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YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Tetzaveh 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
The Marcos and Adina Katz
YUTORAH
IN
 PRINT
ezaveh 5774
F
or he firs and only ime since his inroducion in he beginning o Parsha Shmo, Moshe’s name is omited rom an enire parsha.
Questions
 Why is Moshe’s name omited rom Parsha ezave?Te quesion is compounded by he ac ha he omission seems clearly deliberae. Over and over again, he orah creaes setings in he parsha where Moshe’s name,  by all righs, should appear – only o exclude i rom he ex on each occasion.For example, he firs senence o he parsha does no  begin wih he usual ormula, “And he Lord said o Moshe saying, speak uno he children o Israel and say…”In place o his amiliar opening we find he abrup direcive, “And you [Moshe] shall command he children o Israel…Tis phenomenon repeas isel hroughou he parsha.
 Approaches A.
 A ascinaing Midrashic radiion connecs he omission o Moshe’s name in Parsha ezave o a dramaic encouner beween his grea leader and his Creaor, chronicled in he nex parsha, Ki issa.In he afermah o he sin o he golden cal, Moshe urns o he Israelies and proclaims, “You have commited a grievous sin, and now I will ascend o he Lord; perhaps I can aone or your sin.”Moshe hen ascends Moun Sinai where he conrons God and declares: “I beseech you! Tis people have commited a grievous sin and have creaed or hemselves a god o gold. And now, i you will orgive heir sin – and i no, erase me rom Your book which You have writen!”God responds, “Whoever has sinned agains Me, I shall erase rom My book…”During he criical, urbulen momens ollowing he sin o he golden cal, Moshe apparenly makes a undamenal error in his own assessmen o his leadership role – an error  which mus be emphaically and immediaely correced by God.Moshe has o be reminded ha he canno serve as he inermediary beween God and His people. Once again, he orah conveys he undamenal ruh ha is ransmited over and over again during he unolding evens a Sinai: he hallmark o divine worship is direc, personal encouner beween man and God.Parsha ezave is dedicaed exclusively o he opic o he kehuna (prieshood). Wihin his parsha’s boundaries he orah inroduces he concep o he kehuna, oulines he deailed insrucions or he ashioning o he priesly garmens and discusses plans or he evenual invesiure o Aharon and his descendans ino heir eernal roles as Kohanim.Te very concep o he prieshood carries he poenial danger ha he Kohen will be perceived, erroneously, as an inermediary beween he people and heir God raher han as he naion’s represenaive wihin he emple. o clariy ha no leader should ever perceive himsel or be perceived as an essenial go-beween beween he people and heir Creaor, Moshe’s name is omited specifically rom Parsha ezave. Tere could be no more appropriae response or he momenary, ye criical, lapse on Moshe’s par recorded in Parsha Ki issa – he insance, when, due o he unimaginable pressures o he momen, Moshe atemps o ake upon himsel he aonemen o ohers.
B.
 An alernaive explanaion or Moshe’s “absence” rom Parsha ezave is offered by some scholars, based upon a almudic radiion rooed a he burning bush, he scene o Moshe’s call o leadership.
 A Healthy Distance
Rabbi Shmuel Goldin
 
2
YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Tetzaveh 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
eam eaching
Rabbi Josh Hoffman
Tere, God repeaedly overrules Moshes objecions concerning his elecion o leadership, unil, finally, he orah saes: “And he anger o God was kindled agains Moshe and He said: ‘Is here no Aharon your broher, he Levi? I know ha he will gladly speak…. He shall speak or  you o he people…Rabbi Shimon bar Yochai, noing God’s anger and he sudden inroducion o Aharon, explains ha a his poin Moshe loses an honored opporuniy. Moshe was originally desined o be no only Moshe Rabbeinu, he lawgiver, eacher and poliical leader o he Israelies, he was o be he Kohen Gadol, as well. Due o Moshe’s coninued relucance a he burning bush, however, God relieves him o ha honor and besows i upon his broher,  Aharon.o mark his los opporuniy, Moshe’s name is omited rom Parsha ezave, he parsha ha inroduces he concep o he kehuna (prieshood).
C.
 As inriguing as he Midrashic explanaions or Moshes “absence” in Parsha ezave may be, a much simpler, ye equally powerul, psha explanaion can be offered.Parsha ezave is “Aharon’s parsha,” he secion o  biblical ex which inroduces he glorious role ha  Aharon and his descendans will assume across he ages. In recogniion o he ac ha his is his broher’s “momen,Moshe is orced o ake a sep back ou o he limeligh. Moshe is cerainly presen, playing an essenial role in he proceedings. Aharon, however, is cener sage.Even Moshe, he greaes leader our people has known, mus a imes sep aside, o allow ohers o shine.
P
arshas ezaveh deals primarily wih he making o he priesly vesmens o be used in he divine service o he mishkan, or he abernacle. However, he parsha begins wih God’s command o Moshe o ell he people o provide pure olive oil o be used by his  broher Aharon in he daily lighing o he menorah, whose consrucion was described in las week’s parsha, erumah. Tis command concerning he menorah, in ac, seems o  be ou o place in his parsha, and should, one would hink, have been included eiher in a laer parsha ha deals wih he acual service done by he kohanim in he mishkan, or in he previous parsha, which presened us wih he deails o he consrucion o he menorah. Why, hen, is i placed here, immediaely beore he secion on he priesly garmens? Apparenly here is some connecion  beween hese wo secions which he orah wans us o noice and undersand. Wha, hen, is ha connecion? Rabbi Naphali zvi Yehudah Berlin, he Neziv, in his commenary Ha’amek Davar, posis an ineresing dualiy  beween Moshe and Aharon ha can help answer he quesions we have presened. He noes ha he menorah is used by he rabbis as a symbol or orah. Why, however,  was such a symbol necessary? Te aron, which is called he ark o esimony, conained he ables wih he orah engraved upon i, which is seemingly he sronges allusion o orah conceivable. Why, hen, was here a need or he menorah o symbolize orah as well? Te Neziv says ha here are wo aspecs o orah learning - ha o analysis, plumbing ino he dephs o orah and presening innovaive explanaions o i, and ha o reaching halachic conclusions hrough comparing various maters o each oher. Moshe and Aharon, says he Neziv, were endowed  wih differen srenghs in heir orah learning. Moshe had a special experise in undersanding he dephs o orah, or is ‘pilpul,’ as he Neziv pus i. Aharon’s srengh, on he oher hand, was in being able o decide he halacha, a skill ha, he rabbis say, requires special divine aid. Alhough Moshe also able o decide halacha, as winess his judging o he people as recorded in parshas Yisro, Aharon surpassed him in his area. Te rabbis in ac ell us, in Avos d’Rabbi Nasan, ha Moshe and Aharon were he wo heads o he Sanhedrin, he highes cour o Jewish law, and he halacha issued rom he wo o hem working ogeher.Te dual symbolism or orah o he aron and he menorah, hen, represen he wo senghs wihin orah ha Moshe and  Aharon possessed. Te Neziv wries, based on a almudic passage, ha he menorah symbolizes he inensiy o in-deph orah sudy. For his reason, Moshe is commanded, in he begining o our parsha, o direc Aharon in lighing he menorah, since Moshe had a special role o play in he deeper meaning o he menorah. Te menorah, hen, according o he Neziv, symbolizes Moshe’s area o experise wihin orah,  while he aron symbolizes Aharon’s srengh. Perhaps, as a
 
3
YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Tetzaveh 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
 variaion on he Neziv, we can explain he symbolism in a differen way, and say ha he aron symbolizes he fixed conen o he orah, as conained in he ables, and is heoreical exposiion, which was Moshe’s srengh. Te orah in his sense remains wihin he aron, a subjec o sudy. Trough he vehicle o halachic decision making, he orah illuminaes he world, as is preceps are carried ou in daily lie. Moshe and Aharon hus had separae roles wihin orah, and hereore here were wo differen  vessels in he mishkan o symblize hese wo roles.Moshe  was commanded o direc Aharon in lighing he menorah o symbolize he wo o hem working ogeher, as he heads o he Sanhedrin, o each orah o he naion. Based on our variaion o he Neziv’s exposiion, we can undersand why he secion on he lighing o he menorah is placed beore he secion on he priesly garmens.Te almud in racae Yoma ells us ha he various differen priesly garmens served as an aonemen or differen ransgressions, a number o which sem rom bad characer rais. Tis heme is elaboraed upon by he Malbim in his commenary o his parsha. Rabbi Ephraim o Lunshiz, he auhor o he commenary Keli Yakar, poined ou in his firs work, Ir Gibborim, ha he core problem underlying all characer flaws and he roo o all hese flaws is arrogance. Moshe and Aharon, in heir roles as he eachers o orah o he Jewish people, represened he opposie o arrogance.Each had his separae srengh, and  ye he wo worked ogeher in order o presen he naion  wih he ull specrum o he orahs conen. Anyone amiliar wih he hisory o yeshivos, he schools o higher  Jewish learning, knows ha i is rare or yeshiva heads wih differen orienaions in heir learning o avoid conflic a all imes. In some cases, one o he rabbis leaves and orms his own separae yeshiva. Te ac ha Moshe and Aharon  were able o work ogeher as well as hey hey did was hereore noeworhy. (Ineresingly,he Neziv himsel  was an involved pary in a difference o opinion over he issue o who would succeed o he leadership o he amed  Volozhin yeshiva. Te oher candidae was Rabbi Yose Dov HaLevi Soloveichik, known as he Beis HaLevi. Tese wo figues had radically differen approaches o learning, and differen sudens avored one or he oher as rosh  yeshiva. In he end, he Neziv was given he posiion.Sill, he wo rabbis shared he uncion o delivering he main almud lecure in he yeshiva, each one eaching hree o he six weekdays.I is ineresing o speculae wheher his experience was on he Neziv’s mind when he wroe o he differen learning srenghs o Moshe and Aharon). Learning rom boh menors, he naion could, hrough he orah i learned, serve is uncion o illuminaing he  world, as a ligh o he naions.Te living example o hese wo brohers working ogeher in his way served as he  bes example o good characer rais, and hereore is a fiting inroducion o he secion on he priesly garmens,  whose underlying heme is he developmen o such rais.
Te Dual Focus of the Bigdei Kehunah
Rabbi Dovid Gotlieb
he orah goes o grea lengh and spares no deail in describing he bigdei kehunah, he special priesly vesmens worn during he service in he Mishkan (and Beis Ha-Mikdash). Tis  very deail, however, as well as he ornae naure o he garmens hemselves, raises he obvious quesion: why he preoccupaion wih clohing, somehing exernal and superficial?  When commanding Moshe abou he bigdei kehunah God noes ha he purpose o hese garmens is “le’chavod u-le’siares,” or glory and or splendor (Shemos 28:2). However, his doesn’ seem o answer he quesion; i begs he quesion. Since when are glory and honor admirable goals o aspire owards? And why, in he Mishkan o all places, is here a ocus on maerial beauy? Tis difficuly is compounded when one considers ha he Rambam (Kelei Ha-Mikdash 8:4-5) goes even urher, ruling ha i here is any imperecion in he garmens – a small sain, no exacly he righ size – hey mus be discarded. Again, why such an emphasis on he appearance o he kohanim? Te Neziv (Ha’amek Davar) explains ha he special clohing was necessary because o he imporan message i projeced o he Jewish people. He explains ha i was crucial or he kohanim’s service – and especially or he Kohen Gadol – ha hey be respeced and held in high eseem. Even as hey were accessible o everyone i was

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