KI TISSA: If you could ask God one question, what would it be?

THE GOLDEN CALF AND YOM KIPPUR

This week’s Perasha, KI TISA addresses several issues. Among them, the episode of the golden calf. The people, impatient at the absence of Moshe for 40 days, think that Moshe is dead and decide to replace Moshe with a calf that will lead them in the desert to reach the promised land. Of course this episode represented a most serious betrayal of HaShem and a return of the people of Israel to the most primitive forms of idolatry. HaShem tells Moshe that He wishes to eliminate the Jewish people and make Moshe the leader of a new one. Moshe intercedes, prays for the Israelites, defends them and tells HaShem that He will also have to eliminate him. At the end, on the day of Kippur (10 of Tishri), HaShem accepts the Tefila of Moshe, and HaShem decides to forgive the people of Israel.

NUMBER ONE QUESTION

Then something else happened at that same event. After HaShem forgives the people of Israel, a “conversation” takes place between God and Moshe. God revelation to the prophets, including Moses, had always been a one way street, never a conversation: God communicates the Prophet a message, a vision. But this unique time Moshe initiates the dialogue and he asks God a question: “הראני נא את כבודך”, “Please, show me Your Glory”. The rabbis struggled to explain what was the meaning of Moshe’s question to God. The Sages, famously explained that Moshe was asking God a very poignant question: “Why bad things happen to good people?” למה צדיק ורע לו

If God is Almighty and Good, why does He allow the righteous people to suffer? For the man of faith, this is probably the toughest question .

If you do a brief Google search, as I did, and you write: “What would you ask God if you could ask Him anything?”

The number ONE question is ”Why is there so much suffering in the world? Why God does not prevent evil and suffering? “.

It seems that Moshe —or the Sages on Moshe’s behalf— was in a sense representing humanity in this matter.

THE TAPESTRY

Judaism is unique in recognizing that this question does NOT have a clear answer for mankind. But the Tora reveals to us, somehow, why we cannot get a response.

God’s way in administrating His justice surpasses our human intellectual capabilities. The Tora uses some sophisticated words to convey this impossibility: וראית את אחורי ופני לא יראו. “And you shall see My back, but My front shall not be seen.”

We will never be able to perceive the “front” of Divine justice, i.e., reality as God sees it. We will be limited to perceiving “the back” of His intervention in this world.

The best example I can offer to understand these words is, ironically, a visual example: that of a tapestry. When you see the front of a tapestry, you see a beautiful, harmonious, and intelligent design. HaShem’s ways to administer His justice is like the front of a tapestry: flawless. But when you look at the back of a tapestry, the design vanishes. You only see what seems to be “random” threads, lines, knots, and loops and a chaotic mixture of colors.

We, human beings, are restricted, for example, by the limited time of our short lives and by the space of our physical dimension to fathom God’s ways; we just perceive a zigzagging fabric, which does not make much sense. No matter how much we will try, we will not be able to see God’s side: the front of the tapestry.

SUMMARY OF PARASHAT KI TISA

THE LAST DETAILS OF THE MISHKAN

God commands Moshe to take a population census of all adult males by collecting a silver half-shekel coin from each individual. The collected silver is melted and will become the bases that will support the beams of the Tabernacle. God instructs Moshe to make a copper fountain for the Tabernacle. Priests would use this fountain to wash their hands and feet before their service. God conveys to Moshe how to make the consecrated anointing oil. This oil, prepared with aromatic herbs and fine spices, is used to sanctify the Tabernacle, its utensils and also to consecrate Aharon and his sons as priests. The rest of the oil is set aside and would be used to anoint Kings and High Priests of future generations. God also transmitted to Moshe the formula to prepare the incense that was offered twice a day in the Tabernacle. It is forbidden to reproduce this recipe of anointing oil (shemen hamishcha) or incense (qetoret) for personal use. The Torah tells us that God inspires Betzalel with Divine wisdom and assigns him as the main craftsman of the Tabernacle and its utensils and artifacts. God also appoints Aholiab as his assistant. Finally, God instructs the Jewish people to observe Shabbat, as the eternal sign between Him and the Children of Israel.

THE SIN OF THE GOLDEN CALF

After God reveals Himself to the entire nation on Mount Sinai and transmits the Ten Commandments, Moshe ascends the mountain where he remains for forty days. On the mountain, Moshe learns the Torah and receives the Tablets of the Law. The Jews miscalculate the date of Moshe’s return, and when Moshe does not appear on the day they expect, the people become impatient and assume that Moshe is dead. They demand that Aharon make an idol to guide them. Aharon cooperates with the people to buy time until Moshe’s return, but despite his best efforts, an idol in the shape of a golden calf emerges from the flames. The next morning, people celebrate the new idol with acts of promiscuity. Upon learning this, Moshe prays to God, asking Him to forgive the sin of the Jews. God listens to Moshe’s prayer and decides not to annihilate the Jews. Moshe comes down with the Tablets, and when he sees the idolatrous feast, he breaks the Tablets of the Law. Moshe exhorts the tribe of Levi to punish the main offenders. 3,000 instigators are executed that day.

MOSHE ASKS FOR FORGIVENESS

Moshe again ascends Mount Sinai in an attempt to obtain full atonement for the sin of the golden calf. God tells Moshe that the Jews will continue to go to the Promised Land but that He will not guide them directly but through an “angel” (or intermediary). Moshe pitches his own tent outside the Israelite camp. This tent, Ohel Mo’ed, becomes the center of study and spirituality until the inauguration of the Tabernacle. Moshe asks God to forgive the people and reconsider leading them directly. God again accepts Moshe’s request, and the presence of God will be manifested exclusively to the people of Israel. Moshe asks God to understand His glory (that is, to understand God’s ways, for example, why sometimes the righteous suffer the same punishment as the wicked). God tells Moshe that he will never be able to understand God in a direct way.

THE NEW TABLETS

God instructed Moshe to carve new Tablets on which God would re-engrave the Ten Commandments. Moshe took the newly carved stones to Mount Sinai, where God revealed His glory to Moshe as He proclaimed His Thirteen Attributes of Forgiveness and Compassion (which we recite on the day that we invoke divine forgiveness: Yom Kippur). God established a covenant with Moshe, assuring him again that His presence would dwell with the Jewish people and thus granting His complete absolution.

ARRIVING IN THE PROMISED LAND…

God informed the Jewish people that He would expel the inhabitants of the land of Canaan and indicated that once they settled in Israel, they must destroy all traces of idolatry in the land and refrain from making alliances with idolaters. They were not to make cast images (like the golden calf) and must observe the three pilgrimage festivals (Pesach, Shabuot, and Sukkot). Jews were not to consume Chametz, the Egyptian bread, during Pesach, and in remembrance of the last of the 10 plagues, they must consecrate the first-born males and cattle to Divine service. He also indicated that Jews were not to cook meat along with milk.

LIGHT ON MOSHE’S FACE

Moshe descended from Mount Sinai with the second set of Tablets, and without him noticing, a luminescent light projected from his face. Aharon and the people were afraid to approach Moshe. Moshe wore a veil on his face, except when God spoke to him and when he taught God’s words to the people of Israel.

INTRODUCTION

Many children’s versions of Megillat Esther present the story with imaginative elements and colorful midrashic expansions that are appealing to young readers. However, this often produces an unintended educational effect: students grow up remembering the Megillah as a fantasy tale rather than as a real historical event in Jewish history.

Thus, even at older ages, many recall drawing legendary scenes in their notebooks—such as Vashti with a tail, Esther colored green like Shrek, or Haman’s daughter throwing trash at Mordechai—but they cannot reconstruct in their minds the basic sequence of the biblical narrative or place it within its historical context. Purim becomes associated more with a fairy tale than with Jewish history in the Persian Empire.

This booklet was created out of that concern and adopts a different approach: it presents the Megillah as a real historical episode, taking place when the Persian Empire was at its greatest expansion and connected to the life of the Jews in the Persian diaspora.

Although this narrative is written in language accessible to children, it faithfully follows the biblical text (peshat) and includes only those midrashim that help clarify it, without creating parallel stories.

Jewish education should begin with authentic knowledge of the sources. Interpretations and traditions can be added later with greater depth; without that foundation, the Megillah risks remaining only a “Purim story,” which students may come to undervalue as they grow older.

This booklet aims to ensure that from an early age students understand clearly that the story of Purim truly occurred, that it forms part of the ongoing history of the Jewish people through the generations, and that its message remains relevant today.

THE WORLD BEFORE MORDECHAI AND ESTHER

Long ago, in the year 586 BCE, the Bet HaMiqdash—the great Temple of Yerushalayim—was destroyed by the king of Babylonia, Nebuchadnezzar. Tens of thousands of Jews were taken into the Babylonian Empire. This event is known as Galut Bavel, the Babylonian Exile.

Nearly fifty years later, a major change occurred: the king of Persia, Koresh (Cyrus), conquered Babylonia, and the Jews came under Persian rule. In the first year of his reign over Babylonia (538 BCE), Koresh—recognizing divine inspiration—permitted and encouraged the Jews to return to Israel and rebuild the Bet HaMiqdash in Yerushalayim.

About 50,000 Jews returned to their land, led by Zerubavel, and in 516 BCE the Second Bet HaMiqdash was inaugurated, seventy years after the destruction of the first, as the prophet Yirmiyahu had foretold.

However, the great majority of the Jewish people remained in the Persian Empire. There they were allowed to practice their religion freely and enjoyed broad economic opportunities.

Under Emperor Darius, successor of Koresh, the empire continued expanding and an extensive network of imperial trade routes was organized and protected by the army, facilitating commerce between distant regions. Jews dispersed throughout the empire and developed a wide commercial network based on their shared religion and language, mutual trust, and credit.

Under Darius the Persian Empire reached its greatest extent. It included the Middle East—with the province of Yehudah (Yerushalayim)—and stretched into Africa, incorporating Egypt and Ethiopia. It was the largest empire in history.

Only one region remained outside its control: Greece. Darius attempted to conquer it but did not succeed. That mission passed to his son Achashverosh, who began to reign in 486 BCE. In his first two years he consolidated the empire, and in the third year, with his realm more stable, he began preparations for the great war against Greece. After several years of preparation and a military campaign that included more than five million soldiers, he returned defeated to Shushan in the sixth year of his reign.

It is in the third year of Achashverosh—when the kingdom was stable and prosperous and preparations for war were underway—that Chapter 1 of Megillat Esther takes place.

Chapter 2 occurs during the sixth and seventh years of Achashverosh, when the king has already returned depressed from his humiliating defeat in Greece.

Chapter 3 and the rest of the story of Purim take place in the twelfth year of Achashverosh, when the king loses interest in governing and delegates the administration of the empire to his new vizier, Haman, to whom he gives his signet ring and invests with broad imperial authority.

CHAPTER ONE
THE END OF THE QUEEN
King Achashverosh invited all the leaders of his empire to the palace in Shushan—generals, governors, and officers from Persia and Media. They stayed for 180 days. Each day the king made banquets for them and showed them the great wealth and power of his kingdom, so they would know Persia was strong and ready for war.

When the six months ended, the king made a beautiful party for seven days. This time he invited all the people of Shushan. The celebration was held in the palace gardens with fine fabrics, beautiful decorations, and royal cups. Wine was served freely.

At the same time, Queen Vashti held a separate feast for the women of the palace.

On the last day, the king drank too much wine and ordered Vashti to come to the men’s feast so everyone could see her beauty. Vashti refused to exhibit herself before a crowd of men.

In the Persian Empire, disobeying a royal order was considered an offense against the kingdom. Even the queen was not allowed to disobey the king’s order, and the king could not cancel his own law. Advisors told the king that Vashti had to be punished and removed.

An advisor named Memukhan suggested sending a decree to all provinces saying: Vashti would no longer be queen, another queen would be chosen, and husbands must be honored in every home by their wives. The king agreed, and the decree was sent to all 127 provinces in every language.

CHAPTER TWO
IN SEARCH OF A NEW QUEEN
In the seventh year of his reign, the king’s advisors suggested gathering all the single, beautiful women of the empire so the king could choose a new queen. The king agreed. Women were brought to Shushan and placed under Hegai, the keeper of the royal women.

In Shushan lived a Jew named Mordechai from the tribe of Benjamin. His family had been exiled from Jerusalem long before. Mordechai raised his orphan cousin Hadassah, called in Persian Esther. She was beautiful and kind.

Esther was taken to the palace. Hegai favored her and gave her special care and seven young women to serve her. Mordechai told Esther not to reveal that she was Jewish. She obeyed. Each day Mordechai walked near the palace to learn how Esther was doing.

Each of the selected young women had to prepare for one full year before meeting the king—six months with oils and six months with perfumes. After meeting the king, she would return to the women’s house and would only see the king again if she was called.

When Esther’s turn came, she took only what Hegai advised. The king loved her more than all the others. He placed the crown on her head and made her queen instead of Vashti.

The king held a great party called “Esther’s Banquet,” and in celebration he sent gifts to all the provinces. Esther still did not reveal her identity to anyone, as Mordechai had instructed her.

At that time Mordechai overheard two officials, Bigtan and Teresh, planning to kill the king. Mordechai told Esther, and she told the king in Mordechai’s name. The plot was stopped, and the men were executed. The event was written in the royal records, but Mordechai received no reward.

CHAPTER THREE
A NEW PRIME MINISTER
Later the king appointed Haman as prime minister. He became the most powerful man after the king. The king ordered everyone to kneel down to Haman. All obeyed except Mordechai.

The Sages explain that Haman wore an idol symbol, so kneeling down to him would be like idol worship, the most serious offense in Judaism.

When Haman realized that Mordechai was not kneeling to him, he was furious. He decided not only to punish Mordechai but also to destroy all the Jews in the empire.

To choose a day, Haman cast lots called “pur” (plural: “purim”). The lot fell on the 13th of Adar.

Haman had to get the king to sign an edict to eliminate all the Jews. But he did not want the king to know exactly what he was doing. So he told the king that “there is a scattered people with different laws who do not follow the laws of the king.” He offered silver if the king allowed their destruction. The king did not ask questions and gave Haman his signet ring.

Haman wrote a decree: on the 13th of Adar, anyone in the empire could attack the Jews and take their money and property. Messengers carried it to all provinces.

CHAPTER FOUR
MORDECHAI’S MESSAGE
Mordechai heard about the decree. He tore his clothes, wore sackcloth and ashes, and cried loudly in pain and grief. He went to the palace gate so Esther would notice him.

Esther heard that Mordechai was grieving. She sent regular clothes, but he refused. So she understood something serious was happening and sent Hatach to ask him why.

Mordechai explained Haman’s plan to Esther and gave her a copy of the decree. He told Esther to reach out to the king, explain what Haman was planning, and beg for her people.

Esther replied that anyone who came near the king’s throne without being invited could be executed unless the king extended his golden scepter.

Mordechai replied: If you do not do it, help will come from elsewhere—meaning from HaShem—but you may lose the opportunity to save your people. Perhaps this is why you became queen: to defend the Jews.

Esther decided to act. She asked all the Jews in Shushan to fast—and pray—for three days for her. She and her servants would also fast. Then she would go to the king. “If I fail, I will accept my fate.”

CHAPTER FIVE
THE FIRST BANQUET
After three days of praying and fasting, Esther dressed in royal clothing and entered the inner court uninvited. The king saw her near his throne and extended the golden scepter to spare her life.

The king asked her, “What do you want, Queen Esther?” Esther asked the king to come with Haman to a banquet she would prepare.

At the banquet the king asked again what she wanted. Esther asked that both of them come to a second banquet the next day.

Haman left joyful, honored to be invited with the king. But as he exited the palace, he saw Mordechai not kneeling down to him and was enraged.

At home Haman bragged about his wealth and honor, but said it meant nothing while Mordechai lived. His wife Zeresh and friends advised building a tall stake and hanging Mordechai on it. Haman agreed, and the stake was erected.

CHAPTER SIX
HONOR FOR MORDECHAI
That night the king could not sleep. He had his servants read the royal records to him. They read how Mordechai had saved the king, but received no reward. The king was surprised, because he wanted people to know that when they save the king, they will be rewarded.

At that precise moment, Haman arrived to request Mordechai’s execution. Before he spoke, the king asked Haman what should be done for a person the king wishes to honor. Haman thought the king wanted to honor him. He suggested royal robes, the king’s horse, and a public parade proclaiming the person’s honor.

The king ordered Haman to do this for Mordechai. Haman dressed Mordechai in royal clothing and led him through the city proclaiming his honor.

Afterward Mordechai returned quietly to the gate. Haman went home ashamed and grieving. His wife and friends warned that if Mordechai was Jewish, Haman would fall. But it was too late; the royal officers came to his house to bring him to Esther’s second banquet.

CHAPTER SEVEN
THE FALL OF HAMAN

CHAPTER SEVEN
THE DOWNFALL OF HAMAN

At the royal banquet, the king again asked Queen Esther what she wished to request. This time Esther spoke clearly and bravely: she asked the king to save her life and the life of her people.

The king was surprised. He did not know that a decree had been issued against the Jews. “Who would dare threaten you and your people?” he asked. Esther pointed to the king’s own prime minister, who was seated nearby, and said: “This wicked man—Haman!”

The king was shocked and furious. He stepped out into the palace garden to calm himself. Meanwhile, Haman realized that his plan had been discovered and that he was in great danger. He rushed to Queen Esther and fell onto her couch, begging her to spare him.

When the king returned, he saw Haman fallen close to Esther and became even more enraged. “Are you even attacking the queen in my own palace?” he cried. Haman froze in terror.

At that moment, a servant named Charbona told the king that Haman had built a tall stake to execute Mordechai—the very man who had once saved the king’s life. Remembering Mordechai’s loyalty, the king gave a swift order: Haman would be executed on that same stake.

So Haman fell, and the king’s anger was calmed.

CHAPTER EIGHT
A NEW DECREE
The king gave Esther Haman’s estate. Esther revealed that Mordechai was her relative. The king appreciated Mordechai’s loyalty, gave him the royal ring, and made him his prime minister.

But Haman’s decree still stood. Esther begged the king to stop it, but Persian law could not be canceled. The king told Mordechai to write a new law allowing the Jews to defend themselves.

The new decree, allowing the Jews to defend themselves and eliminate their enemies on the 13th of Adar, was sent to all provinces.

Mordechai left the palace in royal garments. The Jews of Shushan rejoiced, and across the empire the Jews celebrated and gained honor and respect.

CHAPTER NINE

THE CHOSEN DAY

On the 13th of Adar, the Jews gathered, defended themselves, and defeated their enemies. The new edict gave them permission to keep the money and property of those who attacked them, but they did not do so. They took no property, showing that they only wanted to be left in peace. Across the vast Persian Empire, the Jews fought on the 13th of Adar and eliminated 70,000 of their enemies. They rested and celebrated their victory on the 14th of Adar.

But in Shushan they fought on both the 13th and the 14th of Adar, and they rested and celebrated on the 15th. Therefore, Purim is celebrated on the 14th in most places and on the 15th in walled and fortified cities like Shushan—or Jerusalem.

Mordechai established Purim as days of joy, festive meals, and gifts of food to friends and to the poor, so that everyone could celebrate together and no one would be left out. The days were called Purim to remember that the date had been chosen by Haman through a luck-casting pebble—in Persian called “pur”—as a favorable day to eliminate the Jews. The name Purim reminds us that the Jewish people are not affected by “luck” or any other magic power, but by the “hidden hand of God,” who protects us behind the scenes. The day of danger became a day of salvation. Esther and Mordechai confirmed that Purim would be celebrated forever and everywhere in the world, because all the Jews in the world were in danger of destruction, including the 50,000 Jews who lived in Jerusalem in those days.

CHAPTER TEN

MORDECHAI’S GREATNESS

King Achashverosh continued ruling his empire for a few more years. The deeds of the King and the deeds of Mordechai were written in Persian records.

Mordechai became prime minister, second to the king. From the palace he always worked for the welfare of his people and was respected for generations.

Vashti and Social Media

MIDRASH AS AN EDUCATIONAL TOOL

Midrashim and Aggadot—rabbinic interpretations of biblical texts—include a wide range of literary genres. Some are fictional narratives, others are poetic, and some describe events rooted in reality. In this sense, they are similar to literature or cinema: some works are fiction, others are documentaries.

Because Midrashim are not necessarily meant to convey literal historical accounts, they naturally allow for multiple interpretations. These interpretations can all be valid, as long as they communicate a meaningful moral or educational message.

Let us look at a well-known example connected to Purim.

TWO VERSIONS OF VASHTI

The Megillah tells us that when King Achasverosh held his second banquet, which lasted seven days, Vashti—his wife and queen—organized a separate banquet for the women. At a certain point, the king, under the influence of wine, summoned Vashti and demanded that she “display her beauty” before the men present—the dignitaries and the masses. Vashti refused.

Angered by her refusal, Achasverosh consulted his advisors, who recommended removing her from the throne for showing him disrespect. Some time later, Achasverosh chose Esther as queen in Vashti’s place.

The biblical text does not explain why Vashti refused the king’s command, leaving room for interpretation. As is often the case, more than one approach emerges.

The sages of Babylonia portray Vashti as an immoral woman. According to them, she refused to appear only because she was suddenly afflicted with a physical defect—such as leprosy or even a tail (Megillah 12b). According to this view, Vashti would not have objected to exposing herself indecently, but Divine Providence intervened to prevent her appearance so that Esther could eventually become queen and save the Jewish people.

In contrast, the sages of the Land of Israel view Vashti more favorably. They teach that Achasverosh had once been a steward to Belshazzar and rose to kingship by marrying Vashti, the daughter of that famous Babylonian emperor (Midrash Esther Rabbah 3:14). From this perspective, Vashti—who came from royalty—refused the king’s request because she was a dignified and modest woman who would not expose herself in public.

WHAT MESSAGE ARE WE TEACHING OUR DAUGHTERS?

Which of these two interpretations should we teach our children in school? Which one will have a more positive impact on the character of our daughters and guide them in a healthier way?

I believe that in most Jewish schools—whether by omission or lack of awareness—only the Babylonian version is taught. The image of Vashti covered in blemishes has unfortunately become one of the most common motifs in children’s Purim artwork.

This raises an important question: does this Midrash, which portrays Vashti as indecent, also convey a subliminal message that may be harmful to our girls?

On an unconscious level, girls may absorb the following message:
“If you are invited to a party and your hair isn’t perfect, you have pimples, you are not very thin, or you don’t look like the ‘perfect girls’—learn from Vashti and don’t go. And if you do go, feel ashamed.”

Are we, unintentionally, nurturing such a negative message in our daughters?

Social psychologist Jonathan Haidt explains that constant exposure to images on social media causes preadolescent girls to continually compare themselves to unrealistic beauty ideals. This visual comparison damages their self-esteem, making them feel that they are not pretty enough or thin enough. As a result, many develop insecurity and anxiety, and instead of valuing themselves for who they are—or what they do—they mistakenly learn to value themselves for how they look (see The Anxious Generation).

For this reason, I suggest that we return to teaching the perspective of the sages of the Land of Israel regarding Vashti—with a renewed educational goal: to emphasize modesty, dignity, and appropriate dress, without making girls even more self-conscious about their appearance.

As the message can be framed:
“If a non-Jewish queen like Vashti was careful not to expose herself in public, how much more so should we—girls who belong to Am Yisrael—be careful.”

LEARN FROM ROYALTY

Some time ago, my wife led an activity with Bat Mitzvah girls—some of whom did not come from particularly observant families—and spoke to them in language they could all understand. She described how the Princess of England dresses: elegantly, yet modestly, following the protocol of true royalty.

Real royalty does not dress provocatively—not because of physical imperfections, but because nobility demands dignity.

Some commonly cited protocols of British royalty include:

Women of the royal family wear elegant dresses that reach the knee or slightly below.
Hats are common at formal events.
Long sleeves or three-quarter sleeves are recommended.
Colors are generally understated and not overly attention-grabbing.

SUMMARY OF TETSAVE

MENORA

HaShem commands the Israelites to use the purest olive oil each day to kindle the Menora, the golden candelabrum inside the Tabernacle.

THE GARMENTS OF THE COHANIM

Moshe must consecrate Aharon and his sons as cohanim and dress them in special garments. The Tora explains how to make the High Priest’s Ephod, an elaborate garment resembling a vest or apron, upon which the Choshen rests. Skilled artisans weave the Ephod from threads of gold, tekhelet (violet), and scarlet wool, together with fine linen and intricate gold embroidery.

The Tora then describes the Choshen, the breastplate worn over the Ephod. This pectoral contains four rows of precious stones, three stones in each row. The artisans engrave the names of the Twelve Tribes of Israel on these stones and secure the Choshen to the Ephod with straps. The phrase urim ve-tumim (“light and truth”) appears in connection with the Choshen; for example, Yale University’s shield incorporates this biblical expression (see image above).

THE TEKHELET

The Tora then describes the me’il, a tekhelet (violet) tunic—according to the Sephardic tradition, tekhelet refers to violet rather than blue or light blue—adorned with gold bells and pomegranates. Next, the Tora details the tzitz, a golden headband worn on the forehead and engraved with the words “Consecrated to HaShem.”

The Tora also specifies the four garments worn by both the High Priest and the regular cohanim: tunics, turbans, sashes, and trousers.

CONSECRATION OF THE COHANIM

The Tora prescribes the ceremony for consecrating Aharon and his sons as priests. Moshe must bring them to the entrance of the Sanctuary, immerse them in a mikveh (ritual bath), and dress them in their priestly garments. He then offers several inaugural sacrifices. This ceremony lasts seven days and completes their consecration. The Tora also describes the procedure for consecrating future High Priests.

QORBAN HATAMID AND THE QETORET

HaShem commands the Israelites to offer two daily sacrifices without interruption: one lamb in the morning and another in the afternoon. These offerings must be brought in the Tabernacle every day, even on Shabbat and Yom Kippur.

The Tora then describes the qetoret, the incense offering burned on a small altar of pure gold inside the Sanctuary, near the Menora. The cohanim prepare and offer the qetoret on this altar twice each day.

TETSAVE: The Scent of Jerusalem

The Tora mentions the preparation of the qetoret (קטורת הסמים), translated in English as “incense,” in our Parasha Tetsave (Shemot/Exodus 30:34). Incense is a fragrant smoke produced by burning specific spices and resins. The Tora itself lists only four of the eleven ingredients used in preparing the qetoret. The other seven are recorded in the Talmud, in the tractate Keritut, which we recite daily in our tefillah (twice in Shacharit and once in Mincha).

But why does the Tora require such an extensive explanation for something that appears as simple as incense? The most complex issue is identifying the eleven ingredients that composed the qetoret. After the destruction of the Bet haMiqdash, identifying these spices became the subject of many debates, theories, and speculations. This difficulty is not unique to the qetoret plants; the same challenge exists with other plants, precious stones, or animals mentioned in the Tora. In his book Shilte Gibborim, for example, Rabbi Portaleone devotes eleven chapters—thirteen pages—to identifying the first ingredient of the qetoret: the tsori.

Before entering those details, however, let us describe the mitsva of qetoret itself.

368 PORTIONS

The eleven ingredients, each in its precise measure, were blended into a special preparation once a year, at the beginning of the month of Nisan. The cohanim ground this mixture by hand and divided it into 368 portions (manim), each weighing approximately half a kilogram. During the 365 days of the solar year, they burned half a portion of qetoret every morning and every afternoon, following the daily sacrifice.

On Yom Kippur, at the holiest moment of the year, the High Priest entered the Holy of Holies (Qodesh haQodashim), where no one else entered during the rest of the year, and performed the mitsva of qetoret there. Unlike the rest of the year, on Yom Kippur he used three full portions rather than a half-portion. He held these portions in his hands and ground them far more finely than the daily preparation (daka min ha-daka).

Each day, the cohanim burned the qetoret on a small altar designated exclusively for this service: the Mizbeach haZahab. This golden altar stood in the Hejal, the inner chamber of the Temple.

THE SECRET OF THE QETORET

As the qetoret burned, its smoke filled the Bet haMiqdash with a sweet, incomparable fragrance. Remarkably, the aroma was sensed not only within the Temple but throughout Yerushalayim. How was this possible?

First, the fragrance itself was extremely powerful. Most of the ingredients of the qetoret were rare plants and resins of extraordinary value. But there was also a closely guarded tradition: a priestly family in Yerushalayim, the Abtinas, was entrusted with preparing the qetoret. They preserved its “secret formula,” which included the precise traditional methods of grinding and blending the spices. They also knew how to identify a mysterious plant called ma‘aleh ‘ashan (“smoke-raiser”). A few leaves of this plant caused the smoke of the qetoret to rise straight upward, as required by ritual law. The column of smoke then spread its fragrance across Yerushalayim—today’s Old City—so that the scent of qetoret became the natural perfume of the city, part of what made our capital so beautiful and unique.

Travelers approaching Yerushalayim from the south, from Yericho (Jericho), could sense that they were nearing the Holy City when they began to perceive the distinctive aroma of the qetoret.

The Midrash adds that in Yerushalayim, brides did not need to wear perfume even on their wedding day, because the exquisite fragrance of the qetoret surpassed any scent a person could apply.

MISHPATIM: The Rights Of A Jewish Wife

The Ketuba, the Jewish marriage document, states the obligations of the husband towards his wife (see more here). The groom declares to his bride that he is taking her formally as his wife “according to the law of Moses and Israel”, implying that he accepts all the responsibilities of a Jewish husband.

In our week’s Parsaha Mishpatim, the Tora established the three main duties of the husband towards his wife.

1. she-erah: to provide his wife with sustenance
2. kesutah: to supply her clothing and lodging
3. ‘onatah: to be intimate with her

1. She-erah. The first responsibility of the husband is to maintain his wife financially. This is the first of the three duties stated in the Tora (Exodus 21:10). In the language of the rabbis, is called “mezonot” (food, i.e., alimony/aliment= food).

A few illustrations from Maimonides, based on the ancient traditions brought by the Talmud

MT, Ishut 12:10-11: The husband is obligated to supply food for his wife and children, according to his material means. A husband who is poor should provide only two meals a day, and a wealthy husband should provide nutritious foods (meat, fish, or whatever is the local custom) to his wife (and household every day.

MT, Ishut 12:16-17: If a husband leaves his home for a business trip overseas (in ancient days people would travel overseas for months or years, with virtually no possibility of communication) and the wife is left with no means to obtain food, the rabbinical court might seize and sell the husband’s assets to provide food for his wife and children, provided that at least three months have passed since the husband left. It was assumed that thoughtful husbands would leave sustenance for their families for at least 90 days.

2. Kesutah. Literally means “her clothing”. The Jewish husband is obligated to provide his wife with appropriate clothing, bedding, furniture and a place of residence.

Illustrations:

Clothes: The husband has to supply his wife with appropriate clothing for each season of the year. Regarding the quality of this provision, the rule is that the husband must provide his wife with a level of clothing according to: a) what the husband can afford, b) the local custom, e.g., the social needs of a woman who lives in a farm are not the same as the needs of a woman who lives in a city (Maimonides, MT ishut 13:2). This category also includes the husband’s obligation to provide his wife with non-essential items (13:4) such as jewelry, cosmetics, etc. at a level which results from the balance between the husband’s financial possibilities and the wife’s social needs (=local custom).

Place of residence: The place of residence is sometimes predetermined and written in the Ketuba, if husband and wife agreed upon it in advance. If the husband wishes to change the agreed upon place of residence, the wife is expected to move with him. Some exceptions are: 1. A disreputable neighborhood (13:15). The wife can refuse to move into a neighborhood that is considered violent or corrupt. 2. Israel: if the couple lives in Israel, the wife can refuse to move out of Israel, or if they live in Jerusalem, she can refuse to leave Jerusalem. (13:19-20).

3. ‘Onatah. In Biblical Law, conjugal rights are explicitly granted to the wife. The Tora indicates in Exodus 21:10 that the husband “must not deprive his wife from her food, her clothing and her marital rights”. In the words of Maimonides, a husband’s consistent refusal to engage in sexual relations, deliberately or maliciously, is considered a transgression of a Biblical prohibition, and the woman has legal grounds to ask for her divorce, claiming the full amount of the financial compensations established in the Ketuba. This does not apply, however, in health-related cases. (Maimonides MT, ishut 14:7). The Talmud also discusses the expected frequency of the husband’s marital duties based on the husband’s occupation (14:1).

Although not based on a specific Biblical statement, the wife is also expected to fulfill her conjugal duties. A wife who without a justified reason or maliciously (kede letsa’aro) constantly denies from her husband his conjugal rights, is called a rebellious wife (moredet) and, in case of divorce, she is not entitled to the compensations established in the Ketuba (14:9).

It is important to clarify that the primary purpose of Mitsvat ‘ona is to reinforce the loving bond between husband and wife, so that the husband never neglects attention to his wife. In a separate Mitsva, the Tora indicates the commandment of having children (peru urbu). This Mitsva, ‘ona, intimacy (the Hebrew euphemism for intimacy literally says: “spending time with her”) is independent of the intention of procreation. Thus, even when conception is not possible, such as during pregnancy or when the woman is under a permissible form of birth control, or when the wife is no longer able to bear children, the couple is still expected to maintain an active married life.

MISHPATIM: When And How Did Judaism Begin?

ויקח ספר הברית ויקרא באזני העם ויאמרו כל אשר דבר ה’ נעשה ונשמע

Exodus 24:7

THE BERIT

Three thousand five hundred years ago, the people of Israel experienced the most crucial event in human history: a covenant, a formal pact between a Nation and God. These events, which took place in Sinai, are known in Hebrew as “Ma’amad Har Sinai,” the revelation of God to the Jewish people in Mount Sinai.

What happened in this event can be described in three acts.

הצעת הברית 1. HaShem offered us to become his chosen people by establishing a covenant with Him. We accepted. God promised to adopt us as His “treasured” people, ‘am segula (see here).

מתן תורה 2. God gave us the Tora, the “document” that contains the guidelines and conditions of the Covenant between God and Israel.

קבלת התורה 3. The Jewish people agreed to abide by the laws of the Tora. From then on, we adopted the Tora as our national law or constitution.

This Covenant between God and a people is unique in mankind’s history and is described in detail in chapters 20 and 24 of the book Shemot (Exodus).

הצעת הברית

THE PROPOSAL

On the first day of the month of Sivan, Moshe ascended to Mount Sinai. He received a Divine message (Exodus 19: 3-6): “You shall speak to the house of Ya’aqob and tell the children of Israel: ‘You have seen what I did to the Egyptians [the ten plagues, etc.], and [you have also seen] how I led you [=protecting you] like an eagle [that carries its chicks] on its wings, and I have brought you to Me. And now, if you [are willing to] obey My voice and to fulfill My Covenant, you will become a precious possession for Me [segula] among all nations, a unique people. You will become for Me a Kingdom of Priests and a consecrated nation [to serve me]. “

God offered to establish a covenant between Him and the people of Israel. God offered to make Israel a nation of priests (cohanim), a people consecrated to God., by serving God, learning and teaching His Laws, and thus giving a living testimony of His existence, Presence, and revealed will. The condition of being a Nation of Priests implies the privilege of God’s closeness: a closer Divine attention. On the other hand, this privilege demands a higher standard of morality, many obligations to fulfill, and precepts to follow.

THE ENGAGEMENT

Then Moshe came down from Mount Sinai and presented the terms of the Covenant to the people of Israel. The people listened to the proposal and agreed to enter into a covenant with God by declaring with one voice: (Exodus 19: 8) “We are willing to do all that HaShem has said.” However, this was NOT the final acceptance of the Covenant, but the acceptance of the proposal to enter a covenant, exactly like “an engagement” in the framework of a wedding. In a regular engagement ceremony, the bride and the groom agree to get married. Similarly, the people of Israel here declare their willingness to enter the Covenant. This declaration will be repeated after people listen to the Ten Commandments and the Mishpatim. And then, a third time when the Jews verbalize their final consent: “Yes, we do”, by saying the famous words: “Everything God has said, we will do, and we will listen”, after that third and final declaration the “marriage”, our Covenant with God, “Judaism”, formally began.

PREPARATIONS FOR THE GREATEST DAY

Going back to the people of Israel expressing their first commitment to enter into a Pact with God, HaShem announced that He would reveal Himself to the entire nation within three days, that is, on Shabu’ot. God told Moshe (Exodus 19: 10-12): “Go and consecrate the people today and tomorrow. Tell them to purify themselves, to wash their clothes, and to prepare for the third day because on that day, I will descend on Mount Sinai in full view of the people. ” According to our Sages, the purification and washing of the clothes mentioned in this verse refers to the immersion in a Mikve, the Jewish ritual bath (same as a bride before the wedding). The children of Israel purified themselves during those three days (3, 4, and 5 of Sivan). They were ready to enter a Covenant with God the following day.

מתן תורה

THE TERMS OF THE COVENANT

In this Covenant, God offered to take the people of Israel as HIS people. This means that He will directly supervise the people of Israel. He will not allow the people of Israel to disappear. And He will never cancel or modify this Covenant, nor the condition of Israel as the chosen nation. The people of Israel committed to being governed by the Divine Law, the Tora. HaShem will be Israel’s King. Israel will be a Nation of Priests, a people consecrated to God’s service. The Jewish people are also the “privileged” direct witnesses of God’s existence since they witnessed His revelation in Mount Sinai. The terms of this Covenant, which are not few, are detailed extensively in the Tora, the five books of Moshe, and are organized into 613 precepts.

THE NIGHT OF THE COVENANT

On the night of the 6th of Sivan (between the 5th and the 6th of Sivan), the covenant ceremony continued with God announcing the 10 Commandments. God began to enunciate directly, and without the mediation of Moses, the first two Commandments. The Tora tells us that the people could not tolerate (mentally? or physically?) the impact of the Divine Revelation. God does not speak with a voice produced by vocal cords. The Divine “voice” is indescribable. The Tora expressed this unique experience with a very singular (poetic?) phrase: “and the people ‘saw’ the voices “…. They saw the “words”, probably in their mind, when HaShem was speaking to them. The Sages explain that the experience of God’s Revelation was so intense that those present felt they would die. This experience is part of the Jewish genetic memory, shaping our character and values and strengthening our belief in God.

AT THE PEOPLE’S REQUEST

After listening to the second commandment, the Jews asked Moshe to meditate to transmit the rest of the commandments. That same night, after hearing all these precepts (Exodus 21-23), the people declared for the second time their willingness to celebrate the Covenant and to commit themselves to obey the laws that were presented up to that moment. This is what the Tora says (Exodus 24: 3): “Moshe … transmitted all the words of God and all the laws to the people. The people answered with one voice: All that HaShem said was we would fulfill. “ Moshe remained awake all that night and wrote what God had conveyed to him in a document that the Tora suggestively calls: Sefer HaBerit, the book of the Covenant.

קבלת התורה

THE DAY OF THE COVENANT

The following day, the 6th of Sivan at dawn, Moshe erected an altar, representing the Divine Presence, and 12 pillars, representing the twelve tribes of Israel. Then, he sent the young people to offer sacrifices. Moshe took the blood of the sacrifices and divided it into two. He poured the first half into the receptacles of the 12 pillars and the other half into the altar. The Tora describes the ceremony of the formal celebration of the Covenant (Exodus 24: 7): “Then Moshe took the book of the Covenant and read it in the ears of the people. And the people declared: “Everything that HaShem has said, we will do and obey.” This means that the people agreed to obey everything they had already heard and committed to accepting all the other laws and guidelines they would listen to in the future. Then Moshe took the blood of the sacrifices and sprinkled it on the altar, which represents the Divine Presence, and on the pillars that represent the people. Moshe said then (24: 8): “This is the blood of the Covenant that HaShem established with all of you; (the Covenant) which consists of all these words (laws, which you have heard). “

With this formal ceremony, we established our eternal Covenant with God, committing ourselves to obeying the Laws of God, the Tora, and our Nation’s Constitution.

Summary of Parashat Mishpatim

Last week we read the Ten Commandments, which are like a preview of the 613 commandments, that make up the National Constitution of the Jewish people. This week’s section contains 53 Mitzvot or precepts that directly or indirectly relate to the Ten Commandments, explain them, expand them and deepen their details.

The Parasha begins with the laws relating to the Israelite slave, his release after a maximum of six years of service, and the procedure to follow when a servant expresses his desire to remain in the service of his master. The Tora continues with the laws of a woman in a similar situation and her inalienable marital rights if her master becomes her husband. Then the Tora speaks of the punishment for murder, homicide, kidnapping, and human trafficking. The Tora then mentions the prohibition of physical or verbal abuse towards parents. And the penalties that are imposed on a person who injures or harms another. The Tora describes the punishment beating a pregnant woman and causes her to abort. The Tora then focuses on the responsibilities of an individual for damages caused to the property and possessions of another person; either when these damages have been done by himself, or by his animals, or by an act of negligence, for example, by leaving an open pit in the ground. When a person steals, he or she is obliged to pay the victim the capital plus punitive damages. Whoever causes a fire is liable for the damages caused by the fire that he left unextinguished. The Tora also spells out the responsibilities of an individual who accepts to watch over another persons possessions, or when renting them, or borrowing them.
The Tora mentions the prohibition and punishment for seducing a minor girl. The Tora prohibits sorcery, bestiality, and the offering of an idolatrous sacrifice. It reminds us the prohibition against oppressing a foreigner, a widow or an orphan, and encourages us to lend money to the poor without interest. It also mentions the prohibition of cursing a judge or a political leader. It also warns us against consuming meat that was not ritually slaughtered, or to offer an animal for a sacrificial slaughter before the animal is eight days old. Perjury and judicial corruption are strictly prohibited. The Tora reminds us the obligation to separate agricultural tithes and to consecrate the firstborn.
It also mentions the obligation to restore a lost animal to its owner and help him unload an overloaded animal. We must not lie or accept bribes.

Towards the end of this list of precepts the Tora mentions the Shemitah, just as we work for six days and on the seventh day we stop working, the land rests during the sabbatical year. It is forbidden to mention the name of pagan gods. And we should celebrate the three pilgrimage festivals, Pesach, Shabuot and Sukkot, visiting the Bet haMiqdash.
Finally the Torah indicates the prohibition of mixing meat with milk.

God assures the people that if they eradicate idolatry once they arrive in the Promised Land, they will be rewarded: the peoples who inhabit the land, will fall before them. God will bless their food and drinks and eliminate diseases from His people.

The Parasha concludes with an extremely important theme: the conclusion of the establishment of the covenant between God and the Jewish people. After Moshe transmits the Ten Commandments and the above mentioned laws, the Jewish people commit to enter into a covenant with God. During that night, Moshe writes down everything that God transmitted to him and reads it to the people. Next, he builds an altar that represents the Divine presence and twelve monuments that represent the tribes of Israel. Sacrifices are offered. Moshe takes the blood, pours half on the altar and sprinkles the other half on the people. The Eternal Covenant between God and Israel is sealed when the people pronounce the words: na’ase venishma “Everything that God has said we will do and obey”. Here and in this way Judaism is born! Moshe ascends to Mount Sinai where he will stay for forty days and forty nights, and will come down with the Tablets of the Law.

PURIM: How We Celebrate and Why

לעשות אותם ימי משתה ושמחה ומשלח מנות איש לרעהו ומתנות לאביונים
“To observe them as days of feasting and joy, and of sending portions one to another, and gifts to the poor.”
(Esther 9:22)

Purim begins on Monday night, March 2, 2026, and continues through Tuesday, March 3, 2026.

Purim is celebrated with joy, gratitude, and happiness, as we thank HaShem for saving the Jewish people from destruction at the hands of our enemies.

The Four Mitzvot of Purim

Our joy on Purim is expressed through four special mitzvot.
In Hebrew, all four begin with the letter מ (Mem):

Megillat Esther
Mishloach Manot
Matanot La’Evyonim
Mishteh (Seudat Purim)

Megillat Esther

The Megillah is read twice on Purim:

Monday night, March 2, 2026
Tuesday during the day, March 3, 2026

Women—who are usually exempt from time-bound mitzvot—must hear the Megillah, because:

Jewish women were saved from the danger of annihilation.
A woman, Queen Esther, played the central role in the salvation of the Jewish people.

Children are not obligated to hear the entire reading, but they are encouraged to attend synagogue and enjoy the Purim celebration. Parents should make sure that young children do not disturb the reading of the Megillah.

Mishloach Manot

On Tuesday, March 3, 2026 (during the day), we send two or more food items to at least one friend.

These gifts must be food or drink that can be used at the Purim meal.
Clothing, jewelry, or flowers do not count as Mishloach Manot.

The purpose of this mitzvah is to:

Increase joy
Strengthen friendship
Promote unity among families and the Jewish people

For this reason, Mishloach Manot should not be sent anonymously.

Important:

At least two different food items are required (commonly a drink and a baked good).
Mishloach Manot must not be given before Purim or on Purim night, only during the daytime.

Matanot La’Evyonim

Matanot La’Evyonim—gifts to the poor—ensure that everyone can celebrate Purim with dignity and joy.

This mitzvah can be fulfilled by:

Giving food and drink to at least two people in need, or
Giving money equivalent to two festive meals to two people

Unlike Mishloach Manot, anonymity is preferred here, since the goal is to help those who lack the means to celebrate.

Our Rabbis teach that if resources are limited, one should give more generously to the poor than spend on one’s own Purim feast.

Seudat Purim (The Purim Feast)

On Tuesday, March 3, 2026, usually in the afternoon, we celebrate Seudat Purim, a joyful festive meal.

During this meal we:

Sing

Rejoice
Thank HaShem for saving us from Haman’s decree

It is customary to drink wine at the Purim feast (Megillah 2:15).
One should drink a little more than usual, but always with moderation, avoiding drunkenness or loss of dignity. (see this article on the subject written by the Sephardic Chef rabbi of Israel, Rabbi Ytshaq Yosef, Shelita).

What can we do to stimulate our joy on Purim?

Maimonides explains that a person’s happiness increases to the extent that we do something for others or share what we have with those who have less. In Mishneh Torah, Megillah 2:17, he clarifies how we can be happier on Purim:

“There is no greater or more genuine joy than making the needy, the orphans, the widows, and the strangers happy. For the person who helps others experiences the joy of imitating the actions of Hashem (middameh baShekhinah), as it is written: ‘For Hashem… revives the spirit of the humble and the heart of the oppressed’ (Isaiah 57:15).”

Inviting people who do not have the means to celebrate the Purim meal is considered the greatest merit of Purim.