Thursday, 6 March 2025

Shabbos Tzetl: Tetzaveh & Zachor

6:36pm - Early candle lighting
7:33pm - Candle Lighting, Friday
8:29pm - Havdalah, Saturday
(Melbourne Australia)
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Good Shabbos!

This being the Shabbat before Purim, on which we celebrate the foiling of Haman the Amalekite's plot to destroy the Jewish people, the weekly Parshah is supplemented with the Zachor reading (Deuteronomy 25:17-19) in which we are commanded to remember the evil of Amalek and to eradicate it from the face of the earth.

"Parshat Zachor" is the second of four special readings added during or immediately before the month of Adar (the other three being "Shekalim", "Parah" and "Hachodesh")


Please click here to view the Yeshivah Shule Tzetel (may not be ready at time of publication, please contact Yeshiva Shule for any issues). Click here to view weekly publications for this Shabbos.




PARSHAH IN A NUTSHELL
Exodus 27:20–30:10
The name of the Parshah, "Tetzaveh," means "Command" and it is found in Exodus 27:20.

G‑d tells Moses to receive from the children of Israel pure olive oil to feed the "everlasting flame" of the menorah, which Aaron is to kindle each day, "from evening till morning."

The priestly garments, to be worn by the kohanim (priests) while serving in the Sanctuary, are described. All kohanim wore: 1) the ketonet—a full-length linen tunic; 2) michnasayim—linen breeches; 3) mitznefet or migba'at—a linen turban; 4) avnet—a long sash wound above the waist.

In addition, the kohen gadol (high priest) wore: 5) the efod—an apron-like garment made of blue-, purple- and red-dyed wool, linen and gold thread; 6) the choshen—a breastplate containing twelve precious stones inscribed with the names of the twelve tribes of Israel; 7) the me'il—a cloak of blue wool, with gold bells and decorative pomegranates on its hem; 8) the tzitz—a golden plate worn on the forehead, bearing the inscription "Holy to G‑d."

Tetzaveh also includes G‑d's detailed instructions for the seven-day initiation of Aaron and his four sons—Nadav, Avihu, Elazar and Itamar—into the priesthood, and for the making of the golden altar, on which the ketoret (incense) was burned.


Deuteronomy 25:17–19
This being the Shabbat before Purim, on which we celebrate the foiling of Haman the Amalekite's plot to destroy the Jewish people, the weekly Parshah is supplemented with the "Zachor" reading (Deuteronomy 25:17–19) in which we are commanded to remember the evil of Amalek and to eradicate it from the face of the earth.

Remember what Amalek did to you on the road, on your way out of Egypt. That he encountered you on the way and cut off those lagging to your rear, when you were tired and exhausted; he did not fear G‑d. And it shall come to pass, when the L‑rd your G‑d has given you rest from all your enemies round about, in the land which the L‑rd your G‑d is giving you for an inheritance to possess it, that you shall obliterate the memory of Amalek from under the heavens. Do not forget.



HAFTORAH IN A NUTSHELL
I Samuel 15:2-34.

This week's special haftorah discusses G‑d's command to destroy the people of Amalek. This to avenge Amalek's unprovoked attack on the Israelites that is described in the Zachor Torah reading.

Samuel conveys to King Saul G‑d's command to wage battle against the Amalekites, and to leave no survivors—neither human nor beast. Saul mobilizes the Israelite military and attacks Amalek. They kill the entire population with the exception of the king, Agag, and they also spare the best of the cattle and sheep.

G‑d reveals Himself to Samuel. "I regret that I have made Saul king," G‑d says. "For he has turned back from following Me, and he has not fulfilled My words."

The next morning Samuel travels to Saul and confronts him. Saul defends himself, saying that the cattle was spared to be used as sacrificial offerings for G‑d. Samuel responds: "Does G‑d have as great a delight in burnt offerings and peace-offerings, as in obeying the voice of G‑d? Behold, to obey is better than a peace-offering; to hearken, than the fat of rams. . . . Since you rejected the word of G‑d, He has rejected you from being a king."

Saul admits his wrongdoing and and invites the prophet to join him on his return home. Samuel refuses his offer. "The Lord has torn the kingdom of Israel from you, today; and has given it to your fellow who is better than you." Samuel then kills the Amalekite king.


SAGES ON THE PARSHAH

Remember what Amalek did to you on the road, on your way out of Egypt. That he encountered you on the way (Deuteronomy 25:17-18)

[The Hebrew word karcha, "encountered you," also translates "cooled you off". Thus the Midrash says:]

What is the incident (of Amalek) comparable to? To a boiling tub of water which no creature was able to enter. Along came one evil-doer and jumped into it. Although he was burned, he cooled it for the others.

So, too, when Israel came out of Egypt, and G‑d rent the sea before them and drowned the Egyptians within it, the fear of them fell upon all the nations. But when Amalek came and challenged them, although he received his due from them, he cooled the awe of them for the nations of the world.

(Midrash Tanchuma)

Amalek is thus the essence of chutzpa, of completely irrational challenge to truth. There are challenges to the truth that are based on rational argument. There are evasions that arise from subjective motives and desires. But then there is "Amalek," who neutralizes the most compelling evidence and chills the most inspiring experience with nothing more than his cynicism and audacity.

There is only one way to defeat Amalek: to remember. Because his challenge is not rational, it cannot be rationally refuted; because it immune to feeling, it cannot be repelled by a rousing of emotion. To counteract Amalek's poison, one must call forth the souls reserves of supra-rational faith, instilled within it when it was first formed as a spark of the divine essence—a faith which, when remembered, can meet his every moral challenge.

(The Chassidic Masters)

https://w2.chabad.org/media/pdf/68/mwcs685823.pdf




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