Tetzave: The Eternal Spark and Eradicating Doubt

Good morning, everyone! As the days speed towards Purim, we're delving into a profound and timely message. This Shabbos, we read Parshat Tetzaveh, followed by the special reading of Parshat Zachor from Sefer Devarim, a crucial mitzvah we'll explore.

Parshat Tetzaveh: Clothes of Splendor and the Inner Light

[Image: Beautiful, intricate golden priestly garments (Bigdei Kehunah)]

Parshat Tetzaveh details the crafting of the Bigdei Kehunah (priestly garments) – the Kohen's eight white garments and the Kohen Gadol's (High Priest's) eight golden garments. These were not mere clothing, but vessels of honor and splendor, designed to awaken spiritual awareness.

Before discussing the garments, the Torah speaks of the נר תמיד (Ner Tamid - eternal light) [Source: Exodus 27:20-21]. This "Western light" in the Mishkan never extinguished, a constant miracle with the same amount of oil as the others.

The Message of the Ner Tamid: Hashem's presence, though residing in the Kodesh HaKodashim (Holy of Holies), is within us all. "ושכנתי בתוכם" (And I will dwell among them) [Source: Exodus 25:8] is conditional on our bringing forth our spiritual light. "נר ה' נשמת אדם" (The candle of G-d is the soul of man) [Source: Proverbs 20:27]. Our Neshama (soul) is likened to light; keeping Torah and Mitzvot ignites this inner glow.

The Purpose of the Bigdei Kehunah: The Torah states these garments are "לְכָבוֹד וּלְתִפְאָרֶת" (for honor and for splendor) [Source: Exodus 28:2]. They were meant to inspire awe and spiritual awakening in all who entered the Beit HaMikdash. Even Achashverosh, in his folly, donned these holy garments to project glory.

• Purity and Dignity: Garments represent covering oneself in purity, bringing out our inner splendor.

• Ruach HaKodesh: Esther HaMalka's act of "wearing royalty" when approaching Achashverosh is understood by Chazal as clothing herself in Ruach HaKodesh (Divine Inspiration) [Source: Esther Rabbah 9:4], enabling her to find the right words despite being surrounded by idols.

• Atonement (Kappara): Each piece of the Kohen Gadol's golden clothing served as a kappara (atonement) for a specific sin of Am Yisrael:

  • The Choshen Mishpat (Breastplate) atoned for judicial errors.

  • The Tzitz (golden plate on the forehead) for arrogance/pride.

  • The Avnet (belt) for negative thoughts of the heart. This demonstrates the transformative power of spiritual attire and purity.

Parshat Zachor: A Divine Mandate to Remember

[Image: A silhouette of a nation attacking weaker individuals or a symbol of doubt/fog]

This week's Kriat HaTorah (Torah reading) of Parshat Zachor [Source: Deuteronomy 25:17-19] is unique: it is a Mitzvah mid'Oraita (a Torah commandment), binding on all men and, according to many, women too. Why is this specific passage, commemorating Amalek's cruel attack, so fundamental?

The Essence of Amalek: Amalek attacked Am Yisrael shortly after the miracle of Kriat Yam Suf (the splitting of the Red Sea), when all nations were filled with fear of Hashem's power. Amalek, driven by deep hatred, "cooled off" this awe, demonstrating that it was "possible" to attack the Jews. This is likened to jumping into a boiling bath to cool it for others [Source: Rashi on Deuteronomy 25:18, citing Sifrei].

• "קִרְךָ בַּדֶּרֶךְ" (He met you on the way/cooled you off) [Source: Deuteronomy 25:18].

• The Numerical Value of "Amalek": The Hebrew word עֲמָלֵק (Amalek) has the same numerical value as סָפֵק (safek - doubt) [Source: Baal HaTurim on Deuteronomy 25:18]. Amalek's purpose is to sow doubt:

  • Doubts about Hashem's constant presence ("היש ה' בקרבנו אם אין?") [Source: Exodus 17:7].

  • Doubts about the Torah.

  • Doubts about the unity and value of Am Yisrael.

• Rephidim: A Place of Weakness: Amalek attacked in Rephidim, a place whose name implies "weakness" (ריפיון - rifayon) [Source: Rashi on Exodus 17:8]. This weakness stemmed from a loss of spiritual enthusiasm and a lack of unity among the people. As Haman later stated, "ישנו עם אחד מפוזר ומפורד" (There is a certain people scattered and separated) [Source: Esther 3:8] – disunity invites attack.

The War Against Amalek: A Holy Eradication

[Image: Hands raised in prayer or a unified group]

Moshe Rabbeinu sent Yehoshua, a descendant of Rachel (through Yosef/Ephraim), to fight Amalek. The verse "ובֵית עֵשָׂו לְקַשׁ וְלֶהָבָה" (and the house of Esau shall be straw, and the house of Joseph a flame) [Source: Obadiah 1:18] suggests that the descendants of Rachel would ultimately destroy Amalek.

The mitzvah of eradicating Amalek is unique: it is not a war of defense, but a commandment to eliminate "זֵכֶר עֲמָלֵק" (the remembrance of Amalek) [Source: Deuteronomy 25:19] – men, women, children, and even animals.

• King Shaul's Dilemma: King Shaul, a righteous leader, struggled with this command [Source: Samuel I 15:3-9]. He debated by the river (vayarev banachal), questioning how such an act of apparent cruelty aligned with Jewish values of compassion [Source: Midrash, Yalkut Shimoni, Samuel I, 121]. He worried about his soldiers becoming cruel.

• Holiness vs. Cruelty: The answer lies in the nature of the mitzvah. This is a Milchemet Mitzvah (a Divinely commanded war) [Source: Rambam, Hilchot Melachim 5:4]. Its purpose is to eradicate Chillul Hashem (desecration of God's Name) and the philosophy of chance (mikreh) that Amalek embodies. When acting for the sake of Heaven, "שלוחי מצווה אינם ניזוקין" (those on a mission of mitzvah suffer no harm) [Source: Pesachim 8b]; their actions remain pure.

• "כי יד על כס יה": As long as Amalek exists, Hashem's throne is incomplete, with only two letters (Yud and Heh) [Source: Exodus 17:16, Rashi] – symbolizing the missing full Name of Hashem and the inability to build the Beit HaMikdash, a symbol of Kiddush Hashem (sanctification of God's Name).

Fighting Amalek Today: Emunah, Unity, and Joy

[Image: A vibrant, joyful Purim celebration]

Amalek represents the forces that sow doubt, bring coldness to our spiritual lives, and promote disunity. Our fight against Amalek is constant:

• Eradicating Doubt: Rejecting the idea that everything is mere coincidence.

• Spiritual Warmth: Rekindling our enthusiasm for Torah and Mitzvot.

• Unity: Fostering harmony and togetherness within Am Yisrael.

This is why Moshe Rabbeinu, representing Torah, stood on the mountain with Aharon (representing Avodah - Divine service) and Chur (representing Chesed - kindness and unity) while Yehoshua fought. Lifting his hands in prayer, Moshe showed that emunah, avodah, and achdut (unity) are our weapons against Amalek.

Purim: Remembering and Acting: "יְמֵי הַפֻּרִים הָאֵלֶּה לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים, וְזִכְרָם לֹא יָסוּף מֵזַרְעָם" (These days of Purim shall not pass away among the Jews, nor shall their remembrance cease from their descendants) [Source: Esther 9:28]. We first remember Amalek (Zechira) and then celebrate Purim (Asiya) – eradicating the negative before embracing the joyous.

May this Purim be filled with tremendous celebration and salvation. Have a wonderful and restful Shabbos!