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Parashat T'tzaveh

1) "And you should command Bnei Yisroel ..." (27:20) This itself you should command Bnei Yisroel, that they should know how to address Hashem Who is the King of kings, with the word "Atto" (You). (The Great Rebbe, Rav Avrohom zt"l of Slonim)

2) "... pressed olive oil for illumination ..." (ibid.) The word for "pressed" in the Torah, "Kosis", has the numerical value of 830. This hints to the 410 years that the first Beis HaMikdosh stood and the 420 years that the second Beis HaMikdosh stood. This adds up to 830 as well, the total number of years in which they lit the M'nora in the Beis HaMikdosh. (Baal HaTurim)

3) "Six of their names ... according to their birth. ... remembrance stones for Bnei Yisroel ..." (28:10, 12) Rashi understands the word meaning "according to their birth" means according to the "order of their birth". The Talmud (Sotah 15) records an opinion that the names on the Eifod stones were not engraved in order of their birth. If so, what is the meaning of the word in the verse? The answer is that the word means "the names that they were given at birth. Therefore, Binyomin, whose name throughout the Torah is written missing a second Yud had two Yuds because his father called him Binyomin at his birth with two Yuds. From here we see that a person should be careful, especially when he wants to be remembered before Hashem, not to change from the name which his father gave him, not even to a Yiddish name. Even to add or leave out one Yud of his name should be avoided as we see the Torah was careful in regard to the remembrance stones. (Oznayim LaTorah)

4) "... four rows of stones ..." (28:17) Each of the four rows of stones on the breastplate had three stones. This symbolizes our three patriarchs and four matriarchs. (Oznayim LaTorah)

5) "... its opening shall have a border all around ..." (28:32) The robe atoned for the sin of talebearing (Arochin 16). A hint to this is that if a person has sinned in slandering his fellow, he should make a border for the opening of his mouth. That is, he should refrain from acting thusly, return to the proper path and he will achieve atonement for his sin. (Baal HaTurim)

6) "... pomegranates of blue wool ... and gold bells ..." (28:33) The robe atoned for the sin of talebearing (Arochin 16). Its different pieces hint to this concept. The Talmud (Tactate Chullin 89a) asks: What should be man's profession in this world? He should play dumb. Perhaps regarding speaking Torah ideas the same is true? Therefore it says (T'hillim 58:2) "You should be speaking righteousness". A bell gives off a sound. This hints to Torah study which a person should occupy himself in. A pomegranate teaches one that he should seem dumb at times when he is not occupied with learning Torah. (Chofetz Chaim zt"l)

7) "... engraved like a signet ring 'Holy to Hashem'." (28:36) The word :"Pituchei" (engraved) has the same homiletic root form as "Mafteiach" (key). The word "Chosam" (signet ring), composed of a Ches, Tov and Mem is an abbreviation for "Chayo" (childbirth), "T'chiyo" (resurrection) and "Motor" (rain). This verse, therefore, is a hint to the statement in the Talmud (Taanis 2a) that three keys were not entrusted at one time to any messengers but that G-d Himself wielded them. These are the keys of childbirth, resurrection and rain. These wondrous parts of life are "Holy to Hashem". (Vilna Gaon zt"l)

8) "... and unleavened wafers smeared with oil ..." (29:2) The word "R'kikei" (wafers) has the numerical value of 420. The second Beis HaMikdosh stood for 420 years. The word "Matzos" (unleavened) also means dissension. The Beis HaMikdish was destroyed on account of dissension and infighting among the people. The words "M'shuchim BaShemen" (smeared with oil) also denotes the words of those that are deceitful which shine because they have been smeared with oil to hide their true content. As it says (T'hillim 55:22) "His words were softer than oil, yet they were curses" and (Yirmiyo 9:7) "With his mouth one speaks peace with his fellow, but inside of him he lays his ambush". (HaRav Chida zt"l in Nachal K'dumim)

9) "... two every day continually ..." (29:38) The verse is discussing the two sheep offered as Tomid sacrifices daily. There are also two verses that should be present in one's heart continually. One, "I have set Hashem before me always" (T'hillim 15:8) and (51:5) "My sin is before me always". It is to this that the verse in our Parsha is hinting. (Quoted from the N'sivos)

10) The altar of the K'tores should be "a cubit its length and a cubit its width". (30:2) Rabbeinu Efrayim says the fact that every cubit is equal to six handsbreadths hints to the six major sections of the Mishna. This is in reference to the altar of the K'tores because the K'tores hints to the 613 mitzvos (see Rashi in Bamidbor 7:20, s.v. M'leio K'tores), and the 613 mitzvos cannot be fulfilled except through the application of the Oral Torah which is contained in the six major sections of the Mishna.

11) We do not make a blessing upon fulfilling the positive commandment of remembering to destroy Amoleik because we do not make blessings over destruction. Even though this mitzvo involves the destruction of sinful gentiles, which is of benefit to the world, nevertheless, even about them Hashem expressed His Surprise to the angels by saying "My creatures are drowning and you wish to sing?" (Kaf HaChayim Orach Chaim chap. 685)

12) "A perfect and honest weight shall you have ... For an abomination of Hashem your G-d are all who do this, all who act corruptly. Remember what Amoleik did to you ..." (D'vorim 25:15-17) Rashi explains the juxtaposition of these sections that if one cheats in his business dealings, he should begin to worry about enemy attack. It may also be telling us that just as one is forbidden to leave in his house any dishonest weights and measures, as it says (Iyov 11:14) "and let not sin dwell in your tent", also one should not leave Amoleik in G-d's world, for there is no more sinful thing in G-d's world than Amoleik. (Yalkut Y'hudo)

13) "Remember what Amoleik did to you, when he cooled you off on the way ..." (25:17) Amoleik is the symbol of the evil inclination which cools a person off in his service of Hashem and causes him to serve, not with emotion and exhuberance, but with laziness and depression. (The Rebbe, Rav Moshe zt"l of Kobrin)

14) "... and he cut off those who were straggling after you ..." (25:18) Rashi explains that Amoleik attacked those who were not circumcised and cut off their foreskins and through them heavenward in mockery. Were not all the Bnei Yisroel circumcised? Who were these that were uncircumcised, does the verse not say (Yehoshua 5:5) "All the people that went forth were circumcised"? (Shiras Dovid)

15) "... when you were faint and exhausted and not fearful of Hashem." (ibid.) This, that you were faint and exhausted, is a sign that you were not fearful of Hashem. (The Great Rebbe, Rav Avrohom zt"l of Slonim)

16) "... you shall wipe out the memory of Amoleik ..." (25:19) When you subtract the numerical value of the word "Zeicher" (memory) from the numerical value of the word "Amoleik" (240-227), you are left with 13 which is the numerical value of the word "Echod" (one). This hints to the fact that when Amoleik's memory is removed, then Hashem will be One. (Parparaos L"Chochmo)

17) "And Sh'muel said to King Shaul: Hashem sent me to anoint you as king ... Now go and strike down Amoleik ..." (Sh'muel I, 15:1, 3) The commentaries are troubled as to why Sh'muel HaNovi preceded his instructions to King Shaul regarding wiping out Amoleik with a recounting of the anointing and appointment of King Shaul as King of Yisroel? They answer:
a) The Sefer Y'rei'im holds that the obligation to destroy Amoleik devolves upon the King of Yisroel. (See Radal in Pirkei D'Rebbi Elozor who proves his case against the position of the Y'rei'im. However, see the M'chilto (Parshas B'Shalach) and the Ramban there as well as Zeis Raanon.)
b) Even according to the Rambam who holds that the obligation to destroy Amoleik devolves upon the nation as a whole, nevertheless, he holds that a King is appointed solely for the purpose of enforcing Jewish law and waging war. (Rinas Yitzchok)
c) The Talmud (Tractate Sanhedrin 20b) says that the obligation of appointing a King must be fulfilled before the obligation to destroy Amoleik can be fulfilled. (Rinas Yitzchok)
d) The mitzvo of destroying Amoleik has a stronger connection to King Shaul than all other kings of Yisroel. Our Sages said that Eisov will meet his end only at the hands of the children of our matriarch Rochel. (Yalkut Shimoni Shmuel remez 264) And so it says in P'sikto Rabbosi (psikto 13): Once Shaul was appointed King, Hashem said that the seed of Amoleik will fall into the hands of nobody but the children of Rochel. As we find at R'fidim, that Amoleik fell into the hands of Yehoshua. Hashem said: This group is prepared for the task of punishing Amoleik. From where do we know this? As it says (Shoftim 5:14) "From Efrayim, whose root fought against Amoleik", this is Yehoshua and "after you came Binyomin with your peoples", this is Shaul. (Yalkut Shimoni Shoftim remez 50)

18) "... I have remembered what Amoleik did to Yisroel, the ambush which he emplaced against him on the way ..." (15:2)

See the Rambam (Sefer HaMitzvos aseh 189) that one is obligated to mention what Amoleik did to us and then fight against him. And the Rambam (Hilchos M'lochim chap. 5) says that we are obligated to remember Amoeik's evil ways and the ambush which it made for us. (See Iggeres Purim that the Rambam's source is from the verse above.) The Brisker Rov zt"l explains that the Rambam saw from the words "the sinners Amoleik" (verse 18), that we are obligated to remember first ehat Amoleik did to us. (See Ohel Dovid (vol. 2) for further explanation.)

Rav Berel Soloveitchik zt"l, Rosh Yeshiva of Brisk in Eretz Yisroel, once saw that his students, after hearing the reading of Parshas Zachor, seemed to be content in their fulfillment of the mitzvo. He said to them "Do you hate Amoleik? If you do not actually hate Amoleik, you cannot hope to have fulfilled the commandment to remember to eradicate his memory from the earth." (Heard from my Rebbi, Rav Uri Mayerfeld shlito, ed.)

19) "... kill man, woman, infant, suckling, ox, sheep, camel and donkey." (15:3)

From Rashi (end of Parshas Ki Seitzei) it seems that the killing of the animals was part of the general command to wipe out Amoleik (see also Ibn Ezra there and Radak in Sh'muel). However, Rashi (in Sh'muel) writes that the reason for the order to slaughter the animals was because the Amalekites were able to use witchcraft to change themselves into animals (see Rabbeinu Bachya in Parshas Ki Seitzei where he quotes both reasons). The Rambam does not bring at all the commandment to kill the animals. The Minchas Chinuch says that there is no source for this obligation and that the order in Sefer Sh'muel was a special temporary decree (Horaas Sha'a). [However, in truth, Rashi's source can be found in Sifri (Parshas Ki Seitzei), M'chilto (Parshas B'Shalach), P'sikto Zutr'si (Parshas Ki Seitzei).] The commentaries are divided on the issue if Rashi includes the destruction of the possessions of Amoleik in this commandment. Rabbeinu Bachya does include it and says that it is for this reason that there was a command to the Jews at the time of Purim not to touch the spoils of the Amalekites. So writes the Ralbag (in Sh'muel) as well as the M'iri (Sanhedrin 44). [Regarding how the house of Homon could be used, see the commentary of MaHari Perlow on the Sefer HaMitzvos of Rabbeinu Saadya Gaon as well as Ner L'Mei'o.] However, in Targum Yonasan (verse 12) it says that they divided the spoils (and we do not find that Sh'muel HaNovi castigated them for this).

20) "... and King Shaul counted them through lambs." (15:4)

See Targum Yonasan that King Shaul did this via the Korbon Pesach. See also the Radak who says that these lambs were sacrificed at Nov. In Y'shuos Malko it says that they were sacrificed outside Nov. And although for Korbon Pesach a public altar is required, nevertheless, since most of Bnei Yisroel and the soldiers were assembled there, they built a public altar. (See also M'iri to Tractate Megilla 9 and Avoda Zoro 24b; Nachlas Shimon chap. 31, para. 40.) See Midbar K'deimos from HaRav Chida zt"l that the future destruction of Amoleik will take place on Erev Pesach, as in Nison we will be redeemed, and his source is in Raayo M'hemno.

21) King Shaul told the children of Yisro to separate from Amoleik saying "for you acted kindly with Bnei Yisroel ..." (15:6)

Yisro came to join Bnei Yisroel because he heard about their war with Amoleik (Z'vochim 116). Therefore, since Yisro was aroused to convert because of the war with Amoleik, it was not proper that his children should come to harm because of the war of Yisroel with Amoleik. (Ohel Dovid vol. 3, see an explanation there that conversion is an act of kindness on the part of the convert.)

22) "For rebelliousness is like the sin of sorcery, and verbosity is like the iniquity of idolatry ..." (15:23)

Just as rebelliousness against Hashem is like sorcery, so are verbose rationalizations regarding coming close to Hashem in cases where they go against His Will are similar to idolatry. (Hemek Dovor D'vorim 1:44)

23) "And Sh'muel severed Agog (15:33)

How could Sh'muel kill Agog, was not Sh'muel a Nozir (Nozir 66) so how could he make himself unclean with a dead body? (The following four answers are quoted in Nachalas Shimon, Ohel Dovid and Ner L'Mei'o.)
a) Sh'muel had the status of a Nozir similar to Shimshon and was therefore, permitted to become unclean with a dead body (Ohr HaMeir chap. 30).
b) Sh'muel was careful not to kill him completely so that when he would have removed himself from him he was only close to death (see Nozir 4b).
c) Sh'muel did not kill him with a metal sword but instead split his head open with a sharp piece of wood (unlike the statement of Rabbeinu Y'shayo that Sh'muel killed him with a sword).
d) Perhaps the spiritual uncleanliness that a Nozir must avoid does not include the uncleanliness that is transferred by a sword that came into contact with a dead body.

24) "... I will surely erase the memory of Amoleik ..." (Sh'mos 17:14)

In accordance with the extent that we erase the effects of Amoleik within ourselves (i.e. the evil inclination), so we shall merit Hashem's promise to erase the nation of Amoleik. (The Great Rebbe, Rav Avrohom zt"l of Slonim)

The Chofetz Chaim once told a Rosh Yeshiva whose evil inclination made him feel proud of his accomplishments. "I heard that your honour lectures twice daily to his students. It seems to me that this will soon become too difficult for you. You see, the battle against Amoleik will soon begin and you will require added strength to overcome him. I, therefore, suggest that you eat a piece of beef every day.

25) Following the Megilla reading we make a blessing that contains the words "who fights OUR fight and judges OUR claim and avenges OUR wrong". However, on Chanuka, in the prayer of Al HaNissim, we say "you fought THEIR fight and judged THEIR claim and avenged THEIR wrong". Why is there a change in the text from Chanuka to Purim? Chanuka involved a war with the Syrian-Greeks who no longer exist. Therefore, the past tense is used. However, on Purim we refer to the war with the nation of Amoleik. This war goes on throughout our generations (Sh'mos 17:16). In every generation they try to deal evil unto us but Hashem saves us. Therefore, we say that Hashem fights OUR fight, in the present tense. (The Rebbe, Rav Moshe zt"l of Kobrin)


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