Parashas Tetzaveh
Shabbos Zachor
13 Adar 5770

February 27, 2010
Daf Yomi: Sanhedrin 15

Guest Author:
Rabbi Nachi Klein
Young Israel of Northridge, CA
www.yion.org

 

Memory plays a key role in Jewish observance. Zechirat Yetziat Mitzrayim is a major component in many of the mitzvot we do. A key factor in mitzvot is the mental attention applied to the mitzvah performed.  Mitoch Sheloh Lishmah Bah Lishma, a concept used when performing mitzvot that we are not excited to do, teaches us this concept. Although we get reward for the performance of this mitzvah, having the mental focus of performing the mitzvah for the sake of Hashem is better. In fact, in some instances, such as the mitzvah of loving G-D or the sin of idol worship, thought alone will create the mitzvah or sin.

Regardless of age, the mitzvah of Zechirat Amalek applies to all Jews. While forgetfulness may be excusable when it comes to anniversaries or birthdays, for the mitzvah of remembering to eradicate Amalek, no excuses work.  If you don’t remember, you’ve violated a negative commandment.

In order to understand the mitzvah of remembering Amalek, it is important to understand the essence of Amalek.

In the first incident of Amalek in the Torah (Shemot 17:8-16) the verse states “Vayavoh Amalek Vayilachem im Yisrael B’Rifidim.” The Medrash explains that the place Massah was called Refidim (decline) because the Jewish people weakened in their study of the Torah. Additionally, the verse directly prior to the arrival of Amalek states that the place was called Massah Meriva because the Jews said “Is G-D in our midst or is He not?”

These two ideas present two faults in Bnei Yisrael:

1) They questioned whether Hashem was with them;

2) They were lax in the study of Torah.

Both of these ideas, belief in HaShem and Torah study, are fundamental to the survival of the Jewish People; without them there is no reason for existence.

In the pesukim leading up to today’s reading of Parshat Zachor, the Torah warns us to ensure we use proper weights when measuring for business. One who cheats in weights and measurements has done acts of abomination to HaShem (Devarim 25:13-16).  The Netziv (Devarim 25:17) explains that the sin of false measurements is rooted in idol worship, insomuch that both express a lack of emunah (faith) in Hashem.

Both times Amalek are mentioned in the Torah relate to the Jewish peoples’ lack of faith in Hakadosh Baruch Hu. Yet one needs to understand the necessity for the negative mitzvah of Lo Tishkach (“You shall not forget,” Devarim 28:17-19).

Amalek comes when the Jewish people are lax in their avodat HaShem. The goal of Amalek is to make events of the world seem as mikrah, happenstance, thereby removing people’s connection to G-D.

Amalek is a focused people – focused on eradicating the Jewish people. Their determination reminds us of the intensity with which we should also focus – on our own goals.  Their determination shakes the laxity that exists within us, to help us become a devoted, focused nation with one goal in mind, Kiddush Hashem, sanctifying HaShem.

When we start questioning our emunah, be it by letting go of the Torah, by subverting people in business or in general faith in the Almighty, then we’ve lost our focus.

With this we can understand the mitzvah of Lo Tishkach (you shall not forget). Lo Tishkach is a mitzvah in the heart, the heart which is the source of our devotion to HaShem and more importantly our Emunah in HaShem.

HaShem wakes up the hearts of His children up to follow Him through a Mitzvah of the heart, the remembrance of Amalek.  Amalek comes with their devotion when we lack our own devotion. 

The mitzvah of Zechirat Amalek is the constant reminder to have faith in Hakadosh Baruch Hu. With constant faith the incidents/sins leading up to Amalek’s arrival would never happen. May we be zocheh to always remember and never forget to build our emunah in Hashem. When we do, we’ll avoid the other negative reminders, which we would rather do without.

Shabbat Shalom.

 

THE WEEKLY SIDRA- TETZAVEH
Moshe Greebel

Unlike other faiths and religions, forgiveness for one’s sins as per the Torah, does not come cheaply. By whichever means one attains this forgiveness, it must be done with the sincerity of contrition, and the resolve not to repeat such past performance. This sincerity of contrition can be seen from the Gemarah in Sanhedrin 106b, where it states simply:

“…..HaKadosh Baruch Hu requires the heart…..”

The resolve that it would take not to repeat past sins can be seen from the Mishna in Yoma 85b:

“…..If one says, ‘I will sin and repent, sin and repent,’ no opportunity will be given to him to repent…..”

Additionally, as Jews, our appeal for forgiveness is dispatched directly to HaShem, without the intervention of any freeze dried pardons given out by a supposed middle management team.

Putting all this together spells out that taking personal responsibility for all our actions, is the obligation upon each Jew from the Torah. At all times in this existence, we must maintain a firm hold on being completely innocent of any wrongdoing against the Torah- a firm grip on being personally responsible and accountable for all our actions. This very principle is dramatically played out in this week’s Sidra, wherein we find this Passuk (verse) concerning the Mishkan (Tabernacle):

“And there I will meet with the B’nai Yisroel, and it shall be sanctified by My glory.” (Sh’mos 29:43)

As cited by Rashi on this Passuk (verse), the Gemarah in Z’vachim 115b speaks to us of what Moshe said to his brother Aharon, after the latter’s two eldest sons, Nadav and Avihu, died on the day the Mishkan was dedicated, for having attempted to honor HaShem, by bringing an Aish Zarah (a strange fire), as part of the Avodah (Service):

“…..When the sons of Aharon died, he (Moshe) said to him, ‘My brother! Your sons died only that the glory of HaKadosh Baruch Hu might be sanctified through them.’ When Aaron thus perceived that his sons were the honored ones of the Omnipresent, he was silent, and was rewarded for his silence…..”

Now, in truth, is it even possible to imagine that the method utilized by HaShem for sanctifying the Mishkan, was the killing of two Tzadikim (righteous men)? Furthermore, what manner of consolation was offered by Moshe to his brother Aharon, when speaking of a sanctification of HaShem through a punitive death of his sons? This is a difficult Gemarah indeed.

Fortunately however, we have Rav Baruch HaLaivi Epstein (1860- 1941) of blessed memory, in the Torah T’mima, who addressed this very matter. Now, according to Rav Baruch, ‘as is well known in Mikra (Scripture) and Talmud,’ the entire purpose of constructing a Mishkan, causing the Sh’china (Divine presence) to settle there, and the bringing of Korbanos (offerings), was only to forgive Yisroel for their sins- no purpose being higher than that.

Yet, explained Rav Baruch, there was an inherent danger in the construction of this Mishkan, to everyone who realized its true purpose of forgiveness for sins. For, when Yisroel would view the Mishkan as a mechanism for forgiveness, they might mistakenly assume that forgiveness was there simply for the asking. Such an erroneous conception of cheap forgiveness would only convince the B’nai Yisroel that care and heed regarding the Torah were unnecessary, since forgiveness could be attained so easily.

Therefore, explained Rav Baruch, by killing Nadav and Avihu, HaShem showed everyone that the forgiveness offered by the Mishkan was certainly not a shield, even for Tzadikim such as these two, who sinned purposely and with intent. Rather, the Mishkan was designed to grant forgiveness only for those who sinned accidentally or inadvertently.

In conclusion, ended Rav Baruch, this lesson of forgiveness not being so readily available for those who sin with intent, was the actual sanctification of the Mishkan, in that it made it very clear that one is always accountable for his actions, regardless of how much a Tzadik he may be. No greater sanctification than that of personal responsibility, can be made by human beings.

Since we have no microwavable forgiveness for purposely sinning, we must at all times keep a wary eye on all our actions to make certain they are L’Shaim Shamayim (for the sake of heaven).

May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.