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Parashat And Sidra Of Tetzaveh

Parashat Tetzaveh is the 20th weekly Torah portion in the annual Jewish cycle of Torah reading.

Our parashat continues with a description of the things that were used in worship in the Tabernacle.
It begins with a command about olive oil to be used to light the lights on the menorah. It must be the purest oil that can be produced. Our Sages explain how several different types of oil were produced. It was produced in three stages of collection, gradually as the olives ripened on the tree. In the first, gentle pressing, oil for the menorah was produced, in the second, stronger one, oil was prepared for victims – the so-called “menachot”, and finally the third pressing was for normal use. Although the sacrifices were also for the service, the light was more important. It is the exact opposite of normal life where one uses the best oil to prepare food, and the lower quality one for lighting.
In the Midrash it is told about the “power” of the light of the menorah, which burned continuously throughout the year and illuminated all of Jerusalem.
Other Midrashes say that Israel is likened in the Song of Songs to a dove, which is a symbol of purity, helplessness and faithfulness.
Just like the oil that brings light to the world, the dove brought newness to the world after the flood hope – light.
Another Midrash tells that Saul became the first Jewish king thanks to his grandfather, which lit the streets of the city for other people. From all this we see the importance of light, which symbolizes spirituality and purity, which are attributes necessary to any worship. Immediately following this command comes the call for Aharon and his sons to come forward and be consecrated to the office of priests. Aharon feared that he was not worthy of the post after having participated in the production of the “gold
calf”. G-d comforts him and does not blame him, he was forced to do this by people. On the contrary, He appoints him as a mediator between Himself and Israel. A bull and two rams were sacrificed during their consecration. One interpretation says it was in memory of the Forefathers (Abraham, Yitzchak, Jacob), another explains – bull – to wash away the sin of the “golden calf”, rams – to save Aharon’s two sons (as we’ll see later).
The priest’s clothing consisted of four types of clothing – trousers, shirt, hat, sash. All these garments were of linen, except for the girdle, which was embroidered with woolen threads. Although there is a general ban on wearing “shatnez” (wool and linen mixed together), in case priests were allowed to wear them during their service. It follows that when the priest was not officiating, he had to immediately take off this sash. There were 4 more types for the high priest – a shield, a vest (“ephod”), a mantle, a headdress.
One of the special garments worn by the high priest was the “ephod”.
It was attached at the back and had the shape of a skirt. It had straps with which it was attached to the front part of the high priest’s clothing – the shield (“choshen”). On each shoulder was a large jewel, engraved with the names of the twelve Israelites
trunks (six on each shoulder).
The first six were on one and the second six on the other, leaving 21 letters on each shoulder.
It was a memorial and a reminder to all the tribes whenever the high priest approached to serve in
The booth. On his chest was attached a shield (“choshen”) in which twelve precious stones were placed four rows of three.
Each belonged to one tribe whose name was engraved on it. The shield was double and it was possible to insert stones into it – the so-called “urim ve tumim”.
They were inserted there when an answer “from heaven” was needed. G-d answered by making the letters on the names of the tribes light up, and “urim ve tumim” helped the priest decipher the given message.
In addition, by wearing it, the high priest removed possible sins with Israel. The third special garment for the high priest was a mantle that was entirely of azure.
In the Talmud it is said – whoever wants to strengthen himself in the fear of G-d, let him look at his “tzit” (fringes, of which one string was dyed azure), that will remind him of the sea, that to him he will remember the sky and this will remind him of the throne of G-d, which is described in the revelation of the prophet Ezekiel
like a sapphire colored plate. The fourth was the so-called “cic” – headdress, which was a plate of gold, placed on the forehead of the high priest, on which was engraved “Consecrated to the Hashem” (“Kadosh la-Shem”).
One of the most important sacrifices was the lighting of the “ketoret” (incense), which was performed on a special, small altar made of gold, which was built just in front of the sanctuary.
The Mishnah describes the method of drawing lots for priests to work in the Temple, writing that on only one who had never done it before could apply for the offering of incense. Incense had a high “concentration” of holiness in it and caused the person who used it to become rich sacrificed.
The Midrash says that its name – KTRT – is an abbreviation of the words – Kedusha (holiness), Tahara (ritual purity), Rachamim (mercy) and Tikva (hope). It was lit inside, in close proximity to the sanctuary, from which we can see that its importance was greater
than other victims. G-d says – I do not need sacrifices (meat-food), I want a sweet aroma in My honor.
Taste stems from something physical – food, whereas smell is an intangible, abstract sensation, a therefore he is closer to the Hashem.

Also in history we saw the power of incense when Aharon used it to stop an epidemic sent by G-d on Israel for their idolatry. It was prepared from 11 different herbs (of which 4 are mentioned in the Torah and the other 7 were handed down by tradition).
There is a strict ban on its production and imitation, if it is not for the needs of the Temple.
In modern times it is mentioned in regular prayers when we read passages describing it its production.
Shabbat zachor Shabbat before the holiday of Purim it is customary to read a parashat called “Zachor” (Deuteronomy 25:17-19).
It is a memory of the first war that Israel had after leaving Egypt, and it is simultaneously calling for the extermination of Amalek in every generation. Amelek is said to have come far only to face G-d’s people and
to prove that Israel can be fought.
He wanted to convince the whole world that G-d’s rule (which they saw in Egypt) is not absolute and can be given to defy. And even at the cost of perishing. It is a blind, inexplicable hatred of G-d’s message and is a symbol of the totally negative the force that fights in the world against G-d.
That is why even Jewish halacha relates to him with special, strict regulations. It is generally said that anyone, of any nation, can convert to Judaism, except who comes from Amalek. There is no remedy for him, he is the embodiment of evil. Nowadays, this halacha is not applied, because we don’t know who comes from where.
The reading of this passage takes place in the presence of everyone, as it is a mitzvah directly from the Torah (written in trust yourself).
Therefore, there are opinions that women also have this obligation, even though it is a mitzva “she zman grama” – subject to time constraints.
Purim
The Purim holiday is named after the word “pur” – the lot that Haman had cast to know when it was the most opportune time, for his depraved plan to exterminate all Jews throughout the kingdom
Achsverosh (127 states, which was actually the entire world at that time). The whole story and its miraculous solution and liberation of the Jewish people is detailed in the scroll of Esther, which is publicly read on the holiday of Purim. It is read twice, once in the evening and again in the morning before the Purim feast. Although it is a scroll in which G-d’s name is not visibly mentioned even once, it has become part of it
Tanach (of the Jewish canon).
G-d’s name appears here in a hidden form, and the interpreters highly value the scroll of Esther.
The “unpredictability” of the world is best described here, and that things work differently than they seem surface, controlled invisibly by the hand of G-d.
Women also have the obligation to hear the reading of the scroll of Esther (even though it is a “she zman grama” mitzvah), for they too were part of the miraculous deliverance, and Haman’s was also directed against them ordinance.
Haman himself was a descendant of Amalek, which is why the victory over him and his followers was so important
for the Jewish people. Several halachots are associated with Purim, the common denominator of which is joy and deepening cohesion between people. The first of these is the so-called “mishloach manot” (sending food), with a minimum of two different meals to one person.
The food should be such that it can be consumed immediately, without further preparation. It is also important that it is something worthy of a feast (cooked meat, wine, bread, etc.) and serves for deepening of friendly relations between people. It is best to send the food through another person. Another commandment is to give gifts to poor people on Purim (so-called “matanot leevjonim”). At least he must give two people, one gift each. It is customary to give either money or food. It is better to invest in these gifts even at the expense of your own a feast that one hosts for oneself. Giving gifts to others increases joy among people, which is the essence of the entire holiday. These commands apply to both women and men. It is correct that a man should always send to another man and a woman to a woman.
If there is no poor person around at a given moment, a person keeps the money with him and donates them at the earliest opportunity. Another pleasant obligation is the Purim feast, which is held during the day and is proper to celebrate with an abundance of wine so that the celebrants would not recognize the difference between the blessed Mordecai and cursed Haman. During the feast, one should talk about the Purim miracle and express gratitude for the rescue. In the cities that were covered cities in the time of Yehoshua when the Jewish people entered Israel, Purim is celebrated a day later, in memory of the city of Shushan, where there was joy over the victory
enemies shifted a day later. In other cities, the so-called “Shushan Purim” is also celebrated a little and should be done a more festive feast.
I wish everyone a pleasant and joyful experience of the holiday of Purim, and may we soon see – “mijagon le-simcha, mievel le-jom tov”.

Chassidic Parashat

The Importance of Seeking and Following Guidance on a Spiritual Journey
“And you should command the Children of Israel, to bring pure olive oil, crushed especially for lighting, in order to keep an eternal light burning.” (Exodus 27:20)
R’ Yaacov Yosef of Polnoye, zt’l, known by Chassidim as the “Toldos”, asked the following question. We know that the commandments of the Torah are eternal, and have relevance for every time and generation. If so, without a Mishkan, how can we fulfill the mitzvoh of lighting the Menorah with pure olive oil today? Let’s examine the verse.
“And you should command. . .”, the word to command is related to the word “Tzaftzah”, to join together. “. . to the children of Israel. . .”, refers to the Tzaddik, to whom the hearts of Israel cleave in order to accept his teachings and guidance. “. . .pure olive. . .”, refers to the wisdom of the Torah which is called “oil”. “. . . in order to keep an eternal light burning . . .”, by means of Israel cleaving to the way of the Tzaddik and his Torah teachings, each Jew will be able to kindle in himself an eternal light that will constantly strive upwards. In this way, what is written in Proverbs (20:27), will be actualized, “The soul of man is the candle of
Hashem”. How to Live with Hardship “And you should command the Children of Israel, to bring pure olive oil, crushed
especially for lighting, in order to keep an eternal light burning.” (Exodus 27:20)
On this verse the classic Torah commentator Rashi, says, “pure olive oil, crushed especially for lighting…, and not for the meal offering.” (Olive oil was used for
both lighting the Menorah and for the Meal offering. While the olive oil for the Menorah was ‘pure olive oil, crushed especially for lighting’, the oil for the meal
offerings was of a lesser quality.)
R’ Menachem Mendel of Riminov finds a deeper meaning in the comment of Rashi. When a person is “crushed” by life’s circumstances and is beset by suffering, he must endeavor not to give in, but to remain joyous in his service of Hashem.
“Menachos”, the meal offerings, also means rest. This then is the meaning of “crushed especially for lighting”, to become radiant and purified through suffering, “and not for the meal offering”, not to rest, or to give up.
The Ahavas Yisrael Of Hashem
“You shall engrave the names of six (tribes) on one (onyx) stone and the names of the other six on the second stone. . . And you shall place the (Shoham-onyx) stones on the shoulder straps of the Ephod, remembrance stones for the Children of Israel. Aharon shall carry their names before Hashem on his shoulders as a
remembrance.” (Exodus 28:10,12)
The love which Hashem has for the Jewish people is awesome and sublime. Even if all the trees of the forest were quills, it would be inadequate to properly describe the awesome nature of this love. The prophet declared, “Listen to me House of Jacob, and the remnant of the House of Israel, those who are being carried (by me) since birth and supported since leaving the womb. Until you grow old I will be the same, when you turn gray, it is I who will carry (you). I was the Maker and I will be the Bearer; I will carry and rescue you.” (Isaiah 46:3)
“I am Hashem who loves justice.” (Isaiah 61:8) Nevertheless His love for the children of Avraham, Yitzchok and Yaacov is even greater than his love of Justice. Would that Hashem be forced to choose between His love for Justice and His love for Israel, like a father who cares for his offspring; His love for Israel would prevail. (Zohar III, 99b)
If only the those who transgress Hashem’s word knew how deep is His love for them and how much he longs to be close to them, they would roar like lions, pick up their hems, and run to Hashem with all their strength to return to Him to come close to Him and become attached to Him. (Zohar II, 5b)
In light of the above, R’ Moshe Kobriner (Toras Avos p.173), explained the meaning of the blessing just before the Shema in the Shacharis prayer. “Blessed
are You Hashem who chooses His people Israel with love.” There are many things that Hashem loves. “I am Hashem who loves justice.” (Isaiah 61:8) “Hashem loves the gates of Zion more than all the dwelling places of Yaacov.” (Psalms 87:2)
“There are three whom Hashem loves, the one who controls his anger, the one who doesn’t become drunk and the one who foregoes his own honor.” (Talmud
Pesachim 113b) Nevertheless, from among all the loves that Hashem has, says R’ Moshe, he “chooses His people Israel with love”. When it comes to love, Hashem prefers the love of Israel over all his other loves. This idea is also found in our Parashat. All of the work in the Mishkan and the wearing of the Priestly vestments was pressed upon Aharon and his sons alone;
to the exclusion of the rest of the people. And it is only natural. When one is chosen by the King to fulfill a position of honor or responsibility, it shows that he enjoys a special relationship and is more beloved by the King than others. Therefore, it would be logical to think, that because Aharon and his sons were
exclusively entrusted with the Priesthood, that the rest of Klal Yisrael was in disfavor with Hashem (especially after the Incident of the Golden Calf). In fact the opposite is true; Klal Yisrael is the chosen beloved of Hashem.
“You shall engrave the names of six (tribes) on one (onyx) stone and the names of the other six on the second stone. . . And you shall place the (Shoham-onyx)
stones on the shoulder straps of the Ephod, remembrance stones for the Children of Israel. Aharon shall carry their names before Hashem on his shoulders as a
remembrance.” (Exodus 28:10,12)
The names of the twelve tribes of Israel were engraved on the Shoham/Onyx stones for a remembrance. R’ Levi Yitzchok of Berditchev, the Kedushas Levi
asks, (Parshas Titzave, d”h Nasso), “Whenever we mention the idea of remembrance in a positive vein, we are speaking of the Avos and not the tribes, as it is written, ‘I remembered my bris with Avraham, with Yitzchok and with
Yaacov, and I will also remember the land.’ (Vayikra 26:42) What is special about the Priestly garments they must carry a remembrance of the twelve tribes of Israel?”
He answered, “Don’t think that because Aharon and his sons were chosen from amongst all the other tribes to minister to Hashem as priests and teachers, that only they are beloved and special. No! When Aharon goes before Hashem, he bears the names of the rest of the nation so that when Hashem sees it, he will
remember them continuously and recall their righteousness.” (see Rashi on v. 12). Even after the inauguration ceremony of the tribe Levi into their divine service
(Parshas Baha’aloscha, Numbers 8:6-19), Hashem makes sure to tell us that his love for the rest of Israel had in no way abated.
“I have chosen the Levi’im from amongst B’nai Yisrael to do the Avodah of B’nai Yisrael in the Tent of Meeting, and to atone for B’nai Yisrael that there should not
be in B’nai Yisrael a plague when B’nai Yisrael approaches the Holy
Place.” (Numbers 8:19)
Rashi points out the verse states “B’nai Yisrael” five times to show how beloved they are. The Kedushas Levi (Parshas Baha’aloscha, d”h V’esnah), takes up Rashi’s idea. Just like in Parashat Titzave, Hashem again makes sure to indicate his great love for Yisrael after glorifying the tribe of Levi. We shouldn’t make a mistake to think that Klal Yisrael is disfavored in the aftermath of the rise of Levi.
Levi was especially chosen, but only in order to make an atonement for Klal Yisrael!
Hashem constantly favors us with His special love. “Even in the midst of their impurity I dwell with them.” (Vayikra 16:16) The Divine Presence places itself
close at hand, always available to any Jew who will seek it out.

Devine Desire
In Parshas Terumah, Moshe Rabbenu had trouble understanding how to make the
Menorah. At first Hashem showed him a flaming model, but still it was difficult for him to understanding how it should be made. So Hashem told him to take the lump of gold and throw it into the smelter’s fire. Then the Menorah miraculously appeared, completed in every detail.
The Sfas Emes asked, “Why did Hashem first show Moshe a fiery model of the Menorah? Didn’t He know that Moshe still would not understand? In all matters of Avodas Hashem says, the Sfas Emes, one needs to understand a
basic principle. It is impossible for a person to alone complete what all that is incumbent upon him. What is required is absolute determination to do what is within his knowledge and ability to do. If he is willing to give maximum effort to fulfill the will of Hashem, then divine assistance will do the rest. Hashem wanted
Moshe to give the maximum in his desire to make the Menorah according to the will of Hashem. He showed him the model of the Menorah in fire and that kindled
in Moshe a great desire to complete the job. That desire made possible the Menorah which emerged completed from the fire. That Menorah was a product of Moshe’s desire to do the will of Hashem. How is it possible for one to achieve a strong desire to do the Razton (will) of Hashem? One way is through tales of the Tzadikkim. Chassidim have always placed a great emphasis on relating tales of ways of the Tzadikkim of previous generation in order to inspire and encourage themselves in Avodas Hashem. (See the Nishmas Chayim Chassidic Stories Page for one collection of Chassidic stories.)
It is a common saying among Chassidim, that telling over a story about the Baal ShemTov on Motzaei Shabbos at the Seudos Maleve Malka, is an auspicious
practice for insuring a good livelihood. And telling over a story about the Holy Brothers, R’ Zusia and R’ Elimelech, is an auspicious practice for those wishing to be blessed with children or with increasing their fear of heaven respectively.
Concerning this custom, R’ Yisroel of Ruzhin said that is true but:
Not only stories about those Tzadikkim Not only on Motzaei Shabbos Not only for those things
Rather, telling tales of any Tzadikkim, at any time and for any purpose is an auspicious and recommended practice.
R’ Menachem Mendel of Kotzk, commenting once on how he had risen to the spiritual heights he had reached, said, “When I was a youngster, my teacher used to tell many, many stories of the of previous generations. He told the stories, and I listened. I endeavored to let those stories pierce deep into my heart where they were able to make an indelible impression; and impression which influences me
no less, even many years later.
From Inspiration To Action
R’ Eliezer Lippa was a simple but devout Jew who lived in the town of Tarnow in Galicia. He was not well versed and didn’t know the meaning of most of his daily prayers, but he always davened with the minyan and he was scrupulous to say Amen, after every blessing of the Chazzan, and to respond Amen, Yehey Shemi Rabboh in the Kaddish, and to respond to the Borchu. He never conversed about worldly matters in the Shul and he accorded the sages and Rabbi their due honor. R’ Eliezer Lippa was a laborer who knew many trades, but he is most well know to us as a water carrier. He worked hard, and managed to make a decent living, as he had four steady customers, who were well-to-do merchants and paid him above the average rate for his services. Once, the Baal ShemTov, before he had revealed himself to he world, arrived in
Tarnow. For all practical purposes he was as he appeared, a simple itinerant, but with a gift for telling stories. He used to congregate with the other laborers and
tell them stories from the Talmud and he also related to them how much Hashem was pleased with the sincere prayers and straightforward faith of ordinary Jews. One day, R’ Eliezer Lippa was guiding his wagon with its full barrel of water through the center of town when he spotted his friend and fellow water carrier R’ Zalman Dov along with some other men, gathered around a ragged itinerant (the Baal ShemTov) and listening intently with heads inclined to catch his every word.
R’ Eliezer Lippa, his interest sparked, went over to join the circle of listeners. The Baal ShemTov was telling the story of a wealthy man who lived in the days when the Holy Temple in Jerusalem still stood.
“The wealthy man was taking a fattened ox to the Temple for a sacrifice. It was a massive beast, and when it decided, for reasons of its own, to stop still in its tracks, nobody was able to convince it to walk further towards their destination. No amount of pushing and whipping could make that animal budge”
“A poor man, who was on his way home was watching the scene. In his hand was a bunch of freshly pulled up carrots, with the green stalks still attached to the bright orange roots. Wanting to be of help to the hapless ox owner, he held to carrots to the muzzle of the ox and when it began to nibble, he pulled them away
and thereby led to animal to their destination at the Holy Temple.”
“That night the owner of the ox had a dream. In his dream he heard a voice which called out, ‘The sacrifice of the poor man, who gave up the carrots which he was bringing to his impoverished family, was a more desirable sacrifice than your fattened ox.’”
“The wealthy man brought a large fattened ox for a burnt offering. He was so joyful at being able to bring such an animal that he also brought a sheep for a peace offering a made a huge feast for him family and friends. He also
distributing the proper gifts from his sacrifices to the priests. His joy was so intense that he held back nothing.”
“The poor man on the other hand, in his poverty had only a few carrots to bring home for his family. What were his carrots compared to the fatted animal of the wealthy man?”
“Nevertheless”, said the Baal ShemTov, “Hashem desires the heart. Any Mitzvoh a person may do, whether great or small, simple or difficult, is judged by how it is
performed. A Mitzvoh done for Hashem’s sake, with great simchah and purity of heart, is very precious to the Creator. Hashem cries out to the angels, ‘Look at the mitzvoh my son daughter has done!’ Hashem, from his place in the heavens saw
that although the wealthy man had offered much, the poor man had offered much more.”
R’ Eliezer Lippa’s mind knew no rest. How he longed to be able to do a mitzvoh like the poor man in the story; with pure intention and a joyful overflowing heart. The weeks passed and still R’ Eliezer Lippa knew no peace for the desire to be able to do such a mitzvah tortured his heart. One day, as R’ Eliezer Lippa was delivering water to one of his wealthy customers, he had an idea, an idea so perfect, so that his whole being became flushed with a great sense of pleasure and relief. R’ Eliezer Lippa’s four wealthy customers provided him with half of his livelihood since they paid him far more than the
going rate for a barrel of water. On the other hand, his friend R’ Zalman Dov supplied the town’s four shuls which paid him half price for their water. “I can switch four of my customers for four of his”, thought R’ Eliezer Lippa. “Four wealthy homes for four synagogues.” He was anxious to serve Hashem by providing the water for that the congregants would wash their hands with. Certainly the mitzvoh was of more value than the profits he would give up. He went home and told his wife about the story of the Baal ShemTov, and how doing a
mitzvoh with joy is like bringing a sacrifice in the Holy Temple even though it no longer stands. His wife readily agreed to the idea, as did R Zalman Dov who sorely nethe extra income. The deal was stuck and the transfer of customers was made. No one but R’ Eliezer Lippa and his wife knew what had happened and they were overjoyed at the prospects for their new “business”. There were days when even R’ Eliezer Lippa’s wife went to the river to participate in the mitzvoh of “drawing the water for the synagogues”. The whole while they would concentrate on the mitzvoh of preparing the water for the congregants to wash their hands with before prayers, and their joy was boundless. For they understood that Hashem desires the heart. According to some, the story continues. In the merit of the mitzvoh which R’ Eliezer Lippa and his wife performed, they were blessed with children, for she had formerly been barren. Those children grew to be luminaries who lit up the Jewish
world and inspired tens of thousand to return to Hashem in Teshuva and to serve Him with joy. Those two sons were R’ Elimelech of Lizhensk and R’ Zusia of Anipoli, two of the
principal students of the Baal Shem Tov’s successor, the Maggid of Mezeritch.

Czech Parashat

After the Trumah parashat, the Tetzaveh parasha is the second one, which hardly even resembles a religious text, but rather technical instructions for various craftsmen and artists. It is still a description of the construction of the Mishkan, the portable Sanctuary in the desert, its various components and finally the garments of the priests and the high priest.

In the last interpretation, we started from the verse that is decisive for the understanding of this text: “Let them make me sanctuaries, and I will dwell in them” (Shemot 25:8). In the absence of the Sanctuary and the Temple, it is much clearer to us that our inner self is the place where G-d’s Presence can dwell. And we can look symbolically at the altars and various vessels and utensils that were used at that time. And to think what parallel they might have in our own, inner world.

So let’s take a closer look at some things. For example, there were two altars. One of them was intended for burnt offerings. It was made of acacia wood but covered with copper. In other translations, it is written as bronze, but that is not important, because even in bronze, the main component is copper. All other vessels, pots, pans and utensils, shovels, forks, etc. were made of this metal (see Shemot 27:1-8). At the beginning of today’s reading, it is written about another altar (Shemot 30:1-10). This second altar was also made of acacia wood, but was overlaid with pure, pure gold, and was intended for burning incense.

These altars are written about in the Talmud, its part Moed, in the tractate Chagiga. There it is written that these altars do not require ritual purification by immersion because they cannot be impure. According to Rabbi Eliezer, because they were considered something similar to the earth (which cannot become ritually impure). Other sages believed that this is due to the surface coating with metal, which protects the inner structure of the acacia wood, which cannot become impure due to this.

The Talmud interestingly conjectures these two altars. It says that among the Jews there are men of copper (Bava Mecia 46a) and men of gold (Bava Batra 25b). Those who are rich in spiritual values are like gold: their every action is like a precious coin. The spiritually poor are the copper coins of religious life. But every Jew has in his heart a desire for purity, justice, for doing G-d’s will – as such a spark of faith. Sometimes it burns like a fire, sometimes it’s like a spark that includes the whole potential of that person.

Burnt offerings were made on the brazen altar. They were animals that were consumed by fire on it, as a sacrifice to G-d. And the same thing happens to the believing Jew today. He himself becomes the victim. The part of his soul that could be described as “animal” ie. all his selfish desires can be consumed by fire when he presents them to G-d as a sacrifice. Even earlier ceremonies were supposed to take place with these intentions. It was not an empty ritual, otherwise it would lose its meaning. The word “korbanot” = sacrifices, as Rabbi Hirsch reminds us in his etymological dictionary, has the meaning of approaching, approaching G-d. This is exactly how it can happen inside us, if we are capable of this self-reflection.

For those men of gold, it may happen that they become enchanted by the glitter of their gold, their spiritual achievements, advancements or fame. No one can be sure that there cannot be a shred of pride in him.

Therefore, whether we are men (women) made of bronze or made of gold, the awareness that we ourselves are the altar where G-d’s fire consumes the “animal soul” of our egoism remains essential. Then we will hardly become impure because we will be like the earth that is always clean. The ground we tread on, which is a symbol of humility. That is why we pray: “let my soul be silent, let it be like dust to all.”