Rabbi Binyomin Adler Shabbos Taam HaChaim Vayakhel-Pekudei-HaChodesh 5773 (From the archives) Shabbos in the Parasha Returning to the level of Divine Presence of the Patriarchs on our tents I ntroduction This weeks parashah discusses the actual construction of the Mishkan and we also read Parashas HaChodesh, which discusses the Exodus from Egypt. The Ramban writes in his introduction to the Book of Shemos that this Book is called Sefer HaGeulah, the Book of Redemption, because of the Exodus from Egypt. Furthermore, the Jewish People received the Torah and then built the Mishkan, which allowed them to return to the level of the Divine Presence that rested on the tents of their forefathers. What is the meaning of returning to the level of the Divine Presence that rested on the tents of the forefathers? The Jewish People had a few merits which would allow them to be redeemed from Egypt One of the most intriguing aspects of the redemption from Egypt and of receiving the Torah was that the Jewish People were not prepared for either of these events. The Arizal writes that had the Jewish People descended to the forty-ninth level of impurity, and had HaShem not delivered the Jewish People at the last moment, they would never have ascended from the depths of impurity. This idea is difficult to understand, as this implies that the Jewish People themselves did not have sufficient merits with which to leave Egypt. Yet, we know that when Moshe asked HaShem in what merit the Jewish People would leave Egypt, HaShem told Moshe that in the merit of receiving the Torah, the Jewish People would leave Egypt. Furthermore, the Medrash (see Bamidbar Rabbah 13:19) states that in the merit of not changing their names, language and clothing, the Jewish People left Egypt. Additionally, the Gemara (Sota 11b) states that in the merit of the righteous women the Jewish People left Egypt. This being the case, how is it possible that the Jewish people almost reached a point of no return and HaShem had to redeem them from Egypt with apparently no merits in their favor? One must view himself as if he himself was redeemed from Egypt In order to understand what it means that the Jewish People had almost reached the point of no return, we have to understand another statement that we recite in the Hagadah Shel Pesach. On Pesach night we recite the words that in every generation one must view himself as if he himself had just exited from Egypt. How can one view himself as if he had left Egypt if he never was exiled to Egypt? While we know that our souls were all present at the receiving of the Torah, and it follows that all our souls were in Egypt, we must also understand this recital in a practical sense. Is it possible for a person to experience having left Egypt when he does not feel like he was there in the first place? Only HaShem can assist a person in overcoming the blandishments of his Evil Inclination The answer to these questions is that it is well known that the Zohar compares the Egyptian exile to the power that the Evil Inclination has over a person. The Sefarim write that the word Mitzrayim, Egypt, is an acrostic for the words meitzar yam, the border of the Sea. In a deeper sense, however, this means that the Jewish People were surrounded by the sea of impurity which is the fiftieth level of contamination. Thus, besides the physical exile that the Jewish People were forced to endure in Egypt, they were also subject to the blandishments of the Evil Inclination. The same is true for us in our lives. While we may not always be cognitive of this, the fact is that the Evil Inclination is a constant presence in our lives, and it seeks to wreak havoc on our spiritual equilibrium. The Gemara (Kiddushin 30a) states that if not for the fact that HaShem aids a person in his struggles against the Evil Inclination, a person would not be able to overcome the enticement of the Evil Inclination alone. Thus, despite the many merits one may have, it is insufficient in his struggles with the Evil Inclination. Only Hashem can allow a person to be victorious over his Evil Inclination. The merits of the Jewish People were insufficient for them to be redeemed from Egypt and the clutches of the Evil Inclination We can now understand why, despite having the merit of certain virtues and the merit of the righteous women, the Jewish People were in need of something that would catapult them out of the clutches of the Evil Inclination. This extra push, so to speak, was the deliverance that HaShem provided for them. This idea also helps us gain a better perspective of what we should be feeling when we contemplate the Egyptian exile and the redemption. We are constantly struggling with the Evil Inclination and it is only HaShems compassion that enables us to overcome this struggle. The Shabbos Connection The Medrash (Bamidbar Rabbah 19:1) states regarding the mitzvah of Parah Adumah that it said (Iyov 14:4) mi yitein tahor mitamei lo echod, who can produce purity from impurity? No one! This is akin to Avraham who came from Terach, Chizkiahu from Achaz, Yoshiyahu from Amon, Mordechai from Shimi, the Jewish People from the gentiles, and the World to Come from this world. The Sfas Emes (Parah 5647) writes that HaShem made it that one attains purity by being tested and forged in the crucible of this world. It was for this reason that the Jewish People had to endure the Egyptian exile and they were submerged in the forty-ninth level of impurity, until they merited being redeemed and becoming pure. This idea is manifest in the Jewish People residing amongst the gentiles, and in the Jewish people sojourning in this world in order to attain their share in the World to Come. Similarly, writes the Sfas Emes, every Shabbos is a commemoration to the exodus from Egypt, and every week we merit being redeemed from the gates of impurity and ascending towards the gates of purity. Based on the words of the Sfas Emes, we can now better understand why building the Mishkan was the culmination of the redemption process. Our Patriarchs lived a life of complete purity, and despite their encounters with foreign ideas and people who were the antithesis of their beliefs, they remained pure at all times. After enduring the Egyptian exile, the Jewish People received the Torah, which is the epitome of purity in this world. To attain that purity HaShem instructed them to build a Mishkan, which would allow them to receive the Divine Presence. Every week, with the arrival of Shabbos, we are returning to that level of Divine Presence upon our tents, as we light candles, eat challah, and bask in the Divine Presence, which are all reminiscent of the level of purity and holiness that our Patriarchs attained. HaShem should allow us to enter the upcoming month of Nissan with great joy and purity, and we should witness the arrival of Moshiach Tzidkienu, speedily, in our days. Shabbos in the Zemiros - Eishes Chayil Composed by Shlomo HaMelech in Mishlei - - , , she fears not snow for her household, for all her household is clothed in scarlet wool. This verse is perplexing. We normally associate white with purity and red with sin. Yet, here Shlomo HaMelech tells us that she does not fear snow, for her entire household is clothed with scarlet. It would appear from this that red or scarlet is a sign of purity. The Medrash Tanchumah in Parashas Chaye Sara expounds this verse as follows: she fears not snow for her household refers to the cold of Gehinnom, and the reason she need not fear is because: for all her household is clothed in scarlet wool, which refers to Shabbos and Milah. It is fascinating that the words lavush shanim equal in gematria LeShabbos, for the Shabbos (732). Yet, we still need to understand how this verse alludes to Shabbos. The Medrash Tanchumah in Parashas Reeh states that the word shanim can be read as shenayim, two. Milah is two dimensional, as there is the mitzvah of milah, circumcision, and the mitzvah of periah, pulling back the foreskin. The Medrash enumerates other instances where there are two mitzvos or where the Torah repeats a commandment. The Medrash elsewhere (Shochar Tov 92:1) states that all matters of Shabbos are double, and one example is that we find that in the Bais HaMikdash two tamid offerings were brought on Shabbos. Thus, we can interpret this verse in Mishlei to be alluding to Shabbos, because the word shanim can be read as shenayim. One does not have to fear from the cold of Gehinnom, because the entire household is permeated with the fragrance of Shabbos, where we use lechem mishneh, two loaves of bread, and we remember and safeguard the Shabbos. With regard to Shabbos, the red, i.e. the sins, are transformed into white, i.e. >:\D \"nn "po"np trcdk trcd ihc 3 purity and holiness, because all our actions on Shabbos are reflected in shenayim, two. When one is cognizant of the uniqueness of Shabbos, reflected in everything being double, he will be spared the horrors of Gehinnom and he will merit great reward in this world and in the World to Come. Shabbos in Tefillah The righteous who are deceased descend into this world to sanctify HaShems Name Lihakdish liyotzrom binachas ruach, to sanctify the One Who formed them with tranquility. The Tiferes Shlomo (Moadim Shaar HaTefillah page 38) writes that besides the praise that is offered by the angels, the souls of the righteous in Gan Eden also constantly praise HaShem with love and with mesirus nefesh, sacrifice, through their service of HaShem that they performed while in this world. The source of holiness, writes the Tiferes Shlomo, is mesirus nefesh, and the righteous in Gan Eden accept upon themselves mesirus nefesh, even to descend to this world for the sanctification of HaShems Name and for the good of the Jewish People. This, then, is the meaning of the words that we recite here binachas ruach. These words are literally translated to mean with tranquility, but they can also be interpreted to mean the descent of the ruach, the spirit, into this world. The righteous that have left this world already are referred to as ruach. Shabbos Stories Good morning to everyone Rabbi Mordechai Kamenetzky writes: Last year my brother, Rabbi Zvi Kamenetzky of Chicago, tried to contact a friend who was vacationing at Schechters Caribbean Hotel in Miami Beach, Florida. After about 15 rings, the hotel operator, an elderly, southern black woman, who worked at the hotel for three decades politely informed my brother that the man was not in the room. Would you like to leave a message? she inquired. Sure, responded Reb Zvi, tell him that Rabbi Kamenetzky called. The woman at the other end gasped. Raabbi Kaamenetzky? she drawled. Did you say you were Raabbi Kaamenetzky? She knew the name! It sounded as if she was about to follow up with a weighty question, and my brother responded in kind. Yes. He did not know what would follow. Why do you ask? Are you, asked the operator, by any chance, related to the famous Rabbi Kamenetzky? There was silence in Chicago. My brother could not imagine that this woman had an inkling of who his grandfather, the great sage, Dean of Mesivta Torah Vadaas, to whom thousands had flocked for advice and counsel, was. She continued. You know, he passed away about ten years ago at the end the wintah? She definitely had her man, thought Reb Zvi. Still in shock, he offered a subdued, Yes, Im a grandson. YOOOU ARE? she exclaimed. Well, Im sure glad to talk to ya! Cause your grandpa -- he was a real good friend of mine! My brother pulled the receiver from his ear and stared at the mouthpiece. He composed himself and slowly began to repeat her words, quizzically. You say that Rabbi Kamenetzky was a good friend of yours? Sure! Every mornin Raabbi Kaaamenetzky would come to this here hotel to teach some sorta Bible class (It was the Daf-Yomi.) Now my desk is about ten yards from the main entrance of the hotel. But every mornin he made sure to come my way, nod his head, and say good mornin to me. On his way out, he would always stop by my desk and say good-bye. Oh! Yes! He was a great Rabbi but he was even a greater man. He was a wonderful man. He was a real good friend of mine! (www.Torah.org) Shabbos in Navi - Shmuel I Chapter 30 Reward for those who prepare and for those who act In this chapter we learn how Dovid arrived at Tziklag and discovered that the Amalekim had attacked Tziklag, burned it with fire and had captured all the women and children residing in Tziklag. Dovid and his men then went and took revenge against the Amalekim, killing them all except for four hundred youths riding on camels, who fled. Dovid then rescued all the spoils that the Amalekim had taken, and he also rescued the women and children. Two hundred of Dovids men had remained behind, as they were too exhausted to cross the Besor Brook. The mean-spirited and base people of Dovids men declared that the men who had not fought should not receive any of the spoils, and Dovid disagreed with them. Dovid argued that the ones who remained with the baggage should receive equal share to those who had gone out to battle. This idea of sharing the spoils applies also to Shabbos. The Gemara states that one who toils on Erev Shabbos will eat on Shabbos. Many Jews eat and drink on Shabbos but they are not engaged in the preparations for Shabbos. It is usually the women who spend the most time preparing for Shabbos, and the Gemara states that the women are obligated in both the positive and negative commandments that are said regarding Shabbos. Thus, it follows that both men and women will earn equal reward for preparing and observing the Shabbos. Shabbos in Agadah Shabbos elevates everything to a higher place The Pinei Menachem writes that on Shabbso every Jew has his place, as it is said (Shemos 16:29) al yeiztei ish mimkomo bayom hashevii, let no man leave his place on the seventh day. Shabbos, writes the Pinei Menachem, elevates everything to a higher place. Following the sin of the Golden Calf, it is said (Ibid 33:14) panai yeileichu vahnichosi lach, He said, My Presence will go and provide you rest. This rest alludes to Shabbos. Shabbos in Halacha Exception to the prohibition of insulating with a heat-retaining material There is an exception which only applies in cases of necessity. One can insulate a pot with heat-retaining material, in case of necessity, if the food has cooled below yad soledes bo (110F), even while in a kli rishon. Thus, if one does not have available a container with which he can transfer the food, he would be allowed to insulate a kli rishon (i.e. the original pot) to preserve hot food that is essential to the Shabbos meal. Shabbos Challenge Question Last week we posed the question: Why is Shabbos referred to as a kallah, a bride? The Pinei Menachem writes that Shabbos is referred to as chemdas yamim, most coveted of days, and this is in accordance with the Targum that renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Based on this the Pinei Menachem suggests that the Shabbos is referred to as a kallah, a bride, similar to what it is said (Tehillim 84:3) nichsifa vigam kolsa nafshi, my soul yearns, indeed it pines, and it is for this reason we recite in Kabbalas Shabbos the words lecho dodi likras kallah, come my Beloved to greet the bride. This weeks question is: why would it be permitted to cry on Shabbos? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next weeks edition of Shabbos: Taam HaChaim. Shabbos: Taam HaChaim Vayakhel-Pekudei-HaChodesh 5773 Is sponsored in memory of Tzedkiah ben Yehoyakim, last king of Yehuda, died in captivity, in Bavel (561 BCE). [other sources say 396 BCE and 380 BCE] Rav Yosef Shaul (ben Aryeh Leibush) HaLevi Nathanson (1810-1875 or 1878). Born in Brezhan , Galicia , he was married at the age of 16. His father was a descendant of the Chacham Tzvi, the Maharsha, the Rema, the Bach, and Rashi. Reb Yosef Shaul became very close to his brother-in- law, Rav Mordechai Zev Ettinger, and together they authored several sefarim including Mefarshei Hayam and Magen Giborim on Tur and Shulchan Aruch, Maasei Ilfas on the Rif , Sheves Achim (responsa), Meiras Eynayim on hilchos bedikas hareiah, and Ner Maaravi on the Yerushalmi. Many years before he became Rav, he founded a yeshiva in Lvov whose purpose was to train dayanim and rabbanim. In 1856, he was appointed Rav in Lvov , a position he held for almost 20 years. Sadly, his Rebbetzen was niftar in 1857. He married one year later but was never zocheh to have children with either wife. He founded a communal kitchen, and he himself would walk around town collecting tzedaka. from the city gevirim. For this tzedaka, he wanted to take an active role. He is most famous for his sefer Sheilos Uteshuvos Hashoel Umaishiv, but he authored many other sefarim, including Divrei Shaul on the Hagadah, Divrei Shaul Yosef Daas, Yodos Nedarim, Divrei Shaul al Hatorah, and Divrei Shaul al Agados HaShas. He also authored a Kuntres entitled Bitul Modaa, in which he argued that machine-made matzos are more mehudar than hand matzos. Rav Yeshayah Schorr (1879). His primary teacher was Rav Mordechai of Kremnitz, the son of the Maggid of Zlotchov. Rav Schorrs last rabbinical post, and the one for which he is best remembered, was in Iasi (on the present-day border between Rumania and Moldova ). His best know sefer is Klil Tiferes on Chumash. Rav Moshe Meir Rosenstein of Berditchev (1821-1902). A chassid of the Rizhiner Rebbe in his youth, Rav Moshe Meir moved to Eretz Yisrael and settled in Tzfas in 1853, living there for several decades. At the end of his life, he settled in Teverya. His insights have been published recently in a sefer called Avodas HaLeviim. Rav Yitzchak (ben Dovid) Abuhab, Kabbalist, Av Beis Din in Amsterdam (1605-1693). Born in Castro Daire , Portugal , his family escaped the Inquisition in Portugal and settled in Amsterdam . His father died when Yitzchak was only seven. In 1626, at the age of 21, he was nominated Chacham. In 1642, he migrated to Brazil . He returned to Amsterdam three years later after the war between the Portuguese and Dutch. . He was a member of the court that excommunicated Espinoza. Ten years later (1666) he defended Shabtai Tzvi. Descendent of Rav Yitzchak Abuhab of Toledo , author of Menorah HaMaor, c1320). He was also a grandson of Rav Yitzchak Abuhab of Castille, among whose leading talmidim were Rav Shmuel Balansi (Valenci) and Rav Avraham Zacuto (Sacut), author of 4 >:\D \"nn "po"np trcdk trcd ihc Sefer Yohassin. In 1492, he left Spain along with Rav Zacuto to Lisbon and died several months later. Rav Shlomo Elyashiv (1841-1925). He was a great Kabbalist whose vast knowledge of all aspects of Torah and exceptional ability to clarify complicated concepts resulted in a few several Kabbalistic works, including Drushei Olam HaTohu (Dayah) and Hakdamos VShaarim (HaKadosh). More recently, the more philosophical and less Kabbalistic technical sections of his works were assembled into a single book called Leshem Shevo Veachlama. Rav Moshe Neuschloss, av beis din of New Square . New Square is the anglicized form of Skvira, a village in Ukraine , where the Skver Hasidim dynasty of Chasidism had its roots. The community began in 1954, when twenty Skver families moved from Williamsburg to a 130 acre farm north of Spring Valley , under the leadership of their Rebbe Rav Yakov Yosef Twersky. In 1961 New Square became the first village in New York state to be governed by a religious group. Over the years annexations have increased its size. Its population increased 78% between 1990 and 2000. Rav Chaim (ben Yichya) Sinuani (1898-1979). Born in Sinuan , Yemen , to Chacham Yichya, of the eminent Bida family. As a youth, he left home for Jabal, to study in the yeshiva of Rav Shlomo ben Yosef Tabib and Rav Dovid Yaish Chadad. Both of the roshei yeshiva passed away in 1919. In 1921, at the age of only 23, Rav Chaim became Rav and Av Beis Din of Sinuan. He and his family participated in Operation Magic Carpet in 1949. He is buried in Yehud. Rav Yisrael Bergstein (1912-1998), born in the Lithuanian city of Suvalk, studied in Grodno under Rav Shimon Shkop and Rav Chaim Shmuelevitz from age 11, then at age 14, under Rav Avraham Grodzinsky and the Alter of Slabodka at Chevron. Taught at Chafetz Chaim in Baltimore and founded a yeshiva in White Plains. , , " Have a wonderful Shabbos and a Good Chodesh New Stories New Stories Vayakhel-Pekudei-HaChodesh 5773 Rav Shlomo Elyashiv: Navigating the Heavens In this world we can stand in his presence but who knows if in the Olam HaEmes we will even be able to get near him. While we build in this world and have in mind to build the heavens, he with his clear vision of the pathways of heaven builds the heavens themselves. So said the Chofetz Chaim about the great Gaon, Tzaddik and Mekubal Rav Shlomo Elyashiv the author of the renowned Sefer on Kabala, Leshem Shvo VAchlama and the grandfather of todays posek hador Rav Sholom Yosef Elyashiv yblcta (Ed. Note: ztl). The Baal HaLeshem, as he is known, was born in 5601/1841. He was a talmid of Rav Gershon Tanchum in Minsk where he was appointed to be a Rav and Posek. After a short time he resigned his position based on a Pesikta Rabta (perek 22) that says Rebbi Avahu says, (Hashem says) I am Kadosh and you are called Kadosh. If you do not have all the attributes that I have then do not accept authority upon yourself. The Baal HaLeshem did not utter any word without reason and he enclosed himself in his room wearing tallis and tefillin, learning both Toras HaNigla and Toras HaNistar day and night. There he composed he seforim on Kabala. Rav Aryeh Levine, whose daughter married Rav Yosef Sholom Elyashiv, said about the Baal HaLeshem that although his right hand was weak and feeble and writing was a difficult chore for him nevertheless when he wrote his seforim he was able to write with incredible speed. Before writing his seforim he would personally make the ink and prepare the quills B'Kedusha UBTahara. Although publishing Kabalistic works is not a simple matter because it reveals matters that are often best to remain secret, two incidents show that it was clear that the Baal HaLeshem had great Siyata Dishmaya in preserving and publishing his seforim. The first was in WWI when the enemy soldiers came to Shavil, the town of the Baal HaLeshem, and told the people they had 15 hours to leave. The Baal HaLeshem was already 73 years old. With bitter tears he realized that he would not be able to take his not yet published writings with him. He then buried them in the ground, as is Kavod for seforim. Years later when the Baal HaLeshem took up residence in the city of Hommel and it was impossible to return to Shavil, he told of his sorrow to another former resident of Shavil, Mr. Ben Tzion Nourik, who then resided in Riga. Mr. Nourik with great vigor took up the cause of rescuing the seforim even sending experts from Riga to Shavil to recover the buried treasures. This operation was successful and the seforim were returned to their holy owner. Later on, in the year 1924 when the Baal HaLeshem was already 83 years old and on his way to Eretz Yisroel, he spent a number of days in Istanbul. Upon boarding the ship to Eretz Yisroel he realized that a set of manuscripts were missing. With a torrent of tears the Baal HaLeshem davened for the manuscript to be returned and moments before the ship set sail another guest of the hotel he stayed at came running to the boat with the manuscript. Rav Aryeh Levine said that one time the Baal HaLeshems wife, in her innocence told him, that every night for many years she would hear from behind closed doors her husband learning with someone who had a very sweet voice but she never had the nerve to ask her husband about it. One time she was forced to come in and interrupt her husband but she was too scared to reveal to Rav Aryeh Levine what she had seen. About his young grandson Rav Yosef Sholom Shlita he said Ashrei Yoladito, praised is the one who bore him. He also quotes him in Chelek 3 of the Leshem. During his Levaya in 5688/1928 at the age of 87, all those who participated witnessed a pillar of fire in the form of a rainbow, covering the entire sky from east to west and were amazed. Yehi Zichro Boruch (Gedolei HaDoros Rav YM Stern) (www.Revach.net) Rav Shlomo Elyashiv, the "Ba'al HaLeshem,"1 was born on the 12th of Teves, 5601/1841 CE, in Zoger, Lithuania. On the 27th day of Adar, in the year 5688/1928, some 87 years later, he passed away in Jerusalem, just after having made Kiddush on a Shabbat night. Just that day, "Sefer HaKlalim" had just been published, 19 years after the publishing his first Kabbalistic work, "Hakdamos Ushe'arim," or "HaKadosh," for short. As Divine Providence would have it, it was the very Shabbat, Parashat Pekudai, that the words "leshem shevo v'achlamah," the name Rav Elyashiv used for his seforim, appeared in the weekly parshah. Hence, just about every year since his death, the yahrzeit of the Leshem usually falls out during the week that these words are mentioned in the weekly Torah reading, either the first time in Parashat Tetzaveh, or in a leap year, when a yahrzeit is observed in the second month of Adar, in Parashat Pekudai. From a young age, Shlomo Elyashiv fulfilled all the requirements of an illui - a Torah genius. He was brilliant, had a phenomenal memory, and tremendous character traits. He was clearly a holy person, not desiring anything that might distract him away from achieving his lofty Torah goals, and he quickly became well known for his devotion to learning. By the age of 20, he was already married to Bas-Sheva Esther Fein, from Siaulini, Lithuania, who had immediately recognized her young husband's great Torah potential. Therefore, she relieved him of all financial responsibilities, so that he could learn without any distraction. Nevertheless, at the same time, to help the young couple manage, residents of Sianuliai appointed the Leshem as an official Dayan, though he was still quite young, and though at first he accepted the appointment, he later turned it down without offering any explanation. In order to intensify his learning, he left Sianuliai and his family, except for his son, Yitzchak, whom he took along, and moved to Telz, a great center of Torah learning in Lithuania at that time. For 10 years, he learned continuously, barely ever sleeping. With such diligence, he was able to master the entire Talmud, both the Babylonian and Jerusalem, Poskim, and many mussar seforim. Having done so, he finally began to delve into Kabbalah, which seems to have been his true calling in life, and continued until he had mastered the realm of Nistar as well. Eventually, the Leshem returned back home to Siauliai, where he continued with his rigorous schedule of Torah learning, usually remaining in his room wrapped in his tallit and tefillin. He never wasted a moment, and never spoke a single word that was not for the sake of the service of God. It wasn't long before his name became well known amongst the Torah giants of his time, many of whom came to visit with him. The great Chofetz Chaim, Rabbi Yisroel Meir Kagan, met with Reb Shlomo, and commented, "In this world, it is still possible to stand next to him, but who knows if in the World of Truth it will be possible to stand in his realm." The Chazon Ish, Rabbi Avrohom Yeshaya Karelitz, called him the last Mekubal. And, when the Ben Ish Chai received the works of the Leshem, he recited the blessing of "Shehecheyonu," not a usual occurrence. By World War I, the Leshem, already quite old, was part of an expulsion that eventually forced him to the city of Radinski, deep within Russia. That is where he remained for seven years, and though he later returned to Hamla, where he had lived for a while, his mind turned to the idea of fulfilling his lifelong dream of settling in Eretz Yisroel. Preparations were made, the journey began, and after a lengthy and often difficult trip, especially for a man of his age and condition, the family arrived there in 1925. They made their way to Jerusalem, where he was received with great honor by the leading rabbis of the city, and some of his past students who were already living there. For the short time that he was there, he taught and Volumes of legal responsa from over many generations shared his wisdom, with many coming to him for advice and a blessing. After receiving his latest effort, Sefer HaKlallim, straight off the press, he kissed it and thanked God for allowing him to see the publication of another work. Those around him blessed him, and said that Heaven should allow more of his work to see the light of day, but he replied, "Thank God for what I have accomplished until now. It is enough." >:\D \"nn "po"np trcdk trcd ihc 5 Apparently Heaven, once again, had agreed with the great tzaddik, for later that night, after making Kiddush, Rabbi Shlomo Elyashiv, zt"l, left this world, having accomplished tremendously, on behalf of himself, and the world of Torah. Aside from his works of Kabbalah, the Leshem had also written on Shas, the Shulchan Aruch, and the Rambam. He wrote many responsa, both halachic and regarding questions of Kabbalah. However, what has made the Leshem's works so acceptable is the way he explains the most complicated of Kabbalistic concepts on a level that is quite understandable. Furthermore, the Leshem had an uncanny ability to synthesize many sources, and show how they are related, or to resolve what previously seemed like a profound contradiction, yielding an elegant insight into Creation along the way. (http://www.shaarnun.org) Have a wonderful Shabbos Prepared by Rabbi Binyomin Adler. For sponsorships please call 248-506-0363 To subscribe weekly by email, please email ShabbosTaamHachaim@gmail.com View Shabbos: Taam HaChaim and other Divrei Torah on www.doreishtov.wordpress.com
Rabbi Yitzchok Adlerstein Maharal's Gur Aryeh Shrunken Inventory These are the accountings of the Mishkan, the Mishkan of Testimony. (1) Rashi: The word mishkan/tabernacle appears in our pasuk twice, one following without any separation from the other. This alludes to another meaning of the letters MShKN, namely collateral. The pasuk hints that the Beis HaMikdosh would serve as collateral, and would be twice collected to satisfy the debts caused by the transgressions of Klal Yisrael. Each destruction of a Temple was therefore collateral seized for a debt that had not been paid. Maharal: The thought is certainly true. But why here? Our parshah offers an audit of what was done in building the Mishkan. Wouldnt it be more appropriate to tie in the Mishkan with the larger, fixed versions of the Mishkan the two Temples in Yerushalayim in an earlier parshah? In earlier parshios we were introduced to the general concept of providing a place for the indwelling of the Shechinah. Surely an allusion to the importance of the future versions of the Mishkan belonged there, not here. Know that according to Chazal(2) the first luchos failed in their mission because they were given in public, amidst much fanfare. Berachah does not attach itself to phenomena that are public and micro-managed. Instead, the ayin hora attaches itself to those events. Berachah is a dynamic process of unfettered, unlimited growth. It is the opposite of scrutiny and observation, where the eye sizes up a situation, and frames it in a discrete snapshot of an image, limiting it to that perception. The allusion to the destructions of the two Temples had to wait till this point in the text. In this parshah, all aspects of the Mishkan are turned into numbers. The Mishkan is spliced into different components, all of which are measured and numbered. Whatever is measured this way is vulnerable to the ayin hora and therefore to ultimate failure and destruction. Our pasuk alludes to the fact that this limiting of the Miskhan provides a benefit as well it allows for the expiation of their sin, through the destruction of the Batei Mikdash. Testimony of Forgiveness Rashi: It is called the Mishkan of Testimony because it testified that Hashem forgave them for the sin of the Golden Calf, for He caused His presence to dwell among them. Maharal: Acutally, this is not the way most of us remember the story. Hashem demonstrated that He forgave them by having Moshe alight the mountain again, and presenting him with a replacement set of luchos. It would seem to us that these luchos were the strongest testimony to having achieved forgiveness. Rashis point is that the luchos did not indicate forgiveness. Torah is given to us as a yoke. No matter how well we understand it and appreciate it, the fact remains that we are supposed to go about our daily halachic lives telling ourselves, The Ribbno Shel Olam demands something of me at the moment, and I stand prepared to do His bidding. Elsewhere, we explained that Hashem held the mountain over their heads in order to impress upon them even after having so beautifully expressed their love for Him in the words naaseh vnishma that Torah is not subject to voluntary acceptance or rejection. It is something we must do. Presenting Moshe with a second set of luchos, therefore, only indicates that they were deemed worthy enough to continue to be pressed into Divine service. By bringing His presence to dwell in their midst, however, Hashem showed His reinstated approval of them, kivayachol. No one chooses to dwell among those he despises or dislike. We choose to live among friends, among those with whom we are emotionally close. The Shechinahs presence in the Jewish camp showed that Hashem had turned away from His earlier rejection of them. Additionally, the position of Klal Yisrael after the eigel was that of a woman who has been unfaithful to her husband. By straying after another god, it was as if they had been adulterous towards their mate, HKBH. An adulterous woman is forbidden halachically to her husband. When Hashem took up residence, as it were, among them, He restored the marital home. He indicated thereby that it was only the mixed multitude, the erev rav, who had descended to the level of willful avodah zarah. They, too, were the immediate cause of the transgression of the bulk of the people. The sin of everyone besides the erev rav, as severe as it was, did not amount to the amorous fling of a straying wife. Hashems return of his presence to them clearly demonstrated that the allocation of guilt among the people was not equal, and that the bulk of the nation was not seen as having been adulterous. 1. Based on Gur Aryeh, Shemos 38:21; Chiddushei Aggados, Bava Metzia 42A 2. Tanchuma, chap. 31 Rabbi Oizer Alport Parsha Potpourri Parshas Vayakhel-Pekudei Vol. 8, Issue 22 " " ' In honor of the marriage of Moshe Rosenberg and Surie Lowenthal ) 36:7 ( There seems to be an internal inconsistency in our verse with which a number of commentators grapple. The Torah says simultaneously that the communal work for the Mishkan was both sufficient, which would seem to imply that it was exactly enough, and that there remained leftovers. How can these two apparently contradictory statements be resolved? Rav Mordechai Kamenetzky relates that a small town once held a tightly- contested election for mayor. After all of the ballots were counted, a victor emerged by a narrow margin of one vote. His initial joy over winning the election quickly dissipated when every person he encountered claimed that the vote which represented the winning margin was his, and demanded that the new mayor remain indebted to him throughout his term in office. Similarly, the Sichos Tzaddikim suggests that if the donations for the Mishkan had been precisely sufficient, every contributor would claim that the success of the Mishkan was dependent upon his personal contribution, without which the entire project would have failed. This would result in tremendous communal conceit, and the Gemora in Sotah (5a) teaches that arrogant people prevent the presence of the Shechinah. As the entire purpose of the Mishkan was to create a place for Hashems Presence to rest, it was necessary that the donations be slightly more than required in order to be considered sufficient. ) 37:2 ( Rav Chaim Volozhiner once asked his teacher, the Vilna Gaon, to help him understand a difficult passage in the Zohar HaKadosh. The Gaon responded by noting that with regard to the Aron, which was made of wood, the Torah writes that it should be covered with gold on the inside and on the outside. However, Rashi explains (25:11) that first the wooden box was placed inside the larger golden box, and the smaller golden box was then placed inside of both of them. According to Rashi, the Aron was first covered on the outside (by the larger golden box) and only afterward on the inside (by the smaller golden box). If so, why did the Torah reverse the order, instructing that it should be covered first on the inside? Rather, we must reinterpret our verse as referring not to the wooden Aron but to the golden coverings. With respect to the golden boxes, the covering occurred in the order prescribed by the Torah, as the wooden Aron first covered the inner walls of the larger outer box and subsequently covered the outer walls of smaller inner box. However, we now must understand why the Torah chose to write the instructions in such a convoluted manner. The Gaon proceeded to explain that the wooden Aron symbolizes man, who is compared to a tree ( ), and the two golden boxes represent the Torah ( ), the outer one corresponding to the revealed Torah and the inner one to the mystical secrets of Kabbalah. The Torah wrote our verse in this confusing way to hint to us that just as the revealed Torah is covered by the Aron (representing man) on its inside, so too are we able and expected to penetrate to its deepest depths of understanding. However, when it comes to the hidden areas of the Torah, the Aron only covers the external side to teach that it is impossible to completely plumb its innermost secrets, and we sometimes must content ourselves with whatever superficial understanding we are able to attain. With that, the Vilna Gaon dismissed his surprised student to reflect upon this unexpected answer to his question regarding the esoteric Kabbalistic passage. ) ' 38:22 ( In discussing the construction and assembly of the Mishkan and its vessels with Betzalel, Rashi writes that Moshe initially suggested that the vessels should be built before the Mishkan itself. Betzalel disagreed and maintained that the structure should be constructed before its contents so 6 >:\D \"nn "po"np trcdk trcd ihc that the utensils would have a place to rest upon their completion, a position to which Moshe subsequently acquiesced. Rav Nachman Shmuel Yaakov Miodoser wrote a commentary on the Torah called Amudei Shmuel and published it together with a sefer called Amudei Yehonason by Rav Yonason Eibeshutz, from whom Rav Miodoser was descended. The work contains a letter of approbation from Rav Chaim Soloveitchik, but interestingly, the author writes that after Rav Chaim reviewed the manuscript, he requested that the first piece in the sefer, be removed from the work. In the piece in question, Rav Miodoser suggested that the dispute between Moshe and Betzalel is connected to the argument between Beis Hillel and Beis Shammai (Chagigah 12a) about which was created first, the earth or the heavens, and used this concept to explain a perplexing Medrash. Rav Chaim maintained that this interpretation is problematic, as it would mean that there are legitimate opinions that disagree with Moshe, but no human being has the ability to argue with him. Rav Miodoser attempted to defend himself by noting that the renowned Panim Yafos gives a similar explanation, but even so, Rav Chaim requested that it not be included. The author promised that he would do his utmost to remove the controversial piece, but when he arrived at the printer in Warsaw, he discovered that it had already been printed. As nothing could be done at that point to remove the section from the sefer, the author instead appended a note recording this exchange in order to make Rav Chaim's opinion known. Similarly, two of the Baalei Tosefos, Rabbeinu Tam and Rav Eliyahu of Paris, disagreed whether the correct interpretation of the Torah's command (Devorim 6:8) regarding tefillin - you shall bind them - is that a person must tie anew the knot on his tefillin each day, or whether it is sufficient to bind the tefillin to one's arm via its straps (see Tosefos Chullin 9a d.h. v'idach). The Seder HaDoros (4930) cites the sefer Shalsheles HaKabbalah, which records that Moshe was mystically asked to clarify the issue. Moshe responded that there is indeed an obligation to tie a new knot in one's tefillin each day, in accordance with the opinion of Rav Eliyahu, at which point Rabbeinu Tam rejected Moshe's opinion by bringing proofs to his position that a new knot is not required, and he said that Moshe was in error. Rav Chaim commented that this story is considered heretical and it is forbidden to believe it. He explained that the Torah is referred to as "Toras Moshe," and if in fact Moshe said that the true understanding of the word is that one must tie a new knot daily, there is no way to disagree with him and it is therefore impossible that this story is accurate, as Rabbeinu Tam never would have said that Moshe was mistaken. Parsha Points to Ponder (and sources which discuss them): 1) Rashi explains (35:2) that the Torah preceded the commandment to keep Shabbos to the requirement to build the Mishkan to teach us that its construction doesnt take precedence over observing Shabbos, and it may only be built during the six days of the week. If the primary focus of this section is the laws of the Mishkan, why did the Torah repeat the mitzvah of Shabbos at such length to teach this lesson in such a roundabout manner instead of succinctly and directly commanding, You shall not build the Mishkan on Shabbos? (Yishmru Daas) 2) The Torah emphasizes (35:21) that the artisans who assisted in the construction of the Mishkan were those whose hearts inspired them. Why was this necessary for their success, and what lesson is it coming to teach us? (Ramban, Daas Torah) 3) The Gemora in Menachos (99a) derives from 40:18 that it is permitted to increase an items level of holiness, but not to decrease it. Is it permissible to transfer an object in a manner that preserves it in its original level of holiness, such as selling one Sefer Torah in order to purchase another one, or is it forbidden to do anything to it which doesnt result in an actual increase in its holiness? (Ran and Meiri Megillah 25b, Bach Orach Chaim 153, Shulchan Aruch Orach Chaim 153:4, Magen Avrohom 153:4) 4) Parshas HaChodesh contains the mitzvah of sanctifying the new moon (12:2). We cannot do this mitzvah today, but we commemorate it by saying Kiddush Levanah. Why is no blessing said when reciting Kiddush Levanah? (Eliyah Rabbah O. C. 426:1, Shut Ksav Sofer O. C. 34) Answers to Points to Ponder: 1) Rav Dovid Povarsky suggests that had the Torah begun with the laws of the Mishkan and only mentioned the fact that it may not be built on Shabbos at the end, the listener would have briefly thought that the Mishkan may in fact be built on Shabbos until he reached the verse which states otherwise. Even though at that point he would recognize that his assumption was incorrect, every thought leaves an impression, and his temporary view of the lack of severity of working on Shabbos would still leave a psychological impression which could negatively impact his observance of Shabbos in the future. 2) The Ramban explains that due to the enslavement in Egypt, there were no experienced Jewish craftsmen, as they hadnt been offered the time to learn these skills. Nevertheless, there were Jews who recognized their innate talents and through the inspiration of their hearts volunteered to assist in building the Mishkan, trusting that Hashem would enable them to properly perform His will. Rav Yerucham Levovitz derives from here that in any endeavor for the sake of Hashem, one who becomes inspired and dedicates himself to a project for the purpose of increasing Hashems glory, even if he doesnt possess the talents and skills necessary for the task, will be blessed with Heavenly assistance and success that he never dreamed possible something to which this author can certainly attest! 3) The Ran points out that the expression of the Gemora seems contradictory, as it initially implies that one may only increase an items level of holiness, which implies that transferring it to an equal level of holiness would be forbidden, but it then states that it is only forbidden to decrease its level of holiness, implying that keeping it equal would be permissible. However, he notes that another Gemora (Megillah 27a) seems to clearly imply that transferring to an equal level of holiness would be forbidden, and this is also the opinion of the Meiri. In discussing this issue, the Shulchan Aruch doesnt rule decisively, simply noting that some opinions permit an equal transfer while others forbid it. The Bach maintains that all opinions forbid one to initially sell an item with the intention of using the money to purchase an object of equal holiness, and he suggests that the dispute is only in a case where one has already improperly sold the object, in which case some opinions permit him to buy something of equal holiness. However, the Magen Avrohom notes that the Rambam seems to permit even the initial sale in certain cases. 4) The Knesses HaGedolah answers that no blessing is recited because less than 30 days have passed from the last time that the mitzvah was performed. The Eliyah Rabbah quotes the Sefer Tanya, who suggests that there is no need to say the blessing since the essence of Kiddush Levana is thanking Hashem for the renewal of the moon. The Ksav Sofer explains that the moon was originally intended to be the same size as the sun, but was shrunk to its present size. In the Messianic era, it will return to its original glory (Yeshaya 30:26). Because our sins prevent that from happening, we dont say the blessing when performing a mitzvah that invokes our pain and suffering. He adds that a legal ramification of the different explanations is whether one should make this blessing when reciting Birkas HaChama this year. According to the Knesses HaGedolah, one would make this blessing, as 28 years have passed since it was last said. It would not be said according to the Tanya, as Birkas HaChama thanks Hashem for the return of the sun to its original location, nor according to his explanation, as the aforementioned verse in Yeshaya teaches that in the Messianic era, the sun will be seven times larger than it is at present. Aish.Com - Rabbi Stephen Baars Brainstorming With Baars Don't Worry America Have you ever been in a store and thought to yourself, "A few simple changes would make this place so much more pleasant and probably even more profitable?" Recently, I had to compare two hospitals, as the father of the patient. One hospital was world class, Johns Hopkins, while the other, unfortunately, was not. Not even close. The differences between the two really had to do with little things along the way. How the doctors listened and responded, nurses, pillows and simple courtesies. Lots of small differences, which in of themselves could easily be dismissed, but when put all together would either make the whole experience very pleasant or very distasteful. While in the "not close" hospital, I kept thinking to myself, I have to call up the CEO and explain why their hospital is so second rate. However, I knew it would be a waste of time. People find it hard to make those small little changes that make all the difference in the world, even if they want to. Like a building, once the foundations are set there is a real limit to how much a person can grow. This concept explains the longevity of America and I believe explains why it has nothing to worry about. The integrity, nobility and the impressive commitment to the concepts upon which America was founded elevate it above every other country in the world. Others may appear to come close, and even seem to be serious contenders, but they only shine for a moment and eventually fade away. The only country that is in America's league is the modern State of Israel. And to be accurate, it's America that is in the same class as Israel. Countries founded on meaningful principles, true ideals and grounded dreams are in a very small class. Only two in fact. But considering it used to be only one, we have had a very good last quarter epoch. In a very similar way, families, marriages and even a single person can create their own dream and vision. When people make a full commitment >:\D \"nn "po"np trcdk trcd ihc 7 to great and meaningful concepts, they themselves become imbued with a fabric of values that makes success almost inevitable. Almost every small decision will be the right one. However, without such a commitment it's impossible to detail how someone should behave so that they can get to the top. In other words, you can't script someone on a daily basis for success, if they don't have the personal commitment. It is for this reason our Sages tell us that the Western Wall to The Holy Temple will never fall. Because it was constructed by the poor people, and their commitment, focus of purpose and self sacrifice was so deep, it imbued the wall with such intense meaning, guaranteeing itself eternity. The Tabernacle, the forerunner to the permanent Temple, was a magnificent construction of many donated items, none of which does the Torah tell us what they were used for previously. Except one... The washstand through which the Priests purified themselves before they engaged in the holy service. The only item in the entire Tabernacle where the Torah tells us what it was made from was this washstand. The Torah explains it was made from the womens' mirrors that they themselves donated. To be honest, I was a little hesitant to discuss such a sensitive subject, and maybe would have just glossed over it if not for the fact that Moses similarly felt these mirrors did not belong in the Home of God. Why not? Because these mirrors were used by the women in Egypt to make themselves attractive to their husbands, who were exhausted from the slavery. Moses felt such items did not belong in the Tabernacle even though they were instrumental in bringing the next generation of Jews. God however disagreed. Moses sought to exclude them and God intervened and tells him, "These are dearer to Me than all the other contributions..." (Rashi, Exodus 38:8). And not only were they used, but they were used to "Purify." Why? Mirrors were considered quite a luxury, reserved only for the wealthy. Before modern China was invented, a mirror was no cheap item. Slaves, by definition, don't spend what little money they have on mirrors. One of the last things a slave has to worry about is what they look like. Think about how important these women viewed their connection to their spouses. For them to own a mirror, imagine how many other "necessities" they had to give up. They didn't do this for vanity. They did it for spirituality. Spirituality doesn't begin with God. It ends with God. To be spiritual, you must first appreciate there is life outside yourself just as real as you. These mirrors represented their real spiritual awareness which despite the bitter, harsh and brutal slavery, was never lost. "To love God, one must first love man. If anyone tells you that he loves God but does not love his fellow man, he is lying." (Divrei Chassidim) These women understood that even though we may be slaves, we are still wives. We are not objects. We, and our husbands, are people. What is crucial to understand is that real spirituality doesn't fade even when the physical realm seems daunting. Real spirituality is not a luxury, sort of like a pastime or hobby of the rich and famous. That is not spirituality, it's phony self indulgence. Understanding The Temple A house is a place where you merely exist, but a home is a place where you find the meaning. It's easy to build a house. It takes real commitment to ultimate values to build a home. The same is true for a country. Given a big enough battleship, it's relatively easy to plant a flag on a small continent. It's nowhere near as easy to imbue its inhabitants with values such as free speech, human rights and dignity, to name but a few. From a satellite in space, both places may seem the same, but here on earth those two countries are worlds apart. From this, you can understand what The Temple was all about. It wasn't just a building. It stood for and embodied the ultimate purpose of life. This was the goal of everyone engaged in its construction. They understood, just like people who are building a home, or the founders of America building a country, that if we dedicate this physical space with absolute commitment to the ultimate purpose and value of life, then it will be. People cannot make homes more meaningful than who they are. The home is a reflection of the people living in it. Homes, countries and The Holy Temple are the places that bring out our best values. America is here because of the people who founded it. Their commitment carries on today, not through their buildings and not even through their writings, but through their citizens. Buildings are an expression of what we believe, and it's what we believe that make us who we are. This chasm of understanding between the Jewish people and America on one side, and the rest of the world on the other, is possibly best epitomized with the tragedy of 9/11. For us, it was a tragedy of the death of so many innocent people. No one in America considered it would end the country because the country is not a building. But that is exactly what the perpetrators thought it to be. They just cannot grasp that America is bigger than its buildings. They don't understand that the buildings represent the people, not the other way around. Other than Israel and America, no other country exists like this, nor do they comprehend. The builders of The Temple had a deep and enduring commitment to meaning and spirituality. It expressed itself in The Temple, but all that they stood for continues in the people, and that doesn't die when the building is no longer here. We, the descendents of those women, embody their commitment. It is for this reason, that we Jews know, without a doubt, that such a building, dedicated for such a noble purpose, by such a people, will eventually be rebuilt. Brainstorming Questions To Ponder Question 1: Do you consider yourself a spiritual person? Question 2: Are spiritual people better than others? Question 3: Is being spiritual a choice or are you born that way? The Journey of Life "Journeys" is the last word of this week's Parsha, which being the last Parsha, makes it the last word in the entire book of Exodus. What does this mean? I have been involved in marriage counseling for many years now, and despite what you may have seen in the day time soaps, very few couples are unhappily married. You might say, "How can that be?" Every couple who comes to see me for counseling has a home, eats three meals a day and has healthy children. They have many of the benefits of living at the epitome of human civilization. At no other time since the Garden of Eden has such a high percentage of the world's population enjoyed so many of the good things of life. Can anyone possibly be unhappy while sipping on a Starbucks special grande latte living in the lap of luxury? Actually yes, but those are the people with serious problems. Most married people who complain about their marriage, even though they claim to be unhappy are misdiagnosing themselves. They are not unhappy at all. They are really disappointed. Jane is married to Burt. Burt beats Jane regularly. He also has no job and is drunk constantly. Jane has two jobs on top of looking after the kids and keeping the house in order. I could give you more details but I think you have the picture. Jane eventually leaves Burt and marries someone just like your husband, his name is Mike. Jane is in bliss. And even though Mike has all your husband's "issues" and maybe some extras, he doesn't communicate, he doesn't seem to care about Jane, he doesn't make joint decisions. Plus he snores loudly, leaves his socks on the floor, and doesn't shave regularly. None of which phases Jane - she isn't disappointed because she was expecting worse (Burt). "Expectations can enable or destroy a relationship." I have a friend who volunteered for the army. He wanted to join the paratroopers but they put him in with the foot soldiers - he was disappointed and complained. He wanted to be pushed out of an airplane. As long as you get what you expect, you can be happy, even though what you expect is difficult. If I don't get my peanuts during a flight I get all tifffy, let alone being pushed out at 10,000 feet, because it's not what I expected. That doesn't mean you need to live with what you expected. For example, a healthy parent expects their new born child to NOT be potty trained. And he/she expects to deal with all the accompanying gory details. They are not upset, because they expected it. Yet even though it meets their expectations, they don't accept it as the status quo and they work at toilet training. The reason you can tolerate so much abuse from your children, most of which is natural - such as when they burp on your new dress or scratch your new flat screen TV - is because you expected it. The reason we have a hard time living with just 10% of what our children dish out, when it is coming from our spouse, is because we are not expecting it. You can live and be happy with anything in life, as long as it's what you were expecting. All Of Life Is Really Just A Journey The story is told of the Chafetz Chaim, one of the greatest sages of the 20th century. The Chafetz Chaim lived in an extremely modest house in a Polish village, with sparse and simple furnishings. A reporter came to interview the eminent Rabbi. After conversing together for some time, the reporter posed the question he'd been waiting to ask: "For such a great and important Rabbi as yourself, where's all your fancy furniture?" "Let me ask you a question," the Chafetz Chaim replied. "For such an important reporter as yourself, where's all your furniture?" "Well," the reporter said confusedly, "I'm only travelling through." 8 >:\D \"nn "po"np trcdk trcd ihc "I too, am only travelling through," the Chafetz Chaim replied. The Rabbi was trying to illustrate that we are all just travelling through. We have yet to arrive at our permanent destination. This world is extremely temporary. You wouldn't take a crystal chandelier on a camping trip. Life is ultimately a journey. And your chandelier is not going with you. Rabbi Warren Goldstein (the chief Rabbi of South Africa) tells the story of a very wealthy man who dies and left two wills, one to be opened on his death and one to be opened thirty days after the funeral. In the first will he commands his family only one thing, to be buried with his socks on. Of all the things to ask or to put in a will, this was most out of character. Nevertheless, the family felt obligated to fulfill his wish and they asked the Jewish burial society to leave him with his socks on. Unfortunately, they were met with tremendous resistance. Being against Jewish law, which requires the deceased to be buried simply, without any fineries or clothes, the funeral center would not acquiesce. And no matter who or high up in the community they spoke to, their request was repeatedly denied. The funeral happened and the thirty days was up and there was tremendous trepidation at the opening of the second will knowing they did not fulfill the first and only request. What would happen? Would they be written out of any inheritance? None of their fears could have prepared them for what they heard that day. The will read something like this: "By now you have realized that it was not possible to bury me with my socks on. Therefore, I now bequeath to you all my substantial worldly fortune. Take this as a lesson though, you can't even take your socks with you let alone your wealth. Make sure you use this money wisely because the money will stay here but what you do with it will accompany you on to the next world." Life is a journey, so make it a pleasant one for you and all the people you are traveling with. Because, even though the train will one day stop, you will continue on with your fellow travelers. The problem people have with marriage is not that they are unhappy, it's that they are disappointed. They thought marriage was a destination as in: "And they lived happily ever after." "Journeys" is the last word and it describes so much of life. Here in the parsha it's used to describe all that happened to the Jewish people over the 40 years in the desert (Exodus 40:38). For even though most of the 40 years the Jewish people were actually stationary, nevertheless the Torah tells they experienced it as a journey. When you are just travelling through it's easy to not get caught up in the petty nonsense of daily life. Marriage is not a destination, it's a journey. It won't make you feel comfortable, journeys never do. But with all great journeys, they eventually come to an end. Whatever issues you are having, they are not the end, just a pebble on the journey. Those little small things that couples often squabble about won't bother you once you realize that one day, at the end of your journey, you will reminisce about your many long happily married years together, and today is just part of the journey to then. Brainstorming Questions To Ponder Question 1: What one small thing can you do every day for your spouse, that in twenty years you will be glad you did? Question 2: How has married life made your spouse a better person? Question 3: How has married life made you a better person? This article can also be read at: http://www.aish.com/tp/b/bwb/86752062.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com
HaRav Eliezer Chrysler Midei Shabbos Vol. 20 No. 22 This issue is sponsored anonymously Parshas Vayakhel-Pikudei (ha'Chodesh) 'Ein Kategor Na'aseh Sanegor' (Adapted from the Beis Yisaschar) "And this is how you shall eat it: your loins girded, shoes on your feet, staff in hand. And you shall eat it in haste; it is the Pesach (offering) for Hashem" (12:11). Rashi, after commenting on the final phrase that the Korban is called 'Pesach' on account of G-d having jumped over the houses of Yisrael, adds - 'And as for you, do all the Avodos connected with it for the sake of G-d!' The B'nei Yisaschar wonders what Rashi wants to tell us with this addition. To explain its significance, he offers the following idea ('tongue in cheek'), with reference to what he himself explains in Parshas Shemini. The Pasuk writes there (9:6) "And Moshe said, 'this is the thing (zeh ha'dovor) that G- d commanded you to do, for the Kavod of Hashem to appear to you!' " The Pasuk does not actually explain what it is referring to (See Targum Yonasan), thereby giving the appearance of being superfluous. In introducing his solution to the problem, the author first presents a major problem: We know that, based on the principle 'Ein Kategor na'aseh sanegor' (a prosecutor cannot act as a defendant), the Kohen Gadol cannot serve in the Kodesh Kodshim with the regular Bigdei Kehunah, which contain gold; nor may one blow a Shofar of a calf on Rosh Hashanah (seeing as both of these serve as prosecutors before Hashem (as they remind Him of the sin of the Golden Calf). In that case, he asks, how, on the eighth day of the Milu'im (the inauguration of the Mishkan that the Torah is discussing in Shemini) could G-d order Aharon to take a calf as a sin-offering - to atone for the sin of the Golden Calf, to boot? To the contrary, seeing the calf would only act as a prosecutor and anger Hashem even more? So how could it possibly act as Aharon's defense-counsel? To answer the Kashya, he cites a Gemara in Kidushin (5a). After explaining that a man cannot divorce his wife with money, since the same money that brought her into the marriage cannot take her out! ('Ein Kategor na'aseh sanegor), the Gemara asks why she can be divorced with a Sh'tar (a document) seeing as she can also be betrothed with one? And the Gemara refutes this question on the grounds that (unlike the money, which would be the same as the money that brought her in) the words that are written on the Sh'tar that takes her out, differ from the words that are written on the Sh'tar that brought her in. With this idea, we can now answer the problem of the superfluous Pasuk in Shemini 'this is the thing that G-d commanded you to do " . The words "zeh ha'dovor" can also be translated as 'These are the words'. In any case, whenever the Torah uses this expression, Chazal tend to find a connection with 'words'. What the Torah is therefore saying is that Yisrael should make a point of stating that the sacrifices that they are bringing conform to those that G-d commanded them to bring. These words are quite different than the words "These are your gods, Yisrael!" that they uttered when worshipping the Golden Calf. And the fact that the two sets of words differ radically from one another, eliminates the problem of 'Ein Kategor na'aseh sanegor!' Here too, G-d instructed Yisrael to 'Withdraw from idolatry and take a lamb of Mitzvah'. He was referring to relinquishing the Egyptian god 'Lamb' that they had hitherto worshipped, and exchanging it for the lamb of the Korban Pesach. There too, the question arises 'Ein kategor na'aseh sanegor!' How can the same lamb that they worshipped now defend them against G-d's wrath when He turned against the Egyptians? And here too, the Torah gives us the answer, when a few Pesukim later (Pasuk 27), it writes "And you shall say 'This is the Pesach offering' ". These are hardly the same words that they uttered when worshipping the Egyptian god. And because 'these words are not the same as those words', the argument of 'Ein kategor na'aseh sanegor!' falls away. And that is precisely what Rashi meant when he added 'And as for you, do all the Avodos connected with it for the sake of G-d!' - by stating verbally in whose Name they are bringing the Korban Pesach, they are transforming the abhorrent accuser into the sweet defendant, rendering their Korban acceptable before the Eyes of G-d. Parshah Pearls Vayakhel (Adapted from Rabeinu Bachye) The Day after Yom Kipur "And Moshe gathered the entire congregation of Yisrael (35:1) Rabeinu Bachye, in his introduction, explains that this Parshah was said the day after he descended Har Sinai (on Yom Kipur). On the eve of Rosh Chodesh Elul G-d told him that in the morning he would ascend Har Sinai for the third time. He remained there for forty days before receiving the second Luchos and he came down on Yom Kipur. On that day, G-d pardoned Yisrael on the sin of the Golden Calf, and because he went up on Monday and descended on Thursday (Tosfos in Bava Kama, Daf 82a says the opposite - See footnote), the Chachamim fixed these two days as days of judgement, on which Beis-Din sit and on which it is easy to obtain forgiveness. And this is hinted in the Pasuk in Yeshayah (55:6) "Seek Hashem when He is to be found (be'himotz'o)". The word "be'himotz'o" is the acronym of " 'Beis' 'Hey' motz'o", as if to say 'On Mondays and Thursdays He is easily accessible!' The Holy Vessels "And Betzalel manufactured the Aron " (37:1). The Torah describes the Aron, the Shulchan, the Menorah and the Mizbei'ach ha'Ketores, in that order. This was the order in which they stood in the Mishkan - (beginning from the inside): the Aron inside the >:\D \"nn "po"np trcdk trcd ihc 9 Kodesh Kodshim, the Shulchan outside in the Kodesh on north, the Menorah opposite it on the south and the Mizbei'ach ha'Ketores in the middle, but drawn a little towards the Chatzer. And it was in this order that the Kohanim performed the Avodah each day. A Kohen would enter to clean out the Menorah, but, due to the principle "Ein ma'avirin al ha'Mitzvos' (never to pass by a Mitzvah), he would first clear the ashes from the Mizbei'ach, since he had to pass it before arriving at the Menorah. Hence the B'raysa states that 'clearing the inner Mizbeiach preceded cleaning out the Menorah'. Moreover, says R, Bachye, the above four Vessels represent the four letters of Hashem's Holy Name ('Yud', 'Hey', 'Vav' and 'Hey'). The Aron, which was ten tefachim tall, represented the 'Yud', the Shulchan, which stood in the north, represented Malchus, which receives its influence from the first 'Hey' of G-d's Name, the Menorah, with its six branches, the 'Vav' and the Mizbe'ach ha'Zahav, on which the Ketores was brought to appease the Midas ha'Din, the last 'Hey' of G-d's Name. That explains why, says the author, the Torah places the Shulchan before the Menorah. And this also helps us to understand what Chazal mean when they say that Betzalel knew how to combine the letters with which Hakadosh-Baruch- Hu created the world. Indeed, he explains, the 'Yud' stands for Chochmah, the 'Hey', for 'Atzilus' - the power with which all the other draw from Chochmah, the 'Vav' stands for 'Binah' and the last 'Hey' for Da'as'. Hence the Pasuk writes 'And I filled him with a Divine Spirit, with Chochmah, with Tevunah, with Da'as " (31:3). Parshas Pikudei The Me'il The Ramban in Parshas Tetzaveh disagrees with Rashi's description of the Me'il. Whereas Rashi describes it as an overshirt with an opening at the neck and with sleeves, the Ramban defines it as a cape, permanently closed at the neck, with no sleeves but open in front. The Ramban supports his explanation with the Gemara in Zevachim (85b), which writes that the golden bells, that were affixed to it at intervals round its hem, numbered seventy-two, thirty-six on one side, and thirty-six on the other. This makes sense, says the Ramban, if the Me'il was a cape open in front with a flap on either side. But if it was entirely closed at the hem, then how can the Gemara refer to two sides? The Bells and the Pomegranates The Ramban also disagrees with Rashi's interpretation of the wool and linen pomegranates and the golden bells that were attached to the hem of the Me'il. According to Rashi (and the Rambam), they were affixed to the hem alternately - bell, pomegranate, bell, pomegranate. The Ramban maintains however, that the bells were affixed to the hem at intervals around the hem, and the pomegranates encased them. Simply put, when, in chapter 39, Pasuk 25, (I am quoting the Pesukim here, rather than those in Tetzaveh, because the point I am about to make is more marked here), the Torah writes that they placed the bells "be'soch" the pomegranates, Rashi translates "b'soch" as 'among', whereas the Ramban translates it as 'inside'. If we examine the three current Pesukim (24-26), we will find Rashi's explanation very difficult to understand: After recording that, on the hem of the Me'il, they made pomegranates of Techeiles , the Torah informs us that they made bells of pure gold, and that they placed them among the pomegranates on the hem of the Me'il, adding "among the pomegranates". Finally, the Torah concludes "A bell and a pomegranate, a bell and a pomegranate on the hem of the Me'il ". These Pesukim pose two problems with Rashi's explanation. 1. Why does the Torah say that they placed 'the bells among the pomegranates'? Bearing in mind that according to Rashi, the hem was circular and unbroken, it could just as well have said the reverse, that they placed 'the pomegranates among the bells'. In fact, neither would appear to be appropriate? 2. Why does the Pasuk repeat itself not once, but twice? Having informed us that they placed the bells among the pomegranates on the hem of the Me'il, the remaining one and a half Pesukim appear to be redundant? According to the Ramban however, the Pesukim are clear. After informing us that they affixed the woolen pomegranates to the hem of the Me'il, the Torah informs us that they manufactured golden bells, which they placed inside the pomegranates (repeating the words "inside the pomegranates") to teach us that "b'soch" means, not 'among the pomegranates', but "inside them". And the Pasuk concludes that the entire circumference of the hem was surrounded with bells inside pomegranates. Perhaps the Torah first gives the pomegranates precedence, because they were visible, whereas the bells were not, and then switches the order, since the bells, which rung whenever the Kohen Gadol entered the Heichal, served a more prominent role. For sponsorships and adverts call 651 9502 This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. 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Aish.Com - Rabbi Moshe Erlbaum Torah Teasers Torah Teasers Parshat Vayahkel 1. This parsha begins with Moshe assembling the entire congregation together (Exodus 35:1). What are two other places in the Torah where someone gathers together a congregation? In parshas Korach, Korach gathers a rebellious congregation around Moshe and Aharon (Numbers 16:19). In parshas Chukas, Moshe and Aharon gather together the congregation before bringing forth water from the rock (Numbers 20:10). 2. In this parsha, what four types of jewelry do the Jews donate to the Mishkan? The people bring "bracelets, nose rings, rings, and body jewelry" (Exodus 35:22). 3. In this parsha, what is done "every morning" (baboker baboker)? What else in the Torah is done "every morning"? (3 answers) Bnei Yisrael continue to bring gifts to Moshe for the Tabernacle, "every morning" (baboker baboker) (Exodus 36:3). The same expression is used in the following three places: (1) In parshas Beshalach, describing when the Manna is collected (Exodus 16:21). (2) In parshas Tezaveh, when the Torah describes how Aharon burns the incense every morning (Exodus 30:7). (3) In parshas Tzav when the Torah describes how Aharon kindled wood every morning to keep a fire burning on the altar (Leviticus 6:5). 4. Where in this parsha are wings mentioned? The cherubs had wings that spread over the Holy Ark (Exodus 37:9). 5. Which two items in the Tabernacle are made of one solid piece of gold? What other item, used in the desert, was fashioned from one solid piece of metal? The cover and cherubs on top of the Holy Ark is made "of one banged out solid piece of gold" (Exodus 37:7), as is the Menorah (37:17) In parshas Beha'aolscha, Moshe is commanded to fashion two trumpets, each out of "one solid piece of banged out silver" (Numbers 10:1). 6. Which three items found in the Tabernacle are a perfect square? The following items are shaped as squares: the Golden Altar (Exodus 37:25), the Copper Altar (38:1), and the breastplate (choshen) of the High Priest (39:9) This article can also be read at: http://www.aish.com/tp/i/teasers/Torah-Teasers-Parshat-Vayahkel.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com
Rabbi Zvi Akiva Fleisher Chamishoh Mi Yodei'a 5 Questions On The Weekly Sedrah - Parshios Va'yakheil-Pikudei 5773 - Bs"D Please send your answers and comments to: Sholom613@Rogers.Com 1) Ch. 35, v. 2: "Sheishes yomim" - Six days - Rashi says that Moshe gave the mitzvoh of Shabbos BEFORE the mitzvoh of erecting the Mishkon, to teach that the building of the Mishkon does not push aside Shabbos. Rashi on Shmos 31:13 d.h. "ach" says that from that verse we derive this ruling, and there Shabbos is mentioned AFTER the building of the Mishkon. We see that we derive this point from Shabbos being mentioned AFTER the Mishkon. Likewise, we find the verse "Ish imo v'oviv tiro'u v'es Shabsosai tishmoru" (Vayikra 19:3), from which we similarly derive that although there is a mitzvoh to fear one's parents, nevertheless, if a parent commands his child to do an act that involves desecration of Shabbos, the child may not comply, and there too, Shabbos is mentioned after fearing one's parents. (Placing Shabbos afterwards to bring out this point of information seems to be the logical order. Do this or that mitzvoh, BUT keep the laws of Shabbos.) 2) Ch. 39, v. 30: "Va'yich't'vu olov" - And they wrote upon it - If just one person etched the two words "kodesh laShem" into the golden forehead plate, why does the verse say "va'yich't'vu," in the plural form? 3) Ch. 39, v. 32: "Vatheichel kol avodas haMishkon" - And all the work of the Mishkon was complete - The work was completed near the end of the month Kislev. However, the assembly took place on the 1st day of Nison. Why the 3 month wait? 4) Ch. 39, v. 40: "Es meisorOV vi'seidoseHOH" - And HIS cables and HER pegs - Why the change in gender? 5) Ch. 40, v. 20: "Va'yikach va'yi'tein es ho'eidus" - And he took and he placed the testimonial tablets - Every item was taken and placed, yet this is the only time we have "va'yikach." Answers: 10 >:\D \"nn "po"np trcdk trcd ihc #1 This difficulty is raised by Rishonim, among them, Rabbeinu Chaim Paltiel. A careful reading of our Rashi yields a most interesting answer offered by the B'eir Yitzchok. Rashi does not say that Moshe taught the parsha of Shabbos ahead of building the Mishkon. Rather he says "hikdim LO'HEM," he taught it earlier to THEM. Note the name of our parsha, "Va'yakheil." This is one of the very special occasions where Moshe deviated from the norm, of teaching a law first to Aharon and his sons, then to the tribal heads, and finally, to all the bnei Yisroel (gemara Eiruvin 55). Here he taught it immediately to all in a public assemblage. The reason for this is simple. The building of the Mishkon was not a mitzvoh that each person could do on his own, such as tefillin. Rather, it was a communal mitzvoh, and as such, it was taught to all, even the women, and in one go. However, there was no need to relate the mitzvoh of Shabbos in the same assemblage. Why did Moshe first give THEM, "hikdim lo'hem," IN ASSEMBLAGE, the mitzvoh of Shabbos? It must be to teach them to not build the Mishkon at the expense of Shabbos. This is derived not from the positioning of these two mitzvos one to another, but from the fact that Shabbos was taught in "hakheil." This teaches that Shabbos plays a role in the building of the Mishkon. However, we are left with a problem. According to this explanation the ruling is not derived from HIKDIM, but only from the fact that Shabbos was also taught in this assemblage. Why does Rashi mention which mitzvoh came first? Lekach Tov, an Acharone, answers this. Had Moshe taught them the mitzvoh of building the Mishkon first, some of the people would have been so enthused that they would have immediately run out and begun the task. They would not have realized that Moshe was about to continue with the laws of Shabbos. This is why "HIKDIM lo'hem." Why this ruling is taught twice remains to be explained. Although the building of the Mishkon being mentioned both in parshas Trumoh and here is explained by Rishonim (Some commentators say that it is a continuation of the parsha in Ki Siso, and other matters mentioned in between were a tangent), the need to repeat that Shabbos is not to be desecrated for the building of the Mishkon, remains to be clarified. According to the opinion that the command to build the Mishkon took place chronologically ahead of the sin of the golden calf, we might have an answer. In the interim some of the bnei Yisroel had sinned with the golden calf. M.R. says that the building of the Mishkon brings exoneration for this sin. The need for this "kaporoh" was so terribly important that I might mistakenly believe that it must be done post haste, now even at the expense of Shabbos Kodesh. This requires a repetition of this ruling. (Nirreh li) #2 Rabbeinu Avigdor says that although only one person formed the letters, since Hashem's Holy Name was being created, it required special intention to sanctify His Name, "lishmoh." There were therefore 10 people standing next to the one who etched this word to remind him to do it with the proper intention. Since numerous people were involved a plural term is used. He adds that the same should be done when one writes a Torah scroll. He should leave out every Holy Name and when the Torah is complete, 10 people should be present when all the Holy Names are filled in. Since the need for other's involvement is only for "lishmoh," some question the need for 10 people to be present, as just one or two others would suffice. Rabbi Yehudoh Chosid brings the original question in the name of his father, and similarly answers that there is a need for others to remind the creator of the "tzitz" to etch the Holy Name with the proper intention. He adds that the same applies to the writing of Torah, tefillin, and mezuzos. Likewise, the sofer should immerse himself in a proper mikveh to add sanctity to the actual writing. The requirement of 10 people and no less is because the writing of the Holy Name is an act that is called "dovor shebikdushoh," which requires a quorum of 10, just like our prayers. He also offers that "va'yich't'vu" refers to just 2 people, one who etched the word "kodesh," and one who etched the word "laShem." Note that halacha does not require, and the prevalent custom is not to have anyone present when the sofer writes a Holy Name in a Torah, tefillin, or mezuzoh. There is an opinion brought in the R'sha"sh on the gemara Yoma 38a that it is advantageous to write all the letters of the Holy Name in one go. Perhaps according to this opinion four people each etched one letter of the four-letter Holy Name at the same time, hence "va'yich't'vu." (Nirreh li) #3 Hashem wanted to have the Mishkon dedicated on the 1st of Nison, the day that our Patriarch Yitzchok was born. He was a sanctified human offering to Hashem, and the Mishkon likewise serves as the holy location where sacrifices are brought. (Rabbeinu Zecharioh) #4 The curtain's (male) cables, and the courtyard's (female) pegs (Chizkuni) #5 This is because the tablets were already housed in a wooden ark. No other items had a special storage receptacle made for them. (Ro'isi) Rabbi Moshe Midner of Slonim offers that the tablets symbolize the Holy Torah. It is not enough for a person to TAKE the Torah, to learn it for himself only. He must also teach it to others, "va'yikach" and "va'yi'tein." A Gutten Shabbos Kodesh. Rabbi Zvi Akiva Fleisher Chasidic Insights Chasidic Insights Parshas Va'yakheil-P'kudei From 5762 Bs"D For sponsorships and advertising opportunities, send e-mail to:Sholom613@Rogers.Com Ch. 35, v. 1,2: "Asher tzivoh Hashem laasose osom, Sheishes yomim tei'o'seh m'lochoh" - If for six days your work is done solely, "asher tzivoh Hashem laasose osom," because Hashem has commanded to do so, then you are assured that when Shabbos comes you will have a double level of sanctity, "y'h'yeh lochem kodesh Shabbas Shabboson laShem," as your mind will surely not wander to weekday work thoughts. (Rabbi Yisroel of Tchortkov in Ginzei Yisroel) Ch. 35, v. 4: "Leimore zeh hadovor asher tzivoh Hashem" - Moshe told the bnei Yisroel that before doing a mitzvoh they should verbalize that this is what Hashem commanded me to do. This is an allusion for saying the text of "l'shem Yichud .." before doing a mitzvoh. (Rabbi Yechezkel of Radomsk in Knesses Yechezkel) Ch. 35, v. 4: "Zeh hadovor asher tzivoh Hashem" - Rashi explains: "Li leimore lochem," - for me to tell you. Moshe, in his great modesty, is saying that the only reason he merited to receive a message from Hashem was because it was to be transmitted to the bnei Yisroel. (Rabbi Yisroel of Modzitz in Divrei Yisroel) Ch. 35, v. 5: "Kole n'div libo y'vi'ehoh eis trumas Hashem" - Through the generosity of their hearts, "kole n'div libo," there will be aroused a spirit from above, "y'vi'ehoh," to shower upon them a Divine endowment from above, "eis trumas Hashem." (Rabbi Ben Zion of Bobov in K'dushas Zion) Ch. 35, v. 29: "Asher nodav libom OSOM" - The donation of their heart is that they are ready to give themselves, OSOM, "m'siras nefesh" for Hashem. (Rabbi Yechezkel of Radomsk in Knesses Yechezkel) Ch. 35, v. 29: "Heivi'u vnei Yisroel n'dovoh laShem" - They brought their children, the bnei Yisroel. The most meaningful donation is to guarantee that future generations will be loyal to Hashem. (Rabbi Yerachamiel of Parshis'cha in Divrei Binoh) Ch. 35, v. 32: "Machashovose laasose" - B'tzal'eil's thoughts of how to assemble the Mishkon were considered an action, as if it were already done. (Rabbi Shlomo of Radomsk in Tiferes Shlomo) Ch. 35, v. 33: "Evven l'malose" - B'tza'leil invested the Mishkon with such a level of sanctity that it even filled those whose hearts were of stone, "evven l'malose." (Chidushei Hori"m) Ch. 36, v. 1: "V'ossoh V'tzal'eil" - The Ibn Ezra and Rashi (on the gemara Makos 12a), translate "v'ossoh" as "and he shall make." However, Targum Onkeles, Ohr Hachaim Hakodosh, and the Sha"ch translate it as "and he has made." This is most difficult, since he did not receive the materials until verse 3. According to the insight of the Holy Admor of Radomsk on 35:32 it is easily understood. Parshas P'kudei Ch. 38, v. 21: "Ei'leh f'kudei haMishkon" - Rashi on Shmos 21:1 says that "ei'leh" negates the previous. He who negates his previous acts, by realizing that he could have served Hashem in a more enhanced manner, "f'kudei haMishkon," is appointed to the Mishkon, is deserving of having the Divine Spirit rest in him. (Rabbi Yaakov Yitzchok of Blendov in Emes l'Yaakov) Ch. 38, v. 24: "Va'y'hi z'hav hatnufoh" - "Va'y'hi" phonetically alludes to WOE. WOE to the person who waves his gold, shows off his wealth. (Rabbi Isomor of Konskivalli in Mishmerres Isomor) Ch. 38, v. 27: "M'as adonim" - This is an allusion to the 100 blessings one should recite daily. Just as the foundation blocks are the basis for the Mishkon, so too, making 100 blessings to the Master, the Odone, the Foundation of the world, is the basis of the sanctity of the bnei Yisroel. (Chidushei Hori"m) Ch. 39, v. 3: "Maa'sei chosheiv" - When one has a thought to do a mitzvoh, "chosheiv," he should immediately bring it into action, "maa'sei." (Rabbi Avrohom Yisochor of Radomsk in Chesed l'Avrohom) This concept is clearly stated in the Medrash Shir Hashirim on the words "ad shetechpotz" (3:5), which is interpreted as "ad she'tei'o'seh l'chei'fetz." Ch. 39, v. 32: "Va'tei'CHEL kol avodas Mishkan ohel mo'eid" - All of the work to build the Mishkon was done with the emotion of "kalose nefesh." Those involved were ready to give their lives for it. (Rabbi Pinchos Menachem of Piltz in Sifsei Tzadik) A Gutten Shabbos Kodesh. >:\D \"nn "po"np trcdk trcd ihc 11 Rabbi Zvi Akiva Fleisher Oroh V'Simchoh Oroh V'simchoh - Meshech Chochmoh On Parshas Va'yakheil - Bs"D Ch. 35, v. 11: "Brichov" - This word is read (kri) "brichov," meaning "its poleS," but is spelled (ksiv) without a letter Yud between the Ches and the Vov, thus allowing for reading of "bricho," meaning "its pole," in the singular. The Meshech Chochmoh suggests that based on the two opinions, that of the gemara Shabbos 98 and Targum Yonoson ben Uziel, that the "briach hatichon, central pole that was placed into the actual beams, was a single pole, which upon insertion miraculously bent at the corners and continued on, spanning all three walls, and the opinion of Breisa M'leches Hamishkon, that they were three separate poles, we have the KSIV of a single pole, and the KRI of a plurality of poles. Ch. 35, v. 22: "V'chol ish asher HEINIF T'NUFAS zohov laShem" - Why is the word HEINIF used specifically by the donation of gold and by no other material? The Imrei Shefer answers that the M.R. chapter 51 and the Medrash Tanchumoh chapter 9 say that the donations of gold for the Mishkon are an atonement for the gold given for the making of the golden calf. The word form HANOFOH is used by sacrifices which are an atonement. Therefore, specifically by the gold donations this word is used to indicate that the donations of gold afford atonement similar to a sacrifice. There is a difficulty with this explanation. We find the expression "U'n'choshes haT'NUFOH" in Shmos 38:29. The Meshech Chochmoh explains the reason for the word form HANOFOH used by gold and copper specifically because there is a law that items created for mundane purposes may not be used for building the Mishkon or for its vessels. We only find two materials that were personal items of the donours. They are jewellery and the copper mirrors used for the laver (kior). If an item that was created for a mundane use was changed in form it is considered a new item and may be used for the Mishkon. The golden jewellery was melted and recast. The copper mirrors were soldered together to form the laver. Each of these acts was an ELEVATION from its previous use, hence the use of the word form HANOFOH specifically by gold and copper. Ch. 36, v. 13: "Va'yaas chamishim karsei zohov" The Meshech Chochmoh points out a difference in the order of words in our verse, which discusses the making of the golden hooks, where the number appears before the items, and verse 18, which discusses the making of the copper hooks, where the item appears before the number, "va'yaas karsei n'choshes chamishim." He adds that we find this same difference in parshas Trumoh by the command to create these items (26:6 and 26:11). He explains that when the number is mentioned earlier, the amount is not fixed, as even more may be created. When the number is mentioned afterwards, the Torah is telling us to make exactly that amount and no more. He does not explain why the order indicates this. Perhaps, although unlikely, this goes under the ruling of "klal ufrat ein bichlal ela mah shebifrat." More likely, this can be understood with the words of the Chizkuni. He says that when an earlier part of a verse contains a thought that is not self understood, then the continuation stands by itself. Thus our verse by saying "va'yaas chamishim" is still not understood. When it continues with "karsei zohov" it stands alone, meaning that there may be as many as you wish to create. In verse 18 where it says "va'yaas karsei n'choshes," a self contained idea, the word "chamishim" that follows limits it to only 50. Thus more than 50 golden hooks may be made, while only 50 copper hooks should be made. Why this should be so can be understood with the words of the Meshech Chochmoh on verse 18. << Ch. 36, v. 18: "Va'yaas karsei n'choshes chamishim L'CHA'BER ES HO'OHEL" - In verse 13 where it discusses the golden connecting hooks for the Mishkon coverings, the words "l'cha'ber es ho'ohel" are not mentioned. The Meshech Chochmoh answers that halacha required that all items used for the Mishkon and its vessels be created specifically for the sanctity of the Mishkon, etc. The dwellings people lived in also had sheets of material used as roof coverings. It is very likely that to connect the sheets of material, inexpensive copper hooks were also used, similar to those required for the upper Mishkon covering. Therefore the Torah stresses, "l'chaber es ho'ohel," to emphasize that the hooks used to join the sections of the Sanctuary covering had to be created specifically for that purpose. For the bottom level, the Mishkon covering, which would be visible, the Torah required that the hooks be made of gold (verse 13). Since people would not use gold to make hooks for the roof coverings of their own homes, it was therefore not necessary to mention "l'cha'ber es ho'ohel" in verse 13.>> It is now well understood that if extra golden hooks were to be made, there would be no fear that they would accidentally be used for one's personal needs, as gold would never be used for hooks that attach sections of roof coverings. However, the Torah was concerned that if extra copper hooks that were sanctified were left in storage, there might be the possibility that they might accidentally be confused with other copper unsanctified hooks, and be used in one's personal tent, hence the restriction to only create 50 of them. Oroh V'simchoh - Meshech Chochmoh On Parshas P'kudei Ch. 39, v. 5: "Kaas'sher tzivoh Hashem es Moshe" - This expression appears no less than 18 times in our parsha as pointed out by the Baal Haturim. However, it appears only by the creation of the Kohanim's apparel. Why was this expression not used by the building of the Mishkon and the crafting of its vessels in parshas Va'yakheil? 1) Even though a prophet is believed that he received a prophecy to transgress a negative command of the Torah, this is only true if it is a short term exception, such as with Eliyohu on Mount Carmel. If the prophet says that he received a prophecy from Hashem that a mitzvoh should be transgressed on a regular basis, this may not be believed. Since the materials for the priestly garments contained both linen and wool threads which constitute shaatnez, the Torah points out that the garments were made "kaa'sher tzivoh Hashem es Moshe," specifically because Hashem gave this command through Moshe who was trusted to transmit mitzvos even when they contradict one another, did the bnei Yisroel follow through and create the garments as commanded, even though they contained shaatnez. (Meshech Chochmoh) 2) All components of the Mishkon, its vessels, and the priestly garments had to be created for the intention of being used for the Mishkon and its services. For example, one could not donate an already made sheet of material that happened to fit the requirements for a section of the roof covering. If one created a Shulchon or altar without any specific intention, we assume that it was made for the Mishkon, since there is a prohibition to make a duplicate for mundane use as per the gemara M'nochos 28b. Therefore, one need not state that he is crafting it for the Mishkon, as this is self-understood, as otherwise he would transgress. However, there is no prohibition to duplicate the priestly garments. One must therefore have specific intention to make the garments for the use of the Kohanim. We now understand why the Torah mentioned "Kaas'sher tzivoh Hashem es Moshe" specifically by the creation of the priestly garments, to show that they were specifically created as a fulfillment of Hashem's command to Moshe. (Meshech Chochmoh) 3) The GRI"Z, Rabbi Yitzchok Zeiv haLevi Soloveitchik zt"l raises a question on the term "V'atoh T'ZA'VEH" (27:20). Why is the term "tzivuy" not used in parshas Trumoh regarding the building of the Mishkon and its vessels? Actually this is already raised by the Rashbam who answers that the term "tzivuy" means to command regarding a matter that will apply for further generations, as Rashi points out in the first verse of parshas Tzav. It is mentioned in the gemara Kidushin 29a. He says that the command to build a Mishkon and its vessels only applies as long as there was a Mishkon, but the command to prepare oil for lighting the menorah is permanent. However, the GRI"Z says that this concept should be applied to a different aspect of the Mishkon. This is the fact that the details of the Mishkon and its vessels are not for all further generations, as the dimensions of the Beis Hamikdosh and its vessels and their numbers changed later. This is in keeping with the interpretation of the Ramban on the words "v'chein taasu" (25:9) meaning to be done with alacrity, and not with Rashi who explains that it means that the Mishkon and its vessels should be copied (to an extent) for all generations. This is not the case with the priestly garments. All the details given by the Torah in their construction are to be adhered to for all generations. Therefore the Torah uses the term "tzivuy" for the creation of the garments in parshas T'za'veh and uses no such term in parshas Trumoh since all matters discussed are not for all further generations. This explains why the words "Kaas'sher tzivoh Hashem es Moshe" is used throughout our parsha since it deals with the priestly garments, and is not used in parshas Va'yakheil which deals with the Mishkon and its vessels. The GRI"Z answers a difficulty in 39:1 with this concept. The verse says "...... ossu vigdei srod ...... va'yaasu es bigdei hakodesh asher l'Aharon kaasher tzivoh Hashem es Moshe." He asks why the term "asioh" is used twice. Would it not have sufficed to say "ossu vigdei srod ...... v'es bigdei ......"? He answers that the "bigdei srod" were the cloth covers for the Mishkon components, used to house them when travelling. These were only needed in the desert when the bnei Yisroel traveled. In later generations the Mishkon did not travel from place to place, so there was no need for bigdei hasrod. The priestly garments mentioned in the second half of the verse were to be made in all future generations as well. The Torah therefore has to mention an "asioh" of the bigdei hasrod without the term "kaasher tzivoh Hashem es Moshe," to indicate that it is not for all future generations, and a separate "asioh" for the garments of the Kohanim with the addendum "kaasher tzivoh Hashem es Moshe," for the making of the priestly apparel. 4) Possibly, another approach can answer this question. In parshas T'za'veh the explanation of the Paa'nei'ach Rozo was given for the omission of 12 >:\D \"nn "po"np trcdk trcd ihc Moshe's name from the parsha. He says that Moshe lost the opportunity to become a Kohein when he declined to do Hashem's bidding of being the agent to bring the bnei Yisroel out of Egypt. Since he lost the K'hunoh, Hashem left his name out of the parshas which deals in the main with the garments of the Kohanim. We know that when a person is slighted by a concept he often does not deal with it in its proper capacity. An example is that a mamzeir should not write the verse "Lo yovo mamzeir bikhal Hashem" (Dvorim 23:3). We fear that a mamzeir would not write these words which are so detrimental to him with the fully required intention, "lishmoh." In spite of Moshe's lofty character development there is a possibility that the bnei Yisroel would fear that when it came to the priestly garments, Moshe might not give over all details and minutiae properly, since he had lost the opportunity to wear them and that his name was omitted from the parsha detailing them. In this particular circumstance the bnei Yisroel had a way of checking on Moshe's accuracy. This was through B'tzal'eil. He was picked to build the Mishkon, its vessels, and craft the priestly garments because he was knowledgeable enough of the powers of the letters of the Alef Beis to be able to recreate the world. The Mishkon was a microcosm of the world, as mentioned in M.R. Breishis 3:9 and in Yalkut Shimoni Shmos remez 419. He was able to use the world as a blueprint from which to craft all that was required for the Mishkon. The bnei Yisroel had open to themselves the option of checking on Moshe by asking B'tzal'eil the details of making the bigdei K'hunoh. This is what the verse tells us 18 times with the words "kaasher tzivoh Hashem es Moshe" regarding the making of the priestly garments. The bnei Yisroel implicitly trusted Moshe and did not check up on him. Instead they crafted the priestly garments "kaasher tzivoh Hashem es Moshe." The point raised by the GRI"Z in 39:1 is actually answered by the three other offerings as well. According to the first insight of the Meshech Chochmoh that the Torah stressed that a command from Hashem to Moshe was needed to override the prohibition of shaatnez, this was not necessary for the bigdei hasrod, which contained no linen. Therefore the Torah mentions an "asioh" without "kaasher tzivoh Hashem es Moshe, and for the crafting of the bigdei K'hunoh which contained shaatnez an "asioh" with "kaasher tzivoh Hashem es Moshe." The second explanation of the Meshech Chochmoh was that the crafting of the bigdei K'hunoh needed a specific intention, "lishmoh." Again, the bigdei hasrod did not need this, hence no "kaasher tzivoh Hashem es Moshe," and the bigdei K'hunoh did need this intention, hence a separate "asioh" with "kaasher tzivoh Hashem es Moshe." The final offering answers this as well. The bigdei hasrod did not encompass a failing of Moshe, hence there was no need to check up on him for accuracy and no need to mention "kaasher tzivoh Hashem es Moshe." Regarding the crafting of the bigdei K'hunoh where there was a fear that the bnei Yisroel would not fully trust Moshe the Torah mentions a separate "asioh" that was "kaasher tzivoh Hashem es Moshe." Ch. 40, v. 30: "Va'yi'tein SHOMOH mayim" - We find in parshas Ki Siso 30:18 "V'nosato SHOMOH moyim." Why does our verse not say "Va'yi'tein BO mayim," and in Ki Siso why does the verse not say "v'nosato BO moyim?" The Meshech Chochmoh answers that the gemara Z'vochim 22a says that one is not required to sanctify his hands and feet specifically from the laver. One may use any sanctified vessel. The Yerushalmi Yoma 4:5 says that although any sanctified vessel may be used, the location of the washing of the Kohein's hands and feet must take place in the LOCATION of the laver given by the Torah, between the Ohel Mo'eid and the outer altar, off to the south side slightly, so that it is not in front of the eastern opening of the Mikdosh. This explains why the term SHOMOH is used. The water need not come from within the laver, as another vessel may be used, but SHOMOH, washing must take place at the location of the laver. Feedback And Submissions Are Appreciated. Sholom613@Rogers.Com
Rabbi Zvi Akiva Fleisher Sedrah Selections Sedrah Selections Parshios Va'yakheil-Pikudei 5773 Bs"D Va'yakheil Ch. 35, v. 1: "Va'yakheil Moshe es kol adas bnei Yisroel" - And Moshe assembled all the congregation of bnei Yisroel - We find by no other mitzvoh the preface "va'yakheil." Rashi comments that this took place on the day following Yom Kippur. "B'derech tzachus" we might say that since all the bnei Yisroel were living in the desert and had all their physical needs attended to, they were full time Torah learners. Since it was the day after Yom Kippur everyone was about to go his merry way for "bein hazmanim," vacation/holidays. Moshe therefore had to assemble them before teaching them the next lesson. Ch. 35, v. 2: "Sheishes yomim tei'oseh m'lochoh" - Six days work shall be done - Why is the word for "asioh" expressed in the "nifal" verb-form and not in the simple "kal" form, "taa'seh?" When a person is told to refrain from labour one day a week he might feel that this would cost him significant income, a reduction of one seventh of potential income. The Torah therefore expresses the active doing work during the six days as "tei'o'seh," to look at his work as if it is "done" not "he does it." The financial outcome of all efforts is in Hashem's hands. By having this mindset it is much easier to accept the restriction against labour on Shabbos. This also is a wonderful preface to donating for the Mishkon. One might be reluctant to give generously, but when he realizes that the resultant funds that he has come from "tei'o'seh" he gives with a greater "n'divus lev." This is stressed even more when one reads the words of the Holy Zohar (preface to "Kiddush" Friday night) that the blessing of the six weekdays comes from Shabbos, "D'mi'nei misborchin shisa yomin." (Aperion) Ch. 35, v. 3: "Lo s'vaaru aish b'chole moshvoseichem b'yom haShabbos" - Do not ignite fire in any of your residences on the day of Shabbos - The gemara Shabbos 119 says that destructive fire is not found unless there is Shabbos desecration. We can thus interpret these words of our verse to mean, "Do not cause fire to destructively burn in any of your residences through the day of Shabbos (not being kept properly). (Rabbeinu Efrayim, Rabbi Vidal Tzrofosi) Based on this insight the following story is very much in place. In Yerushalayim when Rabbi Yoseif Chaim Sonnenfeld was its Rav he was told of one family that desecrated the Shabbos, albeit only in the confines of their home. They were very rough nasty people. Against the protests of his family members that he might be roughed up or even worse, he went straight to their home on Shabbos, and unannounced pushed open the door. He immediately saw much blatant Shabbos desecration. The people heaped great scorn on him, notwithstanding thast he was the Yerusholayimer Rav. Amongst their many loud insults was that it is a gross transgression of basic human behaviour to just barge into someone's house. He calmly responded that he came to save them from an impending fire. When there is an issue of fire burning down a home all etiquette rules are suspended. One knocks down doors to save the inhabitants. Pikudei Ch. 39, v. 3: "Va'y'raku es pachei hazohov" - And they flattened the plates of gold thin - The Ramban takes notice of the Torah detailing how the threads of gold were made while nowhere else does the Torah detail the way the craftsmen made things. He explains that all the other crafts were done by craftsmen worldwide, while the thinning of gold to the point that it could be cut into narrow flexible threads had never before been done by anyone. The medrash says that because Hashem required gold as a component of the Mishkon and its vessels He gave the world an abundance of gold so that it could also be used for non-sacred matters as well. Gold has the unique property of being extremely malleable. I personally have seen plates of gold so thin that they were much thinner than even onion skin. It is used for gold leaf and the like in artistry. Perhaps Hashem imbued gold with this unique property because it had to be flattened extremely thin for the gold thread needed in the priestly garments. (n.l.) Ch. 39, v. 43: "Va'y'voreich osom Moshe" - And Moshe blessed them - Rashi says that he said, "Yh"r shetishreh sh'chinoh b'maa'seh y'deichem," and "the verse "Vihi noam " (T'hilim 90). Although Betzaleil imbued many spiritual meanings into what he crafted the masses were not on his level. Nevertheless they did their utmost. Moshe thus blessed them that their work should likewise be imbued by Hashem with great sanctity. (Based on the Holy Zohar on the verse in T'hilim) The Ralba"g says that a great lesson can be derived from Moshe's behaviour. The leader of the generation should not take for granted that his underlings will follow all his dictates. When they fulfill his wishes he should clearly verbalize his satisfaction and bestow a blessing upon them. This will surely spur them on to continue doing good work. Ch. 40, v. 17: "Hukam haMishkon" - The Mishkon was set up - The setting up of the Mishkon is mentioned three times. Besides in our verse in the next verse it says "Va'yokem Moshe" and earlier in verse 2 it says, "Tokim es haMishkon." In those two verses the verb form is transitive, while here it is "was done to it" form. These three places refer to the three future Botei Mikdosh, two of which were built by people, and our verse, where it is in "was done to it" form refers to the third and final Beis Hamikdosh shbb"o, which will come to us completed. (Kli Yokor) Ch. 40, v. 24: "Va'yosem es ha'menorah nochach hashulchon" - And he placed the candelabrum across from the table - The menorah represents the light of the Torah. This is alludes to the halacha of saying divrei Torah at each meal. (M'kome Mikdosh) Alternatively, the gemara says that one eats much more when he does not see the food he is consuming. By placing a source of light near his table one sees the food and does not eat too much. (n.l.) Ch. 40, v. 35: "V'lo yochol Moshe lovo el Ohel Mo'eid ki shochein olov he'onon" - And Moshe could not come to the Tent of Convocation because the cloud rested upon it - Moshe's spirituality was so elevated >:\D \"nn "po"np trcdk trcd ihc 13 that his physical body was a barrier to reach such a high level. It was only when Hashem called him that a path was struck through the physicality and he was able to reach the highest levels in communicating with Hashem. (Olilos Efrayim) Ch. 40, v. 38: "Ki anan Hashem al haMishkon l'einei kol beis Yisroel" - Because Hashem's cloud is upon the Mishkon visible to the eyes of all the house Yisroel - Even though there were clouds that accompanied them upon their exodus from Egypt, that only lasted until they were at Yam Suf, and then the masses did not see the clouds. Only the prophets among them saw it from then on. Once Moshe prayed "V'niflinu ani v'a'mecho" Hashem responded, "Neged kol amcho e'e'seh niflo'os." The "nif'lo'os" were the "pelle" of the clouds of glory being visible to all, "neged kol amcho." (GR"A as cited by Haksav V'hakaboloh) A Gutten Shabbos Kodesh. Feel Free To Distribute By Copy Or Electronically. Feedback Is Appreciated. To Subscribe, Kindly Send Request To: Sholom613@Rogers.Com This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. 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Rabbi Yissocher Frand RavFrand Parshas Vayakhel and Pekudei These divrei Torah were adapted from the hashkafa portion of Rabbi YissocherFrand's Commuter Chavrusah Tapes on the weekly portion: Tape # 805, BarchSh'omar, Ashrei and Yishtabach. Good Shabbos! Why Did Moshe Save His Blessing For Parshas Pekudei? Parshas Pekudei is the last of 5 Parshiyos in the second half of Sefer Shmos that contains the details of how the Mishkan was built. If we feel a sense of accomplishment at having learned these 5 parshas, we can imagine the joy the people experienced at the momentous occasion in Parshas Pekudei, when the Mishkan was finally assembled for the first time. We read in the parsha that "Moshe saw all the work, and behold! They had done it as Hashem had commanded; so had they done; and Moshe blessed them. [Shmos 39:43]" Rashi quotes Chazal that the blessing Moshe gave them was "May the Divine Presence of G-d rest in the work of your hands". Now that all is said and done, the blessing was that the L-rd should rest His Presence on the people and on the building. Rav Simcha Schepps, who was a Rosh Yeshiva in Torah VoDaas, shared an interesting insight. Rav Schepps says that a more logical place to have given the Jewish people this Bracha [blessing] would have bee n at the outset of the building of the Mishkan. The pasuk near the beginning of Parshas Terumah says: "They shall make Me a Sanctuary so that I may dwell among them" [Shmos 25:8]. This Bracha of "May the Divine Presence of Gd rest in the work of your hands" would have been a very appropriate blessing to say at that moment. Why does Moshe save it for the end of the process? Rav Schepps answers based on a pasuk in Tehillim, with which most of us are familiar: "Who will go up upon the Mountain of Hashem and who will rise up to His holy place?" [Tehillim 24:3]. All the commentaries say that this pasuk alludes to the fact that there are two different challenges in life. There is the "Who will go up upon the Mountain of Hashem?" This means who has the strength of character and the drive to go up to the Mountain of G-d? This is one challenge. But there is an even greater challenge than getting up there. The greater challenge is once you are already at the top of the mountai n, to be able to stay up there. In fact, it is easier to climb to the top of the Mountain of Hashem than it is to remain there. Repetition and boredom set in. The day in, day out, monotony sets in. Remaining on the Mountain of the L-rd is a much more difficult task than going up there in the first place. In August / September, during Elul Zeman in Yeshivos everyone is enthusiastic. By the time we reach the end of Adar, only the elite are still standing at the peak of the Mountain of Hashem. It is like that in many areas of life. When we were Bar Mitzvah boys and we started putting on Tefillin, the ritual involved great excitement. When one has been putting on Tefillin for 40 or 50 years, some of that enthusiasm is lost. The truth of the matter is that this is the way it is in most marriages as well. "The first year" is great. It is the honeymoon period. But when one has been married 10, 20, or 30 years, the excitement of that first year does not seem t o persist. We cannot let that happen. The challenge is not only "Who will climb up the Mountain of G-d?" to reach the peak of the mountain. The challenge is even more so, "who will remain standing on His holy place?" So, at the beginning of the building of the Mishkan, everyone was enthused. Remember the context. They had committed the sin of the Golden Calf. The Almighty threatened to wipe them out. Moshe Rabbeinu prayed on their behalf and finally on Yom Kippur, he descended again from Mt. Sinai with the second Luchos. They started building the Mishkan on the day after Yom Kippur. Everyone participated with adrenalin and emotion. That is the phase of "Who will climb up the Mountain of G-d?" However, now that the Mishkan is built, the excitement dissipates. Now starts the day in, day out, repetitive routine. Morning, evening, morning, evening... We bring the same Korban Tamid, day in and day out. Therefore, Moshe Rabbeinu's Bracha to them is "May it be His will that His Divine Presence abide in the handicraft of your hands." In other words, may the initial enthusiasm be maintained throughout the ongoing phase of the Mishkan's daily operation. Using the Term "House of Israel" Instead of the Term "Children of Israel" I heard the following thought in the name of Rav Nochum Lansky, one of the Roshei Yeshiva in Yeshivas Ner Yisroel. Parshas Pekudei marks the end of the Book of Shmos. The last pasuk in the Book of Shmos reads as follows: "For the cloud of Hashem would be on the Mishkan by day, and fire would be on it at night, before the eyes of all the House of Israel in all their journeys." [Shmos 40:38] Let us contrast the use of the wording "House of Israel" with the last pasuk at the end of the Book of Vayikra: "These are the commandments that Hashem commanded Moshe to the Children of Israel on Mount Sinai." [Vayikra 27:34] Similarly, the last pasuk at the end of the book of Bamidbar says: "These are the commandments and the ordinances that Hashem commanded through Moshe to the Children of Israel in the Plains of Moav, at the Jordan, by Jericho." [Bamidbar 36:13] Both the book of Vayikra and the book of Bamidbar end with the more commonly used expressio n Children of Israel (Bnei Yisrael), while the book of Shmos ends with the less commonly used designation "House of Israel" (Beis Yisrael). What is the nuance here? What is the Torah hinting at? Rav Lansky suggests that there is a tremendous symmetry here. How does the Book of Shmos begin? The opening pasuk reads: "And these are the names of the Children of Israel who came to Egypt with Yaakov, each man AND HIS HOUSEHOLD (u'beiso) came." [Shmos 1:1] This book is about the genesis of the Jewish people. This is where we became a nation. But a nation is not a conglomeration of millions of people. A nation at least the Jewish nation is a nation of families. That is what makes us into an "am" [nation]. It is the BAYIS [household] that makes us into a nation. If we think back to the narrative of the Book of Shmos, we will see this emphasis on the BAYIS over and over again. "They should take a lamb for the HOUSEHOLDs of the fathers; a lamb per HOUSEHOLD" [Shmos 12:3]. Th e Korban Pessach was brought together with one's family. "Thus shall you say to the HOUSE (beis) of Yaakov..." [Shmos 19:3]. The formation of the Jewish nation is family by family. This is our strength. We hear so much about the dissolution of American society and how we are losing the structure of our society because the nuclear family is breaking up. Just as a chain is only as strong as its links, so too a nation is only as strong as its families. That is why the book of Shmos places such an emphasis on the building of 'Bayis' faithful households. Rav Shimshon Raphael Hirsch notes that the halacha exempts a groom from going off to war during the first year of marriage. The rule of thumb is that whenever there is a clash between a mitzvah incumbent on the public (mitzvah d'rabim) and a private mitzvah (mitzvah d'yachid), the public mitzvah takes precedence. In light of this principle, Rav Hirsch asks why the personal mitzvah to rejoice with one's wife the fi rst year of marriage trumps the public mitzvah to go out to battle with the nation. Rav Hirsch answers that building and cementing the relationship that is the foundation of a Jewish household IS a mitzvah d'rabbim (a mitzvah affecting the nation). This is a contribution to the entire community. We are only a nation by virtue of the fact that we are a nation of strong families. For this reason, the book of Shmos begins with the pasuk that emphasizes that the Jewish people came down to Egypt "each man with his HOUSEHOLD" and ends with the pasuk which emphasizes "the entire HOUSE of Israel." Tapes, CDs, MP3s or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or e-mail tapes@yadyechiel.org or visit http://www.yadyechiel.org/ for further information. Transcribed by David Twersky Seattle, WA; Technical Assistance by Dovid Hoffman, Baltimore, MD RavFrand, Copyright 2007 by Rabbi Yissocher Frand and Torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? Please visit our subscription center, http://torah.org/subscribe/ -- see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information. Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208 http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053
Aish.Com - Rabbi Yehonasan Gefen The Guiding Light Vayakhel-One Deed Reflects On Another The Torah describes how the people eagerly came to donate their prized possessions towards the building of the Mishkan (Tabernacle). "The men came with the women; everyone whose heart motivated him brought bracelets, nose-rings, body ornaments - all sorts of gold ornaments - every man who raised up an offering of gold to God." (1) The commentaries discuss the meaning of the phrase, "the men came with the women". Rabbeinu Bechaye explains that the women in fact came first to donate their jewelry, and the men only came after them. This, he explains, demonstrates their righteousness in and of itself but it also reflects positively on an earlier incident involving jewelry - that of the Golden 14 >:\D \"nn "po"np trcdk trcd ihc Calf. When the men demanded that Aaron make for them a statue, he told them to remove the women's jewelry. However, the women refused to give over their jewelry so the men took their own gold and gave that towards the building of the Calf. From the incident of the Golden Calf alone, it is unclear why the women refused to give their jewelry. It was possible that their main motivation was their natural attachment to their jewelry, as opposed to the pure motivation of refusal to be involved with the sin of the Golden Calf. However, in Vayakhel we see that the women were very willing to donate their jewelry towards the elevated purpose of the building of the Mishkan. This retroactively teaches us about the reason that they did not give their jewelry at the Golden Calf. It was not because of their attachment to gold and silver, because that did not prevent the women from parting with them for the sake of the Mishkan. Rather, their refusal to give towards the Golden Calf emanated from leshem Shamayim (pure) motives - they wanted no part in that terrible sin.(2) Rav Avraham Pam derives a very important concept from this explanation. It is known in Hebrew as 'Maasim shel adam mochichim zeh et zeh'. This means that the actions of a person in one area can reveal something about his actions in another area. In this case, the women's willingness to part with their jewelry for the Mishkan revealed their pure intentions when refusing to do so for the Golden Calf. We see another example of this concept with regards to one of the names given to the Third meal that is eaten on Shabbos: Shalosh Seudas - this literally means, 'three meals'. This is a very strange name to give the third meal, it would be more appropriate to only use its other name - seudah shelishis. Why is this meal also known as 'three meals'? The answer is that the way a person conducts himself at the third meal reflects retroactively on his intentions during the first two Shabbat meals. There are two possible reasons as to why a person would eat well at the first two Shabbat meals: It could be because of his pure desire to honor the Shabbat by eating delicious food, or it could emanate from his hunger and desire to eat well, because both those meals come at a time when a person is normally hungry and ready to eat well. However, the third meal comes quite soon after Shabbat lunch, therefore a person's natural hunger will not be high. If he refrains from eating at the third meal despite the fact that it is a mitzvah to eat then, he retroactively shows that his main kavannah (intention) for the first two meals was to fill his stomach more than honor the Shabbat! If, however, he does partake in a delicious meal he demonstrates that his intentions are for the honor of Shabbat, for if it were not Shabbat he would otherwise eat far less or nothing at all. Accordingly, by eating the third meal he retroactively demonstrates his intent for the first two, and at this point it is clear that he ate ALL THREE MEALS with pure intentions. Therefore, the third meal merits the name, 'three meals' because, for one who eats the third meal, it is considered as if he ate all three meals with pure intent.(3) This concept of 'Maasim shel adam mochichim zeh es zeh' is of great importance because it is a very effective mechanism in judging the consistency of people's actions. This idea is brought out by the Beis HaLevi, Rabbi Yosef Dov Soloveitchik,(4) on Vayigash. When Joseph revealed himself to his brothers he asked them the question; "is my father still alive?" (5) When the brothers heard this, they were completely speechless and disconcerted. The Midrash compares Joseph's revelation to his brothers to that of the Day of Judgment. It says that if the brothers could not answer Joseph who was younger than them, then all the more so when God (so to speak) comes and rebukes us, we will be left speechless.(6) The commentaries ask; what exactly is the comparison between Joseph's revelation to the brothers and the Day of Judgment. The Beis HaLevi answers by first explaining Joseph's question about whether his father was alive - it was very clear from the events up to this time that Jacob was still alive! He answers that Joseph was in truth giving them a veiled rebuke. Yehuda had just spent a great deal of time arguing that Joseph should not take Benjamin as a slave because it would destroy Jacob. By bringing up the well-being of Jacob, Joseph was alluding to them that their purported concern for their father did not seem to be consistent with their actions in selling Joseph so many years earlier. At that time, they had shown no concern for the pain that their father would feel al the loss of his beloved son. In this way, the brothers had contradicted their own arguments through their very actions! The Beis HaLevi then explains the similarity of Joseph's 'rebuke' to that of the Day of Judgment. On that awesome day each person will be asked about his various actions, including his sins and failure to keep mitzvot properly. He may have excuses however, these excuses will then be scrutinized by his other actions in that same area. For example, a person might justify his failure to give sufficient money to charity on the basis that he was lacking in his own livelihood. However, his spending in other areas will then be examined - if it becomes clear that in other areas he was all too willing and able to spend large amounts of money, then he himself has ruined his own justification for failing to give charity! In this vein, his actions in spending money for his own enjoyment reflects badly on his spending of money for the mitzvah of giving charity. In this vein, the Chaftez Chaim once berated a wealthy man for giving insufficient funds to charity. The man answered that he did indeed give away a significant amount. The Chafetz Chaim then worked out the amount of money he gave to charity and compared it to his expenses on his own luxuries. It came out that the man spent more money on his drapery alone than on all the charity that he gave! We have discussed the concept of 'Maasim shel adam mochichim zeh et zeh' and seen its great significance in the process of judgment. The obvious lesson to be derived from this concept, is that it is essential that a person analyze the consistency of his actions. For example, a person who claims that he does not have enough time to learn will have to justify his failure to learn on the Day of Judgment. If it becomes clear that he did have enough time for many other types of activities then his claim that he did not have enough time to learn will be put in serious jeopardy. His actions in other areas show that in truth it wasn't because he did not have enough time to learn rather that it was a very low priority in his list of importance. It would be much less disconcerting if we can make our own self-analysis of such inconsistencies and fix them before the Day of Judgment. May we all merit to achieve consistency in all our actions. Notes 1. Shemot, 35:22. 2. Rabbeinu Bechaye, Shemot, 35:22. 3. Heard from Rav Yisroel Reisman. 4. He was the father of Reb Chaim Soloveitchik, and grandfather of the Brisker Rav, Rav Yitzchak Zev Soloveitchik. 5. Bereishit, 45:3. 6. Bereishit Rabbah, 93:10. Pekudei-The Value of the Tabernacle "These are the reckonings of the Tabernacle, the Tabernacle of Testimony, which was reckoned at Moses's bidding. The labor of the Levites was under the authority of Issamar, son of Aaron the Kohen. Betzalel, son of Uri, son of Hur, of the tribe of Judah, did everything that HaShem commanded Moses." (1) The Portion begins with a brief description of the Mishkan (Tabernacle) and the people who were involved in its construction and service. The Seforno writes that the Torah is teaching us a significant point with this introduction. The Mishkan and its accessories were never destroyed, captured or desecrated. In contrast, both the Temples were subject to desecration and destruction. The Seforno explains that the first two verses in the Portion are giving four reasons behind the elevated nature of the Mishkan. The first is in the words; "'the Tabernacle of Testimony". This, the Seforno explains refers to the two Tablets that Moshe received on Mount Sinai.(2) These are indicative of the incredible spirituality that dwelt in the Tabernacle. The verse continues; "which was reckoned at Moshe's bidding." Since Moses arranged the building of the Mishkan, it benefitted from his personal majesty. The third aspect contributing to the holiness of the Mishkan was that, "the labor of the Levites was under the authority of Itamar". Itamar was also a man of great stature. And finally, the second verse informs us that Betzalel, also a great man, with great lineage, built the Mishkan. The Seforno then contrasts this with the people involved in the building of the Temples. The first Temple was arranged by the righteous King Solomon, however, the workers were non-Jews from Tsur. Since the Temple was not built by righteous people, it was subject to corrosion and therefore needed to be maintained, unlike the Tabernacle. Moreover, because of its lower level of holiness it did ultimately fall into the hands of our enemies and was destroyed. The second Temple was of an even lower level of holiness; the Tablets were not there, and it was arranged by Cyrus, the Persian King. Accordingly, it too fell foul of our enemies and was destroyed. Three verses later, the Torah tells us the total value of all the jewelry that was given for the building of the Tabernacle. The Seforno on this verse, continuing in his theme from the earlier verses, notes that the total material value of the Tabernacle was far less than that of both Temples, both of which were incredibly beautiful and expensive buildings. And yet, unlike the Temples, the humble Tabernacle continually had the Divine Presence within it. The Seforno concludes that this teaches us that the holiness of a building is not defined by its material value and beauty, rather by the spiritual level of the people who were involved it its construction.(3) In a similar vein, the explanation of the Seforno teaches us that the Torah >:\D \"nn "po"np trcdk trcd ihc 15 outlook attributes true value towards physical objects or buildings in a very different way to that of the secular outlook. In the secular world, the external beauty or material value of the item define its 'value'. In contrast, the Torah pays little heed to the external qualities rather the internal spirituality that was invested into the item determines its true value. Thus, the Tabernacle may have been far less physically impressive than the two Temples but its true value was far greater because of the intentions of the people who made it. This concept is demonstrated by an interesting incident with regard to the Tabernacle that is described in Terumah and Vayakhel. God instructs Moses to tell the people to bring the raw materials necessary in order to build the Mishkan. "This is the portion that you shall take from them: gold, silver, and copper; and turquoise, purple and scarlet wool; linen and goat hair; red-dyed ram skins; tachash skins, acacia wood; oil for illumination, spices for the anointment oil and the aromatic incense; shoham stones and stones for the settings, for the Ephod and Breastplate." (4) The Ohr HaChaim HaKadosh points out that the order of the materials mentioned is difficult to understand; the shoham stones and the 'stones of the settings' are the most valuable of all the items in the list, therefore logically they should have been mentioned first. He offers an answer based on the Gemara that informs us how the people attained the shoham stones. The Gemara says that a great miracle occurred and shoham stones came down along with the manna.(5) The Nesi'im (Princes) then donated these precious stones to the Mishkan. One may think that the supernatural manner in which the stones came down would only add to their inherent material value. However, the Ohr HaChaim writes the exact opposite; since the stones came without any effort or financial loss, they are placed at the end of the list of items donated to the Mishkan.(6) When the people gave all the other items, they were parting with their property and willingly undergoing financial loss for the sake of doing God's will. This places those items, including such mundane material as goat hair, on a higher level than the precious shoham stones which came through a miracle. This starkly demonstrates the Torah's value system with regard to the physical world. External factors are completely subjugated to the internal - the intentions that went into the item determine its true value. This concept has applications in Jewish law. The authorities discuss the status of an etrog that has been bruised by over-use. The Chatam Sofer rules that if the bruises came about because many people fulfilled the mitzvah of shaking the four species with this etrog, then it is kosher. He writes further that the fact that the bruises came about through mitzvot actually enhances its status, and constitutes a kind of hiddur (beautification) in and of itself.(7) This Chatam Sofer teaches us a very telling lesson. When a person would see a beautiful, clean etrog that had never been used, and compares it to a bruised etrog that had been shaken by hundreds of people, he would consider the clean etrog to be of greater value. However, the Torah focuses far more on the internal value behind the etrog, than on its external beauty. In a similar vein, a man's hat once became very dirty on Shabbat. He asked the Chazon Ish if he could clean it on Shabbat. The Chazon Ish answered that it was forbidden, but he man argued that it is not Kavod Shabbat (the honor of Shabbat) to go around with a dirty hat. The Chazon Ish answered that since the hat is left dirty in honor of the sanctity of Shabbat, in this case, keeping it dirty constitutes honoring the Shabbat itself. Again, one may think that a dirty hat cheapens Shabbat due to its unkempt appearance, however, in truth the intentions that lay behind the dirt can turn this into a way of greatly honoring Shabbat! We have seen how the Torah's criterion for defining the true 'value' of the physical world is very different from that of the secular world. The effort, kavannah (intentions) and spiritual input into that item are the true determinants of its objective value, as opposed to its superficial appearance or monetary value. There is a very natural tendency for a person brought up in the secular world to focus on the externalities of the physical world, including the size of a house, the appearance of a car, etc. The sources above teach us that it is incumbent on each person to adjust his value system in line with the Torah outlook. Notes 1. Shemos, 38:21-22. 2. See Rashi, Shemos, 38:21 who explains the term, 'The Tabernacle of Testimony' differently from the Seforno. 3. Seforno, Shemos, 88:21,24. 4. Teruma, 25:3-7. Vayakhel, 35:5-9. 5. Yoma, 75a. 6. Ohr HaChaim, Terumah, 25:7, dh: Od nireh. 7. Chiddushei Chasam Sofer, Sukkah, 36a. This article can also be read at: http://www.aish.com/tp/i/gl/195234801.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com
Rabbi J. Gewirtz Migdal Ohr Volume 15 Issue 21 Parshas Vayakhel-Pekudei-HaChodesh 5773 GEwT RDA K wDXH RP YDWQP-LHQYW P A publication dedicated to Harbotzas Torah (GK:HL TWMw) .WAYBH OYwXT TREW ...OYZEW wwW YNw TELWT IMGRAW TLKT WTA ACMN RwA wYA LKW Every man with whom was found greenish-blue wool, dark red wool, crimson wool, fine linen, goat's hair, red-dyed rams' skins, or tachash skins brought them. (35:23) No one person brought all of these things. Rather, whoever had one of these items brought it and it was put together with the other donations until all the material needs of the Mishkans construction were met. Rashi specifically points out that the posuk does not mean all of these things were brought together, but rather that whoever found this OR that OR the other item in his possession brought that item to Moshe. The Sifsei Chachomim points out that Rashi omits certain items which could be used on their own. He says it was obvious that just because one did not have all the items in his possession it would not stop him from bringing what he did have. However, regarding certain of these fibers which had to be woven together, I might have thought that they had to be brought as a unit. Therefore, Rashi specifies that even in such a case, one could bring whatever he found in his possession regardless of whether he had its complementary component. The words with whom was found are very important to the underlying message of the Parsha. When the items needed were mentioned, people realized that they had some of the things needed even though they may not have had a particular use for them before. They may not have had a reason for acquiring the item, but somehow it landed in their possession. For example, why did one have goats hair that was specifically dyed red? Yet, it was in his possession. When that happened, he understood that HaShem had given him this item in order to participate in the building of the Mishkan, so he followed through and brought the item. In Parshas Pekudei, Moshe will give a reckoning of every specific item and amount that was donated and identify where it was used in the Mishkan. This underscored the necessity of each of them to bring what he had been blessed with for the completion of G-ds home. The work of the Mishkan is a microcosm of the work of the world. Just as different people had different materials to offer for the Mishkan, so do different people have different experiences, abilities, and talents to share with the world. If you find yourself blessed with a talent, do not be proud of yourself, because this was a gift from G-d. Recognize that just as He gave people items to be used in the Mishkan, so does He give us abilities to use for society and Mankind, and we are to step forward and share these gifts with others. Like the reckoning of the construction donations and expenditures, each of us fits into the master blueprint and is necessary to make the world complete. We must never underestimate our own value, but at the same time we must remember that our value lies not in simply having the ability, but in putting it to work for good. A class was learning the story of Yosef and his brothers. When they appeared before the Viceroy of Egypt, Yaakovs sons did not realize it was Yosef, their flesh and blood. When he revealed himself, he said, I am Yosef, is my father still alive? Why, asked the Rebbi of the class, did he ask if Yaakov was still alive? He clearly knew from their previous discussions that Yaakov was alive in Canaan. They had even said they feared he would die should Binyamin not return home. One boy in the class, a quiet somber child who never opened his mouth, raised his hand. The surprised Rebbi looked at the boy, whose father had passed away some time before, and asked if he had a suggestion. Yosef knew that Yaakov was still alive, said the boy, obviously very emotional. But what he wanted to know was Haod AVI chai, is MY father still alive? Does he still think of ME, even though I have been separated from him for so many years?! The teacher was touched by this incisive answer, and realized it was born of the singular experiences of this child. It was an answer that only he, who shared Yosefs pain of separation from his father, could have come up with. This was his contribution - and no one else could make it. Did You Know? This week we read Parshas HaChodesh, when HaShem showed Moshe and Aharon the form of the new moon, and explained how to sanctify the new month. It goes on to discuss that Nissan should be the first month of our 16 >:\D \"nn "po"np trcdk trcd ihc year, and that on the fourteenth day of that first month we are to celebrate Pesach. This is the first Mitzva of the Jewish People, to be in control of time, and designate it according to our schedules, not the other way around. It is only after this that we are commanded to observe Pesach, the symbol and celebration of Freedom. If we put these ideas together, we understand that time is not supposed to rule us, forcing us into last-minute decisions and deadline-induced choices. Rather, we must control our time, make decisions with forethought and peace of mind, and that will enable us to be free. Just as the Jews who left Egypt were finally able to make their own decisions about what to do with their time, no longer subject to their taskmasters and Pharaoh, so are all Jews commanded to be in control of their time and choose to use it constructively and for the glory of Heaven. That was not only our first Mitzvah, for that time, but one that we are to continually fulfill, every day of our lives. Thought of the week: When you have an ability, you must respond to it. Thats called responsibility. 2013 J. Gewirtz Think of the possibilities! Print, e-mail, and share Migdal Ohr with friends and family. Youll be glad you did. E-mail Subscribe to info@JewishSpeechWriter.com This weeks issue sponsored in honor of the birth of Avraham Shmuel ben Reuven Aryeh son of Ari & Sari Weber, Jerusalem, Israel. Mazel Tov to proud grandparents Lisa & Harold Weber - Pomona, NY May you have much nachas dkedusha from your entire family! 2013 J. Gewirtz HE ISYN LARsY R TB ABYL NEL LXR TB OYRML HMYLw HAWPR TWKZL UXLDBY W LDNYYRB TB IYYRB HQBRW HAL IB QYZYYA QXCY
Rabbi Nosson Greenberg Khal Machzikei Torah Vayakhail - Permanent Press In this weeks parsha (Vayakhail) the Torah lists all the items of the Mishkan. When mentioning the courtyard and its accessories the possuk says (Shmos,35,17), Es kalai hechatzair, es amudov ves adoneho - The curtains of the courtyard, its pillars, and its sockets. Rashi picks up on a grammatical discrepancy in these words, because the suffixes used for the courtyards accessories switch from masculine to feminine. He therefore concludes that the noun chatzair (courtyard) can be referred to in either gender. We find several other nouns that have this phenomenon such as shemesh-sun, ruach-wind, and machaneh-camp (See Rashi to Beraishis, 32,9). [These nouns obviously have reasons why they merit this grammatical license. For example, the Divrei Dovid posits that the courtyard of the Mishkan had male and female qualities about it and thus has the ability to switch genders.] The question is, now that we know that loshon hakodesh is comfortable switching genders of certain nouns, why then does Rashi (Dvarim 29,20), when confronted with a similar discrepancy with the noun Torah, not take a similar tack? [After all, it would not be too difficult to explain how the Torah too has masculine and feminine qualities.] I believe the answer is simple. Our Torah is deep, broad, and wider than the wild blue yonder. The Torah is also perfect because it is written by Hashem. Its essence and character which defines who we are as a nation does not advocate corner-cutting, ambiguity and equivocation. Thats not what Yiddishkeit is about. I once asked a non-religious taxi driver in Eretz Yisroel why he was irreligious. He responded Ani Daati Balev. - I am religious at heart. Thats a nice start but not the endgame Hashem is looking for. You cant really be a three-day-a-year practicing jew. Its oxymoronic. There is one Torah, with 613 mitzvos. Do not add nor subtract. Keeping this Torah is the goal for which we strive, even though it may take a lifetime to get there. Now we can understand why even in the technical world of grammar the noun Torah cannot be of dual gender. It would suggest uncertainty and dilution and is thus not a word on which one should practice parisology. The Yerushalmi (Shekalim, Perek 6) tells us that Rav Simai was of the opinion that each side of each of the luchos had the ten commandments written on it twice; once from the top going down and again from the bottom going up. Why? Perhaps to teach us that the Torah will embrace any person no matter from which direction he may choose to approach. But at the same time one must know that the instruction booklet of life known as the Torah must stay the same. There is no reform, no liberal, no reconstructionist, and no humanistic denominations. Yes, youre my brother, and yes, Ill love you, but please do not meddle with my Torah. Dont put my religion on spin cycle. Have a great Shabbos, Rabbi Nosson Greenberg Rav, Khal Machzikei Torah, Far Rockaway, N.Y. ravgreenbergkmt@gmail.com
Rabbi Avraham Kahn Torah Attitude Parashas Vayakhel/Pekudei-Parashas HaChodesh: We Are All Musicians In G-ds Orchestra. Summary Moses assembles every member of the Jewish people and instructs them to participate in the building of the Tabernacle. From every repetition we learn new lessons and teachings. When everyone gave a half shekel towards the building of the Tabernacle, they each had an equal share in the Tabernacle. The Tabernacle was a miniature replica of the entire universe. If the microcosm of the Tabernacle needed the participation of every member of the Jewish people, we can well understand the importance of every single Jew participating in the study and observance of the Torah and its laws. Rabbi Paysach Krohn told a story that illustrates the importance of every single musician playing their instrument. The famous symphony conductor, Arturo Toscanini, heard that one violin was missing. To the Conductor of the World Symphony, every word of Torah that is studied, every prayer that is uttered, and every mitzvah that is fulfilled, makes a difference. We are all musicians in G-ds Orchestra. Building the Tabernacle In the first of this weeks two parshios, Parashas Vayakhel, Moses assembles every member of the Jewish people and instructs them to participate in the building of the Tabernacle, according to the directions mentioned in the three previous parshios. In the second parasha, Parashas Pekudei, we find a detailed account of all the materials used for the Tabernacle. Afterwards, the Torah describes how they made the special garments for Aaron and his children. Finally, the Torah relates how they erected the Tabernacle and all the holy vessels that were needed for the daily service. Repetitions The fact that the Torah repeats several times the instructions to build the Tabernacle, and how everyone should be involved, shows G-ds love for every Jew and the importance of the construction of a place of worship, where everyone can feel that this is his place to connect with G-d. The Ohr HaChaim compares this to the several repetitions when Eliezer, the servant of Abraham, went to find a wife for Isaac. There Rashi (Bereishis 24:42) quotes from the Midrash Rabbah (ibid 60:8) that explains that the repetitions are an indication of the importance of what happened then. Rabbi Chaim Shmulevits elaborates on this and discusses how from every repetition we learn new lessons and teachings. Equal Share In the beginning of last weeks parasha, G-d instructed Moses to count the Jewish people. The counting took place by everyone having to give half a shekel towards the building of the Tabernacle. In this way, everyone knew that they had an equal share in the Tabernacle. On top of that, there were other opportunities to donate, each one according to their generosity. And whoever wanted to participate in the actual work to produce the various vessels and garments, as well as the Tabernacle itself, were welcome to do so, as it says (Shemos 35:22): And the men came together with the women, all who were generous at heart Replica Of The Universe The Midrash Tanchuma (Pekudei 2) explains that the Tabernacle was a miniature replica of the entire universe. In order to build such a microcosm of the universe, Bezalel was blessed with a Divine spirit, as it says in last weeks parasha (Shemos 31:1-3): And G-d said to Moses see I have appointed Bezalel and I have filled him with a spirit of G-d with wisdom, understanding and knowledge. The Talmud (Berachos 55a) learns that this teaches us that Bezalel was Divinely inspired to understand how to combine the letters of the alphabet as G-d had used them to create Heaven and Earth. This, says the Talmud, is alluded to in his name, as Bezalel can be read as Bezeil Keil which means in the shadow of G-d. G-d allowed Bezalel to shadow Him so that he should be able to build the Tabernacle in its physical form with the proper spiritual dimension, so that it could be a true miniature of the world. Importance Of Every Single Jew Last week we compared the creation of the world to a beautiful piece of music. We spoke about the importance of every musician playing their part in order that the full orchestra can do justice to the beauty of the music. If the microcosm of the Tabernacle needed the participation of every member of the Jewish people, we can well understand the importance of every single Jew participating in the study and observance of the Torah and its laws, as this is the only way we can produce the sound of the Creators beautiful composition. Rabbi Krohn A few years ago I heard the famous author and beloved speaker, Rabbi Paysach Krohn, speak at a parlour meeting. He told a story and brought out a beautiful point that illustrates the importance of every single >:\D \"nn "po"np trcdk trcd ihc 17 musician playing their instrument (the story has recently been printed by Artscroll in Rabbi Krohns book In the Splendour of the Maggid). One Missing An accomplished writer was working on a biography of the famous symphony conductor, Arturo Toscanini. One day the writer called Toscanini and asked if he could visit him the following night. The great maestro told him that he could not meet that night, as he was planning to listen to a concert on the radio of an orchestra that he had conducted himself the previous year. The writer asked if he could join him and discuss the concert after it was over. Toscanini agreed on condition that he would not be disturbed during the concert, as he did not want to be distracted. The next night they listened together to the orchestras performance, and when it was finished the writer said, Wasnt that magnificent? No it wasnt, Toscanini answered sternly. There were supposed to be 120 musicians, among them 15 violinists, but only 14 were present. The writer could not believe his ears, but did not dare question the great maestro. However, he wanted to investigate to verify if Toscanini was right. The next morning he called the director of the orchestra and asked him how many musicians were supposed to be in the orchestra, and how many had actually shown up. The director told him that there were supposed to be 120 musicians, but one of the 15 violinists called in sick. The writer was in awe and could not understand how Toscanini could have noticed the missing sound of one violin. That night he returned to Toscanini and asked him how he was able to discern the missing violin in an orchestra of 120 musicians. Toscanini answered with authority and said, There is a great difference between you and me. As part of the audience everything sounds great to you. But I, being a conductor, must know every sound that comes forth from the orchestra. When I heard the concert, I noticed that some notes were missing, and I knew immediately that one violinist was missing. Every Note Makes A Difference Rabbi Krohn told this story in the name of Rabbi Moshe Plutchok from Yeshiva Derech Chaim in Brooklyn, who had heard it on a Jewish radio station. Rabbi Plutchok used this story to teach an amazing insight. It may not make any difference to us whether another person is studying Torah or observing a commandment, for we are all part of the audience. But to the Conductor of the World Symphony, Who knows every note of music that can come forth, to Him every word of Torah that is studied, every prayer that is uttered, and every mitzvah that is fulfilled, makes a difference. G-ds Orchestra Rabbi Krohn concluded and said, We are all musicians in G-ds Orchestra. The drummer cannot play the cello, the cellist cannot play the flute, and the flutist cannot play the violin. Each must play his instrument to the best of his ability. We are all different and we must perform with the talents, mindset and personalities we were given. We must always focus on the best we can be and perform on the highest level of our capability for the Conductor of the World Symphony. These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto. Shalom. Michael Deverett P.S. If you have any questions or enjoyed reading this e-mail, we would appreciate hearing from you. If you know of others who may be interested in receiving e-mails similar to this please let us know at Michael@deverettlaw.com .
Rabbi Dov Kramer Taking A Closer Look And [Moshe] placed the Testimony into the ark (Shmos 40:20). Rashi tells us that the Testimony refers to the Luchos, the stone tablets into which G-d had carved the text of the Ten Commandments. However, when G-d commanded Moshe to build the ark and instructed him to put the Testimony that I will give to you in it (25:16), Rashi says the Testimony refers to the Torah, which is a testimonial between Me and you (plural) that I commanded you the commandments that are written in it. How could Rashi explain the Testimony to be one thing (the Torah) when Moshe was given the commandment and another (the Luchos) when he fulfilled that same commandment? Mizarachi asks this question, as well as how the Testimony could refer to the Torah if the building of the Mishkan took place in the first year after the exodus and the Torah wasnt written down until the end of the 40th year (see Dvarim 31:24-26). Although Mizrachi doesn't suggest any answer to his questions, other commentators do. Maharal (Gur Aryeh) says that the Testimony Moshe was commanded to put in the ark cannot mean the Luchos, as Moshe was told that G-d will be (future tense) giving him the Testimony;" it therefore cant refer to something that was already given to him. Since Rashi is of the opinion that the Mishkan wasnt commanded until long after the sin of the golden calf (see his comments on 31:18), the first set of Luchos couldnt be what Moshe was being told to put in the ark, as Moshe had shattered them upon seeing the golden calf. Besides, since they were shattered, they couldnt be a testimony to anything. Moshe hewed the stone for the second Luchos and brought them to G-d (see 34:1), so it cant be said that G-d gave those Luchos to Moshe either. Therefore, the Testimony that G-d will give to Moshe must refer to the Torah, which was given to him years later. In other words, included in the instructions to build the ark for the Mishkan was the commandment to (eventually) put the Torah into it. When the Mishkan was built, however, the Torah wasnt written yet, so the Testimony must be referring to the Luchos. There are several issues with Maharals approach. First and foremost, even if it explains how logistically each Testimony has to refer to what Rashi says it referred to, how could the same word (Testimony) used in the same context (building the Mishkan), in the same manner (what should be/was put in the ark) refer to two different things? The Torah uses the word Luchos numerous times; why use the same word that refers to the Torah instead of saying explicitly that it was the Luchos that were put in the ark? Additionally, Moshe providing the raw materials for the second Luchos doesnt prevent his receiving the finished product from being described as given to him. Finally, I am not convinced that when Rashi says the commandment to build the Mishkan was given long after the sin of the golden calf he means the specifics described in 25:1-30:38 rather than the commandment to appoint Betzalel and Ahaliav and share the instructions with them (31:1-11). If so, the original instructions could have been given during the first set of 40 days Moshe spent on Mt Sinai, and the Testimony that I will give you could refer to the first Luchos. As a matter of fact, Midrash Lekach Tov, who also explains the Testimony Moshe was told to put in the ark as the Torah, says explicitly that the time frame for G-d giving it to him was after 40 days. Obviously, explaining the Testimony to be the Torah is not based on it being given to him years later. Midrash Lekach Tovs approach raises difficulties as well. Like Rashi, he explains the Testimony that Moshe was commanded to put in the ark as the Torah, which is forever a testimony that G-d chose [the Children of] Israel and gave them His Torah, and the Testimony that was actually put in the ark as the Luchos. Yet, he applies the same verse (Mishlay 4:2, which explicitly refers to the Torah) to both. Why mention a verse that refers to the Torah if he really meant the Luchos, and/or why describe it as the Luchos if he really meant the Torah? Maskil LDovid (25:16) says that when Rashi explains the Testimony as the Torah, he doesnt mean the Torah scroll that Moshe wrote at the end of the 40 years in the desert, but the Luchos, as Rashi says explicitly when explaining what Moshe actually put in the ark. However, he doesnt explain why Rashi calls it the Torah in one place and the Luchos in another. Additionally, as Maharal points out, when the Yerushalmi (Shkalim 6:1) discusses the dispute as to whether the Torah scroll was placed inside the ark or at its side, the commandment to put the Testimony that I will give you in the ark (25:16) is quoted as a proof-text, clearly indicating that this verse refers to the Torah scroll. [It should be noted, though, that Tosfos (HaShaleim 7) says it's the word es that teaches us that the Torah scroll should also be put in the ark, so this verse being used as a proof-text doesnt mean putting the Torah scroll in the ark decades later is the main focus of the verse.] The Talmud (Shabbos 87a) says Moshe broke the Luchos based on G-d forbidding someone who did not maintain His covenant from participating in the Passover offering; if one commandment is off-limits for such a person, certainly the whole Torah should be. Putting aside what the logic of this argument is, some (see Torah Shlaima 25:123) use this comparison (and other similar Midrashim) to suggest that the term Luchos refers to the whole Torah, and that Rashi means the same thing in both places. Besides sharing the same drawbacks as Maskil LDovids approach (including why Rashi uses different terms), basing the comparison on Moshe breaking the Luchos has an additional issue. The Luchos represented the covenant that was first being entered into, so breaking it represented the covenant not being in effect; this is not the same as saying the Luchos represented the commandments that result from the covenant being in effect. Moshe was preventing the commandments from applying to those who had rejected the covenant, he wasnt nullifying the commandments themselves. It is therefore difficult to equate the Luchos with the Torah (as opposed to with the covenant necessary for the Torah to be given) based on how the Talmud explains why Moshe broke the Luchos. Shmos Rabbah (33:1) uses a parable to explain why G-d commanded us to build the Mishkan, comparing the Torah to a kings only daughter who married the king of another country. As difficult as it was to be separated from his beloved daughter, the king couldnt tell her that she couldnt leave. He therefore asked his new son-in-law to build small guest quarters for him, so that he can visit her anytime he wants. Similarly, G-d didnt want to part with the Torah, but wanted us to have it, so asked us to build Him a dwelling place whereby He could still be near the Torah. Our connection with G-d comes through the Torah ("Yisroel v'Oraysa v'Kudsha B'rich Hu chad hu," Israel and the Torah and the Holy One-- blessed is He-- are one), which was the centerpiece of the Mishkan. The Luchos may represent our covenant with G-d (Luchos HaBris), but they also represent G-d giving us the Torah (Luchos HaEidus), and contained (at the very least) the Ten Commandments. The Testimony (Eidus) that was placed in the ark was put there because of it being Torah, the essence of our relationship with G-d. It testified that G-d chose us because He gave it to us (and only us). This is >:\D \"nn "po"np trcdk trcd ihc 21 what Midrash Lekach Tov says explicitly, and what Rashi is saying as well (that I commanded you the commandments that are written in it; Rashi isnt saying that the Torah proves it was G-d who gave us the commandments, but that G-d chose us by giving it to us and no one else). Therefore, whatever was considered the Torah was placed in the ark. By using the future tense (that I will give you), G-d included putting the Torah scroll, when its written, into the ark. At the time of the building of the Mishkan, though, the only thing tangible that was Torah were the Luchos, because they had Torah carved into them. Therefore, when Rashi explains what was physically put in the ark that was considered Torah (the Testimony), he tells us that it was the Luchos.
Rabbi Moshe Krieger Bircas HaTorah Parsha Sheet
In this weeks parsha the Jewish People are commanded to contribute to the Mishkan. It is very interesting that Hashem only demanded those who were generous of heart to donate. In other words, Hashem commanded only those who felt like giving to give to the Mishkan. Besides the inherent oddity of this optional mitzvah, it almost seems that Hashem is acting in a counter-productive manner by asking only those who feel charitable to give. The Midrash Tanchuma (Nasso 16) teaches that the building of the Mishkan was so important that the main purpose of taking the Jewish People out of slavery and giving them the Torah was in order to dwell among them. Since giving to the Mishkan was optional, it was possible that the necessary funds wouldnt be raised. Why is Hashem asking for donations for such an important task in such a leisurely way? Why does Hashem allow giving to the Mishkan to be voluntary? The Alter of Kelm answers that the only way the Mishkan could be built was with sincerity of heart. The Jewish People had to really want closeness to G-d if Hashem was to deem it fitting that He dwell among them. To make the Mishkan into a House of G-d, the process of building it would have to reflect the loftiness of its builders. Such a project couldnt be an obligation. Only those who really cared about Hashem and founding the Mishkan were invited to participate. It is this giving and nobility of heart that Hashem wants and this is what enabled Hashems Presence to dwell amongst the Jewish people. The Sfas Emes even says that the Mishkan itself is testimony that every Jew can break through and connect to Hashem if, in his heart, he aspires to do so. The building of the Mishkan demonstrates that no matter where a Jew is in life, he is capable of reaching the highest levels of spirituality, even after chait haegel. Genuineness of heart does not go unappreciated and every step a Jew makes to get closer to G-d and give more and more of himself is deeply cherished by Hashem. Earnest giving of the heart is what the Mishkan is all about. In Sanhedrin 106b Rava, an amora, laments his lack of heartfelt sincerity. Rava remarks that in the years of Rav Yehuda, the yeshiva world was only well-versed in seder nezikin. In Ravas era, the yeshivas were much more knowledgeable in Torah and even knew tractates like Uktzin, which is about miscellaneous laws of tuma and tahara. Nevertheless, Rava bemoans, when there was a drought in the days of Rav Yehuda, all Rav Yehuda had to do to end the calamity was to take off his shoe, as if declaring that he was afflicting himself on account of the situation. Rava, noting that his power of prayer was weaker than Rav Yehudas, says that this lacking was due to a deficiency in his own sincerity of heart. It is incredible that even Rava, an amora, felt an inadequacy in his own dedication to Hashem! All the more so do we need to work on our dedication. How much does Hashem mean to us? Are we really giving Him our full hearts? The Hovos HaLevavos was written with the hope of inspiring the entire Jewish People to a powerful love of Hashem. According to the books author, Rabbeinu Bachaye, the heart is the basis for all the mitzvos. In a certain respect, a mitzvah is only valuable because of the heart we put into it. The concept that in order to fulfill a mitzvah, one must be aware that he is performing it, illustrates this idea beautifully. Hashem doesnt want us to fulfill the Torah only with mere external actions. He wants us to cherish our mitzvos, utilizing them to grow in our love of G-d and coming close to Him. Rabbeinu Bachaye, observing that his generation desperately needed to be reminded of this fundamental principle, compiled Hovos HaLevavos for this very purpose. Rabbeinu Bachaye emphasizes that in truth, all Hashem wants is for us to love Him. This is the essence of what it means to keep the Torah and actualize Hashems will. Rav Izel Harif was searching for a talmid chacham of the highest caliber to marry his daughter. He walked into a local beis midrash and slammed his hand down on the bima, announcing that he was looking for a talmid chacham for his daughter. A very sharp and hot-blooded talmid chacham himself, Rav Harif declared before the entire yeshiva that anyone who could answer his kasha could marry his daughter. All the yeshiva boys listened carefully as Rav Harif presented his problem. However, his difficulty was so powerful that the entire beis midrash was stupefied. Rav Harif, seeing that there was no one wise enough to answer his question, left the yeshiva very disappointed. However, when he was well on his way, a bucher came chasing after him. The bucher, panting from the run, apologized to Rav Harif saying, Sorry, Rabbi. I couldnt find the answer. But if the Rabbi finds an answer, can I please find out about it? Rav Izel Harif, seeing this young mans love of Torah and his deep desire to get closer to Hashem, said to him, Ill definitely tell you if I discover the solution, but only if you marry my daughter!!! May we all be zoche to give Hashem our whole hearts!!! National Council of Young Israel Weekly Dvar Torah Parshat Vayakhel-Pekudei - Shabbat Hachodesh Daf Yomi: Shabbos 157 Guest Rabbi: Rabbi Perry Schafler, Associate Member, Young I srael Council of Rabbis The Meaning of the Month and the Mishkan If you havent noticed yet, watch out Pesach is coming really early this year! Among the unusual aspects of the way the Jewish calendar turns out, we find that the reading of Vayakhel-Pekudei coincides this year with Parshat HaChodesh. This brings to mind the Torahs point of noting that the Mishkan, whose construction is described in our parshiot, was established by Moshe specifically on Rosh Chodesh Nissan. What might be the meaning and message of the connection between Rosh Chodesh Nissan and the Mishkan? In a certain way, the connection is obvious and logical: The very first Rosh Chodesh Nissan, the month of redemption, is a necessary prerequisite for the Nissan that follows, when service of HaShem in the Mishkan is inaugurated. If we recall, Moshes demand that Pharaoh release the Children of Israel is expressed in the context of freedom to worship HaShem. We can truly join the service of HaShem only if we are freed from bondage. Another striking commonality between Rosh Chodesh Nissan and the Mishkan is the special role of women in each. Pirkei DRabi Eliezer states: Women merited the simcha of Rosh Chodesh and freedom from work on that day because they did not give their rings to the Eigel (golden calf). The women were rewarded with Rosh Chodesh for not contributing to the Eigel. But how do we know what motivated them to refuse to give? Perhaps chassu al tachshiteihem they were protective of their jewelry? The prominent role of women in the construction of the Mishkan is particularly instructive here. The women did not just join, they were eager, early and generous contributors. The Torah states Vayavou ha'anashim al ha'nashim which can be translated: The men followed the women. The women were also artisans, active in weaving, and were actually performing the remarkable feat of weaving wool strands while the wool was still on the goats, both to produce the very highest quality wool as well as to enable even the ritually impure to participate. In hindsight, the contribution by women to the Mishkan contrasts with their absent role in the Chet HaEigel, for which the Mishkan is an atonement. The reticence and reluctance of the women to contribute to the Eigel cannot be attributed to a desire to conserve their jewelry, since in our reading, the very same women who delayed and declined at the Eigel, eagerly rushed ahead and jumped at the opportunity to contribute generously to the Mishkan. This is what the Daas Zekeinim Balei HaTosfos tells us: The women merited (Rosh Chodesh) because they did not give to the Eigel but they gave enthusiastically to the Mishkan! If there was any doubt before, it now becomes obvious that it was conscience, not kamtzanus (stinginess); it was the fidelity of the women of Israels true belief in HaShem that impeded their participation in the Eigel. Their faith and devotion to HaShem drove both their refusal to give to the Eigel and their eager donations to the Mishkan. And that is the reason for which they were rewarded with special honor and leave on Rosh Chodesh. But what is the lesson of the Rosh Chodesh connection between the Mishkan and the Eigel? How is the Mishkan atonement for the Eigel, and what do women in particular have to do with it? Among the myriad design and construction specifications in Vayakhel-Pekudei, a prominent refrain is Kaasher Tzivah HaShem as HaShem commanded. Why is this phrase repeated again and again? What is often missed is that the essential pitfall of those who failed in Chet HaEigel actually began with rationalizing and justifying the Golden Calf. To paraphrase a secular expression: The path to Gehinom is paved with good intentions. In reality, the path from holiness to depravity is almost always smoothed with justifications, with psychological, rhetorical, logical, and intellectual smarts applied to normalizing what at its base is ugly, low and disloyal. In contrast, all true wisdom stems from Yirat HaShem. The women, who had Yir'at Shamayim, were given binah y'teirah the natural wisdom to discern and not lose sight of right and wrong, the wisdom to instinctually reject attempts to normalize the 22 >:\D \"nn "po"np trcdk trcd ihc abnormal, to trivialize the difference between holy and profane; the uncommon sense not to accept the unacceptable. One late night during the Korean War, two Jewish chaplains were flying in a military helicopter in the war zone, with an Army General on board. As dawn approached, one of the chaplains began to put on tefillin. When the General inquired, the chaplain explained the meaning and obligation in Jewish law. The General noticed that the other chaplain was not putting on tefillin. The other chaplain began to explain that, even though the Bible does speak about phylacteries (tefillin), this was not really mandatory or practiced literally anymore, and so on The General, who apparently had little stomach for rationalizations for disregarding orders, said to the chaplain: Are you Jewish, are you a Rabbi? The chaplain said yes, sir. To which the General replied: Then you put on those tefillin right now and thats an order! The Mishkan needed to be done Kaasher Tzivah HaShem as Hashem ordered. Though the construction was replete with minute details, the lesson is very clear. It is not excellence in design, attention to detail or the importance of careful execution. There are people who are naturally driven to precision this is not it. The Nazis were attentive to detail too. It is said about the Germans that they made no mistakes except the very greatest. There are many people who are compulsive about perfection, about following orders. This is not what is sought. The kavanah necessary to properly build the Mishkan is to do HaShems will, bli chochmot, as the Meshech Chochmah tells us: The architect of the Mishkan was Bezalel son of Chur of the Tribe of Yehuda to teach us true mesiras nefesh (self-sacrifice) is only kshemanichim et kol hachochmos vhachakiros when we set aside all the rationalization and analysis, (and) therefore a person merits (true) knowledge and understanding because this is midah k'neged midah for abandoning hachochmah, bli chochmos. The Pardes Yosef concurs: Ha'chochmah ha'gedolah hi she'lo, le'hitchakem yeter al ha'midah ki im l'keyaim et asher tziva Hashem l'lo kol chochmos. The greatest wisdom is not to be overly smart but to do what HaShem commands without any tricks or justifications. To build a Mishkan rather than an Eigel, to serve HaShem rather than serve ourselves, we need to follow HaShems directives, just because they are HaShems order to serve HaShem, HaShems way. It is not because we like to follow orders, not because we agree with them or understand them either. And its not about being generous, a perfectionist, or being exact. The antidote to the Eigel is not building a temple. Rather, it is overcoming, subjugating, suppressing contrary desire, thoughts, feelings, justifications and rationalizations. It is about bringing oneself to the state of doing HaShems will, simply because that is His command whether or not we understand it, fathom it, like it, are in sync with it. To properly build a Mishkan, to lift up each aspect of the created world to serve as a vehicle of hashraat haShechinah the dwelling of the Divine Presence depends upon Kaasher dibber Hashem. This is a good year to remind ourselves that the nexus of Mishkan and Rosh Chodesh Nissan was by no means happenstance. Through the Mishkan, Rosh Chodesh, and Shabbos, we are enabled to reside within a consecrated dwelling in space and time. When the Jewish People do kaasher dibber Hashem we return to the genius of Naase V'nishmah (we will do and we will listen) and to the wisdom of the righteous women of Israel of whom it can rightly be said: Chochmas Nashim, banta beitah The wisdom of women builds the house. Shabbat Shalom The Weekly Sidra- Vayakhel-Pekudei By Rabbi Moshe Greebel So essential is honesty in all things, that the Gemarah in Shabbos 31a describes it as the first question put to a man, after the shedding of this mortal coil: Rava said, When man is led in for Judgment, he is asked, Did you deal faithfully (i.e., with integrity), did you fix times for learning (Torah), did you engage in procreation.? Even among the insect world, the simple ant, in the words of Shlomo HaMelech, is praised for its sense of honesty: Go to the ant, you sluggard; consider her ways, and be wise! (Mishlei 6:6) On this Passuk (verse), the Gemarah in Ayruvin 100b has this to say: Rabbi Yochanan observed, If the Torah had not been given, we could have learned modesty from the cat, (the prohibition of) thievery from the ant, chastity from the dove, and (the prohibition of) illicit sexuality from the rooster, who first coaxes and then mates. On this Gemarah, Rashi learns as follows: Thievery from the ant.. Not one (ant) steals the food of another. Continuing this theme of the honesty of ants, the Midrash Dvarim Rabbah 5-2 has this to say: ..Rabbi Shimon Bar Yochai said, Once in the hole of one of them (ants) were found three hundred Kor of wheat, which she gathered in the summer for the winter. Therefore, Shlomo said, Go to the ant, you sluggard; consider her ways, and be wise. So do you, too (Yisroel), prepare for yourselves religious deeds in this world for the World to Come.. The Midrash continues: .. And what is the meaning of, Consider her (the ants) ways, and be wise? The Rabbis say, Consider her good conduct, how she flees away from thievery.. The Midrash concludes with a story: ..Rabbi Shimon Ben Chalafta said, Once, it happened that an ant dropped one grain of wheat, and all the ants came and sniffed at it. And yet, not one of them took it, until the one to whom it belonged came and took it.. It would stand to reason then, that a man should at least have the dignity of an insect when it comes to personal honesty. For, without such dignity of honesty, little else would matter; that, being the subject of this weeks mailing. The first of our coupled Sidros begins: And Moshe gathered all the congregation of the Bnai Yisroel together, and said to them, These are the words which HaShem has commanded, that you should do them! (Shmos 35:1) Now, Rashi on this Passuk, informs us of the following: And Moshe gathered.. On the day after Yom Kippur, when he descended from the mountain. That is, on the Yom Kippur of the first year from the Exodus, Moshe heard from the mouth of HaKadosh Baruch Hu, metaphorically speaking, that the Bnai Yisroel were forgiven for the Aigel HaZahav (golden calf). On the day after that Yom Kippur, he gathered them with regard to the needs of the Mishkan (Tabernacle). Was this gathering the only noteworthy event of that particular day? Apparently not, if we look earlier in the Torah, with regard to Moshe attempting to judge the entire nation himself: And it came to pass on the next day, that Moshe sat to judge the people (monetary matters), and the people stood by Moshe from the morning to the evening. (Shmos 18:13) On this Passuk, Rashi cites the Sifri (actually the Mchilta Yisro Parsha 2): And it came to pass on the next day.. It was on the morrow of Yom Kippur. On this very same day then, Moshe not only gathered the Bnai Yisroel together, he judged them as well. Hence, we may very well ask, what is the possible connection between judgment and Mishkan? For an answer to this query, we go to the commentary of the Pninei HaTorah of Rav Chayim Yosef Dovid Azulai (1724- 1806), of blessed memory. The Chida (Chayim Yosef Dovid Azulai) instructs that the Bnai Yisroel were aflame with the love of HaShem, Who had fully pardoned them for the Aigel HaZahav on that first Yom Kippur, with the words spoken to Moshe, I have pardoned according to your word! (Bamidbar 14:20) Now, Moshe desired that this unbound love for HaShem by the people, take some physical form, so as to memorialize such a love for posterity. This is why HaKadosh Baruch Hu now gave the Bnai Yisroel the Mitzvah of constructing the Mishkan. Yet, Moshe had a very deep concern regarding this process. For, if the love of HaShem must be pure and un-blemished by any mar, so too must be the memorializing of that love. What if, he feared, someone would contribute ill gotten gains? Would the Mishkan then be unfit, G-d forbid? According to the Chida, Moshe reasoned even further, by considering something even worse being donated- Safek Gezel, or, money upon which there is a doubt of thievery. And, why is Safek Gezel worse than straight Gezel (thievery)? The simple answer is that for the sin of Gezel, Tshuva (repentance) can be accomplished in part, by returning the ill gotten gains. This is not true of Safek Gezel, which, due to its doubtful nature, the rightful owner of the money can never be known. What if, imagined Moshe, Safek Gezel would be donated to the Mishkan? Therefore, concluded the Chida, on the day after Yom Kippur, prior to collecting the donations from the nation for the Mishkan, Moshe made certain to judge all the monetary litigations, squabbles, disagreements, financial doubts, and the like, in order that whatever funds were left to the Bnai Yisroel, would only be honestly earned clean money, which could be donated to the Mishkan. Here then, is the relationship between judgment and the Mishkan, which, in the scheme of things, is true of everything. For, all of our endeavors on this mortal plain must be LShaim Shamayim, unsullied and unblemished >:\D \"nn "po"np trcdk trcd ihc 23 by the taint of that which is dishonest. Only when that is fully determined, may we go on MChayil El Chayil (from strength to strength). May we soon see the Gulah Shlaimah in its complete resplendence- speedily, and in our times. Good Shabbos. Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing on the website: The National Council of Young Israel http://www.youngisrael.org Dvar Torah Vayakhel-Pedudei By Rabbi Dovid Sochet When Two Heads are Better than One The Pasuk (1) says in regard to the builders of the Mishkan (Tabernacle) "Moshe said to the Children of Israel, Behold! Hashem has called by name , Betzalel the son of Uri the son of Chur of the Tribe Yehudah, ......, and he has put in his heart that he may teach, both he (might teach) and Oholiav (might teach as well) the son of Achisamach, of the Tribe Dan. " Rashi quotes the Medrash (2) on this week's parsha which contains the following teaching: The building of the Mishkan and its furnishings was supervised jointly by leaders of two selected tribes. The tribe of Yehudah was represented by Betzalel and the tribe of Dan was represented by Oholiav the son of Achisamach. The Torah gives them both equal status in spite of the fact that Betzalel was from the tribe of Yehudah, one of the greater Shevatim (tribes), and Oholiav was descended from the tribe of Dan, one of the tribes of lesser status whose ancestry was not from Rochel or Leah, Yaakov's chief wives. What purpose was served by selecting representatives of these two tribes specifically to oversee the construction of the Mishkan? It certainly would have been sufficient for just one tribe to be in charge. Betzalel could have done the job all alone. With his G-d given talents, he most definitely did not need a colleague. Nonetheless, the Midrash emphasizes that the Mishkan had to be built by two tribes. Perhaps the Torah is conveying a twofold message: Our Rabbis (3) teach us that the tribe of Dan was so unworthy that the Cloud of Glory which surrounded and protected all of the tribes of Bnei Yisroel, nonetheless excluded the tribe of Dan. Dan was ejected from Hashem's aegis as were the "great multitude of nations" that accompanied Yisroel in the exodus from Egypt. The Pasuk states (4) in reference to Amaleks war against Bnei Yisroel and he smote the rearmost of you, all that were stumbling after you. The Rabbis explain that this refers to the Tribe of Dan who was in the rearmost section of the camp. They were rejected and expelled from under the Clouds of Glory, because there were idol worshippers among them. Obviously the entire Tribe was not guilty of idolatry, however, there is the well known concept mentioned by Chazal (5) - Woe to the wicked and woe to his neighbor. A righteous person might suffer along with his wicked neighbors when they receive their punishment. Even if only a few individuals were sinful, that is sufficient for the entire tribe to lose their Divine protection. A similar notion might help explain a difficulty at the beginning of this weeks Parsha. The Parsha begins (6), "and Moshe assembled the entire assembly of the Children of Israel and said to them...". Some twenty verses later the chapter concludes with the words (7): - "the entire assembly of Israel departed from the presence of Moshe". Why does the Torah tell us that the entire assembly left Moshe after he ended his address. It goes without saying that if Moshe Rabbeinu summoned them to deliver a message then when he was through delivering that message they would all walk out. Why does the Torah, which is always so meticulous and concise, need to include this pasuk at the conclusion of the narration? The Baalei Musar (8) explain that the pasuk is teaching us that when the Jews walked away from Moshe Rabbeinu, it was evident that they had been in the presence of someone as great as Moshe Rabbeinu. One does not spend time in the presence of a great Jewish leader without having an indelible impression left upon him. Certainly this is true immediately after the encounter. Often the impression lasts a lifetime. The pasuk, "The entire assembly of Israel left Moshe's presence" teaches that the impression was "evident on their faces" and they were a changed people because they spent time with Moshe Rabbeinu. Such can be the power of various societal influences. When one is in a holy environment, when one is in the presence of a holy congregation, when one associates with spiritually great individuals, they too are elevated and spiritually uplifted. Unfortunately the opposite is true as well. This was the case with the greater part of the Tribe of Dan. Although they were not guilty of actual idolatry, nevertheless just by being in proximity with idolaters they found themselves on a lesser spiritual plane. The Mishkan was a testimony of Hashems forgiveness of the dreadful sin of the golden calf (9). Had Oholiav been even minutely affected negatively by his fellow tribe mates idolatrous ways, he most definitely would have been disqualified from being a partner in the construction of the edifice that commemorates Hashems forgiveness of the entire nation's succumbing to idolatry. On the contrary, the lesson the Torah teaches us is that Oholiav was not affected by his surroundings and was still spiritually unscathed. Therefore Hashem specifically chose him to be in charge to teach us that every person no matter how bad the circumstances are, or how negative his surroundings, or whatever generation he is living in, nonetheless he can still prevail and not be affected by the entire world if he truly wishes it to be so. The second message is that there are many people who are interested in getting involved in communal work as long as they will have the spotlight for themselves. They are in it so that when the job gets done, they will be able to say: "Look, what I have accomplished!" Therefore, if you ask them to share the job and responsibilities and that they must also share the credit and the glory, under those circumstances they are not interested in doing the job. The Gemarah (10) teaches us that any person who possesses a haughtiness of spirit Hashem says to him I and he cannot dwell together on this world. The Mishkan was a place for the Divine presence to dwell (figuratively) on this world (11). If any self-importance would have been found amongst the designers and builders of the Tabernacle this would have been in direct conflict with the purpose of the Mishkan. Further, not only are we to learn that Oholiav was untainted and therefore eminently qualified to join Betzalel as mentioned before, we can also comprehend that his participation in the construction of the Mishkan was in fact crucial. Had Betzalel been the sole supervisor in charge, he might have succumbed to sinful pride. The Gemarah (12) teaches us that whoever possesses haughtiness of spirit is regarded as though he were an idolater. Had Betzalel taken pride in his role as sole administrator and planner, that alone would have disqualified him for that position, for how can a testimony of Hashem's forgiveness for the sin of the golden calf be constructed by someone guilty of pride which is equated with idolatry? It was therefore vital that Betzalel be joined by Oholiov, so that Betzalel would be aware that someone else was as qualified for his position as he was, and would serve as a co-administrator. This would insure that Betzalel remain humble and thus worthy of his task. Finally, when a person has a partner of lesser stature his motives are evidenced by whether he can tolerate that partner. By assigning Betzalel a co-chairman from the tribe of Dan, Hashem was teaching him even greater humility. "I want you to work with someone who is not even from the prestigious tribe of Yehudah, but from the "lowly" Tribe of Dan. In accepting this partner Betzalel showed us how he was indeed worthy of being chosen by Hashem for this lofty position. Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.comwith any questions and comments. Good Shabbos, Rabbi Dovid Sochet 1. Shemos 35:30 2. Tanchuma: 13 3. See Yalkut Shemoni Parshas Ki Setzei :938 4. Devarim/Deuteronomy 25:18 5. See Tractate Negayim 12:6 6. Shmos 35:1. 7. Shmos 35:20 8. The Musar movement was developed in 19th century Eastern Europe, It was particularly predominant among the Lithuanian Jews and was founded by Rabbi Yisroel Lipkin (Yisroel Salanter) 1810-1883. 9. See Rashi 38:21 10. Tractate Sotah 5A 11. See Medrash Tanchuma Parshas Naso: 16 12. Tractate Sotah 4B Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com with any questions and comments. Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his formative years in Los Angeles CA, and the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva Harbotzas Torah in Flatbush NY, and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife and children. Rabbi Sochet is also certified Mohel. Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing on the website: The National Council of Young Israel http://www.youngisrael.org
Aish.Com - Rabbi Kalman Packouz Shabbat Shalom Vayakhel-Pekudei 5773 GOOD MORNING! Pesach is coming! Monday night, March 25th is the first Seder. What kind of Seder will you have for your family and friends? Will it be "Let's hurry up and get to the food" -- or something more meaningful, uplifting, impactful? There are 3 types of people: Those who make things happen, those who watch things happen ... and those who ask, "What happened?" The kind of Seder you have is up to you and depends on what you do starting NOW! Make it more than -- "They wanted to kill us. We won. Let's eat." The Seder should help your children to feel positively about being Jewish. You cannot transfer feelings, but you can create the atmosphere and the experience which will engender positive feelings. Many people who love being Jewish, fondly reminisced about their Zaideh (grandfather) presiding over the Shabbat table and the Seder or their Bubbie (grandmother) lighting Shabbat candles ... and their Seder! You are a link in that chain! 24 >:\D \"nn "po"np trcdk trcd ihc Q & A: How Do I Make My Seder Enjoyable, Creative And Meaningful? Remember that the Seder is for the kids, to transmit our history and understanding of life. You've got to make it interesting and intrigue them to ask questions. If a person asks a question, he'll be inclined to hear the answer! The only way to transmit your love and feeling for Judaism is through shared, positive experiences. You need to be excited about the Seder! Some ideas from Rabbi Shimon Apisdorf: 1. Invest time before the Seder. Trade in your Maxwell House Hagaddah for one with commentary. Then read it! Visit a Jewish book store and see what intrigues you. Look at a commentary to get interesting insights to share with your family and guests. A few suggestions: Judaism in a Nutshell: Passover, Artscroll Haggadahs and Book of Our Heritage by Eliyahu Kitov. Available at local Jewish bookstores or by calling toll-free 877-758-3242 ... or via JudaicaEnterprises.com. Also, excellent materials including an audio guide "How to Conduct the Passover Seder" are available at ChadishMedia.com! 2. Get Passover story books for the kids now! Read to them the stories before Pesach. Have them or help them make a little play to present at the Seder. Buy them Artscroll Children's Hagaddah! 3. Have quizzes and prizes. Ask questions and give 20 points for a right answer. 100 points and they get a prize! Start with the youngest and work up through the ages. If a child answers a question that's not his, he loses 20 points! Name: the plagues, the 4 sons, the number of years in slavery -- make your list of questions before the Seder. (You can even prep the kids before the Seder with the answers!) 4. Plan out the Seder with little surprises and props. During the section on the plagues throw into the air plastic animals when you get to the Wild Beasts; use ping pong balls for the plague of Hail. Be creative. Give each child a brown paper bag filled with his props. Have fun! (You can also order the "Bag of Plagues" props available at your local Jewish bookstore - - or Amazon.com or plaguesbag.com -- or assemble your own!) 5. Delegate. Give your kids or guests a small part of the Haggadah to prepare. They can look at a Haggadah with commentary -- or go to Aish.com and search. It involves them and makes them a part of the Seder rather than being an observer. 6. Have questions for discussion at the table! Passover marks the birth of the Jewish people. It's a time to reflect on the meaning, value and implications of being Jewish. Here are some questions to discuss: On a scale of 1-10, how important is being Jewish to you? Please explain. If your son, daughter, brother, sister, or best friend told you that they planned to raise their children without any Jewish education or identity, how would you react? If you thought the existence of Israel was in danger, would you risk your life to help save it? What do you like about being Jewish? What don't you like? Is it important to you or for your children to have mostly Jewish friends? Why? 7. Spend time at Aish.com/pesach and AishAudio.com ... and for more on Pesach! And be sure to see the Aish video "The Google Exodus" -- What would the Exodus have looked like if Moses had the internet? Torah Portion of the Week: Vayakhel-Pekudei Moshe relays the Almighty's commands to refrain from building the Mishkan (the Tabernacle or Portable Sanctuary) on the Shabbat, to contribute items needed to build the Mishkan, to construct the components of the Mishkan and the appurtenances of the Cohanim. The craftsmen are selected, the work begins. The craftsmen report that there are too many donations, and for the first and probably the only time in fundraising history, the Jewish people are told to refrain from bringing additional contributions! Pekudey includes an accounting of all the materials that went into the making of the Mishkan and details of the construction of the clothing of the Cohanim. The Tabernacle is completed, Moses examines all of the components and gives his approval to the quality and exactness of construction, the Almighty commands to erect the Tabernacle, it's erected and the various vessels are placed in their proper place. Dvar Torah based on Growth Through Torah by Rabbi Zelig Pliskin The Torah states with regard to Betzalel, the artisan in charge of creating the Mishkan (Portable Sanctuary), that the Almighty filled him with wisdom, insight and knowledge ... "and to think thoughts to make with gold and with silver and with brass (Exodus 35:32). What can this verse teach us about our own lives? There are two types of skillful artisans. The first type of craftsman is one who is able to picture new designs in his mind. His fertile imagination enables him to create original works of art. This, wrote Rabbi Shlomo Kluger, is what the present verse is expressing. "And to think thoughts," that is, Betzalel had the ability to visualize entirely new artistic creations. The second type is an expert in making fancy vessels with intricate designs though he may not be creative or original. After he sees what someone else has done, he learns to make similar things -- perhaps even better than the original designer. Our lesson: Whatever abilities the Almighty has blessed you with can be utilized for the honor of the Almighty. One does not need to be a Betzalel to serve the Almighty -- or to make a creative Pesach Seder! Feed The Poor Of Jerusalem! Hundreds of families in Israel are unable to afford groceries for Yom Tov (the holiday). This group gives them coupons redeemable only for food. They arrange with the supermarket to get an extra 10% on every dollar you give them. I know they are legitimate and I give them money! Send your tax-deductible contribution to: Keren Y&Y 805-A Roosevelt Ct. Far Rockaway, NY 11691 https://www.kerenyehoshuavyisroel.com/ Fulfill the special mitzvah of Maos Chitim, helping the poor for Pesach Quote Of The Week: Children have never been very good at listening to their elders, but they have never failed to imitate them -- James Baldwin With Special Thanks to Raphael & Dorothy Elkayam With Deep Appreciation to James & Patricia Cayne This article can also be read at: http://www.aish.com/tp/ss/ssw/194644171.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. 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Rabbi Eliezer Parkoff Weekly Chizuk Vayakhel Pikudei: Kedusha is the Prerequisite Lev Shalom, Shalom Schwadron, v. II, p. 354 Six days shall you do work and the seventh shall be to you holy. (Shemos 35:2) Rashi: Six days: He [Moshe] prefaced [the discussion of the details of] the work of the Mishkan with the warning to keep the Shabbos, denoting that it [i.e., the work of the Mishkan] does not supersede the Shabbos. -[from Mechilta] This is the simple pshat. Perhaps we can learn out from this possuk a hint at something else. It states in the Midrash Tanchuma: "I love you." - Hakadosh Baruch Hu said, See how much I endear you. From the earth until the first Heaven is a 500 year journey. From the first Heaven to the second, a 500 year journey, etc. And the Holy Throne is above all of these Heavens. See how much I hold you dear. I left all this and I said, "Make curtains of goat hair" and I I will come and dwell among you. It doesn't stop here. "Make for Me a Mikdash, a Holy Place (Shemos 25:8). It should have read, "and I will dwell within it." Instead it states, "and I will dwell within them" - within each and every one of us. Hakadosh Baruch, so to speak, condensed and concentrated His Shechina to such an extent that it was able to dwell in a flesh and blood heart. How? By devotion of one's heart. If a person prepares himself with proper holy thought towards Hashem Yisborach, then his heart becomes a Mishkan to Hashem! On Shabbos there is a mitzvah of Oneg Shabbos. This mitzvah requires that one have holy thoughts in the honor of Shabbos. This is explicit in the possuk, "And on the seventh day it shall be to you Holy," you yourself must be holy on the seventh day. However Chazal darshan the word "to you" as meaning "all your needs." Shabbos shall be "to you," it's yours. How do we put the two drashos together? It means that your oneg Shabbos should be "holy!" This is a very appropriate introduction to the parsha of the building of the Mishkan. It teaches us how to bring Hakadosh Baruch Hu to dwell within each and every one of us - by sanctifying ourselves and becoming "Holy to Hashem." Heart or Brain? And every wise hearted among you shall come, and make all that the Lord has commanded. (Shemos 35:10) The possuk accents "wise in the heart", and not "wise in the brain." Chazal tells us (Vayikra Rabba 24:6) "where ever you find a fence against lewdness, there you find kedusha." In whom do you find lewdness? The Rambam answers: Lewd thoughts overpower one whose heart is empty of thoughts of wisdom." (Issurei Bi'ah, 22:21) So we see the rule that whoever is wiser in the heart is more guarded against lewdness. The building of the Mishkan required all the builders to be wise of the heart. This was so, because they had to create an edifice in which the shechinah would rest. >:\D \"nn "po"np trcdk trcd ihc 25 We find the opposite also. Chazal tell us (Yoma 39a) "A transgression deadens the heart of a person." Meaning: If a person transgresses a sin, his heart becomes thick. This is the opposite of if he would have been careful of sins, then he would become "wise hearted." With this we can correct a mistake people have made in the explanation of the above Rambam. "Lewdness is found in one whose heart is empty of wisdom." There are those who correlate this to secular wisdom also. Isn't it true that at that moment when one's mind is occupied with the sciences of astronomy, it is not interested in lust? However, that's only because a person cannot think two thoughts at the same time. Nonetheless, as soon as he stops being occupied with his science, understandably his heart will be dragged into all sorts of immodest mischief. This has taken place with numerous philosophers. When they found Aristotle in a compromising situation, he answered, "Now I am not Aristotle!" This is because he only had wisdom of the brain, not of the heart. The wisdom of Torah, however, pushes out all treif thoughts and sanctifies the person to be free only and specifically for Hashem and His Torah. Therefore he is able to bring down the Shechinah to his accomplishments. Rabbenu Yona writes (Shaare Teshuva, 3:3) (Mishle 1:2) "'To know wisdom and instruction; to perceive the words of understanding;' This means that talents of accomplishment and forsaking of aveiros is called wisdom, as it says (Devorim 4: 'for this is your wisdom and your understanding in the sight of the nations, who, when they shall hear all these statutes, shall say, Surely this great nation is a wise and understanding people.'" Rabbenu Yona accents talents that bring to actual accomplishments, not a talented brain. That's considered wisdom in the eyes of the nations. That's the difference between Torah and other wisdoms. The Dubno Magid once spoke in a town and a few maskilim (members of the enlightenment movement) attended. After the talk one of the cynics, who was totally unaffected by the warm and inspiring message, approached the famed Magid. "The sages tell us," began the skeptic, "'that words from the heart, penetrate the heart.' Rabbi," he snickered, "I assume that you spoke from your heart. Your words, however, have had no impact on me whatsoever! How can that be? Why didn't your words penetrate my heart?" Rabbi Kranz smiled. In his usual fashion, he began with a parable. "A simpleton once went by the workplace of a blacksmith, who was holding a large bellows. After a few squeezes, the flames of the smith's fire danced with a rage. The man, who always found it difficult to start a fire in his own fireplace, marveled at the contraption. He immediately went and purchased the amazing invention. Entering his home, he smugly announced, "I just discovered how to make a raging fire with the simple squeeze of a lever!" He set a few logs in the cold fireplace and began to push the two ends of the bellows together. Nothing happened. The logs lay cold and lifeless. Embarrassed, the man returned to the blacksmith and explained his predicament. "I want a refund!" he shouted. This blower doesn't work!" "You yokel," laughed the experienced blacksmith. "You were blowing on cold logs! You must start a small fire on your own! If you don't start with a spark, a fire will never erupt!" The Magid turned toward the maskil and sadly shook his head sadly. "If there is no spark, the largest bellows will not make a fire." Wishing everyone a Gut Shabbos Rabbi Eliezer Parkoff 4 Panim Meirot, Jerusalem 94423 Israel Tel: 732-858-1257 Rabbi Parkoff is author of "Chizuk!" and "Trust Me!" (Feldheim Publishers), and "Mission Possible!" (Israel Book Shop Lakewood). If you would like to correspond with Rabbi Parkoff, or change your subscription, please contact: rabbi.e.parkoff@gmail.com Shema Yisrael Torah Network info@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344
Rabbi Ben-Zion Rand Likutei Peshatim 1ps\9np\ Volume 27 Number 22 March 9, 2013 vwn 1n IJ I1p n1w .on q1 A Day To Connect And Moshe assembled the entire assembly of Bnei Yisrael and said to them: These are the things that God commanded to do them - For six days work may be done, but on the seventh day it shall be holy for you, a day of complete rest for God. Whoever does work on it shall be put to death. Shemos 35:1-2 Shabbos provides us the opportunity to make up for all those times during the week when we were unable to devote enough time to study Torah. Chazal teach us that the Torah itself was given on Shabbos. Perhaps this is to teach us the importance of using this day for the maximum amount of Torah study. Shabbos is not just a day to take a break from our work routine but rather must be utilized to achieve a greater closeness to the Creator. The Dubno Magid offers a parable. There was once a man who had to take leave of his home and go to a faraway island, where he had no means of communication with his home and family. Whenever a stranger would come to the island, the man would inquire as to whether he had any information about his town or family. One day, an old beggar came to the island who had information. The man was anxious for news but the beggar refused to take the time to sit and chat, pointing out his need to go out collecting for funds. The man offered the beggar, on the spot, enough money for a full days meals if he would devote a day to sit and talk with him. The poor man agreed. When the day arrived, the beggar had hardly begun to talk when he fell asleep. Upon awakening, he told the man that he was hungry and would need to eat before being able to continue. His request was granted and he was served a delicious meal. After finishing his food, the beggar said that he again felt tired and would need to nap. At this point, the mans patience grew thin and he exclaimed, I have provided you with everything and only asked that the day be reserved for speaking with me. Instead, all you have done is eat, drink and sleep. You seem to have forgotten that, for this day, I am your master and I have a right to your attention. Similarly, Hashem has provided us with our needs and given us a day of rest, the Shabbos, for us to be more attentive towards Him on this Eliyahu Will Let Them Know Take from yourselves a portion for God; everyone who is generous of heart shall bring it, as the gift for God: gold and silver and brass. Shemos 35:5 During the years of World War I, in 1916, the Chafetz Chaim was in a certain city in Russia, and Pesach was quickly approaching. Several women whose husbands had been drafted into the Russian army came to the sainted Rabbi and complained about their plight. Their houses were completely empty of any provisions, and they had no means by which to prepare Pesach for their children. With their husbands away, there was no one who could provide even for their basic needs. The Chafetz Chaim spoke to the community leaders, each of whom gave a different excuse as to why they could not help to remedy the situation. That Shabbos, the community gathered in the shul to daven, and the Chafetz Chaim was honored with the aliyah of Kohen. As he approached for his aliyah, he turned to those gathered and announced that he had something to say before he would begin his bracha on the Torah. He briefly described the desperate need to support the families of the men who were serving in the army, and then he proclaimed a decree. I am officially reacting so that, after one hundred and twenty years, no one can later say that I was present and remained silent at a moment of crisis. I hereby proclaim that we cannot suffice with a simple donation to remedy this situation. The rule is that the wealthier members of the community will each give twenty-five rubles for the Pesach fund. Those who are capable of giving fifteen rubles will do so, and the average family will give five rubles. We will not accept any donations in any category from those who wish to give less than these amounts. Our Sages tell us, he continued, that when a person refused to donate to the Mishkan, the prophet publicized his name (see Midrash Ruth Rabba 5:6). Now, as we stand here, Eliyahu the Prophet is recording our deeds in the Heavens, and the Holy One, blessed be He, is confirming his records. Does anyone here want to be included in the list of those who did not respond to the cries of these destitute families? In either case, let it be known that no one is to claim that I was present and that I did not protest! After the Chafetz Chaim concluded his dramatic and inspiring words, his message, which came from the heart, penetrated into the hearts of his community, and the necessary funds were raised to provide for the needs of the poor. Parashas Hachodesh We can suggest a metaphor to describe the relationship of God with us, His chosen people. As we were about to depart from Egypt, Hashem enriched us by offering to take us as His very own. We accepted. Pesach therefore represents the moment of betrothal between Hashem, the groom, and us, His beloved bride. God instructed Moshe to inform the Jewish people (Shemos 6:7) that He wanted to take them for Himself as a people. The verb used (nnp9) is identical to that which is classically used when the Torah describes the betrothal of a maiden to her husband, for example, in Devarim 24:1 (np a). In addition, as described in this weeks Maftir, the first mitzvah which the nation as a whole was given was to sanctify time (to establish a calendar), and is known as kiddush hachodesh. This is the concept of becoming holy - parallel to the ceremony of kiddushin, where a woman is betrothed to her husband. When we approached Har Sinai, the marriage between the Jews and God took place. The Torah served as the kesuba, the marriage document, and we entered under the mountain which served as the canopy. Finally, the special moment when the bride and groom are allowed to be alone with each other had arrived. This special moment during which the marriage was consummated is represented by the festival of Sukkos, by our entering 26 >:\D \"nn "po"np trcdk trcd ihc into the temporary shelters, where the Shechina resides. Our ritual huts commemorate our having been provided the heavenly clouds as personal escorts during our traverse through the wilderness. This was a unique and intimate encounter with the Shechina. Thus, the cycle of Pesach - Shavuos - Sukkos parallels the betrothal - marriage ceremony - seclusion process which validated the marriage of the Jews with Hashem. The Month Of Nissan This month shall be for you the beginning of the months, it shall be for you the first of the months of the year. Shemos 12:2 In Michtav MeEliyahu, Rabbi Eliyahu Dessler cites Rambam, who explains that This month shall be for you the beginning of the months means that the Jewish people should recognize Nissan as the first month and should count the other months from it. For example, we should call the following months the second month (from Nissan), the third month (from Nissan), etc., so that it should be a constant reminder of the great miracle of the departure from Egypt. Thus, whenever we mention the months, we will remember the miracle. Therefore, the months have no names in the Torah but are simply referred to by numbers, for example, in the third month or And it was in the second year, in the second month that the cloud was lifted or in the seventh month on the first of the month, and many similar instances. Just as there is a reminder of Shabbos whenever we mention the days of the week, Which also have no names but are known as the first day towards Shabbos, the second day towards Shabbos, etc., so too is there a reminder of the departure from Egypt whenever we mention the months, because we count them from the month of our deliverance. We dont reckon the months according to where they come in the year, for in reality the year begins in Tishrei -And in the feast of the ingathering at the turn of the year, when the year ends- but when we call the month of Nissan the 1st, and the monthofTishreithe7th,we mean that the former is the first month of our deliverance. Halachic Corner Parashas HaChodesh Anyone who seeks to avoid the sin of noo - deceit - must constantly be cognizant of how terrible is the sin of speaking falsehood. By avoiding falsehood, one will naturally avoid deceit. To speak untruths is an extremely shameful trait, even when there is no deceit concealed in ones words. Furthermore, by uttering untruths, the speaker profanes his mouth, the precious vessel which has been granted to him by Hashem to utter His praises and study His holy Torah. This thought alone should be enough to deter anyone from speaking falsehood. Questions for Thought and Study 1. According to Ramban, who gave jewelry first to the Mishkan? See Ramban 35:22 2. How did the goats hair come directly from the goats to the Mishkan? See Rashi 35:26 3. Why in connection with the Ark does the Torah specifically say that Betzalel made it? See Meshech Chochma 37:1 4. What was unusual about the two Kohanim who served in the Mishkan on the eighth day of the dedication of the Mishkan? See Rashi 40:31 Answers: 1. According to Ramban the women gave first then the men gave, because the Torah says (35:22), And the men came with the women. This could be translated as because of the women. 2. The hair was spun directly off the backs of the goats. 3. Of all the utensils made for the Mishkan, only the Aron will never be reproduced by anyone else, even for the first and second Temples. 4. Moshe and Aharon served together as Kohanim only on this day. Likutei Peshatim is endowed by Les & Ethel Sutker in loving memory of Max and Mary Sutker and Louis and Lillian Klein, v"g. May their memory be for a blessing. Prepared by the faculty, Kollel, and student body of Hebrew Theological College under the direction of Rabbi Ben-Zion Rand, Editor To sponsor Likutei Peshatim for a future Shabbos, call Naomi Samber, managing editor, 847-982-2500, Fax 847-982-2507, email samber@htc.edu Details listed in the Sponsorship Section are the responsibility of the sponsors and not of Hebrew Theological College Please do not read Likutei Peshatim during the Torah reading or during the repetition of the Shmoneh Esrei Likutei Peshatim Has Torah Content - Please Treat It Respectfully
Rabbi Mordechai Rhine Rabbi's Message The Ambulance That Wasn't Needed The fundraising efforts for the Mishkan were going quite well. In general it would be gauged as a massive success. Yet there was one group of people that did not donate right away and were censured for their delay. This group was none other than the princes of each tribe. The same people who were so dedicated in Egypt in times of crisis were now the last to give. These were great, wonderful people. How could it be that they almost lost the chance to participate in this mitzvah? The commentaries tell us that the reason that the princes were delayed was because of a calculation. They said, "Let everyone else give their donations. Then whatever is missing we will fill in." What actually happened is that the people were so generous that there was very little left to give. The princes ended up able to give certain precious stones which had not yet been given. But because of their delay they were almost left out and were censured for their calculation. What indeed was wrong with their calculation? Rav Hirsch explains that the princes were people who thrived in situations of crisis. In the words of one contemporary leader, "They were like tea bags. You only saw their strength when the people were stuck in hot water." The princes thrived in times of crisis. In such times they reached out, they helped; they showed they cared. But the Mishkan was not built on a foundation of crisis. Like the Bais Hamikdash later, the Mishkan was built on a foundation of peace, stability, and love. The princes reaction was not in sync with what the Mishkan was. The donations to the Mishkan were, "More than enough." But the princes perception was to anticipate a crisis, "Whatever is missing..." because that is what they were familiar with and responded best to. They did not >:\D \"nn "po"np trcdk trcd ihc 27 properly transition to the new age of serving Hashem, not from crisis, but from peace, stability, and love. Even today we find that many people thrive on crisis. They almost crave crisis because it is exciting and enables them to respond to challenge and thrive. A great analogy is the proverbial conversation between the cat and the homeowner, where the cat prides himself that there are no mice. The homeowner replies, "You pride yourself that there are no mice; and I am proud of you that there are no mice. But there is a difference between me and you. You hope that there will be more mice, so that you can get rid of them, while I would be most happy if the problem wouldn't exist in the first place." The Mishkan experience and the mistake of the princes teaches us that we are not supposed to need crisis to grow. Instead we are supposed to be able to grow and achieve even when there is no crisis. Even without an exciting threat to respond to, we are supposed to be able to thrive. In fact, ideally we should be able to function in an effective manner so that crisis mode should not be necessary. A number of years ago I spent a Shabbos in Boro Park and was davening in a prominent shul where my father in law davened. Suddenly, in the midst of the service, I noticed an older man looking frail and weak. The man sitting across from him also noticed, and being a Hatzolah paramedic, he slipped out quietly to his vehicle parked in front and came back discreetly with a supplies bag. With the older gentleman still sitting weakly in his seat at the table, the paramedic confirmed the medical condition, and promptly got an IV drip going with appropriate medication. I did not fully understand the known medical history and the situation that was being treated until it was explained to me later. But at the time it was quite clear to me that anyone of lesser training would have promptly placed the older man in an ambulance and headed for the hospital. About an hour later, once services were over, I ventured outside and began walking home. On the corner was a Hatzolah ambulance, parked in place, unused. I thought to myself how close we had come to a situation where emergency personnel might have rushed the patient to the hospital in this very ambulance, lights flashing, sirens blaring, down 16th avenue. Some people indeed thrive on crisis. But for me I was quite glad for the proficiency and training that averted crisis. And so I walked by that Shabbos marveling at the ambulance that wasn't needed. With best wishes for a wonderful Shabbos! Rabbi Elyakim Rosenblatt Yeshiva Kesser Torah A Commentary Published by Yeshiva Kesser Torah of Queens Vayakhel Pikudei The Awesome Power Of Toiling In Torah "Betzalel the son of Uri, the son of Chur of the tribe of Yehuda made all that Hashemhad commanded Moshe.." (Shmos 38:22)" The Midrash Rabbah(Bereshis 1:14) comments that the above posuk does not state that Betzalel made the Mishkan in the manner that Moshe had commanded him; rather, the posuk states, "Betzalel made the Mishkan in the manner that Hashem commanded Moshe." This teaches us that even things that Betzalel did not hear from Moshe, his opinion turned out to be in accord with what was actually said to Moshe by Hashem on Har Sinai. This Midrash seems to be saying that when Moshe descended from Har Sinai and taught Betzalel the laws of building the Mishkan, he apparently omitted some of these laws in his teachings. Betzalel, attentively listening to his Rebbe, Moshe, expound upon the laws detailing how the Mishkan should be built, had difficulty understanding Moshe's teachings as enunciated: he perceived that Moshe must have omitted some of these laws. Betzalel's comprehension turned out to be exactly as Hashem had taught Moshe. The posuk, therefore does not state that Betzalel did all that Moshe had commanded him, for, in reality, he did beyond that. He made the Mishkan as Hashem Himself had commanded Moshe. Let us envision this scenario. Moshe Rabbeinu descends from Har Sinai after being taught by Hashem himself the laws pertaining to the construction of the Mishkan. Betzalel, the faithful disciple of Moshe Rabbeinu, entrusted with the holy task of building the Mishkan, the sanctuary of Hashem, stands in awe, listening attentively and intently to every single word uttered by his revered Rebbe. Betzalel has questions on his Rebbe's teachings, and concludes that his Rebbe, Moshe, must surely have omitted some information from his teachings. This is mystifying. How could Betzalel possibly come to such an incredible conclusion- Moshe Rabbeinu, the great Rebbe of Klal Yisroel, omitted something from his teachings? Surely this awesome setting whereby Moshe Rabbeinu teaches Betzalel in the name of Hashem what he had just heard at maamad har Sinai from Hashem Himself, should produce within Betzalels psyche an inner drive and impetus to want to readily accept wholeheartedly whatever Moshe Rabbeinu was saying. For example, if we study a difficult Rambam which seems to contradict a Gemorah, how much toil and effort do we exert to try to reconcile the Rambam with the Gemorah? Why do we do this? For we know that the holy Rambam certainly knew the Gemorah, and nevertheless, paskened something which seems to contradict the Gemorah. This confidence in the Rambams correctness gives us the impetus and drive to accept his words and to toil and reconcile them with the words of the Gemorah. If this is true with the Rambam, then surely it is true in the case of the great Rebbe of Klal Yisroel, Moshe Rabbeinu, who taught Betzalel in the name of Hashem the laws of the Mishkan, what he had just heard from Hashem Himself, Shouldn't Betzalel have within him the certitude and inner drive to readily accept every word emanating from Moshe Rabbeinu's holy mouth. Surely what Moshe Rabbeinu had taught was the halacha, and what he did not teach was not the halacha. How, in all logic, could Betzalel possibly conclude that his revered Rebbe omitted some information from his teachings? Furthermore, we find that, not only did Betzalel deduce that Moshe Rabbeinu omitted something from his teachings, but he detected something even more incredible. Rashi(1), in Parshas Pekudei, on our very Posuk, understands our Midrash to be saying that Betzalel concluded the exact opposite of what Moshe Rabbeinu had taught him. Moshe taught Betzalel to first make the vessels of the Mishkan and then build the Mishkan itself, while Betzalel understood that the Mishkan should be built before the vessels. This is mystifying. Surely Betzalel must have had a strong urge and inner desire to readily accept every holy word uttered by Moshe Rabbeinu in the name of Hashem as halacha psuka - the absolute truth. How could Betzalel possibly conclude that the truth was the opposite of what Moshe Rabbeinu had taught him? Perhaps the only manner in which we may fathom Betzalel's perception, detecting what Moshe omitted, and even concluding the truth to be the opposite of what Moshe had taught, is to assume that Betzalel was zoche to a special Ruach HaKodesh and syata diShmaya. This enabled him to perceive matters even beyond the teachings of his Rebbe, attaining knowledge directly from the Creator Himself. This, in truth, might be implied in our Rashi which states that Moshe remarked to Betzalel, "Betzel kel hayisa - in the shadow of G-D have you been." If this is true, however, than there is absolutely nothing that we can learn from this Shmuess to apply to ourselves, since we are not anywhere near the level of Betzalel, and we do not have Ruach HaKodesh. However, the Yefe Toar (a commentary on the Midrash Rabbah), has a rather novel approach to our Midrash, from which much can be learned and applied directly to our very own lives. He proves that the true meaning of our Midrash is that Betzalel achieved his incredible abilities not through Ruach HaKodesh, but rather through a natural process of reasoning, with iyun and yegiyah, toiling and exerting efforts in order to comprehend the depth of his Rebbe's teachings. Perhaps this interpretation too, may be implied in Moshe's words "Betzel kel hayisa" - exerting yourself and toiling in the study of Torah has elevated you and given you the insight and perception to be in total accord with the commandment of the Creator, as if you were actually there together with me, Moshe, in the shadow of G-D, both of us being taught by Hashem Himself. Thus, according to the Yefeh Toar, we see the awesome power that exists within ameylus baTorah - toiling in Torah. Betzalel, stood in awe, listening to the greatest Rebbe Klal Yisroel ever had, who taught him in the name of Hashem the laws of the construction of the Mishkan. These laws Moshe Rabainu had just heard from Hashem at Maamad Har Sinai; therefore he, Betzalel, should surely have the impetus and inner certitude within him to readily accept every word exactly as it was being taught. Surely within this setting there existed within Betzalel a great psychological barrier to thinking even one iota beyond his Rebbe's teachings. Nevertheless, through toiling to grasp and comprehend the truth of his Rebbe's teachings, he saw that difficulties and questions still remained. These questions brought about different and opposite conclusions, which, indeed, were the ultimate truth. Betzalel toiling in the holy words of his Rebbe's teachings, had the incredible power to pierce through this great psychological barrier and to elevate Himself beyond his Rebbe's teachings. Thus he was in total accord with what Hashem had commanded Moshe at maamad har Sinai. This was not through the medium of Ruach HaKodesh, but through the natural processes of reasoning, with Iyun and yegiah baTorah, toiling and exerting efforts to comprehend the depths of his Rebbe's teachings. May we realize the tremendous opportunities that are available to us through toiling and exerting all our efforts in comprehending the holy words of Hashem's Torah. Literally, the Heavens are open to us. We are able to rise above and beyond the teachings of our revered Rebbeim. We can attain the ultimate knowledge of maamad har Sinai itself. May we be zoche to dedicate and devote ourselves to the study of Hashem's holy Torah. May we delve into its secrets and its beauties. May we be zocheh to attain the highest and holiest of all levels - maamad har Sinai itself. Amen. 1. Rashi's source is the Gemorah Brachos 55a. These weekly Parsha sheets are based on Shmuessin delivered at Yeshiva Kesser Torah by HaRav ElyakimG. Rosenblatt, Shlita, Rosh HaYeshiva. This Shmuess is adapted from a Shmuess of Maran HaGaon HaRav Henach Leibowitz, ZTL. Yeshiva Kesser Torah, 72-11 Vleigh Place, Flushing, NY 11367. (718) 793-2890. YeshivaKesserTorah@gmail.com. For other Shiurimby Harav Rosenblatt Shlita, login to YeshivaKesserTorah.org For telephone shiurimcall Kol Halashon at 718- 395-2440. press 1 1 30 for Shiruimand 1 4 32 for Chassidic Gems
28 >:\D \"nn "po"np trcdk trcd ihc Chief Rabbi Lord Jonathan Sacks Chief Rabbi of the United Hebrew Congregations of the Commonwealth Covenant & Conversation Vayakhel-Pekudei 5773 Two Types of Community Mar 04, 2013 A long drama had taken place. Moses had led the people from slavery to the beginning of the road to freedom. The people themselves had witnessed G-d at Mount Sinai, the only time in all history when an entire people became the recipients of revelation. Then came the disappearance of Moses for his long sojourn at the top of the mountain, an absence which led to the Israelites greatest collective sin, the making of the Golden Calf. Moses returned to the mountain to plead for forgiveness, which was granted. Its symbol was the second set of tablets. Now life must begin again. A shattered people must be rebuilt. How does Moses proceed? The verse with which the sedra begins contains the clue: Moses assembled the whole Israelite community and said to them: These are the things G-d has commanded you to do. (35:1) The verb vayakhel which gives the sedra its name is crucial to an understanding of the task in which Moses is engaged. At its simplest level it serves as a motiv-word, recalling a previous verse. In this case the verse is obvious: When the people saw that Moses was so long in coming down from the mountain, they assembled around Aaron and said, Come, make us gods who will go before us. (32:1) Moses act is what the kabbalists called a tikkun: a restoration, a making- good-again, the redemption of a past misdemeanour. Just as the sin was committed by the people acting as a kahal or kehillah, so atonement was to be achieved by their again acting as a kehillah, this time by making a home for the Divine presence as they earlier sought to make a substitute for it. Moses orchestrates the people for good, as they had once been assembled for bad (The difference lies not only in the purpose but in the form of the verb, from passive in the case of the calf to active in the case of Moses. Passivity allows bad things to happen Wherever it says and it came to pass it is a sign of impending tragedy. (Megillah 10b) Proactivity is the defeat of tragedy: Wherever is says, And there will be is a sign of impending joy. (Bemidbar Rabbah 13) At a deeper level, though, the opening verse of the sedra alerts us to the nature of community in Judaism. In classical Hebrew there are three different words for community: edah, tsibbur and kehillah, and they signify different kinds of association. Edah comes from the word ed, meaning witness. The verb yaad carries the meaning of to appoint, fix, assign, destine, set apart, designate or determine. The modern Hebrew noun teudah means certificate, document, attestation, aim, object, purpose or mission. The people who constitute an edah have a strong sense of collective identity. They have witnessed the same things. They are bent on the same purpose. The Jewish people become an edah a community of shared faith only on receiving the first command: Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household (Shemot 12:3). An edah can be a gathering for bad as well as good. The Israelites, on hearing the report of the spies, lose heart and say they want to return to Egypt. Throughout, they are referred to as the edah (as in How long will this wicked community grumble against Me? Bemidbar 14: 27). The people agitated by Korach in his rebellion against Moses and Aarons authority is likewise called an edah (If one man sins, will You be angry with the whole community ? Bemidbar 16: 22). Nowadays the word is generally used for an ethnic or religious subgroup. An edah is a community of the like-minded. The word emphasises strong identity. It is a group whose members have much in common. By contrast the word tsibbur it belongs to Mishnaic rather than biblical Hebrew comes from the root tz-b-r meaning to heap or pile up. (Bereishith 41:49) To understand the concept of tsibbur, think of a group of people praying at the Kotel. They may not know each other. They may never meet again. But for the moment, they happen to be ten people in the same place at the same time, and thus constitute a quorum for prayer. A tsibbur is a community in the minimalist sense, a mere aggregate, formed by numbers rather than any sense of identity. A tsibbur is a group whose members may have nothing in common except that, at a certain point, they find themselves together and thus constitute a public for prayer or any other command which requires a minyan. A kehillah is different from the other two kinds of community. Its members are different from one another. In that sense it is like a tsibbur. But they are orchestrated together for a collective undertaking one that involves in making a distinctive contribution. The danger of a kehillah is that it can become a mass, a rabble, a crowd. That is the meaning of the phrase in which Moses, descending the mountain, sees the people dancing around the calf: Moses saw that the people were running wild, and that Aaron had let them get out of control and so become a laughing-stock to their enemies. (32: 25) The beauty of a kehillah, however, is that when it is driven by constructive purpose, it gathers together the distinct and separate contributions of many individuals, so that each can say, I helped to make this. That is why, assembling the people on this occasion, Moses emphasises that each has something different to give: Take from what you have, an offering to G-d. Everyone who is willing to bring to G-d an offering of gold, silver and bronze . . . All you who are skilled among you are to come and make everything the Lord has commanded . . . Moses was able to turn the kehillah with its diversity into an edah with its singleness of purpose, while preserving the diversity of the gifts they brought to G-d: Then the whole Israelite community withdrew from Moses presence, and everyone who was willing and whose heart moved him came and brought an offering to G-d for the work on the Tent of Meeting, for all its service, and for the sacred garments. All who were willing men and women came and brought gold jewellery of all kinds: brooches, ear-rings, rings and ornaments . . . Everyone who had blue, purple or scarlet yarn . . . Those presenting an offering of silver or bronze . . . Every skilled woman spun with her hands and brought what she had spun . . . The leaders brought onyx stones and other gems . . . All the Israelite men and women who were willing brought to G-d freewill offerings for all the work G-d, through Moses, had commanded them to do. (35:20-29) The greatness of the Tabernacle was that it was a collective achievement one in which not everyone did the same thing. Each gave a different thing. Each contribution was valued and therefore each participant felt valued. Vayakhel Moses ability to forge out of the dissolution of the people a new and genuine kehillah was one of his greatest achievements. Many years later, Moses, according to the sages, returned to the theme. Knowing that his career as a leader was drawing to an end, he prayed to G- d to appoint a successor: May G-d, Lord of the spirits of all flesh, appoint a man over the community. (Bemidbar 27:16) Rashi, following the sages, explains the unusual phrase Lord of the spirits of all flesh as follows: He said to Him: Lord of the universe, the character of each person is revealed and known to You and You know that each is different. Therefore appoint for them a leader who is able to bear with each person as his or her temperament requires. (Rashi on Bemidbar 27:16) To preserve the diversity of a tsibbur with the unity of purpose of an edah that is the challenge of kehillah-formation, community-building, itself the greatest task of a great leader. Rabbi A. Leib Scheinbaum Peninim on the Torah Parshas Vayakhel/Pekudei And Moshe assembled the entire assembly of Bnei Yisrael and said to them. (35:1) Rashi observes that this assembly took place on the day after Yom Kippur, after Moshe Rabbeinu had descended from the mountain. The Sifsei Chachamim notes that Parashas Ki Sisa concludes with Moshe's descent from the mountain. The narrative here continues from that point. The fact that Rashi emphasizes that the Assembly occurred on the day after Yom Kippur is notable. Is the date really that significant? If the gathering would have taken place on another day - would it have been different? Horav Moshe zl, m'Kubrin offers a practical exposition - something to which we can probably all relate. Yom Kippur is central to Jewish belief as the Day of Atonement, the holiest day of the year. It is a day when we all go to shul and pray with fervor, supplicating the Almighty for forgiveness and entreating Him to grant us another year of good health, success and welfare. It is not a time for bearing a grudge or maintaining a bad relationship with anyone. People "tend" to get along at this time of the year, because they are frightened. We understand that if we cannot forgive the fellow who hurt us during the year, we can hardly ask Hashem to do the same for us. It is a simple quid pro quo. Yom Kippur goes by and, lo and behold, the amicable relationships that had prevailed "yesterday" are gone "today." The friendships begin to wane, the forgiveness deteriorates, life returns to pre-Yom Kippur status. Indeed, as the days go by, as we distance ourselves from Yom Kippur, we begin to do likewise with our "friends." Yom Kippur is over and, often, with it go some of the resolutions we made regarding our social relationships. The peace and unity which had reigned just a few days earlier no longer seems to be applicable to today. It is almost as if one is no longer able to discern that a Yom Kippur had occurred. This, says the Kobriner, was what Moshe was alluding to in addressing the nation: "Rabosai, we are gathered together today as one, as a unified Klal Yisrael. After all, it is the day after Yom Kippur. The mood that was >:\D \"nn "po"np trcdk trcd ihc 29 infused in our nation should not wane the day after. Hakhel, 'assemble together', on the 'day after Yom Kippur,' as you did 'on Yom Kippur.' Let peace and harmony reign among our people. It is not only for Yom Kippur. It is also to be continued the 'day after'." On six days work may be done, but the seventh shall be holy for you. (35:2) The Torah introduces the commandments concerning the Mishkan with an enjoinment to guard/observe the Shabbos. On a simple level, the Torah is intimating that, while the construction of the Mishkan is a lofty endeavor with clearly transcendent significance, it does not supersede Shabbos. In other words, the construction of the Mishkan, regardless of its magnitude, is halted for Shabbos. Veritably, one detects an affinity between Shabbos and the Mishkan. Chazal declare that the Lamed-tes Melachos, Thirty-nine classifications of work prohibited on Shabbos, are derived from the nature of work involved in the construction of the Mishkan. What is the connection between Shabbos and Mishkan? Horav Aharon Soloveitchik, zl, distinguishes between two forms of Creation: briah and yetzirah. He quotes Radak who explains that briah is related to destruction. Although briah in the total sense of creation is the antithesis of destruction, briah involves destructive elements as well. Chazal teach that prior to creating the world in which we live, Hashem created many other worlds and destroyed them. Through this perspective, we see that the creation of this world involved the destruction of many others. Hence, the creation of this world entailed the process of briah. Yetzirah is a process of creation which does not involve any element of destruction. It is the process through which Hashem continually recreates this world and governs it. We now may understand how Shabbos fits into the equation. We may wonder: What is so special about our world that it, too, was not destroyed like its many predecessors? The Rosh Yeshivah explains that the principle of causation distinguishes our world from the rest. This world, unlike the others, survives because its operation is based on causation, the principle which ensures harmony and order, "the principle of rest," the principle of Shabbos Kodesh. The other worlds did not survive, because they did not contain the element of Shabbos. When the Torah writes that Hashem rested on the seventh day, it implies that until Shabbos there had been no causality, there had been no order. True, there was creation, but it was a process whereby worlds were created, rearranged, destroyed - and then new ones created. So much energy was expended via creation and destruction, but there had been no cause and effect. On the seventh day, Hashem completed the process of briah. The process had been in effect for the six days of Creation. On Shabbos, the principle of rest was introduced and, with it, harmony and causality. The yetzirah mode now began. Thus, Shabbos is the day on which man is to dedicate himself to the pursuit of yetzirah, creation without destruction. In the construction of the Mishkan, all forms of work involved the principle of briah in one way or another. All thirty-nine melachos, even that of boneh, building, involved some sort of destructive effort, even if only to rearrange the elements of nature. Rearranging nature means altering an object, which is like destroying its original form. Hotzaah, carrying, is one exception; therefore, it is called a melachah geruah, inferior type of work. On Shabbos, the day when one is to dedicate himself almost exclusively to yetzirah, these melachos are prohibited. Shabbos celebrates the point of the culmination of briah and the initiation of yetzirah. This moment represents the basis of creation. Rav Soloveitchik makes a play on words when he points out that on Shabbos one must focus on his tzurah, image, realizing his individuality and conforming to the image of G-d, the Tzelem Elokim, inherent in him. By studying Torah, he brings himself closer to achieving this goal and elevating the world to a higher spiritual plateau. During the construction of the Mishkan the categories of work involved the principle of briah, such that its completion was the place for the Shechinah to repose among the Jewish People, thus transforming the Mishkan into an edifice dedicated to yetzirah. Until Hashem rested His Divine Presence on the Mishkan, until the spirit of His Glory was not manifest, the Sanctuary was not the Sanctuary. It was a body without a soul, an edifice of briah. Only when the Mishkan was elevated to the realm of yetzirah did it receive its soul. At that point, the Mishkan was complete. The kedushah, holiness, of Shabbos and the kedushah of the Mishkan are of a similar nature, in that they both embody the principle of yetzirah. Until the Mishkan became the place where Hashem would repose His Divine Presence, it was yet another edifice - whose construction did not supersede the kedushah of Shabbos. The following story is about Shabbos and the deep bond that a Torah giant had with this holy day. A number of years ago, a rabbi visiting Miami gave a lecture about the life and character of the saintly Chafetz Chaim. He held the group spellbound with vignettes about the Chafetz Chaim's righteousness. He was about to relate one last story, but he hesitated. Apparently, he knew only part of the story. Then he changed his mind, deciding that even an unfinished story about the Chafetz Chaim was worthy of relating. A young teenager in the Chafetz Chaim's town was caught smoking a cigarette on Shabbos. The sacred day of rest had been marred. The Chafetz Chaim was notified, and the student was called to report to his "office." No one knew what would happen to the student. The Chafetz Chaim took his religion very seriously. The boy entered the office and exited a few minutes later. The rabbi then said that this was all he knew about the incident. He had no idea what had taken place in the office, what the Chafetz Chaim had said to him. He did know one thing: "That boy never desecrated Shabbos again." He concluded his lecture with the addendum that he would give anything to know what had transpired in the office of the Chafetz Chaim. The hall emptied, as everyone except for one elderly man dispersed. This man sat in his seat, deep in thought. He began to tremble, and his eyes became moist and began to tear. The rabbi approached him and asked, "Is anything wrong?" "Where did you hear that story?" the man asked. The rabbi replied, "I really do not remember. On one of my trips, someone related the incident to me." The man looked up at the rabbi and said, "I was that boy." He then continued with the rest of the story. "The incident took place in the 1920's, when the Chafetz Chaim was already in his eighties. I trembled to go in to face him, but I had no alternative. I was wrong, and now I would have to face the music. The office was in the Chafetz Chaim's house - if you could even call it a house. It was nothing more than a ramshackle hut with broken furniture. The poverty was evident throughout. Yet, here was the gadol ha'dor, the Torah leader of the generation, the pulse of the Jewish People. "I entered the room, and there he was. He was a tiny man. He hardly reached up to my shoulders. He said nothing, but took my hand and clasped it tenderly in both of his hands. He then brought my hand up to his face. His eyes were closed. When he opened them, they were filled with tears - burning, hot tears. He looked at me. In a hushed voice filled with pain and disbelief, he cried out, "Shabbos, Shabbos, the holy Shabbos." That was it. He looked deep into my eyes, as his hot tears rolled down his cheeks, landing on my hand. I thought the tears would burn a hole through my hand. Indeed, I can still feel the heat. That was his rebuke. I felt that he was not angry, just sad and disappointed. I never forgot that moment. I have observed Shabbos ever since." Imagine - no rebuke, no discourse - just sincere pain over another Jew's error. Here was a man who loved each Jew as much as he loved each mitzvah. When he heard that a brother had desecrated Shabbos, he did not call him names. He cried. Can we say that? And the work (of bringing materials for the building) was just enough, to make all the works (of the Mishkan), and there was left over. (36:7) When we read this pasuk we are struck with an anomaly in its interpretation. The Ohr HaChaim HaKadosh asks: Are these two expressions - dayom, "just enough;" and v'hoseir, "left over" - actually exclusive of one another? If there was "just enough," then there could not have been anything "left over"; and if there is something "left over," then clearly there was more than "just enough." The Sfas Emes approaches this from a number of perspectives. We will select one which teaches a valuable lesson in avodas Hashem, service to the Almighty. In the Midrash Tanchuma, Chazal state that the building of the Mishkan paralleled Brias Ha'Olam, the Creation of the world. Vayar Moshe es kol ha'melachah, "And Moshe saw all of the work." The pasuk does not say that Moshe saw, "all of the meleches ha'Mishkan, all of the work (associated with the building) of the Mishkan," but rather, "all of the work." (Apparently, this is a reference to another "work" that was completed.) For everything was (exactly) like the work of creation. In short, Chazal teach that the creation of the Mishkan corresponded with the creation of the world. The Sfas Emes notes that when Klal Yisrael sinned with the Golden Calf, their infraction impacted not only themselves and their relationship with Hashem. They also damaged the spiritual structure of the entire world. Hence, the Mishkan, which served as a kaparah, atonement, for their sin was meant to repair the spiritual breach which they engendered. Thus, every step of the Mishkan's construction had to parallel the original creation of the world. Let us compare the "endings" of these two "constructions." At the culmination of Maaseh Bereishis, the Act of Creating the World, the Torah writes, Vayar Elokim es kol asher asah v'hinei tov me'od, "And G-d saw all that He had made, and behold, it was very good"; V'yechal Elokimmelachto asher asah, "And G-d completed His work which He had done"; Vayivarech Elokim, "And Hashem blessed." (1:31, 2:1, 6) Concerning the completion of the Mishkan, the Torah writes, Vayar Moshe es kol ha'melachah va'yevarech osam Moshe, "And Moshe saw all the workand Moshe blessed them" (Shemos 39:43). 30 >:\D \"nn "po"np trcdk trcd ihc Hashem created the world with the power of Torah. The tzaddikim, righteous, of every ensuing generation maintain the world via the Torah, which they so diligently study. Moshe sensed this awesome reality. He understood that the Mishkan was much more than a temporal structure, an edifice made for the Jews traveling in the wilderness. He understood that, with the creation of the Mishkan, Maasei Bereishis had reached its completion as well. There is yet another similarity between the creation of the world and the construction of the Mishkan. The Sfas Emes quotes the Talmud Chagigah 12a, where Chazal state that, at the beginning of Creation, the Heavens and the earth expanded and continued to burgeon until Hashem said, Dai! "Enough!" The Midrash states that by dusk at the end of the sixth day (in other words, Erev Shabbos), the physical forms for certain spirits had not yet been created; thus, they have remained spiritual entities without corporeal bodies. Certainly, Hashem knew that Shabbos was coming; yet, even so, He did not complete all of His work. This was on purpose. There was "left over." As the Maharal m'Prague writes, "This world was made with a lack of perfection." The only way to achieve perfection, the Sfas Emes explains, is by drawing Hashem into this world by means of our Torah study and mitzvah observance. Let us return to the original question presented by the Ohr HaChaim. Klal Yisrael wanted to give more and more for the construction of the Mishkan, but were forcibly stopped. Hashem said "no more". The imperfection of the Mishkan and this world itself, tells us that, despite our efforts and with all our work, we still depend on Hashem to achieve final completion. Man's contribution is dai, his input "just enough." The hoseir, "extra flow" of blessing that completes the Mishkan, is derived from a supernatural source. Indeed, the Sfas Emes adds that this is quite like the neshamah yeseirah, extra soul, that enters the world on Shabbos and elevates the entire creation. Parashas Pekudei These are the reckonings of the Mishkan, the Mishkan of Testimony. (38:21) Rashi notes the juxtaposition of Mishkan/Mishkan, which he explains refers to the two Temples which were taken from us. In a play on words, the word Mishkan is pronounced Mashkon, which is a pledge, collateral, security. This suggests that the two Temples/Mishkanos were taken as collateral for Klal Yisrael's sins. At the time in which we will sincerely repent, they will be returned to their former glory. It seems strange that the destruction of the Batei Mikdash is alluded to specifically at the juncture that the Torah addresses the completion of the Mishkan's construction. Surely, there could be another, more appropriate, place to make note of the destruction of the Batei Mikdash. Horav Aizik Ausband, zl, derives from here that the hashroas ha'Shechinah, the fact that the Divine Presence rests among us, was a complete and irrevocable gift to the Jewish People. Thus, even when they sin and warrant an end to this glorious relationship, Hashem does not "rip up" the contract and leave us hanging. No, it is very much like a mashkon, whereby Hashem takes the Mishkan as collateral until that time that we reverse ourselves and repent. A mashkon can be seized only by the lender from the individual who rightfully owns it. He does not take a mashkon from just anyone, only from its owner. The Torah is teaching us that, as the Mishkan is completed and Hashem is about to rest His Divine Presence among us, the Mishkan becomes our possession unilaterally. When Hashem destroyed it, He was only using it as collateral. When we repay our "debt," we will get it back. One frightening lesson can be derived from this concept. After all the years of misery, bloodshed, pogroms and holocausts; after we have soaked the soil of Europe with our blood and our tears have created a river, it seems that we have not yet repaid the debt. He erected up the courtyard all around the Mishkan and the Mizbayach And Moshe completed the work. The cloud covered the Ohel Moed, and the glory of Hashem filled the Mishkan. (40:33, 34) Ramban addresses the reason Sefer Shemos concludes with the subject of the Mishkan, when, in fact, it is addressed earlier in Parshios Terumah and Tetzaveh. He explains that Sefer Shemos is referred to as the Sefer HaGeulah, Book of Redemption. It is the book that relates how Hashem came to His close nation and redeemed them from the pain and misery of the Egyptian bondage. Although they were no longer under the thumbscrews of their Egyptian masters, they were still in exile, in the sense that, until they would return to their place and come back to the level of their ancestors, their redemption would not be complete. When they left Egypt, they were still exiles, because they had not entered into their Promised Land. Wandering in the wilderness, not knowing what tomorrow would bring, hardly engendered a sense of freedom. When the nation arrived at Har Sinai and made the Mishkan, thereby setting the stage for the Shechinah, Divine Presence, to reside among them, they had returned to the level of their forefathers. Then, they were considered geulim, redeemed. Thus, Sefer Shemos concludes, "The glory of Hashem filled the Mishkan." Let us attempt to grapple with the above statement. Following their release from Egypt, Klal Yisrael were wandering in the harsh wilderness - without a stable home, source of livelihood and sustenance, lacking everything that is part of a settled life. They lived from day to day, sustained by the Heavenly manna. Yet, it was specifically this set of circumstances which defined their freedom. How are we to understand this? Horav Arye Leib Bakst, zl, explains that the underlying purpose of the briah, the creation of this world, is that Klal Yisrael achieves perfection. Hashem chose us as His emissaries to the world, as His nation. We must be worthy of this distinction. This can only come about through commitment, obedience, devotion, and self-sacrifice. Then, after reaching this pinnacle, we have arrived. We are free! This is the ultimate geulah, liberation. We derive from the Ramban that this plateau can be achieved when Klal Yisrael lives with the Shechinah, as it was when Hashem's glory filled the Mishkan. This is the perfection which connotes true freedom. The only way Klal YIsrael can replicate this perfection, which is the result of Hashem's glory being among us, is through the medium of limud haTorah, Torah study. Everything else mundane is merely vacuous and foolish. We either have it - or we do not. When Hashem reposes among us, we are not in exile - regardless of the physical conditions in which we find ourselves. One can be in a ghetto or a concentration camp and be free; alternatively, one can be outfitted from head to toe in luxury, his days and nights filled with honor and power, but still remain a slave in exile. It all depends on his degree of perfection, his relationship with Hashem. The cloud covered the Ohel Moed , and the glory of Hashem filled the MishkanFor the cloud of Hashem would be on the Mishkan by day, and the fire would be on it at night, before the eyes of all the House of Yisrael. (40:34,38) The Mishkan served a unique function. As the Sanctuary in the wilderness and the forerunner of the Bais HaMikdash, it served as the focal point of Jewish life in the wilderness and, later, in the Promised Land. The Mishkan announced to the world that Hashem had forgiven Klal Yisrael for their participation in the sin of the Golden Calf. It declared that His Divine Presence rested among us. It was the spiritual, inspirational hub around which the life of the Jew was bound up. It was the place where the Divine Service was carried out, and it was a tent of gathering where all Jews were united in one large Bais Yisrael, House of Yisrael, where the entire Jewish communal family united together as one unit. It is no wonder that David Hamelech's dream was to build the House of G- d. It would be his greatest legacy, the achievement of a lifetime of service to G-d and the nation. He was not, however, allowed to fulfill his dream. As his son, Shlomo Hamelech, the one who actually built the Bais HaMikdash said, "Hashem said to my father, David, 'Regarding your heart's desire to build a House for My sake, you did well to have it in your heart. However, you shall not build the House, but your son who will emerge from your loins, he shall build the House for My sake.'" Something seems to be wrong here. The Almighty praises David for his incredible desire to build for Him a Sanctuary. Yet, despite his all- consuming desire, his boundless love for Hashem, he is rejected for the "job." Instead, he is told that his son, Shlomo, was to receive the coveted position. Is this how a loyal servant is rewarded? David put in his time, his effort, his love - only to be told, "Thanks, your son will take over and carry out your dream." When one reads the words as stated in the Navi (Melachim I:8, 18, 19) it almost seems as if Hashem is telling David - specifically because of his overriding desire to build the Bais HaMikdash, Shlomo would be the one to complete the dream. One would think the opposite, that due to David's burning desire - he would build it, not his son. Menachem Tzion explains that Hashem was actually giving David the ultimate blessing: he would be worthy of being the progenitor of the one who would build the Bais HaMikdash. Because his goals were so lofty; because his lifelong dream was so that Hashem's Name be glorified to the world; because he devoted his life to the fulfillment of this dream, he would receive the ultimate blessing: his son would build the Sanctuary. This is a parent's greatest blessing, to know that his legacy will endure; his offspring will carry on even after he has departed from this world. What a powerful statement! What an insightful exposition of Hashem's words to David. It was not a rejection, a denouncement of his ability to carry out his dream; rather, it was the ultimate praise: your mission will survive; it will be completed by your son. Life does not go on forever. We are here for a short visit during which we endeavor to realize our potential, to fulfill our dreams, to provide a legacy for the next generation. Our dreams are expansive, but our tenure is limited. We can hope that we have inspired our children well, so that they will carry on the banner which we have raised. If we are fortunate, if we have succeeded in planting the seeds of inspiration, then we will be worthy of the ultimate nachas, pleasure, of knowing that these seeds will germinate, grow tall and erect and produce >:\D \"nn "po"np trcdk trcd ihc 31 luscious fruit. This is what Hashem told David. You worked for it. Your sensitivity, your self-sacrifice and love, paid off in that you can be assured that your effort will bear fruit. Shlomo, your son, will build the Bais HaMikdash. Can a father ask for a greater blessing than to know that his work will continue, that his legacy will endure? The values we impart to our children are the ones which they will carry on. The Jewish home is the most significant and most crucial unit in Judaism: Ahavas Olam Bais Yisrael amcha ahavta, "A love for the House of Yisrael, Your nation, which You love." Horav Simchah Wasserman, zl, observes a special relationship between Hashem and the Jewish home, as expressed by this prayer which we recite daily. There is no other unit whatsoever like the Jewish home. The relationship between husband and wife, parent and child, the Mesorah, tradition that is imbued within the family unit throughout the generations, is unlike any other unit. No nation - no religion or culture- can boast such a relationship which transcends and connects the generations of the past with those of the future. Every Jewish family is a link in the chain of Jewish life that heralds back to Sinai and will endure until the advent of Moshiach Tzidkeinu. As in all chains, however, it takes only one weak or broken link to sever the chain and render it unfit. Va'ani Tefillah U'vanu vacharta mikol am v'lashon. And us You have chosen from every people and language. That Hashem chose us from among the many nations of the world is a given. He offered them all the Torah, but they rejected it. This tells us something about them. We, however, chose to be chosen. By accepting the Torah, we were granted Hashem's greatest treasure, thereby elevating and enhancing our relationship with Him. Where does the word, lashon, language, fit into the equation? Horav Avigdor Miller, zl, translates lashon as language. The greatest mark of our distinction in the eyes of Hashem is the fact that we accepted the Torah. Our national language is the vernacular in which the Torah is written. It is the holy tongue. A nation's language plays a role in defining its character. Our national language is Divinely created, each letter, spelling, sound and depth of meaning - Divinely ordained. The fact that lashon hakodesh is our national language is telling about the nature of our People. The words, nuances, are all holy. So, Hashem chose us. Horav Shimon Schwab, zl, translates lashon in this instance as culture. Our culture rises above the rest, since our culture is intertwined with our religion. That says something about us. We are a religious culture, one with a unique purpose, meaning and set of values. That is why Hashem chose us. Sponsored by Yaakov and Karen Nisenbaum and Family in memory of our Father and Grandfather Martin Nisenbaum R' Mordechai ben R' Ephraim z"l niftar Rosh Chodesh Nissan 5753 Peninim on the Torah is in its 20th year of publication. The first fifteen years have been published in book form. The Fifteenth volume is available at your local book seller or directly from Rabbi Scheinbaum. He can be contacted at 216-321-5838 ext. 165 or by fax at 216-321-0588 Discounts are available for bulk orders or Chinuch/Kiruv organizations. This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344
Rabbi Yaakov Asher Sinclair Ohr Somayach Torah Weekly Overview Vayakhel Moshe Rabbeinu exhorts Bnei Yisrael to keep Shabbat, and requests donations for the materials for making the Mishkan. He collects gold, silver, precious stones, skins and yarn, as well as incense and olive oil for themenorah and for anointing. The princes of each tribe bring the precious stones for the Kohen Gadol's breastplate and ephod. G-d appoints Bezalel and Oholiav as the master craftsmen. Bnei Yisrael contribute so much that Moshe begins to refuse donations. Special curtains with two different covers were designed for the Mishkan's roof and door. Gold-covered boards in silver bases were connected, forming the Mishkan's walls. Bezalel made the Holy Ark (which contained the Tablets) from wood covered with gold. On the Ark's cover were two figures facing each other. The menorah and the table with the showbreads were also of gold. Two altars were made:a small incense altar of wood overlaid with gold, and a larger altar for sacrifices made of wood covered with copper. Pekudei The Book of Shmot concludes with this Parsha. After finishing all the different parts, vessels and garments used in the Mishkan, Moshe gives a complete accounting and enumeration of all the contributions and of the 32 >:\D \"nn "po"np trcdk trcd ihc various clothing and vessels which had been fashioned. Bnei Yisrael bring everything to Moshe. He inspects the handiwork and notes that everything was made according to G-ds specifications. Moshe blesses the people. G- d speaks to Moshe and tells him that the Mishkan should be set up on the first day of the first month, i.e., Nissan. He also tells Moshe the order of assembly for the Mishkan and its vessels. Moshe does everything in the prescribed manner. When the Mishkan is finally complete with every vessel in its place, a cloud descends upon it, indicating that G-d's glory was resting there. Whenever the cloud moved away from the Mishkan, Bnei Yisrael would follow it. At night the cloud was replaced by a pillar of fire. Insights The Ultimate Labor Saver Six days shall labor be done, and the seventh day will be for you holy (35:2) For as long as I can remember, one of societys most cherished dreams has been a robot that gets all your work done for you. In the late fifties we were regaled with fanciful concoctions of tin cans that looked like Tin-Man-rejects from The Wizard of Oz, complete with the apron and a happy mechanical smile. In the sixties, wacky inventors produced little motorized home-puppies that scooted around cleaning the carpet and swept the floors. Nowadays robotics has reached amazing levels. Watching a car being assembled today is an eerie experience with nary a human in sight. (Except of course to execute the mandatory strike for shorter hours and better working conditions.) I want to let you into a secret. The Ultimate Labor Savor has been in existence for over three thousand years. The trouble is that many people dont know how to operate it. Six days shall labor be done, and the seventh day will be for you holy The grammar of this verse is unusual. The Torah doesnt say you can do labor for six days, rather it expresses itself in the passive, labor shall be done. When we keep Shabbat, G-ds blessings rest on all our workday efforts. If youre a creative writer for an ad agency, suddenly youll find a brilliant new concept that just wafts into your consciousness from out of nowhere on Tuesday morning. If youre a cabinetmaker, all the mortises that you cut are a perfect fit. If youre a pilot, youll find that theres a break in the weather allowing you a landing-window at your destination, avoiding a three-hour delay and a few hundred irate passengers. The list is as endless as the activities of man. When we keep Shabbat properly, even if you dont overly exert ourselves, we will find that things just seem to get done, that little bit quicker and better. Shabbat is the Ultimate Labor Saver. Rabbi Doniel Staum Stam Torah Parshios Vayakhel-Pekudei/Hachodesh 5773 All For One & One For All It was the final day of the semester. The proctor placed an exam on every desk, facing downward. The nervous students fidgeted quietly in their seats. The proctor completed her round and returned to the front of the room, You will have exactly one hour to complete the exam. At that time, you must hand in your test. Any student failing to do so, will automatically fail. You may begin now. Well before the hour was over, most of the students had completed their exams and left. When the hour was up, the remaining few handed in their tests and exited. The proctor was preparing to leave when she noticed one student still working feverishly on his test, oblivious to his surroundings. The proctor sat down and patiently waited. Another forty-five minutes went by before the student finally put down his pencil and made his way to the front of the room. By now the proctor was quite agitated, Young man, I hope you realize that you will be receiving an F on the exam. The student looked at her nonchalantly, Maam do you know who I am? The proctor shook her head. Do you know who my father is? The proctor began to gather her belongings. I dont know who your father is, and frankly I dont care. The young boy edged toward the pile of exams, Youre sure you dont know who I am? The proctor firmly shook her head. Good! he replied, as he shoved his paper in the middle of the pile of tests and ran out of the room. These are the reckonings of the Mishkan, the Mishkan of Testimony, which were reckoned at Moses bidding Bezalel, son of Uri son of Chur, of the tribe of Yehuda, did everything that Hashem commanded Moshe.(1) Why does the Torah make it a point to repeatedly note Bezalels extended pedigree(2)? Rashi explains that the Mishkan is called the Mishkan of Testimony, for the fact that G-ds Presence rested there, served as testimony that G-d had forgiven Klal Yisroel for the sin with the golden calf. If anyone had reason to want to abstain from assisting with the construction of the Mishkan, it was Bezalel. The Mishkan served as a testimony that G-d had pardoned Klal Yisroel for the heinous sin that included the murder of his righteous grandfather, Chur. The blood of his Zayde cried out from the walls of the Mishkan(3). Meshech Chochma(4) explains that it was specifically Bezalel who was commissioned to construct the Keruvim above the Aron. After the nation had constructed and served the Golden Calf, how could G-d instruct them to place golden Keruvim in the Holy of Holies? Perhaps they would end up deifying them as well. It was only Bezalel, who was so manifestly pained by the sin of the Golden Calf, who could be trusted to create the Keruvim with pure intentions. By overcoming his personal feelings, Bezalel demonstrated an incredible dedication to the unity of Klal Yisroel. Bezalel understood that if Klal Yisroel required atonement than he did as well. As a nation, Klal Yisroel rises and falls together. Haman, the instigator of the Purim miracle, understood this idea well. When he approached King Achashveirosh to proposition him to eradicate the Jews, he offered him ten thousand silver talents to compensate for any loss the destruction of the Jews would incur. Tosafos(5) notes that Haman gave precisely ten thousand silver talents to counter-balance the half-shekalim given by the six hundred thousand Jews in the desert(6). Rabbi Shlomo Alkabetz ztl explains that the reason G-d commanded every Jew in the desert to contribute a half shekel - no more and no less(7) - was to symbolize that every individual Jew is a part of a bigger whole. The Gemara(8) records that when Haman went to seek Mordechai in order to parade him through the streets of Shushan, as per Achashveiroshs instruction, Mordechai was learning with his students. Mordechai was sure Haman had come to kill him, and he urged his students to flee. They insisted on staying at his side, and Mordechai continued his Talmudic lecture. Haman waited respectfully until Mordechai finished, and then asked him what he was studying. Mordechai explained that that day was the sixteenth day of Nissan and the second day of Pesach. When the Bais Hamikdash stood, the Kohanim would offer the Korbon Omer that day(9). The designated Kohain would remove a fistful from the Mincha offering to be burnt on the altar, and what remained in the bowl was eaten by the Kohanim. Haman replied that Mordechais fistful of flour had outweighed the ten thousand silver talents he had offered Achashveirosh to destroy the Jews. What did Haman mean? Chazal explain that one of the chief motivations of Achashveiroshs seven day feast for all of the inhabitants of Shushan was to lure the Jews into sin, so that they would be worthy of punishment. This was actually Hamans plan, which he convinced Achashveirosh was flawless. When the vast majority of the Jewish inhabitants defied Mordechais explicit instruction that they not attend the feast, they were indeed held culpable in the celestial court. Alshich explains that when Haman heard Mordechais explanation about the Minchah, he saw in it the symbolic undermining of his arguments to Achashveirosh. The rule is that as a collective people, the Jews are held accountable for individual sins only if no one protested the sin. If the leaders protested however, the rest of the nation is not held accountable. While only a small fistful of the Minchah was offered on the altar, that fistful was sufficient to permit the remaining majority for consumption by the Kohanim. Haman understood that because Mordechai and the other sages had protested Klal Yisroels attending the party of Achashveirosh the nation could not be completely liable for attending. The Purim miracle and its salvation came about because of the unification of the Jewish people in their darkest hour. The Kotzker Rebbe notes that Haman told Achashveirosh that the Jews were, A scattered and diverse nation.(10) The rectification for their flaw of disunity lay in Esthers clarion call to Mordechai to, Gather all of the Jews together(11). Klal Yisroel had not heeded Mordechais warning to keep their distance from Achashveiroshs party. They rectified that sin by surrendering themselves to his instruction to fast and repent. Tanna Dvei Eliyahu(12) writes that during the Egyptian exile, the hapless, persecuted Jews made a treaty to do kindness with each other(13). When the nation stood at Sinai they surrounded the mountain like one man with one heart. The key to redemption, and the perquisite for receiving the Torah, is unity. The Mishna(14) quotes Hillel who stated, Do not separate yourself from the public. One who distances himself from the public risks individual scrutiny. But one who slips his paper in the middle of the pile by negating himself to the Klal will merit salvation along with all of his brethren. The holiday of Pesach is a national celebration. In the time of the Bais Hamikdash the nation would gather together in Yerushalayim, and offer their Pesach sacrifices together. Then, on the eve of the Seder, after they had completed their meals, every family would ascend to the flat rooftops of the Holy City, and they would sing hallel in unison. The gemara records that the melodious hallel was so powerful that it would metaphorically break the rooftops(15). The reading of Parshas Hachodesh recounts all of the laws pertaining to the offering of the Korbon Pesach on the eve of their redemption. We hope >:\D \"nn "po"np trcdk trcd ihc 33 and pray that this very year we will yet merit to sing hallel together with all of our brethren in Yerushalayim, praising G-d not only for the miracles of then, but also for the miracles of now! Bezalel son of Chur did everything Hashem commanded Moshe Like one man with one heart 1. Shemos 38:21-22 2. see Shemos 31:2 and 35:30 3. The gemara (Sanhedrin 7a) relates that when the Eiruv Rav came to the conclusion that Moshe was not returning from Sinai, they aggregated around Chur demanding that he do something. Chur vociferously countered that Moshe would return and they should disperse. They responded with a mass upheaval that resulted in Chur getting stoned to death. It was only when Aharon saw his nephew murdered in front of him that he fearfully sought to detain the evil aggregate by telling them to amass all the gold and jewelry they could find, which ultimately led to the emergence of the Golden Calf. 4. Shemos 37:1 5. Megillah 16a 6. See Hagahos haBach who explains how Tosafos understood Hamans calculation 7. see Shemos 30:11-16 8. Megilla 16a 9. Its base ingredients were flour and oil, like any Korban Mincha 10. Esther 3:8 11. 4:16 12. T.D.E. Rabbah, end of perek 23 13. They didnt just pledge it; they forged a treaty with each other! 14. Avos 2:5 15. In America we would say it raised the roofs. Parsha Growth Spurts Parshas Vayakhel-Pekudei/Hachodesh 5773 These are the reckonings of the Mishkan, the Mishkan of testimony (Shemos 38:21) Rashi notes that because the Shechina rested in the Mishkan it testified that Hashem forgave Klal Yisroel for cheit haegel. Chazal (see Rashi, Bamidbar 19:9) say in every generation when Klal Yisroel is punished, there is an added modicum of punishment because of cheit haegel. If so, how could Rashi say the Mishkan served as atonement for the sin? Rav Yitzchok Hutner ztl (quoted in Darash Mordechai) explained that there were two distinct achievements at Matan Torah: On the second day of Sivan the nation was informed that they were becoming a treasure among the nations (Shemos 19:5). On that day Hashem informed them that they were attaining elite status among the nations. Then, on the sixth of Sivan they received the Torah itself. When one commits a sin he taints both of these achievements. He has disregarded a commandment in the Torah, thus transgressing the Torah itself. In addition, he has tainted his spiritual standing as a member of the treasured nation. Hashem chose him to live an elevated life, and he did not live up to that lofty encomium. In regards to the sin itself Chazal (Bava Kamma 50a) warn that one dare not think Hashem merely disregards it. To rectify a sin one must engage in true repentance before he can achieve atonement. In that vein, the actual sin of the golden calf was not fully rectified, and becomes joined with future sins. However, in regards to the rebelliousness that the sin represented, out of His great love for His nation Hashem pardoned them. Rashi doesnt say that the Mishkan served as atonement for the cheit haeigel the sin of the calf, but for maaseh haeigel. When they constructed the Mishkan, Hashem forgave them for disregarding His honor which occurred when they constructed the eigel. Although they were not granted forgiveness for the detriment of the sin itself, they were forgiven for the very fact that they desecrated the Name of Hashem by committing the sin. The Mishkan and its Avodah allowed Klal Yisroel to feel connected with Hashem and revel in His Glory. Today our shuls and Batei Medrashim serve that purpose. Desecrating the honor of such places is not only a sin itself, but a disregard for the sanctity of Hashems Presence. How careful must we be to treat our Shuls and Batei Medrashim accordingly! It was in the first month of the second year on the first of the month that the Mishkan was erected. (Shemos 40:17) Medrash (Bamidbar Rabbah, parsha 13) relates that although the construction of the Mishkan was completed on the twenty-fifth of Kislev, the Mishkan was not actually erected until Nissan. Throughout that time the nation was excitedly and apprehensively wondering when the Shechina would rest upon their handiwork. It was only on Rosh Chodesh Nissan that Moshe calmed the nation and replied, Why do you fear? Hashem has already come to your garden (the Mishkan), my sister and bride (Shir Hashirim 5:1). What was the point of waiting more than three months after the construction was completed? Darash Mordechai explains that the root of the sin of the eigel was impetuousness. When the nation mistakenly concluded that Moshe was not returning from Sinai, they panicked. When they approached Aharon in a frenzied huff, he recognized that they were acting out of unbridled emotion. He told them to gather their jewelry and valuables, in the hope that doing so would deter them long enough until Moshe returned. But the nations fear propelled them so much that when they hastily returned with their jewelry Aharon could no longer deter them. The Mishkan, which served as atonement and rectification for the eigel, had to be built and erected with patience and calmness. The Avodah could not begin in a whim. Every step had to be based on the command of Hashem. The nation had to learn to wait and curb their passion until Hashem instructed them to proceed. Meshech Chochma (Shemos 12:3) explains that the detailed laws regarding the Korbon Pesach which Klal Yisroel offered on the eve of the exodus, served a similar purpose. When liberated from Egyptian servitude Hashem wanted them to become a disciplined nation, with a sense of duty and responsibility. In addition to all the details regarding the Korbon itself, Hashem instructed them not to leave until morning. Despite the fact the Egypt was in an uproar that night and no one wouldve stopped them, Hashem was teaching Klal Yisroel that a Jew must have self control to curb his emotions. He must only act as Hashem expects of Him. That was their introduction to freedom. Rabbis Musings (& Amusings) Erev Shabbos Kodesh Parshios Vayekhel-Pekudei/Hachodesh 26 Adar 5773/March 8, 2013 How many Dani Staums does it take to change a light bulb? Although I have been blessed with certain talents and capabilities, construction and home improvement are not on that list. In that regard, the good Lord has endowed me with two left hands. While I have some friends who absolutely love stores like Home Depot and Lowes, I have anxiety attacks when I have to go into one of those stores. I have a tool box at home that I received as a housewarming gift from a friend, but I am not really sure what to do with it (a wrench is a decent paperweight). I also have a very hard time picturing things. When we were looking at houses a few years ago, and even now whenever we are doing any home improvement which requires some imagination of what the finished product will look like, I have a very hard time. I just cant picture things that dont yet exist. It becomes a point of frustration whenever Chani excitedly tells me about her plans for something and I have the look on my face of a third grader sitting in a college level calculus class. Still, I do my best to try to pay attention (sometimes). For example, iyh in the near future we plan to redo our kitchen. I try to listen to the plans and picture what it will look like. I must admit that from my mental images, I have a hard time understanding why we are putting the dishwasher on top of the fridge, or why we are placing the milichig sink next to the fleishig oven, with plenty of place for storage. But I just nod my head and try not to interfere. Even though its a challenge, since its important to her I try to make it important to me. The parshios at the end of Chumash Shemos are particularly challenging. Its not easy to follow the depictions and descriptions of the Mishkan, or its vessels and vestments, from a cursory reading of the verses. Even with the wonderful resources available today, including pictures and interactive CD-ROMs, its still a challenge to follow the pesukim. In a certain sense, investing effort to understand these parshios is a greater testament of our love and loyalty to Hashem, than other parshios which contain intriguing stories, or contemporary lessons. Why should I bother to try to understand what the mizbeiach (altar) looked like, how the eiphod (Kohain Gadols apron) looked, or how the kerashim (boards) were placed in the sockets surrounding the Mishkan? Only because it is the House of Hashem, and therefore I make it important to me! So while I dont know how many Dani Staums it will take to change a light bulb, I will say this: Dont try to describe to me where the bulb is that needs changing, or you might just end up with a bulb affixed inside your garbage can. Home Depot says you can do it we can help. I say if you can help why should I do it? Shabbat Shalom & Good Shabbos, R Dani and Chani Staum Rabbi Mayer Twersky TorahWeb Shabbos: The Source of Sacred Creativity Parshas Vayakhel provides the foundation for hilchos Shabbos. The Torah's re-enforcement of issur Shabbos in conjunction with the tzivui of meleches hamishkan teaches that the melachos forbidden on Shabbos are those necessary for the mishkan. At first glance this correlation between meleches hamishkan and meleches Shabbos is counter intuitive. After all, the lamed tes melachos are all forms of profaning and desecrating. How ironic that these melachos are identified because of their association with the creation of kedusha, i.e. the mishkan! 34 >:\D \"nn "po"np trcdk trcd ihc Upon reflection however the Shabbos - mishkan nexus needs to be understood and configured differently. When properly configured, it imparts a fundamental lesson. The lamed teis melachos during the six week days are potentially a source of kedusha. Engaging in these mleachos, man can create kedusha, an abode for the Shechina. The source or spring-well for scared creativity during the week isShabbos. By abstaining from the lamed tes melachos on Shabbos as a testament to malchus Hashem we empower these selfsame melachos to serve as sources of kedusha during the week. This is the correct perspective on the Shabbos-mishkan connection. The lamed tes melachos are categorically forbidden on Shabbos not because they are inherently forms of profanation and desecration. On the contrary, abstention from these melachos elevates them to potentially serve as sources of kedusha during the week. The initial irony recedes. How beautiful and sublime that meleches Shabbos and meleches hamishkan are one and the same. But a totally different irony surfaces. How ironic that we compromise the quality of our Shabbos by rushing in at the last possible moment and rushing out at the first possible moment. We erroneously think that by so doing we are maximizing our mundane accomplishments. The Shabbos-mishkan connection teaches differently. The more we savor and enhance Shabbos, the greater our genuine productivity will be during the week. Copyright 2013 by The TorahWeb Foundation. All rights reserved.
Rabbi Berel Wein The Torah Is For All There are numerous instances in the Talmud when the rabbis state that if a certain behavior is permissible to some Jews then why is it not permissible to all? The Talmud and the Torah itself recognizes exceptional circumstances, unusual pressures, and differing opinions that need be taken into account, but the Talmud never advocates differing standards of halachic behavior. It does recognize that there are different personality needs and differing societal mores. But the Torah was always the same Torah for all Jews. What was expressly forbidden in the Torah was forbidden to all and what was permitted was also permitted to all. Much of the problems that exist in the Jewish world today have less to do with halacha and more do with political and societal norms. Elevating these societal and political issues to the realm of Torah law and halacha, only sharpens our differences and creates unnecessary friction - which eventually casts a very negative light upon all religious Jews and the Torah generally. In the haftorah from Yirmiyahu that was read for parshiot Matei Maasei the prophet strikingly says that those who hold the Torah tightly knew Me not. Those who hold the Torah tightly unto themselves, who see no one else but themselves and their society, and who are completely separated from the rest of the Jewish people, truly know Me not. The Torah is for everyone and not merely the self-anointed few. Everyone has the right to create their own grouping and society but no one has the right to create a halachic basis that does not truly exist and to claim the Torah exclusively for themselves. Over the ages of Jewish history there have always been differences over rabbinic power and identity, differing societal norms and customs and general attitudes towards the outside non-Jewish world and culture. The societal norms of the Jews in the Middle Ages in Spain were not those of the Jews in Germany and Central Europe, and the norms of Jewish society in Renaissance Italy certainly did not resemble those of the Eastern European shtetel. Torah and halacha, with all of its allowances for differing nuances, unified all of the diverse parts of Jewry while preserving the basic whole of traditional Jewish law and life. With the advent of Chasidus in the eighteenth century, new and differing societal norms were introduced into Eastern European Jewish life. But again, these new mores were, in the main, restricted to societal behavior. And since groups of Jews lived far removed from one another in the Exile, these societal differences were tolerated and rarely were they the cause of continuing friction amongst the different societies of Jews. Currently, this luxury of being able to be separate has been seriously reduced here in the Land of Israel. Here we are all thrown together so that the societal mores of one group clash daily and regularly with those of other groups. The only way to justify ones societal mores over those of others is to elevate them to the status of halacha. This is a terribly damaging process for all concerned. The struggle for turf, political and economic power, influence and direction of the Jewish world has been the hallmark of internal Jewish life for the past two centuries. The erroneous hopes and unfulfilled expectations of secularism, the Enlightenment, nationalism, Marxism, humanism, etc. all of which captured much Jewish support over the past centuries have, as a result, created a climate of separatism, an us-against them-attitude, in much of the observant religious society. Feeling threatened and constantly on the defensive, much of religious society has wrapped the Torah about itself, unwilling and unable to share it intelligently with others. Walling out the outside world to the best of its ability, this grouping allows its societal norms not to be seen as that but rather as halacha from Moshe on Sinai. This only serves to further the frictions and deepen the differences between Jews. Thinking that ones societal norms are those that are best for everyone smacks of arrogance and weakness at one and the same time. A system of education that teaches that ones societal norms are paramount even to halacha, only reinforces the difficulties that our religious society already faces in a world of instant communication and multiculturalism. Once we agree that the Torah is for everyone and that it operates very effectively in different places and in differing societies, we will be on the way to the balanced view of life that the Torah truly demands from us. Shabat shalom, Berel Wein Rabbi Berel Wein Weekly Parsha Vayakhel Pekudei The book of Shemot that began with such high drama just a few months ago ends this week on a rather bland and apparently purely technical note. The Torah once more reviews and recounts for us the details of the construction of the Mishkan and an exact accounting of the material goods that were used in its construction. Through the ages, the commentators have dwelt long and hard on these parshiyot in the holy Torah, where every letter and word is eternal, in an attempt to justify this seemingly superfluous repetition. I will not attempt to review all of the different approaches to explain this issue. They are all satisfactory and yet all are somehow short of the mark as well. I certainly have no great or brilliant insight into the matter myself. But, there is an obvious teaching that all of the commentators agree with that does derive from this review and repetition regarding the construction of the Mishkan. The Mishkan had the miraculous quality of being built exactly and unwaveringly according to its original plan. Many times in life people and institutions set out to create structures, organizations and policies that will be of great benefit to society upon completion. Rarely if ever does the finished product match exactly the plans and true intentions of those who planned and initiated the project. All human plans and blueprints are subject to change, alterations and even to cancellation. The plans for the Mishkan, shrouded in the spirituality of Gods commandments, were not subject to such changes. Therefore Bezalel and Ahaliav and the Jewish people were complimented for their strict adherence to the original plans given to Moshe for the construction of the Mishkan. Every detail of the construction of the Mishkan is reviewed in the parshiyot of this week. All builders are aware of the importance of detail in their work. A missing screw or nail or hook can lead to later disaster. This is true in the physical mundane life of people. It is doubly true regarding the spiritual and moral character of a person and a community. Only in the completion of the details is the whole person or project seen. The measure of an artist, whether in pictures or music, is always in the nuances - in the details. The avoidance of shortcuts that invariably lead to shabbiness is the true hallmark of the gifted performer. Moshe lovingly records for us every piece of material goods that came together as the holy Mishkan. In kabbalistic thought, every nuance of the construction of the Mishkan is truly an influence on the general world at large. This only serves to reemphasize the importance of detail in dealing with the Mishkan. The Mishkan is no longer physically present with us but its lessons and greatness still abide within the Torah we study and in the value systems of the Jewish people. By reading the Torahs description of it and studying the underlying principles that it represents, the Mishkan gains life and influence within us individually and collectively. May we be strengthened by this eternal knowledge. Chazak chazak vnitchazek, Shabat shalom, Rabbi Berel Wein U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The Destiny Foundation
HaRav Shlomo Wolbe Ztl Bais Hamussar Vayakhel Pekudei This week's Dvar Torah is sponsored L'iluy Nishmas Avrohom Moshe ben Naftali Aryeh. Despite the fact that the Parsha of Vayakhel deals entirely with the Mishkan, interestingly enough the Parsha begins by cautioning Bnei Yisrael to heed the mitzvah of Shabbos and not to perform any of the forbidden melachos. Rashi explains the reason behind the Torah's juxtaposition of this warning to the portion that describes the building of the Mishkan, as follows: Although Hashem commanded Bnei Yisrael to build the Bais HaMikdosh, nevertheless, they were to be careful not to build it on Shabbos for that would be a desecration of the holy day. Rav Wolbe (Shiurei Chumash) comments that it is difficult to understand why Bnei Yisrael would have even entertained such a thought that the building of the Mishkan should override the prohibition of performing melachah on Shabbos - that the Torah was compelled to negate this possibility. We don't find the Torah warning us that even though there is a mitzvah to write a sefer Torah, bear in mind that it is forbidden to write it on Shabbos. Moreover, we know that a special pasuk is always required to allow any mitzvah to override the prohibition of performing melachah on Shabbos. Why would Bnei Yisrael think that the mitzvah of building the Mishkan is any different? He continues that although he doesn't have a clear cut answer to this question, nevertheless, he wishes to offer an insight that contains a lesson for life. We just read last week in Parshas Ki Sisa how Bnei Yisrael sinned by making the golden calf. The Ramban explains that their transgression was a result of a mistake. Moshe Rabbeinu was the leader and guiding light of Bnei Yisrael. When forty days passed and Moshe had not returned, they were thrown into a panic: who would guide them and connect them with their Creator? They created the golden calf to fulfill that role. Their intentions were noble, but that did not justify their actions which could be termed a mitzvah haba'ah b'aveirah - a mitzvah that came through a sin. Therefore, the Torah warns Bnei Yisrael: Even though I am commanding you to build a Mishkan which is to act as an abode for Hashem and a means of connecting to Him, it should not be built on Shabbos for this would constitute a mitzvah haba'ah b'aveirah. This concept formed one of the focal points of Reb Yisrael Salanter's teachings. A person must ensure that his mitzvos not be performed by way of aveiros. He would depict a scene where a Maggid came to town to deliver a mussar shmuess (discourse). Everyone in the town was interested in hearing his words of wisdom, and they rushed to the shul where the shmuess would be held. Due to the rush and bedlam, one person knocked over a passerby, and another got angry because someone cut him off, and so on. Yes, they were running to perform a mitzvah - to hear words that will help them improve their avodas Hashem - but at what expense? There is another well known story of Reb Yisrael Salanter that illustrates this point. One morning before Shachris, a man put on his tallis and wrapped his face in its folds. However, as he threw the tzitzis over his shoulder the strings slapped Reb Yisrael in his face! Here too, the man's mitzvah came about through a flaw in his bein adom l'chaveiro. A practical application of Reb Yisrael Salanter's moshel, would include double parking to enable one to come on time to Mincha or some other mitzvah. One of the benefits of regular mussar study is that it gives one the ability to perceive his actions in a different, more objective light. Even without opening a mussar sefer, it behooves us to take a few minutes to contemplate our actions to ensure that out mitzvos are just mitzvos, and not chas v'shalom tainted with "small" transgressions. Maaseh Rav Rabbi Wolbe said in a Vaad, "We have a Kabbalah from our Rebbeim that before the coming of Moshiach our greatest Nisayon (test) will be in Emunah". Such a statement shouldn't make us feel helpless. This should bring us to make a special effort to fortify and integrate the foundation of our Emunah. To clarify in our minds why we do all that we do, and bring that clarity to a level where our heart can feel the connection to the Ribono Shel Olam. This could be felt most tangibly during Tefillah, when one can feel his relationship with Hashem. Aish.Com - Rabbi Ken Spiro Jewish History Crash Course Crash Course in Jewish History Part 39 - Talmud At various times during the Hadrian persecutions, the sages were forced into hiding, though they managed to reconvene at Usha in 122 CE, and then in a time of quiet managed to re-establish again at Yavneh in 158 CE. With so much persecution and unrest, with the Jewish people fleeing the land of Israel, the rabbis knew that they would not be able to keep a central seat of rabbinic power alive for long. Yet, during these great periods of chaos, some of the finest rabbinic minds made their mark. Among them: Rabbi Akiva (whom we discussed in Part 38) Rabbi Akiva's chief disciple, Rabbi Meir, also the husband of the legendary Bruriah Rabbi Shimon Bar Yochai, the author of the Zohar, the central text of the Kabbalah Rabbi Shimon Bar Yochai's son, Rabbi Eliezer Rabbi Shimon Ben Gamliel II, the descendant of the House of Hillel and a direct descendant of King David Yehudah Ha Nasi Now, another man was to emerge and make his mark -- the son of Rabbi Shimon Ben Gamliel II -- Rabbi Yehudah HaNasi (in English "Judah, the Prince"). In a time of chaos, the rabbis decide that they must do the unprecedented -- write down the Oral Law. He is one personality who is absolutely fundamental to understanding this period of time, and one of the greatest personalities of Jewish history. So great was he that he is now affectionately referred to in Jewish scholarship as only Rebbe. He had a unique combination of attributes -- being both a great Torah scholar and a strong leader -- that gave him the power to lead the Jewish people at this chaotic time. He was also a man of tremendous personal wealth, which put him in a position to wheel and deal and do what needed to get done, not just with the Jews in the Land of Israel but with the Roman authorities as well. During a period of relative quiet, Rabbi Yehudah HaNasi managed to befriend the Roman emperors who succeeded Hadrian, particularly Marcus Aurelius. Writes historian Rabbi Berel Wein in his Echoes of Glory (p. 224): "Providentially, in the course of the Parthian war, Marcus Aurelius met Rabbi [Yehudah HaNasi], and they became friends and eventually confidants ... Marcus Aurelius consulted with his friend in Judah on matters of state policy as well as on personal questions ... "The years of Marcus Aurelius' reign, ending in his death in 180, was the high- water mark in the intercourse between Rome and the Jews. The Jews, under the leadership of Rabbi [Yehudah HaNasi], would use this period of blissful respite to prepare themselves for the struggle of darker days surely lurking around the corner." At this time -- circa 170-200 CE -- the Mishnah was born. Mishnah What is the Mishnah? In past installments we discussed the fact that at Mount Sinai the Jewish people received the Written Torah and the Oral Torah. (See Part 11.) The Oral Torah was the oral explanation of how the written laws should be executed and followed. The Oral Torah passed from generation to generation and was never written down. (See Part 26 and Part 32) Why? Because the Oral Torah was meant to be fluid. The principles stayed the same, but the application of those principles was meant to be adapted to all types of new circumstances. This worked exceptionally well as long as the central authority -- the Sanhedrin -- remained intact, and the chain of transmission was not interrupted. (That is, teachers were able to freely pass on their wisdom to the next generation of students.) But in the days since the destruction of the Beis HaMikdash, the Sanhedrin had been repeatedly uprooted and teachers had to go into hiding. Rabbi Yehudah HaNasi realized that things would not get better any time soon. He saw that the Beis HaMikdash would not be rebuilt in his generation and possibly in many generations to come. He saw the Jews fleeing the land as a result of the constant persecutions and impossible living conditions. He saw that the central authority was weaker than ever and might cease altogether >:\D \"nn "po"np trcdk trcd ihc 37
(which is what happened in the 4 th century as we will discuss in future installments.) To make sure that the chain of transmission would never be broken, he decided that the time had come to write down the Oral Torah. This was a mammoth undertaking. Rabbi Yehudah HaNasi had to go to as many rabbis as possible in order to extract from them their entire memories. He asked them to tell him all they knew about the legal traditions they received that could be traced back all the way down to Moses at Mount Sinai. He put all those recollections together, edited them, and the end result was the Mishnah. (Incidentally, the word Mishnah means "repetition" because it was studied by repeating; Mishnah then, by extension, means "learning.") Six Categories Of Jewish Law The Mishnah was divided into six basic segments dealing with six basic areas of Jewish law: Zeraim, literally "seeds," covering all agricultural rules and laws for foods as well as all blessings Moed, literally, "holiday," dealing with the rituals of Shabbos and other Jewish holidays Nashim, literally "women," examining all the issues between men and women such as marriage, divorce, etc. Nezikin, literally "damages," covering civil and criminal law Kodshim, literally "holy things," concerning laws of the Beis HaMikdash Taharos, literally "pure things," concerning laws of spiritual purity and impurity Rabbi Yehudah HaNasi finished the Mishnah in 219 CE in the town of Tzipori in the Galilee. You can visit the site today which is very interesting from an archeological perspective. At a place called Beis She'arim, archeologists found a series of catacombs at the side of a mountain. And they actually found his tomb, with his name on it, along with many other great scholars of that time. Writing The Talmud No sooner had Rabbi Yehudah HaNasi finished the Mishnah, did the rabbis realize that the Mishnah was not enough. It was written in shorthand fashion and in places was cryptic. This is because it was very concise, written on the assumption that the person reading it was already well-acquainted with the subject matter. So they began to have discussions about it and to write down the substance of these discussions. Since at this time a significant portion of the Jewish population was living in Babylon, which was outside the bounds of the Roman Empire, the rabbis there put together their discussions, the end product of which was called Talmud Bavli or the Babylonian Talmud. In the land of Israel, another set of discussions took place and the end result was Talmud Yerushalmi or the Jerusalem Talmud. (Incidentally, the Jerusalem Talmud was not written in Jerusalem; it was written in Tiberias, the last place where the Sanhedrin sat, but was called the Jerusalem Talmud in deference to the Sanhedrin's rightful home.) The Jerusalem Talmud is much shorter and much harder to understand than the Babylonian Talmud because the editing had to be much more rushed. The situation in Israel was much worse, while in Babylon it was much more stable. (Today, Jewish students pouring over the Talmud in yeshiva are using chiefly the Babylonian Talmud.) The Talmud is more than just an application of the details of the Jewish law as expounded in the Mishnah. It's the encyclopedia of all Jewish existence. The Talmud also contains a lot of agadata -- these are stories that are meant to illustrate important points in the Jewish worldview. These stories contain a wealth of information on a huge range of topics. you name it, it's in there. This information was vital to the Jewish people because Jewish law was never applied by reading a sentence in the Torah and executing it to the letter. Take for example, "eye for an eye, tooth for a tooth." It was never Jewish law that if someone blinded you, that you should go and blind him. What is the good of having two blind people? It was always understood on two levels: 1) that justice must be proportional (it's not a life for an eye) and 2) that it means the value of an eye for the value of the eye, referring to monetary damages. Thus, the Talmud presented the written and oral tradition together. To read the Talmud is to read a lot of arguments. On every page it seems that the rabbis are arguing. This kind of argument -- the purpose of which was to arrive at the kernel of truth -- is called pilpul. This word has a negative connotation outside the yeshiva world, as people read these arguments and it seems to the uneducated eye that the rabbis are merely splitting hairs, and that some of the arguments have absolutely no basis in everyday life. But this is not so. The reason why the rabbis argued about things that may not have any application to everyday life was to try to get to truth in an abstract way -- to extract the principle. These rabbis were interested in knowing what reality is and in doing the right thing. Reality is what Judaism is all about -- the ultimate reality being HaShem. Another important point that must be made about these arguments is that they never argued about the big things. You don't see a single argument as to whether or not you eat pork, or whether or not you can light a fire on the Sabbath. These things were a given, they were totally agreed upon. Only small points were subject to discussion. And these rabbis were wise enough to know that a day would come when the principles established by getting to the core kernel of truth would have far reaching implications. Gemara When you look at the page of the Talmud today, you will find the Hebrew text of the Mishnah is featured in the middle of the page. Interspersed between the Hebrew of the Mishnah are explanations in Aramaic which are called the Gemara. The Aramaic word Gemara means "tradition." In Hebrew, the word Gemara means "completion." Indeed, the Gemara is a compilation of the various rabbinic discussions on the Mishnah, and as such completes the understanding of the Mishnah. The texts of the Mishnah and Gemara are then surrounded by other layers of text and commentaries from a later period. The text of the Mishnah is quoting rabbis who lived from about 100 BCE to 200 CE. These rabbi are called the Tannaim, "teachers." In this group are included such greats as Rabbi Yochanan Ben Zakkai, Rabbi Shimon Bar Yochai, Rabbi Akiva, and of course Rabbi Yehudah HaNasi. (In the Gemara, they all have the title Rebbe before their first name.) The text of the Gemara is quoting the rabbis who lived from about 200 CE to about 500 CE. These rabbis are called, Amoraim, "explainers" or "interpreters." In this group are included Rav Ashi, Rav Yochanan, etc. (Names of the Amoraim are not so famous, but they all begin with Rav.) The surrounding text of today's Talmud also quotes Rishonim, literally "the first ones," rabbinic authorities who predated Rabbi Yoseph Caro, the 16 th
century author of the code of Jewish law known as the Shulchan Aruch. Among the most prominent Rishonim are Rashi, his students and descendants who were the chief authors of the Tosfos, Rambam and Ramban. We will discuss the contributions of these rabbis in future installments. Just how important was the work of Rabbi Yehudah HaNasi and those that followed him would become very clear in the next hundred years when the Jewish people face another threat to their religion. This is when the Roman Empire decides to convert its entire population to Christianity. Next: Seeds Of Christianity Author Biography: Rabbi Ken Spiro is originally from New Rochelle,NY. He graduated from Vasser College with a BA in Russian Language and Literature and did graduate studies at the Pushkin Institute in Moscow. He has Rabbinical ordination from Yeshiva Aish HaTorah in Jerusalem and a Masters Degree in History from The Vermont College of Norwich University. Rabbi Spiro is also a licensed tour guide by the Israel Ministry of Tourism. He lives in Jerusalem with his wife and five children where he works as a senior lecturer and researcher on Aish HaTorah outreach programs. This article can also be read at: http://www.aish.com/literacy/jewishhistory/Crash_Course_in_Jewish_History_Part_38_-_Exile.asp Copyright 2001 Aish.com - http://www.aish.com
Aish.Com - Rabbi Noach Weinberg ZTL 48 Ways to Wisdom Way #22 Conquer Frustration Imagine you've just bought a brand-new sports car, and are taking it out for your first drive. As you approach a traffic light, it turns yellow, so you slow down carefully and stop. Suddenly someone bumps you from behind. As if this was not angering enough, the same driver backs up and bumps you again. Now, you're furious! Your beautiful, shiny sports car that cost a year's salary! You jump out in a rage, ready to let the guy really have it ... when all of a sudden, a 6-foot-10 linebacker steps out of the car. "Gee, sir," you begin in a much softer tone than originally intended. "It seems that you've hit my car. Are you okay? Do you have insurance?" How did you shut off your anger so quickly? On an intellectual level, we understand that anger is counterproductive. We possess the power to control our emotions. No matter how infuriating a situation is, we can put the anger aside and act civilly. Especially when standing up against a 6-foot-10 linebacker. Erech apayim literally means "long nostrils." Do you see how someone's nostrils flare up when he gets angry? A tool for healthy living is to conquer that frustration. An angry person is acting like a wild animal. He's given up all restraint. He may slam the door and shout obscenities. He is blind to the consequences of his actions; hence the expression, "blind rage." He has given into frustration. A first step in controlling anger is to recognize how counterproductive it is. When you feel frustration building, and a little voice inside of you says, "Let's yell that guy off the face of the earth," ask yourself, "What benefit will there be in embarrassing myself? I'll only come to regret it." If we could see a videotape of ourselves getting angry, the humiliation might well cure us of anger for the rest of our lives! Never Quit Out Of Frustration Did you ever undertake to learn a new skill -- like a foreign language or musical instrument -- and then quit? "Quitting" is another form of giving in to frustration. Appreciate that this is a tough world and we have to be persistent in order to accomplish. Never turn back in midstream. Follow it through to the end. 38 >:\D \"nn "po"np trcdk trcd ihc Consider how many projects you began -- and then gave up -- because you became frustrated and lost patience. Make a list of things you started and quit because they seemed too difficult. Now calculate the disappointment and loss you suffered by not accepting the frustration. How do we repair this fault? Look at the list of things you've quit. Choose one and resolve to see it through. And for the rest of your life, once you undertake something, resolve never to quit. (Unless you are objectively sure that it's "not worth it" -- i.e. you initially misjudged the amount of effort required relative to the final payoff.) Every night before going to sleep, check yourself: Where did I gain and where did I lose? Loss Of Confidence Beside the obvious result of quitting (i.e. not fulfilling your goal), there is a terrible side effect: A loss of self-confidence. If we quit once, then the next time we plan a project, we won't trust our ability to carry it out. To see how destructive this pattern can be, make a list of the projects that you have thought about, but never even started, because you didn't believe you could accomplish them. See how little credibility you have in your own eyes. After a few failures, you expect that more will keep happening! When someone stops trusting himself, he's hit a critical impasse. He begins to accept the idea that it's okay to be "mediocre." That's a self-destructive attitude. Resolve that from now on, whenever you consider a project, you will sit down and figure out how much time, energy and effort it will take. Then decide whether or not it's worth it. If you conclude that it is, then begin with confidence -- and don't allow yourself to quit unless something happens beyond your control. When the going gets tough, and a little voice says, "It's not worth it!" tell yourself "It is worth it!" When you follow through, it not only gets the job done, but it builds self- confidence -- which is reason enough to stick with the task. Just Five Minutes More Frustration can result from not making progress as fast as you'd like. At times like that, it's important to monitor your success, even if it's only in microscopic increments. Accomplishment will make you feel good about yourself. To overcome quitting, trick yourself. A 3-hour marathon may be nearly impossible to run, but 10 runs of 18 minutes each is more reasonable. Break things into small, achievable goals. Then, when you're in the heat of a project and feel yourself coming undone, just tell yourself, "Another 5 minutes, and then I'll quit!" When the 5 minutes are up, you can bargain for another 5. Frustration is much easier to bear in small doses. If you're struggling with a diet, decide that for "today" you're going to stick with orange juice and granola; tomorrow you can treat yourself to a greasy steak with fries! This will help convince your body to hang in there until the job is complete. In spirituality, the Sages say; "If you work and don't succeed, it means you didn't work hard enough." Even though there is no guarantee of success in any other area, there is a guarantee of spiritual success. And that knowledge helps build confidence. And no matter what the outcome, each successful step undoubtedly improves your self-confidence and keeps you on the road to success. The Frustration Of Wasting Time People may say: "All I want to do is to take a vacation and soak up the sun." But what happens after a few hours of lying on the beach, thinking blissfully, "Ahh ... this is the life..." You start to feel restless and uncomfortable. You start looking to do something constructive. After two days on the beach, you're going out of your mind! The greatest form of frustration is wasting time. When you're standing in line at a bank, watching your day tick by when you've got so much to do, that's one big frustration. Quitting is also a major source of wasted time. If we invest in a project, and then don't see it through to completion, we've wasted a lot of time. HaShem created frustration in order to motivate us to accomplish something with our lives. Life Is A Challenge Is it reasonable to assume that your life will always be frustration-free and a smooth ride? No way. In the Book of Mishlei, Shlomo HaMelech said: "The righteous person falls seven times and gets up. The evil person falls just once." We see that the righteous person is not defined as someone who never makes a mistake. Rather, the person who achieves greatness is one who keeps trying again and again. He sees frustration as only a passing nuisance, and therefore never gives up. In fact, his falling seven times may be precisely how he became great! You have to distinguish between what you "hope will happen," and what "will probably happen." Life inevitably has its ups and downs -- its moments of relaxation and times of tension. When you learn to accept this reality, you come one step closer to being able to deal with frustration in a healthy way. The next time frustration pops up, just remind yourself, "That's life!" Taking Things In Stride Joy is one of the greatest tools for eliminating anger and frustration. If we're sad, then we have less patience and tolerance for everything and everybody. Yesterday when someone stepped on your toe, you may have snapped at him, "Watch where you're going!" But let's say that today you won the lottery and someone steps on your toe. "No problem, friend," you say with a big smile. "Have a nice day!" Why the difference? Feeling relaxed, confident and upbeat keeps frustration and anger in check. Plus your physical health will benefit as well -- less ulcers, high blood pressure, etc. But don't wait until you win the lottery to do this! Enjoying Frustration Being able to bear frustration is one level of dealing with it. A higher level -- often characteristic of those who achieve greatness -- is the resolve to love frustration and work with it! If you think about it, you'll see that deep down you really do "love frustration." Imagine going out to buy a 1,000-piece jigsaw puzzle. You bring it home, open the box and discover that all the pieces are in numbered order! It's infuriating! Why? Because you paid good money for a box of frustration and they've taken away the challenge! Life is like a jigsaw puzzle. When you have a complex problem, first try to build the framework, an overall sense of how you want this to ultimately resolve. Then set about solving the puzzle ... one piece at a time. In everyday life, too, derive enjoyment from the resolution of frustrations. So many things only get accomplished through struggle. Whether childbirth or career advancement, we accept certain pains as a worthwhile price to pay for pleasure. In truth, the greater the challenge, the taller we can rise to meet it. Consider a very sick person whose suffering is unbearable. He can decide not to let the suffering rob them of any more quality of life than it must. He can resolve to work with the pain, rather than against it. At that moment of decision, he greatly reduces the suffering -- if not physically, at least emotionally. Believing You Can Do It There are two types of problems: Those which you know can be solved, and those which you're not sure if they can be solved or not. The first type is obviously much easier to handle. When you know it can be done, you have greater willingness to fight the frustration. Always try to move your problems into the "known" category of frustration. When you first rode a bicycle, you probably feared you'd fall off and break your head! But you looked around and saw the other kids staying balanced. Seeing others succeed gave you the confidence to plunge in. (And if you'd never seen anyone ride a unicycle, you'd think that was totally impossible!) Get rid of the attitude of "It can't be done." That's defeatist and an excuse for not even trying. Wisdom is one of the hardest skills to achieve, and is thus subject to the greatest frustrations. Next time you get stuck, look around at all the others who've succeeded. We know if they can do it, so can we. And believing we can get there is half the battle. HaShem Provides The Challenge There is a deeper metaphysical aspect to frustration: HaShem never gives a person a challenge he cannot handle. This effectively puts every challenge into the category of the "achievable." Like a good track coach, HaShem will not raise the hurdle higher than we can jump, because that would doom us to failure. And HaShem desperately wants us to succeed. Similarly, for those who believe that HaShem spoke to mankind at Mount Sinai, and gave the Jewish people the Torah, all problems automatically move into the "known" category of frustration. If HaShem told us that we are obligated to help humanity, to work together and to love one another, that means it can be done. HaShem is not a sadist. If it couldn't be done, He would not have told us to do so. That's why Judaism says that frustration and anger is the equivalent of idol worship. Because saying "I can't do it" is like saying that HaShem is not involved in guiding our lives. "I can't" means I don't believe HaShem can help me. That's idolatry. Life has no problems, only opportunities. Why Is "Conquering Frustration" An Ingredient In Wisdom? Quitters never win, and winners never quit. Losing your temper means you're a quitter. When you quit because of frustration, you lose credibility and self-confidence. Adopt the motto: "I will overcome frustration." The best way of dealing with frustration is to accept it as a challenge -- and love it. Focus on your progress and take pleasure every step of the way - - even if it's only a small amount. Anger is called idol worship -- because we're taking marching orders from the wrong boss. Life is difficult and the path to greatness is paved with frustration. You can't get to heaven on roller skates. When we know that HaShem provides the challenge, then we know we can succeed. >:\D \"nn "po"np trcdk trcd ihc 39
. The following columns on last weeks parsha were received after publication 1. Chicago Kollel Parsha Encounters page 39 2. Chicago Kollel Halacha Encounters page 39 3. Rabbi Yaacov Haber TorahLab page 40 4. Rabbi Shlomo Katz Hamayan page 40 5. Rabbi Moshe Krieger Bircas HaTorah Parsha Sheet page 41 6. Rabbi Label Lam Dvar Torah page 42 7. HaRav Avigdor Nebenzahl Netiv Aryeh page 42
Rabbi Moshe Krieger Bircas HaTorah Parsha Sheet Parshas Ki Tisah - 5773 In this parsha, Ki Tisah, we read of the making of the Golden Calf, the chait haegel. Only a few weeks after the seminal event in world history, maton Torah, a segment of the Jewish People pointed to this man-made object and announced: These are your gods, Israel, that took you out of the land of Egypt. How could Klal Yisroel have sunk so low and come to such a grave sin? One source of error was a mistaken calculation as to when Moshe Rabbenu should have descended the mountain; they were expecting him to come back one day earlier. But that alone would not have caused this sin. It was mainly the work of the Satan, as Rashi explains; he made the world appear dark and gloomy, signifying that something very bad had happened, namely the death of Moshe Rabbenu. Chazal also say that the Satan caused the figure of a bed to appear in the Heavens, representing the funeral bier of Moshe Rabbenu. Chazal even add that the Satan went around whispering into the ears of Klal Yisroel that Moshe Rabbenu had died. All these statements leave us with a big question: Why would Hashem give the Satan the strength to change reality, bringing darkness in summer and creating illusions in the sky, all for the purpose of causing people to sin? Is this just? Rav Eliyahu Dessler cites the Mesilas Yesharim that says that the purpose of this world is to test a person. Only through tests does a man grow and complete himself. Sometimes a person is tested while still in the early stages of his spiritual growth. But sometimes a person is given enormous 42 >:\D \"nn "po"np trcdk trcd ihc assistance from Hashem to grow spiritually, but afterwards is given nisyonos to see if he is truly fit for what he received. Klal Yisroel experienced matan Torah and declared naaseh venishmah, but afterwards Hashem gave the Satan power to see if Klal Yisroel was immovable in their devotion to Hashem. There is a well-known chazal (Sukkah 52) that the greater a man, the greater his yetzer horo. This means that when a person is given tremendous gifts, he has to prove that he is worthy of them. On one occasion, the Brisker Rov had claims against a great scholar. People asked the Brisker Rov,Is it right to treat a great man thusly? The Brisker Rovs answer was short and to-the-point: King Achav was a tremendous talmid chochom, but he was also one of the wickedest men in Klal Yisroel. A talmid chochom often undergoes tremendous tests. The successful completion of these tests brings him to spiritual completion. This answer leaves us with a big problem. If the Satan has such strengths, how can a person survive spiritually when being challenged by such tremendous tests? Rav Yechezkel Levenstein gives us some practical advice: run away from nisyonos, and pray to be saved from challenges. For example, we find that chazal didnt look outside their four amos, and the gemara relates that Rav Sheshes blinded himself rather than be exposed to an indecent sight. We also find that Rabbenu HaKadosh, after his Shmone Esreh, asked to be saved from the yetzer haro. These chazals serves as a lesson to us: we know own weak spots, and should avoid those environments that challenge us, and pray that we should not be exposed to them. Rav Yechezkel adds that a person doesnt always realize that there is a yetzer haro that he needs to avoid. Sometimes the Maaseh Satan appears to the man as normal daily events. For example, things come up in the middle of seder the person thinks that this is a happenstance, but really this is the work of the Satan. Alternatively, a person gets a strong desire for something, thinking that this is a legitimate need of the body, but this also is a temptation set before him by the Satan. Rav Yechezkel also cites the Chovos HaLevavos (Shaar HaYichud perek heh), who says that if a doubt in emunah enters a persons mind, he should not view this as an innocent thought, but should recognize it as the yetzer haro. The person should try to push aside the doubt and pray that it leave him. A person should try to identify all the Satans wiles, and distance himself from them. Rav Yeruchem Bordiansky, the Mashgiach of Kol Torah, says that the best way for a ben Torah to run away from nisyonos is to immerse himself in the Yeshiva. In the Yeshiva, the Satan is weaker. As the Gemara says in Kiddushin (30): If this menuval (the Satan) meets you, then pull him to the beis medrash. We only need to look around to see everything the Satan has done to keep a person out of Yeshiva: the haskalah movement, videos, internet, etc. From this we can see how crucial the Yeshiva is in the war against the Satan. But the Satan never gives up. Perhaps the most insidious attempt to pull us out of the Yeshiva is the current movement to draft Yeshiva students into the army. My Rebbe, Rav Meshulam Dovid Soloveitchik, who almost never involves himself in public affairs, wrote a public letter stating that drafting Yeshiva students is a gezeirah of shmad. Rav Meshulam Dovid says that anyone who can do anything to avert this terrible decree must do it. But for those of us in a Yeshiva environment, we must firstly pray to be saved from this trap of the yetzer horo. But we must also show how much we value Torah learning, by increasing our hasmodoh, and clinging with all our strength to the Torah. To merit this great gift of Torah protection, we have to demonstrate how precious it is to us. On Purim, Klal Yisroel accepted the Torah with love. Lets immerse ourselves totally in it, and save ourselves from the wiles of the Satan. Rabbi Label Lam Dvar Torah Parshas Ki Sisa - The Birthplace of Idolatry When the people saw that Moshe was late in coming down from the mountain, the people gathered against Aaron, and they said to him: "Come on! Make us gods that will go before us, because this man Moses, who brought us up from the land of Egypt we don't know what has become of him." That Moshe was late: Satan (the opposing force) came and brought confusion into the world and showed a semblance of darkness, [even] pitch darkness, and confusion, [as if] indicating [that] Moshe had surely died and therefore, confusion had come upon the world. He [the Satan] said to them, Moshe has died, for six hours have already passed, and he has not come, etc., (Rashi) because this man Moshe: Satan showed them something resembling Moses, being carried in the air, high above in the sky. (Rashi)because this man Moses: Satan showed them something resembling Moses, being carried in the air, high above in the sky. -[from Shab. 89a, Midrash Tanchuma 19] When the people saw that Moshe was delayed in returning the most terrifying images started to dance in their minds. Can we blame them? Moshe had been missing for more than forty days! Sure he had led them out of Egypt but they were now an entire nation stranded in the wilderness. They were lost without Moshe. So whats the crime? Imagine an airplane gliding smoothly over the Atlantic Ocean on its way to Israel and suddenly a rumor spreads that the pilot is dead. It was a grand misunderstanding and their intentions seemed to be good. They wanted something like Moshes leadership to take them the rest of the way. It doesnt sound that outrageous when understood from ground level. Did you ever wait patiently at an appointed time on a street corner for someone and that someone is failing to show up!? What does it feel like? What thoughts run through your mind? Is this the right time? Is this the right place? Is he or she OK? After a while panic may set in! Whats so terrible that we are still picking up the pieces from the fallout of the Golden Calf till this very day? The answer might just be there revealed in the very words they spoke to justify the making of the Golden Calf. Rashi based on Gemorah Sanhedrin finds the real intent embedded in their own words:that (they) will go before us: [The word is in the plural form.] They desired many gods for themselves. (Rashi) They did not want only a replacement for Moshe and in search of a creative means to communicate with HASHEM ended up making a Golden Calf No! The harsh reality is that deep down inside there was a part was perversely in search mode for liberation from the pressure of living a consistent life in the presence of a that will go before us: [The word is in the plural form.] They desired many deities for themselves. -[from Sanh. 63a]Singular G-d! Like a group of students who perceive that their Rebbe is late, theres a part of the class that appeals to a part in each boy that takes a special delight in the thought, and even begins to hope that perhaps there will be no class that day. So they already grant themselves premature permission to be dismissed. When the Rebbe finally arrives they groan with a renewed disappointment, because their heart was already sold on stupidity! The loss of Moshe then becomes a cause for celebration and not national mourning. That corrupt process of thinking is in fact the birthplace of idolatry. DvarTorah, Copyright 2007 by Rabbi Label Lam and Torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? 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HaRav Avigdor Nebenzahl Netiv Aryeh It Is All Relative We read in this week's parsha about the downfall of the Jewish people when they constructed the Golden Calf and declared: "this is your god O Israel which brought you up from the land of Egypt" (Shmos 32:4). Were they for real? Did they really believe that the calf which was just created was responsible for their having left Egypt three months earlier? Only one who was out of his mind could think such a thing? If they were really madmen then why was Hahem so angry with them? What nonsense! Furthermore, Rashi teaches us that Satan convinced the people that Moshe Rabenu had died - he even showed them Moshe lying dead on a bed. Why is that cause for creating a so-called god? They were told that Moshe was no longer, they were not told chas v'shalom that Hashem was no longer! They needed a replacement for Moshe Rabenu! It appears they did not truly believe that the calf took them out from Egypt. Some of the commentaries explain that they were searching for a place in which the Shchina would dwell. This idea in and of itself does not seem the least bit preposterous and certainly not heretical, after all when the Jewish people left Egypt they all sang along with Moshe Rabenu: "the Sanctuary, my L-rd, that Your hands established" (Shmos 15:17) - there was destined to be a place in which the Shchina will dwell. Until this point the housing was Moshe Rabenu himself. However, they were now convinced that Moshe Rabenu was no longer so they constructed a calf as substitute housing for the Shchina. The Ramban and the Kuzari discuss why they chose the form of a calf. What makes the idea of constructing a housing for the Divine Presence more plausible is that Hashem in fact commanded them to construct a mishkan containing an aron, keruvim, and more. The main difference, however, is that they decided on their own that it should take the form of a calf rather than the way Hashem desired. Hashem is above all rules and no one can dictate to Him where and how to house His Shchina. This idea in and of itself, as terrible as it was, was with good intention and perhaps would not have been deemed serious enough to destroy the entire nation. There was however another error in their ways: They had no prophet to guide them so they elected on their own to create a calf to house the Divine Presence. Were they not told by Moshe Rabenu prior to his ascent to the top of Har Sinai that in his absence they should turn to Aharon and Chur with any questions? Did they bother to ask them? Chur told them not to construct the calf and this cost him his life. Aharon was afraid to oppose their decision. This was a very severe infraction and perhaps this was the reason Hashem became so angry with them. Aharon was almost punished and was saved by the prayers of Moshe Rabenu on his behalf. The halacha requires the Beis HaMikdash to be constructed only in accordance with the way dictated by the prophet from Hashem, no "innovations" are permitted. The details of the construction of the first Beis HaMikdash were handed to Dovid HaMelech by the prophet Shmuel. >:\D \"nn "po"np trcdk trcd ihc 43 REACH 6/7 OF THE WORLD* WITH YOUR AD OR DEDICATION HERE *No subscribers in Antartica yet Regarding the third Beis HaMikdash, may it be built speedily in our day, we are told by the prophet Yechezekl how that should be constructed. Our opinion does not really count. Regarding the second Beis HaMikdash, they were instructed partially by Yechzekel, whatever they were not told about they tried their best to emulate the way it was done for the first Beis HaMikdash. Although we are speaking of the construction of the Beis HaMikdash, this idea applies to the entire Torah. We may not create our own Torah but must be loyal servants of Hashem. Rabenu Yonah writes that one who adds his own mitzvah is no longer a servant of Hashem but his own boss. There are of course mitzvos D'Rabbanan, at times they added and at times they even detracted. For example, the Torah writes that we must observe one day of Rosh Hashana yet we observe two. On the other hand, the Torah commands us to sound the shofar on Rosh Hashana yet when it falls on Shabbos we are told not to sound it. It is important that we know which commandments are from the Torah and which are from Chazal - to make a Rabbinic commandment into a Torah one is a violation of the prohibition of bal tosif. Knowing what is D'Oraysa and what is D'Rabbanan is not always so clear - I believe there are six opinions regarding which portions of Krias Shma are D'Oraysa and which are not. I may treat what is question as a safek d'Rabbanan or safek D'Oraysa but I cannot decide that certain things are D'Oraysa when they are not. Chazal teach us that this was where Adam HaRishon erred - he was commanded not to eat from Etz HaDaas, he relayed that command over to Chava but added that it is also forbidden to touch the fruit. There would have been nothing wrong with Adam HaRishon enacting a Rabbinic prohibition, after all he was the "Rabbanan" of his time. However, when he relayed the mitzvah to Chava, he did not explain that M'Doraysa it was forbidden to eat the fruit while M'd'Rabbanan it was also forbidden to touch it. Had he explained this to Chava then the serpent would not have been able to say to Chava: "see you touched it and nothing happened to you." It is important to understand this distinction. We must be loyal servants of Hashem and obey His mitzvos whether or not we understand them and whether or not it pleases us, but it would certainly be better to keep mitzvos out of love. After all, we are commanded to fear Hashem, to be in awe of Him, and we are also commanded to love Him ("ve-ahavta eis Hashem Elokecha"). When we love Hashem then we want to obey His command. Pesach is fast approaching and we must realize that the distinction between different categories of mitzvos applies to our Seder as well. While we do not offer the Korban Pesach due to our not having the Beis HaMikdash and Marror today is D'Rabbanan, the mitzvah of matzah remains on a Torah level. Which eating of the matzah? That is the subject of a dispute among the authorities - is it the first kezayis on which we recite the bracha of "al achilas matzah" or is it the final one which we refer to as the afikoman. We are unsure and therefore should have in mind in both instances that we may be fulfilling a Torah commandment - Hashem certainly knows which one is correct. The Torah commands us to relate the story of the exodus - sippur yetzias Mitzrayim. WE must not only relate that we were slaves and Hashem took us out from Egypt, not only do we read the entire Haggadah, but "kol hamarbe lesaper biyetzias Mitzrayim harei zeh meshubach" - the more one relates the story of the exodus the more praiseworthy is he. Furthermore, elaborating on the mitzvos of Pesach, matzah, and marror is also a fulfillment of this mitzvah, after all the Torah says that we must tell our children ("vehigadeta levincha") that because of this Hashem took us out from Egypt - because of what? In order that we fulfill these mitzvos - referring to Pesach, matzah, and marror. We are all aware that Hashem commanded us regarding Pesach? What is Pesach, is it simply a fun time when we eat special food and wear nice clothing? It is imperative that we also understand that there was a Korban Pesach with many halachos. Chazal command us in fact to explain the above three mitzvos - as we mentioned, we do not offer the Korban Pesach, Marror is D'Rabbanan, while Matzah remains a Mitzvah m'Doraysa. While the four cups of wine are a Rabbinic mitzvah, simchas Yom Tov according to most authorities remains a Torah commandment (Tosafos rules that it is D'Rabbanan). As mentioned, Korech today is D'Rabbanan while during the period of the Beis HaMikdash, Hillel ruled that it is D'Oraysa. Regarding knowing how to distinguish between Torah commandments and Rabbinic ones, I once read the following story about HaRav Sholom Schwadron zt"l. Like many, he would make sure to eat his afikoman before midnight. One year he spent his seder at the home of a widow. She had a few children, a son in Yeshiva and others. She was hungry to hear what they had learned in school and Yeshiva about yetzias Mitzrayim. She received such joy from hearing her children relate the Torah they had learned. Given that each child elaborated, the time was approaching midnight. One of the other participants whispered to R' Sholom that perhaps he should ask the hostess that her children should each speak for less time in order to be able to eat the afikoman at the best possible time. R' Sholom answered: "look at the joy on this woman's face, afikoman according to many is D'Rabbanan, the requirement to eat it before midnight is questionable, however bringing joy to a widow is a Torah commandment. Are you trying to tell me that an act which may possibly be a better fulfillment of what may be a mitzvah d'Rabbanan takes precedence over the Torah commandment of bringing joy to this widow?" This is a clear example of the need to understand what is from the Torah and what is D'Rabbanan. HaRav Yisrael Salanter zt"l used to go every year to bake his own matzos, as many do. One year he was ill and unable to make the trip to the matzah bakery. His disciples reassured him that he could rest assured that the matzah-baking was in good hands. They asked him what special hiddurim they should make sure to fulfill. He said, firstly, one of the women working in this bakery is a widow and in past years many have urged her to work faster both out of concern for the matzah not becoming chametz and because they wish to get home earlier. R' Yisrael ask that they go easy on her, this takes precedence over any hiddurim and chumros. Clearly everything must be Kosher for Pesach in the most mehudar manner possible, but this comes first. A story is told of a Rebbe who each year would bake his own special matzos which he used at his seder. One year, he came home from Ma'ariv and noticed that the matzos were gone. What had transpired was that the woman who worked in his house saw a poor man begging for matzos and she gave him these matzos. While the other matzos in the house were Shmura matzos, they were not the Rebbe's special matzos. Rather than get angry at the woman whose only intent was to help a poor man, he simply elected to forego his special matzos without any incident. There is a chapter of the Messilas Yesharim devoted to relative weight of mitzvos where he points out that the destruction surrounding both batei Mikdash was due to not giving the proper relative importance to mitzvos. Regarding the first Beis HaMikdash, the example took place following the destruction with the killing of Gedaliah. Gedaliah had been appointed by the king as leader of the Jewish people who remained in Eretz Yisrael. Yochanan ben Kereach was one of the commanders and he had informed Gedaliah that Yishmael ben Netanya was planning to kill him. While this would not be sufficient cause to kill Yishmael ben Netanya he should have taken the necessary precautions. Instead, Gedaliah refused to accept the loshon hara spoken and it was his misplaced piety which cost him his life. Regarding the destruction of the second Beis HaMikdash there is the well- known story of Bar Kamtza who wished to offer a blemished animal. Zechariah ben Abkulos refused to offer this animal for fear that people will then think that it is permitted to offer a blemished animal - an act which perhaps would be permitted in order to save lives. Once again, it was misplaced "yiras Shamayim" which lead to the destruction. This highlights the importance of misplaced chumros and of not knowing the proper relative scale of things. This is very important for us as well - Chazal write that Shabbos is equivalent in weight to all the other mitzvos. Chazal also say this regarding tzitzis, does that make it permissible to tie tzitzis on Shabbos? Yishuv Eretz Yisrael is also equivalent in weight to all mitzvos, yet we may only have a non-Jew perform melacha on Shabbos to fulfill this mitzvah, no Jew may violate Shabbos in order to settle the land. It is imperative that we understand when to be meikel and when to be machmir. If we are able to do so then with Hashem's help we will merit the building of the Beis HaMikdash and fulfilling the mitzvos of Pesach, matzah, and marror on a Torah level speedily in our day. Amen.
Vol 23 # 46 PLEASANT RIDGE NEWSLETTER sxc dga, A Kehilas Prozdor Publication (c) 1990-2013 Rabbi Leibie Sternberg (Monsey/Spring Valley Zmanim) asujv-hsuep-kvehu :,uharp http://www.prozdor.com Candles Mincha DafYomi Shiur Shachris aezx Friday 5:37 5:47 8:30 9:13 Shabbos 1:45/5:37 5:00 9:00 9:12 Sunday 6:47 7:05 8:00 10:11 This issue is dedicated: ohhj cegh rc ovrct bzku hukv ejmh rc krgp bzk Dedications ($18) and appreciations may be sent to: Kehilas Prozdor, 8 GreenHill Lane, Spring Valley, N.Y. 10977 (845) 354-7240 As this contains Divrei Torah and partial Pesukim, it should be treated with proper respect, both during and after use
I MPORTANCE OF .... The Gemara (Gittin 45b) excludes various people from being able to write the parchments for Tefillin, stating that only those obligated to wrap the Tefillin (around their arm) are eligible to write them. Tosafos quotes Rabbeinu Tam who therefore excludes women from making Tzitzis as well. If so, why are non- Kohanim permitted to make the Bigdei Kehunah, if they are not eligible to wear them ? One possibility suggests that a non-Kohen man may make Bigdei Kehunah because he is of the same type (i.e. gender) as the Kohanim who wear them, whereas, since no women are obligated in Tzitzis, there is no basis to allow them to make Tzitzis for men. However, the Pesikta Zutrasa specifically derives from ck hnfj kf that women may also make the Bigdei Kehunah, despite being ineligible to wear them, against the opinion of Rabbeinu Tam. HaDrash VHaIyun suggests that making Tzitzis is itself not a mitzvah, but only preparatory, so if women are not connected to the mitzvah itself, they have no role in its preparation. Making Bigdei Kehuna, on the other hand, is itself a mitzvah, and part of the group of mitzvos associated with building the Mishkan and the Beis HaMikdash, where the Rambam (Beis HaBechirah 1:12) states that women are also obligated to give of themselves and their money to assist in the effort, as derived from the Posuk: uuy vhshc ck ,nfj vat kfu. The Meforshim raise an issue regarding this obligation since the Beis HaMikdash may only be built by day, making it time-dependent, which should exempt women. The Beis Yitzchok (jut 3) suggests that the women wove the curtains, which they were permitted to do at night as well. HaDrash VHaIyun follows this with a novel approach, suggesting that where a mitzvah is generally time- dependent, but there are aspects of it which are not, then women may be obligated in the entire mitzvah, including the time- dependent aspects, because they must engage in it anyway. If they were obligated to weave curtains, they were obligated in it all. QUESTION OF THE WEEK: What part of Shemona Esrei must be repeated/fixed if one made a mistake in it during Shacharis, but not during Mincha ? ANSWER TO LAST WEEK: (For which should one stand: Chazoras HaShatz or Krias HaTorah ?) The Rema (jut 124:4) cites an opinion that one should stand for Chazoras HaShatz, and in (jut 156:4) that Machmirim stand for Krias HaTorah. If one cannot stand for both, he should stand for Chazoras HaShatz, whose cuhj comes first, and since by listening it is as if one davened Shemona Esrei (see MB), he must stand. DI N'S CORNER: Once a poor person is living in a city for 30 days, he must be given enough flour to bake matzos for all Pesach. If he has not resided there yet for 30 days, he need not be given all the flour at once, but he has the right to daily support of 2 meals per weekday, and 3 meals on Shabbos. (MB 429:5) DI D YOU KNOW THAT .... The Gemara (Arachin 31b) states that if 2 first-born lambs are born into ones flock in a leap year - one of them on the 15 th day of Adar 1 and the other on the first day of Adar 2, then the latter will become one-year-old on Rosh Chodesh Adar of the next year (12 months later), while the former will become one-year-old on the 15 th of Adar of the next year 13 months later. Such first- born lambs must be offered/eaten within their first year, as the Posuk states: vbac vba ubkft,. Why would such a disparity exist, requiring a year to extend out to 13 months ? The Ibn Ezra notes on the words: ofk vzv asujv that the word vba does not normally imply a collection of months. Instead, it refers to a cycle of 4 seasons, which repeats itself every 365 days - vba which means to repeat. On the other hand, asuj refers to the 30 day lunar cycle, which renews itself (asj) each month. The arrangement of 12 months within a solar year is thus fictitious, and is only an arbitrary division for convenience. The Rambam (Kiddush HaChodesh 1:1) derives from: ohasj atr ofk vzv asujv that reference to months means lunar months, while reference to years means solar years, citing the Posuk chctv asuj ,t runa. The combination of asuj and chct one referring to a lunar month and the other to a solar season, represents the mandate to keep the asuj of Nisan within the season of chct by periodic additions of a second Adar. The Halachic method by which the lunar and solar are thus kept in synch, is according to the Tashbetz (2:250), the source of much scholarly praise from other nations of the world. As such, the one-year-old requirement established by vbac vba ubkft, takes no notice of the number of lunar months that may exist within the solar year, but focuses instead on the calendar day within the year, as required by the words vbac vba. A Lesson Can Be Learned From: R Yonasan Eibishutz was unfortunately challenged constantly by a priest who had the kings ear, and was forced to respond to theological arguments, which he fortunately had no problem rebutting. The frustrated priest, nonetheless, kept assuring the king that he was in fact correct, but that R Yonasan was a skilled debater. He was confident that he could convince any other Jew of the validity of his position. The king instructed his servants to go out and bring in the first Jew they encountered. A few minutes later, they escorted Yankel, the local wagon driver, into the palace. With R Yonasan watching from the corner, the priest began to promise Yankel that he would leave the palace a prosperous man, if only he would allow himself to have a little water poured over him, and would accept upon himself the religious sovereignty of the Trinity. Yankel, as soon as he understood what was being asked of him, began to repeat No!. The priest then asked Yankel to explain why, hoping to best whatever theological arguments he came up with. Yankel was assured he could speak freely and he explained that it was because of the advice his father, also a wagon driver, gave him before he died. My father said that if someone offered me a horse in exchange for mine, and asked me to give him some money besides, that I should consider the deal seriously. But if someone wished to give me a horse in exchange for nothing at all, and wished to pay me to boot, I should understand that there is something wrong with such a deal. P.S. Sholosh Seudos sponsored by the Sternberg family.
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