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מקבץ נדחי עמו ישראל

Mekabeitz nidchei amo Yisrael. Who gathers together the dispersed of His people, Yisrael.

Hashem gathers the dispersed of his People, Yisrael. Previously, in the brachah of Geulah, Redemption, the conclusion is: Goeil Yisrael, He redeems Yisrael. No mention of amo – His people. Why is this? In the sefer, Acharis L’Shalom (cited by Achas Shoalti), the author distinguishes between two distinct forms of redemption. When the Jews are worthy and deserving, the geulah is then the result of their having distinguished themselves. They catalyze their redemption through their worthiness. Under such circumstances (chas v’shalom, Heaven forbid) that they are unworthy and undeserving, the geulah will still occur, but only because they have suffered…

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והם יקחו את הזהב

They shall take the gold. (28:5)

The artisans who fashioned the Bigdei Kehunah, Priestly vestments, were enjoined to collect the gold that was to be the rough material from which these vestments were fashioned. At first glance, it is surprising that men of such distinction should be involved in a task that seems unnecessary. Why could the people who contributed the gold not bring their contribution to the artisans? Since when is there a “pick-up” service? We find a similar idea with regard to the metzora, in which, at every step of the purification process, the Kohen himself must be involved. Horav Moshe Feinstein, zl, offers…

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ועשו בגדי קדש לאהרן אחיך לכבוד ולתפארת

You shall make garments of sanctity for Aharon your brother, for glory and splendor. (28:2)

The Kohanim were attired in special vestments that were resplendent in their beauty, as befitting the spiritual mentors of Klal Yisrael, individuals who served in the Sanctuary and represented the nation. They also represented the glory of their mission and the One before Whom they served. The Kohanim were the agents of the Jewish People who served Hashem on their behalf. Halachah teaches that the Bigdei Kehunah, Priestly Vestments, were paid for by public funds. The Kedushas HaLevi explains that, since the Kohen represents the nation, it is only proper that his garments be supplied by the kahal, congregation, that…

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ואתה הקרב אליך את אהרן אחיך

And you, bring near to yourself Aharon your brother. (28:1)

Chazal (Shemos Rabbah 37:2) teach that, when Moshe Rabbeinu descended the mountain and saw the shocking revelry surrounding the Golden Calf, he also saw Aharon HaKohen pounding on the molten image with a hammer. While, veritably, Aharon was doing all that he could to delay the worship until Moshe descended, the scenario in Moshe’s first impression played itself out differently. Moshe thought (based upon his observation) that Aharon was collaborating with the people. It goes without saying that Moshe was troubled by what he saw. Thus, when Hashem instructed Moshe to “bring Aharon near,” He was intimating to him, “Moshe,…

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ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך. להעלות נר תמיד

ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך. להעלות נר תמיד And you shall command Bnei Yisrael that they shall take for you clear oil…to light a lamp continually

In the beginning of Parashas Beha’alosecha, Rashi asks why the command concerning the Menorah is juxtaposed on the previous parsha (Naso) which details the korbanos, offerings, brought by the Nesiim for the Chanukas HaMishkan, inauguration of the Sanctuary. Rashi comments that Aharon HaKohen was chagrined that every shevet, tribe, was represented by its Nasi, Prince, while he and his tribe, Shevet Levi, were excluded. Hashem comforted him by saying that his and his tribe’s participation in the Menorah service was greater than their sacrifices. This was not the only service performed by Aharon and his shevet. The Yom Kippur service…

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