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ויקחו אליך שמן זית זך כתית למאור

They shall take for you pure, pressed olive oil for illumination. (27:20)

There were two forms of olive oil. First was the oil which was used for the Menorah. This was pure without sediments, derived from the first pressing. The olives were picked from the top of the tree, where they received the most sunshine. They were then pressed with a mortar – rather than ground in a mill. The second oil, which was the product of grinding and included within it tiny pieces of sediment, was appropriate only for the Menachos, Meal-offerings. Kassis la’ma’or, pressed for illumination; v’lo kassis la’Menachos, not pressed for the Menachos, say Chazal. The oil used for…

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

And you shall command Bnei Yisrael and they shall take pure olive oil, crushed, for illumination, to light the eternal light. (27:20)

Yirmiyahu HaNavi says: Zayis raanan yifei pri toar kara Hashem shemeich. “A flourishing olive tree, a beautiful and shapely fruit Hashem has called Your Name” (Yirmiyahu 11:16). What did Yirmiyahu see that catalyzed his comparison of our ancestors to an olive tree? All types of liquids mix with one another, but oil stands by itself. So, too, Klal Yisrael does not mix with the non-Jews. As it says, V’lo sischatein – “You shall not be married to them.” The Sfas Emes explains that oil’s nature prevents it from mixing with water. Hashem has made the unique nature of the Jewish…

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ועשו לי מקדש ושכנתי בתוכם. ככל אשר אני מראה אותך

They shall make a Sanctuary for Me – so that I may dwell among them. Like everything that I show you. (25:8,9)

The Mishkan, Sanctuary, was an edifice dedicated to the service of Hashem. A structure of stone and mortar becomes consecrated through the devotion and commitment to G-d of those who build and maintain it. Anything not built solely for G-d has little to no meaning. Man’s ability to transform and elevate mere mundane, physical ingredients into a structure of holiness indicates the incredible spiritual powers vested within him. K’chol asher Ani mareh osecha, “Like everything that I show you,” is a reference to Hashem showing Moshe Rabbeinu the exact form of each of the Mishkan’s vessels. Thus, Moshe had before…

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מאת כל איש אשר ידבנו לבו תקחו את תרומתי

From every man whose heart motivates him, you shall take My portion. (25:2)

Much has been written in praise of those who generously open their hearts and their wallets to help those who are in need. What about those who volunteer to raise funds for people and organizations in need? The commentators write that he who contributes charity, receives his due reward regardless of his motivation – be it l’shmah, for the sake of the mitzvah or the person and organization in need, or he is acting beneficently to promote himself. The same does not hold true with regard to the one who has the “fun job” of raising money. He must do…

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ויקחו לי תרומה

And they shall take for Me a portion. (25:2)

Tanna D’vei Eliyahu says that when Klal Yisrael accepted the Torah with a resounding declaration of Naase’ v’Nishma, “We will do and We will listen,” Hashem immediately informed Moshe Rabbeinu that it was time to collect contributions for the building of the Mishkan. What relationship is there between Naase’ v’Nishma and V’yikchu Li terumah? The Admor m’Mishkoltz, Shlita, offers the following homiletic exposition. He quotes the Bnei Yissaschar who cites the Maharash Primo, zl, who questions our ability to benefit from this world. We are quite aware that Yaakov Avinu and his brother Eisav “divided” their assets, with Eisav taking…

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ויקחו לי תרומה מאת כל איש אשר ידבנו לבו

And they shall take for Me a Portion. (25:2)

Rashi adds: Li LiShmi, “Take for Me – for My Name.” What is Rashi teaching us by adding Li LiShmi – for My Name? Obviously, if a person contributes to the Mishkan which will serve as the repository for the Shechinah, Divine Presence, the person is doing so for Hashem. What does adding His Name add to the equation? The Chavos Yair offers a penetrating explanation which has powerful ramifications for the way we should give tzedakah, charity. He quotes the Shlah HaKadosh who posits that one who gives charity to a poor man – even an amount as miniscule…

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ולקח למטהר שתי צפרים חיות טהרות ועץ ארז ושני תולעת ואזב

And for the person being purified there shall be taken two live, clean birds, cedar wood, crimson thread and hyssop. (14:4)

The erstwhile sinner must purge himself of the character flaw that led to his sinful behavior. One who slanders, who speaks ill of others, thinks that he is better, smarter, stronger, etc. than they are, can blame his haughtiness. Arrogance breeds contempt for those whom one considers to be beneath him. Thus, the metzora’s process of purification, which entails repentance to atone for his misdeeds, must address the moral turpitude which brought him here in the first place. The cedar tree, which grows tall above other forms of vegetation, symbolizes haughtiness. The crimson thread is prepared with a dye from…

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זאת תהיה תורת המצורע

This shall be the law of the metzora. (14:2)

Tzaraas, spiritual leprosy, is not visited upon a person in a vacuum. There is a profound reason that this Heavenly punishment just happens to show up one day on a person’s body, clothing, or home. In fact, there are a number of reasons, which all have one common thread coursing between them: interpersonal relationships. The metzora is a motzi ra, brings forth slander, evil speech, arrogance – all these and much more – in their various forms. Everyone has excuses to justify their slanderous talk, whether they feel they are only telling the truth, protecting the public, calling it the…

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בדד ישב מחוץ למחנה מושבו

He shall dwell in isolation; his dwelling shall be outside the camp. (13:46)

The metzora is called this because the name is an acronym for motzi ra, (he) brings forth evil (speech). In the Talmud Arachin 16b, Chazal explain why the metzora is the only one of the tameiim, individuals who are subject to ritual contamination, who is isolated from the community. He was the cause of divisiveness between man and his fellowman; thus, he should also be separated from the society which he slandered. This presents a question. The first person to speak lashon hora, slanderous speech, was Chavah, who repeated the serpent’s critique of the Almighty. Exploiting a ploy favored by…

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ובמלאת ימי טהרה לבן או לבת תביא כבש בן שנתו לעולה ובן יונה או תור לחטאת

Upon the completion of the days of her purity for a son or for a daughter, she shall bring a sheep within its first year for an Elevation-offering, and a young dove or a turtledove for a Sin-offering. (12:6)

Upon completing her period of purification, the yoledes, woman who gave birth, brings two korbanos, offerings, because she seeks atonement for two types of sin. The Korban Olah, Elevation-offering, atones for any resentful thoughts she may have had against her husband or Hashem during the painful moments of childbirth. The Sin-offering atones for the possibility that, in her dire pain, she might have sworn never to have physical relations with her husband. The requisite of two atonements for one activity is rare. The following anecdote reinforces this idea, lending us insight into the character of one of this past century’s…

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