Dvar Torah Parashat Tetzaveh - Purim
- Feb 25
- 10 min read
Dedicated Leilui Nishmat our Daughter,Beracha Celia Bat Simha, Celia Esses A"HBy Joe and Sylvia Esses_______________________________________________________ Parashat Tetzaveh / Parashat Zachor / PurimHonor and Glory
This week’s parasha discusses the kohanim, specifically the kohen gadol and his special garments. If you look through the megillah as well it also goes into details of the fine materials and clothing that were worn. Though dressing nice is important, we also learn that materialistic things mean nothing, and that true value comes from within. There is a story about a man invited to a fancy party. This man was not incredibly sophisticated and was not used to wearing elegant clothing. He came to the party wearing a nice but very informal outfit.
When he arrived at the party, he was stopped by the guards at the entrance who told him that he could not enter the building because of his “inappropriate clothing.” The man wasn’t upset, and he went back to his house to put on the best suit he owned, and he returned to the party, where he was then let in without any problems.
During the party, when they all sat for a seated dinner, the man suddenly stood up, lifted his plate with the most exquisite catered food, and poured it all over himself, effectively ruining his nice suit. His friends at the table asked him why he did such a thing and he told them, “Since I was not invited but my suit was, I thought it was logical to give it the food.”
As we discussed, Parashat Tetzaveh details the garments of the kohen gadol, giving much relevance to their beauty. Rabbi Lord Jonathan Sacks, ZT’L, said that in order to understand why the Torah gives so much importance to Aharon’s garments, we need to pay attention to the piece at the of the whole description, “You shall make vestments of sanctity for Aharon your brother, for honor and glory.”
The Torah teaches that there are two different ways to relate to the external image of a human being. One is giving importance to the “glory” or beauty in a materialistic way, and the other one is understanding that “glory” should be at the service of “kavod—honor.” So if one gives importance to kavod, for example, and he buys a nice suit for Shabbat or for celebrating a friend’s wedding, in those cases, he’s using beauty as a means to give kavod to other people or to G-d, and it serves a higher purpose. But if one gives importance to glory or beauty just for the sake of materialism, like buying a new suit to try to fit in a social class, the suit doesn’t serve any value, and actually helps a person to disrespect his own dignity. This is a beautiful message that teaches us how to balance beauty and dignity, and how to establish the priorities in our lives.
Our Treasure
R’ Hillel Eisenberg shares a story with Torah Anytime that happened in the 90s to a non-religious Jew named Steve Goldman. He had money, came from a wealthy family, and he was a top student in his class at Harvard. After experiencing some medical challenges, he moved to Princeton University where he met and befriended Rabbi Gruman from Bet Medrash Gavoah, New Jersey. Rabbi Gruman invited him for Shabbat, and Steve accepted.
After the Friday night meal, Rabbi Gruman took Steve on a tour throughout the Yeshiva (which at the time was only one building). He showed him the large dining room, the bet medrash and then he brought him downstairs to the basement library, called the otzer—treasure house. It was one of those long winter Friday nights, and the room was packed with men learning ancient sefarim. The books were piled on ever table, many with yellowed pages and taped together. Steve froze. He just stood there staring at the sight.
Saturday night as Steve was about to leave Lakewood, he approached Rabbi Gruman and quietly asked him to go down to the otzar one more time. Again, Steve stood there transfixed. Finally Rabbi Gruman and told him that he did not understand. At Harvard and Princeton Steve had access to the most perfect, prestigious and largest collections of books and resources. Why is he getting so overwhelmed with a basement full of falling apart books?
Steve looked at him and said the most powerful words. “At Harvard when you go into the library I see people reading books. Here I see people living them.” That is what Torah is, a way of life. It is not just a subject, culture or nostalgia. Torah is life; It is what the world is built around. That is why we learn even when it is uncomfortable and inconvenient for us. Torah is not what we do it is who we are. That is the secret to Jewish survival after so many have tried to kill us all. No matter how twisted and dark this world gets, there will always be a Jew somewhere learning Torah. We live the Torah to keep it alive.
The Only Parasha
Parashat Tetzaveh is the only parasha where Moshe Rabbenu’s name is not mentioned. This is because in next week’s parasha, Ki Tissa, Hashem wanted to destroy B’nei Yisrael for worshiping the golden calf. Moshe said to Hashem, “Erase me from the Torah if you will destroy Am Yisrael!” Because of Moshe’s words, Hashem took his name out of this week’s parasha. The Torah wants to teach us that our words really do mean something, so we must always be very careful of any negative words that we say.
The Tur explains further that during an earlier time in history, Moshe was destined to be the kohen gadol as well as the leader of the Jewish people. However, when Moshe angered Hashem, he lost his honor to be kohen gadol (4:14). Since this parasha deals with the vestments worn by the kohen gadol, Hashem chose not to mention Moshe’s name, so it would not to be a constant reminder of his lost opportunity to become kohen gadol, an honor that was ultimately given to Aharon.
Even when Hashem punishes someone, we should recognize the mercy within the very act. When Moshe declared his wish to be erased from the Torah, Hashem decided to remove Moshe’s name from only one parasha. Hashem specifically chose the parasha of Tetzaveh, in which the mention of Moshe’s name would have been a cause of pain to him because the subject of the kohen gadol was discussed. Once his name was to be taken out, it might as well be in a place that he would not want to be mentioned anyway. We further see that, despite its inevitability, the omission of Moshe’s name was limited in scope. Moshe’s name was mentioned within the number of verses in the parasha, albeit in a “hidden” manner.
Hidden Handiwork
Just like this week’s parasha does not mention Moshe’s name, curiously Megillat Esther does not say Hashem’s name once! Rabbi Biderman elaborates on this topic by bringing down the famous words of the Gemara, “Mi SheNichnat Adar Marbim B’Simcha—he who welcomes the month of Adar should be joyous (Taanit 29a).” Rashi elaborates by saying that we rejoice because of the miracles of miracles for Yisrael – Purim and Pesach." The Chasam Sofer (Drashot vol.1 p.162:) explains that the miracles of Nisan – such as leaving Mitzrayim and kriyat Yam Suf – superseded nature. The miracles of Adar, on the other hand, were within nature. It seems that nothing supernatural occurred. That is why Hashem’s name is hidden in the Megillah.
When you take in the entire story of the Purim miracle and think about from the beginning starting with Achashveirosh's seudah until the end, you will see wonderful hashgachah—divine supervision. [These miracles continue because] Hakadosh Baruch Hu performs such miracles for us every day, only those who constantly experience miracles don't recognize them. Therefore, we are very happy [in Adar and Nissin] because Hashem's hashgachah, which is upon us, is visible…. A person should arouse himself on Purim to recognize Hashem's wonders.
These miracles continue in every generation." A miracle isn't a matter of the past, rather as it says in the Megillah, “The miracles never leave us (Esther 9:28).” To this day, everything in the world, which appears routine nature, is carefully planned for the benefit of Yisrael. This is the primary essence of our emunah, as the Ramban (end of Bo) writes, "Whoever doesn't believe in this doesn't have a portion in Hashem's Torah."
“Marbim B’Simcha—we should increase our joy in this month because when a person believes that Hakadosh Baruch Hu is with him and that Hashem is our father Who has compassion on us and seeks the best for us, his heart becomes filled with joy and happiness.
The Bet Aharon (p. 67) explains the Gemara, "Whoever doesn't experience hester panim (that Hashem is concealed from him) isn't a Yid (Chagigah 5).” The Bet Aharon elucidates “If a person can't find Hashem’s divine supervision even when there is concealment, he isn't a Yid, because a Yid must be able to find Hashem in every situation.”
The Shulchan Aruch (690:3) states, "One must read the entire Megillah." The Mishnah Berurah adds, "According to most poskim—legal scholars, if you didn’t hear even just one word of the Megillah, you did not complete the mitzvah." The meforshim explain that this is because every passuk and word of the Megillah expresses another part of the miracle. So, if you miss a word, you miss a part of the miracle
The Megillah begins with the words, "When King Achashverosh sat on his throne, which was in the capital city Shushan (1:2).” The Vilna Gaon explains that Shlomo HaMelech had a magnificent throne. Many kings wanted to sit on it but failed. Pharaoh Nakeh (Pharaoh the Lame) sat on Shlomo HaMelech’s throne, and one of the lions that decorated the throne bit him, thus causing him to become lame. Nevuchadnezzar wanted to sit on Shlomo's throne and failed. Achashveirosh also desired to sit on a magnificent throne, which appeared like Shlomo's, so he sought craftsmen to fashion a replica of this unique throne. The only craftsmen who knew how to build such a majestic chair lived in Shushan. After it was built, it was too heavy to transfer the throne to Bavel, so Achashveirosh moved the capital city to Shushan. Shushan became the new capital city of the Persian Empire.
As we discussed, every word of the Megillah reveals miracles. Therefore, if possible, read some commentaries on the Megillah and discover how each word is another facet of the miracle. Let yourself become astounded by the miracles Hashem performed and performs, under the guise of nature, to save His nation, Bnei Yisrael.
Outstretched Hands
Rabbi Biderman explains that when the miracles of Purim occurred, the Jewish nation wasn’t worthy of them. They weren't at a high spiritual level due to their sins, as Chazal tell us. Nevertheless, Hashem saved them. Therefore, we shouldn't be surprised, Hashem will perform miracles for us, too, on Purim, even if we didn't prepare, even if we have sins, and even if we aren't worthy.
The Chasam Sofer (Drashos) quotes from Chazal that Haman's decrees were decreed after the Jewish nation had sinned. They had bowed down to Nevuchadnezzar’s avodah zarah—idols, and they partook in Achashveirosh's seudah—feast. Heaven agreed that Haman's decree of annihilation was fitting for them, Heaven forbid. Nevertheless, Hashem saved them and performed miracles for them. This is actually one of the great miracles of Purim that the salvation came despite their sins. Vashti was killed at Achashveirosh's meal, and her vacancy made place for Esther to come and save the nation. The Chasam Sofer points out that at the time of the sin of eating at Achashveirosh's feast, Hashem was already preparing the stages for the salvation of Bnei Yisrael! This was an amazing kindness and miracle. Hashem saved us from Haman and from Achashveirosh, not because we were worthy, but rather because of His love and compassion for us.
The Chasam Sofer expounds on what the Shulchan Aruch (694:3) tells us. "We aren't cautious [where to give] tzedakah for Purim. Whoever puts out his hand to receive, we give to him." The literal meaning of this halachah is that when someone says, "I don’t have money to prepare a Purim seudah," we give him money without investigating whether his claim is true or not.
We can also read the words “Whoever puts out his hand to receive,” that the phrase is hinting at the following idea. Whoever stretches out their hands in prayer, and asks his Father in heaven for salvation, Heaven gives him a hand. This means that even if he didn't prepare a vessel with which to receive Hashem's bounty, Hashem gives him a hand and a vessel, so that he should be able to receive the bounty and the salvation that Hashem desires to shower on him.
If one is wondering as to where we give tzedakah, everyone can receive. The Chasam Sofer says that just as Hashem wasn’t picky with us, and He saved us although we weren't worthy, we also aren't particular with others, and we help whoever puts out his hand for assistance. May we all merit to feel Hashem’s unwavering love for us and see the miraculous arrival of Meshiach soon, speedily in our days. Amen
Shabbat Shalom! Rabbi Amram Sananes, written by Jack Rahmey
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This book is a compilation of Divre Torah from the weekly parasha classes from Rabbi Sananes’ teachings over the last 10 years along with my own experiences in those classes which has stimulated my Torah growth. I’ve included many pertinent stories and life lessons to grow from at your Shabbat table. There’s also questions and discussion points at the end of each Parasha to stimulate a Torah conversation at your Shabbat table for the whole family to participate in. Also, included is a holidays section at the end of the book to use for all of our special holidays and Yomiim Toviim. Now available in all Jewish bookstores and Amazon! Scan the barcode on the right to purchase from Amazon. |
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