Israel and The Sin of Expulsion

After learning in Parsha Tzav that for seven days, Moshe taught Aaron HaKohen and his sons the laws of their Avodah (the Kohanic Service, i.e. in the Tabernacle and later in the Beit HaMikdash — ” The Temple”) in the Mishkan, our Parsha Shemini begins by relating that on the eighth day, Aaron and his sons commenced their Avodah HaKodosh (Holy Service). It is interesting and ironic that our parsha is the other side of the term; “Tzav-Shemonah” which is the document or order issued by the Israel Defense Forces calling reservists to active duty in event of war. But the alignment of these two Parshiyot, one-after-the-other, seems to this author, to have deeper meaning, above and beyond mobiliation and deployment in time of war. This deeper meaning seems to denote a constancy of vigilance, of guard over Am Yisrael and their connection to Hashem, to Torah and to their sanctity (consecration, purity, holiness). And with this constancy of vigilance of Am Yisrael’s sanctity , our Parsha also teaches us about Kashrut, and “abstain[ing] from impure, non-Kosher item[s].” (L’ilmode U’Lamed, by Rabbi Mordechai Katz, Parsha Shemini, page 108) read more

Shalom and Chag Same’ach Friends;

Seems I keep harping on the same theme regarding the Pesach Seder in recent years. I remember back some five years ago when Rav Chaim Zev Malinowitz spoke before Pesach 5768 saying that to truly experience Pesach, we need to put ourselves in a mindset of feeling the Yetziyat Mitzrayim (the leaving of Egypt) as if WE were THERE, as if WE had been through the slavery, bondage and persecution, as if WE watched the naisim of the Asserah Makkot (the 10 plagues) and were now dressed like Kings and Queens eating the Seder meal —the Korban Pesach which had been tied to our bedposts before slaughter, the Matzot (the bread of affliction which was baked in haste because of the haste of departure from that iron crucible: Mitzrayim) and the Maror — the bitterness of the affliction.. read more

This year will mark eighteen years, and my fifteenth Pesach in Eretz Yisrael, in which I have emailed, as it has become tradition with me from prior to my Aliyah, the rendition of Dayenu quoted from the book “Dear Brothers”, by former Arutz Sheva columnist Haggai Segal. In each year, Dayenu holds a unique perspective, unlike the perspective of any previous year.

Each year, this author tries to put forth factors that relate to the state of B’nai Yisrael — right here and right now. read more

In our Parsha, Tzav is Moshe’s command from Hashem to Aaron HaKohen and his sons to take up and clothe themselves in their Vestments, their garments of service in the Mishkan, and to begin their daily Avodah (service and offerings in the Mishkan).

For seven days, Moshe taught Aaron HaKohen and his sons the laws of their Avodah in the Mishkan. (You might say that they were given, as they term it in the US, OJT from Shemayim.) On the eighth day, Aaron and his sons began their Avodah. read more

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