Overview of the Weekly
Reading: Tetsaveh Zachor
To be read on the Shabbat of 11 Adar, 5762 (Feb. 23)
Torah: Ex. 27:20-30:10, maftir Zachor:
Deut. 25:17-19
Haftorah: Samuel I 15:1-34
(for Zechor: King Shaul's war vs. Amelek, Haman's ancestor)
Stats: Tetsavah contains 4 positive mitzvot and
3 prohibitive mitzvot. Among the Weekly Readings,
Tetsaveh ranks 35 out of 54 in number of verses, 35 in
number of words, and 42 in number of letters
The Jews are commanded to bring oil for illuminating the constantly
burning lamp of the Tabernacle. Next are listed the instructions for
making the priestly vestments of the priests and high priest. The priests,
Aharon and his sons, were consecrated and installed into their holy
positions through a series of sacrifices, sprinklings, ritual immersions,
and garbing themselves in their priestly clothing. This procedure was
repeated seven times along with sanctifying the altar. G-d commanded
regarding the continual burnt offering and gave instructions for the
building and offerings of the incense altar.
FROM
THE CHASSIDIC REBBES Tetsaveh
)
"You shall command." (27:30)
Chasidic thought points out that the word for 'command' is from the root
'connect yourself.' Moses was commanded to establish a connection between
his essence and the Jewish people. In an extended sense, this command
can be understood as having been directed to every Jew, for each Jew has
a spark of Moses in him. "You" refers to the essence of the
soul, the fundamental core of every Jew's being. This is revealed by the
establishment of a bond with G-d's essence.
(Lubavitcher Rebbe) 258
"You shall make holy garments for Aaron your brother, for glory
and for ornament." (28:2)
The commandment to make special priestly clothes comes directly after
the mitzva to prepare pure olive oil for the menora. Oil symbolizes the
intellect, which should be kept pure and unsullied. The priestly garments
symbolize the physical body, the "garment" of the soul, which
should be utilized "for glory and ornament." The Torah teaches
that purity of thought and cleanliness of body must go together.
(Sefat Emet) 203
FROM THE MASTERS OF KABBALAH
Tetsaveh
)
Selected with permission from the five-volume English
edition of Ohr HaChaim: the Torah Commentary of Rabbi Chaim Ben Attar,
as translated and annotated by Eliyahu Munk.
The holy Rabbi Chayim ben Moses Attar was born in Sale, Western Morocco,
on the Atlantic in 1696. His immortal commentary on the Five Books Of
Moses, Or Hachayim, was printed in Venice in 1741, while the author was
on his way to the Holy Land. He acquired a reputation as a miracle worker,
hence his title "the holy," although some apply this title only
to his Torah commentary.
"And you shall make holy garments for your brother Aaron for
splendor and beauty" (28:2)
The Torah commanded that the High Priest wear 8 garments, 4 made of white
linen and four containing gold. The Torah says that the reason is 'for
splendor and for beauty.'
We find the following comment in the introduction of Tikkuney haZohar.
"The four golden garments are an allusion to the four letters in
the Ineffable Name, whereas the four white linen garments are an allusion
to the four letters in G-d's name A-d-n-ai" We should remember that
the Ineffable Name reflects G-d's attribute of tiferet (beauty), whereas
G-d's name A-d-n-ai reflects his attribute of kavod (splendor).
According to this, the word tiferet in our verse would refer to
the golden garments, whereas the word lichvod would refer to the
white garments. The Torah listed varying degrees of holiness in ascending
order, hence the attribute lichvod precedes the attribute tiferet.
G-d directed that eight garments were to be made for the High Priest in
order for him to be able to obtain atonement for his people for the various
imperfections that people are guilty of as a normal part of their lives.
Aaron's wearing these garments would enable the Israelites concerned to
achieve their proper place in the higher regions.
An
essay from Rabbi Shaul Yosef Leiter
Tetsaveh
)
We have now entered
the month of Adar. The Talmud says (Ta'anis 29a)
that when Adar arrives "marbim b'simcha,"
we increase in happiness. This instruction can be understood in two ways.
First, it is important that we increase in our own happiness and happy
behavior. Also, that we increase in our observance of the commandments,
but in a happy way. The power to accomplish both of these is given to
a Jew during Adar. Adar is a month to take chances.
What if you do not feel like being happy? Try reminding yourself how
good G-d has been to you. Simply not letting yourself think negative thoughts
helps a lot. Acting in a happy way, thinking happy thoughts, speaking
happy ideas, acting in an expansive manner, will help push a person over
the top.
Adar has a several interesting dates. One occurs this Tuesday,
the seventh of Adar-the birthday and yahrzeit (day of passing)
of Moshe. Many tzaddikim are born and pass out of this world on the same
day. Thinking that the date of Moshe's passing was to be an eternally
tragic date for the Jewish people, Haman was overjoyed to see his lot
for the date to annihilate the Jews fall on this day. His ignorance that
this day was also Moshe's birthday partly led to his subsequent downfall.
The joy of the 7th of Adar is second only to the two days of Purim.
Make an effort not to let it pass without some recognition.
There is a famous Chassidic saying about being happy: When Mashiach
arrives the nations will ask, 'How did you Jews merit such miracles and
wonders?' We will answer them, because "we were happy." This
is all foretold in Psalm 126/2-3 (traditionally sung after a meal before
the recital of grace): "'Then the nations will say, G-d made them
great.' G-d did has done great things for us; we were happy." Even
in the face of adversity, we were happy. Rearrange the letters of the
word 'Mashiach' (mem-shin-yud-chet) and you get the word 'will
be happy'-yismach-(yud-shin-mem-chet) (Otzar Pisgamai Chabad).
[It is worthwhile to look up the alternative explanation of the text in
the context of the whole Psalm].
* * * * *
This Shabbat we read Parshat Titzaveh. Titzaveh is unique
in that it is the only weekly portion in which Moshe's name is not mentioned.
The Ba'al Haturim explains that when Moshe prayed to G-d to forgive
the Jews for the sin of the golden calf, he used himself as leverage.
He said, "Forgive their sin, or if not, erase me from the book that
You have written." Moshe was justified in risking himself to save
the Jewish people, but since G-d did forgive them, Moshe's statement should
have been nullified. Nevertheless, when a tzaddik says something,
the Almighty sees it as a command that must be fulfilled. This is the
reason that Moshe's name is not mentioned. Meam Loez says G-d wanted to
teach us how serious it is for a person to project something negative
upon himself, let alone someone else. This is a good week to be extra
careful with our power of speech.
Wait a minute! The above is somewhat negative and this is Adar.
We should be happy. So what positive reason do we have for this parsha
not mentioning Moshe Rabbeinu's name? The first words of the parsha
are, "And you-ata-(Moshe) will command the children of Israel…to
raise up an eternal light." The Lubavitcher Rebbe explains
that the word 'ata'-you-is not just a pronoun. It reflects a level
of Moshe higher than his name. 'You' cuts away all that is superfluous,
goes directly to the essence of a person's soul. This connects to the
second word 'titzaveh'-'will command.' The Hebrew word for command
is from the root meaning 'connection.' A commandment is an action that
connects us to G-d. The words ata titzaveh give Moshe the ability
to tie the Jewish people to G-d and thus be on the level of an eternal
light, as is described in the continuation of the verse.
* * * * *
Parshat Zachor is read for maftir. It describes how the
Amalekites picked off the stragglers as the Jews traveled in the desert
after leaving Egypt. We are commanded to remember what the Amalekites
did to us and to erase their memory. We fulfill this Torah obligation
by hearing the reading in synagogue. Parshat Zachor always precedes
the holiday of Purim because Haman was an Amalekite. Part of the
celebration of Purim is the fulfillment of the commandment to destroy
Amalek.
Shabbat Shalom!
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