Torah

The Mishkan is universally known as the “House of G-d.” It serves as a potent symbol of the unique relationship between Hashem and His Nation, am Yisrael. The Ramban in Parshas T’rumah comments on the juxtaposition of the command to build the Mishkan to Matan Torah, when klal Yisrael received the Torah on Har Sinai. He explains that the Mishkan perpetuated the experience at Har Sinai. It transformed this one-time event into a continuous and everlasting relationship, allowing every single Jew the opportunity to bask in the presence of the Sh’chinah. The Mishkan’s structure and rituals reflect not only the events that took place at Sinai, but also their purpose, which was to command B’nei Yisrael with the laws that they are to keep in the Holy Land of Israel, so they can properly represent Hashem as His special nation.

Chazal quote a midrash that the reason why Moshe Rabbeinu’s name does not appear in the entire Parshas T’tzaveh is because after the sin of the Golden Calf, Hashem intended to eradicate the Jewish People and create a new nation out of Moshe’s descendants. Moshe begged on the people’s behalf and told Hashem, “And now, if You would just forgive their sin; but if not, erase me from Your book that You have written.” (Sh’mos 32:32). Even though Hashem did in fact forgive B’nei Yisrael’s sin as a result of his plea, Moshe was nevertheless erased from one parshah in the Torah, Parshas T’tzaveh. The lesson is powerful and unmitigating: A word is a word. When a person makes a statement, he must keep his word, no matter what happens or changes in any given situation. Once Moshe said, “Erase me from Your book” – meaning the Torah – Hashem held Moshe to his word, and did indeed erase him – but mercifully, only from one parshah.

What defines a leader? A person who will give everything he has – his own life, in fact – on behalf of his people. Moshe was willing to have his name erased from the holy Torah to save his people. What could be a greater self-sacrifice?

R’ Yitzchok Zilberstein, shlita, told over the following remarkable story. One night, the phone rang in his home. One of the foremost pillars of Torah in our generation was on the line, a man who donates vast sums to mosdos HaTorah. He said he urgently needed to speak to the Rav. Although he wasn’t feeling well, he agreed. This is how the conversation went.

The Gemara says that rich people are stingy. Rav Shimon Sofer zt”l explains that if a rich person was not stingy, his tz’dakah would be meaningless. Hashem makes him stingy by nature so that parting with his money will be a challenge, even though financially speaking it is not. This way, he, too, can earn the great mitzvah of tz’dakah with m’siras nefesh just like his less affluent brethren, who are parting with money that they can ill afford to part with.

Last week, we read of klal Yisrael’s preparation for the sublime experience of Matan Torah: Sh’loshes Y’mei Hagbalah – the three days prior to the Revelation, the great fire and smoke that rose like from a furnace, the lightning, shofar blast, Hashem’s “voice” ushering forth from the mountain. This week, we read of the rights of the servant and maid, the laws of damages and watchmen, the prohibition against oppressing the foreigner, orphan, or widow, and against cursing people and corrupting justice. What is the connection?