Thursday, 13 March 2025

Shabbos Tzetl: Ki Tisa (& Shushan Purim 😊)

6:27pm - Early candle lighting
7:23pm - Candle Lighting, Friday
8:18pm - Havdalah, Saturday
(Melbourne Australia)
Eruv Status: TBA cosv.org.au/eruv/
Good Shabbos!


Please click here to view the Yeshivah Shule Tzetel (may not be ready at time of publication, please contact Yeshiva Shule for any issues). Please click here to view the PDFs of Weekly Publications.


"Triple Purim"

Adar 15 is "Shushan Purim" -- the day on which Purim is observed in Jerusalem and in other ancient walled cities, in commemoration of the fact that in the ancient walled city of Shushan the original Purim celebration was on this date. (see above, Today in Jewish History).

When Shushan Purim falls on Shabbat -- as it does this years -- a unique phenomenon results: the "Triple" or Three-Day Purim (Purim Meshuleshet). Because a number of the Purim mitzvot cannot be performed on Shabbat, the observances are spread over a period of three days: the megillah reading and Giving to the Poor on Friday; Al Hanissim -- the special Purim addition to the daily prayers and Grace After Meals -- on Shabbat; and Sending Food Gifts to Friends and the Purim meal -- on Sunday. For the details of these laws, see summary and links in yesterday's Laws & Customs.

For more on the Three-Day Purim, click here.





PARSHAH IN A NUTSHELL
Exodus 30:11–34:35
The name of the Parshah, "Ki Tisa," means "When you take" and it is found in Exodus 30:11.

The people of Israel are told to each contribute exactly half a shekel of silver to the Sanctuary. Instructions are also given regarding the making of the Sanctuary's water basin, anointing oil and incense. "Wise-hearted" artisans Betzalel and Aholiav are placed in charge of the Sanctuary's construction, and the people are once again commanded to keep the Shabbat.

When Moses does not return when expected from Mount Sinai, the people make a golden calf and worship it. G‑d proposes to destroy the errant nation, but Moses intercedes on their behalf. Moses descends from the mountain carrying the tablets of the testimony engraved with the Ten Commandments; seeing the people dancing about their idol, he breaks the tablets, destroys the golden calf, and has the primary culprits put to death. He then returns to G‑d to say: "If You do not forgive them, blot me out from the book that You have written."

G‑d forgives, but says that the effect of their sin will be felt for many generations. At first G‑d proposes to send His angel along with them, but Moses insists that G‑d Himself accompany His people to the promised land.

Moses prepares a new set of tablets and once more ascends the mountain, where G‑d reinscribes the covenant on these second tablets. On the mountain, Moses is also granted a vision of the divine thirteen attributes of mercy. So radiant is Moses' face upon his return, that he must cover it with a veil, which he removes only to speak with G‑d and to teach His laws to the people.


HAFTORAH IN A NUTSHELL
I Kings 18:20-39.
In this week's haftorah, Elijah the Prophet demonstrates the worthlessness of the Baal, just as Moses chastised the Israelites for serving the Golden Calf, as discussed in this week's Torah reading.

The background of this week's haftorah: King Ahab and Queen Jezebel ruled the Northern Kingdom of Israel, and encouraged the worship of the Baal deity as well as other forms of idolatry. To prove that G‑d alone is in control and provides sustenance, Elijah decreed a drought on the kingdom—no rain fell for three years. When Ahab then accused Elijah of causing hardship for the Israelites, Elijah challenged him to a showdown. He, Elijah, would represent the cause of monotheism, and 450 idolatrous "prophets" would represent their cause. Ahab accepted.

The haftorah begins with Elijah, the Baal prophets, and many spectators gathering atop Mount Carmel. Elijah rebuked the people of Israel, uttering the famous words: "How long will you hop between two ideas? If the L-rd is G‑d, go after Him, and if the Baal, go after him."

Elijah then stated his challenge: "Give us two bulls and let them [the Baal prophets] choose one bull for themselves and cut it up and place it on the wood, but fire they shall not put; and I will prepare one bull, and I will put it on the wood, and fire will I not place. And you will call in the name of your deity, and I will call in the name of the L-rd, and it will be the G‑d that will answer with fire, he is G‑d."

The people agreed to the challenge, and the prophets of the Baal were first. The prophets' entreaties to their god went unanswered. Elijah taunted them: "Call with a loud voice, for you presume that he is a god. [Perhaps] he is talking or he is pursuing [enemies], or maybe he is on a journey; perhaps he is sleeping and will awaken..."

As evening approached, Elijah took center-stage. He built an altar, laid his offering upon it and surrounded it with water. "Lord, the G‑d of Abraham, Isaac and Israel," he declared. "Today let it be known that You are G‑d in Israel and that I am Your servant, and at Your word have I done all these things. Answer me, O L-rd, answer me, and this people shall know that You are the L-rd G‑d..."

A fire immediately descended from heaven and consumed the offering, as well as the altar and the surrounding water. "And all the people saw and fell on their faces, and they said, "The Lord is G‑d, the L-rd is G‑d."


SAGES ON THE PARSHAH

Blot me out of Your book which you have written (Exodus 32:32)

Moses' name appears in every Parshah in the books of Exodus, Leviticus and Numbers. (The book of Genesis predates Moses' birth; Deuteronomy consists mostly of a first-person narrative spoken by Moses.) Every Parshah, that is, except for one: the Parshah of Tetzaveh (Exodus 27:20–30:10), which includes not a single mention of Moses' name. The reason for this is that Moses said to G‑d: "If You do not [forgive Israel], blot me out of Your book which you have written." For the censure of a righteous person, even if made conditional on an unfulfilled stipulation, always has some effect.

(Baal HaTurim)

While Moses' name does not appear in the Parshah of Tetzaveh, Moses himself is very much present: the entirety of Tetzaveh consists of G‑d's words to Moses. Indeed, the Parshah's first word is ve-atah, "and you"—the "you" being the person of Moses.

Indeed, the word "you" connotes its subject's very self, while a person's name is a more superficial handle on his personality. This means that Moses is more present in this Parshah—that is, present in a deeper, more essential way—than any mention of his name could possibly express.

This is fully in keeping with the Baal HaTurim's explanation cited above. Because Moses was prepared to forgo the mention of his name in the Torah for the sake of his people, he merited that his quintessential self—the level of self that cannot be captured by any name or designation—be eternalized by the Torah. It is this level of Moses' self that is expressed by his "nameless" presence in the Parshah of Tetzaveh.

(The Lubavitcher Rebbe)

https://w2.chabad.org/media/pdf/12293.pdf



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