‫פרשת תצוה ושבת זכור‬
The opening of our Parsha deals with Bigdei K’huna. Perhaps, most famous of all of
them is the Choshen Mishpat, adorned with the twelve different stones, each one
representing a different Shevet. When a question was addressed to the Ribbono
Shel ‘Olam, the answer was signaled through the stones as they shone in some sort
of sequence that needed to be interpreted. Thus, when the Torah (Sh’mos 28/29)
writes: “v’nasa Aharon es sh’mos B’nei Yisroel...al lebo...l’zikaron lifnei Hashem
tamid” we understand the message. We know that the heart is the appropriate
place for this Choshen Mishpat and that the symbolism and connection between the
lev and the memory-for the best!-is obvious
However there are two more stones, avnei shoham, that the Torah had previously
mentioned (28/9). The name that is given to these stones is quite similar to that of
the 12 stones of the Choshen Mishpat. “Avnei zikaron livnei Yisrael”(28/12). They
are Stones of Remembrance. The Posuk concludes with what appears to be a
repetition: “al sh’tei chseifav l’zikaron”. The stones are on his (the Kohen Gadol)
shoulders for a remembrance. It would seem that the characteristic of remembering
was already mentioned in the Posuk and that there would be no need to indicate it
again. Additionally, the location of the stones, “al shtei chseifav”, appears to be
irrelevant to their role as avnei zikaron, and not at all similar to the “heart” of Aharon
which would bear the 12 stones, as above. Why, then, was the Remembrance factor
repeated again in this context?
Remembrance infers the creation of a bond between that (or whom) which is
remembered and he who remembers. Remembering means that there is a
relationship.
How is that relationship formed?
Why should one remember
something, some event or someone? The psychological issues of memory do not
form our question. We want to understand why someone wants to remember.
In Parshos Bamidbar and Naso, the Torah tells us how the ‘avoda of transporting the
Mishkan and its contents was parceled out among the various families in Shevet
Levi. We are told in Naso about the distribution of the wagons that would be used
for the movement of the various articles. There it is noted that the family of K’has
did not receive a wagon, since “Bakosef Yis’a’u”: they carried the Aron Hakodesh and
the Klei Kodesh on their shoulders. It would appear that it is unimportant for us to
know that the Aron HaKodesh was hoisted upon their shoulders. In fact, Chazal
derived a Halacha from this Posuk and, additionally, give us insight into the work of
the Family of K’has. The Halacha, in this week’s Daf Hayomi(Shabbos 92), is that
M’leches Hotza’a, carrying from R’shus HaYachid to R’shus HaRabbim, is forbidden
also when the object is carried on the shoulder-since such was the actions of B’nei
K’has-bakasef yi’sa’u.
Besides the above Halacha, the gemara in Er’chin 11 a says the word “yi’sa’u” is
superfluous. “If (an article) is on the shoulder, don’t I know that they are carrying?
Rather, Yi’sa’u implies shira, song. As the Posuk (T’hillim 81) states S’u zimra(Raise
-2-
the song)” The implication of this d’rasha is clear. We may read of the hard work of
the L’vi’im and sense the burden, the effort, the strain and the heaviness of
responsibility. In fact, it was quite the opposite. They enjoyed their work. A song
of happiness was on their lift. Yisa’u-they were not overloaded with their charge;
they, themselves, were uplifted.
What caused this phenomenon? We know that Aron nosei es nos’av. Aron
HaKodesh carried those who (appeared to) carried it. Shem MiShmuel in the very
beginning of Parshas T’ruma writes convincingly that this nes was not limited to
the Aron alone, but applied to all of the carrying and transporting that was done.
How could the wagons carry the heavy boards and poles in the Midbar, he asks.
Thus, he concludes no movement would have been possible were it not for the nes.
If this is so, then all who worked in this field were particularly cognizant of Hashem’s
bounty. In their everyday proceedings there were light objects and heavy ones. In
their regular activities, some undertakings were physically taxing and others, not so
hard. Thus the surprise of the Aron, three cases, gold and wood. And the k’ruvim
were on the aron and making it an extremely huge vessel. And they carried it, or so
it seemed. Rather when the Aron was lifted up on to their shoulders they felt the
Yad Hashem which made this physically impossible task easily doable. It is not
extraordinary then that their voices spontaneously opened with songs of praise to
Him, Yisborach, who did all this for them.
Of course, it would be quite simple to do away completely with the affectations of
carrying. Meshech Chochmah notes this in Parshas T’ruma when he questions
the very need for the badim, the poles for carrying the Aron Hakodesh, and the
Torah’s prohibition of “lo yasuru mimenu”, the badim must remain permanently
attached to the Aron. One possible answer to this question is that by being involved
with the activity in the way that would be normal, were the burden to be normal,
one is reminded of the uniqueness of the event. By assuming the posture of one
who carries, by personal preparation for such action and then to have the need for
such action nullified, emphasizes that something special is occurring. And, in order
for this singular occurrence to remain so, each and every time the motions of
carrying must be made so that each and every time the remarkableness is
preserved.
If we take this principle and apply it to the avnei shoham we have a better
understanding of what the Kohein Gadol is to feel and think, and to the kavana he
should have during his ‘Avodas HaMikdash. Two massive (each one covered an
entire shoulder) precious stones were worn by him. When he donned the garment
he certainly felt their heaviness. And now he had them upon him as if they were a
burden. But, if he lets them, the burden, as it were, is transferred to Hashem as he
enters into a relationship with HaKodosh Boruch Hu and as he enters B’nei Yisroel,
as their representative, into a relationship with HaKodosh Boruch Hu. That
relationship will be cemented with the Zikaron that these stones enable. We have a
right to expect that Zikaron to exist when we have our relationship with Him at the
forefront of our thoughts; when we are ever-conscious that He remembers and that
from that Remembrance there can be deliverance.
-3The L’vi’im were to carry the Klei HaKodesh on their shoulders. They would relate to
it as a burden on the one hand and would be aware that it was not they who were
accomplishing the task on the other hand. The tool to allow permanent awareness
of the miracle they were experiencing was given to them. [If we understand this
point, the issue of the death of ‘Uzza, bringing the Aron HaKodesh to Y’rushalayim in
the time of Dovid HaMelech can be more easily understood.]
However, it is not enough for us to know that Hashem has such ability. We must
have a special appreciation for that trait. That is one context in which we may
understand and appreciate Shabbas Zachor.
Seemingly, our responsibility towards ‘Amalek is laden with a contradiction. In
Parshas Ki Teze we are commanded “Mocho Timche”, You are to destroy, whereas
in Parshas B’shalach the Posuk writes “Mocho Emche”, I(Hashem) will destroy.
This paradox is eliminated very easily. Of course, only Hashem can do anything. All
of our activities, in and of themselves, have no value. However, we go through the
motions, we are commanded to go through the motions, so that ultimately we will
appreciate that which He does. If I sit back and He acts alone, I may get used to
His unique Helping Hand. However, if I go through my everyday activities, if I exert
myself and then remember that it is He who saves me, my appreciation is far, far
greater.
Zachor, remember ‘Amalek, we are commanded, so that we will come to destroy
them. When we are involved in such activity, then we have the capacity to be fully
aware that He and only He saves us.(That is the reason for Ta’anis Esther. The fast
discussed in Megilla took place in Nissan, when the lots were cast. We fast in Adar,
on the anniversary of the battle since, as the Rishonim state, we can assume when
the Jews of Shushan went to war they fasted and did T’shuva in full recognition of
the fact that only “Hashem Yilachem Lachem”.)
Like all that we ever learn and find relevant to any period of time, we are reminded
that there are no coincidences in Limmud Torah or in the Mussar Haskeil that we
derive. There are no coincidences since emes is a fact. That is something we must
remember, too.