Rabbi Reznick requested that I remove all divrei Torah that I wrote up from him. He didn’t want them in a public forum. If you would like to see a copy from this week’s parsha, please email contact@parshaponders.com.
Terumah 5778
The Holy Ark and the Torah[1]
ועשו ארון עצי שטים אמתים וחצי ארכו ואמה וחצי רחבו ואמה וחצי קמתו
You shall make an Aron out of acacia wood: an amah and a half its width, an amah and a half its length, and an amah and a half its height[2]
In the wilderness, the Jews were commanded to construct the Aron Kodesh, the Holy Ark, for the Mishkan, the Tabernacle. It was a golden box, with two angels carved out of its lid. Inside the Aron Kodesh was the Torah[3]. Today, we no longer have the original Aron Kodesh[4]. However, as a remembrance for the original, every shul contains its own Aron Kodesh. While there are differences between the two structures, they serve the same purpose: a designated place to store the Torah. Chazal instruct us[5] regarding the tremendous kedusha, the holiness, contained within the Aron Kodesh. Where did this kedusha come from? The Aron Kodesh of today may be a pretty structure, but at first glance it’s simply a box.
Mishpatim / Shekalim 5778
Seeking refuge[1]
ואשר לא צדה והאלקים אנה לידו ושמתי לך מקום אשר ינוס שמה
If he didn’t plan to kill [his victim], but G-d caused it to happen, then I will provide for you a place for [the killer] to find refuge[2]
There is a law in the Torah[3] that someone who unintentionally kills another Jew, must be exiled to one of the six cities of refuge in the land of Israel. This serves two purposes: to protect the killer from the vengeance of the deceased’s family[4], who will find it difficult to not take the law into their own hands, and to provide a spiritual atonement for this accidental sin[5]. However, this exile isn’t necessarily forever. It’s until the death of the Kohen Gadol. Once he dies, the inadvertent killer goes free[6]. These cities of refuge only protect the killer when all six cities are established[7]. Moshe, towards the end of his life, established the three cities on the other side of the Jordan River[8]. He knew he wouldn’t merit to enter the land of Israel proper to finish the job; nevertheless, he didn’t refrain from starting the mitzvah[9]. Yehoshua, his successor, after fourteen years of conquest and dividing the land of Israel, established the final three[10]. It comes out from this that for those fourteen years, someone who accidentally killed another, had no safe haven. They were vulnerable that whole time. Why didn’t the Torah provide them refuge as well[11]?
Yisro 5778
The qualities needed to receive the Torah[1]
…באו מדבר סיני: ויסעו מרפידים ויבאו מדבר סיני ויחנו במדבר ויחן-שם ישראל נגד ההר
…[The Jews] arrived in the wilderness of Sinai. They traveled from Refidim, and they came to the wilderness of Sinai and camped in the wilderness. Israel encamped[2] there opposite the mountain[3]
Just before the receiving of the Torah at Mount Sinai, and the revelation of the Ten Commandments, the Torah describes the Jews’ journeys through the wilderness. The Torah describes it in an unusual fashion, first stating that they arrived in the wilderness of Sinai, and then saying that they left Refidim to arrive in the wilderness of Sinai. Usually when describing a journey, a person would state where they left from first, and only then mention the destination. Why did the Torah make this switch?
Beshalach 5778
Armed with good deeds[1]
…וחמשים עלו בני-ישראל מארץ מצרים
…and the Jews left from the land of Egypt “chamushim”[2]
Shortly after the Jews had begun their Exodus from Egypt, the Torah uses an unusual word to describe them. It says the Jews left חמושים, “chamushim“. The commentators[3] explain that the simple meaning of this word means “armed”. They were going to encounter many battles in the future, and they had to bring the proper provisions. However, the Targum Yerushalmi[4] explains the word “armed” metaphorically. It says that they were armed with “good deeds”. In a completely different manner, Targum “Yonasan”[5] explains that the verse is telling us that each the 600,000 Jewish men between twenty and sixty[6] had with them five children[7]. This is based on the fact that the root of the word חמושים is חמש (five). However, both of these explanations have many difficulties.
Bo 5778
The difference between a request and a command[1]
אל תאכלו ממנו נא וכו’ ולא תותירו ממנו עד בוקר
Al (Don’t) eat from [the Pesach offering] insufficiently roasted[2]…VeLo (and don’t) leave over any of it until morning[3]
Many times, the Torah uses the word לא, lo (don’t), when it wants to express a negative statement. However, other times it uses the word אל, al (don’t). An example[4] of both is in this week’s parsha, in two adjacent verses. The Torah introduces the mitzvah of the korban Pesach, the Passover offering, with a list of several instructions for its preparation and consumption. All of these instructions constitute individual mitzvos. There’s a mitzvah[5] not to eat a korbon Pesach which wasn’t roasted properly over a fire[6]. Regarding this mitzvah, the Torah uses the word al, when it says not to eat from it insufficiently roasted. There’s another mitzvah[7] not to leave any of the korbon Pesach over until morning[8]. It must be entirely consumed. With this mitzvah, the Torah uses the word lo, when it says don’t leave any of it over. What’s the difference between these two words? Why does the Torah sometimes choose one over the other?
Va’eira 5778
Moshe’s greatness and Pharaoh’s stubbornness[1]
ואמרת אליו וגו’ שלח את עמי במדבר והנה לא שמעת עד כה
You shall tell [Pharaoh]: “…Send out my people to the wilderness. Behold, you haven’t listened until ‘koh’”[2]
Just as the Ten Plagues were about to begin, Hashem commanded Moshe to send a message to Pharaoh: “You have been impudent until now. I have commanded you to send out My people from Egypt, and you have refused. You will know that I am G-d through the Ten Plagues. Then you will send out My people”. This is the simple understanding of the verse, which says you, Pharaoh, haven’t listened until כה (until now)[3]. However, the Midrashic understanding[4] is Pharaoh, you will not listen to me to send them out until you hear the word “כה” (literally: thus). Before the final plague, the death of the firstborns, Moshe warned Pharaoh: כה אמר יקוק, כחצות הלילה אני יוצא בתוך מצרים ומות כל בכור…, “Thus says Hashem: ‘Around midnight I will go out within Egypt, and all the firstborn shall die …’”[5]. Moshe told Pharaoh only then will you send them out.
Shemos 5778
The most fitting match[1]
ויואל משה לשבת את האיש ויתן את צפורה בתו למשה
Moshe decided to dwell with [Yisro]. [Yisro then] gave his daughter Tsiporra to Moshe [as a wife][2]
After Moshe saved a Jew’s life by killing an Egyptian taskmaster, he became a wanted man. He had no choice but to flee. He escaped to the land of Midian. There, he found Yisro and his family. Once Moshe impressed this prominent figure[3], Yisro had no reservations to suggest he marry into the family. Moshe agreed to marry Yisro’s daughter Tsiporra, and with that they were wed. If we look closely, we’ll be surprised to see how fitting this match was.
Pesach 5777
To change one’s nature[1]
הים ראה וינס הירדן יסב לאחור
The Reed Sea[2] saw and ran away, the Jordan River turned backwards[3]
During the holiday of Pesach (as well as every other holiday), we recite Hallel during the morning prayers. It consists of chapters 113 to 118 from Psalms. Chapter 114 describes how when the Jews left Egypt, nature was entirely subservient to them. Nothing stood in their way. Most pronounced was the miracle of the splitting of the sea. On the seventh day of Pesach, we commemorate this event with the Torah Reading being the Song at Sea that the Jews recited[4] after this miracle. In Psalms the sea is described as “running away” from the Jews, meaning that it split in two, after seeing something. What did it see that made it split? Chazal teach us that it was the coffin[5] of Yosef[6]. When Yosef was dying, he commanded his brothers and their descendants to ensure when the Jews are redeemed from Egypt that his remains be taken to the land of Israel to be buried there[7]. The Torah describes that it was Moshe who brought the coffin of Yosef with him to the sea[8].
Vayakhel – Pekudei 5777
It’s the effort that counts[1]
ויקם משה את-המשכן ויתן את-אדניו וישם את-קרשיו ויתן את-בריחיו ויקם את-עמודיו
Moshe erected the Mishkan; he placed the sockets and inserted the beams, placed the bars and erected its posts[2]
This week’s parsha includes an accounting of the materials of the Mishkan, the Tabernacle, the manufacturing of the clothing of the Kohanim, and finally the construction of the Mishkan itself. The verse describes how Moshe erected the Mishkan, placing the kerashim, the beams, into their sockets. The Midrash[3] describes the prelude to this: how everyone came to Moshe and said to him that they couldn’t construct the Mishkan; it was too heavy. The beams were massive, and weighed a ton, especially since they were plated in solid gold[4]. Moshe responded by asking them what they expected him to do about that. Moshe was an elderly man in his eighties; they couldn’t reasonably demand that he do it for them. Hashem told Moshe to make an attempt to erect it. Even though his own efforts would have been meaningless, Hashem would do the rest. He made the attempt and was able to erect the beams.