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Close To Heart
The Choshen-stones were inscribed with the twelve tribes: ‘Aharon shall carry the names of the Jewish people in the Choshen upon his heart when he visits the Sanctuary, a memorial before Hashem’.
The Urim V’tumim was in the Choshen, so ‘Aharon will carry the Mishpat of the Jewish people upon his heart, constantly before Hashem’
What is ‘Mishpat’? Why does it need the Urim V’Tumim? What is the Urim V’tumim?
The Urim V’tumim is a parchment with Hashem’s name, and it created the energy that made the Choshen miraculously light up.
The Jewish nation exists as 1. A nation with certain great ancestors and a grand destiny. The names of the Shvatim, fathers of the Nation, represent the nation. 2. A nation dedicated to live for Hashem. This is represented in the Choshen: name-stones outside and Urim V’tumim within, representing the Shvatim-nation with HaShem pulsating within.
Hashem manages this world through Natural law. However He suspends Nature for someone totally dedicated to Him. Hashem prefers Nature, but He is obliged to the Tzaddik and must help things work out for him even if He needs to work miracles, contrary to the laws of nature, to do so.
Hashem cares for His Nation, always taking them in account in world affairs. Yet He owes them nothing. But when devoted to Him, then He must help them.
Aharon carries the names of the Jewish people before Hashem; may He keep an eye on them. When the Urim V’Tumim is inside the Choshen, however, – when totally infused with Hashem – then we have a suit upon Hashem. Aharon carries this suit (Mishpat) of the Jewish people before Hashem.
Isn’t it worthwhile to be devoted to Him? Sure, but it seems awfully daunting too. Yet it can be done. Not overnight, but not impossible.
It’s merely devoting oneself a bit more today than yesterday…
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Choshen And Ephod
The Gemarah explains ‘the Choshen will not move from the Ephod’ as prohibiting separating the Choshen from the Ephod. The two must be ever attached. Why indeed?
The Choshen was a plaque with the names of the twelve parts of Israel. It kept the Jewish people always before Hashem, at His attention. The Ephod symbolized service of Hashem: an apron = service.
The two are intertwined. Our favored-nation status by Hashem it only because of our dedication to His Service. Our favor in Hashem’s eyes corresponds to our personal dedication to Him. If we slacken off, so do our benefits.
The prohibition against separating the Choshen from the Ephod means that there are no free lunches. Hashem does not play favorites. We merit the Choshen, our closeness, only because of the Ephod, our service.
Keep in mind…
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Good Shatnez
The belt the Cohen wore was of spun linen and red wool. Wool and linen are Shatnez, ordinarily forbidden, yet permitted in the Kohen’s belt. Why indeed was it made of shatnez? Is Shatnez extra good for doing the Avodah with?
The prohibition of shatnez derives from the basic incompatibility between wool and linen. They have opposite spiritual orientation and energies; they cannot act in harmony, for they are different to the bone. [-Zohar]
Korbanos express dedication to Hashem, common denominator to all creation. When opposing elements join forces to serve Hashem, His supremacy is affirmed: in His service all join – its the universal goal.
So joining wool and linen illustrates Hashem’s mandate.
(The plague of Hail in Egypt had fire and water co-existing in the hail. That fire and water worked together was a Kiddush Hashem: they negated themselves before the higher goal – doing Hashem’s will!)
Sometimes people in Shul will quarrel. Sometimes its even justified. Yet for the common goal – kvod Shamayim – how can this be justified?
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Location, Location, Location
Where was the mizbeach hazahav? The Torah specifies ‘before the Peroches which is on the Aron (!), in front of the Kappores upon the Witness, where I meet you’. This sounds convoluted – surely it would have been clearer to say ‘opposite the Menorah in the Kodesh’ Why place it vis-à-vis the Aron?
‘When our love was strong we slept together on the side of a sword. Now that it’s weak, even a sixty-cubic bed is small for us’ [- common aphorism]
The Gemarah comments that this has a source in the Torah; Hashem would meet His people under the wings of the Keruvim – a tiny place, for He loved them so much. The very smallness of the space expressed His love.
Later, at the destruction of the Beis HaMikdash, Hashem complained there was no room for Him; the entire earth is too small for Him.
Meeting under the Keruvim showed love, and the Peroches provided privacy to that meeting. This further demonstrated the intimacy between Hashem and His People.
In response to this privileged communion with Hashem we burn incense before that meeting-place, honoring this closeness.
The Torah is not simply placing the Mizbeach HaZahav, rather it explains its function: its all about the Peroches and Kappores. While specifying the place, it reveals the name and nature of Ketores; a tribute to our relationship!
Do you celebrate your relationships?
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The king who married off his daughter, his only child. He told her: ‘I cannot ask that you stay here with me. Neither can I bear separating from you. Please! wherever you sojourn, make me a small room to stay near you’.
Hashem gave his beloved daughter, the Torah, to us here on earth. He cannot separate from it. He asks us ‘Please make me a small Mishkan for me to stay in, and be near My Torah’.
That’s why right after Matan Torah comes the Mishkan. [-Midrash]
The Maharal in Meseches Shabbos, comments on the statement that the Torah will one day be forgotten. He suggests it will not happen out of laziness or uncaring on the part of Klal Yisroel, but rather Hashem will leave His people. A side effect is that Torah, from which He cannot part, will come along.
What happened at the Churban? How did the Torah remain when Hashem’s home was destroyed?
Perhaps shuls and yeshivot allow Hashem a place to stay amongst us. Hashem resides there, close to His beloved Torah.
He is still Here!!
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The Original Pants
The Pasuk talks of the pants the Kohanim wore, something like shorts. We refer to ‘a pair of pants’. In Yiddish and German they are called Hosen. The reason is that pants were not always connected; originally they were two separate long socks, or hosen. Very many years later some brilliant fellow (or maybe absentminded – his wife grew tired of trying to find his pants…) realized the two halves can be joined together, and modern pants (‘a pair of pants!’) came into being.
Yet here in the Torah we have a pair of shorts, all one piece. It seems that clothing styles did not progress in an orderly fashion, from boxers to pants, rather old styles and forms were forgotten and later reinvented.
Perhaps ideas work much the same way; rather than logical development, things are forgotten and regressed, only to be approached from fresh directions and rediscovered.
You think?
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Keeping A Distance
Whats not to love about the Mishkan?
Living close with Hashem breeds taking Him for granted, not reverencing Him properly. He is An Awful (Norah) King, not one to trifle with. He is not your pal. Can one dwell alongside Hashem yet not lose perspective?
The Kohein Gadol wore clothes ‘for Honor and Glory’ The Ramban explains that although the simple meaning is that his clothes were to his own honor and glory, the truth is that the clothes reflect on the Honor and Glory of Hashem, and thats why he wore them.
I suggest that the clothes he wore served as a reminder that Hashem lives here. This is no tourist site, but where the G-d of Honor and Glory lives.
Watch out!
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Mishkan Is What?
What’s the Mishkan about?
The Rambam writes in Mitzvah 20 that the Mishkan was a house to serve Hashem in. Its function was to enable us to serve Him. His presence there was a side issue.
The Ramban, on the other hand, writes that the Mishkan was to enable Him to dwell amongst us. The service we performed there was incidental to its true mission.
In our Parsha the pasuk says ‘they will know that I am Hashem who took them from Egypt to dwell amongst them…’
Rashi cryptically says: I took them out so that/on condition that I dwell amongst them.
The Ramban explains that Rashi means that in return for taking them out, the Jews must provide a Home for Him.
The Ramban further explains the pasuk to mean that when He will dwell amongst the Jewish people, and they will see his Presence day in, day out, they will live with the cognizance that He had taken them from Egypt, a cognizance which otherwise erodes over normal living. (This itself is a very significant statement!)
And he quotes the Ibn Ezra as saying that the endgoal of the Exodus was that we serve Him.
He elaborates on this thought; we think of Hashem dwelling amongst us as our need – Hashem honors us with His presence. But according to the Ibn Ezra it can mean something else too: Hashem needs us, for He needs us to empower Him. He gains power through our service, and so the Mishkan is actually for Him, not us.
This sort of binds the all together: the Mishkan is a place to serve him. It also is a place that serves His needs of dwelling amongst us. And it is something we owe Him, in return for His taking us out. All true at the same time.
Or in other words; we serve Him, which then empowers Him. Meaning that He dwells amongst – or via – us…