Salt From the Six Days of Creation

And  every meal  offering  of yours  shall you salt;  neither shall you allow the  salt of the covenant of your God to be lacking from  your  meal  offering; upon  all  your offerings shall you offer salt.                                                                         Leviticus 2:13

           Rashi comments that “... a covenant was established with salt from the six days of creation, when the lower waters (those of the oceans) received assurance that they would be offered on the altar in the form of salt.” Our Sages understood that the salt which was preferred for salting the sacrifices was sea salt, not salt extracted from dry land. As Rabbi A.M. Silverman explains in his English translation of Rashi, the “lower waters” (see Genesis 1:7) were dissatisfied that they had been assigned a place on earth and not in heaven, whereupon God made the assurance mentioned by Rashi. Based upon this elucidation, Rashi’s comment teaches that salting the sacrifices symbolizes combining the heavenly and earthly, which is the essential function of the Mishkan and Mikdash    (Tabernacle and Temple).

          My father noted an additional lesson of the Torah’s requirement to salt the sacrifices. Just as salt, the biblical preservative, par excellence, not only preserved, but enhanced the sacrifices, so too, the sacrifices in the Mishkan and Beit haMikdash, or their contemporary equivalent, serving God in general, preserve and enhance life.

In Praise of the Women of Israel

The men accompanied the women all who were willing of heart brought bracelets, earrings, finger rings, and body ornaments, all made of gold; so did every man who presented a wave offering of gold  to God.                               Exodus 35:22

            The verse teaches the praise of the women of Israel. Rabbi Avraham ibn Ezra (and following him, Naḥmanides and Rabbeinu Beḥayye) explains that the verse intends that the donations of the women preceded those of the men. Naḥmanides phrases the point thus: “the women were there first, and the men were secondary.”

            The donations of the women of Israel for the construction of the Tabernacle stand in contrast to the sin of the golden calf. In response to the nation’s demand “Come, make us gods to lead us,” [Exodus 32:1] Aaron the High Priest responded “Remove the rings from the ears of your wives and children.” [ibid. 2] In practice, “All the people took off their earrings and brought them to Aaron.” [ibid. 3] Da’at Zekeinim of the Tosafists comments that the word translated “took off” is in the reflexive form, indicating that he men forcibly took their wives’ earrings. (Therefore, the more exact translation would be “they had their earrings removed.”) Thus, in contrast to the women’s refusal to contribute to making the golden calf, they now gave their jewelry “with alacrity, joy and good heart.” [Pa’aneaḥ Raza (Rabbi Yitzḥak ben Yehuda haLevi, one of the later Tosafists – late 13^th century c.e.)]

            On the assumption that the women of Israel did not worship the golden calf, there is an additional significant distinction between the women’s donation to the Tabernacle and the donations of the men. Kli Yakar notes that the men needed to donate their jewelry as a matter of atonement for their souls in the aftermath of the sin of the golden calf, while the women who did not contribute to making the golden calf had no need for atonement. Thus, the women’s donations to the Tabernacle were purely for the sake of Heaven.

            The Torah adds praise for the women of Israel when it states: “Every skilled woman put her hand to spinning and they (all) brought the spun yarn of sky-blue wool, dark red wool, crimson wool, and fine linen.” Meshivat Nefesh (Rabbi Yoḥanan ben Aharon Luria [1440 – 1514]) comments that the women did not satisfy themselves with merely bringing donations, but appreciated the mitzva to the extent of bringing their own handiwork. Indeed, haK’tav v’haKabala (Rabbi Ya’akov Zvi Mecklenberg [1785 – 1865]) adds that the words “put her hand to” are apparently superfluous, but are intended to stress that the spinning was the work of the women’s own hands, they did not purchase spun wool from others, nor did they hire others to spin the wool, rather they themselves spun the wool as a demonstration of their love of the mitzva. Meshivat Nefesh concludes that in their deeds the women of Israel realized love of God “with all their hearts, all their souls and all their might.” [Deuteronomy 6:5, the second verse of Shema Yisrael]

The Land Sanctifying God's Name

We read in the haftara of Parashat Parah:

And when they (“the house of Israel”) came (written vayavo, in the singular) to the nations to which they came, they profaned My holy name; in that men said of them: “These are the people of the Lord, and are gone out of His Land.”                                     Ezekiel 36:20

The simple understanding (pshat) of the verse is that the Israelites’ behavior in exile desecrated God’s name. However, there is an alternate understanding based upon a Midrashic interpretation:

It is written “he came to the nations,” but shouldn’t the verse have stated “they” came to the nations? It is as if He Himself came to the nations and went to the gates of the nations to hear what they had to say. And what did the nations say? “If this is the people of the Lord, why did they leave His Land?”               

                                      Introduction to Eicha Rabba 15

According to this Midrash, we can understand that the desecration of God’s name resulted from His nation leaving their Land. The very fact of Israel being in exile undermines the respect which the nations of the world have for the greatness of God’s name!

Given that Israel’s exile from the Land constitutes desecration of God’s name, Ezekiel’s prophecy [verses 33-34] conveys the rectification:

Thus says the Lord God: “In the day that I cleanse you from all your iniquities, I will cause the cities to be inhabited, and the waste places shall be built. And the Land that was desolate shall be tilled, whereas it was a desolation in the sight of all that passed by.”

Simply put, Israel’s return to its Land constitutes sanctification of the Divine Name. Indeed, Rabbi Joseph B. Soloveichik wrote: “You have no idea how the Name of the Almighty was glorified and extolled, and His kingdom reestablished, by the establishment of the State of Israel.”

The result of the rebuilding of the Land and its blossoming again will be the nations’ recognition of God’s greatness [verses 35-36]:

And they (the nations) shall say: “This Land that was desolate has become like the Garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited.” Then the nations that are left round about you shall know that I God have built the ruined places, and planted that which was desolate; I God have spoken it, and I have done it.

How sad and distressing it is that we, who had the power to bring about the complete fulfillment of Ezekiel’s prophecy with the establishment of the State have failed to do so. Clearly, the nations cannot appreciate that the Land “has become like the Garden of Eden” until or unless we, the collective Israel, understand and appreciate that fact.

Rings of Sanctity

Make two gold rings for the breastplate, and attach the two rings (et shtei hatabaot) to the two (upper) corners of the breastplate.                                                                  Exodus 28:23 The initial letters of the words “et shtei hatabaot” spell “isha” (woman), which is the basis  of the custom to marry a woman with a ring.                                 Rabbi Ḥayyim Paltiel (c. 1240 – 1300)

          
         We may suggest that there is a significant conceptual connection between marriage and the rings of the High Priest’s breastplate. The purpose of the rings of the breastplate was to connect the breastplate to the ephod of the High Priest, while marriage too is all about the connection between husband and wife.

          Even more, the connection between the breastplate and ephod is one of sanctity, and so too married life must be based upon sanctity, and indeed, marriage is called “kiddushin,” sanctification.

         Ultimately, the purpose of connecting the breastplate to the ephod was to allow “Aaron to carry the names of the Children of Israel on the breastplate on his heart when he comes into the sanctuary.” [Exodus 28:29] The wedding ring should serve as a reminder that the basis of married life is sanctity, and that sanctity allows each spouse to carry his/her mate on his/her heart as he/she enters the sanctuary of marriage.

        Ḥassidic Master Rabbi Shmuel Eliyahu of Modzitz (1905 – 1984) suggested an additional significance of the universal Jewish custom of using a wedding ring, despite the fact that this custom is not mentioned in the Talmudic sources. The ring is, of course, continuously round, symbolizing the married couple as a single unit, with complete equality and lack of selfishness.

            These words are dedicated to the memory of Gloria, my life’s partner, the wife of my youth my companion and the wife of my covenant. [Malachi 2:14] 

Amalek and Israel's Sinners

Remember that which Amalek did to you, on the way as you came out of Egypt. How he surprised you on the way and cut down all those who were weakly tailing after you, while you were faint and worn out and he feared not God. Therefore it shall be, when God your God will have given you rest from all your enemies round about, in the Land which God your God gives you for an inheritance to take possession of it, you shall blot out the remembrance of Amalek from beneath the heaven; forget this not.                    Deuteronomy 25:17-19

            Throughout the forty years of wandering in the desert, the Children of Israel were protected by the Clouds of Glory, including at the Red Sea, where the Clouds created a barrier between the Israelites and Pharaoh’s host, to protect the Israelites from the Egyptians' arrows and the stones hurled at them.[Exodus 14:19-20]

            Because the Clouds of Glory necessarily protected the Israelites from Amalek as well, Rashi explains that “those who were weakly tailing after you” refers to those who, through their sins, had been cast out of the Clouds of Glory, since they were the only Israelites who would be vulnerable to Amalek.

            My father noted that although Israel suffered much more at the hands of the Egyptians than at the hands of Amalek, the Torah commands us to not hate the Egyptian, while enjoining us to wipe out even the memory of Amalek. What a tremendous lesson the Torah teaches us! Because the sinners of Israel remain part of the Community of Israel (Klal Yisrael) despite their sins, the Almighty Himself pledges eternal battle against those who had the audacity to attack the sinners of Israel. [Exodus 17:16]

Moses' Raised Hands

As long as Moses held his hands up, Israel would be winning, but as soon as he let his hands down, the battle would go in Amalek's favor. When Moses' hands became weary, they took a stone and placed it under him, so that he would be able to sit on it. Aaron and Ḥur then held his hands, one on each side, and his hands remained steady until sunset.                                   Exodus 17:11-12 Now did the hands of Moses make or break the battle? Rather, it comes to tell you that as long as Israel turned their thoughts above, and subjected their hearts to their Father in Heaven, they prevailed, but when they didn't they fell.                                           Mishna Rosh haShana 3:6

            The Mishna can be understood to mean that when Moses raised his hands the Israelites turned their hearts to God and this brought Israel's victory. However, Malbim offers an alternate understanding: it was when Israel added its prayers to those of Moses, having "faith in God and Moses His servant" [Exodus 14:31] that Moses was able to lift his hands and "Israel would be winning." According to this understanding, it was not Moses who led Israel to have faith in God, rather it is the Israelites who led, and it their faith which endowed Moses with the power to assist in their victory.

            Malbim explains that "Moses' hands became weary" as the result of those Israelites who "lacked sufficient faith, and whose hearts were not fully with God," hence Moses was unable to raise his hands. Therefore, "they took a stone," hinting at the unity of the Children of Israel (as was hinted to Jacob when he rested on Mount Moriah and the stones he had taken as his pillow combined into a single stone. [Genesis 28:11-18, see Rashi's comments]) Just as a stone is a conglomerate of many parts combined into a single entity, so too, with the unity of Israel "the faith of the believers and their merit will protect the non-believers" within Israel.

            We can stress the tremendous lesson of Malbim's approach: the power of Israel's unity can overcome the lack of faith of part of the nation and bring Israel salvation. Perhaps this is the true depth of the meaning of our Sages' teaching [Babylonian Talmud, Kritot 6a]: "any (public) fast which does not include the sinners of Israel cannot be considered a fast."

            Sfat Emet notes that the verse uses the future tense (the literal translation is: and it was, when Moses will raise his hands) and comments that this teaches that the battle against Amalek, the first fought by the Children of Israel, is the archetype for all Israel's wars throughout the generations. Based upon this insight, in our days and in our battles against our enemies we must be cognizant of the necessity of faith in God and the unity of Israel in order to be victorious.

Remembrance, Positive and Negative

My father commented that remembrance must be positive, not just negative. Therefore, besides the mitzva to remember what Amalek did to Israel when they left Egypt, we are commanded to remember God’s redemption of Israel from Egypt, as well as His revelation on Mount Sinai.

Remembering Amalek’s craven attack on the weakest members of the Children of Israel and his attempt to destroy all of Israel is merely a negative attitude.

It is even more important to remember positive things: remember revelation, remember that we accepted God’s Torah.

Remember the Sabbath day to keep it holy. Remember that time and man are holy.

Remember, in order to sanctify yourself.

Remember, in order to observe.

First Act, then Order

And you shall command the Children of Israel that they take for you pure olive oil, pressed, for lighting, to make a light shine out continuously. Exodus 27:20

It is of note that the in previous parasha, Moses was instructed by God no fewer than twenty-nine times “v’asita” (“you shall make”). 

My father noted that the lesson is that a leader’s primary job is to do, not to give orders to others. Only after Moses had acted, did he have the right to command others.

Filtering Wisdom

And you (singular) shall make holy garments for Aaron your brother, for splendor and for beauty. And you shall speak to all that are wise-hearted, whom I filled with the spirit of wisdom that they make Aaron’s garments to sanctify him ...          Exodus 28:3

The switch from singular in verse 2 to plural in verse 3 continues the lesson of verse 1. For Aaron’s garments to be “for splendor and beauty” it is sufficient that they be individual, but for them to sanctify him, it is necessary that “they make” the garments. The kohain cannot fully achieve sanctity without the nation’s assistance.

It is to be noted that wisdom resides in the head, not in the heart.

My father explained that the Torah teaches a valuable lesson in the application of wisdom. Wisdom which is not filtered through the heart can bring destruction. In order to create sanctity, a wise person must think not only with his brain but with his heart as well.

Ba’al haTurim notes that the gematriya of the phrase ḥachmei lev asher, from our verse, equals that of yir’at (awe of) and refers to one in awe of heaven, as the verse in Psalms states: “The fear of the Lord is the beginning of wisdom.” [110:11]

Netziv (19^th century), without quoting Ba’al haTurim also comments that ḥachmei lev refers to awe of heaven.

According to these commentaries, the Torah teaches us as well that it is wisdom which is tempered by awe of heaven which brings true blessing to the world.

Continuous Light

And you shall command (t’tzaveh) the Children of Israel that they take for you pure olive oil, pressed, for lighting, to make a light shine out continuously (ner tamid).                          Exodus 27:20

Ba’al haTurim points out that the gematriya of the words ner tamid (a continuous light) equals the gematriya of the word b’Shabbat (on Shabbat).

My father commented that the Ba’al haTurim teaches us the commonality between Shabbat and the menorah. Shabbat enlightens the rest of the week and brings sanctity to the week days. So too, the light of menorah, representing Torah, though lit in the sanctuary, spreads its sanctity into our daily lives.

Further, Ba’al haTurim notes that the word l’ha’alot (translated “to make,” literally, “to raise”) is spelled without the letter vav, which would be the full spelling of the word. The reason, says Ba’al haTurim is to teach us that even if six of the menorah’s candles are extinguished, the central one burns continuously.

The menorah symbolizes wisdom and knowledge. The six candles represent knowledge and wisdom other than Torah, which have validity and contribute to the welfare of mankind. The central branch represents Torah. The six candles were inclined towards the central candle, symbolizing that other forms of knowledge must be subservient to and influenced by Torah. All forms of wisdom have the potential to bring benefit for mankind, but only when they are tempered by the light of Torah. Otherwise, wisdom has the potential to be destructive.

The central candle shines continuously because other forms of wisdom depend upon the Torah, the Torah does not depend upon them.

Lighting the Children's Fire

And you shall command (t’tzaveh) the Children of Israel that they take for you pure olive oil, pressed, for lighting, to make a light shine out continuously.                                       Exodus 27:20

Ba’al haTurim (13^th century) comments that the gematriya (numeric equivalent of the letters) of “t’tzaveh” (you shall command) equals “nashim tzivah” (He commanded women), and that this hints at the Shabbat candles which are lit by Jewish women.

My father added that we can see this as a hint of the fact that it is women who light the fire of Torah through educating their children, as indeed the early education of a Jewish child and his/her introduction to our heritage are dependent upon the mother.

Filling the Ark With Content

And they shall make an ark of acacia wood …                                                Exodus 25:10

The first vessel for the Tabernacle which God commanded to be made was the ark, which was to hold the Torah. However, the main purpose of God’s design was not simply to store the Torah in the ark for safekeeping, but to implement Torah in the daily lives of the Children of Israel.

Therefore, we first read Parashot Yitro and Mishpatim, which deal with how one should live as a Jew. Torah obligates us to fulfill duties to God and to man. In Yitro, we read of God’s revelation at Sinai and the Israelites’ acceptance of His Torah. Parashat Mishpatim deals with the economic and social structure of the nation of Israel, primarily with bein adam l’havero (between man and fellow man).

The parashot dealing with building a holy place necessarily follow the parashot which set out our duties towards God and fellow men. Sanctity cannot be created without this dual commitment. 

Cherubs: Male and Female

Make two (shnayim) golden cherubs, hammering them out from the two ends of the cover.                            Exodus 25:18 The verse necessarily employs the form “shnayim” rather than “shnei” because the latter implies equality of the two, while the two cherubs were different, one being male, the other, female.     Rabbeinu Beḥayye (1255 – c. 1340)

            Rabbi Menaḥem Kasher suggests that Rabbeinu Beḥayye’s source is the Talmudic statement:

Rabbi Katina said: When the Israelites ascended for the pilgrimage festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: see how you are beloved before God, like the love of a male and female. And it is written: “According to the space of each with loyot.” What is the meaning of “According to the space of each with loyot?” Rabba bar Rav Sheila said: like a man who clings to his wife. (literally: to the one who accompanies him [‘livaya’, a play on words on ‘loyot’])                                Yoma 54a-b

            [Rabbi Kasher notes that the Talmudic statement can be understood to mean that the cherubs merely symbolize male and female, but do not necessarily have the form of the two genders.]

            Rabbi Kasher thus explains the symbolism of the cherubs having the form of both genders:

the essential aspect of the sanctity of man is dependent upon the sanctity of coupling, therefore we were commanded to make a representation of a male and a female child within the Holy of Holies, to show the pilgrims and demonstrate to them that human sexuality can and must be on the level of holy of holies, as the babies, who are pure from sin. This is our Sages’ teaching [Babylonian Talmud Sota 17] “When a man and woman are worthy the Shechinah rests between them.”

            Rabbi Kasher adds a comment of Midrashei haTorah [Rabbi En-Shelomo Ashtruk (14^th century Spain)]: the cherubs were in the form of a male and female to demonstrate that the human material is of man and woman, while the form is given by God, as our Sages taught [Babylonian Talmud, Niddah 32b] “there are three partners in man’s creation: his parents and the Holy One, blessed be He.” Thus, the cherubs indicate the need for the combination of matter and form in order to achieve the Divine purpose.

No Dichotomy

This Dvar Torah is being sent in honor of my father's yahrtzeit, 2 Adar. May his soul continue its ascent.

          Rashi's initial comment on the parasha is on the use of the word "li" ("for Me") in the second verse: Speak to the Children of Israel, that they take an offering ("terumah") for Me ... [Exodus 25:2] which he explains to mean "for My sake" (literally "for My name").

          My father noted that terumah literally means "raising up." Although Rashi himself explains the word to mean "that which is set aside," my father suggested that both meanings apply to our verse: when one sets aside an offering for the sake of heaven, the giver is sanctified, and the effect is to elevate oneself.

          One of the central themes of my father's life and one of his consistent teachings was a sincere belief that the performance of mitzvot elevates the individual to a higher spiritual level.

          Even more, my father consistently taught that the goal of Torah and mitzvot is to endow every act and every thing with an aspect of kedusha, sanctity. Ultimately, there is no dichotomy between the sacred and the mundane, since Torah teaches us to raise even the most earthly things to a spiritual level. My father taught this lesson through the diversity of his interests and wisdom - his scientific bent, his love of the arts, particularly classical music, and travel.

Three Loves

The cherubs shall spread their wings upward so that their wings shield the cover. The cherubs shall face one another, but their faces shall (also be inclined downward) toward the cover.            Exodus 25:20

There are three levels which are interrelated: the Holy One blessed be He, Torah and Israel.  Zohar 3:73

Based upon the Zohar's comment, Hassidic master Rabbi Yeḥiel Moshe Epstein (1889–1971) explains that the source of the mitzva to love Israel is love of God, and "love of Israel is an inseparable aspect of love of God, as is love of Torah."

            Our verse hints at these three loves:

Spreading their wings upward indicates love of God;

"their wings shield the cover” symbolizes love of Torah (the kaporet [the cover], as it were, protects the Torah);

"The cherubs shall face one another" represents love of Israel

            Since the source of love of God and of Israel is Torah, "their faces shall (also be inclined downward) toward the cover."

            Rabbi Epstein adds that the three loves are intentionally suggested by the cherubs, since God's word emanated to Moses from between the cherubs [Exodus 25:22], for when the three loves unite, we are privileged to have Divine inspiration and to have God's glory revealed to us.

            Indeed, this concept is expressed by a verse in First Chronicles:

… and for the altar of incense refined gold by weight; and gold for the pattern of the chariot, even the cherubs, that spread out their wings, and covered the ark of the covenant of God.                              [28:18]

            The cherubs hint at the three loves and through combining them, merit, as it were, being the chariot of God.