Ahron and his sons were commanded to bring the Olah sacrifice which was totally consumed upon the altar. The Midrash explains that the language used in this verse, ‘Tzav’ is emphasizing the need for alacrity involving this mitzvah not only for the present but for all future generations. Of course, this message from our Sages necessitates an explanation.
Vayikra discusses many variations of sin offerings. The first scenario is that of the Kohen Gadol, the High Priest. In contrast to the sin offering of a regular individual, he offers his atonement by sprinkling the blood towards the curtain separating the most inner chamber of the Mishkan from the outer area. Then more blood is dashed upon the inner altar and finally, the sacrifice is burnt outside the camp.
After the recap of the entire handiwork of the Mishkan the Torah states that the people did as Hashem commanded, so did they do. Maharal Diskin questions the end of the verse that is repetitive that they indeed followed as they were directed to do. His explanation offers a tremendous insight into the caliber of the prominence of the people involved and into the eminence of the Mishkan itself.
The Mishkan was the central point of Hashem’s ‘concentration’ in the desert. The professionalism that was present in its construction was nothing short of amazing. A nation of former slaves without any skilled training produced a beautiful edifice with remarkable talent.
The Shabbos preceding Purim which falls out at the end of next week, Friday is auspicious. Although in the Haftarah we remind ourselves of King Saul’s failure to eradicate Amalek, we read the special parsha urging and motivating us to fulfill the obligation to destroy any remnant of that evil nation.
This Shabbos we read the parsha dealing with the half-shekels that each person gave with which to purchase the animals for sacrificial purposes in the Mishkan, and later in the Beis Hamikdash, during the year. Of course, the obvious question is why wasn’t the donor base fashioned upon each person’s willingness to give just like the accumulation for the building of the Mishkan?
We are prohibited to offer sacrifices to other ‘gods,’ only to Hashem Himself. The terminology invoked to stress that we should serve exclusively Hashem is somewhat lengthy and furthermore, since one involved in idol worship deserves the death penalty, doesn’t that automatically denote that we should only serve Hashem?
Yisro joins the Jewish nation and immediately recommends that instead of Moshe administering justice to all the disputes that occur with the people, rather there needs to be a judicial system with many judges to arbitrate all these matters. And he is very strong about his suggestion stating that if Hashem will concur with my idea than you will be successful otherwise the present approach will fail. Didn’t Moshe himself realize the imperfection of the present system and perhaps think that it needed to be revamped?
During the traveling in the desert, they were bereft of water and complained to Moshe that they were very thirsty. The only available water was bitter and unfit to drink. Moshe took a stick as commanded by Hashem which was caustic and tossed it into the water. The acerbic piece of wood actually sweetened the water allowing the people to quench their thirst.
The time had come for the nation to leave Egypt which was anyhow in ruins and almost completely destroyed. However, before they exited their house of bondage there was a request. At the time when Hashem informed Avrohom that his descendants would be enslaved a promise was made that they would be enriched with the spoils of Egypt.