Parshas Ki Sisa

This week’s parsha contains the episode of the Golden Calf. Although it may be one of the hardest incidences to understand, it was a form of idol worship. Hashem told Moshe that they quickly strayed from the right ways (32:7). But the Sages say that a person does not overnight come to serve idols – it is a gradual process (Shabbos 105b)!

Moshe told the people that he would return from the mountain after forty days. They misunderstood when the forty days began and thought that he was due to return a day earlier. He did not. The Satan grabbed the opportunity. He made it dark and showed them an image of Moshe, dead, being carried in heaven. The people were confused and confounded and thought Moshe had indeed died. Once they were confused their spiritual defense was low and they were prone to attack. They could be enticed to serve idols. (R’ Chaim Shmuelevitz – quoted).

The same applies to us. When we are calm it is not so easy to sway us. But when we are stressed or in a state of flux and especially when we are desperate, our resistance is low and we become easier targets to be tempted away from the right path.

Believe!!

This week’s parsha, Ki Sisa, records the calamitous episode from which we suffer until this very day- the debacle of the “golden calf”. The Jewish nation fearing the death of their beloved leader, Moshe, panicked and sought to create a replacement intermediary between themselves and the Almighty and to this end they produced a golden calf (it should be noted that as ridiculous as it may sound to create a golden calf in order to replace Moshe, the commentators go to great lengths to explain their intention, explanations beyond the scope of this dvar Torah).

Moshe immediately sought to “appease” the wrath of Hashem and begged for their forgiveness. Following these events we find a somewhat long and cryptic conversation between Hashem and Moshe which ends with the following words “and you have seen behind me however in front of me you won’t see”.

The commentators explain these words in the following way- often things happen in life which don’t seem to make sense, don’t appear to be “fair”- “why did G-d do that”, may be a question uttered, to which Hashem is telling Moshe- in the fullness of time, sometimes long and sometimes short- from the “behind”- in hindsight everything makes sense! However “in front of me” before the end goal has been achieved- you won’t see me- it will appear unjust

Whether we merit or not to see the “behind”, we must always believe and know that we have a loving Father in heaven who always has our best interests at “heart”.

In the same way that Mordechai and Ester saw what appeared to be a hopeless situation whilst in actual fact an intricate Divinely orchestrated plan was being executed- so too in our days, both on a national and also on a personal level “the plan” is in good hands, all that is required of us is………………. to believe!

R’ Ezer Pine

(Based on the Chasam Sofer)

Use It Wisely

The Jewish people were told to give a half a shekel. Rashi tells us that Moshe was shown a fire image of the type of coin to be given (30:13). Why the need to show a coin of fire and not just the coin itself? What is the message that was being conveyed?

Fire has dual qualities. It can be used extremely productively. It can be used for heating, cooking and lighting. But it can also be very dangerous if misused. It can cause tremendous damage and destruction if no care is taken to guard it. The same is true for money. Money can be used wisely. It can be used to help the needy and maintain shuls. It can be used to build the mishkan (tabernacle). However, money can also be misused with damaging consequences. Sometimes we may be giving but if the causes are not so worthy, we may be doing more harm than good. (R’ Moshe Shternboch)

The same is true for many other things. They can be used positively and negatively. For example, most of us probably think that it is good to be compassionate. It is, but it depends when. To have compassion for a poor person is a good thing. But to have compassion for a murderer is obviously misplaced. We need to have a clear understanding of what is right and what is wrong so that we can channel our resources and character traits in the right direction.

Ask For More

After the sin of the golden calf, Hashem wanted to destroy the Jewish people. Moshe Rabbeinu davined to Hashem and Hashem reconsidered his decision and the Jewish people were spared (32:7-14). After that we find a seemingly strange thing. Instead of being satisfied with the sparing of the Jewish people and saying thank you, Moshe davined that Hashem restore His special countenance and love that He had previously had for the Jewish people before the sin. And still he was not satisfied. He asked for more – for Hashem to show him His glory. When the Jewish people were on the brink of destruction it does not seem that this was the opportune time to ask Hashem for such favours!

On the contrary, since he was forced to davine due to the potential tragedy, and his prayers opened the gates of mercy, it was indeed an opportune time to davine for more than they had previously. It is easier for prayers to get through open gates than it is to open closed gates.

So too for us, when our prayers have been answered it is indeed an opportune time to davine and beseech Hashem for more and more. (Shaarim B’Tefillah)

The Burning Aspiration To Achieve

The first time that Moshe Rabbeinu encountered G-d’s presence was at the burning bush. He covered his face because he was afraid to peer at the representation of G-d’s presence. There are two opinions regarding the ramification of his action (Berachos 7a). Rabbi Shmuel bar Nachmeini says in the name of Rabbi Yonassan that in the merit that Moshe covered his face in modesty and humility, he received a reward: when he brought down the second tablets from Sinai, his face shone with the light of the Shechinah (Divine Presence). Rabbi Yehoshua ben Karcha says that Moshe Rabbeinu was punished when he covered his face, and later when he asked Hashem, "Show me Your glory" (Ki Sisa 33:18), Hashem answered, "When I wanted to show you, you did not want to look. Now that you want to look, I don’t want to show you."

Which is it then? Did his action merit reward or did it deserve punishment?

Everyone agrees that Moshe Rabbeinu was rewarded for his modesty and humility in covering his face, because at that point he was not at the level to be able to peer at G-d’s presence. Rabbi Yehoshua says, however, that he also suffered for this action. But it was not for the act of covering his face that he was punished, but rather, "When I wanted to show you, you did not want to look." Yes, Moshe Rabbeinu should have covered his face, but he should have had a burning aspiration and desire to look – to say, "When will come the time when I will be on the level to be able to look?" Since Moshe did not want to look, because he lacked the aspiration from that early point, he never reached the level to see G-d’s presence even later.

The burning desire comes when someone appreciates the value of that he is trying to attain. If one truly appreciates the value of something, he must try for it, no matter how lofty the goal.
(Rabbi Zev Leff)

Miller’s Musings – Parshas Tetzaveh

בס”דלעילוי נשמת לאה בת אברהם and רפואה שלמהאוריה חיים בן חנה יהודית, שרה נעמה בת רבקה עליזהand יהושע יוסף בן מלכה שרה

MILLER’S MUSINGS

פרשת תצוה

Pure and Simple

One can easily imagine that the Menorah in the Beis Hamikdosh would require materials of the highest quality. The light that shone from it needed to be of the most immaculate variety, so it would come as no surprise that the oil had to be of the utmost purity, both physically and spiritually. The Torah specifies that the oil be “שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר,” pure olive oil beaten for the light. The Gemoro explains this to mean that the olives were to be placed in a mortar and beaten with a pestle, rather than being ground in a mill. This would ensure that the oil be of the finest quality and free of sediments. After the first drop was extracted, the olives could no longer be used to provide oil for the Menorah and this oil had to be produced and stored in the strictest conditions in order to prevent its contamination with any ritual impurity. One particular detail, added by Rashi, is that although this type of oil was not required for the meal-offerings in the Beis Hamikosh, it was acceptable to use it for this purpose. But why would we ever think otherwise? What reason is there to imagine that it could not be an ingredient for these offerings?

An answer provided by the Siach Yitzchok, although a little technical, may suggest to us a lesson that can be learnt from this very specific insight. The very fact that the purest oil can be used for the meal-offering, necessarily implies that it need not be so. Oil that contained sediment, and therefore a certain level of adulteration, was also acceptable. The requisite amount of the Biblical volume, one lug, was required for the meal-offering, including any sediment. That being the case, the amount of actual oil that could be used would in fact be slightly less than one lug, for some of it would be sediment. If we were then to utilise as an ingredient oil that was completely pure and free of this residue, the mixture would contain more than the ‘normal’ amount of oil. It could be thought that this would trigger a Biblical prohibition of adding to the Torah’s commandments (Bal Tosif), as we would be using more than the requisite amount of oil. For this reason, we needed to be told that even this pure, deposit-free oil can legitimately be used for the meal-offering, without this concern.

In order to apply this to our daily-living, we need some words of introduction. The Menorah represents the light and wisdom of the Torah, an entirely spiritual entity, and therefore those who totally dedicate their lives to spiritual matters. Bringing the meal offering was a declaration that all that one possessed and worked for belonged to Hashem. It was a representation of the more mundane and everyday element of our existence. We might think that acts that pertain to the higher levels of purity are reserved only for those whose lives revolve solely around Torah and are living for the most part according to its values. They are not for the rest of us who do not reach such levels. Perhaps the message is for us to realise that we should never be deterred from engaging in any spiritual endeavour, no matter how ‘above us’ it may seem. If we are inspired to do it and it is something that speaks to us, then we should go for it. Whatever it is, never think that you are beneath it, feel unworthy or are embarrassed, seeing yourself as a fraud. We are all made of the purest thing in existence; a neshomo. A soul that yearns for the greatest spirituality and has no limit to the heights it can reach.

*May we climb ever higher this Shabbos.*

If you would like to sponsor a week of Miller’s Musings l’ilui nishmas someone, for a Refuah Sheleima or to celebrate a Simcha please send a message to millersmusingsrabbi or to 07531332970

—
Shimmy Miller
Rebbe/Teacher/Counsellor/Tutor| Manchester Mesivta and Private
07531322970 | rabbimiller.mesivta| http://rabbimillersmusings.blogspot.co.uk/
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Parshas Tetzaveh

Moshe Not Mentioned In Tezaveh: The Tribute of Anonymity

There is a very famous statement of the Baal HaTurim in this week’sparsha. The Baal HaTurim notes that this is the onlyparshain the Torah after the birth of Moshe that does not mention his name. The Baal HaTurim attributes this to Moshe’s offer “Erase me from your book that you have written” when he was pleading on behalf of the Jewish people after the sin of the Golden Calf.

When a wise man utters a curse — even a conditional curse — the curse is destined to be fulfilled. This is the fulfillment of Moshe’s self-curse. Ironically, every year, the reading of thisparsha usually falls out during the week of the Yahrtzeit [anniversary of the death] of Moshe Rabbeinu (not this year).

This is a strange Baal HaTurim. Moshe’s pleading on behalf of the Jewish people was a very noble deed. As a result of his efforts, the Jewish people were saved. The Succas Dovid cites a Zohar that if Noach would have waged such a forceful argument to G-d on behalf of his generation, the Flood would have never occurred. It does not seem fair that Moshe should be punished for such heroic efforts.

The Succas Dovid consequently explains that the omission of Moshe’s name in Parshas Tezaveh is not a punishment. It is the price, however, that he was willing to pay. He knew that offering “erase me from the Book You have written” was going to cost him. But he said, “I do not care. I am more worried about the Jewish people than about my honor.”

The omission of Moshe’s name from Parshas Tezaveh is not a punishment. It is the tribute to the self-sacrifice of Moshe Rabbeinu, who was willing to have his name erased from the Torah, in order to save the Jewish people.

There are two places where the Torah mentions accolades about Moshe. One place is in Parshas BeHaaloscha after Miriam and Aaron apparently spoke against Moshe and G-d chastised them. The other place is inParshas V’zos HaBracha, where the Torah relates Moshe’s final obituary. Seemingly, these are the only two places where the Torah provides testimony to Moshe’s greatness.

The Baal HaTurim is teaching us that there is a thirdparshathat speaks volumes about the character and qualities of Moshe Rabbeinu. Parshas Tetzaveh shows us how much Moshe Rabbeinu loved the Jewish people. He loved them so much that he was willing to forgo having his name in thisparshaof the Torah in order to save them. Parshas Tezaveh provides ‘silent testimony’ to the greatness of Moshe. It illustrates the ultimate self-sacrifice that the leader had for his people. That is why it is not ironic, but rather most appropriate that this tribute should be paid to Moshe, specifically on the week of his Yahrtzeit. (R’ Frand)

Let’s Make It a Better Place

At the end of this week’s parsha, Tetzaveh, we find the mitzvah which obliges the temple priests to involve themselves in the daily service of offering up frankincense on the internal altar. The commentators make the observation that, based on the juxtaposition of two mitzvos, the Torah appears to link this mitzvah to the commandment to clean and prepare the candelabra for the new day’s activities. What is the connection between these two seemingly unrelated temple "chores", what message is being related through this unlikely pairing.

An answer offered is as follows. In the same way as the frankincense service was done quietly and discreetly without major fanfare, yet its fragrance was sensed far away, so to a person who lives by the moral code as taught by the Torah, represented by the candelabra, has an unimaginably far reaching effect on the society in which he lives.

By merely living our lives as we should, even without (but not to the exclusion of) making a large noise in an attempt to fix the ills of societies, we are capable of causing major repercussions and truly making the world a better place.

R’ Ezer Pine

Feeling For Others

Parshas Tetzaveh discusses the clothes that were worn by the Kohen Gadol (the High Priest). The breastplate was placed on Aharon’s heart "and Aharon shall bear the judgement of the Children of Israel on his heart, constantly, before Hashem (28:30). The verse hints to an obvious idea – the Kohen Gadol was the holiest member of the Jewish people, but his role was not to remain in solitude, minding his own business and devoting all his efforts to Hashem. On the contrary, the names of the tribes of the Jewish people was engraved in the breastplace, on his heart. He was to bear their pain and feel their suffering and so too he was to rejoice in their happiness and share their joy (R’ Moshe Shternboch).

The story is told of a Rov who was travelling and stayed overnight at an inn. In the morning, the innkeeper came and asked him if he could also have some. The Rov had no idea what he was referring to. The innkeeper explained that in the night he had heard such a commotion coming from his room that he must have been drunk and the innkeeper would also like some of the alcohol. The Rov explained to him that he was not drunk. A student of his was getting married that night and he was not able be join him at the simcha – but at least he still rejoice in his simcha and so he danced and rejoiced!

Which Day?

This Friday and Shabbos are known as Purim Katan. During a leap year (this year), we have two months of Adar. Purim is celebrated in the second Adar. However, the days of Purim, 14th and 15th (Shushan Purim), of the first Adar are also special days. We are not allowed to eulogize or fast. Certain parts of davening are omitted due to the joyful nature of the days. However, we do not add al hanissim to bentching. Some say that we should add it to our meal. The custom is not so, however, we should add a little food(Shulchan Aruch, Rema).

On which day should we add to our meal? Only on the 14th. This is even true for those who celebrate the real Purim on the 15th (Shushan Purim), such as those who live in Jerusalem (Pri Megadim quoted by Mishneh Brurah). This seems a little strange as they normally celebrate on the 15th! (There are those who argue and say that if you normally keep the 15th then Purim Katan should also be celebrated on the 15th).

What is the significance of Purim Katan? On Purim we celebrate the miracles that Hashem performed for us. Biblically we are required to do something to remember the miracle. Our sages instituted different mitzvos – reading the Megillah, having a meal, shaloch manos and matanos la’evyonim, to remember the miracles. These are Rabbinic in origin. When there are two months of Adar, the second Adar was chosen to be the month in which to celebrate through these mitzvos. However, the first Adar is also considered to be the month of Adar and therefore we are also required to do something to celebrate the miracles. Therefore there is a prohibition of eulogies and fasting. Perhaps this is insufficient and a positive act is needed therefore there is a requirement to eat more (Minchas Yitzchak based on Chasam Sofer). However, since the main salvation of Purim was on the 14th as this was true for the whole world except for the city of Shushan, it is sufficient for everyone to remember the miracles through eating more on this day, the 14th.