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THE WEEKLY PARSHA

TETZAVEH

[ Dvar Torah ] [ Passages on Prayer ]
[ Stories of the Sages ] [ Education ]

(Taken from a weekly publication of Hammaayan Institutes.
Translated by Rabbi Shabtai Teicher)

THE WEEKLY PARSHA
"And you shall command the children of Israel, and they will take for you olive oil beaten pure for light, in order that the constant lamp shall ascend" (Exodus 27:20).

Concerning the olive and the oil which is derived from it, the Midrash cites the verse, "A beautiful, fresh olive, a shapely fruit: thus G-d has called your name" (Jeremiah 11:16). It then asks why, according to this verse, G-d calls Israel specifically by the name of an olive? Are they not compared and called by the name of many beautiful and pleasing trees such as the vine, the date, the fig and the cedar? Why does the verse specify the olive as the name of Israel?

It answers that there is a very peculiar process associated with olives. When they are taken from the tree, they are beaten and pressed. Then they are tied with ropes and heavy stones are placed upon them to crush them. Only then do the olives give their oil.

It is the same with Israel. The gentiles come and beat them in one place and then in another. They pressure them, and crush them in oppression. They surround them with armies, and then the people of Israel repent....

However, the answer of the Midrash to the question is still not entirely understandable. After all, Israel is compared to many other beautiful fruits. Why does the verse specifically isolate the olive as the essence and main name of Israel?

It seems that the answer to this, and the intent of the Midrash, is the peculiar fact that the quality and beauty of the olive is at first not apparent. Its appearance is homely, and neither beautiful nor majestic. Compared to other fruits, it can be considered vulgar.

The beauty of the olive can be seen only after it is beaten, ground and crushed. In this way it is quite special. Its importance cannot be realized without labor, and only by working on it can it achieve its purpose. The virtue of Israel is the same. It can only be realized after hard, physically exhausting work -- a toil which raises them above the mundane, material plane.

Throughout history there have been bad Jews who have laughed at the uniqueness and special virtue of Israel as a "chosen people." In their eyes they did not see any difference between Israel and other nations. In truth, they and those in their company, eaters of non-kosher food and dead animals, those who transgress all the Torah entirely, never did bring to fruition the uniqueness of their Jewishness. Not only is there no difference between them and gentiles, but the people of other nations are on a higher level, just as other fruits are more valuable than the lowly olive before it is worked on. These wicked heretics are exactly like someone who presses an olive in its lowly and bitter state, and then they ridicule the people who praise and glorify this wondrous fruit.

Moreover, we can learn from a statement of the Talmud another aspect to this exclusivity. A person who drinks unalduterated olive oil does not make a blessing over it, as is done for all other food and drink. This is because drinking olive oil, if it is not for the purpose of healing, is damaging to the health. Therefore, even the oil of the olive is not fulfillment of its purpose (in contrast to wine which is drawn from grapes). The olive, after all the work which is done on it, reaches fulfillment when its oil is used for light. The main enjoyment of the olive is when it is used for light -- a mere derivative of the original.

Whereas the purpose of all other fruits is for eating or drinking their juice, the olive is different in that it is only an intermediary to make something else.

Light is the subtlest of all material substances. Therefore, it is considered something spiritual, and accordingly, it indicates the concept of wisdom. This is exactly what is supposed to constitute the uniqueness of Israel and the reason that Israel is called "a light to the nations." Without hard work and toil to transcend the material plane and produce something special and spiritual, Israel is not on any higher level than other nations, and is probably less than them. The uniqueness of Israel is only realized when she turns away from mere physical existence, and through much effort begins to find herself on a transcendent plane. Only in this way, after hard work, can she reach fulfillment, and then she is exactly comparable to the oil of the olive which is burned for the light of the menorah.

THE PRAYERS OF OUR MOUTH

"L-rd, our G-d, bless this year for us, and all her types of produce...." According to the Gaon of Vilna this blessing over the year and the earth and her produce continues: "...a blessing over the face of the land, and satisfy us from her goodness." This refers to the blessing of Eretz Yisrael.

Furthermore, the phrase, "the face of the land and satisfy us from her goodness" is expressed by four words in Hebrew. The last letters of these four words spell the Name of G-d.

However, the Rosh, Rashal and the Magen Avraham do not agree with the Vilna Gaon about the text of the blessing's continuation. According to them, it reads: "...satisfy us from Your goodness." The Rashal writes that "satisfaction" is not one of the blessings of the Land. This is similar to what Rashi wrote on the verse, "`You shall eat your bread in satisfaction'(Leviticus 26:5).... You will eat a little bit, and it will be blessed within your stomach."

Some commentators say that the phrase "satisfy us from her goodness" refers to the year: that we should live and merit to be satisfied from the good blessing which G-d will give during this year.

However, the Aur Zarua and Eliyahu Rabbah say that the text should read "Your goodness" because it is refering to G-d, and not the goodness of the year.

Similarly, the Ya'arot Devash says that the text is "Your goodness." He writes that this is the case because there might be some prohibition attached to the food. For example, it could be stolen, or the food might be prohibited, or it could be eaten at a meal where scurrilous people are participating in which case a respectable person is not supposed to participate himself. In these cases the positive elements of kedushah (holiness) separate from the food, and a spirit of impurity takes its place. They then attach themselves to the soul of the person who is eating. They will cause him to become evil and defiled as well, as the Arizal explained concerning Yochanan the High Priest who became a Sadduccee after eighty years. Therefore, we pray, "satisfy us from Your goodness." In other words, the food which we eat should be in kedushah....

STORIES OF OUR SAGES

In the Haftorah of Parshat Tetzaveh it is written, "If they will be ashamed from everything that they have done..." (Ezekiel 43:11).

It was said about the holy Rebbe Mendel of Primilshan that he never afflicted and mortified his body with fasts. He was accustomed to say that the body is the fruit of G-d's work, and therefore he does not have the right to afflict and punish it.

On the other hand, if he was afflicted with suffering, he was happy about them. He would say, "Sufferings erase sin. I am not responsible for them. They were given to me as a gift from Heaven."

Once, the holy Rebbe invited his friends and chasidim to a thanksgiving meal. His disciples asked him, "What miracle has happened to the Rebbe that he is making a thanksgiving meal?"

He answered, "Today, someone embarassed me very much. He disgraced me in public."

When asked why this was a cause for thanksgiving and celebration, he answered, "A person who is sick and then gets well does not make a thanksgiving celebration because he is cured. Rather, he makes it because the suffering caused by his illness has erased his sins. The fact that he has been cured and his sufferings have ceased is an indication that his sins have been erased.

"Our sages have said that the sins of a person are erased when he is disgraced. Therefore, is it not justified that I should make a thanksgiving celebration?"

EDUCATING OUR CHILDREN

It is the way of people to be drawn after the opinions and habits of his friends and the people close to him (Rambam, Hilchot De'ot, 6:1). In the past Jewish youth were isolated from their environment because the gentile environment was generally hostile to Jews. Also, the differences between the Jews and gentiles was more outstanding. Reality enforced separation between the Jews and their environment.

However, in our times the openness of the new gentile societies has opened the gates of the ghetto. Jews can be found just about everyplace, and they participate in every aspect of life within the general society. Some form of mass media, whether electronic or printed newspapers, can be found in almost every Jewish home. The influences which penetrate through these media are tremendous.

These phenemenon require increased education in order to learn how to deal with these negative, foreign influences.

Furthermore, we have to deal not only with the foreign influences which come from the gentiles, but from negative influences which come from our fellow Jews who have adopted the culture of the gentiles. And this is worse than combating the gentile influences. Since it comes from Jews, it is much harder to break our connection with them, and especially if they are relatives.

Today, we are witness to increasing, negative influence upon children, even those who have grown up with Torah education. This is the case as long as they are not in a closed society like a town, or at least a neighborhood, which is exclusively charedi. We find them making friends with non-religious children, developing interest in sport, bad games, secular literature and all the other things which a mixed society cause. In these areas the task of education is extremely important because children there cannot be taught to cut themselves off entirely from their environment.

Instead, the goal must be to teach them to deal with the environment, as Rabbi Shimshon Rafael Hirsch has written extensively in his book "Yesodot Hachinuch" (Foundations of Education). Those who have tried to teach total isolation from the surrounding environment have usually failed and lost all influence over their children who finally go out of the path into bad ways. This is because they thought that it was enough to teach the children to keep away from the surrounding environment without giving them any education or ideas on how to deal with the problems of the place and age in which we find ourselves. Our approach, however, is included in the instruction of Chazal: "Be diligent in the study of Torah; and know how to answer a heretic" (Avot 2).

In contrast, those educating children in such a way that they know about the problems of the environment, and guiding them how to deal with these difficulties, have been more successful than those who have tried to hide from the problems and encouraged isolation. (This is especially the case in those places where there is a mixed population of religious and non-religious, or charedim and lukewarm religious.)

Therefore, in our days, one must educate towards awareness! It is not enough to provide practical guidance on how to observe commandments. In this way the children will learn to practice Judaism willingly.

Furthermore, this approach is included in the statement of Solomon, "Educate a child according to his way." When it becomes difficult for a child to accept straightforward commands, for whatever reason, then it becomes part of "his way." Then, there is no other choice except to educate him towards awareness.

(Beshvilai Hachinuch Vehahora"ah)

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