|Noticeboard||Beth Din||Archives||Add Event||Subscribe||Privacy||Log in|
In Melbourne Shabbat begins Fri 30 Jun 2017 04:52 PM and ends Sat 1 Jul 2017 05:52 PM
י' אדר ה' אלפים תשס"ט
Note: The Shabbat Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading.
1st Aliya: The Parsha opens with the commandment to use pure olive oil in lighting the Menorah. Aharon and his four sons were selected to be the Kohanim. The basic garments of a Kohain consisted of a turban, shirt, pants, and belt. The Kohain Gadol wore four additional garments: the Me'ill - a long outer robe; the Ayphod - a quilted vest or bibbed apron; the Choshen - jeweled breastplate; and the Tzitz - engraved, golden, forehead plate. The quilted vest is described in this Aliya along with the two Shoham stones. These were engraved with the names of the 12 Tribes and set on the shoulders of the Kohain Gadol.
2nd Aliya: The cloth settings for the Shoham stones are described along with the jeweled breastplate. The method of fastening the breastplate to the quilted vest is explained. The breastplate was a quilted garment set with 12 stones, each engraved with the name of a Tribe.
3rd Aliya: The long outer robe is described. The hem of this garment was edged with small bells intended to announce the presence of the Kohain Gadol as he walked through the Bais Hamikdash. (From this the Gemara derives that a husband, prior to entering the door of his own home, out of respect for his wife, should announce his arrival by knocking on the door.) The engraved, golden forehead plate and the Kohain Gadol's turban are described, along with the four basic garments worn by all Kohanim. All the garments were hand made of the finest white linen. The special vestments of the Kohain Gadol were woven from a special thread spun from five different colored threads, including a thread made of pure gold.
4th, 5th, & 6th Aliyot: The seven day ceremony consecrating the Kohanim into their priestly service is detailed along with the consecration of the Mizbeach - Altar.
7th Aliya: The last vessel to be described is the inner, golden Altar, used to burn the daily incense offering. This offering, as well as the daily preparation for the lighting of the Menorah, could only be performed by the Kohain Gadol. The special mixture of incense called the Kitores, could only be formulated for this purpose. (The renowned biblical archeologist, Vendell Jones, claims to have unearthed a hidden cache containing 600 kilos of the Kitores, buried before the 1st Bais Hamikdash was destroyed.)
Parsha Summary by Rabbi Aron Tendler
This week, in addition to the regular Parsha, we read Parshat Zachor. Parshat Zachor is the 2nd of the four special Shabbosim preceding Pesach when additional portions are read from the Torah. The first special Shabbos was Parshas Shekalim. This week we read Zachor, and in a few weeks we will read Parah and Chodesh. There are set rules which determine when each of these additional Parshios is to be read. Parshas Zachor is always read on the Shabbos before Purim.
On Parshat Zachor, we read the additional Parsha found in Devarim, 25:17. As a nation, we were commanded to destroy the nation of Amalek. This nation came into existence at the same time as we did. Esav's son Elifaz had a son Amalek. Esav and Elifaz's legacy to Amalek was an undying hatred against the children of Yakov.
At the time of the exodus from Egypt, Amalek traveled hundreds of miles to ambush the newly freed nation in the hope of destroying them. We, as a nation, did not pose any threat to their sovereignty. They lived to the east of Canaan and were not among the Seven Nations occupying Eretz Yisroel. Nevertheless, their irrational hatred against Hashem and us compelled them to attack a harmless and seemingly defenseless nation. In the aftermath of their attack we were commanded to always remember the evil that is Amalek. It is the reading of this Parsha that is the fulfillment of this Biblical commandment. This mitzvah, according to most authorities, is not restricted by time and must be fulfilled by men and woman.
The Rabbi's selected the Shabbos before Purim for the fulfillment of this Mitzvah because Haman was a direct descendent of Amalek, and Mordecai was a direct descendent of King Saul. The entire story of Purim is directly linked to this Mitzvah and the missed opportunity of King Saul that we read about in the Haftorah.
This week's Haftorah takes place 2,873 years ago. In the year 2883 - 878 b.c.e. King Shaul was sent by G-d to destroy the nation of Amalek. Agag was their king, and it was a singular moment in history when every member of Amalek was in one place at the same time. Shaul, as per Shmuel Hanavi's instructions, was successful in destroying Amalek. However, as the Haftorah clearly states, Shaul had mercy and allowed the king, Agag, to remain alive, as well as the captured cattle. The commentaries state that in the interim, Agag was able to impregnate a maidservant, from which the nation of Amalek would survive. Hashem told Shmuel that Shaul's neglect of His command to totally destroy Amalek must result in Shaul loosing the right to be king. Despite Shmuel's prayers for mercy, Hashem didn't relent, and Shmuel went to tell Shaul of G-d's punishment.
The connection to Purim is well documented. Haman is called, "the Agagi". He was a direct descendent of Agag. In ascertaining Hashem's mercy and justice, we are forced to acknowledge our limited understanding. The notion of killing men woman and children is thankfully foreign and abhorrent to us. Nevertheless, Shaul was commanded to eradicate the entire nation.
The Haftorah identifies Shaul's sin in not fulfilling G-d's commandment as misplaced mercy. Had he known that, 521 years later, his merciful act would result in the potential extermination of the entire Jewish people, Shaul would not have had mercy on Agag and the cattle. It is the responsibility of a king to think beyond the immediate and do what has to be done to guarantee the future of his nation. Being that no single human can ever guarantee the future, he has no choice but to listen to Hashem's commandments and do as he is told. That insures the future.
The message of Purim is the story of our Haftorah. Hashem works His miracles through the normal passage of time. Actions done today set in motion ripples in time that radiate far into the future.
May today's celebration of Purim set in motion the redemption of tomorrow!