Day: March 7, 2025

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By Rabbi Shloimie Lindenbaum

The Baal Haturim points out in the beginning of this week’s פרשה that Moshe’s name is not found at all in our פרשה. He explains that after Klal Yisroel sinned with the Golden Calf, Moshe asked Hashem that if He does not forgive them then Moshe’s name should be erased from the Torah. R’ Gedaliah Schorr explains that Moshe was not being punished because of his harsh bargaining with Hashem. Rather, when Moshe asked to be erased from the Torah unless Hashem forgives the Jews, he was displaying tremendous self-sacrifice on behalf of the Jewish nation. He reached such a high level through this selfless act that it was almost as if his essence disappeared in his disregard for his own needs. One of the things that separate us from Hashem is when we think too much of ourselves, and therefore by Moshe completely removing his own self interests he reached a much greater level of attachment to Hashem. A person’s name represents his essence. To express the utter nullification of Moshe’s essence for the needs of Klal Yisroel, the פרשה omits his name, thereby praising Moshe tremendously for his self-sacrifice  and greater attachment to Hashem.

כי יד על כס קה מלחמה לה’ בעמלק מדר דר (בשלח פרק יז פסוק טז)

We are commanded to remember that which עמלק did to us after leaving Egypt, to forever hate them and eventually take revenge by wiping them out. This seems to be a strange מצוה- after all we are usually encouraged to forgive and forget, and yet here we are specifically commanded to forever hate an entire nation? R’ Ahron Kotler explains that our war with עמלק isn’t absolving a personal vendetta, rather the תורה tells us that as long as עמלק exists, the true glory of Hashem is hidden. The world cannot fully appreciate Hashem’s greatness and honor while the evil of עמלק impacts society. The goal, therefore, to remember and destroy the nation of עמלק is so that the world can attain it’s ultimate mission of expressing Hashem’s honor. This is how we can understand a מצוה to hate and obliterate עמלק.

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By Rabbi Naftoly Bier

The Torah commands, “(Shemos 28:2) Make holy garments for your brother Aharon, for glory and majesty.”
Why is it important that Aharon who is a spiritual giant, a person of saintliness, needs to wear majestic, royal garments? In what manner does it add to his selfless service to Hashem and the Jewish people?
The Chinuch explains that the wearing of these unique garments was a natural means of ensuring that the Kohen, priest, has a proper state of mind during his service in Hashem’s abode, temple. A person is influenced by one’s deeds, his actions shape his thoughts and state of mind. The emissary who intervenes with Hashem on behalf of his people must concentrate and focus only on his mission. By wearing special clothing, it will arouse him to be acutely aware of his standing in front of Hashem. It is comparable to wearing תפילין, tefillin, that serves amongst many reasons, to focus properly.
Additionally, the special clothing and the beauty of our sanctuaries will affect others to atone for their sins and to return to Hashem; they being influenced by their ornate garments which convey the magnitude of serving Hashem.
The physical mundane aspect of our world is a unique gift, enabling one to be constantly aware of Hashem’s benefaction (beauty, nature, health, etc.) thereby ensuring that the epicenter of life is asking what is Hashem’s will?
On Purim, the day that we can attain an attachment to Hashem’s interminable love for us; we are instructed to have a merry feast, including meat and wine (or grape juice). This obligation is according to most incumbent on women also. Again, we are puzzled! Why don’t we spend the whole day in prayer, study, relating all to the miracles of Purim with depth and clarity?
In משלי, Proverbs 9:1-2 it states, “With wisdom she built her home, she has hewn seven pillars. She prepared a feast, mixed the wine and set the table.”
The Medrash says that is a parable. Hashem created the world in seven days, created the land and the bodies of water and vegetation.
Why is a grand feast the metaphor for creation? A phenomenon that exists is that parents will make a lavish feast for their child’s wedding. Human nature is that when one is ecstatic, one wants to share one’s euphoria with others. How? By giving of their “largesse” to others- (ביום טובה היה בטוב” (קהלת ז’ י”ד”. Hashem who had the “supreme exhilaration” of “giving” to His creation is analogous to one who invites others to a feast of joy.
On Purim when we are celebrating Hashem’s external love for us, we express our intense appreciation by elevating our spirits, acknowledging with acuity, the gifts of life we are given; henceforth partaking in the most delicious, “uplifting” foods – meat and wine. Used properly, it is segue to truly connect to Hashem with intense emotion.
Another example of how our relationship with the physical world impacts on our relationship with Hashem is the first משנה in Tractate Megillah. The mitzvah of reading the Scroll of Esther can be done on the 11th, 12th, 13th, 14th, or 15th of Adar. The usual rule is the 14th for unwalled cities and the 15th for walled cities. The 11th, 12th, and 13th were exceptions for the farmers who came Monday and Thursday to the cities for “market day”. In order that they shouldn’t have to once again make a journey to hear the Megillah, Chazal created a dispensation for them. To show our appreciation for the whole year (Rashi), enabling us to have food and water. Aren’t they doing it for a selfish reason; they need to earn a living? What do we, the city inhabitants, owe them? The answer is appreciation! Isn’t a heartfelt thank you each time they come sufficient?
HaRav Yeruchim Levovitz זצ”ל taught that one can truly ascertain another’s true appreciation by observing if the recipient will initiate an action as a consequence of their being a recipient. Some will say they owe it to me, or they did it for their own good, or I said thank you! But real appreciation is when one expends time and effort to truly convey one’s thanks.
To truly appreciate Hashem’s eternal beneficience is only possible if we have the same for all humans. We are one person; the physical world, the human society are constant educators how to relate to Hashem’s gifts and to appreciate His love for us.