בס”ד
By Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
We discussed this painting in the past, from a venue of Torah and Kabbalistic sources, but this time we would like to notice the late-winter/early spring background of Hebron seen here, since now we are at this period of the year. We see the blossoming of almond trees, and the fields of Machpela bursting with green. This parsha is parshat Shkalim which leads the four special parshiot leading up to Pesach, the Holiday of the Spring. Indeed, we may attach these four parshiot to the three mitzvot Israel were commanded when they entered the Land: to appoint a king, to obliterate Amalek, and to build the Beit Hamikdash. By definition, we may say that the entrance into the Holy Land represents revival, since the return of Israel after exile to the Land represents the keeping of Hashem’s promise to our Patriarchs and the revival of our national life after exile which may likened to a type of national “death,” as our Sages interpret the Yehezkel’s vision of the “dry bones” in this way.
Shkalim and Para are parshiot that are clearly related to the Beit Hamikdash, while Shkalim deals more with its more external facets of monetary support and Para deals with the more internal facets of purity. Nevertheless, we may flip this contemplation, saying that Shkalim is the more internal, with the “kesef” of Shkalim representing “kisufin,” i.e the internal longing of the people towards the Beit Hamikdash, while Para represents the more external aspect of how to approach the Beit Hamikdash, i.e through purity. In the past we have discussed at length how, according to the Zohar the “kesef” given to a holy purpose represents “kisufin,” i.e the internal longing of the person for the holy matter, a matter that the Zohar learns from the 400 shekels Avraham gave to Efron to purchase Maarat Hamachpela and its field. The connection of Zachor to the obliteration of Amalek is obvious, and Hahodesh signifies Rosh Hodesh Nissan which is the the new year for the year-count of kings, associated with the mitzva of appointing a king.
This painting encompasses these themes. We see the Beit Hamikdash, along with Hebron which were both the cradle of the Davidic kingship dynasty. Hebron also stands for the first Jewish war fought by Avraham which ensued from Hebron. The obliteration of Amalek is also considered a war as it says “a war of Hashem upon Amalek from generation to generation.” May we merit to obliterate Amalek and those who go in his footsteps in our generation through the spirit of Hebron!