Moshe Marcovich

Moshe assembled the entire assembly of the Bnei Yisrael. (35:1)

Moshe Rabbeinu gathered together the entire nation for the specific purpose of instructing them regarding the building of the Mishkan. Horav Baruch Sorotzkin, zl, observes that the power of certain mitzvos is catalyzed by their acceptance and performance by the tzibbur, entire community. There are other mitzvos that attain validity even if only one person observes and fulfills them. The mitzvah of building the Mishkan, the place where the Shechinah will repose, the source of Klal Yisrael’s kedushah and taharah, holiness and purity, is one that must involve the entire Jewish People. No individual, regardless of his ability to…

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Moshe Marcovich In 5758, Vayakhel

These are the things that Hashem has commanded, to do them…on six days, work may be done, but the seventh day shall be holy. (35:1,2)

The Torah introduces the laws regarding the building of the Mishkan with an admonition to observe Shabbos. Rashi notes the juxtaposition of these laws and infers that building the Mishkan does not override the observance of Shabbos. Abarbanel explains that since building the Mishkan is a symbol of the strong bond that exists between Hashem and Klal Yisrael, one might think that it should take precedence over everything, even Shabbos. After all, action is a positive expression of our love and commitment to Hashem. Should it not have preeminence over the observance of Shabbos, which represents a cessation from action? …

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Moshe Marcovich In Vaeira, 5758

Whoever among the servants of Pharaoh feared Hashem, chased his servants and livestock into the houses. (9:20)

The Torah seems to distinguish between different types of Egyptians. While the majority were obviously evil and supportive of Pharaoh’s diabolical plans to do with the Jews as he pleased, there were those who were “G-d-fearing”; they were “yarei es dvar Hashem,” “feared the word of Hashem.” Is that really true? Were these Egyptians truly G-d-fearing, or was it a ruse to save themselves and their possessions from ruin? Whatever happened to those animals that were rescued from death because of their owner’s “fear of the word of Hashem”? Chazal tell us that the horses that belonged to those “select”…

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Moshe Marcovich In Vaeira, 5758

And I shall harden Pharaoh’s heart…And Pharaoh will not listen to you…And I shall take out My legions, My People, the Bnei Yisrael, from the land of Egypt. (7:3,4)

Was it really necessary to harden Pharaoh’s heart? Hashem could have simply “convinced” Pharaoh to let us go. That would have been much simpler. The Baalei Musar explain that even had Pharaoh one day released us from bondage, we would still remain indebted to him. After all, he would have “liberated” us from servitude. Now that Hashem has redeemed us, we have no debt of gratitude to anyone but Hashem. Horav Chaim Friedlandler, zl supplements this idea. Had Pharaoh acquiesced to Moshe’s demand that Bnei Yisrael be released from Egypt, we might be grateful in some manner to Pharaoh. Hashem…

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Moshe Marcovich In Vaeira, 5758

This was Aharon and Moshe to whom Hashem said: “Take the Bnei Yisrael out of Egypt…” They were the ones who spoke to Pharaoh….this was the Moshe and Aharon. (6:26,27)

Chazal note that in many places in the Torah, Aharon’s name precedes that of Moshe. This implies that they were equally great men. We must address the concept of equivalent greatness between Moshe and Aharon. Moshe was unequivocally greater in nevuah, prophecy, as well as in other areas. Moshe was the select human being, the paragon of humanity, who was the unparalleled, quintessential leader of Bnei Yisrael. How could Aharon be viewed as equally great? Horav Moshe Feinstein, zl, posits that while, indeed, Aharon did not distinguish himself as much as Moshe, he did maximize his own potential. Hashem assesses…

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Moshe Marcovich In Vaeira, 5758

I shall take you out from under the burdens of Egypt; I shall rescue you from their service; I shall redeem you…I shall take you to Me for a People. (6:6,7)

Sforno takes a somewhat novel approach to explaining the four expressions of redemption which the Torah employs to describe the various stages of Yetzias Mitzrayim. The four leshonos shel geulah as interpreted by Sforno are: “h,tmuvu” “I will bring you out,” when the plagues begin the slavery will end; “h,kmvu”–“I will save you,” when you leave their borders; “h,ktdu”–“I will redeem you,” with the drowning of the Egyptians in the Red Sea. After the death of your oppressors, you will no longer be slaves; “h,jeku”, “I will take you unto Me as a nation,” at Har Sinai with the giving…

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Moshe Marcovich In Tzav, 5758

He slaughtered it, and Moshe took the blood…and he purified the Mizbayach….and he sanctified it to provide atonement for it. (8:15)

The Yalkut Shimoni questions the reason for atonement. What had Bnei Yisroel done that would have been considered sinful? Moshe was concerned that perhaps during the collecting for the Mishkan, undue pressure might have been applied upon people, causing them to contribute out of shame. This can be viewed as gezel, theft. Although a gift given under duress, out of embarrassment, is halachically valid, this gift cannot be considered b’ratzon, willful, as emanating from a total nedivus ha’lev, heartfelt contribution. In order for the kedushah, holiness, of the Mishkan to be pervasive, it was essential that it be built in…

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Moshe Marcovich In Tzav, 5758

If he shall offer it for a thanksgiving offering, he shall offer with the feast wafers….and loaves of scalded fine flour mixed with oil. With loaves of leavened bread he shall bring his offering. (7:12, 13)

The Korban Todah was unique in that it consisted of forty loaves, some of which were chometz and some of which were matzoh. This korban, which represents man’s thanksgiving to Hashem, was different than the usual Korban Shelamim, peace-offering. The Korban Shelamim was eaten for two days and one night. In contrast, the Korban Todah was eaten only for one day and one night. The Netziv comments on the quantity of loaves, especially in light of the fact that the amount of time allotted for eating the loaves is less than usual. He says that the individual who has survived…

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Moshe Marcovich In Tzav, 5758

This is the korban of Aharon and his sons. (6:13)

The Midrash recounts that Rabbi Yosi bar Chalafta was once questioned regarding what Hashem has been doing from the time that He created the world. In this purely rhetorical question, the Midrash seeks to understand the values on which Hashem places greatest emphasis. They respond that Hashem occupies Himself with zivugim, making couples, pairing off people and also material possessions. “This woman to that man, this money/material possession to that man” are the words used by Chazal. Upon consideration, Chazal seem to imply that one’s material success or lack therof is a zivug similar to finding a mate. As in…

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Moshe Marcovich In Tzav, 5758

He shall remove his garments and don other garments, and he shall remove the ash to the outside of the Camp, to a pure place. (6:4)

For practical purposes, the Kohen who cleans the excess ash from the Altar changes his garments. He removes his regular vestments and changes into older, more worn priestly garments. A number of lessons can be derived from this concept. The most notable is that one should appreciate the significance of dressing properly for an occasion. When one greets the king he should prepare himself, donning garments which befit royalty. Hence, when one greets Shabbos, or enters a sancturary, such as a Shul, he should dress in clothes that are appropriate to the sanctity of the place and the holiness of…

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Moshe assembled the entire assembly of the Bnei Yisrael. (35:1)

These are the things that Hashem has commanded, to do them…on six days, work may be done, but the seventh day shall be holy. (35:1,2)

Whoever among the servants of Pharaoh feared Hashem, chased his servants and livestock into the houses. (9:20)

And I shall harden Pharaoh’s heart…And Pharaoh will not listen to you…And I shall take out My legions, My People, the Bnei Yisrael, from the land of Egypt. (7:3,4)

This was Aharon and Moshe to whom Hashem said: “Take the Bnei Yisrael out of Egypt…” They were the ones who spoke to Pharaoh….this was the Moshe and Aharon. (6:26,27)

I shall take you out from under the burdens of Egypt; I shall rescue you from their service; I shall redeem you…I shall take you to Me for a People. (6:6,7)

He slaughtered it, and Moshe took the blood…and he purified the Mizbayach….and he sanctified it to provide atonement for it. (8:15)

If he shall offer it for a thanksgiving offering, he shall offer with the feast wafers….and loaves of scalded fine flour mixed with oil. With loaves of leavened bread he shall bring his offering. (7:12, 13)

This is the korban of Aharon and his sons. (6:13)

He shall remove his garments and don other garments, and he shall remove the ash to the outside of the Camp, to a pure place. (6:4)

YEARS

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