This Parshah begins with HaShem instructing Aaharon to kindle the Menorah in the Mishkan. The posuk says (8:1-2) “ Vayedaber HaShem el Moishe laimor. Daber el Aron veamarta eylav baalossechah es haneros…”
“And HaShem spoke to Moishe saying: Speak to Aahron and tell him, that when you light up the lamps…”
Rashi here “learns out” from the wording that the possuk teaches us that Aahron had to “light up the lamp until the flame goes up by itself”
This Parashah has in it Birchas Kohanim (6:22-27). Imediatley following it the Parshah discusses how Moishe Rabeynuh completed the setting up of the Mishkan.
The passuk says (7:1): “Vayahee beyom kallos Moishe lehakim es hamishkan…”
“And so it was, that on the day Moishe completed setting up the Mishkan…”
It says in the Parashah (46:29) describing the reunion between Yaakov and his long lost favorite son Yoseph “and he (Joseph) wept on his (Yaakovs) neck for a while”
Rashi explains that Yaakov did not fall on Yosephs neck, nor did he kiss him because our Rabbis said that Yakov was reciting the Shema at that moment.
Many ask that unless it coincidentally just happened to have been the time to recite the Shemah (which according to some does not seem to be the case, since we see Yoseph did not stop to say the Shemah) what does this mean that Yaakov after 22 years would suddenly recite Shemah, precisely at the moment, and seemingly forfeit such a potential unique feeling of boundless love for his son Yoseph?
After Rivkah realizes that she is beholding the site of the Great Tzadik Yitzchak (Isaac), the Pasuk says (24:65): ” …vatikach hatzaief vatiskas.” (“… And she took the veil, and covered herself “).
The Radomsker Rebbe in his Sefer Tifferes Shloime explains how this Pasuk hints to us how Tzaddikim are so great, that those who choose to seek refuge in them, and make the effort to merit to see them, receive a tremendous “koiach” (strength) to be able to make a “levush” (clothing) for their Nefesh & Ruach”.
The Radomsker Rebbe explains Rivka’s reaction of covering herself with her scarf after seeing Yitzchak as follows:
The word in the Pasuk “tzaief ” (scarf) has the gematria (numerical value) of 250.
In reference to Moishe recounting to the Jewish Nation how HaShem instructed him to appoint leaders over the people, the pasuk tells us (1:13) “Havuh lachem anashim chachamim unevonim veyeduim leshivtaichem veasimem berashaichem” (“ Get for yourselves men who are wise, understanding, and renown from your tribes, and I will appoint them as your heads”).
The desired character traits of the leaders were: 1) wise, 2) understanding, 3) renown.
Later on another pasuk tells us (1:15) “ Vaekach es rashey shifteychem anashim chachamim veyduim vaeten osom rashim aleychem,…” (“I took the heads of your tribes, men who are wise and renown, and I appointed them as heads over you,…”).
Referring to Hashem’s instructing Moishe how to appoint Yehoshua as his successor, it says in the Pasuk (27:20) “Venasatah meyhodchah alav …” (“You should give from your splendor [“Hod”] onto him…”).
Rashi tells us that “from your splendor” is referring to the beaming light from the skin of Moishes face.
Rashi further learns out, that since it says “ from your splendor” HaShem is telling Moishe to give over only part of his splendor, but not all of it. Rashi continues to explain that this is like we learn that “Moishe’s face is like the sun and Yehoshua’s face is like the moon.”
The first Izbycyer Rebbe, founder of the Izbyce-Radzyn Dynasty in his classical work, sefer Mey HaShiloach gives the following insight;
It says in the Pasuk (25:18) ” key tzorarim heim lachem benichleyhem” ( “because they harassed you with their (evil ) conspiracy …” )
A Jewish heart in itself is clean and free of all impurities, and has no such tendencies. If we sometimes see otherwise, it is due to the evil koach ( forces ) of the umos ( nations of the world ) that come to them. This concept is hinted in this Pasauk, as with a play on words it can be read to mean, “because they made you have a ( evil ) inclination with their (evil) conspiracy ” And once the nations will be destroyed, then the Jewish heart will be able to be bound to HaShem.
What is he telling us?
The first Radomsker Rebbe in his classic work, sefer “Tiferes Shlomoe” makes the following observation;
It says in the Pasuk (25:7) “…vayikach romach beyado” (…and he took a spear in his hand).
The word romach (spear) is the numeric equivalent to 248, corresponding to the 248 limbs in the body, which correspond to the 248 positive commandments in the Torah.
The word beyado (in his hand), has in it the letters (Yud, Vav & Dalid ) which spell out the letter Yud.