emmanuelsemail.com.au
bit.ly/EmmanuelsRealEstate
bit.ly/EmmanuelsJobSearch
bit.ly/EmmanuelsSubmission
=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
The Torah reading of Parah (Numbers 19) is added to the weekly reading. Parah details the laws of the "Red Heifer" and the process by which a person rendered ritually impure by contact with a dead body was purified.
(When the Holy Temple stood in Jerusalem, every Jew had to be in a state of ritual purity in time for the bringing of the Passover offering in the Temple. Today, though we're unable to fulfill the Temple-related rituals in practice, we fulfill them spiritually by studying their laws in the Torah. Thus, we study and read the section of Parah in preparation for the upcoming festival of Passover.)
The clean person shall sprinkle upon the unclean person... and he shall be clean at evening... [But] he that sprinkles the water of sprinkling... shall be unclean (19:19-21)
All who are involved in the preparation of the Heifer from beginning to the end, become impure, but the Heifer itself purifies the impure! But G‑d says: I have made a chok, decreed a decree, and you may not transgress My decrees.
(Midrash Tanchuma)
The fact that the ashes of the Heifer "purify the contaminated and contaminate the pure" carries an important lesson to us in our daily lives: If your fellow has been infected by impurity and corruption, do not hesitate to get involved and do everything within your power to rehabilitate him. If you are concerned that you may became tainted by your contact with him, remember that the Torah commands the Kohen to purify his fellow Jew, even though his own level of purity will be diminished in the process.
(The Lubavitcher Rebbe)
Vayakhel https://w2.chabad.org/media/pdf/12617.pdf
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.
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)