B”H
Shalom and Bracha!
This Shabbat we read from two Torah scrolls. In the first we
read the portion of Tetzaveh that discusses at great length the
special clothing that the Kohanim wore in the Temple. The
garments were so significant that if any of them were lacking,
the service was rendered invalid. As the Temple service is a
parallel to our service of Hashem, we will discuss some lessons
to be learned from the garments.
The first garment mentioned is the Ephod, which was an elaborate
garment that rested upon the Kohen Gadol’s shoulders. Upon the
shoulders were two gemstones that were engraved with the names
of the twelve tribes of Israel. This teaches us that at all
times we have upon our shoulders not only ourselves, but also
the entire Jewish people. This is true both in our relation with
Hashem and with the rest of the world. Maimonides teaches that a
person should always view the world as an equal scale. One good
act can tip the scale and bring the entire world into favor in
Hashem’s eyes. Similarly, the rest of the world looks at us as
one people. Our acts, for the good and the bad, reflect upon the
entire Jewish people. Thus, each of us carries the entire twelve
tribes upon our shoulders.
The Twelve tribes were also inscribed on the Choshen Mishpat,
the Breastplate. The Choshen Mishpat had twelve different
gemstones, upon each of which was inscribed the name of one of
the tribes. The inscription of the twelve tribes on the
breastplate teaches that we must always have the entire Jewish
people upon our heart. When we pray, we pray for everyone, when
we make a decision, we concern ourselves with everyone. The
Arizal teaches that every morning, before our prayers, we should
say Hareini Mekabail Alai Mitzvat Asei Shel V’ahavta L’rayacha
Kamocha (I hereby accept upon myself the Mitzvah of loving my
neighbor as myself). By doing so, Hashem accepts our prayers.
The Talmud teaches that the names Avraham, Yitzchak, and Yaakov
and the words Shivtei Y-h (The tribes of Hashem) were also
inscribed upon the stones. One of the reasons therefore was that
it was necessary that all of the Hebrew letters be on the
Breastplate. When a question of great importance needed to be
asked of Hashem, the Kohen Gadol would look at the breastplate
and prophetically see the answer spelled out in the letters.
Since there were only twelve stones, the names of the Patriarchs
had to be engraved on the stones together with the tribes. The
Baal Haturim explains that the names of the Patriarchs and the
words Shivtei Y-h (The tribe of Hashem) were spread out over all
of the stones. The immediate question arises, why? Couldn’t
Avraham have his own stone?
The engraving of the Patriarchs on the stones of the tribes
teaches us how we must view our bond with our forefathers and
with our heritage. Were the forefathers to be on their own
stones, and the tribes on theirs, it would imply that we are
detached from our heritage. The forefathers were carved into our
stones, to teach that our heritage must be inseparably engraved
within us.
Interestingly, the tribes on the Ephod were all carved in the
same type of stone, and several were on each stone. On the
breastplate, each tribe had its own stone and a unique type of
stone (diamond, sapphire…). In a recently published discourse,
the Rebbe explains that the Ephod represents sublimation of our
will to that of G-d, in which we are all equal. The breastplate
represents self elevation, which is highly individualized. Each
person is unique in the contemplations and exercises by which he
grows.
The Kohen Gadol wore the Tzitz, a golden plate across his
forehead which was inscribed “Holy to Hashem”. Interestingly,
the engraving was done in a way that the letters protruded. This
was to teach us that we must not be ashamed of our Judaism, and
on the contrary our sanctity must extend to all around us.
The word Tzitz comes from the Hebrew Maytzitz, which means
gazing. This is because we should constantly think about being
holy to Hashem. It is also the numerical value of Keitz, which
means the end of days (the time of Moshiach).The prophet teaches
that Moshiach stands behind our wall in peers (maytzitz) through
the cracks. May we pierce the wall and immediately merit his
coming.
Shabbat Shalom and Purim Sameach!!
Rabbi Biggs
Dedicated to Aharon Ben Leah (Harry) Adjmi for success and
blessings in all of his endeavors
B”H
Parshat Zachor-Power to Sustain
As this is the Shabbat before Purim, for the Maftir we take out
a second scroll and read a special portion, Parshat Zachor.
Haman was a descendant of Amalek, and therefore the Shabbat
before Purim we read about the annihilation of Amalek. Parshat
Zachor is unique in that it is the only portion that is a unique
Mitzvah to hear. It is always a Mitzvah to listen to the Torah
being read, but there is a specific Mitzvah to hear the portion
of Zachor. It is desirable that ladies also hear the reading of
Parshat Zachor.
When the Jewish people left Egypt, after the splitting of the
Red Sea, the nation of Amalek came and attacked them. After a
miraculous war, the Jewish people were commanded that upon
settling in Israel they must annihilate the memory of Amalek. As
in every Mitzvah, the destruction of Amalek parallels a concept
in service of Hashem that is relevant even when the physical
Mitzvah doesn’t apply.
Parshat Zachor begins “Remember what Amalek did to you on the
way as you came out of Egypt. He encountered you on the way, and
cut down the weak…” In addition to meaning encountered you, the
term “Karcha” means that he cooled you off. Rashi explains that
upon leaving Egypt the nations of the world feared the Jewish
people. They were “too hot to touch.” After Amalek had attacked
them, although Amalek lost, the Jewish people were attackable.
In a spiritual sense, becoming closer to Hashem is a concept of
Exodus. The word Mitzrayim (Egypt) comes from the Hebrew root
Metzarim, which means boundaries and limitations. Going beyond
our boundaries and rising in the service of Hashem is our
personal Exodus from Mitzrayim. However, even after we feel the
joy and excitement of coming closer to Hashem, our negative
inclination tells us to cool down, to take it easy. He tries to
convince us that it suffices to be as good as before. Why
strive? Why the excitement? This is Amalek. This is the root of
all evil. We must completely ignore our negative side and reach
true self-emancipation.
In describing the war with Amalek, the Torah relates something
fascinating. When Moshe raised his hands, the Jewish people were
victorious. When he lowered them, Amalek prevailed. When dealing
with inner evil, particularly intense evil, our own efforts are
insufficient and we must turn to the Tzaddikim of the
generation. Our efforts combined with their merits and prayers
will prevail.
The final vanquishing of Amalek will be in the time of Moshiach.
May Hashem grant that through our battling the Amalek within
ourselves we will speedily merit the coming of Moshiach and
respite from all of our enemies.
Shabbat Shalom and Purim Sameach!!
Rabbi Biggs
In
memory of Rachamim Ben David (Stefan) Adelipour of blessed
memory. May Hashem grant him perfect peace in Gan Eden and grant
comfort and strength to his family and all who loved him.
A
project of Chabad of Great Neck
400
East Shore Rd.
Great Neck NY 11024
516
4874554 fax 516 4874807
Purim is the 7th and 8th of March! With
Purim coming up, please think of ways to see that as many Jews
as possible can participate in the Mitzvot of hearing the
Megillah, giving Mishloach Manot (gifts of food), gifts to the
poor, and the Purim feast. Haman referred to the Jewish people
as divided. By helping others perform the Mitzvot of Purim we
negate his words and demonstrate unity. This is particularly
relevant this year when we are faced with Haman’s protégé in his
homeland.
If
anyone would like to donate to help the poor in honor of Purim,
send a check to Chabad of Great Neck-Matanot Laevyonim at the
address below. If you would like to donate by credit card,
please contact me at
rabbibiggs@gmail.com