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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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Home -> 5777 -> Tetzaveh

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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Home -> 5776 -> Tetzaveh

ועשית בגדי קדוש לאהרן אחיך לכבוד ולתפארת

Rabbi L. Scheinbaum
In Tetzaveh, 5776

And you shall make vestments of sanctity for Aharon, your brother, for glory and splendor. (28:2)

When the Kohanim performed the avodah, service, in the Mishkan/Beis Hamikdash, they had to wear special vestments; otherwise the service was considered to be invalid.  The commentators explain that the special nature of these vestments served as a medium for setting the Kohanim apart from the people when they performed the service.  They were Kohanim on a mission to act as agents of the people in performing the Temple service.  As such, they had to be devout, maintaining an exalted spiritual level, replete with exemplary moral and ethical standards – as evinced by their total demeanor.  The unique nature and…

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Home -> 5776 -> Tetzaveh

ונתת אל חשן המשפט את האורים ואת התמים והיו על לב אהרן בבאו לפני ה'

Rabbi L. Scheinbaum
In Tetzaveh, 5776

Into the Choshen HaMishpat shall you place the Urim v’Tumim and they shall be on Aharon’s heart when he comes before Hashem. (28:30)

In his commentary to the beginning of Sefer Shemos (4:14), Rashi comments concerning Aharon HaKohen’s attitude vis-à-vis Moshe Rabbeinu becoming Klal Yisrael’s leader, V’raacha v’somach b’libo, “And he will see you and be gladdened in his heart” (Hashem said to Moshe).  “Unlike what you think, that Aharon is envious of your appointment (achieving a position higher than he did, despite Aharon being the older brother), he will see you and be gladdened in his heart”.  Aharon HaKohen’s brotherly love for his younger brother was stronger than any feeling of envy which might otherwise have festered within him.  As a result…

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Home -> 5776 -> Tetzaveh

ויקחו לי תרומה מאת כל איש אשר ידבנו לבו

Rabbi L. Scheinbaum
In Tetzaveh, 5776

And let them take for Me a portion, from every man whose heart motivates him. (25:2)

Rashi notes that the word terumah, portion/donation, is mentioned three times. This teaches that there were three terumos: one was the Machatzis HaShekel, half-shekel, which was used for the Adanim, sockets, in which were placed the Kerashim, poles, which acted as the walls of the Mishkan; another half-shekel which was placed in the communal chest and designated for communal offerings; third was for the building of the Mishkan. Here, each person gave according to his heart’s content. The Bostoner Rebbe, zl, expands on these two approaches to communal involvement. The Jewish People form a community, all dedicated toward a common…

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Home -> 5775 -> Tetzaveh

ויקחו אליך שמן זית זך כתית למאור

Rabbi L. Scheinbaum
In Tetzaveh, 5775

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

The Midrash Tanchuma questions the fact that pure, pressed olive oil is required for illumination – although it is not ingested. Yet, the oil used for the Korban Minchah, Meal-offering, which is consumed, does not require such a degree of purity. Horav Eliyahu Meir Kovner explains that there is a difference whether one is acting for himself or when one is acting on behalf of others. The Korban Minchah is a personal offering, which is eaten by the one who offers it. It is a personal “thing”. When it concerns oneself, one’s own comfort zone, the Torah does not demand…

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