Commentary by Rabbi Ephraim Nisenbaum
One of the kohain’s jobs in the Mishkan was to separate a heap of ashes each morning from the remains of the previous day’s offerings. This was deposited on the floor near the altar. When the ashes would pile up, the kohain would don special clothes and remove the ashes outside of the camp. The removal of ashes did not have to be done every day.
Although this cleanup had to be done anyway, the Torah gives it the status of the actual service itself. The service was not considered to be complete until everything was cleaned up, and only the kohain was allowed to do this cleanup. The intention of this was to teach that one should never feel that a mitzvah is beneath his dignity, even if it does not seem very dignified.
The kohanim were also obligated to make sure the altar had enough wood to remain burning at all times. The fire represented the Torah and its indestructibility throughout time. Indeed, the altar’s fire remained burning throughout the existence of the Mishkan, over 100 years.
The Torah also explains who was allowed to eat the different sacrifices. Parts of each sacrifice, most significantly the blood and certain fats, were burned on the altar. It is interesting to note that these parts could not be eaten anyway, so no part of the animal was being “wasted” by offering the sacrifice. Certain sacrifices, however, such as the olah (burnt offering), were completely consumed on the altar except for the skin, which was given to the kohain as payment.
Parts of other sacrifices, such as the sin offering, the guilt offering, and the meal offerings, could only be eaten by the kohanim and only in the Temple area. Aside from being payment to the kohain for his service in the Temple, this eating would also serve as atonement for the person bringing the sacrifice.
Other sacrifices, such as the peace offering, and the thanksgiving offering, which included forty loaves of bread, were also eaten by the family and friends of the person bringing the sacrifice, although the kohain got his share from them, too. These could be eaten anywhere in Jerusalem, by people who were ritually pure.
The latter part of the portion discusses the ceremony of inaugurating the family of kohanim for their service. The ceremony, which involved special sacrifices, immersions in the mikveh, and the anointing of Aharon and his sons, would take place over the seven days prior to the dedication of the Tabernacle. The final inauguration of the Tabernacle took place on the first day of Nissan.
“…the holiday of matzos. . .” (Pesach liturgy)
The Talmud compares leavened bread to the evil inclination, and matza to the overpowering of evil. Interestingly, matza can only be made of grain that can become leavened.
Rav Shalom Schwadron explains this idea through an anecdote. A regular at one of Rav Schwadron’s Torah classes missed a few days. He told the rabbi he was an avid soccer fan and couldn’t miss the playoffs. He would return to class after the season ended.
The Rav asked the man how soccer is played, and the fan explained how one team scores points by trying to evade their opponents, and knocking a ball into the goal. Rav Schwadron innocently asked, “Why don’t they just wait until the opponents go home, and then knock the ball in?”
The fan laughed. “There is no challenge doing that. The whole point is to outwit the opponents!”
“Exactly!” said the Rav, “It’s easy to study after the soccer season ends, too. The whole point is to overcome the challenge when it proves difficult.”
Did You Know...
A Jew may not own chametz (leavening) for the entire Pesach.
Even if the chametz is inedible to humans, one must get rid of it, as long as it is still edible to an animal. Even products such as perfumes, which often contain grain alcohol in them, must be removed, since the alcohol can be separated from the perfume by distilling it. One should clarify if a specific brand contains grain alcohol or a synthetic type.
Creams or ointments are permissible, since the alcohol cannot be removed, and in their present state they are inedible to an animal.
Even after Pesach ends one may not benefit from chametz that was in a Jew’s possession during the holiday.
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March 29, 2007
March 22, 2007
Parshas Vayikra 5767
Commentary by Rabbi Ephraim Nisenbaum
Sacrifice played an important role in the times of the Temple. Sacrificing an animal to G-d-—whether it is completely burnt, or only partially burnt and partially eaten--had a powerful impact on an individual, and it assisted in his developing a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin he would imagine that the animal was being put to death in his stead. This would lead to remorse, which brought atonement.
Some of the sacrifices were brought to atone for different sins: The guilt offering (asham) for certain sins such as stealing and then swearing falsely; the olah, which was totally burnt on the altar, for the transgression of positive commandments; and the sin offering (chattas) for accidentally transgressing sins which carried the penalty of kares, spiritual death.
The peace offering (shelamim), an optional sacrifice, was brought out of a sense of good will towards G-d. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.
Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. We therefore find that even after the Temple was destroyed and sacrifices were no longer brought, atonement could still be achieved through Teshuva, or repentance and prayer, since these also humble a person before G-d. The Talmud also says that one’s dining room table also constitutes an altar. Hosting poor guests at one’s meals, as well as behaving in a proper manner, can serve as atonement for one’s sins.
However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, a statute beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.
“If one’s burnt offering is a bird…a satisfying aroma before G-d” (Lev. 1:14-17)
The Midrash comments that G-d concerns Himself with every person, and thus finds satisfaction with every person’s sacrifice, regardless of what he offers, as long as it is offered sincerely.
An African-American painter was working for a follower of the Bobover Rebbe when he pointed to a picture of the Rebbe hanging on the wall. “That’s my rabbi, too!” the painter exclaimed, pulling a similar picture out of his wallet.
“What do you mean?” the chosid asked, somewhat amused.
“You see, I once worked for the Bobover Rabbi,” the painter explained. “Every morning when I came, the rabbi would ask me if I had eaten breakfast yet. If I hadn’t, he would insist on personally preparing a whole meal for me. That’s my kind of rabbi!”
Did You Know...
There is a Torah obligation for every man and woman to eat a minimum amount of matzah at the Seder. After reciting the blessing over the matzah, one may not make any interruptions until the proper quantity is swallowed. If it is necessary to drink water to assist in swallowing, it is permitted to do so.
Similarly, for the four cups of wine, the cup must hold a minimum amount of wine (or grape juice), and be filled to the top of the cup. One may not interrupt until most of the cup has been drunk.
There are different opinions regarding the minimum amounts to be eaten and drunk, depending on the health of an individual and the density of the food. Please consult a competent rabbi.
Sacrifice played an important role in the times of the Temple. Sacrificing an animal to G-d-—whether it is completely burnt, or only partially burnt and partially eaten--had a powerful impact on an individual, and it assisted in his developing a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin he would imagine that the animal was being put to death in his stead. This would lead to remorse, which brought atonement.
Some of the sacrifices were brought to atone for different sins: The guilt offering (asham) for certain sins such as stealing and then swearing falsely; the olah, which was totally burnt on the altar, for the transgression of positive commandments; and the sin offering (chattas) for accidentally transgressing sins which carried the penalty of kares, spiritual death.
The peace offering (shelamim), an optional sacrifice, was brought out of a sense of good will towards G-d. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.
Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. We therefore find that even after the Temple was destroyed and sacrifices were no longer brought, atonement could still be achieved through Teshuva, or repentance and prayer, since these also humble a person before G-d. The Talmud also says that one’s dining room table also constitutes an altar. Hosting poor guests at one’s meals, as well as behaving in a proper manner, can serve as atonement for one’s sins.
However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, a statute beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.
“If one’s burnt offering is a bird…a satisfying aroma before G-d” (Lev. 1:14-17)
The Midrash comments that G-d concerns Himself with every person, and thus finds satisfaction with every person’s sacrifice, regardless of what he offers, as long as it is offered sincerely.
An African-American painter was working for a follower of the Bobover Rebbe when he pointed to a picture of the Rebbe hanging on the wall. “That’s my rabbi, too!” the painter exclaimed, pulling a similar picture out of his wallet.
“What do you mean?” the chosid asked, somewhat amused.
“You see, I once worked for the Bobover Rabbi,” the painter explained. “Every morning when I came, the rabbi would ask me if I had eaten breakfast yet. If I hadn’t, he would insist on personally preparing a whole meal for me. That’s my kind of rabbi!”
Did You Know...
There is a Torah obligation for every man and woman to eat a minimum amount of matzah at the Seder. After reciting the blessing over the matzah, one may not make any interruptions until the proper quantity is swallowed. If it is necessary to drink water to assist in swallowing, it is permitted to do so.
Similarly, for the four cups of wine, the cup must hold a minimum amount of wine (or grape juice), and be filled to the top of the cup. One may not interrupt until most of the cup has been drunk.
There are different opinions regarding the minimum amounts to be eaten and drunk, depending on the health of an individual and the density of the food. Please consult a competent rabbi.
March 15, 2007
Parshas Vayakhel-Pekudei 5767
Commentary by Rabbi Ephraim Nisenbaum
Moshe gathered the people to speak to them about the construction of the Mishkan, the Tabernacle. He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.
He instructed the Jewish people about the different materials and skills that would be needed for building the Mishkan. Although they had not been required to donate anything, the response was overwhelming. The men and women brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe discouraged them from bringing more. Similarly, many people offered their services to assist in the construction of the Mishkan and its vessels. This enthusiasm was necessary to atone for the misplaced enthusiasm the people had shown when they brought their jewelry at the sin of the Golden Calf.
Betzalel, who was a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first demanded the Golden Calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion Chur was murdered. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the Golden Calf, should take place under Chur’s grandson’s direction.
After the Mishkan was completed, Moshe was told to inaugurate the dedication. This was a seven-day ceremony in which Moshe erected the Mishkan, performed the service, and then dismantled it each day. On the eighth day, the first day of Nissan, the Mishkan was erected permanently and Aharon took over as the Kohen Gadol, the High Priest.
The Rabbis relate that Moshe was unable to lift the heavy construction by himself. He asked G-d how it was possible to request something of him that he was physically incapable of doing. G-d told Moshe that He only wanted him to put forth his best effort and that the Mishkan would erect itself. This is alluded to in the passage that “the Mishkan was erected”(Exod. 40:17), not that Moshe erected it.
The implicit message in this is that G-d only expects man to put forth his best effort to try and create a bastion of holiness for G-d’s Presence to reside. Once he tries his hardest, however, G-d Himself will complete the task for him.
Interestingly enough, the Torah later says that Moshe constructed the Mishkan. Once Moshe put forth his best effort, although G-d did the work, Moshe was credited with the success.
“These are the reckonings of the Tabernacle.. .” (Ex. 38:21)
The commentaries understand the passage that only what one designates to serve G-d can truly be counted as one’s assets. Ben Ish Chai offers a parable.
A father was trying to teach his son subtraction. “If there were ten birds sitting on a ledge, and a hunter came and shot one of the birds, how many birds would be left?” he asked.
“One” the boy answered.
“One?” the father asked, somewhat exasperated. “If one died, there would be nine left.”
“But Dad,” the boy pointed out, “If the hunter shot one, the others would all fly away and only the dead one would remain.”
Money too flies away and can be spent quickly. Only what one uses to serve G-d remains to assist a person when he truly needs it.
Did You Know...
The prohibition during Pesach of eating or owning chometz refers to food items made from a combination of flour with water.
Other liquids do not cause the same type of leavening as water. Nevertheless, the accepted custom is to refrain from eating egg matzo during Pesach. This is because of the possibility of water being mixed in besides the eggs and juice, thus causing the food to become leavened, possibly in even less than the normal amount of time necessary.
The Halachic authorities do permit egg matzo for the ill or the elderly, who may not be able to digest regular matzo.
Moshe gathered the people to speak to them about the construction of the Mishkan, the Tabernacle. He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.
He instructed the Jewish people about the different materials and skills that would be needed for building the Mishkan. Although they had not been required to donate anything, the response was overwhelming. The men and women brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe discouraged them from bringing more. Similarly, many people offered their services to assist in the construction of the Mishkan and its vessels. This enthusiasm was necessary to atone for the misplaced enthusiasm the people had shown when they brought their jewelry at the sin of the Golden Calf.
Betzalel, who was a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first demanded the Golden Calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion Chur was murdered. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the Golden Calf, should take place under Chur’s grandson’s direction.
After the Mishkan was completed, Moshe was told to inaugurate the dedication. This was a seven-day ceremony in which Moshe erected the Mishkan, performed the service, and then dismantled it each day. On the eighth day, the first day of Nissan, the Mishkan was erected permanently and Aharon took over as the Kohen Gadol, the High Priest.
The Rabbis relate that Moshe was unable to lift the heavy construction by himself. He asked G-d how it was possible to request something of him that he was physically incapable of doing. G-d told Moshe that He only wanted him to put forth his best effort and that the Mishkan would erect itself. This is alluded to in the passage that “the Mishkan was erected”(Exod. 40:17), not that Moshe erected it.
The implicit message in this is that G-d only expects man to put forth his best effort to try and create a bastion of holiness for G-d’s Presence to reside. Once he tries his hardest, however, G-d Himself will complete the task for him.
Interestingly enough, the Torah later says that Moshe constructed the Mishkan. Once Moshe put forth his best effort, although G-d did the work, Moshe was credited with the success.
“These are the reckonings of the Tabernacle.. .” (Ex. 38:21)
The commentaries understand the passage that only what one designates to serve G-d can truly be counted as one’s assets. Ben Ish Chai offers a parable.
A father was trying to teach his son subtraction. “If there were ten birds sitting on a ledge, and a hunter came and shot one of the birds, how many birds would be left?” he asked.
“One” the boy answered.
“One?” the father asked, somewhat exasperated. “If one died, there would be nine left.”
“But Dad,” the boy pointed out, “If the hunter shot one, the others would all fly away and only the dead one would remain.”
Money too flies away and can be spent quickly. Only what one uses to serve G-d remains to assist a person when he truly needs it.
Did You Know...
The prohibition during Pesach of eating or owning chometz refers to food items made from a combination of flour with water.
Other liquids do not cause the same type of leavening as water. Nevertheless, the accepted custom is to refrain from eating egg matzo during Pesach. This is because of the possibility of water being mixed in besides the eggs and juice, thus causing the food to become leavened, possibly in even less than the normal amount of time necessary.
The Halachic authorities do permit egg matzo for the ill or the elderly, who may not be able to digest regular matzo.
March 8, 2007
Parshas Ki Sissa 5767
Commentary by Rabbi Ephraim Nisenbaum
G-d commanded Moshe to take a census of the Jewish people. Although this order is mentioned before the sin of the Golden Calf, it was actually instructed after the plague had killed many of the participants in the sin. Rather than counting the people themselves, they were ordered to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.
After the great revelation at Sinai, Moshe told the nation that he would return from the top of the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the next morning, marking a complete forty days and nights. When Moshe had not returned by noon of the fortieth day of their calculations, they feared that he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. The Midrash says that Chur, Miriam’s son, tried to stop the people and was murdered.
Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.
Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.
The people were all punished on various levels, according to their involvement. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.
“Moshe stood at the gateway...and said, ‘Whoever is for G-d, join me!’ and all the sons of Levi gathered around him.” (Ex. 32:26)
When Rav Shimon Schwab was a student, he visited the Chafetz Chaim. The elderly Rav mentioned that he was a kohain (from the priestly clan). He asked the young Rav Schwab if he was a kohain too.
Rav Schwab answered in the negative. The Chafetz Chaim asked, “Why not?”
The confused student explained that his father was not a kohain. Again the Chafetz Chaim asked, “And why not?”
The young Rav Schwab did not know what to answer. The Chafetz Chaim smiled. “I want to teach you something. Many years ago, when Moshe called to the people, ‘Whoever is for G-d gather around me,’ my ancestors responded, and yours didn’t. That’s why till today, I am a kohain and you are not. The decision of a single moment can have eternal implications. Make sure the next time that call is made, you respond accordingly.”
Did You Know...
Cooking is prohibited on Shabbos even if it is not directly on a fire. For example, one may not put uncooked spices into a hot bowl of soup, as they will be cooked. If the soup is transferred from one bowl to another, the spices may be added, as the transferring cools it sufficiently that it will no longer cook.
If a solid food has already been cooked, it is permitted to "re-cook" it by putting it into something hot. Our salt and sugar today are pre-cooked, and thus may be put into hot foods.
Liquids may not be re-heated, even if they were already cooked before, unless they still retain some of their original heat.
One should not pour hot water into a wet cup, since the droplets of water will be cooked.
G-d commanded Moshe to take a census of the Jewish people. Although this order is mentioned before the sin of the Golden Calf, it was actually instructed after the plague had killed many of the participants in the sin. Rather than counting the people themselves, they were ordered to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.
After the great revelation at Sinai, Moshe told the nation that he would return from the top of the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the next morning, marking a complete forty days and nights. When Moshe had not returned by noon of the fortieth day of their calculations, they feared that he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. The Midrash says that Chur, Miriam’s son, tried to stop the people and was murdered.
Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.
Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.
The people were all punished on various levels, according to their involvement. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.
“Moshe stood at the gateway...and said, ‘Whoever is for G-d, join me!’ and all the sons of Levi gathered around him.” (Ex. 32:26)
When Rav Shimon Schwab was a student, he visited the Chafetz Chaim. The elderly Rav mentioned that he was a kohain (from the priestly clan). He asked the young Rav Schwab if he was a kohain too.
Rav Schwab answered in the negative. The Chafetz Chaim asked, “Why not?”
The confused student explained that his father was not a kohain. Again the Chafetz Chaim asked, “And why not?”
The young Rav Schwab did not know what to answer. The Chafetz Chaim smiled. “I want to teach you something. Many years ago, when Moshe called to the people, ‘Whoever is for G-d gather around me,’ my ancestors responded, and yours didn’t. That’s why till today, I am a kohain and you are not. The decision of a single moment can have eternal implications. Make sure the next time that call is made, you respond accordingly.”
Did You Know...
Cooking is prohibited on Shabbos even if it is not directly on a fire. For example, one may not put uncooked spices into a hot bowl of soup, as they will be cooked. If the soup is transferred from one bowl to another, the spices may be added, as the transferring cools it sufficiently that it will no longer cook.
If a solid food has already been cooked, it is permitted to "re-cook" it by putting it into something hot. Our salt and sugar today are pre-cooked, and thus may be put into hot foods.
Liquids may not be re-heated, even if they were already cooked before, unless they still retain some of their original heat.
One should not pour hot water into a wet cup, since the droplets of water will be cooked.
March 1, 2007
Parshas Tetzaveh 5767
Commentary by Rabbi Ephraim Nisenbaum
The portion continues the discussion about the Mishkan (Tabernacle). The menorah was lit each evening with enough oil to last until morning. The oil had to be so pure that only the first drop that was squeezed from the olive could be used for the menorah. The remaining oil could be used for the meal offerings.
The kohanim (priests) were instructed to wear special garments while doing their service. The Torah explains that the purpose of these garments was to bring honor and beauty to the service in the Mishkan. (The pants, however, were only for the purpose of modesty.) Since the kohain represents the nation in his service of G-d, it is important that he looks the part of a respectable person. Although the internal part of our being is most important, it is nonetheless difficult to respect a leader with a sloppy, unkempt appearance.
The Talmud makes a similar comment, that a Torah scholar who is found with a stain on his clothing is guilty of a grave offense. A person who represents Torah carries a great responsibility, and must be careful to leave a favorable impression in the eyes of others.
The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered shirt, a linen turban, and an embroidered sash. Over the shirt, a blue, woolen, sleeveless robe called a Me’il was worn. On the bottom of the Me’il hung little blue woolen pomegranates and golden bells. The bells would tinkle in order to announce the Kohain Gadol’s entrance into the sanctuary. Over the Me’il he wore the Ephod, a type of apron with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was fastened to the Ephod. Twelve different jewels corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had the name of one of the tribes engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest’s forehead.
The regular kohain only wore four vestments when he did the service in the Mishkan; a long shirt, pants, a sash and a hat.
Both the Kohain Gadol and the regular kohain had to wear their respective clothing in order to be able to perform the service. Performing the service in any civilian clothing besides the ones mentioned was considered a serious offense, as it showed disrespect for the position and for G-d.
“The Jews smote all their enemies with the sword... and they did to their enemies as they wished.” (Esther 9:5)
Once it says that they smote their enemies, why does it add that they did to them as they wished? Alshich answers with a parable.
A wealthy father had a minor son he loved dearly. On his deathbed he left instructions for the executor of his estate, “Give my son whatever you want, and the rest you can keep for yourself.” The greedy man kept 95% for himself, and gave 5% to the son.
The heartbroken son related his woes to the rabbinical court. They examined the will and realized the father’s intentions. “You must give the son 95%,” they told the executor. “The father wanted you to give the son whatever you want for yourself, which is 95%. The other 5% you may keep.”
The passage informs us that the Jews did to their enemies what the enemies wanted to do to them. G-d, too, judges man the way he judges others.
Did You Know...
When Purim falls on Sunday, Havdalah is generally recited after the Megillah reading, in order to postpone the complete ending of Shabbos. Although work is permissible after reciting the Havdalah in the evening service, or else after at least reciting the passage "Baruch Hamavdil bein kodesh l’chol", one may not eat or drink anything besides water until after reciting Havdalah on a cup of wine.
Purim morning, too, one should not eat until after listening to the Megillah reading. One should also try to fulfill the minimum obligations of sending Mishloach Manos, the food gifts, to at least one person, and the gifts to the poor before eating on Purim morning.
The portion continues the discussion about the Mishkan (Tabernacle). The menorah was lit each evening with enough oil to last until morning. The oil had to be so pure that only the first drop that was squeezed from the olive could be used for the menorah. The remaining oil could be used for the meal offerings.
The kohanim (priests) were instructed to wear special garments while doing their service. The Torah explains that the purpose of these garments was to bring honor and beauty to the service in the Mishkan. (The pants, however, were only for the purpose of modesty.) Since the kohain represents the nation in his service of G-d, it is important that he looks the part of a respectable person. Although the internal part of our being is most important, it is nonetheless difficult to respect a leader with a sloppy, unkempt appearance.
The Talmud makes a similar comment, that a Torah scholar who is found with a stain on his clothing is guilty of a grave offense. A person who represents Torah carries a great responsibility, and must be careful to leave a favorable impression in the eyes of others.
The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered shirt, a linen turban, and an embroidered sash. Over the shirt, a blue, woolen, sleeveless robe called a Me’il was worn. On the bottom of the Me’il hung little blue woolen pomegranates and golden bells. The bells would tinkle in order to announce the Kohain Gadol’s entrance into the sanctuary. Over the Me’il he wore the Ephod, a type of apron with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was fastened to the Ephod. Twelve different jewels corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had the name of one of the tribes engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest’s forehead.
The regular kohain only wore four vestments when he did the service in the Mishkan; a long shirt, pants, a sash and a hat.
Both the Kohain Gadol and the regular kohain had to wear their respective clothing in order to be able to perform the service. Performing the service in any civilian clothing besides the ones mentioned was considered a serious offense, as it showed disrespect for the position and for G-d.
“The Jews smote all their enemies with the sword... and they did to their enemies as they wished.” (Esther 9:5)
Once it says that they smote their enemies, why does it add that they did to them as they wished? Alshich answers with a parable.
A wealthy father had a minor son he loved dearly. On his deathbed he left instructions for the executor of his estate, “Give my son whatever you want, and the rest you can keep for yourself.” The greedy man kept 95% for himself, and gave 5% to the son.
The heartbroken son related his woes to the rabbinical court. They examined the will and realized the father’s intentions. “You must give the son 95%,” they told the executor. “The father wanted you to give the son whatever you want for yourself, which is 95%. The other 5% you may keep.”
The passage informs us that the Jews did to their enemies what the enemies wanted to do to them. G-d, too, judges man the way he judges others.
Did You Know...
When Purim falls on Sunday, Havdalah is generally recited after the Megillah reading, in order to postpone the complete ending of Shabbos. Although work is permissible after reciting the Havdalah in the evening service, or else after at least reciting the passage "Baruch Hamavdil bein kodesh l’chol", one may not eat or drink anything besides water until after reciting Havdalah on a cup of wine.
Purim morning, too, one should not eat until after listening to the Megillah reading. One should also try to fulfill the minimum obligations of sending Mishloach Manos, the food gifts, to at least one person, and the gifts to the poor before eating on Purim morning.
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