Moshe Marcovich

And Yaakov listened to his father and to his mother. (28:7)

Yaakov followed his parents’ instructions not to take a wife from the girls of Canaan. The Midrash refers to Yaakov as a chacham, wise man, because he listened to his parents’ advice. They cite a pasuk in Mishlei 12:14, “One who listens to advice is a chacham.” Let us analyze Yaakov’s remarkable wisdom. Eisav is waiting to kill him. His parents told him that his “bashert,” future wife, was waiting for him in Charan. He did not have many options. He had the choice to stay and be killed or to leave and meet his destined wife. Horav Baruch Mordechai…

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Moshe Marcovich In Toldos, 5758

And Eisav raised up his voice and wept. (27:37)

Eisav’s tears have had a significant impact on the fate of Klal Yisrael. We have been considered unscrupulous for stealing Eisav’s birthright. Eisav was rewarded for his tears. He experienced peace and tranquillity as a result of his weeping. Moreover, the Zohar Hakadosh says that Moshiach will not come until Eisav’s tears will dry. This is the analogy: We will remain under Eisav’s power until we repent and shed tears that will overwhelm Eisav’s tears. What do Chazal mean by this? Ostensibly, Klal Yisrael has long ago surpassed the level of Eisav’s tears. What aspect of his tears condemned us…

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Moshe Marcovich In Toldos, 5758

Rivkah took her older son Eisav’s clean garments and clothed Yaakov her young son. (27:15)

Rashi explains that these garments were actually Eisav’s precious garments, which he had stolen from the great King Nimrod. Eisav, who was meticulous in the honor he bestowed on his father, always served Yitzchak while wearing these precious garments. Obviously Eisav’s attitude towards Kibbud Av, honoring his father; did not transform him into a moral human being. He continued in his evil ways, despite his meticulous performance of a single mitzvah. How are we to understand the paradox that was Eisav? How can someone who dons precious clothes to serve his father “moonlight” as a murderer? The commentators respond in…

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Moshe Marcovich In Toldos, 5758

Perhaps my father will feel me and I shall be as a mocker in his eyes; I will thus bring upon myself a curse rather than a blessing. (27:12)

Yaakov feared that his deception would be discovered. If so, rather than receive blessing, he would have been cursed. We may question Yaakov’s concern. In the final analysis, he did serve his father. Yitzchak noted that the “voice” was not consistent with the “hands”; yet, he blessed Yaakov. What prompted Yaakov to fear a curse? Horav Ze’ev Weinberger, Shlita, renders a thoughtful explanation. When Yitzchak discovered that there was “something” inconsistent about the person who stood before him, he felt it could be attributed to one of two factors. Yaakov could have been dressed as Eisav, which would give…

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Moshe Marcovich In Toldos, 5758

And Yitzchak was forty years old when he took Rivkah, daughter of Besuel the Arami from Paddan Aram, sister of Lavan the Arami (25:20)

Rashi remarks that although Rivkah’s background was well-known, the Torah repeats it to reinforce its praise of her. She was the daughter of a wicked man and the sister of a wicked man; she was raised in an environment that was wicked. Yet, she was able to maintain herself on a high level of virtue, remaining uninfluenced by her environment. We may question this statement. Is there nothing else about Rivkah that evokes praise for her? In Parashas Chayei Sarah, the Torah lauds her remarkable sensitivity and her commitment to performing acts of loving-kindness. The Torah teaches us that…

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Moshe Marcovich In Tetzaveh, 5758

And Aharon shall burn upon it (the mizbayach of ketores) the incense–spices every morning; when he cleans the lamp he is to burn it. (30:7)

Aharon was commanded to burn the Ketores at the same time that he cleaned the lamps of the Menorah. Is there some significance to performing these two seemingly unrelated aspects of the avodah together? Horav David Feinstein, Shlita, cites Chazal who say the burning of the Ketores atoned for the sin of lashon hora. The Menorah, on the other hand, was the symbol of limud ha’Torah. The Menorah is the remedy for the sin of lashon hora. One who studies Torah will invariably sanctify his entire body, including his power of speech. How can he use the mouth that studies…

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Moshe Marcovich In Tetzaveh, 5758

And Aharon shall bear the judgment of the Bnei Yisrael on his heart constantly before Hashem. (28:30)

This pasuk is a reference to the Choshen, Breastplate, which Aharon wore. The Choshen was folded in half to form a pocket into which was placed a parchment containing Hashem’s Ineffable Name. This was called the Urim V’Tumim. The Urim V’Tumim catalyzed the individual letters of the names of the shevatim which were inscribed on the Choshen to light up and give answers to questions of national importance. The zechus, merit, of wearing the Choshen was given to Aharon because of his special character. When he was coming to greet Moshe, after Moshe had been selected by Hashem to be…

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Moshe Marcovich In Tetzaveh, 5758

You shall make holy vestments for Aharon your brother, for glory and splendor. (28:2)

The Kohanim are to be clothed in vestments which reflect their wearers’ noble position. These garments were similar to the garb worn by royalty. They gave glory to Hashem as they lent splendor to the Kohanim who wore them. The Kohen serves as the spiritual mentor to Klal Yisrael. His total demeanor, including his clothes, must reflect the lofty position he holds. He teaches Torah, the code of Jewish Law authored by Hashem. As the Almighty’s representative for disseminating His Torah, his mode of dress must reflect dignity, sanctity and splendor. When the people gaze upon the Kohanim donned in…

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Moshe Marcovich In Tetzaveh, 5758

Now you shall command Bnei Yisrael…. (27:20)

Parashas Tetzave is the only parsha since Moshe’s birth that does not mention his name explicitly. Every mitzvah and command mentioned in the parsha, however, is initiated with the word, “V’atah,”, “And you,” referring to Moshe. Apparently, Moshe is the prime focus of this parsha, although his name is not recorded. Why? Chazal tell us that the curse of a tzaddik, even if it is contingent upon specific conditions, takes effect despite the fact that those conditions are not met. When Moshe Rabbeinu entreated Hashem on behalf of Klal Yisrael after they sinned with the Eigal Ha’zahav, Golden Calf, he…

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Moshe Marcovich In Terumah, 5758

See and make, according to their form that you are shown on the mountain. (25:40)

Rashi explains that Moshe was unable to construct the Menorah. Hashem showed him a Heavenly vision of a Menorah of fire. Moshe was still unable to build the Menorah. Hashem then told him to cast the mass of gold into the fire and give it one blow with the hammer. A finished Menorah would emerge. Moshe did as he was told, and the Menorah miraculously emerged from the fire. We must endeavor to understand why Moshe was shown the Menorah if he would not be able to recreate the design. He was still unable to grasp its fabrication. The Sefas…

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And Yaakov listened to his father and to his mother. (28:7)

And Eisav raised up his voice and wept. (27:37)

Rivkah took her older son Eisav’s clean garments and clothed Yaakov her young son. (27:15)

Perhaps my father will feel me and I shall be as a mocker in his eyes; I will thus bring upon myself a curse rather than a blessing. (27:12)

And Yitzchak was forty years old when he took Rivkah, daughter of Besuel the Arami from Paddan Aram, sister of Lavan the Arami (25:20)

And Aharon shall burn upon it (the mizbayach of ketores) the incense–spices every morning; when he cleans the lamp he is to burn it. (30:7)

And Aharon shall bear the judgment of the Bnei Yisrael on his heart constantly before Hashem. (28:30)

You shall make holy vestments for Aharon your brother, for glory and splendor. (28:2)

Now you shall command Bnei Yisrael…. (27:20)

See and make, according to their form that you are shown on the mountain. (25:40)

YEARS

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