Parashas Tetzaveh - Pure Oil

This week's parasha starts off by commanding us what kind of oil to bring to ignite the menora. The Torah says, “Bring clear olive oil, [made from olives that were] crushed for lighting, to keep the lamp burning constantly.”

There are specific details in this one posuk:

(a) The Sisfei Chochomim points out that the word 'tamid' - constantly - can either mean regularly or continuously. In this context, it's 'regularly', since the menora is only lit until the mornings and not throughout the day.

(b) Rashi says that 'clear olive oil' means it should be without sediment. It's the purest, very first drops which come out of olives.

(c) And that he must kindle it until the flame ascends on it's own and not through the spark. The Gur Aryeh explains he should not just let the wick catch a spark and then go on to the next one, rather, he must keep holding the kindled flame until the wick has caught on fire.

It's interesting because a flame represents a neshama. Just like the flame's motion is continuously rising, so too, a Jew's neshama strives to continuously rise. In other words, a Jew should always make sure his/her spiritual goal is to elevate his/her neshama - to do the Ratzon Hashem.

Additionally, the olive represents the chitzoniyus (externals) a.k.a. the body, and the olive oil represents the pnimiyus (internals) a.k.a. the neshoma. The light emanating from the flame represents the Jew.

The posuk seems to be alluding to the role of a Jew as well as the requirements of the menora lighting. A combination between the clear olive oil (purity,) the flame (ascending motion,) and the light (a Jew,) hints that a Jew's role in serving Hashem is to remain pure and to always elevate his neshoma.

LaYehudim Hai'sa Ora, vSimcha, vSason, v'Ikar. Ken tih'Yeh Lanu!

Have a wonderful Shabbos and Chag Kasher vSameach,

Nisso

Parashas Teruma - We're Unique!

The next several weeks (realistically speaking, until Rosh Chodesh Iyar) will be a challenge to write something on the parasha, but I'll surely try!

Parashas Teruma talks about the different material used as a teruma offering. If I had to choose what caught my attention the most, I'd say the Tachashim. I found it interesting that Rashi explained it was a type of animal which existed only at the time. It had many colors, therefore, Onkelos translated it as 'Sasgona'. 'Sas' means “Rejoice,” and 'Gavna' means “Color,” because it rejoiced and was proud with its multi-colors.

Why was this important to point out? And why translate this animal after its description of confidence, emotion, and/or looks? We don't translate a giraffe as “Spotted Tall.” What's so different about this animal that Onkelos translated it as “Rejoice” and “Color?” And to mention its “Pride” – what message should we learn from this?

It says in Masechta Shabbos [daf 28] that this Tachashim was a briah bifnei atzmo – a unique briah, which was skinned for its beautiful, colorful fur. I think “Sas” also indicates it had six colors, from the word “Shesh.” The Gemara also says that it was created for that specific reason at that specific time.

Humans – ben adam - are made of earth – adama. Any human body can be reduced to a small pile of the earth's minerals and elements. Yet this seemingly insignificant entity has an exalted function: it acts as a vessel for the neshama. When Hashem took the dust of the earth, formed man, and breathed into him a G-dly soul, He created a unique creature containing within himself both the spiritual and the physical. It is that duality that endows man with free will. Were he bound strictly by the physical world, he would have no more free choice than animals. Were he connected solely to the spiritual world, he would have no more free choice than the angels. Because man lives in both worlds, he has the ability to make choices. If he chooses incorrectly, he declares himself unfit for the highest purpose and has altered his own essence. He has become like a chair with no seat, a cup with no bottom – a utensil unable to do what it was created to do. [Introduction of Sefer: A lesson a day p.XXVI]

In one of the letters Rav Wolbe wrote to a bochur, he said, (I am paraphrasing) “It's important not to get down on yourself if you see your friend is doing better than you - whether it's learning, sports, etc.” In other words, DON'T MEASURE YOURSELF WITH SOMEONE ELSE'S MEASURING STICK. Everyone has their own kochos and reasons for being in this world.

Rav Yaakov Hillel says, “If we are intellectually and emotionally accepting of the facts of our role (ie. our situation in life) and are at peace with them, we will not find it all that difficult to fulfill our Divine obligations. We know why we are here and will not be surprised by unforeseen twists and turns in the course of our lives.”

Perhaps this is why it was important to note that this Tachashim (also translated as Sasgona) rejoiced and was proud with it's multi-color! There was nothing like it. It was unique and had a unique tafkid. It looked nothing like the other animals and lived for one reason. We, too, are unique and have special qualities that no other person has. We all traveled through many paths, lived through many situations, and had many different experiences. That's what makes us who we are. Perhaps, we too, should rejoice with what we have.

Who's considered rich? One who's happy with what he has. - Pirkei Avos

Have a wonderful Shabbos,
Nisso

Parashas Mishpatim - Ears Pierced

It says in this week's parasha [21:6] that if a slave loves his master and chooses to stay with him after the sixth year, (the amount of time till he's eligible for freedom,) then his master must bring him to elohim - the judges, and take him to the door or the doorpost, where his master pierces his ear with an awl. He then serves his master forever.

Rashi introduces Rabbi Yochanan ben Zakkai, explaining: The man whose ear heard at Har Sinai, “You shall not steal,” and nevertheless went ahead and stole, should have his ear pierced. And if he sold himself as a slave; the man whose ears heard at Har Sinai, “For to Me Bnei Yisroel are servants,” and nevertheless went ahead to acquire a master, should have his ear pierced.

It seems like the message here is to solely serve Hashem. If Bnei Yisroel don't, it's inferred that they get 'punished' via the ear because they should have obeyed what they heard at Har Sinai.

The posuk above was talking about slaves, therefore I understand the second explanation, 'for he sold himself and choose a master other than Hashem', however, (a) what about civilians? Didn't our ears hear what was said at Har Sinai? Why don't we get our ears pierced after transgressing any of the commandments we heard on Har Sinai? (b) Why does this 'punishment' come about only once he has spent six wonderful years with his master and then decided to continue serving him forever? If this act of piercing his ear serves as a 'punishment', shouldn't the ear piercing happen right after he has sinned?

Answers:

The only commandments we heard directly from Hashem was “Anochi Hashem Elohecha,” and, “Lo Yehiyeh lecha Elohim acheirim,” but then we asked for Moshe to teach us the rest because we couldn't handle Hashem's awesome revelation.

Piercing of the ear is an indication of being meshubad to your master; something normally done by slaves. At first, when this guy was sold by Beis Din, it was because he wasn't able to pay a debt – so he was forced into slavery. Either he stole something and couldn't pay it back or he was in dire need for money. (The money spent to purchase him is used to reimburse his victims.) Once he served his master for six years and now has the option of freedom - but chooses to stay a slave, that's when his ear gets pierced because it was now his choice. That was the punishment.

It's interesting to note, the posuk says, “v'hi'gisho adonav el elohim,” - His master must bring him to the judges. Unkelos translates “v'hi'gisho” as “vikarbinei – bring him close.” With that translation, perhaps the posuk could be read b'derech remez (hint,) “His master should bring him close to Elohim a.k.a. Hashem.” The master himself should have rebuked the slave and told him to go free. Once he is free, he's able to keep all of Hashem's Torah and Mitzvos and to solely serve Hashem! Once the slave was rebuked and still decided to stay a slave, he was paid back with an awl pierced in his ear.

Have a wonderful Shabbos,
Nisso

Parashas Yisro - Humility Includes Knowing Your True Value

In this week's parasha, Yisro, Moshe's father in law, came out to meet Moshe. He heard all about the miracles of Yetzias Mitzraim, Kriyat Yam Suf and the victory of Bnei Yisroel in the war against Amalek. This brought him to see the true Power of Hashem over all the other 'gods' [Rashi 18:11].

The following day, Moshe sat to judge Bnei Yisroel while everyone around him stood. Yisro was surprised at what he saw. He rebuked Moshe, asking why he sat by himself while others around him stood. Rashi [18:13] comments, “He sat like a king while they all stood and this surprised Yisro, because Moshe was not showing proper respect to Bnei Yisroel.”

The lashon accusing Moshe of sitting like a “King” bothered me for a couple reasons: (a) Pirkei Avos [1:4] says that a person should cling to the dirt of the feet of Talmidei Chachamim. Rabbeinu Yonah explains, “It was the way to honor Talmidei Chachamim - by standing before them while they gave shuir or to sit on the ground [by their feet] while Rebbeim sat on chairs.” (b) It says in the end of Parashas Baha'alosecha [12:3,] “And the man, Moshe, was humblest of all men.” What was Yisro's claim on Moshe? Obviously he wasn't there to disrespect Bnei Yisroel nor be treated like a king.

I think the reason why Yisro rebuked Moshe was because he had a different definition of what it meant to be humble: It says in the end of Masechta Horios that whenever a great Rabbi needed something fixed, the craftsman would visit their house instead of making the Rabbi go to him. Rav Yosef, however, didn't want to trouble the craftsman into making a special trip for him, so he went over to the craftsman - even though Rav Yosef knew he was a great Rabbi. That was Yisro's view on humility; coming out of your comfort zone and putting yourself on a similar level as others so that you don't give off that you're better than them.

Moshe on the other hand felt that a person can be humble and still know his true value. Humility comes in different forms. Moshe wrote the Torah thirteen times, which means he wrote the posuk of, “And the man, Moshe, was humblest of all man” - thirteen times! How do you think he felt while writing it? He knew it was true, but does it contradict his humility? Just because Moshe was humble, that doesn't mean he now has to sit on the floor while drawing halachic conclusions and advising angry disputes.

I realized there was a distinction of humility from the posuk (in this week's parasha,) “Moshe's father-in- law, Yisro, came along... to the desert where he was camped near the mountain of Hashem.” Rashi [18:5] says that it was a praise of Yisro because he was living amidst worldwide honor and yet his heart inspired him to go out into the desert – for the purpose of learning Torah. Yisro wasn't a regular civilian, he was a King! Besides the fact it showed how amazed he was since he came out to greet Moshe, (as opposed to Moshe going to meet the King,) but he left his 'comfort zone' and came into the desert for the sake of Torah. He didn't show that he was better than others by sending messengers to bring Moshe all the way to Midyan. So when he saw Moshe sitting like a king, he felt that was not humility. Moshe then explained to him that he was judging Bnei Yisroel and therefore halacha was that the people should stand while the Judge or Rabbi sat, to show (another form of) kavod haTorah.

Have a wonderful Shabbos,
Nisso