Rav Kook's Ein Ayah: The Placement of Yihiyu L’Ratzon

(based on Berachot 1: 119-120)

Gemara: Let us consider. The words, “Yihiyu l’ratzon imrei fi… (Let my mouth’s sayings and my heart’s thoughts be accepted in good will before You)” (Tehillim 19:15), are relevant both before and after prayer. Why did the rabbis institute it after the 18 blessings? It is because David said it only after 18 Tehilim. Isn’t it after 19 Tehilim? “Praiseworthy is the man…” (Tehillim 1) and “Why did the nations churn …” (ibid. 2) form one section.

Ein Ayah: Upon deliberating whether it is fit to make a short prayer that our prayers will be accepted before or after prayer, we see both possibilities have logic. There is an advantage to do it before prayer so that it will arouse a person’s heart to pray with proper intent. This is a great element of shleimut (completeness) beyond the gain achieved by our prayers being accepted and our requests fulfilled.

There is also an advantage to making this request after prayer because it is fit to notice that prayer is intended to impact on man’s behavior, which should be good and clean after the prayer in a manner that resembles the spiritual elevation he experienced during prayer. This is as the rabbi in the Kuzari said that the light of prayer should illuminate the spirit in a manner that lasts until the next prayer. It slowly dims until its light is renewed at the next prayer. Therefore, it is proper to pray after the prayer that the words and feelings be in good will, including that they should have their intended effect on the heart in the best way even during the time he is away from prayer. Therefore, it is most appropriate to say this prayer as he is ready to take leave of his prayers and become involved in dealings that are divorced from holy ideas.

One should not deny that during prayer one can reach very high emotions of holiness, which are too lofty to relate to life’s mundane elements. Thus, it would be good to request, as prayer commences, to succeed in reaching these lofty levels at the right time. We learned, though, from the fact that King David uttered this prayer after 18 chapters, that there is greater gain in attaching the uplifted state to one’s practical daily attributes and activities. This exceeds the gains of having lofty ideals that last only while one has them, even though those too are good and pleasant. That is why David is called “the pleasant psalmist of Israel” and “the man placed above” (Shmuel II, 23:1). In other words, his elevated spirit was preserved. He strove to have his actions resemble the high state that he had during his prayers, the prayers of the straight. We learn that the main gain from spilling out his spirit before its Maker in prayer is in its connection to the constant behavior in life. Thereby, one sanctifies his life until it is close to the holy emotions that are reached in the holy moments of prayer.

Man’s shleimut is when he tries to perfect himself individually as much as he can. However, he must realize clearly that no personal shleimut can be reached unless the whole (k’lal) is completed in Israelite national success. From that success will flow the success of all of mankind.

One should be careful that his interest in the shleimut of the klalnot compromise his personal shleimut in good actions and traits. The whole cannot be complete without its components being complete and successful. On the other hand, he should not think that he can reach personal shleimut without yearning with all his heart for the klal’s shleimut and success. Only when his diligent striving for personal shleimut joins together with interest in the klal’s shleimut will he reach true good fortune. That is why, “Praiseworthy is the man…,” which deals exclusively with personal shleimut and “Why do the nations churn…,” which deals exclusively with the matters of the klal form one section, and are combined with an “ashrei” in the beginning and the end.

Moshe and Aharon - The Menorah and the Aron

by HaRav Mordechai Greenberg
Nasi HaYeshiva, Kerem B'Yavneh

"You shall command Bnei Yisrael that they shall take for you pure, pressed olive oil." (Shemot 27:20) The placement of this topic here is strange; it should have been written earlier in Parshat Teruma, adjacent to the instruction of the Menorah!

Furthermore, what is the connection to Moshe of this specific mitzvah: "You shall command," "they shall take for you"?

The Netziv explains this based on the Midrash Rabbah on the Parsha:

"Bring near to yourself." (28:1) This is what it says, "Had your Torah not been my preoccupation, then I would have perished in my affliction." (Tehillim 119:92) When G-d said to Moshe, "Bring near to yourself Aharon, your brother," he was upset. [G-d] said to him, "I gave you the Torah. Without it I would not have created my world."

In many places in his commentary to the Torah, the Netziv addresses two styles of learning towards the correct Halacha. One is the method of comparing one case to another, and the other if called "pilpul" of Torah," which means clarifying the Halacha based on the methodologies through which the Torah is expounded. The Netziv generally writes against the method of learning through pilpul, and he degrades it, because the commonplace manner of differentiations and pilpul not for the sake of Torah do not bring to clarifying the truth. However, here we are dealing with "the laws that are the rules of the Torah," and this is leads to the climax of learning which is called "Torah lishma." [He calls this "pilpul of Torah," to exclude the disrespect of the maskilim who objected to involvement in theoretical issues.]

These two styles of learning have legitimate place in Am Yisrael, and they have paradigms, Moshe and Aharon.

In Nedarim (38a) it says: "The Torah was given only to Moshe and his descendents." The conclusion of the Gemara is that this refers to "pilpul." According to the Netziv, this was Moshe's strength, to reach a conclusion based on the rules through which the Torah is expounded. In contrast, it says about Aharon, "to instruct Bnei Yisrael," i.e., Aharon's strength was through comparing cases through logic. In one instance, he outreasoned Moshe on the issue of the goat sin-offering. There it says, "Moshe heard, and he approved." (Vayikra 10:20)

With this, he explains a fascinating point in the matter of the mekoshesh at the end of Parshat Shelach. After he desecrated the Shabbat, and "it had not been clarified what should be done to him," they "brought him to Moshe and Aharon, and to the entire assembly." (Bamidbar 15:33-34) However, Moshe and Aharon were relatives, so how could the two sit together on a case? Rather, the two of them were heads of different Sanhedrim, each one in his own way. When they were uncertain of the law of the mekoshesh, they brought the case before Moshe, perhaps he would rule through investigating the methods by which the Torah is expounded, and also to Aharon, perhaps he would clarify it through logic.

This is what it says, "If a matter of judgment is hidden from you ... you shall come to the Kohanim, the Levites, and to the judge who will be in those days." (Devarim 17:8-9) The kohen rules though the method of logic, whereas the judge through the method of "pilpul."

There are two vessels that indicate this in the Mikdash, the Aron and the Menorah. The Aron contains the two Luchot, which are the written Torah and represent comparing one to another. However, the Menorah is the "pilpul" of Torah. This is indicated by the seven candles, which correspond to the seven wisdoms, which are the kaphtorim and flowers of the Menorah. Therefore, when a talmid chacham would say something nice his colleagues would say "kaphtor vaferach." Therefore, in the times of the second Beit Hamikdash, when there were many Yeshivot and many students, they merited the miracle of the Menorah. One who sees olive oil in his dream, should expect the light of Torah.

Thus, we understand the placement of the portion here, and not in Parshat Teruma. Immediately after the commandment to Moshe, it says, "Bring near to yourself Aharon your brother," and the Midrash says that Moshe was upset. Therefore, G-d prefaced by saying to Moshe that his share in Torah in chiddush and pilpul is greater than Aharon's share. Thus, the making of oil applies especially to Moshe, and the Torah says, "You shall command," "they shall take for you" - for yourself. Therefore, the Midrash says, "Had your Torah not been my preoccupation" - by delving in deeply and analyzing it, and this is the joy of learning in a manner of pilpul!

Rabbi Doniel Glatstein: The Infinite Power of The Festival of Purim (video)

Rav Kook on Parashat Tetzaveh: The Sanctity of Har HaBayit

With the Jewish people’s return to the Land of Israel, the question of the Halakhic status of Har HaBayit became a hot topic. Does it still have the unique sanctity that it acquired when Shlomo consecrated the Bayit Rishon? Does a person who enters the area of the azarah while tamei transgress a serious offence, incurring the penalty of karet?1

Or did Har HaBayit lose its special status after the destruction of the Beit HaMikdash?

This issue was the subject of a major dispute some 900 years ago. Rambam noted that the status of Har HaBayit is not connected to the question about whether the Land of Israel in general retained its sanctity after the first exile to Bavel. The sanctity of the place of the Beit HaMikdash is based on a unique source — the Shekhinah in that location – and that, Rambam argued, has not changed. “The Shekhinah can never be nullified.”2

Rambam buttressed his position by quoting the Mishnah in Megillah 3:4: “Even when [your sanctuaries] are in ruins, their holiness remains.

However, Rambam’s famous adversary, Rav Abraham ben David (the Ra’avad), disagreed vehemently. This ruling, Ra’avad wrote, is Rambam’s own opinion; it is not based on the rulings of the Gemara. After the destruction of the Beit HaMikdash, Har HaBayit no longer retains its special sanctity. A ritually-impure individual who enters the place of the Azara in our days does not incur the penalty of karet.

Rav Kook noted that even Ra’avad agrees that it is forbidden nowadays to enter the Temple area while impure. It is not, however, the serious offence that it was when the Beit HaMikdash stood.3

What is the source of this disagreement?


Illustration image: James Tissot, ‘Reconstruction of the Temple of Herod Southeast Corner’ (between 1886 and 1894)

Like a Tallit or Like Tefillin?
In Halakhah there are two paradigms for physical objects that contain holiness. The lower level is called tashmish mitzvah. These are objects like a garment used for a Tallit, a Shofar, or a Lulav. All of these objects must be treated respectfully when they are used for a mitzvah. But afterwards, they may be freely disposed of (covered and then thrown in the garbage). Their holiness is only in force when they are a vehicle for a mitzvah. The holiness of a tashmish mitzvah is out of respect for the mitzvah that was performed with it.4

But there is a second, higher level, called tashmish kedushah. These are objects which have an intrinsic holiness, as they are vessels for holy writings. This category includes Tefillin, Sifrei Torah, and Mezuzot. It also includes articles that protect them, such as covers for Sifrei Torah and Tefillin boxes. Unlike tashmishei mitzvah, these objects may not be simply disposed of when no longer used. They must be set aside (genizah) and subsequently buried.

For Ra’avad, the land under the Beit HaMikdash falls under the category of tashmish mitzvah. It facilitated the many mitzvot that were performed in the Beit HaMikdash. Without the Beit HaMikdash, however, the area no longer retained its special kedushah. It became like an old Tallit, no longer used to bear tzitzit.

Rambam, on the other hand, categorized Har HaBayit as a tashmish kedushah. This area was the location of the unique holiness of the Shekhinah, an eternal holiness. Like a leather box that once contained Tefillin scrolls, even without the Temple this area retains its special level of kedushah.

“Sanctified by My Honor”
All this, Rav Kook suggested, boils down to how to interpret the words “וְנִקְדַּשׁ בִּכְבֹדִי” — “sanctified by My Honor” (Shemot. 29:43). The Torah describes the holiness of the Mishkan — and later the Beit HaMikdash:

“There I will meet with the Israelites, and [that place] will be sanctified by My Honor (Kevodi).”

What does the word Kevodi mean?

We could interpret Kevodi as referring to the honor (kavod) and reverence that we give this special place. The Mishkan and Beit HaMikdash were deserving of special respect (like the mitzvah of mora Mikdash). But without the Beit HaMikdash functioning, it no longer retains its former kedushah — like the opinion of Ra’avad.

On the other hand, the word Kevodi could be understood as referring to Kevod Hashem — the Shekhinah, God’s Divine Presence in the Temple (see Rashi ad loc.). As the verse begins, “There I will meet with the Israelites.” This would indicate an intrinsic holiness which is never lost — like the opinion of Rambam.

In his Halakhic work Mishpat Kohen, Rav Kook explained our relationship to the place where the Beit HaMikdash once stood:

“The Beit HaMikdash is the place of revelation of the Shekhinah, the place of our encounter with God. We do not mention God’s holy Name outside the Temple due to the profound holiness of His Name; so, too, we do not ascend the Mount nor approach the Holy until we will be qualified to do so. And just as we draw closer to God by recognizing the magnitude of our inability to grasp Him, so too, we draw closer to the Mount precisely by distancing ourselves from it, in our awareness of its great holiness.” (p. 204)

(Adapted from Igrot HaRe’iyah vol. III, letter 926 by Rav Chanan Morrison)

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1 Karet, literally “cutting off,” is a spiritual punishment for serious transgressions. Karet can mean premature death, dying without children, or a spiritual severing of the soul’s connection with God after death.

2 Mishneh Torah, Laws of the Beit HaMikdash, 6:16

3 What would Ra’avad do with the Mishnah in Megillah that Rambam quoted? He could explain that this homiletic interpretation is only an asmakhta, and reflects a prohibition of the Sages. Or the Mishnah could be referring to other laws, such as the mitzvah of mora Mikdash — the obligation to show respect and reverence to the Temple area by not entering the Temple Mount with one’s staff, shoes, or money belt; by not sitting in the Temple courtyard; and so on. (See Berakhot 54a; Mishneh Torah, Laws of the Beit HaMikdash, chapter 7).

We might have expected a reversal of positions — that Ra’avad would argue for its eternal sanctity, given that Ra’avad was a Kabbalist, unlike Rambam the rationalist. Especially considering that Ra’avad explicitly notes that his position is informed by inspired wisdom — “God confides in those who fear Him” (Tehilim 25:14).

In fact, it could well be that Ra’avad’s opinion is based on his understanding of the distinct spiritual status of each Beit HaMikdash. Shlomo foresaw the higher spiritual state of the Third Beit HaMikdash, so he intentionally limited the sanctity of the First Beit HaMikdash. He conditioned its sanctity to expire with the destruction, in order to enable the future Beit HaMikdash to be established on a higher state of kedushah.

4 This is the explanation of Ramban, quoted by the Ran in Megillah, chapter 3.

Remembering Rav Tzvi Yehuda

by HaRav Zalman Baruch Melamed
Rosh HaYeshiva, Beit El

The Torah study is dedicated in the memory of Bayle' Finkle bat Yocheved

The Bigdei Kahuna
God commands Moshe: "Make holy vestments for your brother Aharon which are both dignified and beautiful." Later we bear witness to the great attention which the Torah pays to the clothing of the Kohen Gadol, Aharon. We find much care being taken when it comes to the style of the vestments - they are to be beautiful and embroidered with precious jewels. They are to be knit with exquisite threads: gold, sky-blue, dark red and crimson wool, and linen - the work of an artist.

Truthfully, the great attention given to the clothing of Aharon comes as quite a surprise. We are accustomed to thinking of pious people as remarkable in their inner, spiritual side, and not the sorts to stand out with beautiful clothes. Preoccupation with exterior beauty is foreign to them. What's more, we find the sages of the Gemara voicing criticism of the Babylonian rabbis because they were noted for their fine clothing. Why, then, does God trouble Himself to assure the outer beauty of none other than the high priest?

The chapter of the bigdei kahuna intends to drive home the essential point that everything must be anchored in sanctity. Beauty, gracefulness, splendor, and glory must all flow from the wellspring of holiness. The Beit Hamikdash is the splendor of the world, for it is the source of the world's beauty. The high priest is obligated to receive a hair-cut each week. He is obligated to appear before God in the height of his beauty.

In the case of the high priest, beauty stems from holiness and purity. This sort of beauty can only appear in the height of its perfection; one must be careful that absolutely nothing is lacking. All of existence evolves from the source of holiness, and when our physical world is connected to its source it must appear in flawless beauty, in glory, and in splendor.

When, though, there is a severance between the physical world and its holy source, beauty becomes like a "gold ring in the nose of a pig, a beautiful woman lacking purpose." Without purpose beauty possesses no value. Indeed, it constitutes a deficiency. Therefore, because we, the Jewish people, chased after the world's external beauty, and neglected the inner bond to the true source of beauty, we were exiled from our land and distanced from normal, natural life. We ascended to an inner, spiritual, abstract life, completely detached from the outer, natural aspects of existence. For the sake of purification, we were forced to confine ourselves to "the four cubits of the Law."

Yet we long for perfection. Our eyes are to the great future which awaits us, in which we will merit a complete and perfect union with the source of holiness, the source of all existence. Then there will be a complete appearance of life in all its glory and beauty, in all its splendor. Then the holy light will shine in all fullness, illuminating all of existence.

Rav Tzvi Yehuda HaCohen Kook, zt"l
(Parshat Tetzaveh is generally read on the Shabbat before Purim, the anniversary of the death of Rav Tzvi Yehuda HaCohen Kook, zt"l. Therefore, on Shabbat Parshat Tetzaveh Rav Melamed makes a practice of recalling Rav Tzvi Yehuda's approach to Torah, community leadership, and the education of his many students.)

We find ourselves once again faced with the question, how is it possible to educate others concerning the importance of the completeness of the Land of Israel, while at the same time stressing the importance of the complete unity of the People of Israel? On the face of things it would appear that the stubborn and extremist stance which expresses a lack of willingness to give up even an inch of the Land of Israel is the very factor responsible for the rift in the nation.

In addition, we ask ourselves, how is it possible to educate the masses towards the complete and unyielding fulfillment of all Mitzvoth , even the most seemingly insignificant, and at the same time educate towards the love of all Jews, even those who are estranged from the Torah and Mitzvoth? Does not this sort of guidance contain something of an inconsistency?

And on top of all this, how, we painfully ask, can we continue to show respect for the State of Israel and view it as the "first burgeoning of our Redemption," the foundation of God's throne in the world? Why, not only is it made up of many who are distant from the Torah, it is lead and its direction determined by Jews who have abandoned the Torah all together.

Indeed, it was towards this seemingly impossible end that Rav Tzvi Yehuda HaCohen Kook educated. Rav Tzvi Yehuda proved that not only is it possible to educate towards all of these values together - it is the only way to educate. He taught us, his students, that the Torah, the Nation of Israel, and the Land of Israel are completely interdependent. The Nation of Israel cannot exist without the Torah and the Torah cannot exist without the Nation of Israel. Similarly, the Nation of Israel and the Torah cannot exist without the Land of Israel, and there can be no Land of Israel without the Nation of Israel and the Torah. The completeness of the Torah depends on the completeness of the Nation and the Land.

Our master's love of the Land was beyond compromise; Rav Tzvi Yehuda stood opposed to even the slightest forfeiture of land. This extreme love of his stemmed from a clear understanding that the relinquishment of portions of the Land of Israel constitutes, in fact, a relinquishment of both the Torah and the Nation of Israel; the Land, the Nation and the Torah are one, and therefore a blow to one of these entities constitutes a blow to all of them.

This approach did not stem from a pragmatic, political, diplomatic, or security-orientated outlook. It stemmed from deep Jewish faith that the Land of Israel is the Land of God, the Land of life for the Jewish people, and that any division or separation of the Nation of Israel from its land is like separation from God Himself - a veritable death blow, Heaven forbid.

Rav Tzvi Yehuda's love for both Torah-observant and estranged Jews did not stem from humanistic kind-heartedness alone; neither was it the expression of a superficial nationalistic outlook. It flowed forth from the depths of faith and Torah. It stemmed from an acute awareness that each Jew, even the Jew who has altogether abandoned the Torah, possesses a pure and Divine soul. This soul, constituting as it does the Jew's true basic nature, is destined to overcome all transient outer weaknesses.

Our beloved Rav's affection for the entire nation stemmed from a recognition that the Jewish people are like one living body; though one part of the body is infected and diseased, it remains a part of us, our own flesh and blood. Even if that element denies the fact that it is part of the all-encompassing nation of God, the act denial itself is part of our shared sickness. It is impossible, taught the Rabbi, to sever the limbs of a living and united body.

Rav Tzvi Yehuda taught us that the State of Israel is not merely a formal, technical apparatus guaranteeing existence of the nation, an apparatus with no intrinsic value. Rather, the mere existence of the State of Israel has Divine meaning. He educated us not to err, thinking that the worth of the state can be gauged and measured according to the actions of the government; not to err, thinking that when the government acts as it should, the State has value, yet when it does not act as it should, it does not have value. The mere existence of the state possesses spiritual, Divine value, for it constitutes a meaningful stage in the ongoing materialization of the prophetic vision of our Redemption.

The ingathering of exiles, the settlement of the Land, the liberation the Land from foreign hands together with its return to the sanctity of Israel, and the freeing of the Jews from the yoke of the nations, are all stages in the Divine Redemption, for they belong to the essential aim of the State of Israel. The return of the Nation of Israel to its land and its independence is bringing, and will continue to bring about the return of the Nation of Israel to its Torah and to its God.

Because of his great love for the State of Israel, and because of his recognition of its Divine value, the Rav was shaken to the depths of his soul by the appearance of a minority government in Israel which relied on the votes non-Jews. At that time Rav Tzvi Yehuda spoke out vehemently, saying that such an act constitutes an "incomparable desecration of God's Name." He called the episode a "comic-tragedy of humiliation towards our people and our state... a great crime which will be remembered forever as an abomination in the history of the People of Israel, the eternal people."

Rav Tzvi Yehuda's extreme criticism of the government, though, did not effect in the least his recognition of the value of the state. The Rav made a clear distinction between our regard for the government - a body which is indeed measured according to its actions - and our relation to the state, which is Holy. Governments come and governments go. "We," the Rav used to say, "are commanded by the Torah - not the government. The Torah comes before the government. The Torah is eternal and the present disloyal government will pass on and disappear."

Finally, the Rav was not bewildered by obstacles standing in the way of the Redemption. He viewed hindrances as part of the process of redemption - a process which includes crises along the way. He educated us to maintain faith and to recognize God's salvation, to discern the acts of the Almighty, and to be active together with God, as Rebbi Yirmiya in the Talmud Yerushalmi said, "...In the future a heavenly voice will erupt in the tents of the righteous, saying, 'All those who worked together with God, come and accept your rewards!'"

Honoring the Kohanim in Our Time

by HaRav Dov Lior

This week's weekly Torah portion of Tetzave tells us of the choice of the Kohanim and how they are to be prepared for their service in the about-to-be-built Mishkan. Most of the attention in Tetzave is centered around the special garments they are to wear during the service.

The portion actually starts out with two verses discussing the oil for the Menorah in the Mishkan. It must be "pure beaten olive oil," and the lamp must burn perpetually in the Ohel Moed. The commentators ask: What are these verses doing here in the portion dealing with the choosing and preparation of the Kohanim? Why are they not in the passage of the Menorah?

The answer is that our holy Torah revealed to us here the great virtue of the Torah, called Torat Moshe, the Torah of Moshe Rabbeinu. How so?

Two utensils in the Tabernacle alluded to the light of Torah. One was the Aron that housed the Luchot HaBrit. The Aron represents the Written Torah, as well as Israel's acceptance of the Oral Torah from teacher to student through the generations. The second utensil was the Menorah, which stands chiefly for the idea of innovative Torah thought and investigative study. This was also given to Moshe, and he transmitted this power to the generations afterwards. The light that shines from the strength of the Menorah represents the power of the Chachamim of Israel to be innovative in Torah and to derive laws from the verses in accordance with the specified "Hermeneutical Rules."

By writing about the Menorah in the portion that discusses the Kahuna, the Torah is telling us that the Kahuna and the Divine Service are on a level close to that of the Torah itself. Parshat Tetzave opens with the Menorah and its oil – i.e., the Torah – and then immediately afterwards discusses the greatness of the Kahuna. This is why Moshe is told here, "Bring them – the Kohanim – close to you" (Sh'mot 28,1); they are coming close to Moshe, who stands for the Torah.

The choice of Aharon, Moshe's brother, to be the Kohen Gadol is not because of his talents or deeds. Rather, from the very beginning of Creation, his soul was designated for the Avodat Kohanim. And when Korach later came around and led a rebellion with the claim that the Kahuna was to be assigned based on character traits, God made it clear to all that this was an act of Creation that can never be changed.

Nowadays as well, though we do not have the Beit HaMikdash Service, the Kohanim retain a unique sanctity, and special commandments apply to them: They may not be defiled by the impurity of death (they many not enter a cemetery, etc.), and they must not marry certain women. In addition, the non-Kohanim amongst us are required by Biblical law to honor Kohanim in specific ways, such as not to take advantage of them, to give them the first Aliyah to the Torah, etc.

However, the primary aspect of safeguarding the status of the Kahuna is in preparation for the future. We anticipate that the day is near when the Nation of Israel will return to its Land with full strength, and will merit to build the Beit HaMikdash and renew the Avodah there. It is therefore important that the ohanim should begin preparing for this! For this purpose, the Chafetz Chaim – author of the Mishna Berurah, died in 1933 – compiled a set of laws for Kohanim. He wrote it in the style of the Rif, extracting the laws from the Mishnaic order of Kodashim. And thank G-d, we have merited in our day to see several Kollelim dedicated to this topic and to these laws, which are studied there in depth just as the orders of Nashim and Nezikim are studied in the mainstream yeshivot.

Just as we request every day in our prayers that G-d's presence should return to Tzion, so too we must act to advance the Beit HaMikdash service. We must encourage in our Kohanim the willingness to serve Israel in this manner, while we, for our part, will learn to honor and aggrandize them as in yore – until we merit to see G-d's salvation and the building of the Beit HaMikdash, speedily in our days.

The Similarities Between Tetzaveh and Purim

by Rabbi Dov Berel Wein

In this year of 5785 here in Yerushalayim, the Torah reading of Tetzaveh coincides with the day of Purim itself. There seems to be great similarities between this Torah reading and the reading of the book of Esther on Purim. Throughout the entire Torah, we find that the name of our great teacher Moshe (after his birth) is found in each weekly portion, with one lone exception. In Tetzaveh Moshe’s name never appears, even though we are aware that Moshe is the one who wrote this portion of the Torah and taught it to the Jewish people for all eternity. We are aware that Moshe is the hidden author, the director of events behind the scenes.

There are many comments by the scholars of Israel over the ages who try to explain why this is so. But for the purposes of this short essay, it is sufficient simply to realize that Moshe is the teacher of the Torah par excellence, who is hidden from us. As we will soon see, we are made aware of the value of people and ideas remaining hidden, and not always exposed to the light of human inspection and society. The ability of Moshe to remain hidden and the benefit of his anonymity, is one of the blessings of his noble character and humble greatness.

In the same vein, we also find that in the book of Esther the holy name of God is not there. There is no reference whatsoever made of the intercession and interference of Heaven in the events described in the written record of the story and miracle of Purim. The book of Esther reads as an exciting, completely rational and understandable story of political intrigue, of psychologically damaged individuals, unforeseen salvation and as an example of the twists and turns that make a mockery of human certainties and predictions.

Once again, there is an unseen and unmentioned director of events that is controlling the narrative of this story. Purim is the holiday that commemorates this concept. There is no flash of lightning nor roar of thunder, no volcanic eruptions or plagues of locusts that mark this miracle. Yet, it is obvious that when we piece the whole story together, the miracle of the event becomes obvious and revealed, no matter how hidden it was while it was being enacted (read the words of the Rabbis in the Al Hanisim prayer recited on Purim). Perhaps this is the reason why Purim is such a day of unmitigated joy because it represents the joy of thousands who have discovered and unraveled a mystery, the solution of which was not originally understood by many. It is the delight of the discovery of the hidden Director that fills us with both merriment and joy. When a hidden treasure is revealed, humans are usually overcome with a feeling of happiness and achievement.

The great Chasidic master of Kotzk continually maintained that truth is always hidden from public view. He said that if it were revealed, it would be criticized, reviled, and discounted, for we live in a false world, to use the phrase that the Talmud chose to describe human existence. Ultimate truth can only be found within one's own self, and it takes an enormous amount of effort and searching to find it. Only the hidden eventually proves to be true, accurate, and eternal.

Falsehoods are wherever we turn. It is not only ‘fake news’ that confounds us, but it is also that we live in an era where society is shaped by the opinions of others, with their human weaknesses. The Torah wishes to give us a direction as to where truth can be found. It hid the name of Moshe in this week's Torah reading, and hid the name of God, again, in the book of Esther.

If one wishes to find God he or she needs to search within one's own self. The same is true of understanding and appreciating the Torah that Moshe wrote, gave and taught us. The Torah shows us that we are not that distant from truth. But it cannot be found on the surface, but only within our own souls. So be it.