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“If I am not for myself, who is for me?” (Pirkei Avot 1:14). This famous saying from Pirkei Avot speaks to the imperative we each have to live our lives to their fullest potential, for if we cannot bring ourselves to do so, who can? We can relate this idea to our professional, social, and personal endeavors, but in a much deeper way, it also speaks to our bond with Hashem. If we will not forge our own relationships with Hashem, then who will? This can be a catastrophic error, one seen in Parshat Ki Tisa.
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There is much that is heart-wrenching in Parshat Ki Tisa. To quote Rabbi Yehuda Hanasi, one moves from “igra rama l’bira amikta – from the high roof to the deep pit” (Hagiga 5b) and back; one moment Moshe stands on Har Sinai communing with God, about to receive the tablets of the covenant, and in the very next moment, he is forced to descend the mountain to confront those who have taken up worship of the golden calf. However, immediately before the tragic intersection of these two events unfolds, the Torah presents us with an antidote which might have obviated the terrible religious malaise brought on by the people’s sin.
Parshat Tetzaveh
The haftarah selection for this week’s parsha is somewhat unique, as most of the haftarot of parshiyot connected to the construction of the Mishkan are taken from those perakim that discuss the building of the first Beit Hamikdash by Shlomo Hamelech. This week, however, the haftarah is taken from Sefer Yechezkel, which describes the navi’s vision of the third Beit Hamikdash. In the final nine chapters of Sefer Yechezkel the navi details the magnificence of Bayit Shlishi, the Beit HaMikdash that would be built during the Messianic era. This week’s haftarah, taken from the 43rd perek of that book, focuses upon the obligation to build the Mikdash precisely as described by the prophet and ends with a detailing of the ritual that would be followed during the Chanukat HaMizbe’ach, the inaugural service of the outer mizbeach. It is this section of the haftarah that creates yet another connection to our parsha in which we also read of the ritual to be followed durin
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