מן-המחנה ויתיצבו בתחתית ההר

Moshe took the people out from the camp to greet Hashem, and they stood at the foot of the mountain[2]

The holiday of Shavuos celebrates the giving of the Torah to the Jewish people[3]. It’s when the Ten Commandments were stated. Before the great revelation of the Divine, the Torah says that the Jews stood בתחתית ההר, “at the foot” of the mountain. However, literally read, the verse says that they stood “under” the mountain. Chazal learn from here[4] that this teaches us that Hashem picked up the mountain, and held it over their heads. He said to them: “If you accept the Torah, good. But if not, then this[5] will be your burial place”. Thankfully, the Jews accepted the Torah. In fact, they later accepted it anew in the days of Achashverosh, out of love. However, this shows us that initially it was only through coercion. The gemarra concludes that this created a מודעא רבה לאורייתא, meaning they had an escape clause. If they ever failed to keep the Torah, they could always claim that they never accepted it willingly. They were never really obligated to keep it, since their acceptance was under duress. Only once they accepted it anew did they lose this claim.

Continue reading “Shavuos 5779 2”

Posted on

Kedoshim 5779

[Print]

Sibling love, disgrace, and quarrels[1]

ואיש אשר-יקח את-אחתו בת-אביו או בת-אמו וראה את-ערותה והיא תראה את ערותו חסד הוא ונכרתו לעיני בני עמם ערות אחתו גלה עונו ישא
A man who will take his sister, the daughter of his father or the daughter of his mother, and will see her nakedness, and she will see his nakedness, it is chesed, and they will be cut off from before the eyes of the nation. For he has uncovered his sister’s nakedness, and he shall carry his sin[2]

The Torah, in its list of the forbidden relationships, gives the incestuous relationship with one’s sister a special descriptor. The union is referred to as chesed. Normally, this word refers to loving kindness. It seems highly out of place in this context[3]. Rashi therefore says[4] that in this context it’s the Aramaic word for disgrace. Such a union is a disgrace to both parties. However, why did the Torah use this unusual word, instead of the normal Hebrew word for disgrace? Rashi therefore brings the homiletic interpretation[5], that this verse is alluding to the answer to an age-old question.

Continue reading “Kedoshim 5779”

Posted on

Pekudei 5779

[Print]

The foreshadowed clock[1]

כי ענן על-המשכן יומם ואש תהיה לילה בו לעיני כל-בית-ישראל בכל-מסעיהם
A cloud [will be] upon the Miskan by day, and a [pillar of][2] fire will be on it by night, for the eyes of all the houses of Israel, for all of their journeys[3]

The last verse of the book of Exodus concludes all the hard work that went into the Mishkan. The purpose of such a structure was to have G-d’s Presence on Earth. It was to be a place where Hashem was palpable, as much as could be possible in this physical world. A representation of Hashem appeared upon the Mishkan in the form of a cloud. It appeared after the erection of the Mishkan, to show the Jewish people that their construction efforts had paid off. The verse also describes that at night the cloud was replaced by a pillar of fire. However, the verse describes it in the future tense: a pillar of fire will be on it by night. Why isn’t it written in the present tense, as that was the reality for the Jews at that time? Further, why does the verse say that this fire was for the Jews’ journeys? It should have said: “for all their encampments”[4].

Continue reading “Pekudei 5779”

Posted on

Ki Sisa 5779

[Print]

Order of greatness[1]

וידבר יקוק אל-משה לאמר: ראה קראתי בשם בצלאל בן-אורי בן-חור למטה יהודה: ואמלא אתו רוח אלקים בחכמה ובתבונה ובדעת ובכל-מלאכה: ואתה דבר אל-בני ישראל לאמר אך את-שבתתי תשמרו כי אות הוא ביני וביניכם לדרתיכם לדעת כי אני יקוק מקדשכם
Hashem said to Moshe, saying: “See that I have called to prominence Betzalel, the son of Uri, the son of Chur, from the tribe of Yehudah. I will fill him with a spirit of G-d, with wisdom, understanding, knowledge, and every workmanship [ability]…And you shall speak to the Children of Israel, saying: ‘However, guard my Shabbos, since it is a sign between Me and You, for your generations, to know that I am G-d, who sanctifies you’”[2]

This week’s parsha contrasts the construction of the Mishkan with the observance of Shabbos. The Mishkan was an incredibly complicated structure, with intricate details to its vessels and overall set-up. Hashem chose Betzalel to be the master architect behind the project. In order for him to be fit for the job, it wasn’t enough that he be the most talented and qualified individual. He had to receive Divine assistance. The Torah tells us that he received an extra level of wisdom, understanding, and knowledge.

Continue reading “Ki Sisa 5779”