Parshas Tetzaveh

Is It Okay to Leave Now?

 

“It [the golden bells and pomegranates on the hem of the Me’il] shall be on Aron when he performs [Divine] service. Its sound shall be heard when he comes into the Sanctuary in the presence of Hashem, and when he comes out, so that he will not die.“ (Shmos 28:35)

One of the eight garments that the Kohain Gadol wore was the Me’il. It was a long blue robe.  Attached to the hem were golden bells, interspersed with round, woolen, pomegranate-like balls.

The Ramban and Rabbeinu Bachya explain the reason why the Me’il had bells. If a person wanted to have an audience with the king, he would first knock on the king’s door. If one arrived unannounced in a mortal king’s palace, one would incur the death penalty. That is best illustrated in Megillas Esther when King Achasverosh instituted the death penalty on anyone who came to see him unannounced. That, which is customary as a sign of deference to a mortal king, must also be observed when one petitions the King of Kings. As the Kohain Gadol entered Hashem’s Sanctuary, it was proper for him to announce his intention to enter. Whenever the Kohain Gadol entered the Mishkan, the bells on the Me’il would make noise. That was considered as if the Kohain Gadol was announcing that he was coming to daven to Hashem or to do the service in the Mishkan.

Rabbeinu Bachya and the Bekhor Shor, a 12^th century Tosafist, say that this is a lesson in manners, teaching us how we should act. One should not enter another person’s house suddenly, without announcing his arrival, lest the homeowner is doing or saying something private. One should first knock on the door.

The Talmud (Pesachim 112A) quotes a list of instructions that Rabbi Akiva gave his son. One instruction was that one should not even enter his own house suddenly, without first knocking. The Rashbam explains that someone inside may be doing someone that is private. Certainly, one should not enter someone else’s house unannounced for the same reason.

The Torah illustrates many other examples teaching us derech eretz, the proper way that we should act.

After the plague of locusts, Pharaoh’s servants said to him, “How long will this [man] be a menace to us? Send these men out and let them worship their G-D. Did you not yet realize that Egypt is [being] destroyed?” (Shmos10:7) Pharoah then sent messengers to bring Moshe and Aharon back to the palace. Pharoah told them that they had permission to go to worship Hashem. When Moshe told Pharoah that all the Jews would be going, Pharoah refused and said that only the adult men could go. Whereupon Pharoah threw Moshe and Aharon out of the palace. The Riva asks why Moshe and Aharon did not leave immediately as soon as they saw that Pharoah was starting to get angry. Why did they wait until Pharoah drove them out of the palace? Especially, as Rabbi Henach Leibowitz zt”l points out, it was a disgrace to Hashem that Moshe and Aharon, His representatives, were kicked out of the palace. The Riva answers that had they left on their own, that would have shown a lack of derech eretz to the king. Since Pharoah had sent for Moshe and Aharon to come to the palace, they waited for permission from Pharoah to leave. Rav Henach Leibowitz zt”l explained that waiting WAS the proper derech eretz even though it meant that Moshe and Aharon were thrown out of the palace. It would have been a worse disgrace to Hashem had Moshe and Aharon left before they were thrown out.

Rav Chaim Shmulevitz z t”l (Sichas Mussar) brings a similar example of derech eretz.  After the flood had ended, Noach did not leave the Ark until Hashem, specifically, told Noach to do so (Beraishis 8-15). Yalkut Shimoni quotes Rav Yuden who said had he been in the Ark, he would have broken down the door of the Ark and left.  Noach had just had an exhausting year in the Ark. He had almost no sleep while constantly caring for the needs of all the animals. Now that the flood was over and the ground was dry, Noach could have left the Ark. He had no need to stay in the Ark any longer. However, Noach said, “Since I entered only by Divine permission, I will only leave with Divine permission.” To leave without permission, would have been a lack of derech eretz to Hashem.

In another instance, when Potiphar’s wife accosted Yosef, he ran away, leaving his jacket in her hands. She used the fact that she had his jacket to incriminate Yosef. Why didn’t Yosef just grab the jacket from her before running away? Ramban answers that it would have been an affront to her honor and dignity. She was, after all, his master’s wife. Grabbing the jacket would have shown a lack of derech eretz.

Furthermore, King Nevuchadnetzar threw Chananya, Mishael, and Azaryah into a burning furnace for refusing to worship his idols. An angel protected them and they remained unharmed as they walked around the furnace. Midrash Tanchuma (Noach 10) says that they remained in the furnace until they were told to come out. “We will not leave the flames without the king’s permission. He told us to enter the flames, and we will not leave until he gives us permission to do so.”

We see that the obligation to have derech eretz, proper conduct, applies not only to our relationship with Hashem. It also applies to everyone, even to wicked people.

Why must we even show derech eretz to evil people? Perhaps the following story will illustrate the answer:

A cat entered the home of Rabbi Moshe Pizitcher and snatched some food from the table. One of Rabbi Pizitcher’s granddaughters chased the cat out of the house and added some curses for good measure. Rabbi Pizitcher scolded her strongly. She couldn’t understand the rebuke since it was only said to a cat. Rabbi Pizitcher explained, “True, but you have defiled your mouth.” (Love Your Neighbor by Rabbi Zelig Pliskin) We see from this story that we should always act in a way befitting Hashem’s people regardless of who we are dealing with.

Each of us should strive to be an elevated person, always acting with derech eretz. In should be inconsequential to us whether or not the recipient is deserving of our noble behavior.

 

Best wishes for a happy Purim!

 

Parshas Tetzaveh-Zachor

The Plane Hijacking Was Real!

 

“You shall make the robe of the ephod of pure blue.” (Shmos 28:32)

I read a story some time ago, but I do not recall the source.

In the 1960’s, it was not uncommon for a plane to be hijacked from Miami to Cuba. On one such occurrence, the hijacker held a knife to the throat of the stewardess in full view of all the passengers. No one screamed and only one passenger was frightened.  The hijacker walked with the stewardess to the cockpit. A few minutes later, the hijacker stuck his head out of the cockpit and the passengers began laughing. All, except for one passenger. How were the passengers able to remain calm and even laugh it off? Apparently, the one passenger who was frightened was Mr. Alan Funt. He hosted a show in which unusual situations were staged in public. The funny reactions of unsuspecting passersby were secretly videoed. When Mr. Funt boarded the plane, the passengers recognized him. They thought that the hijacking was not real but, rather, was being videoed in preparation for an upcoming show. Thus, they were not scared and even laughed. Mr. Funt knew that the hijacking was real. As such, he was the only one who was scared.

One who has Bitachon, trust in Hashem, understands that Hashem stage-manages events in our lives, to give us the chance to react properly and be rewarded for our actions. (Rav Yisroel Miller, What’s Wrong With Being Happy)

The Me’il was one of the garments that the Kohain Gadol wore. It was a full-length robe of sky-blue wool. Attached to its bottom hem were 72 pomegranate-shaped tassels and 72 golden bells. The Talmud (Zevachim 88B) says that each of the garments of the Kohain Gadol atoned for a specific sin of the Jewish People. The Me’il atoned for the sin of lashon hara, hurtful speech.

Often, one speaks lashon hara because of a feeling of jealousy. A person is envious of the success, honor, or wealth that his friend has. He feels bad that he is lacking in one or more of those areas. Attempting to make himself feel better, he disparages his friend or belittles his friend to others.

Rav Avraham Pam zt”l (Shabbos With Rav Pam by Rabbi Sholom Smith) points out that a more intense jealousy can arise between members of a family. Yosef Hatzadik was appointed as second in command to Pharoah. There was a terrible famine in the land of Canaan. Due to the famine, Yaakov asked his sons, “Why do you make yourselves conspicuous?” (Bereishis 42:1) Rashi explains that although Yaakov had sufficient food, meanwhile, he was concerned. He did not want to arouse the jealousy of the families of Yishmael and Esav who were starving for food. Therefore, Yaakov sent his sons to Egypt to purchase food. Maharsha (Ta’anis 10B) questions why Yaakov was concerned about arousing the jealousy of the families of Yishmael and Esav who did not live in Canaan at that time. Why wasn’t Yaakov concerned about arousing the jealousy of his Canaani neighbors? Maharsha explains that since the descendants of Yishmael and Esav were related to Yaakov, they would feel more jealousy and be angrier if they saw that Yaakov’s family had food while they did not. On the other hand, the people of Canaan were total strangers to Yaakov, Thus, they would feel less envy.

This fact illustrates the greatness of Aharon the Kohain. He was the prophet and leader of the Jews in Egypt. Yet, his younger brother, Moshe, was chosen to become the leader in Aharon’s stead. Moshe was chosen to take the Jews from slavery and bring them to freedom. That appointment could have easily made Aharon feel jealous. He could have felt, “I was the leader for so long. Now my younger brother is appointed to take my place?”  In fact, Moshe was concerned about Aharon’s feelings. That is why he tried to refuse Hashem’s appointment. Hashem told Moshe that he did not have to worry. Hashem told Moshe that Aharon was such a tzadik, with exemplary middos, that he would not be angry at Moshe. Aharon would not feel even a small tinge of jealousy. In fact, Aharon would feel happy at Moshe’s success (Shmos 4:14).

Since Aharon’s heart was totally full of love and happiness for Moshe, he merited to wear, over his heart, the Choshen, the holy breastplate of the Kohain Gadol.

Jealousy is a “disease” that brings unhappiness in the next world and even in this world. King Shlomo says that it corrodes the inner being of a person and rots his bones (Mishlei 14:30).

One of the best examples of this is the evil Haman. Haman seemed to have everything anyone would want. Haman was one of the wealthiest men ever! His children were successful, having been appointed to high government positions. Haman himself was the 2^nd most powerful person in the empire! He was second only to King Achashverosh. Everyone bowed down to Haman, except for Mordechai. Haman had already set into motion the decree to kill all the Jews. He had just left an exclusive party where Queen Esther invited only him and the king. Haman was feeling great! Yet, on the way home he passed Mordechai, who did not bow down to him. What was Haman’s reaction? He told his wife, “All this means nothing to me every time I see that Jew Mordechai sitting in the palace gate [and not bowing down to me]” (Megillas Esther 5:12) Haman had it all. Yet by focusing on the one thing that he didn’t have he got so upset that he could not even enjoy all that he did have.

This is what jealousy does. One can have so much to be thankful for, yet one can get upset because of the sole thing that he lacks.

What is the solution to rid ourselves of jealousy and be able to be happy? The first step is to have the right perspective. We must focus on all that we have and not on what we do not. As it says in Pirkei Avos (4:1) Ben Zoma says,” Who is rich? He who rejoices in his lot.” When we focus on all that Hashem does for us and all that Hashem gives us then we will feel gratitude and will feel happy.

The next step is the realization that Hashem orchestrates everything that happens. Hashem gives us everything that we need to fulfill our personal mission in life. Hashem determines our income, what type of home we will have, our spouse, and our family. Hashem determines how much honor we will receive. If Hashem did not give something to us, then we don’t currently need it! Therefore, as much as we try, we will not get it. Should you be jealous if a jeweler has a jeweler’s loupe and you don’t, if you are not a jeweler? Should I be jealous if you have a stethoscope if I am not a doctor?

Furthermore, Rav Moshe Chaim Luzatto writes in the Mesillas Yesharim that all situations in life are only tests. Hashem arranges the scenery and the actors and orchestrates the events that occur in our lives to see how we will react. The understanding that it is not real should help us overcome feelings of jealousy and other challenges. When we truly have bitachon, trust in Hashem, we realize that every situation is staged by Hashem, just to see how we will respond.

We can be happier when we don’t feel jealous. We can choose to have an “attitude of gratitude”.

We can choose to have a positive perspective, appreciating all that we do have instead of focusing on what we do not have. We need to recognize that Hashem gave us everything that we need to fulfill our mission in life. Furthermore, it is impossible for us to attain anything else that we don’t need for our mission. Lastly, we must realize that all our life’s situations are only tests to see how we will respond.

May we learn these lessons and live lives full of happiness!

 

 

Parshas Tetzaveh

You Should Feel Loved – Because You Are!

“The stones shall correspond [in number] to the names of the sons of Israel: twelve, corresponding to their names. They shall be engraved like seals, each with its name, for the twelve tribes.” (Shmos 28:21)

Reb Yaakov Toisig lived in Be’er Sheva. He went to shul to daven for his father’s yahrtzeit but there were only 8 other men there. Needing one more for the minyan, he went outside. The street was empty, except for an irreligious man with long shaggy hair. Reb Yaakov approached the man and asked him to join the minyan. After many attempts at convincing him, the irreligious man finally said that he couldn’t join because he did not know how to daven. Reb Yaakov said that he would show him what to say. Then the man said, “But I don’t keep mitzvos. Will G-D even listen to my prayers?” Reb Yaakov responded, “You should know that every Jew has a lofty soul that was carved from underneath the Throne of Glory. Hashem desires the prayers of every Jew. Every tefillah is beloved by Hashem. Yours too.” Those words pierced the young man’s heart, and he joined the minyan. Those heartfelt words changed this young man’s life as he eventually became religious. (102 Stories That Changed People’s Lives, Vol 2 by Rabbi Tzvi Nakar)

Hashem’s love for Bnei Yisroel is infinite. “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples …” (Shemos 19:5). Rashi says that Bnei Yisroel will be like the treasures of the kings; like costly vessels and precious stones, which kings store away. Targum Onkelos explains that Bnei Yisroel will be more beloved before Hashem than all the other nations!

Hashem showed how much He loves us, even when we sinned and reached the 49^th level of impurity. “They saw [a vision of] Hashem, and under His feet [there was something] like a brickwork of sapphire…” (Shmos 24:10). Rashi says that while the Jewish People had been enslaved in Egypt, Hashem had placed a brickwork of sapphire under His throne to constantly bear in mind their suffering (which was symbolized by the brick work). Hashem wanted to constantly bear in mind the pain and suffering that His treasured nation was undergoing while in Egypt. The bricks symbolized their affliction. After Bnei Yisroel were redeemed, the sapphire brickwork sparkled with clarity and light. There was now light and joy before HHHashem because of Bnei Yisroel’s redemption.

This week’s parsha describes the Choshen Hamishpat, the breastplate, that the Kohen Gadol wore. The Choshen contained 12 precious stones. Each stone was engraved with the name of one of the shevatim, the tribes. The names of the Avos were added as a supplement to the names of the shevatim. The letters of the Avos, Avraham, Yitzchak, and Yaakov were interspersed on the different stones. The words, “ֹשִבְטֵי יְֹשוּרֻן” were also inscribed on the stones.  These names and words that were added in addition to the names of the shevatim ensured that all the letters of the Hebrew alphabet were inscribed. Hashem answered urgent questions posed by the Kohen Gadol by causing the appropriate letters on the Choshen to be illuminated. Thus, the Choshen had to have all the letters.

The Sforno (Shmos 28:2) says that when the Kohen Gadol entered the Kodesh, the Sanctuary, wearing the names of Yaakov’s 12 sons on the Choshen, Hashem would remember their righteousness and, in their merit, bring peace and blessing to their children.

The Kedushas Levi is troubled by this. Generally, we ask Hashem for mercy in the merit of our forefathers and not in the merit of the children. Why weren’t the names of the Avos the primary engravings on the Choshen?

The Kedushas Levi gives a beautiful answer. The Kohanim were chosen by Hashem from all the other tribes, to serve Hashem. As the pasuk states,“For him [shevet Levi] did Hashem choose from all your tribes to stand and perform the service in the name of Hashem, he and his sons for all time.” (Devarim 18:5) The other shevatim may have felt less loved by Hashem. To counter that mistaken feeling that they may have had, the names of ALL the shevatim were engraved on the Choshen. The purpose was to show that all the shevatim were beloved equally by Hashem. The Kohanim were merely intermediaries between the people and Hashem.

Rav Pam zt”l said, “We see from this that every Jew, no matter what his background, lineage, or station in life, is beloved by Hashem. No Jew should ever feel that he is worthless before Hashem or that Hashem does not take an active interest in his existence and accomplishments.”

(Messages from Rav Pam by Rabbi Sholom Smith)