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Home -> 5778 -> Tetzaveh

ואתה הקרב אליך את אהרן אחיך

Roberto Szerer
In Tetzaveh, 5778

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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Home -> 5778 -> Tetzaveh

ועשו בגדי קדש לאהרן אחיך לכבוד ולתפארת

Roberto Szerer
In Tetzaveh, 5778

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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Home -> 5778 -> Tetzaveh

והם יקחו את הזהב

Roberto Szerer
In Tetzaveh, 5778

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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Home -> 5778 -> Tetzaveh

מקבץ נדחי עמו ישראל

Roberto Szerer
In Tetzaveh, 5778

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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Home -> 5777 -> Tetzaveh

ואתה תדבר אל כל חכמי לב אשר מלאתיו רוח חכמה

Rabbi L. Scheinbaum
In Tetzaveh, 5777

And you shall speak to all the wise-hearted people whom I have invested with a spirit of wisdom. (28:3)

Chachmei lev; “wise-hearted people,” is in the plural form. “Whom I have invested”; m’leisiv, is singular. Is Moshe Rabbeinu to speak to all of the wise-hearted people, collectively, or is he to speak to each one individually? Why does the pasuk change midsentence from plural to singular? Simply, this is referring to Moshe who personally merited to be filled with wisdom. He was to speak to the wise-hearted people, because he was especially filled with wisdom. The Chasam Sofer explains that mileisiv applies to the chachmei lev. Hashem instructed Moshe to speak to each individual craftsman to inform him that…

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Home -> 5777 -> Tetzaveh

וחשב אפדתו אשר עליו כמעשהו ממנו יהיה

Rabbi L. Scheinbaum
In Tetzaveh, 5777

The belt with which it is emplaced, which is on it, shall be of the same workmanship, it shall be made of it. (28:8)

Horav Yosef Chaim, zl, m’Bagdad, derives an important educational principle from this pasuk. One’s children are referred to as begadim, children. This is implied by the Navi Zecharyah (3:4), when Yehoshua Kohen Gadol is admonished, Hasiru ha’begadim ha’tzoim meialav, “Remove the soiled garments from him.” Concerning this, Chazal (Sanhedrin 93a) ask, “Was it the practice of Yehoshua to wear soiled garments?” They respond that the Navi refers to his sons who had married out of the faith. Thus, we see that children are likened to one’s garments. Perhaps, I might add, as the popular maxim goes, clothes make the man;…

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לקח פר אחד בן בקר ואילים שנים תמימים טחם מצות

Rabbi L. Scheinbaum
In Tetzaveh, 5777

Take one young bull and two rams, unblemished, with unleavened breads. (29:1)

There are good people, and there are people who perform good deeds. A good person is consistent in his acts of goodness. He does not take a vacation from performing good deeds. It is part of his DNA. His counterpart might have a “good” day during which he acts appropriately. For him “good” just happens upon occasion. It is not a way of life. Having said this, we will segue into the commentary of the Baalei Tosfos to the above pasuk. “The par, ox, was sacrificed in the merit of Avraham Avinu, regarding about whom it is written, v’el habakar…

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Home -> 5776 -> Tetzaveh

ואתה תצוה את בני ישראל

Rabbi L. Scheinbaum
In Tetzaveh, 5776

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

V’atah – now you – this, of course, refers to Moshe Rabbeinu, whose name is not mentioned in this parsha.  Veritably, from the time he was born until Parashas V’Zos HaBrachah, in which his mortal self takes leave of this world, this is the only parsha in the Torah which does not mention Moshe’s name.  Chazal teach that this was by design.  When Moshe was interceding on behalf of Klal Yisrael, following the Eigal HaZahav, Golden Calf infraction, he told Hashem: “And now, if You would but forgive their sin! If not, erase me now from Your Book that You…

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Home -> 5776 -> Tetzaveh

ויקחו אליך שמן זית זך כתית למאור

Rabbi L. Scheinbaum
In Tetzaveh, 5776

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

“Pure, pressed”: only the oil which was designated for lighting the Menorah had to be the product of pressed olives – not crushed. The oil used for illumination must be quintessentially pure, without any sediment, in its original state.  Filtering later on is insufficient.  The oil must be pristine from its very beginning.  Thus, the oil was made by gently pressing the olive until only one drop emerged.  That drop was used for illumination. La’Yehudim haysah orah v’simchah v’sasson vikar, “The Jews had light and gladness, and joy and honor” (Megillas Esther 8:15).  Orah zu Torah, “Light, this is (the…

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Home -> 5776 -> Tetzaveh

ועשית בגדי קדש... לכבוד ולתפארת

Rabbi L. Scheinbaum
In Tetzaveh, 5776

And you shall make vestments of sanctity… for glory and splendor. (28:2)

Some of us get carried away by the impression we develop based upon an individual’s attire.  In reality, it is difficult to ignore– or not be impressed by– one who is impeccably dressed, his clothing perfectly cut to his body’s form, the material and color drawing attention to the wearer’s position in life.  Our first impression is generally governed by outside appearances, of which clothing plays a leading role.  Of course, if the wearer opens his mouth and spews forth one foolish statement after another, our first impression will be impugned, and our next impression invariably overpowers it.  A wise…

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