In Memory of Mr.

Max Glass

In Memory of Mr. Jack Gindi

Likutei Ohr
Volume I : Issue II
Editor-in-Chief: Asher Naghi 14 Senior Editor: Micah Hyman 14 Managing Editors: Ariel Amsellem 15 Eitan Meisels 15 Layout Editor: Yair Fax 14 Marketing: Jordan Lustman 15 Distributers: Mitchell Silberberg 14 Michael Lazovsky 14 Sta Advisor: Rabbi Arye Sufrin

A publication of YULA Boys High School Parshat Trumah From the Depths of the Flames Rabbi Pini Dunner
(', -- , . ), '', See that you make them according to their design, which is being shown to you on the mountain. Rashi comments that Moshe found it difficult to make the Menorah, so God showed him a Menorah made out of fire, and only then was Moshe able to create the Menorah. Similarly, Rashi comments by the Mitzvah of Machatzis Ha-Shekel that the Pasuk says, Zeh Yitenu this is what you should give. Rashi explains that Moshe found it difficult to create the Machatzis Ha-Shekel, so God showed him a Machatzis Ha-Shekel made out of fire. Hashem was then able to say to Moshe, this is what you should give. The whole situation is very puzzling; how is it possible that Moshea man who understood every facet of every part of the Mishkans creation and was undoubtedly one of the greatest minds of all timefound himself stumped when it came to creating these two itemsthe Menorah and the Machatzis Ha-Shekel? Why were these items so hard for him to create? Perhaps the Menorah was a complex artistic creation, but that cannot be the case with the Machatzis Ha-Shekel! It was essentially a simple coin! The Mikdash Ha-Levi offers an intriguing answer: he says that Moshes difficulty with these two items must have been of a completely different order, as it is impossible to say that he was not able to create these two items as he had so many others. He therefore suggests that Moshes difficulty was spiritual rather than physical. Moshe was mindful of the fact that the Menorah was symbolic of the light of Torah and Mitzvot. This puzzled him. How was it possible that such lofty symbolism could emanate from something that was the epitome of physical beauty, an artistic candelabra made of solid gold? The same applied to the Machatzis Ha-Shekel; this coin, said God, had the ability to free its giver from sin. How was it possible, thought Moshe, that a mere coin, a piece of common currency, could fulfill such a spiritual role? It was this difficultycommon to boththat Moshe presented to God. In response, God showed him the two items formed out of fire, thereby offering Moshe a simple explanation of the mechanics of the physical world and its interaction with the spiritual. Fire has the curious quality of being both extremely destructive and extremely useful. On the one hand, it can utterly destroy everything that it comes into contact with, and on the other hand, it can warm up the cold; it can light up the dark. The same is true of everything physical, even if this truth is not as evident as it is with fire. Gold is wonderful; money is spectacular; physical beauty is alluring. All of these things, though, can be incredibly destructive, or they can be appreciated as valuable in the service of God. The Menorah could have been seen as a beautiful piece of art, or it could have been seen as a way of glorifying God and enhancing ones relationship with Him. If the latter is the case, then it is truly a source of spiritual light. The same applies to the Machatzis Ha-Shekel: if it was just a coinjust simple moneyhow could it achieve atonement for a mans sins? If, however, it was seen as a way of achieving a closer relationship with God, its whole essence is changed. Showing Moshe these two items formed out of fire allowed God to demonstrate the twofold nature of these physical items. Moshe, then, was able to reconcile the very physical nature of the Menorah and the Machatzis Ha-Shekel with the profoundly spiritual purposes that they both had.

The Flame of Our Ancestors If I am not for myself, who is for me? And if I am only for myself, what am I? And if not now, when? - Pirkei Avot (1:14)

Telah Gems
Yonah Hiller 14

In some shuls, Adon Olam is repeated at the end of Davening. Why repeat a prayer that was said previously? Rabbi Levi Yitzchok of Berditchev explains this interesting phenoman by comparing it to Talmud Torahlearning Torah. When one opens a Gemara, one finds that it starts with Daf Beit, the second letter of the Hebrew alphabet, instead of Alef, the first letter. This represents the infinite nature of Torah; it has neither start nor finish and no matter how much one has learned, one has never reached the Beit. That is exactly why we start and end Davening with Adon Olam. After one has davened, one might think that one has fulfilled his obligation and thus doesnt need to daven or pray anymore. The Chachamim, when they composed our Davening, were trying to teach us that even when we have finished, in reality we have barely begun. Our dialogue with Hashem must continue at all times and last for perpetuity.

Living with Torah Wisdom

In Parshas Terumah, we read about the Keilim of the Mishkan: we learn about their measurements, their compositions, and their uses in the Tabernacle. We know that Bnei Yisrael donated materials with such great enthusiasm and passion that they created a surplus of supplies. From these tremendous resources, Hashem commanded that the Aron be coated with gold within and without. Cover [the ark] with a layer of pure gold on the inside and outside and make a gold rim all around its top (Shemos 25:11) The Talmud states that a Talmid Chacham must be as virtuous on the inside as he is on the outside. We derive this lesson from the Aron, which symbolizes Torah knowledge: just as it has gold on its inner and outer boxes, so too a Torah scholar must have a golden inside and outside. A Tzadik, in essence, is a person who speaks with wisdom to others and implements into his own life that which he preaches he must be the epitome of the lesson learned from the Aron. Throughout the centuries, there have been hundreds of intellectuals who have adopted profound philosophical ideals and expressed enlightened thoughts of peace and love for humankind. In their private lives, though, they acted condescendingly and cared only for themselves. Hypocritically, they did not practice as they preached and did not aid those who needed that which they had to offer. These great thinkers are not examples of Talmidei Chachamim. To be considered a real Torah scholar, we must put our teachings into practice. This concept has held true for all of our Torah scholars since ancient times. When we advise or educate people, we must recognize that our own behaviors must hold true to our words. If not, we must take a step back and reconsider our words, perhaps elevating our own behavior first.

Mitchell Silberberg 14

Halachic Illuminations
From Rabbi Nachum Sauer
Last weeks discussion revolved around the various Halachot concerning using Chamar Medinah common drinks of a countryfor Kiddush. This week, that discussion continues by elaborating upon Rav Moshe Feinsteins interpretation of Chamar Medinah. No drink is more common in the United States of America than soda, but Rav Moshe posits that soda does not constitute Chamar Medinah because Chamar Medinah implies a social drink. A liquid that one drinks when one is thirsty or hot does qualify it as a common drink. Rav Chaim Pinchas Sheinberg, a Posek in Israel, disagrees with this opinion saying that Chamar Medinah is simply what one commonly drinks in that specific country this includes soda. Rav Moshe says that beer and schnaps are social drinks because they are usually consumed in a social context rather than to quench ones thirst. Additionally, tea and coffee are both definitively Chamar Medinah, but Rav Moshe holds that the use of milk is questionable. The Mishnah Brurah disagrees with Rav Moshe; milk, it says, is certainly not considered Chamar Medinah. Although Rav Moshe allows for tea and coffee, he says that they are really the last resort because they are on the bottom of the Chamar Medinah hierarchy, which itself is already not preferred when wine is available.

Compiled By Your Senior Editor Micah Hyman

Preparing for Mashiachs

Natan Bentolila 16

We often hear about the coming of Mashiach and the need to prepare ourselves for his arrival. While there are a wide variety of opinions as to how and when he will arrive, all agree that Midot Tovot and Maasim Tovim will hasten Mashiach. Some ask, should we be doing more? In this weeks Parsha, we delve into the complexities of the Mishkans construction. We explore Hashems commandment to the Bnei Yisroel regarding their donations of Atze Shittimcedar woodto the Mishkan. The puzzeling question therefore becomes: where would the Bnei Yisrael acquire Atze Shittim in the desert? The Midrash states that immediately after Yaakovs arrival in Mizrayim, he ordered his sons to plant Atze Shittim. It further explains that Yaakov ordered them to do so because he had a prophecy that in several hundred years, his great grandchildren would need these beams of cedar wood to consummate their exodus from Egypt. In telling his sons that the Eitzei Shittim would play an instrumental role in their redemption, he relayed an important message. Yaakov attempted to teach his children to look for and to prepare for the redemption; if they succumbed to meaningless Egyptian luxuries, they would be losing sight of their purpose as members of Klal Yisrael. However, Yaakovs message was not only intended for his children, but for his childrens children as well. Yaakovs message can be applied to todays society. If we, members of Klal Yisrael, fall into the trap of plush living and immediate gratification, we would be robbing ourselves of our true purpose: to learn, grow and inspire others. We must not give into petty desires, and we must not yield to our senses. We must, instead, learn and grow so that we can fulfill our true purpose as Jews. That is how we prepare for Mashiachs arrival.

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