FEBRUARY 26, 1999 VOL 2, ISSUE 23 10 ADAR 5759
Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063
PARSHAT TETZAVEH
When it came time to construct the Sanctuary's vessels, discussed in this week's portion, Tetzave, Moses was unsure of how to make the gold Menora. G-d instructed him to throw the gold into the fire, and the Menora miraculously took shape by itself. Many of the Sanctuary's vessels were far more complicated to construct than the Menora, but Moses had no difficulty with them. What then did Moses find so troublesome about the menora, especially since G-d had already shown him what it looked like on Mount Sinai?
What Moses found difficult to understand was not the menora's form but its function. How could a physical object -- any object -- serve as a "dwelling place" for G-d and become holy? What do a table, an ark, a menora or an altar have to do with the Divine Presence? Indeed, King Solomon posed the same question in the verse, "The highest heavens cannot contain You; how then can this House?" Logic seems to dictate that a "dwelling place" for G-d be constructed of spiritual building blocks: learning Torah, praying with the right intention, loving and fearing G-d, etc. But how can physical objects bring sanctity into our lives?
It was this concept that Moses found troubling, which found expression most particularly in the Menora. The purpose of the Menora was to serve as "testimony to all mankind that the Divine Presence rests in Israel." By means of the Menora, the light of holiness was to disperse throughout the world; Moses wondered how any physical object could perform such a tremendous function. G-d's answer was that, in truth, this task is indeed beyond the ability of human beings. Only an infinite and unlimited Creator can grant a golden Menora the power to light up the entire world with holiness; the only reason it does is because such is G-d's will.
This was alluded to when the Menora took shape in the fire without human intervention. Similarly, the entire concept of the Sanctuary serving as a dwelling place for G-d is Divine in origin and not human. This provides us with an eternal lesson for today, for despite the fact that the physical Temple has not yet been restored (may it be rebuilt by Moshiach immediately), every Jew possesses a "Sanctuary to G-d" in his heart. Furthermore, the Jew's primary function in the world is to imbue all he comes in contact with holiness. The Torah tells us that it's not enough to bring sanctity into life's spiritual dimensions; even the most mundane aspects of our lives must serve as a "Sanctuary" for G-d's Presence. This can be achieved miraculously if we throw ourselves into the "fire" of love for our fellow Jew -- just like the Menora that took shape in a supernatural manner.
(From: L'CHAIM - ISSUE # 408 Adapted from Likutei Sichot of the Rebbe, Vol. 1)"And you shall take pure pressed olive oil for illumination" (27:20)
The Jewish People are like the olive: Just as the olive only yields its oil after it has been crushed and squeezed, so the Jewish People reveal their true stature only after suffering oppression. And just as oil cannot mix with any other liquid, but rather floats above it, so too the Jewish People never vanish into the melting pot. And most remarkably, despite being persecuted and subjected to the most severe ordeals, the Jewish People always rise above their oppressors and remain distinct from them. (Tzor Hamor, From: Ohr Somayach web site)"Remember what Amalek did to you, on the way when you were leaving Egypt, that he happened upon you on the way..." (25:17-18) The Torah mitzvah to remember what Amalek did to us when we came out of Egypt is fulfilled by reading the maftir on this Shabbos. Why is it that we specifically perform this mitzvah on Shabbos? What is the connection between the eradication of Amalek and Shabbos? The Torah teaches us that Amalek attacked us asher karcha baderech. The word karcha has three connotations: It can mean "chance." It can mean "spiritual impurity." And it
can mean "cold."
Shabbos stands in eternal opposition to these three things. The poison that Amalek tries to put into the mind of man is that the world is mikreh, nothing more than mere coincidence. Shabbos is our testimony that Hashem created the world and everything in it in six days; that nothing is by chance. Amalek represents a kind of spiritual impurity - keri. Shabbos is like a mikveh for the Jewish soul. On Shabbos we pray: "Purify our hearts to serve You in truth."
The third connotation of the word karcha is "cold." The natural desire of the Jewish People is to serve G-d with a burning passion. Amalek wants to cool us off. Throughout the working week, we can become enmeshed in a world-view that owes more to Amalek than to Judaism. On Shabbos we return to those feelings of closeness to G-d. Shabbos represents the warmth of the Jewish soul's desire to unite with the Creator.
(From: Ohr Somayach web site www.ohr.org)PURIM
Do you remember hearing a parent, teacher or elder tell you, "Do what I say, not what I do"? Although as children we might have considered such an instruction a contradiction (and maybe it was!), as "mature" adults we can certainly understand it. After all, who's perfect? We're human. At least once in a while it's hard to avoid doing something that cannot or does not match our instruction to someone else.
G-d, however, isn't limited as we are. When G-d tells us to do something, He accepts upon Himself the same obligations. And we don't have to worry that G-d will say one thing and do another. Thus, as Jews are commanded to wear tefilin, G-d, too, "dons" tefilin, though His tefilin are slightly different. Whereas our tefilin speak of our love for G-d and our responsibility to obey His commands, G-d's tefilin speak of His love for the Jewish people.
This reciprocal relationship is evident in the upcoming holiday of Purim, as well. On Purim we have the mitzva of giving charity to anyone who extends his/her hand for help. Our Sages explain that on Purim, we, too, have the right to "put out our hand" to G-d and ask Him for our needs, even more than on any other day. As we are commanded by G-d to fulfill the needs of others when they extend their hands on Purim, G-d will also fulfill our needs when we do the same.
How do we put out our hand to G-d? Through prayer. The Baal Shem Tov taught that on Purim one should rise early to pray and ask G-d for everything that he needs. And not only for oneself, but for others as well, for Purim is an especially auspicious time for our prayers, just like Yom Kippur. Interestingly, Yom Kippur is also referred to as Yom HaKipurim, literally "the day that is like Purim," hinting that Purim is an even more auspicious day than Yom Kippur!
Thus, amidst the rejoicing, merrymaking, charity-giving, hamentashen- eating, gifts of food (Mishlo'ach Manot) sending, Megila-hearing, and dressing up of Purim, it's a truly auspicious time to spend some minutes in heartfelt prayer to G-d, putting out our hands for all of our own personal needs, and for the needs of our family and friends. On Purim, the holiday of Redemption from Haman's evil plan, we should also remember to ask G-d for our most personal and, at the same time, global need, the revelation of Moshiach and the final Redemption.
(From: L'CHAIM - ISSUE # 408)On the day preceding Purim in 1990, the Rebbe encouraged actions that demonstrate love and unity amongst the Jewish people, saying, "In particular, efforts should be made to continue activities throughout the holiday of Puirm and after which, as does the mitzva of Mishlo'ach Manot [the giving of gifts on Purim], reflect ahavat Yisrael, the love for our fellow Jews, and achdut Yisrael, the unity of the Jewish people. Similarly, increases should be made in gifts of charity, reflecting the mitzva of matanot l'evyonim [gifts to the poor]."
(From: L'CHAIM - ISSUE # 408)The following is well-known and is a tradition, regarding the Kavanot (mystical "intentions") in Davening: For those intellectually incapable of meditating on those Kavanot (either because they lack knowledge, or because they cannot remember the specific Kavanot during prayer) it is sufficient that they keep one general Kavana in mind: That his prayer be heard by G-d, with all the Kavanot described in the Kabala literature
The question of miracles is really a question of how we understand G-d and the role he plays in our lives. -The Rebbe