Vayikra

Vaykira is both the Hebrew name of the Book of Leviticus AND the name of the first portion in the Book of Leviticus.  (As an aside, Torah portions are generally named for the first word or one of the first words in the portion.)

In my previous d'vrei Torah, I examined the commentaries of the Baal HaTurim, whose primary method of biblical exegesis was to reveal the hidden meaning of the Torah portion.  As we begin Leviticus, I though we should move 'back' to the most well-known and influential Biblical commentator, Rashi.  Please follow the link to the entry in the Jewish Encyclopedia to find out more about him.  Know this:  he is the single most important and influential Biblical commentator in the Jewish world to this very day (and he lived about 900 years ago!) and his influence is felt heavily in the Christian world as well.

Rashi's method of Biblical exegesis is to explicate the 'simple' meaning of the portion.  It's not always quite so simple, but let's see...

This portion opens with the phrase, "And God called to Moses and said to him from the Tent of Meeting.'   The key to understanding Rashi (or one of the keys) is to understanding the problem that piques his interest.  In this case, Rashi wants to know why the text reads 'called to Moses' and then 'said to him.'  Isn't that the same thing?  Isn't that repetitive?  In Rashi's world, nothing in the Torah is superflous.  

Rashi explains that 'called' tells us the God first 'said' Moses' actual name as a sign of affection and then, after that term of endearment, God goes on to speak with Moses about various 'business.'

Rashi offers another possibility (this doesn't exclude the first explanation; they're just different):  the voice went to Moses' ears but no one else among the Children of Israel heard the voice.

Finally, for this week, Rashi offers an explanation for the seemingly superfluous word, 'to him.'  Isn't it obvious that God spoke to him?  The text says 'God called to Moses...' The 'to him' is not needed...WRONG!  In this instance, the 'to him' means 'God spoke to Moses and not Aaron.'    Rashi provides some examples from other texts that proves his point, but what we need to know is that in this instance, God was speaking to Moses and not Aaron.

Last Call for Exodus!

Vayakhel-Pekudei is the last portion in the Book of Exodus.  In some years, these two portions are combined; in some years they are separate portions.I thought I would stay with the Baal HaTurim, and then let's see who we pick for next week!

In Vayakhel, we an important juxtaposition of verses: On six days work may be done, but the seventh day shall be holy for you, a day of complete rest for God; whoever does work on it shall be put to death.  You shall not kindle fire in any of your dwellings on the Sabbath day. (Exodus 35:2-3)  These two verses juxtaposed against the following several verses provide both the commandment against lighting a fire and (according to the Talmud) the various forbidden labors on Shabbat.  

The Baal HaTurim makes two points.  First, he suggests that the number of forbidden labors, 39, can be deduced from the gematria (numerical value) of the Hebrew word 'la-asot,' which arranged in a certain way adds up to 39.  OK, great!

A more interesting nugget, in my view, is the Baal's comment on verse 3 (about kindling fire):  "The Holy One Blessed be He said, 'My fire, that is to say the fire of Gehinnom (Hebrew for 'Hell') rests on your behalf on the Sabbath, so too, your fire should rest on the Sabbath.' WOW!

Why would the fires of Hell rest on Shabbat?  The Zohar is instructive for we learn that even the sinful ones being punished there also find rest.  I bet many of you are surprised about that!

Parashat Tetzaveh

This week's portion is Tetzvah.  The main focus of Tetzaveh is the priestly garments worn by the Kohanim during the Temple service.

These garments included: britches (undergarments); a tunic (sort of like long underwear); a robe, an ephod (sort of like a girdle); a breastplate, headgear (different for the High Priest and the ordinary priests), a belt, and something called the tzitz, which is sort of like a bracelet worn around the headgear.

What is the significance of this elaborate dress code for the Kohanim?  Obviously, its distinguishes the Kohanim from the rest of Israelites.  Perhaps more importantly, the garments worn by the Kohanim had to be made from material contributed from the Israelites as part of the building of the Temple.  This signifies that the Kohanim are not representing themselves, but rather all the Children of Israel.  

There are many interesting components to the priestly garments.  In today's shiur (teaching), we are going to focus on the Urim and the Thumim.  

The RAMBAN has an interesting explanation of the Urim and Thumim which worked in conjunction with the breastplate.  The breast plate was decorated with semi-precious stones that represented the tribes of the Children of Israel.  

According to the Ramban, the Urim and Thumim were probably pieces of parchment upon which were written the ineffable name of God, told to Moses by God while Moses was speaking to God face-to-face.  This parchment was inserted into a pouch in the breastplate worn by the Priest. 

The Priest would inquire of the Urim and Thumim with regard to the major issues confronting the Children of Israel.  The Urim and Thumim would then cause the stones on the breast plate to light up, revealing the answer.  For example, the Priest used the Urim and Thumim to determine who would lead the Israelites after the death of Joshua.  When asked, the Urim and Thumim caused the stones to light up in a manner that indicated Judah (someone from the Tribe of Judah).