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Tzav-Pesach 5785
Vayikra 5785
Pekudei 5785
Vayakhell 5785
Ki Sissa - Purim 5785

Ki Sissa - Purim 5785

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YouParsha Ki Sissa- The Incense Did Not Smell Good http://www.youtube.com/watch?v=A4__dUvUSyk

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One of the topics discussed in Parshas Ki Sisa, Exodus 30:11 - 34:35, is washing of the hands and feet by the Cohanim/priests before entering the Temple. Maimonides writes that one should wash their face, hands and feet before morning prayers. Why in the Temple was it necessary to wash only the hands and feet and not the face?

The face refers to the inner strengths: thought, sight, hearing and speech. The hands and feet display the external strengths of movement and walking. The world was on a higher spiritual level during Temple times. The inner dimension of intellect, etc. was not exposed to the impurity of the world (It is true that King Ahab led the country to idolatry and ordered the Prophet Elijah killed, but Eliyahu trusted Ahab's kashrus and ate from his kitchen). Only the external dimension touched the impurity of the world.

The point is illustrated in this week's haftora which deals with Eliyahu and the 400 prophets of Baal. It took some strong intervention on the part of the Almighty by incinerating an ox, altar and enough water to float them, but in the end, the true intention of the Jews was realized that, "Hashem is G'd, Hashem is G'd." It makes sense that only hands and feet required washing.

The world has fallen in spiritual awareness since the destruction of the temple. The lack of spiritual awareness has effected even our inner intellect and emotions. Our "face" is also exposed to the impurity of the world. It is therefore necessary, these days of exile, to wash even the face.

The way that one is to wash their intellect and emotions at the beginning of the day is through studying Chasidic philosophy. Chasidus is called Moshiach's Torah and is known as the inner aspect of Divine wisdom. We refer to it as "mental floss".

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The Shpoile Zeide, lived about 200 years ago, had a disciple who lived in Romania. A competitor turned him into the authorities and accused him of tax evasion. The chosid traveled to Shpoile to seek advice from his Rebbe. The Rebbe instructed him to have the court case scheduled for Purim afternoon. As for an attorney, he, the disciple would recognize him at the courthouse as wearing red mittens and a white hat. The Shpoile Zeide also mentioned that there was a poor bride that needed 300 Kroners for her wedding and dowry, which the man gave his Rebbe.

That Purim, the Rebbe scheduled a Purim shpiel at his Purim feast. A Purim shpiel is a play poking fun at something. That year’s shpiel would be the court case in Romania. The chief rabbi of Shpoile was the judge; the Rebbe was the lawyer, replete with red mittens and white hat. The rest of the players were cast. The prosecution went first. Every time the poor fellow would open his mouth to make an accusation, everyone in the room would laugh. He could not get a syllable out of his mouth. Next came the defense. The Shpoile Zeide presented a brilliant Perry Mason-esque oration extolling the virtues of the defendant and totally discrediting the witnesses. The verdict was reached, not guilty.

Several weeks later, this disciple returned to Shpoile with the good news of his acquittal. The residents prodded him for details. Much to their amazement, the trial in Romania went pretty much the way it did in Shpoile. The details of the defendant's attorney’s oration were identical.

When the chosid greeted his Rebbe in a private audience, the Rebbe congratulated him on his victory and told him that the eloquent lawyer was a defending angel created in the merit of the charity he gave for that poor bride.

Have a freilichen (most joyous) Purim.

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