Israel and The Sin of Expulsion

The first word of our parsha; Vayikra is the source of much discussion as to why the word ends with a small “aleph” and tells much about Moshe Rabbeinu’s level of principle, integrity and his standard of leadership of B’nei Yisrael. R’ Shimshon Rafael Hirsch, z’l in the new Hirsch Chumash (published by Feldheim in 2005 and translated to English by Rabbi Daniel Haberman) renders translation of our Parsha’s opening posuk:

“And He called to Moshe, and Hashem spoke to him from the Tent of Appointed Meeting [Mei-Ohel Mo’ed], saying:” (Hirsch Chumash, Sefer Vayikra, page 1, Perek 1, posuk 1) read more

The word Vayakhel — Assembling together of Kol B’nai Yisrael, introduces the building of the Mishkan (Tent of Meeting), the forerunner of the Beit HaMikdash, which would serve as a kappara (atonement) for the Eigel Zahav (Golden Calf). Our parsha opens by teaching B’nai Yisrael about Shabbos which has always, until recent times, been the unifying, defining factor of Judaism. Shabbos seems a gateway to all else — Kashrut, the Chaggim, Torah learning and Ethics, Yishuv HaAretz, Kiddushin, Family Purity, etc. It symbolizes the Jew’s faith in Hashem. And the melachot involved in the construction of the Mishkan were meant to define the paradigms of melachot prohibited on Shabbos. read more

This vort endeavors to deal with two insights, among at least “127 Insights into Megillat Esther” (compiled from the words of Chazal by Rabbi Mendel Weinbach of Jerusalem) which are for the most part echoed in the sefer, “Let My People Live”, by Yosef Deutsch. These two insights seem integral to the saving of the Jews and their re-acceptance of Torah.

Mordekhai gets word of Haman’ plot to eradicate the Jews. Esther, who is already positioned as Queen for nine years after King Akhashveirosh of Persia, in a drunken stupor, accepted and carried out the advice of the most crude and nobility-lacking of his counselors, Memukhan — later known as Haman — who called for queen Vashti’s execution. Mordekhai summons Esther to entreat the king, in his court, regarding the threat to the Jews. read more

After the event of B’nei Yisrael’s demand for a “god” resulted in the fashioning of the Egel Zahav (golden calf), Hashem seemed ready to put an end to this people (Sefer Shemos, Parsha Ki Tisa Perek 32, posukim 9 and 10):

Hashem said to Moshe, “I have observed the people, and they are an unbending group. Now do not try to stop Me when I unleash My wrath against them to destroy them. I will then make you into a great nation.”

Rebbetzin Shira Smiles, in her sefer “Torah Tapestries” on Sefer Shemos (pages 145-147) outlines the scenario of how Hashem commanded Moshe to redeem the Jews from Egypt, how Pharoah refused to free them bringing about the resultant 10 Makkos [plagues], how Pharoah and the Mitzri army pursued them to the Reed Sea, how the Yam Suf split as the Jews crossed on dry land while the Mitzri army — men, chariots and horses sank. read more

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The political satire video below is simply for fun and exposure. It really delivers no agendized message, other than to Bibi who shot himself in the foot, again (like when he dumped Moshe Feiglin before the last previous national election from his 22nd spot to an unwinnable 38th spot on Likud’s list) by attacking Bennett the way he did.

To view more such videos relating to Oslo and stopping a PA State, click here, and to view other Simcha video parodies, click here.

In our Parsha Tetzaveh, the laws regarding the anointment, the vestments and the Avodah (service) of the Kohanim are enunciated for the Jewish people. Moshe Rabbeinu is notably absent in our parsha. Both the laws concerning Kohanim and Moshe’s absence seem interwoven with the lesson of the delicate balance between when and how one should choose their words when speaking, and when one should remain silent.

R’ Shimshon Rafael Hirsch, z’l offers this commentary on the Kehunah and the Bigdei Kehunah (the vestments of the Kohanim) in the new Hirsch Chumash (published by Feldheim in 2005 and translated to English by Daniel Haberman), pages 662-663 in Sefer Sh’mot: read more

Shalom Friends;

This week, our Parsha HaShevua is being sponsored annonymously by an individual or organization called “The Jewish Heart.” Many thanks for your kindness.

Best Regards,

Moshe Burt

Back in Philadelphia, in the “old country”, R’ Moshe Ungar would speak about the Mizbeiyach in terms of both the Beit HaMikdash and in terms of the personal Mizbeiyach which burns eternally in our hearts. And there is the well-known wish to a Chosson and Kallah that the fire of their personal Mizbeiyach burn eternally. read more

Yishai Chasidah’s Encyclopedia of Biblical Jewish Personalities (pages 306-309) provides a fitting introduction to parsha Mishpatim in citing an example of how Yithro, for whom our previous parsha was named, was positioned and merited to express insights to Moshe Rabbeinu which were crucial to the evolution of Torah’s judiciary system. Chasidah cites Midrash HaGodol on BaMidbar (perek 10, posuk 30) which gives insight into Yithro’s righteousness, kindness and integrity. After a drought year, Yithro stated; read more

We learn that when Yithro had heard all that Hashem had done for B’nai Yisrael, he left Midian with Tzippora and Moshe’s two sons and went to join with the Jews. Sefer Shemos, Perek 18, posuk 9 states “Vayichad Yithro” which Rashi renders as Yithro “rejoiced” at seeing B’nai Yisrael free of Mitzri bondage, at seeing K’riyat Yom Suf and at B’nai Yisrael’s victory over Amalek.