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LILUY NISHMAS IMI MOROSI CHAVOH BAS ZVI NIFTROH 6 ADOR 5723 TNTZBH

SEDRAH SELECTIONS PARSHAS TTZAVEH 5772 BSD

Ch. 27, v. 20: Vatoh ttzaveh es bnei Yisroel And you shall command the bnei Yisroel Ttzaveh

can be interpreted as you shall join, as some commentators explain the words Ki malochov ytzaveh

loch, because His angels He will have join you. With whom shall you join? Es bnei Yisroel, with the

bnei Yisroel, as is explained in the Holy Zohar, that a spark of Moshes neshomoh enters each and every

member of the bnei Yisroel. (Ohr Hachaim Hakodosh)

Ch. 27, v. 20: Shemen zayis zoch Pure olive oil Rashi comments that pure oil is only needed for the

menorah, but not for the meal offerings. There is a most profound lesson we can extract from this ruling.

Unfortunately, people pursue physical upgrades and enhancements, but when it comes to spending money

and effort in spiritual pursuits they get by on the cheap. This was the attitude of Kayin when he brought an

offering to Hashem, as explained by Meiam Loez and others, and is why Hashem did not turn to his

offering. The fire that is kindled on the menorah is not for human consumption. The the contrary, it

represents the spiritual, the ner of our neshomoh. It requires the best, zoch. When it comes to a meal

offering, which is almost always consumed, then a lesser oil is satisfactory. Similarly, when it comes to our

physical pursuits less is quite sufficient. As put so succinctly by Rabbi Feldman of Atlanta, Give up

(spiritually and take down (physically).

Ch. 28, v. 3: Vatoh tdabeir el kol chachmei leiv asher mileisiv ruach chochmoh vossu es bigdei

Aharon lkadsho lchahano li And you shall speak to all the wise of heart whom I have filled him with a

spirit of wisdom and they shall make Aharons garment to sanctify him to do priestly service for Me The

change from plural to singular and then back to plural deserves clarification. As well, why is the word

tdabeir used, as it connotes harsh words? The ChasaN Sofer explains that a craftsman who does

outstanding work might readily have an intention to show off the results of his handiwork. This is not in

place here as the priestly garments need to be invested with sancfstity. Our verse is saying that Moshe

should admonish the craftsmen to only have the intention to create holy garments, and not for self-

gratification. Tell each one of them that his skills are G-d-given for this purpose, and he should take no

credit for his work.

Ch. 28, v. 8: Vcheishev hoeifode kmaaseihu And the masterful sash shall be of the same working

The Kli Yokor, Nachal Kdumim, and others explain that these words allude to the sin of thoughts of idol

worship. Although the thought of sinning is not considered as having actually sin, the thought of idol

worship is different, as explained in the gemara Kidushin 41. This is Vcheishev, and having a thought is

kmaaseihu, as if it were actually done. Coming on the heels of this garment is the choshen mishpot in

verse 15. It brings atonement for wrongdoings in the realm of money matters. What is the connection?

Rabbi Moshe Feinstein in Dorash Moshe explains that he who intentionally behaves improperly when it

comes to financial matters is lacking in full belief that Hashem measures to the penny exactly what should

and what should not be his, so there is no point in cheating.

Ch. 28, v. 19: Leshem shvo vachlomoh Rabbi Efraim Zalman Margolios was asked the following

question: A great bochur was suggested for his daughter in marriage, but he had a brother who wasextremely unsavoury. Should he proceed? Rabbi Margolios answered, Leshem shvo vachlomoh.

Although this was most enigmatic, when asked for his intention he said, Look to the name in him only,

Lshem shebo, Vach lomoh, why give thought to the brother?

Ch. 28, v. 20: Mshubotzim zohov yihyu bmiluosom Indented settings in the gold shall they be with

their filling them There is a powerful lesson here. Gold is a very precious metal. Nevertheless, it is used

as a setting for precious stones, and is ancillary to them. However, the precious of precious is the lettering

that is etched into the precious stones. This teaches us that the most precious commodity is the letters of the

Torah, mipoz ykoroh and even meiavnei cheifetz. (Rabbeinu Bachyei)

Ch. 29, v. 33: Vochlu osom asher kupar bohem And they shall consume them that which he receives

atonement through them Sh.O. O.Ch. #53 says that a person should not lead the prayer services without

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the approval of the congregation. If someone leads the prayers by force, the congregation is not to respond

omein to his blessings. The Mogein Avrohom adds that it is improper to enter into s fray for any

mitzvoh.

This is sourced from the gemara Yoma 39, which states that during the forty years that Shimon theRigtheous serves as Kohen Godol there was a blessing in the Omer offering, in the two breads of Shovuos,

and in the lechem haponim. This was realized through Kohanim receiving only an olive volume of these

breads and either he would be satiated or be satiated from only part of the olive volume and he would leave

over the rest. After his years a curse was present in these breads and there was no longer satiation. When a

Kohein would receive a beans volume he would push to grab more. However, the modest Kohanim would

simply refrain from taking any. Even though it is a mitzvoh to eat these holy breads, akin to vochal osom

asher kupar bohem, to avoid fighting over the small portions they refrained.

The story is told of a wealthy, very devoted communal person. He not only gave generously of his money

for the smooth running of his community, but also of his time. One year close to Rosh Hashonoh the

communal chazan passed on. Being a bit close to the High Holidays there was a pressing need to find an

appropriate replacement in short time. Our communal leader announced that he would serve as chazan for

this upcoming year. The problem was that his voice was akin to scraping fingers on a blackboard. He was

not dissuaded by the pleas of the townspeople. Being a small town there was no official Rabbi, so the

concerned members of the community went to an Admor who lived nearby for advice. He told them to

immediately look for an appropriate chazan and not be concerned about the magnanimous offer of the

communal leader. He told them that every year close to Rosh Hashonoh he came to the Admor for a

blessing etc. and at that time he would dissuade him.

Our communal leader appeared for his annual visit to the Admor and told him of the plight of his

community and proudly announced that he had offered to replace the deceased chazan. The Admor

pointed out that he did not have a good voice, nor could he carry the tunes of the liturgy. The response was

that he wasnt all that bad and the community could handle it. He kept on mentioning the great honour

and responsibility he undertook to go to the omud and to be the baal tefiloh time and again.

The Admor responded that we find the phrase Tefiloh l in three places, Tefiloh leOni, tefiloh

lMoshe, tefiloh lDovid. These three, Oni, Moshe, and Dovid, have the first letters that are an acronym

for OMuD. To merit being the baal tefiloh one has to either have the merit of Moshe, the greatest scholar

and holy man, or Dovid, the nim zmiros Yisroel, to have a sweet voice, or an Oni, a poor man, whose

spirit is broken and prays with a full heart. Now you are not a scholar or tzadik like Moshe, nor do youhave a sweet voice like Dovids. Your only rightful claim to the OMuD is if you would be an Oni. This can

indeed happen between now and Rosh Hashonoh, as fortunes come and disappear in a flash. It would seem

that if you insist to be the chazan for your community, you are destined to lose your fortunes before Rosh

Hashonoh. Needless to say, our forceful would be chazan withdrew.

OROH V'SIMCHOH - MESHECH CHOCHMOH ON PARSHAS T'TZAVEH

Ch. 27, v. 20: "V'yikchu EI'LECHO shemen zayis zoch" - The word EI'LECHO deserves elucidation. See

the words of the Ohr Hachaim Hakodosh. The MESHECH CHOCHMOH explains that EI'LECHO, similar

to the word L'CHO, often means for your benefit. See the words of Rashi on Breishis 12:1, Lech L'CHO.

Here too, having the oil for the kindling of the menorah is for the benefit of Moshe. The Mechilta section

Pis'cha chapter #1 says that Hashem spoke to Moshe only by day. However the Ibn Ezra on Bmidbar 8:2

explains that this limitation to day only is limited to when there were no lights illuminating the night. Thelogic behind this might be similar to the rule of judgements of monetary matters beginning to be deliberated

only by day, as per Choshen Mishpot 5:2, derived from the words, "V'ho'yoh b'YOM hanchilo es bonov"

(Dvorim 21:16). Yet if the courtroom is illuminated it is permitted to begin the court proceedings at night

(Sefer M'iros Einayim ad loc s.k. 37).

Hence Moshe benefited from the illumination of the menorah by receiving prophecy even at night. This

obviously benefited all the bnei Yisroel as well. However, after Moshe's death there was no such benefit

and the only reason for lighting the menorah was that it was a statute from Hashem to do so, hence "chukas

olom l'DOROSEICHEM" (verse 21).

Ch. 28, v. 8: "V'cheishev afudoso asher olov k'maa'seihu" - The gemara Z'vochim 88b says that the wearing

of the eifode garment atones for the sin of thoughts of idol worship. In general we do not consider the

thought of sinning as a sin itself as per the gemara Kidushin 39b, but in regard to thoughts of accepting a

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false god the thought is also considered a sin. This is alluded to in the words of this verse. "V'cheishev" -

and the thought, "afudoso," - of the sin of idol worship for which the eifode garment atones, "k'maa'seihu,"

- is as harsh as actually doing the sin. (Nachal K'dumim in the name of Rabbeinu Efrayim, MESHECH

CHOCHMOH)

Ch. 28, v. 10: "Shishoh mishmosom al ho'evven ho'echos" - The gemara Yerushalmi Sotoh 7:4 says that

Biyomin's name appeared on the "eifode" stones with the first two letters Beis-Nun on one stone and the

last letters of his name on the other stone. This seems to be alluded in the word MIshmosom, a section of

their names, indicating that a name is not complete on one stone. Indeed on the words "Shishoh

mishmosom" the Targum Yonoson ben Uziel also says ""Shiso min k'tzas shmos'hone," six of part of their

names.

Why was Binyomin's name chosen to be the one to be split between the two stones? The MESHECH

CHOCHMOH answers that this is indicated in Dvorim 33:12, "U'vein kseifov shochein," regarding

Binyomin the verse says, "and between the two shoulders (of the Kohein Godol) he rests."

Ch. 28, v. 20: "V'yoshfei" - The gemara Kidushin 31a and Yerushalmi Pei'oh chapter #1 relate that the

"yoshfei" stone of the breastplate was once lost and the Rabbis pursued a replacement. They came upon a

non-Jew named Domo the son of N'sino, whose father had such a stone. When they came, his father was

asleep and the key to the safety box in which he kept his precious stones was on a cord that was wrapped

around his neck. Retrieving the key would require waking his father in the middle of his siesta. Domo, out

of respect for his father, refrained from waking him and lost the sale.

The MESHECH CHOCHMOH writes that it is most befitting that the lesson of how far honouring one's

parents goes is learned from a tale involving the "yoshfei" stone. All the brothers who were involved with

the sale of Yoseif caused their father much pain. Yoseif, as well, by not communicating with his father,

also fell short in properly honouring his father (see Ramban on 42:9 d.h. "Va'yizkor"). Only Binyomin was

not deficient in honouring his father, thus his stone was involved in this story.

The Baal Haturim points out that the numerical value of "yoshfei" equals that of "Binyomin ben Yaakov."

Possibly, according to the Meshech Chochmoh it is well understood why the mathematical value of

"yoshfei" is that of "Binyomin ben Yaakov," of both the son and his father, to indicate that specifically

Binyomin was the most devoted son of Yaakov.

Ch. 29, v. 42: "Olas tomid l'dorosheichem pesach ohel mo'eid lifnei Hashem asher ivo'eid lochem shomoh"

- Some Rabbis drive from these words that the word of Hashem emanated to Moshe from the top of the

outer copper-clad altar. Others derive from "v'dibarti itcho mei'al hakaporres" (Shmos 25:22), that it

emanated from the top of the lid of the Holy Ark, and "asher ivo'eid lochem shomoh" refers back to "ohel

mo'eid lifnei Hashem" of our verse.

The MESHECH CHOCHMOH suggests that these two opinions are in tandem with the disagreement

between Rabbi Yehoshua ben Levi and Rabbi Yochonon in the gemara Megiloh 27a. They disagree if the

words in M'lochim 2:25:9, "habayis hagodol" refer to a house of Torah study or a house of prayer. If it

refers to a house of Torah study then one may convert a house of prayer into a house of Torah study, but

not the reverse, since it is called "hagodol." If the verse refers to a house of prayer, then a house of Torah

study may be turned into a house of prayer, but not the reverse. If we posit that prayer is greater then it is

logical to assume that Hashem's voice emanated from the top of the altar, the symbol of sacrifices, and

prayers are in the place of sacrificial service. If Torah study is greater, then it is logical to assume thatHashem's voice emanated from the top of the Holy Ark, which contains the Ten Commandments, which

symbolize Torah study. The MESHECH CHOCHMOH expands upon this thought in his work Ohr

Somei'ach al hoRambam hilchos Talmud Torah 1:2.

CHAMISHOH MI YODEIA FIVE QUESTIONS AND ANSWERS ON PARSHAS TTZAVEH

5772 BSD

1) Ch. 27, v. 20: "Shemen ZAYIS zoch" From where was the olive oil sourced, given that they were in a

desert?

2) Ch. 28, v. 4: Choshen veifode A breastplate and an apron In 25:7, 35:9, and 35:27 the eifode is

mentioned before the choshen. Why the change of order?

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3) Ch. 28, v. 15: Choshen What is the word source for choshen?

4) Ch. 28, v. 32: Lo yikoreia It shall not be ripped Does this mean to make it in a manner that itwould not readily rip or is this a prohibition?

5) Ch. 28, v. 33: Ufaamonei zohov bsochom soviv And golden bells in them all around What does

bsochom mean, that the golden bells should be placed in an alternating manner between the cloth

pomegranates or that they be placed inside them?

ANSWERS:

#1

The Ponim Yofos writes that "shemen ZAYIS" in our verse does not mean olive oil, but rather, oil of an

olive tree, as we find in "a'lei ZAYIS torof b'fihoh" (Breishis 8:11), a leaf of an olive tree. The Torah is

telling us that the bnei Yisroel must extract oil from olives found on trees in hospitable areas of the desert,

truly a daunting task.

This seems to be contrary to the words of Targum Yonoson ben Uziel on Shmos 35:28, who says that the

oil was miraculously brought by clouds from Gan Eden.

#2

In the other verses the eifode is mentioned first because it is donned before the choshen, which goes on

top. However, our verse is simply listing all the garments of the Kohein Godol. The choshen is

mentioned before the eifode here because of its greater holiness. It houses the urim vtumim. (Tzror

Hamor)

#3

Rabbi Avrohom ben hoRambam says that the source for this word is chosh, hurries. This is because one

who asks a question of the Urim vTumim contained in the choshen receives an immediate response.

#4

Rashi explains that this is a continuum of the previous words. Make a strong doubled over hem so that the

opening should not rip. Rashi adds that this is not simply advice, but rather, it is a negative command, Do

not rip it. Chizkuni explains that this is a specific requirement of how to create the opening. At the time of

weaving the garment do it in such a manner that you leave an opening for the Kohein Godols head. Do not

make a solid sheet and then cut an opening.

#5

Rashi says that this means to place golden bells and cloth pomegranates in an alternating manner all

around. Thus each gold bell has a pomegranate before it and after it. This is bsochom soviv. Ramban

disagrees and says that each cloth pomegranate had a gold bell placed inside it.

The Sfas Emes in his commentary on the gemara Zvochim 88b notes that the gemara seems to clearly state

the opinion of the Ramban. He brings 72 bells which contain 72 clappers and hangs them BOHEN, inTHEM. The use of the plural word clearly shows that they are hung in a plurality of items, and there is but

one eifode. BOHEN must clearly mean in the pomegranates. However, the position of Rashi is readily

clarified, based on the text of the Shitoh Mkubetzes on the folio. His text is not BOHEN, but rather BO,

in IT, the eifode.

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