Overview
of the Weekly Reading: Tetzaveh To
be read on 11 Adar 5766 (March 10-11) Torah: Exodus
27:20-30:10; Maftir "Zechor": Deut. 25:17-19; Haftorah:
Samuel I 15:2-34 (for Zechor: King Shaul's war vs. Amelek,
Haman's ancestor)
Tetzaveh is the 8th Reading out of
11 in Exodus and 20th overall, and 33rd out of 54
in overall length.
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 MASTERS OF KABBALA (K:2066/Tetzaveh)
From the holy
Zohar, teachings of Rabbi Shimon bar Yochai
(Z:2066/Tetzaveh)
Rabbi Yehuda said: The meaning of the word "urim" has been explained
as deriving from "meirim" [meaning "illuminating" - since
it illuminated the letters engraved on the stones of the breastplate]. This is
the mystical secret of "the lens that shines". For
the full article, click to the "Weekly Torah" section on our KabbalaOnline
site. * * * * * From
the holy Ari, Rabbi Yitzchak Luria of Safed
(A:2066/Tetzaveh)
As we have explained elsewhere ( Etz
Chaim 25:2, etc.) these states of chesed descend quickly when they issue from
the yesod of Imma, which is situated level with the chest [of Zeir Anpin]. When
they strike the yesod [of Zeir Anpin], they reflect [off of it] and ascend. A
glimmer of this reflected light shines outside [Zeir Anpin], behind netzach and
hod, and thus reaches Nukva. For
the full article, click to the "Weekly Torah" section on our KabbalaOnline
site. * * * * * From
Rabbi Chaim (ben Moshe) Ibn Atar (O:2066/Tetzaveh)
G-d decreed 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. For
the full article, click to the "Weekly Torah" section on our KabbalaOnline
site.
FROM
THE CHASSIDIC REBBES (V:2066/Tetzaveh) "You
shall command the people of Israel, that they bring you pure beaten oil olive."
(27:20)
The Jewish people are likened to oil: In the same way the olive yields
its oil only after it is crushed and squeezed, so too are the positive qualities
of the Jewish people revealed through suffering. Also, just as oil doesn't mix
with other liquids and always rises to the top, so too do the Jewish people stand
above their oppressors and never lose their identity.
(Tzror HaMor) "Olive
oil, pounded, for the lighting." (27:20)
He who wants to reach the
'lighting,' the enlightenment to be found in the Torah, should work on himself
by 'pounding' away at his ego and nullifying his sense of self. How? By always
bearing in mind that the Torah he learns is none other than the wisdom and the
will of G-d. That is the meaning of our supplication, 'Open my heart to Your Torah.'
(Rabbi Shneur Zalman of Chabad)
A
MYSTICAL CHASSIDIC DISCOURSE from
the Chabad Master series, produced by Rabbi
Yosef Marcus for www.ascentofsafed.com
and www.kabbalaonline.org
MOSHIACH
THIS WEEK (M:2066/Tetzaveh)
"Pounded, for the lighting." (Ex. 27:20)
The Egyptian exile,
with its backbreaking labor, was the crucible of fire that refined the Jewish
people, transforming them into a proper vessel to contain the illumination of
the revelation of Torah on Mount Sinai.
So it is with our present exile as
well, when we find ourselves "pounded" by the harshness of the exile.
But it is precisely this "pounding" that will bring us to the "light"
-- the light of Moshiach and the Messianic Era, as our Sages commented, "It
is only when the olive is crushed that the oil can emerge."
At Mount
Sinai, it was primarily the revealed part of Torah that was revealed by G-d. Our
present exile, however, prepares us for the revelation of the inner dimension
of Torah that will be taught by Moshiach in the Era of Redemption.
(Peninei
HaGeula)
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription, click
here) (W:2066/Tetzaveh) May
this Torah essay merit the fast and complete recovery of Devorah Gittel bas Baila
Perhaps
one of the most important principles of Jewish life is the idea that "according
to the effort is the reward". We all understand that one must make an effort
to get results, but is there a spiritual connection? The Sfat Emet gives us an
insight based on this week's Torah portion that not only should help us understand
the "system", but also should encourage us to push ahead, even when
it is really hard: Never give up. The first verse of our Torah reading begins,
"And you should command the Jewish people, take for yourself clear pressed
olive oil for the lamp, to raise up a continuous flame". On the words "to
raise up a continuous flame", Rashi explains that one must ignite it until
there is a flame that is able to rise up on its own. How does this apply to us?
A person must realize that when he does anything of value, it is not with his
own human ability and strength alone. Rather, each time he acts, he arouses divine
power. G-d put within each person's soul a point of holiness. When a person
works, truly making an effort, then the power he or she applies engages the inner
hidden divine power, resonating and allowing the divine power to awaken and express
itself. This is the inner meaning of Rashi's comment that one must light the flame
until it - the inner power - is able to rise up and do its part, unassisted. It
is only when this happens that the result of our actions are established and can
continue unimpeded. Something that is done with human strength alone is temporary.
Only something impacted by the inner divine strength can be everlasting.
The Lubavitcher Rebbe teaches further: Who is commanded to light the lamps? The
priest, who spent all of his time serving G-d. Today, every person who takes upon
himself to serve G-d is considered to be a priest, in a certain sense. Just as
the priest was commanded to light the Menorah, so also each person is obligated
to light up the soul of another Jew. How must it be done? Until the other person's
flame - i.e. their soul - can continue to shine unassisted. And what is the measure?
The verse says, "Until morning", the dawn of the age of Mashiach, when
the whole world will be illuminated with G-d's light. Shabbat Shalom
, Shaul
P.S. Please also read my weekly Shabbat Law, below.)
(for a free weekly email subscription, click
here)
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