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1. Rabbi Binyomin Adler Shabbos Taam HaChaim page 2
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29. Rabbi Yaakov Asher Sinclair Ohr Somayach Torah Weekly page 26
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37. HaRav Shlomo Wolbe Ztl Bais Hamussar page 32
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40. Rabbi Leibie Sternberg Pleasant Ridge Newsletter The Back Page
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Rabbi Binyomin Adler
Shabbos Taam HaChaim
Vayakhel 5774
Returning To The Level Of Divine Presence Of The Patriarchs On
Our Tents
Introduction
This weeks parashah discusses the actual construction of the Mishkan.
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 Tzidkeinu, speedily, in our days.
Shabbos in the Zemiros
Koh Ribon
Composed by Rabbi Yisroel ben Moshe of Najera, student of the Arizal in
the sixteenth century and later rabbi of Gaza
, the People that You chose from all the nations. Let us
examine this statement for a moment. We know that HaShem separated
between holiness and secular, between light and darkness, between the
Jewish People and the nations, and between the seventh day and the six
days of labor. Yet, the Medrash (Bereishis Rabbah 1:6) states explicitly
that HaShem made the world for the Jewish People, so why do we need to
declare that HaShem chose us from all the other nations? Perhaps the
answer to this question is that while it is true that HaShem created the
world for us, it is possible for us to forfeit our exalted position if we sully
ourselves with sin. It is for this reason, then, that we declare that despite
the possibility of sinning, we are still chosen from all the other nations and
HaShem will never abandon us.
Shabbos Stories
Not The Way You Want It To Happen
A poor man once came to the renowned Tzaddik, the Strikover Rebbe,
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who had a reputation for performing the most wondrous and amazing
miracles. The mans daughter had already been engaged twice, but when
her father had been unable to provide the agreed- upon nadon (dowry), the
engagements had been broken. Now she had become engaged once again,
and her father desperately wanted this marriage to go through.
The Rebbe told him to go home, and buy a lottery ticket - the Ribbono
Shel Olam would surely help him. The poor man optimistically returned
home, and bought a ticket, but the ticket did not win. Although the father
somehow managed to keep the shidduch (engagement) afloat and marry
his daughter off, the Strikover Rebbe was so shaken by his failure the he
refused to accept any more petitioners for his blessings. A Rebbes power,
he argued, is derived from the dictum of Chazal, our Sages (see Taanis
23a) that HaShem fulfills the will of a Tzaddik. Obviously, he was not a
Tzaddik!
Soon afterwards, Reb Simcha Bunim of Pshischa came to Strikov to visit
the Rebbe. He was disturbed that the Rebbe had ceased accepting the
hundreds of petitioners who desperately sought his blessings over the
apparent failure of one blessing.
Strikover Rebbe, said Reb Simcha Bunim, tell me: How does one
reconcile that which we are taught, HaShem fulfils the will of a Tzaddik
with the passuk in Iyov (Job 9:12), Who can tell Him what to do!? The
explanation, however, is as follows: HaShem will fulfill the Tzaddiks
will. But even the Tzaddik has no right to dictate how HaShem will do it.
Your bracha (blessing) was fulfilled. The marriage went off as planned -
just not the way you thought it would happen! The Rebbe saw the
wisdom in his words, and resumed accepting Chassidim.
Shabbos in Halacha
The Scope of Borer
IV. Circumstances in which one may take waste from food
E.Cases of necessity
Some halachic authorities allow for one to remove waste by hand
immediately prior to placing the food in ones mouth. Other Poskim,
however, disagree. Nonetheless, in cases of necessity, i.e. Feeding small
children, one may rely on the lenient opinion.
New Stories - Vayakhel 5774
The Man at the Wall
Rabbi Meir Schuster introduced me to the beauty of Shabbat in Jerusalem.
I never got the chance to thank him.
by Yvette Alt Miller
Just go to the Western Wall?
My friend nodded. It was the early 1990s, I was in college about to take
my very first ever trip to Israel. After growing up hearing about Israel, Id
finally decided to go see it for myself: all year, Id worked two campus
jobs, saved every penny, and was about to spend a whole summer in
Jerusalem, traveling around, taking Jewish classes, and studying Hebrew.
My plans were hazy; I hadnt even thought about what Id do on Shabbat.
My friend cautioned me to be prepared: stores closed before sundown on
Friday and public transportation ground to a halt. If I wanted to experience
the real Israel, Id have to join in a family celebration and I could, he
assured me, just by showing up at the Western Wall Friday at dusk.
Free meals just for showing up at a tourist attraction? I was sure it couldnt
be right. Besides, I realized, as I approached the Western Wall my first
Friday in Israel, it was mobbed; there was no way Id find these men at the
Wall with all these people around assuming they were even here.
As I made my way through the crowds, I watched my fellow visitors in
their Shabbat finery. Suddenly, joining in a Shabbat celebration was
something I was longing for. I placed my hand against the stones; after the
heat of the day, they felt warm to the touch, almost like a living being.
Please help me, I whispered. Let me be a part of this too.
When I looked up, I saw them: two men in the plaza in front of the Wall,
each surrounded by a crowd. As I edged towards one circle, the man in the
middle spotted me. He was tall, a little severe, and wore a black hat. I
nearly edged away again, but hed caught my eye. You, he said with the
hint of a smile, do you have any place to eat tonight? I shook my head.
He gave me a quick look, then, as if deciding something, nodded to one
side. Wait here, he instructed, Ill take you to a family soon.
I stood chatting with three other girls; they were in college too, also
exploring Israel for the summer. Once we were finally acquainted, the man
in the hat briskly ordered Follow me! and led us all away. We walked
through the streets of Jerusalems Old City, and I was reminded of the
fairy tale of the Pied Piper, except here, instead of the children of Hamlin
following the Piper out into the countryside, we were a gaggle of mostly
American, mostly young tourists being dropped off in groups at various
houses and apartment buildings for dinner.
My new friends and I were among the last to be dropped off. Im taking
you to a great family, very special people, the man said, and led us deep
into Mea Shearim, a Jerusalem neighborhood famous for its deeply
religious residents. Id been there already my tour book called the
neighborhood a must-see, unique for its resemblance to an Eastern
European shtetl of old and I was a little apprehensive to visit this foreign
environment not as a tourist, but as a guest.
The man Id never thought to ask him his name quickly introduced us
to a young woman whod come down to meet us. With a quick Good
Shabbos, he was off.
My new friends and I stared at our Shabbat host. She looked roughly our
age, but seemed much more sophisticated, with her stylish suit and perfect
hair and makeup. Ill never forget that night. The narrow streets of Mea
Shearim were full of families wishing each other a warm Good Shabbos.
Our meal was delicious; our hostess was funny and smart. At the end of
the evening, she insisted on walking us half-way across the city. She didnt
mind the exercise, she explained; thanks to aerobics classes she was in
good shape. The other girls and I were shocked: an ultra-Orthodox woman
who did aerobics? I wanted to find other families like hers, to spend other
Friday evenings immersed in Shabbat. I was hooked.
The next Friday, and the next, and the next, I went back to the Western
Wall, sometimes with friends, sometimes on my own. Each time, I joined
in the throngs around those two men at the Wall. One man was shorter and
more outgoing I soon learned his name was Jeffrey Seidel. The other
man was tall, more reserved; I only found out later that he was Rabbi Meir
Schuster, a distinguished rabbi who among his many other activities
founded Heritage House, a guest house in Jerusalems Old City where
thousands of young Jews through the years came to stay and explore
Judaism.
A naturally shy and reserved man, Rabbi Schuster nevertheless forced
himself to speak to the many visitors and tourists at the Wall. Day in and
out, for over 40 years, Rabbi Schuster was a presence at the Western Wall,
offering visitors help in connecting with a Shabbat meal, a class, a place to
stay. He was known for his fierce dedication and commitment that
stemmed from his deep caring for every Jew.
I left Israel at the end of that summer without ever saying thank you to
Rabbi Schuster, and I never saw him again.
Last month, my husband and I were visiting Jerusalem. We got lost in the
tangle of Old City streets and stopped a man to ask directions. I stared at
him for a moment. Jeffrey Seidel? I asked, incredulously. It had been 25
years since he and Rabbi Schuster set me up for meals, and now,
incredibly, Id run into him again.
We caught up a little, and I finally got the chance to say thank you. I
fished a picture of my kids out of my purse and showed it to Mr. Seidel.
Theyre growing up in a home where Shabbat is central to our weeks, I
told him, largely because of those Shabbat meals he arranged. Thank
you, I said. It took me 25 years to say it, but thank you.
Sadly I never got the chance to personally thank Rabbi Meir Schuster, of
blessed memory. He died, after a lengthy illness, on February 17, 2014.
This Shabbat I plan on telling my children about him. Ill tell them how for
a long time, I didnt know Rabbi Schusters name. For me, he was simply
the Man at the Wall. (www.aish.com)
Have a great Shabbos
Prepared by Rabbi Binyomin Adler.
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Rabbi Oizer Alport
Parsha Potpourri
Parshas Vayakhel Vol. 9, Issue 22
" "
This weeks issue of Parsha Potpourri has been dedicated l'iluy nishmas Blima bas Shmuel z"l, on the occasion of her recent yahrtzeit.
Please have her in mind when reading and discussing this issue, and the Torah that is learned should be a merit for her and her entire
family. Each issue of Parsha Potpourri requires a tremendous amount of work, and sponsorships are greatly appreciated. For more
information about dedications, which are $50 per issue, please send me an email. In this ninth cycle of Parsha Potpourri, I would like to
work to increase readership and circulation in the upcoming year, as there are thousands of Jews who could be enjoying and benefiting
from each issue. I would like to ask each of you to please forward Parsha Potpourri to anybody who you think would enjoy it and
encourage them to subscribe, and thanks to those of you who have already done so. Additionally, if you are able to print out 5-10
copies of Parsha Potpourri and bring them to your shul to share with others, it would be greatly appreciated. Wishing you all a Good
Shabbos, and I hope that you enjoy the Divrei Torah and Points to Ponder!
...
(35:1, 20)
Parshas Vayakhel begins by relating that Moshe gathered together all of
the Jews to instruct them about observing Shabbos and building the
Mishkan. Nineteen verses later, after he concluded his instructions, the
Torah relates that the Jews left from in front of Moshe. As the Torah
doesnt write an unnecessary letter, why was it necessary to emphasize a
fact that should have been obvious, as Moshe gathered them together at the
beginning of the parsha and they hadnt gone anywhere in the interim?
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Rav Eliyahu Lopian explains that when encountering a person in the street,
it is generally impossible to discern from his appearance and actions where
he is coming from. The apparently superfluous wording is coming to
indicate that in this case, it was clear to any passerby that the Jews had just
left the presence of Moshe.
In what way was this recognizable? Although they had just spent time
learning about Shabbos and the Mishkan from Moshe, this factual
knowledge wasnt discernible to the naked eye. Rather, their conduct and
interactions with other people were on such a lofty level that it was
apparent that they had just been studying Torah.
The Gemora in Yoma (86a) teaches that part of the mitzvah to love
Hashem is to cause Hashem to be loved and praised through our actions.
The Jews who merited learning Torah directly from the mouth of Moshe
reached such levels in sensitivity and caring that anybody who saw them
would immediately understand from where it originated and would bless
Hashem and His Torah for producing such conduct.
This lesson is illustrated in a story about the Brisker Rav, who was
renowned for his diligence and toil in the study of Torah. When his
daughter once returned home with an axe that she found, he realized that
this was a golden and rare opportunity to fulfill the mitzvah of returning a
lost object to its owner (Devorim 22:1-3). The Brisker Rav recognized that
it belonged to a man who lived several miles away on the edge of the
forest. He took his daughter and the axe and set out on the long, arduous
journey. They finally arrived at the owners home and knocked on his
door.
The Brisker Rav assumed that the owner would express his gratitude for
their efforts and exertion in returning his axe to him, but he was taken by
surprise by what happened next. When the man answered his door and
realized what had transpired, he was so moved by the Ravs actions that he
literally bowed and prostrated himself on the ground, exclaiming, Blessed
is the Jewish G-d Who has given His people a Torah which causes them to
act with such compassion and mercy!
The message of Parshas Vayakhel is that we should conduct ourselves in a
manner which loudly declares that we study the Torah and are elevated by
it. The typical person with whom we interact will not be able to discern
this from the number of penetrating insights we deliver into the words of
the Ketzos or even the weekly Torah portion, but rather through our acts of
kindness and exemplary interpersonal conduct, which will sanctify the
name of Hashem and His Holy Torah.
) 35:22 (
The Daas Zkeinim writes that in the merit of the womens joyful and
generous contribution of their jewelry to the Mishkan, which stood in
sharp contrast to their refusal to donate their jewelry for the building of the
golden calf (32:2-3), they merited a personal holiday on Rosh Chodesh, on
which they are accustomed not to do work. Why is Rosh Chodesh
uniquely suited as a reward for their pious actions?
The Shemen HaTov explains that the women in that generation repeatedly
excelled in their solid trust in Hashem and failure to give up hope even in
the darkest moments. In Egypt, the men succumbed to the back-breaking
labor and diabolical decrees of Pharaoh to kill their sons and despaired of
the future. Nevertheless, the women continued to hope, skillfully enticing
their husbands to help them bring more children into a world of pain and
uncertainty. They invoked this merit when they joyfully contributed the
mirrors which they had used for this purpose to the construction of the
Mishkan (Rashi 38:8).
Similarly, when the men miscalculated Moshes return from Mount Sinai
and fell prey to the Satans argument that Moshe had died, the women held
out hope and refused to take part in the sin of the golden calf. After this
tremendous national sin, it would have been easy and natural to give up
hope. Yet the Mishkan offered a new prospect for Divine closeness even in
this dark post-sin era, and it also represented Hashems forgiveness of the
sin of the golden calf (Rashi 38:21). Recognizing this tremendous and
unique opportunity to inject new life into the crestfallen and forlorn nation,
the women leaped into action to donate to the cause with great joy and
enthusiasm.
Rosh Chodesh symbolizes the concept that when all appears bleak, one
must hang on and trust in a brighter future. Just when the moon disappears
and the night sky seems totally dark, the process of rebirth and renewal
continues as the moon returns and grows ever larger, reminding us of the
lesson that the women always knew.
) 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?
The Ohr HaChaim HaKadosh answers that in reality, the Jews
enthusiastically donated so much so quickly that the total contributions
were actually more than was necessary for the building of the Mishkan.
Hashem was afraid that if there were leftovers after the Mishkan was
complete, some Jews may be saddened at the thought that their donations
hadnt been used. He therefore made a miracle and arranged that
everything should be put to use, causing the excessive donations to appear
to be just right.
The Manchester Rosh Yeshiva, Rav Yehuda Zev Segal, suggests that this
lesson applies to all matters of spirituality. Even if a project appears to
have yielded no practical results, no pure action performed for Hashems
sake ever goes to waste.
For example, at the time of the sin of the golden calf, Chur attempted to
protest the sinful actions of the people and was killed for his zealotry
(Rashi 32:5). The Daas Zkeinim writes (35:30) that Betzalel was chosen
as the primary builder of the Mishkan specifically in the merit of the
actions of his grandfather Chur, as one of the purposes of the Mishkan was
to atone for the sin of the golden calf.
Although the society in which we live attempts to convince us that nothing
matters but the bottom line, the Torah teaches that Hashem cares about our
sincere intentions and efforts to increase His glory, and they will never go
to waste.
Parsha Points to Ponder (and sources which discuss them):
1) The Torah records (35:10) that Moshe commanded the wise of heart
to make everything necessary for the Mishkan. Hashem earlier told Moshe
(31:6) that He had placed wisdom into the hearts of those are wise to allow
them to do so. From this latter verse the Gemora in Berachos (55a) derives
that Hashem only gives wisdom to one who already possesses it. How did
these wise-hearted individuals escape the apparent catch-22, and from
where did they attain their initial wisdom? (Baal HaTurim 28:3, Nefesh
HaChaim 4:5, Sichos Mussar, Atarah LMelech pg. 133)
2) Rashi writes (35:27) that the tribal leaders were punished by
the removal of the letter yud from their titles. They decided that after the
people had completed their contributions for the building of the Mishkan,
they would donate whatever was missing. Why wasnt Moshe similarly
punished for his lack of contribution to the Mishkan (see Vayikra Rabba
1:6), and to the contrary, Rashi writes (39:33) that because Moshe hadnt
participated in the Mishkan, Hashem miraculously arranged that nobody
should be able to erect it except for Moshe in order to give him a part in its
construction? (Mishmeres Ariel and Tallei Oros Parshas Vayikra)
3) Rashi writes (35:27) that the tribal leaders were punished by
the removal of the letter yud from their titles. Why did they specifically
lose the letter yud?? (Kli Yakar, Chiddushei HaRim, Emunas Itecha,
Outlooks and Insights Parshas Terumah)
Answers to Points to Ponder:
1) The Baal HaTurim answers that the initial wisdom refers to the fear of
Hashem, as Dovid HaMelech writes in Tehillim (111:10). This is hinted to
by the fact that the phrase has the same numerical value as
. Rav Chaim Volozhiner explains that fear of Hashem serves as the
storehouse which allows a person to preserve his Torah learning. It is for
this reason that Hashem gives wisdom only to those who already possess
the fear of Hashem, because without a suitable storehouse, the wisdom
will quickly be lost. Rav Chaim Shmuelevitz suggests that the Medrash
(Tanchuma 2) implies that the initial wisdom which Hashem seeks in a
person is respect for and pursuit of knowledge, so that if He imbues him
with wisdom, it will be used productively. Rav Pam adds that this
explanation is alluded to in Mishlei (4:7), where Shlomo HaMelech writes
that the beginning of wisdom is the desire to acquire it.
2) Rav Avrohom, the brother of the Vilna Gaon, explains that the Torah
emphasizes (25:3) that the primary prerequisite for contributing to the
Mishkan was a motivated heart. However, this was only
applicable to a person who felt that he owned items and was inspired to
generously donate them. Moshe, on the other hand, had so negated his
entire essence to Hashem that he didnt view himself as possessing
anything which he could be moved to contribute. The Mishmeres Ariel
suggests that on the way out of Egypt, the Jewish people became rich by
borrowing the gold and silver of their Egyptian neighbors. The Gemora in
Sotah (13a) teaches that Moshe spent that time preoccupied with the
mitzvah of retrieving Yosefs bones. As such, he didnt have any precious
metals that he could donate to the Mishkan. Alternatively, Rav Berel
Soloveitchik answers that Moshe served as the treasurer who accepted all
of the donations for the Mishkan. Contributing to the cause required the
giving over of the item and the transfer of its ownership from its owner to
":\D "np trcdk trcd ihc 5

the treasurer. Because Moshe was the treasurer, he had no means to give
his possessions to himself and was therefore unable to donate.
3) The Kli Yakar explains that the tribal leaders displayed arrogance in
declaring themselves capable of supplying whatever the rest of the nation
was unable to donate. As Hashem declares (Tehillim 101:5) that He cannot
bear conceit, He specifically removed the letter yud, which is the only
letter of His name that appears in their title. Similarly, the Targum
Yonason writes (Bamidbar 13:16) that prior to sending the spies, Moshe
added the letter yud to Yehoshuas name because he saw his humility.
The Chiddushei HaRim posits that the tribal leaders primary error was in
separating themselves from the community, agreeing to donate on their
own only after everybody else had contributed. Because they removed
themselves from the Jewish people, the letter yud, symbolizing
(the Jewish nation) was separated from their titles. Rav Zev Leff answers
that the tribal leaders misunderstood the purpose of donating to the
Mishkan. They erroneously thought that Hashem needed the contributions,
and they offered to fill any remaining deficit. In reality, Hashem didnt
need any of the items, which were instead an opportunity for the giver to
purify himself. When written with the letter yud the title
connotes those who carry. Without the yud, the vowels can be arranged
so that the word refers to those who are carried. The yud was removed to
hint to them that although they thought that they were carrying the
Mishkan by making up the shortfall, in reality they were the ones being
carried through the merit of the mitzvah.
2014 by Ozer Alport. To subscribe, send comments, or sponsor an issue,
email oalport@optonline.net
Aish.Com - Rabbi Stephen Baars
Brainstorming With Baars
Vayakhel: 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
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.
6 ":\D "np trcdk trcd ihc

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?
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Dr. Avigdor Bonchek
Whats Bothering Rashi?
Parashas Vayakhel
This week's sedra continues with its discussion of the Mishkan. It
describes the work done by Bezalel and his co- workers in constructing the
Mishkan and the related accouterments.
Shemos 35:34 - And he gave the ability to teach , him and Ahaliav, the
son of Achisamach, of the tribe of Dan.
Rashi - And Ahaliav: Rashi: [He] was from the tribe of Dan, of the
lowliest among the Tribes, one of the sons of the maidservants, yet G-d
equates him to Bezalel in the work of the Tabernacle, who was from the
greatest of the tribes. This exemplifies what it says (Job 34:19) "He does
not recognize the wealthy over the poor."
What Is Rashi Saying ?
Rashi's message is clear. He says that Torah teaches us a moral lesson i.e.
that G-d does not show preference to the privileged over the less
privileged. We derive this from the fact that G-d chose Ahaliav, the son of
one of Jacob's maidservants, to be on an equal footing with Bezalel, the
son of Leah, one of Jacob's wives, in the holy work of constructing the
Tabernacle. And we are made aware of this by the phrasing of our verse.
But when we compare our verse with a previous one, we have a question.
See 31:6 (parashas Ki Sisa). There it says:
"I have given with him (Bezalel) Ahaliav the son of Achisamach of the
Tribe of Dan, etc."
Questioning Rashi:
A Question: On the above words Rashi has no comment. Why didn't he
make the comment he made on our verse on this earlier verse? This verse
also mentions Ahaliav together with Bezalel.
Hint: Compare the wording of the two verses.
Understanding Rashi
An Answer: In verse 31:6 it says "with him (Bezalel.)" The word "with"
can be understood to mean "subordinate to" and not necessarily "equal to."
While in our verse we have the words "him and Ahaliav etc." Here the two
are placed on an equal basis. Thus it is not by chance that Rashi makes his
comment here and not earlier; only here does the wording of the verse
stress their equality.
Lesson
It is always wise to assume that Rashi will make an appropriate comment
at the earliest opportunity in the Torah. If he does not, then we must strive
to understand why.
Shabbat Shalom, Avigdor Bonchek
"What's Bothering Rashi?" is a product of the Institute for the Study of Rashi and Early Commentaries. All 5 volumes on What's Bothering Rashi? are
available in Jewish book stores. This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or
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parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344
3344

HaRav Eliezer Chrysler
Midei Shabbos
Vol. 21 No. 22
This issue is sponsored anonymously
Parshas Vayakhel - Shabbos and Mishkan
(Adapted from the Oznayim la'Torah)
"And Moshe gathered the entire congregation of Yisrael and he said to
them "These are the things that G-d commanded to do them" (35:1).
Moshe gathered the people, to tell them about Shabbos and to instruct
them to build the Mishkan.
What these two Mitzvos have in common, the Oznayim la'Torah explains,
is that they both represent Kedushah - the one sanctity of time, the other,
of place. The fact that Shabbos overrides the construction of the Mishkan,
as Rashi explains, indicates that the sanctity of time is greater than that of
location (see opening article, Ki Sissa).
And the reason that they are mentioned specifically here, he says, is due to
the fact that both are antidotes to the sin of the Golden Calf. And as for
Shabbos, the Gemara says in Shabbos (118) "Whoever keeps Shabbos
properly, even if he served idols like the generation of Enosh, will be
forgiven', not, he explains, because Shabbos atones for Avodah-Zarah, but
because it strengthens one's faith in the One who created Heaven and
earth.
The Mishkan, on the other hand, besides being in itself the ultimate
symbol of the Oneness of Hashem (see Rashi in Korach 16:6), directly
atones for the sin of the Golden Calf - as Chazal said 'Let the gold of the
Mishkan come and atone for the gold of the Eigel ha'Zahav'. Hence the
Medrash, quoted by the author, also says 'Let the gathering of Moshe come
and atone for the gathering of Aharon'.
One in a Thousand
Ibid.
Moshe gathered the whole of Yisrael, the Oznayim la'Torah explains, as an
act of demonstration to minimize the sin of the Golden Calf. See, he says,
how more than six hundred thousand people donated towards the Mishkan,
as well as women and children (Ramban), a total of over three million. The
donations, he adds, came to atone for the sin of the Golden Calf, a sin in
which only three thousand people participated (and they were not even
fully-fledged members of K'lal Yisrael). This surely is a great defensive
shield on behalf of Yisrael, in that such a small percentage of people
actually sinned, and that in fact, the sinners, strangers who joined Yisrael
at the last moment, who announced "These are your gods, Yisrael"
numbered only one in a thousand and were therefore 'Bateil be'Elef'
('nullified in a thousand').
As is well-known, the women did not donate towards the Golden calf. The
Oznayim la'Torah, citing Rabeinu Bachye, finds a hint for this in the Pasuk
in Koheles (chapter 7), where Shlomoh ha'Melech writes, "And a woman
among these I did not find". "These", he explains, refers to the Golden
Calf, in connection with which the Eirev Rav announced "These are your
gods, Yisrael ". What the Pasuk is therefore hinting is that among those
who were guilty of worshiping the Golden Calf, there was not a single
woman to be found.
The author himself adds that, by the same token, the beginning of the same
Pasuk in Koheles, "One man in a thousand did I find" hints that, even
among the men, who did sin, it was only one in a thousand who actually
sinned, as he just explained.
Parshah Pearls
(Adapted from the Oznayim la'Torah)
Transporting the Basin & its Stand
"The Mizbe'ach of the burned-offering its staves and all its accessories,
the basin and its stand" (35:16).
The Oznayim la'Torah wonders why the Kiyor and its stand are not
mentioned in Bamidbar, where the Torah discusses how all the vessels of
the Mishkan were carried, and who carried them.
None of the commentaries there speak about it. The Ibn Ezra here refers to
the question and suggests that, bearing in mind that the basin and its stand
did not have staves with which to transport it, perhaps they were
transported on the wagons, together with the dismantled sections of the
Mishkan.
The author queries this explanation however, inasmuch as, in Parshas
Noso, where the Torah lists, down to the last detail, everything that the
sons of Gershon and Merori carried, it makes no mention of the Kiyor or
its basin!
To solve the problem, he cites various Medrashim which describe how the
well of Miriam, which travelled with Yisrael in the desert (as the Torah
writes in Chukas), would stand in the courtyard of the Mishkan whenever
Yisrael stopped travelling and began to set up the Mishkan.
The Gemara in Yoma (37) also tell us that, in the time of the Beis-
Hanikdash, there was a well in the courtyard into which they would lower
the basin each night, to prevent the water that it contained from becoming
Pasul be'Linah (invalidated by being inside a K'li Shareis overnight- not
joined to the ground). For the same reason, it would have been necessary
to do the same with the basin in the desert, and the need to do so would
have applied even whilst travelling.
It is therefore safe to assume that the Kiyor and its stand spent each night
inside Miriam's well, and that was also where it travelled.
The Wood for the Mishkan (1)
"And with whoever there was found cedar-wood for the work of the
Mishkan, they brought it" (35:24).
There are two theories as to the source of the cedar-wood with which they
constructed the Mishkan and some of the Holy Vessels. Some say that they
were cut from the trees that Avraham Avinu planted specifically for the
Mishkan that his descendants would construct many years later, and which
Ya'akov took down to Egypt in preparation for the great event. Whilst
according to others, they discovered a forest of cedar-trees in the location
of Har Sinai, which they felled for that purpose.
":\D "np trcdk trcd ihc 7

The current Pasuk bears out the first opinion, says the Oznayim la'Torah.
Because if they obtained the wood from a forest, which was accessible to
all, the expression "with whoever there was found cedar-wood " would
have been inappropriate.
The Wood for the Mishkan (2)
Ibid.
Regarding the first of the opinions that we just discussed, the Oznayim
la'Torah in Parshas T'rumah (25:5), makes the following comments:
1, When G-d informed Avraham that He would redeem his children on the
merit of the Korbanos, Avraham immediately planted cedar-trees for the
purpose of building the House in which those Korbanos would be
sacrificed - because a prophecy or a promise is fulfilled successfully only
if one performs an action to actualize it (See Melachim 1, 13:2).
2. Avraham Avinu made sure that not only the Korbanos, but all the
preparations for the Korbanos, were performed for the sake of G-d - like
we find by Rebbi Chiya, who planted flax-seeds in preparation to teach
Torah to the Jewish children (See Bava Metzi'a, Daf 85b).
3. The cedar-trees that Avraham planted in Be'er -Sheva represented his
Midah of Hachnosas Orchim. Consequently, when they built the Mishkan
using planks that were constructed from those trees, the Mishkan (which
Chazal compare to the creation of the world) represented 'the three Midos
on which the world stands': Torah (the Aron), Avodah (the Mizbei'ach)
and Gemilus-Chasadim (the Mishkan itself).
Betzalel ben Uri ben Chur
"And Moshe said 'See Hashem has called by name "Betzalel, the son of
Uri, the son of Chur" (36:30).
Why, asks the Oznayim la'Torah, does the Torah mention Betzalel's
grandfather Chur, when, only a few Pesukim later, it names Betzalel's
second in command as Oholi'av ben Achisamach, making no mention of
his grandfather?
He explains that this is because Betzalel, who was only thirteen at the
time, merited the distinction of being in charge of all facets of the
Mishkan's construction, on account of his grandfather, who was murdered
during the episode of the Golden Calf, as Rashi explains there (32:8). In Ki
Sissa, the author explains that the choice of Betzalel to fulfil this
mammoth task was to atone for his grandfather's murder, and that Chur's
son Uri, could not fulfil it because he was still in mourning over his
father's death.
The Wise-hearted Men
" Betzalel, Oholi'av and every wise-hearted man did all that G-d
commanded him" (36:1).
In Egypt, says the Oznayim la'Torah, the people were all busy with mortar
and bricks. Nobody had learned any other trade or profession. Bearing in
mind that the Mishkan was built the year that they left Egypt, where, he
asks, did they find experts in all the fields of expertise that were needed to
construct both the Mishkan together all its vessels and the Bigdei
Kehunah?
The answer, he explains, lies in the current Pasuk - "into whom G-d placed
wisdom and understanding to know and to do all the holy work".
And whom did G-d choose to perform the holy task?
That question is answered in the very next Pasuk - "All those whose hearts
were uplifted to approach the work to do it". This is in keeping with the
saying of Chazal 'Whoever comes to purify himself, receives Divine
Assistance'.
For sponsorships and adverts call 651 9502 This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute
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Rabbi Zvi Akiva Fleisher
Chamishoh Mi Yodei'a
5 Questions And Answers On Parshas Va'yakheil 5774 - Bs"D
Please send your answers and comments to: Sholom613@Rogers.Com
1) Ch. 35, v. 4: "Va'yomer Moshe el kol adas bnei Yisroel leimore zeh
hadovor asher tzivoh Hashem leimore" - And Moshe said to the
complete congregation of the bnei Yisroel thus saying: This is the
matter that Hashem has commanded to say - The double "leimore"
requires clarification. Rashi explains that second "leimore" as, "This is
what Hashem commanded me to tell you." This is the case with every
mitzvoh related prophecy, and we don't usually find a double "leimore."
Rashi's words obviously require further clarification.
2) Ch. 35, v. 11: "Es haMishkon" - In this verse and the following verses
the components of the Mishkon to be created are mentioned. There is a
glaring omission, the creation of the "kruvim" on the "kaporres."
3) Ch. 35, v. 22: "Kol n'div lev" - Everyone with a generous heart -
The gemara Shkolim notes that when material was donated for the creation
of the golden calf the verse says that "kol ho'om" donated, and here by
donating for the Mishkon the verse says "kol n'div lev." The gemara says
that the bnei Yisroel are holy. When asked to give for the golden calf they
gave and when asked to give for the Mishkon they also gave. If the gemara
equates the two incidents of donations, why does the verse change its
description of who actually donated, by the golden calf with "kol ho'om,"
while here with "kol n'div lev?"
4) Ch. 36, v. 6: "Va'yiko'lei ho'om mei'hovi" - And the nation stopped
bringing - The word "va'yiko'lei" appears in Breishis 8:2 as well,
"Va'yikolei ha'geshem min hashomayim." How can these two phrases be
linked?
5) Ch. 36, v. 7: "V'hamlochoh hoysoh da'yom l'chol hamlochoh
laasose osoh v'hoseir" - And the material was sufficient for all that
was to be done to make it and extra - Was it sufficient or extra?
Answers:
#1 Shaa'rei Simchoh explains the double "leimore" as follows: There is a
responsibility on each person to tell others to donate. The second "leimore"
flows right into the words of the next verse, "K'chu mei'it'chem." Although
he says this as an independent thought, perhaps this is Rashi's intention.
The Ohr Hachaim Hakodosh explains the words "zeh hadovor" of our
verse. He says that this teaches us that a person should only donate in the
manner specified in the next verse, "kol n'div libo," that a person should
only donate in the "n'dovoh" manner, and not in the "neder" manner. A
"n'dovoh" is a donation of a specific object, i.e. this ingot of silver. If it
were to go missing or be destroyed, there is no requirement to replace it, as
only that specific object was pledged. A "neder" is a vow to donate a non-
specified object, i.e. a cow, an amount of money. Even if a person were to
lose all his cows or money he is not absolved from fulfilling his
commitment, as it was general, and not connected to a specific item. "Zeh
hadovor" teaches us to only donate in the "n'dovoh" manner.
Perhaps this insight also explains the double "leimore." "Zev hadovor
asher tzivoh Hashem leimore" - This is the matter that Hashem
commanded to SAY - "kol N'DIV libo," only pledge as a "n'dovoh."
#2 The Tzror Hamor answers that there were some "eirev rav" still alive,
and by spelling out the creation of these figures the "eirev rav" would
likely have thoughts of them being a sort of deity or a human form
representation of a deity, so they were omitted overtly. The mention of the
"kaporres," which had the "kruvim" formed out of one piece of gold
sufficed.
#3 Rabbi Meir Shapiro of Lublin answers that although the donours for the
golden calf thought that they were donating for a holy purpose, once they
experienced a major fiasco with the golden calf, people were very
reluctant to again donate. Who knows what the end result will be, even
though the donation is given with a positive intention. This left only the
very generous of heart to donate.
#4 The gemara Taanis 5b says that drought is caused by people pledging
donations and not fulfilling their commitment. This is derived from the
verse in Mishlei 25:15, "N'siim v'ruach ayin ish mis'ha'leil b'matas
sho'ker," - clouds and a storm wind, but there is not (rain), similar to a
person who prides himself with a false donation, i.e. a pledge that is not
honoured. The pledge gives a false feeling of a donation about to be given.
Similarly, not only is there no rain, but there are clouds and a storm wind,
which give rise to an expectation that becomes naught. When is there
"va'yiko'lei ha'geshem," there is no rain? It is when "va'yiko'lei ho'om
mei'hovi," when the nation does not bring its donation. (Kli Yokor)
#5 The medrash says that the bnei Yisroel brought exactly the amount
needed, but a blessing went into the materials and there was extra.
There was extra, but miraculously, it was all used.
It is only because there was extra that there was enough. Otherwise
everyone would have felt that without my donation the Mishkon project
would be lacking. There had to be extra so this feeling did not exist.
A Chasidic approach: There was enough material, "v'hoseir," and this great
emotion of donating generously, remained with them always. (Imrei
Noam) A Gutten Shabbos Kodesh.
Rabbi Zvi Akiva Fleisher
Chasidic Insights
Chasidic Insights Parshas Va'yakheil From 5765 Bs"D
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Ch. 35, v. 1: "Va'yakheil Moshe es kol adas bnei Yisroel" - Why was it
necessary to assemble all the bnei Yisroel to relate the building of the
Mishkon? Through Moshe's prophetic power he saw that in the future the
Beis Hamikdosh would be destroyed because of baseless hatred, "sinas
chinom." He therefore assembled them to symbolically indicate that their
unity was paramount in maintaining the existence of the Sanctuary. (Rabbi
Moshe of Pshevorsk in Ohr Pnei Moshe)
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Ch. 35, v. 1: "Va'yakheil Moshe .. ei'leh hadvorim asher tzivoh
Hashem laasose osom" - Moshe assembled the people and said that
having them come together as a unified body is what Hashem commanded
them to do. (Chidushei Hori"m)
Ch. 35, v. 1,2: "Va'yakheil Moshe .. ei'leh hadvorim asher tzivoh
Hashem laasose osom, ..Uva'yom hashvii yi'h'yeh lochem kodesh
Shabbas Shabbosone" - 1) Why was it necessary to assemble all the bnei
Yisroel to relate the laws of Shabbos? 2) The verse ends with "laasose
osom," to DO them, and immediately follows with the restriction of doing
creative work on Shabbos. How is this "laasose"? 3) What is the intention
of the word "lochem" in verse 2? 4) Why the double expression "Shabbas
Shabbosone"?
One can accept upon himself to begin Shabbos a bit earlier than the actual
advent of Shabbos. This is called "tosfos Shabbos" and is a Torah level
Shabbos. There is an halacha that when a community accepts Shabbos
early, i.e. starting Maariv prayers in a congregation, even the individuals
who have not done so are also swept along and it is Shabbos for them as
well. This is alluded to in these verses. The nation was assembled,
indicating that they are to act in unison. "Laasose" alludes to CREATING
the Shabbos through our accepting it early. This is "yi'h'yeh LOCHEM
kodesh, you are all subject to it being Shabbos early, because the
individual is drawn after the communal acceptance of an early Shabbos.
Since it is an addition to the basic Shabbos, the double term "Shabbas
Shabbosone" is used. (Nirreh li)
Ch. 35, v. 1,2: "Laasose osom, .. Kodesh Shabbas Shabbosone" - Don't
just sanctify the Shabbos by refraining from work, MAKE Shabbos. Create
an atmosphere of sanctity and holiness. (Nirreh li)
Ch. 35, v. 3: "Lo s'vaaru aish b'chole moshvoseichem b'yom
haShabbos" - Some people sink very low in their weekday pursuits. Their
activities are devoid of even a spark of sanctity. When Shabbos comes and
work is prohibited, they must change from their spiritually totally
extinguished mode to one of lighting a spiritual fire and warmth. This is
not the correct way. One must imbue his workweek activities with warmth
and sanctity as well, so that when Shabbos comes and he increases
sanctity, he is not just beginning to create the fire. (Chasam Sofer)
Ch. 36, v. 6: "Va'yiko'lei ho'om meihovi" - And the nation experienced
total cleavage of their souls with Hashem, "kalos nefesh," through the
strong emotions accompanying their donating. (Rabbi Osher of Stolin in
Birkas Osher) A Gutten Shabbos Kodesh.
Rabbi Zvi Akiva Fleisher
Oroh V'Simchoh
Oroh V'simchoh - Meshech Chochmoh On Parshas Va'yakheil - Bs"D
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.
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Rabbi Zvi Akiva Fleisher
Sedrah Selections
Sedrah Selections Parshas Va'yakheil 5774 Bs"D
Ch. 35, v. 2: "Sheishes yomim tei'o'seh m'lochoh" - Six days work will
be done - Being expressed as "will be done," meaning through a medium,
teaches us that only during the six working days may work be done
through another, but not on Shabbos. Even telling a non-Jew to do work
for you on Shabbos is prohibited. (Ohr Hachaim Hakodosh)
Ch. 35, v. 2: "Sheishes yomim tei'o'seh m'lochoh" - Six days work will
be done - Tosfos in his commentary on the gemara P'sochim asks: How is
it permitted for any adult to do "m'lochoh" on any work day? There is a
law that on a day that a person offers a sacrifice he is prohibited from
doing work, a sort of Yom Tov, and since the daily tomid offering belongs
to everyone, no work should be allowed any day of the year. Tosfos
answers that we see that the Torah permits work, as the verse says,
"V'osafto d'go'necho" (Dvorim 6).
I wonder why Tosfos does not cite earlier proofs, such as "Uvkutz'r'chem."
Ch. 35, v. 2: "Sheishes yomim tei'o'seh m'lochoh uvayom hashvii
yi'h'yeh lochem kodesh" - Six days work will be done and on the
seventh day it will be for you holy - Must a person work during the six
weekdays? This refers to the fulfillment of mitzvos during the six thousand
years ("Elef shonim b'einecho k'yom") of this world. On the seventh day,
when the time of olom habo comes the mitzvos will bring the person to
great sanctity. (Shal"oh Hakodosh)
Ch. 35, v. 2: "Sheishes yomim tei'o'seh m'lochoh uvayom hashvii
yi'h'yeh lochem kodesh Shabbas Shabosone laShem" - Six days work
will be done and on the seventh day it will be for you holy A day of
complete rest for Hashem - "Tei'o'seh," beibg done of itself, refers to the
creation of the Mishkon. Although people laboured an angel came from
Hashem and helped complete things. One might then think that he may
labour on Shabbos for the building of the Mishkon given that an angel is a
partner in the work and "shnayim she'ossu p'turim." The verse therefore
says that this is still prohibited because if he were to labour on Shabbos no
angel would come to help him as it is also a day of restraint from work for
Hashem, "Shabbos Shabosone laShem." (Mahari"l Diskin)
Ch. 35, v. 2: "Tei'o'seh m'lochoh" - Work will be done - This is
expressed in the "nifal" form, it is done, to teach us that even when we
work during the six weekdays nothing is accomplished without Hashem's
will. (Admor of Ishbitze in Mei Hashilo'ach)
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Ch. 35, v. 2: "Uvayom hashvii lochem kodesh" - And on the seventh
day it is holy for you - All week long that which we do for ourselves,
"lochem," is not totally kodesh, but on the seventh day, Shabbos Kodesh,
even the "lochem" is holy. (Chid"o)
Ch. 35, v. 2: "Shabbas Shabosone" - Besides the basic time of Shabbos
we should add on "tosfos Shabbos." (Yalkut Shimoni)
Ch. 35, v. 3: "Lo s'vaaru aish b'chole moshvoseichem b'yom
haShabbos" - Do not ignite a fire in any of your residences on the
Shabbos day - The gemara Shabbos derives from these words that we
should avoid having fires destroy our homes through our desecration of
Shabbos.
I live close to a row of stores that are almost totally run by bnei Yisroel.
Only one of them was open on Shabbos. Numerous attempts were made to
convince the proprietor to close on Shabbos, but alas, to no avail. During
the week that this section of gemara was studied world-wide in the daf
yomi schedule, his store burned down. The problem is obvious. He did not
learn this piece of gemara, and even if he would have I truly doubt it
would have made an impact. What we must take from this incidence is that
when we read the words of chaza"l that mention matters in which we are
weak, we must take them very seriously. The above gemara offers another
explanation. Guard Shabbos lest I burn down your synagogues and study
halls. An insurance salesman asked me to look through all the Torah
Scrolls that his shul possessed for the purpose of evaluating them so that if
ch"v there was a fire or some other damage the value of the Torah Scrolls
would be documented. I did this for him, giving him a written report. I
asked him if the insurance rates rise if there is a greater likelihood of fire,
etc. he told me that of course this was so. When asked if people in his shul
talked during davening he answered in the affirmative. I told him that
since talking during davening is a cause of Hashem's responding by ch"v
burning down the shul he should rightfully increase the insurance
premiums. The story ends here.
Ch. 35, v. 5: "K'chu mei'itchem trumoh laShem" - Take from among
you a tithe for Hashem - Originally Hashem would have accepted
donations even from the erev rav. Once they sinned with the golden calf
and were the source of drawing some bnei Yisroel into the sin Hashem no
longer accepted donations from them, only "mei'itchem." (Eitz Hadaas
Tov based on the Holy Zohar)
Ch. 35, v. 30: "R'u kara Hashem b'shem B'tzal'eil ben Uri ben Chur"
- See that Hashem has called by name B'tzal'eil the son of Uri the son
of Chur - I have written this insight in an earlier edition on parshas Ki
Siso 31:2 where a very similar set of words appears. Since I feel it so
powerfully I take the liberty of repeating it. Rabbi Moshe Feinstein in
Dibros Moshe asks that we find no calling to B'tzal'eil. He answers that the
verse goes on to say that Hashem has filled him with the wisdom of
numerous crafts, gold smith, silver smith, stone carving, wood carpenter.
These are the "calling." When Hashem gives someone skills, it is Hashem's
direct message to the person to make good use of his skills. In the
vernacular there is an expression: He has found his CALLING. Likely this
is taken from "kara-karasi." This is a profound responsibility. When a
person has a skill he may not squander it or let it go to waste.
Ch. 36, v. 1: "Chacham lev" - Wise of heart - He who has wisdom but
no emotion has no wisdom either. (Rabbi Aharon Hagodol of Karlin)
Ch. 36, v. 7: "Da'yom voho'seir" - Sufficient and extra -
What did they do with the extra? Medrash Hagodol says that Hashem told
Moshe to use it for a tent of study for himself. ("Voho'seir" has the letters
of "V'Torah.")
The Ohr Hachaim Hakodosh says that miraculously the extra condensed
into the basic amounts that were needed and nothing was left over.
B'derech drush: The two botei Mikdosh were destroyed, but the Mishkon
was "vo'ho'seir," and "left over," it remains intact. (n.l.)
Ch. 38, v. 8: "Va'yaas es hakior n'choshes" - And he made the copper
lave - The copper was donated by the women. They had so highly polished
the copper that it functioned as mirrors. It is most appropriate to use
women's donations for the lave. The washing of the Kohanim's hands and
feet was a sanctifying prerequisite to their doing their service. This is
similar to a benefit one has from his wife. She tends to the children's
sanctity, and maintains her husband's sanctity as well. (N'tziv)
A Gutten Shabbos Kodesh.
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Rabbi Yissocher Frand
RavFrand
Parshas Vayakhel
A Good Name Is Better Than Good Oil
These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's
Commuter Chavrusah Tapes on the weekly portion: Tape # 366, The Melacha of Tearing. Good
Shabbos!
There is an interesting Medrash on the pasuk "See G-d has called by name
Betzalel son of Uri son of Chur of the tribe of Yehudah" [Shmos 35:30].
The Medrash references the pasuk in Koheles "A good name is better than
good oil" [Koheles 7:1]. The Medrash elaborates that the scent of good oil
may precede the oil by a mile or two at most, even if the oil has a very
powerful aroma. However, a good name can precede a person even across
continents.
The Medrash then asks how far a person must remove himself from
contact with the prohibition of Shatnez [the forbidden mixture of wool and
linen]. The Medrash answers that even if a person is wearing 99 layers of
clothing and none of them are Shatnez, he still may not wear a garment
containing Shatnez as the one hundredth layer of clothing.
What is the connection between distancing oneself from Shatnez and the
pasuk that says, "A good name is better than good oil"?
Rav Nissan Alpert gives the following interpretation of this Medrash (in
his sefer Limudei Nissan):
Every time the Torah introduces Betzalel, it uses the following unique
expression: "Look, I've called him by this name..." Why does the Torah
give Betzalel such an introduction? The Medrash explains that the reason
why Betzalel merited to be the master builder of the Mishkan was not
because he had master architectural talents or special artistic ability.
Betzalel's uniqueness was that he -- for some reason -- merited having a
'good name'. The Medrash then emphasizes how wonderful it is to have a
good reputation (shem tov). G-d, in choosing someone to construct his
dwelling place on earth (the Mishkan), did not want to be associated with
anyone who had anything less than an impeccable reputation.
How does one obtain a good reputation? The Medrash answers this
question by introducing the matter of Shatnez. The Medrash is teaching
that the way a person acquires a good name is not by merely avoiding evil
or sin, but by avoiding even the slightest hint of impropriety. It is not
sufficient to merely 'play it by the book'. A person must distance himself
to the ultimate extent from anything that even smacks of impropriety.
Shatnez is a peculiar prohibition, in that the two substances involved (wool
and linen) are completely permitted when taken individually. Only a
combination of the two is prohibited. The Torah is teaching us that a
person merits a good name by staying away from Shatnez. Avoiding
Shatnez represents staying away from anything that has even a minute
mixture of something improper.
Those people in our communities who have achieved a good name are
people who are above reproach. They have removed themselves from any
taint of scandal or impropriety. Impeccable reputations are not achieved by
playing it on the edge or bending the rules.
We all know that certain people's handshakes are more reliable than other
people's signed contracts. The reason why is because the first group of
people stay away from 'forbidden mixtures'. They stay away from the
slightest hint of 'non-Kosher' business practices. Ultimately, this is what
pays off for them in the long run. When G-d builds a Mishkan, He does
not want it built by a person regarding whom people may have suspicions.
He wants a Betzalel -- a person above reproach, who possesses a good
name, which is superior to good oil.
This write-up was adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah Tape series on the weekly Torah
portion. 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. RavFrand, Copyright 2007 by Rabbi
Yissocher Frand and Torah.org.

Aish.Com - Rabbi Yehonasan Gefen
The Guiding Light
Vayakhel: Fulfilling Our Potential
In the midst of its account of the building of the Tabernacle (Mishkan) the
Torah states that, "Every man whose heart inspired him came..." (1) The
Ramban writes that this refers to those who came to do the work of
weaving, sewing and building. Where did these people learn how to
perform such skilled crafts? The Ramban answers that they found deep
within their nature the ability to do them. These formerly hidden powers
came about as a result of their deep desire to fulfill God's will by helping
to build the Mishkan. As a result of their burning desire, God gave them
the ability to do things that they had never been taught!
There is a well-known principle that God grants us a unique set of talents
with which they can fulfill their potential in life. Whilst this is certainly
true it seems that it can be somewhat misapplied: As we grow up we
naturally become aware of our strengths and weaknesses - there is the
tendency that we can limit our activities to areas in which our strengths lie
and ignore those fields in which we fell less able. For example, a person
may feel that he is adept at speaking in front of small groups but that he
cannot speak in front of large audiences. Thus, even when there is a
necessity for someone to speak in such a setting, he will shy away from the
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responsibility because he has 'pigeon-holed' himself as being unable to
speak in front of many people.
We learn from the Ramban that this is an erroneous attitude - the people
who stepped forward to work in the Mishkan had no awareness that they
were able to perform such skilled crafts - however, as a result of their
devotion to Hashem they found hitherto untapped talents that could be
used to fulfill God's will. So too, in our own lives there may be times when
there is a need for a certain task to be performed and we may feel that we
are unable to perform it - however, the Mishna in Ethics of the Fathers
tells us that, "in a place where there are no men, be a man." The Mishna
does not qualify its exhortation by saying that you should only stand up
where there is no man in an area where you feel highly capable. Rather,
the only criteria that we should examine is whether there is anyone else
who can perform the required task as well as we can. And if there is not,
then if we dedicate ourselves to doing God's will then surely God will
bring out in us hidden talents.
There are many examples of people who were inspired to bring out hidden
talents and consequently achieved great things; one of the most remarkable
is that of the Netziv, Rav Naftali Zvi Yehuda Berlin, one of the leading
Torah scholars of the late nineteenth century. When he completed his
commentary on the early work known as Sheiltot, he made a celebratory
meal, partly because that is the custom when one completes a book, but
there was another, more personal reason as well. He related that when he
was a boy he was not particularly serious about his Torah studies. His
parents made every effort to help him change his attitude but to no avail.
One day he overheard them discussing his lack of success in Torah
learning - they decided that he had no prospect of becoming a Torah
scholar and therefore he should learn to become a cobbler. They hoped
that at least he would be a God-fearing Jew who would go about his work
with honesty and dedication. When he heard this, it greatly shocked him
and he decided to take his Torah studies seriously - this incident has such
an impact on him that it led to a complete change in his attitude and he
became a Gadol (leading Torah scholar). How did he achieve so much?
Because he developed a desire to be great in learning - it was through this
desire that he found in his nature hitherto undiscovered ability to learn
Torah to a very high level.
One may respond to this story by arguing that not everybody can become
such a great Torah scholar, however Jewish history shows that we need not
necessarily be a leading rabbi to achieve great things - sometimes there are
other areas of expertise which are required in order to bring about a
fulfillment of God's will.
Reb Dovid Dryan provides us with an excellent example of such a case.
He was a pious shochet (2) known for his adherence to guarding his
speech. However, there is one more thing that makes him stand out - he
was directly responsible for the founding and running of the Gateshead
Yeshiva and played a significant role in the formation of the Gateshead
Kollel and Seminary. To a significant degree, his dedication is responsible
for the fact that Gateshead is known as the greatest Torah center in Europe
through which thousands of boys and girls have received a high level
Torah education. How did Reb Dovid Dryan achieve this? When he came
to live in Gateshead he found that there was no Yeshiva there. He said to
himself, "how can I live in a place where there is no Yeshiva?!" This may
be a question that many of us would ask in a similar situation. However,
he did not suffice with just asking the question - he took action; he devoted
much time and effort to achieve a seemingly impossible task in the face of
considerable opposition. He took on many tasks which were not
necessarily within the areas of his expertise, including fundraising and
administration. He could have easily felt that he was a shochet and that
was where his responsibilities to the community ended. Instead he
motivated himself to do what was needed and God granted him the ability
to succeed.(3)
Despite these inspiring stories one could still argue that he has in the past
made an effort in certain fields and not been successful - consequently he
feels that he is exempt from taking responsibility in these areas. The
Chafetz Chaim addresses this claim; he points out how much effort we
invest into our own interests. For example, if a business venture is not
going well, a person will not simply give up, rather he will constantly
think how he can improve the situation - he will seek advice from other
businessmen and eventually he will often succeed. So too, he writes, "If
performing God's will was of equal value to a person as are his own
personal affairs, he would seek advice and strategies how to build up
Torah so that it does not weaken, and surely God will help him find ways
to succeed however we do not do so in heavenly matters. When one sees
that there is no way to improve the situation he immediately gives up and
exempts himself from having to do anything."(4) If we were willing to
apply the same effort in Divine Service as in our financial interests then
we could surely rise above our accepted limits.
There is a remarkable present day example of a person who lives these
words of the Chafetz Chaim. Rav Meir Shuster is naturally a shy person
who is most at home learning or praying. However, many years ago, he
recognized a need - every day dozens of secular Jews would visit the
Western Wall and return back to their lives empty of Torah. He saw the
necessity to approach these people and offer them accommodation in a
hostel that could serve as the base with which to encourage the visitors to
go to Yeshiva or Seminary. Consequently, he took it upon himself to go
against his nature and walk up to these strangers and engage them in
conversation. After doing this for many years, it is impossible to know
how many hundreds of lives have been changed by his bold decision to do
something against his nature because he felt it was God's will. But it is
clear that had he limited himself to his natural areas of strength then the
world would have greatly suffered for it.
The people who raised up their hearts to fulfill God's will found powers
that they could never imagine they possessed. We too have the ability to
break beyond our limits and achieve the seemingly impossible.
Notes
1. Vayakhel, 35:21.
2. This is the Hebrew term for the person who is qualified in the ritual
slaughtering of animals.
3. Heard from Rav Yissochor Frand shlit"a.
4. Chizuk Hadas, Ch. 2, p. 14.
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Rabbi J. Gewirtz
Migdal Ohr
Volume 16 Issue 22
Parshas Vayakhel 5774
DEwT ARDA BK LHQYW P
A publication dedicated to Harbotzas Torah
(W:WL TWMw) .AYBHM OEH ALKYW ...DWE WsEY LA HwAW wYA RMAL HNXMB LWQ
WRYBEYW HwM WCYW
Moshe commanded and they proclaimed in the camp, saying, Man
and woman shall not do more work and the nation stopped from
bringing. (Exodus 36:6)
The commentaries note that the phrases here do not mesh. People were
bringing donations, or performing skilled craftsmanship in their homes in
preparation for donation, and it was realized that no more was needed. An
announcement went forth that people should not do any more work. The
assumption would be that whatever was already done should be brought in.
However, the populace ceased bringing donations entirely.
In truth, Moshe could have said, Do not bring more, as all the needs of
the Mishkan were met. Why then did he phrase it in such an unusual way?
Let us imagine someone had prepared a skillfully woven piece of fabric,
(which was very tricky as it had to be spun while still on the goat!) She is
about to bring it in when the call goes out, Sorry, we dont need any
more. She would be crestfallen, feeling that her contribution was
meaningless. Moshe wanted every Jew to know that he or she is valuable
and precious so he said, By all means, bring in what you have, but dont
do more work. In that way, no one would feel unnecessary or
superfluous.
However, that isnt what happened. For their part, the Jews understood that
there was no more need for the items they had prepared so they desisted
from bringing them. They understood that Moshe said it as he did only so
no one would feel bad, so they stopped bringing more items. These two
points teach us a very key lesson about relationships.
Moshe recognized the need of each person to feel necessary and wanted.
Therefore, even if the Mishkan was complete, discouraging someone from
bringing a heartfelt donation might hurt their feelings, which would detract
from the Mishkans shleimus, or completeness. There would be a hole in it
where that persons heart was in pain.
The people, however, were not interested in building the Mishkan for their
own glory. They didnt need to bring donations to make themselves feel
good. Rather, their sole focus was on making sure the Mishkan had
whatever it needed to be fit for HaShems glory. Therefore, when they
heard Moshe say that no more work should be done, they read between the
lines and knew that the Mishkan didnt need any more. That was enough
to make them happy and they ceased bringing donations.
Both Moshe and the people were concerned not about themselves, but
about the other party. When that is the case, a home for the Divine
":\D "np trcdk trcd ihc 11

Presence can be made whole, and people need not justify their existence
by forcing anything on the other one. And so, the Mishkan was completed.
A man came to the Satmar Rav with a tale of woe. His wife was sick, he
had children to marry off, he had no job, and he desperately needed
money. The Rav was moved and gave him a sizable donation.
Some time later, the Rebbes Gabbai found out that the Rebbe had given
the fellow a large sum and came running to the Satmar Rav to alert him.
That man is a liar, he said. He does not have the problems he told the
Rav about. Those were simply lies concocted to swindle money out of kind,
sensitive people.
The Rav was stunned. You mean his wife is not sick and he doesnt really
need the money so desperately? Baruch HaShem! Im so glad that this Jew
does not have such terrible problems.
Did You Know?
When Adar comes in, we increase our joy. The Gemara in Taanis (29a)
says that when the month of Av comes in we minimize our joy, but when
Adar comes in we increase it. Rashi says its because of the miracles we
experienced then, Purim and Pesach.
The fact that in Av we only minimize our joy means that we must still
have joy. For a person to walk around depressed shows a lack of
understanding and appreciation of HaShems kindness.
When Adar comes in, some have the custom to hang up a sign in the home
that says When Adar comes in we increase our joy. Its so important that
we can use a reminder.
Interestingly, there are some who have the custom to hang that sign OVER
the unfinished portion of wall called the zecher lchurban, which is left
unfinished as a sign of mourning for the destruction of the Bais
HaMikdash. But how could the joy of Adar totally eclipse the somberness
of Av?
The Bais HaMikdash was destroyed because of our sins. On Purim, we
repented and returned to HaShem with love. When one does Teshuva from
Ahava, his sins become mitzvos.
Therefore, the joy which led to the salvation of Purim transformed the
mourning into a holiday, so the sign can cover the zecher lchurban.
Thought Of The Week:
It is not a lack of love that makes unhappy marriages, but a lack of
friendship.
Happy Anniversary to my wonderful wife of seventeen years Esther Toby
Gewirtz YXT. I would not be the man I am without you. A RDA DK BWUL
IYWw ILWK
2014 J. Gewirtz Give it to someone you love. Print, e-mail, and share Migdal Ohr with
others. Youll be glad you did. E-mail Subscribe to info@JewishSpeechWriter.com E-mail
Subscribe to info@JewishSpeechWriter.com
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 5774 - Kulah Heads Prevail
In this weeks parsha Moshe Rabainu instructs the Yidden in the sanctity
of Shabbos. He tells them Lo sevaaru aish bechol moshvosaichem.. -
You shall not kindle fire in all your dwelling places.... Lighting a fire, of
course, is one of the 39 melachos that are forbidden on Shabbos, which
leads Chazal to inquire why Moshe singled out this one melacha but did
not mention the 38 others? Rashi presents the two answers of Chazal: He
says, Yaish merabosainu omrim havara lelav yatzas, vyaish omrim
lechalaik yatzas. There are those among our Rabbis [namely Rebbe Yosi]
who tell us that the singling out of this particular melacha teaches us that
whereas the other 38 categories of work can be subject to a penalty of
death, kindling is an exception and is punishable with malkos - flogging.
Another opinion [namely Rebbe Nosson] says that the singling out of this
melacha teaches us that in order to be punished for violating Shabbos one
does not have to transgress all 39 melachos, rather each individual activity
such as kindling is subject to a punishment.
The wording of this Rashi caught my eye. Why, when he cites the author
of the first opinion, does he refer to him as yaish merabosainu - one of
our Rabbis, whereas the cognomen offered to the second author is just
yaish" - there are those, without calling them Rabbi?
I believe the answer may be as follows. The job of a Rabbi is of course to
guide his flock according to the letter of halacha, but as we know halacha
does have some wiggle room. One can be machmir - strict; and one can be
maikel - lenient. To which approach should a Rabbi subscribe? Rav
Yaakov Emden (Vol. II, Teshuva 146) tells us that with communal rulings
a Rabbi should seek out any legitimate leniency that is possible to use in
that situation and not burden others with unnecessary chumros.
Perhaps Rashi, too, is subtly hinting to this mindset with his choice of
wording. Rebbe Nosson, by saying lechalaik yatzas, has made the
punishment for violating Shabbos much more severe. For prior to his
explanation man would have been liable to the death penalty (or a korban)
only if he transgressed all 39 melachos, something rarely done. His
understanding of the passuk has now brought much severity to the laws of
Shabbos. Rashi wants us to know that even though this might be the
Torahs wishes over here, that does not mean one should use this as a rule
of thumb for ones own decisions in defining halacha. Therefore Rashi
omits the word ...rabosainu - ...our teachers.... (have said), for we should
not learn from Rebbe Nosson in situations that are not necessary to do so.
Rebbe Yosis opinion, however, of lelav yatzas has taken the Torahs
mention of the melacha of kindling to down-grade it from a prohibition
carrying the death penalty to a mere flogging. This is an unbelievable
leniency in the laws of Shabbos. This is a valuable lesson to take away
from this particular derasha. Find the leniency if you can. Deracheha
darkai noaam - Her (the Torahs) ways are sweet. Rashi wants us to
know that this is a teaching moment and therefore adds in rabosainu - our
teacher, a lesson for all to learn.
Have a great Shabbos, Rabbi Nosson Greenberg
Rav, Khal Machzikei Torah, Far Rockaway N.Y. ravgreenbergkmt@gmail.com

Aish.Com - Rabbi Ari Kahn
M'oray Ha'Aish
Vayakhel: Creativity
Parashat Vayakhel finds us in the midst of the construction of the
Sanctuary, The Mishkan, and contains precise instructions for the select
and elite group of artisans that will create the Mishkan itself, the objects it
will house, and the ritual garments. In the midst of these highly detailed
descriptions, Moshe gathers the people to give them instruction concerning
Shabbat. Although this is not the first discussion of Shabbat, one particular
prohibition is singled out in this parasha's treatment that is not found
elsewhere.
Generally, the Torah does not spell out specific activities that are
prohibited on Shabbat; the scriptural treatment of Shabbat is largely
generic, aimed at creating the philosophical framework for its observance.
The particulars of the Laws of Shabbat, the 39 categories of creative
activity that are proscribed on the weekly day of rest, are transmitted
mainly through the Oral Tradition. Rabbinic tradition teaches us that the
underpinnings for all of the laws regarding creative activity on Shabbat are
learned from the context created by Parashat Vayakhel: Because the
particulars of the Laws of Shabbat are transmitted in the context of the
building of the Mishkan, a line is drawn between the work of the various
artisans that would create and furnish the Mishkan, and the activities from
which we refrain in observance of the Shabbat.
The parallel that this juxtaposition creates goes beyond the basic
categories of creative endeavor: It implies a parallel between God's
creation of the world and man's ability to give testimony to that creation as
well as to produce a microcosm of that creation through the building of the
Mishkan.
The opening verses of Parashat Vayakhel are true to this general method,
as they present the concept of the six day work-week and the seriousness
of the prohibition against creative labor on Shabbat. The statement that is
'tacked on' to this somewhat familiar formula seems uncharacteristically
detailed, singling out the prohibition against the active use of fire on the
Sabbath. This specific prohibition is best understood in terms of the
broader underpinnings of Shabbat as a microcosm or imitation of God's
creation of the universe. Bereishit recounts the origins of creation, first in
the general statement, "In the beginning God created the heaven and the
earth", and then with the specific act of creation: "Let there be light." In
much the same fashion, we are commanded in a general sense to observe
the Shabbat, and then immediately commanded to desist from using the
creative force of fire. In a very real sense, our use of fire, our ability to
harness energy, is the primary manifestation that man is created in the
image of God. In echoing the dramatic call, "Let there be light," we may
even delude ourselves into believing that we, too, are gods. The fact that
we do not make creative use of this power on Shabbat allows us to regain
our perspective, to readjust our sights, and to reconnect with the Creator.
However, the creative activities from which we refrain on Shabbat do
more than readjust the playing field in terms of our relationship with God.
The laws of Shabbat also serve as great democratizers, allowing us to
readjust our social perspective as well. One prohibition in particular, the
prohibition to carry or transfer material from one location to another,
poignantly illustrates this aspect of Jewish law.
12 ":\D "np trcdk trcd ihc

In a sense, these two activities - harnessing the power of fire and
transporting objects from place to place - seem almost diametric opposites.
The former stands at the forefront of human achievement, transforming
both the object to which it is applied and our lives in general; the latter
simply transports but does not transform. Moving an object does not alter
it in any way, and hardly seems creative. In fact, Rabbenu Tam, one of the
great sages of the Middle Ages, categorized carrying/transferring as a
"weak creative activity."
When I studied these laws with the late Rabbi Josef Soloveitchik, he
remarked that they reminded him of the history of Europe's trade unions.
When the trade unions began organizing close to a century ago, artisans'
guilds strongly opposed the inclusion of those involved in transport -
carriage and wagon-train drivers, mule-team leaders, as well as railroad
workers and, much later, truckers. The skilled, "creative" professionals,
many of whom practiced trades that had been handed down for
generations, were not inclined to consider the "non-creative" movers as
equally deserving of representation and protection. Rabbi Soloveitchik
compared this approach to Rabbenu Tam's description of the halachic
category of carrying objects on Shabbat as "weak creative activity" that is
nonetheless prohibited on Shabbat.
And herein lies the great democratizing effect of the laws of Shabbat: The
activities that stand at the apex of creative activity - using fire to cook or
forge, writing or erasing written words, planting or harvesting, dyeing,
spinning or sewing - are equal, in the eyes of Shabbat observance, to the
"weakest" creative activity, in which an object is moved from one place to
another. In creating the Mishkan, the skilled artisans were involved in the
creation of the holy objects and the Sanctuary - and the movers and
construction laborers were equally involved. Their contribution was
valued, their task no less holy. Similarly, in the eyes of Jewish law,
production, transport and delivery are all links in the chain of commerce,
and are therefore equally proscribed on Shabbat. The day of rest applies
equally to every laborer and every type of creative labor. Just as every Jew
had a part in the Mishkan, so every Jew has a part in the holiness of
Shabbat.
For a more in-depth analysis see: http://arikahn.blogspot.co.il/2014/02/audio-and-essays-
parashat-vayakhel.html
This article can also be read at: http://www.aish.com/tp/i/moha/245745251.html Like what you read? As a non-profit organization, Aish.com relies on
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Rabbi Avraham Kahn
Torah Attitude
Parshas Vayakhel: Beware Of Calculated Love
February 18, 2014
Note: The continuation of last weeks Torah Attitude concerning
depression will be emailed, G-d willing, in three weeks.
Summary
The Torah presents a full list of the various materials that were needed to
build the Tabernacle. When the Torah enumerates all these materials we
can learn a significant lesson from the order in which the materials are
presented. The stones in the Breastplate were used to receive messages
directly from G-d. The stones in the Breastplate had a greater value than
all the gold, silver and precious materials used to construct the Tabernacle,
so why are the stones mentioned last? The leaders of the twelve tribes
waited until the end of the building of the Tabernacle before bringing their
contributions. G-d got angry with the leaders because they waited until the
end. In Shema we are instructed to serve G-d out of love with all our heart.
Calculations and rationalizations reveal a flaw in the love. The
sophisticated and intelligent upper class made many calculations in Spain
and Portugal during the Spanish Inquisition and became Anusim. By
making calculations instead of rushing to serve G-d immediately, the
Jewish leaders missed an opportunity to demonstrate their pure love for G-
d. There was an aspect of laziness in the leaders calculations that revealed
a flaw in their love for G-d.
Materials To Build The Tabernacle
The Tabernacle was the temporary Temple that G-d instructed the Jewish
people to erect wherever they camped during the forty years sojourn in the
wilderness. In the beginning of this weeks Parasha, the Torah presents a
full list of the various materials that were needed to build this Tabernacle:
Gold, silver, and copper. Turquoise, purple, and scarlet wool and linen.
Goat hair; red-dyed ram skins, tachash skins, and acadia wood. Oil for
illumination, spices for the anointment oil and the aromatic incense.
Shoham stones and stones for the settings, for the Ephod and the
Breastplate (Shemos 35:5-7).
The Order Of Words
The Torah was dictated by G-d and written by Moses. It is the greatest
prophetic work of all time. Each word and each letter have profound
meanings on many different levels of understanding. When the Torah
enumerates all these materials we must analyze every detail. By doing so
we can learn a significant lesson even from the order in which the
materials are presented.
Messages From G-d
The order of the materials seems to start from the most precious and then
gradually decline in value. Gold is the first one mentioned. It is well
known that gold is very valuable. After gold comes silver, then copper,
etc. Each item is less expensive than the one before. However, the precious
stones for the Ephod and the Breastplate were the most valuable of all the
materials. The Talmud (Kidushin 31a) indicates that some of the stones
were worth 600,000 to 800,000 golden coins, so it is strange that they are
mentioned last. Beside their material value, they had great spiritual value.
For the stones in the Breastplate were used to receive messages directly
from G-d. The Torah describes how Aaron, and later Kohanim Gedolim
(High Priests), wore the Breastplate on their hearts (Shemos 28:28-30).
The names and letters of the Patriarchs and the twelve tribes of Israel were
engraved in the stones. Rashi quotes from the Talmud (Yoma 73b) that the
Kohein Gadol was consulted on questions of national importance. And G-d
responded by making the correct letters on the stone of the Breastplate pop
up in sequence.
Stones Mentioned Last
Obviously, this direct communication with G-d through the stones in the
Breastplate had a greater value than all the gold, silver and precious
materials used to construct the Tabernacle. So why are the stones
mentioned last? If they were more valuable than everything else, should
they not have been mentioned first? In order to answer this question, says
the Ohr Hachaim (Shemos 25:7), we must understand how the precious
stones were donated.
The Leaders Waited
The Torah tells us that the precious stones were donated by the leaders of
the twelve tribes (Shemos 35:17). Rashi explains that they waited until the
end of the building of the Tabernacle before bringing their contributions.
They reasoned that they would hold back to give the rest of the Jewish
people an opportunity to give what they could to contribute, and then they
would donate whatever was missing.
Total Miscalculation
This was a major mistake. The leaders totally miscalculated. The Jewish
people were so enthusiastic to participate in the building of the Tabernacle
that there was an excess of contributions (see Shemos 36:7). G-d got angry
with the leaders because they had waited until the end. Says the Ohr
Hachaim, this is why the stones are mentioned at the end of the list. For
although they were the most expensive items, in G-ds eyes they lost their
special value.
What Was Wrong?
However, we need to clarify what was wrong with the reasoning of the
leaders. Any charitable organization would be more than happy to get such
a pledge. Just imagine someone promising to donate whatever is missing at
the end of a charity campaign! So why were the contributions of the
leaders not appreciated to their full value?
Calculations And Rationalizations
If we look at the first paragraph of Shema, it can help us to answer this. In
Shema we are instructed to serve G-d out of love. To serve out of love
means serving G-d, as it says, with all our heart and utilize every
opportunity that presents itself. For true love is simple and pure and is
expressed with a readiness to act without any calculations and questions.
When a person makes calculations and rationalizations, it reveals a flaw in
the love. This person has other concerns, conscious or unconscious, that
affect his actions. As King Solomon writes (Koheles 7:29): G-d made
man simple, but they sought to make many calculations.
Anusim
The Jewish population of Spain and Portugal had a very difficult test
during the Spanish Inquisition. Rav Dessler relates that the sophisticated
and intelligent upper class made many calculations. They figured that it
was proper to save themselves and their possessions by becoming
Anusim. They pretended to convert to Christianity on the outside, while
trying to maintain connected to Judaism on the inside. Their calculations
came in the form of excuses, rationalizations and cover-ups. On the other
hand, the simple, unsophisticated Jews made no calculations and served G-
d out of love, even if it cost them their lives.
Leaders Were Left Behind
Rav Chaim Shmulevitz teaches that by making calculations instead of
rushing to serve G-d immediately, the Jewish leaders missed an
opportunity to demonstrate their pure love for G-d. Everyone else ran to
contribute in excess. The Ohr Hachaim explains that when it says the
":\D "np trcdk trcd ihc 13

entire assembly of Israel left Moses presence (Shemos 35:20), this
means that they left immediately to give whatever they could. Only the
leaders were left behind to make their calculations. They should have
contributed immediately like everyone else. If anything was missing at the
end, they could always have added additional contributions at that time.
Laziness In Flawed Love
The leaders thought they had good intentions. They did not realize that
their calculations revealed a flaw in their love for G-d. Rashi explains that
there was an aspect of laziness in their calculations. Only when we serve
G-d without making any calculations, we can be sure that our love is pure,
and not tainted with other motives or concerns.
These words were based on notes of 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. For previous issues please see
http://www.shemayisrael.com/parsha/kahn/archives/archives.htm.

Rabbi Yosef Kalatzky
Beyond Pshat
Vayakhel
LZeicher nishmas avi mori Reb Moshe Ben Yosef Kalatsky zl u lzeicher nishmas emee morasi
Shaindel Bas Reb Chaim Tzvi zl LZeicher nishmas ishtee Yehudis Chanah Kalatsky Bas Reb
Kehas Zl
1. Silence can be Deadly
The Torah tells us that at the time the Golden Calf was being worshipped,
Moshe was in heaven receiving the Torah. Gd said to him, You must go
down because your people who you have taken out from Egypt have
become corrupt. The Midrash tells us that when Gd said to Moshe to go
down because your people have become corrupt He was referring to the
rabble that Moshe had taken out of Egypt without consulting with Gd.
The Midrash states regarding the rabble, They became corrupt and they
corrupted others (the Jewish people). Meaning, it was the rabble and not
the Jewish people who instigated the Golden Calf. To indicate this, the
verse states after the Golden Calf was cast, They said, This is your god,
O Israel, which brought your out of Egypt. Chazal explain that if it were
the Jewish people themselves who wanted to worship the Golden Calf, the
verse would have stated, This is our god. The fact that it states, This
is your god indicates that it was the rabble who were the ones who
instigated the idolatry and not the Jewish people.
As a result of the sin of the Golden Calf, Gd wanted to destroy the Jewish
people. However, because Moshe supplicated Gd on their behalf, the
decree was annulled. When Moshe descended the mountain, he smashed
the first set of Tablets. He said, Whoever is for Hashem, join me! The
entire tribe of Levy, although they were the smallest tribe in number, they
joined Moshe to purge the Jewish people from those who worshiped the
Golden Calf. There were those who were killed by the sword, while others
died as a result of drinking the pulverized gold of the Golden Calf mixed
with water, similar to the ritual of the suspected adulteress. If the
suspected adulteress was in fact guilty, she would die as a result of
drinking the water administered by the Kohen. So too those who drank
from the water with the pulverized gold of the Calf, died if they had been
involved in idolatry. There were others who died from plague. It is
interesting to note that relatively few Jews were actually involved in the
worship of the Golden Calf. If such a small segment of the Jewish people
engaged in the Golden Calf, why should the entire people be held culpable
to the point that Gd wanted to destroy them?
Sforno explains that although very few of the Jewish people were actually
involved in idolatry, the basis for their culpability was that they remained
silent and allowed the sin of the Golden Calf to take place in their midst.
Witnessing the desecration of Gds Name in this most extreme manner
and not intervening to prevent it from taking place, it was the basis for
their liability. They thus deserved to be destroyed. If they internalized and
appreciated Gds Being and that He had performed revealed miracles on
their behalf, and had taken them out of Egypt, and revealed Himself at
Sinai, it is unconscionable that they remained silent. The Gemara tells us
that Chur, the son of Miriam, one of the leaders of the Jewish people,
attempted to prevent them from doing idolatry and was killed. After
witnessing the death of Chur at the hands of the rabble, how could the
Jewish people remain silent? Thus, the Attribute of Justice was evoked
against the Jewish people due to their passivity and inaction.
The correction of the failure of the Jewish people, regarding their silence
during the worship of the Golden Calf, was that they remained passive and
silent when the Levites killed those who were involved with idolatry. The
Jewish people stood back and allowed their midst to be purged without
interfering. If in fact they condoned what had taken place, why did they
not interfere with the Levites? It is a confirmation of their remorse through
their silence. It was thus considered a correction. This silence in
conjunction with Moshes supplication allowed them to be worthy of
Gds Attribute of Mercy.
The Torah tells us that Zimri, the prince of the tribe of Shimon committed
a public desecration of Gds Name when he cohabited with the Midianite
princess Cosbi. Pinchas in an act of zealotry killed Zimri together with
Cosbi, thus bringing about a public sanctification of Gds Name. Had it
not been for Pinchass act of zealotry, Gd would have destroyed the
entire Jewish people. Why should Zimris misbehavior evoke the Attribute
of Justice against the entire Jewish people? Sforno explains that because
they remained silent and did not take action to prevent this desecration,
they were culpable. Witnessing this level of desecration of Gds Name
was considered an unconscionable level of disgrace to Gd. If they were
pained by the event, how could have they remained silent? The correction
for their failure of silence was that they did not react to Pinchass act of
zealotry after killing Zimri. Their inaction and passivity after the
sanctification of Gds Name was an indication that they approved of what
Pinchas had done. They thus corrected their initial silence. This is similar
to the incident of the Golden Calf.
The Torah tells us that although the Manna was not meant to be found on
Shabbos, Dasan and Aviram went out into the field and planted Manna, so
that they could gather it on Shabbos, thus refuting Moshes claim that
there would be no Manna on the Shabbos. As a result of their behavior, the
Jewish people were held culpable. As the Torah states, Gd said to
Moshe, How long will the people sin against Me? Why are the Jewish
people held culpable for the behavior of these two evil individuals? Had
the Jewish people established a spiritual standard that must be maintained
at all cost, without tolerating any degree of breach, Dasan and Aviram
would not have considered behaving as they had done. They would have
understood the immediate consequence of their behavior from the Jewish
people. There were several instances in which Dasan and Aviram should
have been reprimanded and punished but they were not. Their
transgression with the manna was a direct result of the ongoing passivity
of the Jewish people. There nonintervention when people transgressed,
created an atmosphere of tolerance, thus allowing Dasan and Aviram to
usurp Moshes authority. Therefore, the Jewish people were held culpable.
The Gemara in Tractate Shvuos tells is that there is a principle, If one has
the ability to prevent his fellow from sinning, but chooses to remain
passive, he is held culpable for the sin that was transgressed. To intercede
to prevent one from sinning, one does not need to be a zealot. One needs to
only appreciate the gravity of the wrong that is being perpetrated. It is
something that is a detriment to the transgressor and the Jewish people as a
whole. Just as one has an obligation to rescue his fellow when he is
drowning, so too does one have the obligation to try to dissuade him from
leaving the proper path.
2. Seeing G-d Through His Own Lens
The Torah states, Moshe assembled the entire assembly of the Children of
Israel and said to them, These are the things that Hashem commanded to
do. The Midrash states, Gd said to Moshe, Gather large assemblies of
Jews and lecture before them in a public setting the laws of Shabbos, so
that future generations may learn from you to gather large assemblies of
Jews each Shabbos in the study halls to learn what is forbidden and what
is permitted. You shall do this so that My Great Name shall be extolled
among My children. The purpose of assembling and lecturing to large
assemblies of Jews is not merely for the sake of the study of Torah, but
rather to ultimately bring glory to Gds Name through His childrens
praises. One would think that gathering large assemblies of people in the
synagogue to pray and sing His praises would be considered extolling His
Name. As Ramban explains in his commentary in the Portion of Bo, that a
synagogue is a location of assembly in which the Jewish people gather to
acknowledge Gd and sing His praises. However, the Midrash is teaching
us that the true praise of Gd can only come about through the study of His
laws, understanding what is forbidden and what is permitted. Why is
this so?
The Mishna in Ethics of our Fathers states, Ein am haaretz chasid An
unlearned person cannot be scrupulously pious. Rabbeinu Yonah explains
in his commentary, It is inferred from what is stated in the Mishna that
although one can only become a chasid if he is learned; however, one
can become devoutly righteous (tzaddik) even if he is unlearned. One can
only be a tzaddik if he does everything correctly, in conformance with
what the Torah prescribes. If so, how can the person who is ignorant of
Torah, be a tzaddik when he is not aware of what the Torah dictates? One
can be a tzaddik regardless of his lack of Torah knowledge if he is
instructed by another how to conduct his life as a proper Jew in every
situation. However, in order for one to become a chasid (scrupulously
pious), which is one who goes beyond his base obligation, he must
internalize the value of the service of Gd, which can only come about
through the study of Torah. To go beyond ones obligation one must be
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inspired and motivated. Thus, the unlearned person, who does not have the
Torah to inspire, motivate, and achieve a higher level, cannot be a chasid.
Chazal tell us that a chasid is one who does kindness with his Maker (he
brings pleasure to Gd). Due to ones inspiration one continuously comes
upon new horizons of understanding regarding the service of Gd because
of his grasp of Torah. Thus, in order for the Jewish people to be able to
extol Gd, they must be gathered together to be taught the Torah of what is
forbidden and what is permitted. The degree to which one will extol Gd is
based on ones Torah knowledge.
The Gemara in Tractate Taanis tells us that if one sees an astute young
Torah sage in a state of anger due to witnessing a transgression of Torah
law, one should see him in a positive light. His anger stems from the Torah
that burns within him as it states in the verse "The words of Torah are like
fire." Rashi explains that intense Torah study gives one a broadness of
heart. The Torah sage perceives the benefit of doing a mitzvah and the
detriment that comes about when one transgresses. It is not limited to
knowing what is right or the wrong, but rather appreciating the
ramifications and consequences of what is right and wrong. It is only
through Torah study that one can sense and appreciate one's own spiritual
failings. Gd therefore instructed Moshe to gather large assemblies of the
Jewish people to teach them the laws of the Torah because it is only
through the study of Torah that one can internalize Gd and thus extol His
Name.
3. Acts vs. Essence
The Torah refers to those who participated in the building of the Mishkan
with three classifications: nidiv leiv (generous heart), yidvenu leibo
(one who gave due to the generosity of heart). and nisaoh leibo (one
who is inspired by his heart). Ohr HaChaim HaKadosh explains that there
is a difference between nidiv leiv- generous heart which is a noun and
asher yidvenu leibo- to give due to the generosity of his heart, which is a
verb. Nidiv leiv describes the essence of the person. One who is
classified as nidiv leiv is innately one with a generous heart,
consequently he acts generously. On the other hand, the one who is
classified as yidvenu leibo is the one who does acts of generosity
because he chooses to do so only when the opportunity presents itself. This
is not the essence of the person.
Chofetz Chaim explains that there is a difference between one who does
acts of kindness (chesed) and one who is truly kind (baal chesed). The one
who does acts of kindness will only do so when the occasion presents
itself. However the one who is a baal chesed will actively pursue
opportunities to express his kindness. It is thus a reflection of his essence
and being.
There is also a difference between one who studies Torah and one who is a
ben Torah. The one who studies Torah is one who chooses to invest his
time in the study of Torah when his interest motivates him to do so. In
contrast, the ben Torah is one whose essence is Torah and thus his
primary existence revolves around the Torah. He is inextricably connected
to the Torah. It is not something that he does, but rather, it is something
that he is.
Ohr HaChaim HaKadosh continues that the one who is classified as
yidvenu leibo is the one who will give only up to a certain point. He will
not give to the degree that it will infringe on his own personal needs. In
contrast, the one who is nidiv leiv gives without consideration for his
own needs or taking into account his own limitations. It is the equivalent
of one who is classified by the Torah as nisaoh leibo inspired heart. It
is due to the cause that the individual is inspired and is totally consumed to
bring about the objective, thereby ignoring his own needs. At that moment,
the only thing of importance for him is the cause and his own being
becomes irrelevant
The Gemara in Tractate Chagigah tells us that Gd values the paces
(ascent) of all the Jewish people when they visit the Temple Mount during
the three festivals of the year. The Gemara cites a verse from the Song of
Songs, where King Solomon states, How beautiful are your steps (paces),
the daughter of the benefactor (bas nidiv). The Jewish people are referred
to as the daughter of nidiv because they are the descendants of
Avraham who gave of his heart to heaven (nidiv leiv). Avraham gave of
himself without limitation. There was nothing that was too difficult for
Avraham to assume regarding the service of Gd.
Chazal tell us that we learn the principle of, Love disrupts (supersedes)
protocol from the behavior of Avraham, our Patriarch regarding the
Akeidah. When one is truly subsumed by love for something, at the
moment that he wants to address an issue relating to what he loves,
nothing else exists when he is addressing that objective. Although
Avraham was advanced in years (137 years old) and world-renowned and
one of the most wealthy individuals of his time, he hitched his own donkey
to go to the Akeidah (binding of Yitzchak). Although Avraham could have
had one of his servants to do this menial and burdensome task, Avraham
chose to do it himself because he understood that he was going to achieve
the ultimate test to fulfill the Will of Gd. At that moment, everything else
was negated to that cause.
On the third day of his circumcision (which is the most difficult day of
recovery), Avraham sat at the entrance of his tent in a state of distress
because he had no guests to host and with whom to engage. Gd had
caused it to be the hottest day since the beginning of creation in order to
give him a respite to recover. However, he was pained by the fact that he
could not interact with pagans through his hospitality to bring them to a
state of truth, monotheism. When Gd presented him with three wayfarers
Avraham immediately ran towards them, despite his infirm condition. The
Midrash tells us that as he ran towards his guests droplets of blood dripped
from his wound upon the ground. Despite the pain and harm that he was
bringing upon himself, it did not deter him from going out to offer the
three wayfarers his hospitality with zeal. Because his essence was
dedicated to Gd and was negated to that purpose, he did not feel or sense
anything that was happening to him on a personal level. His essence was
nidiv leiv.
The Torah states regarding the building of the Holy Ark, which was the
vessel that contained the Torah, You shall cover it with pure gold, from
within and from without you shall cover it. The Gemara in Tractate
Yomah explains that by specifying that the Ark must be covered with gold
on the inside as well as on the outside, the Torah is teaching us that, A
Torah Sage whose inside is not the same as his outside is not a Torah
Sage. Meaning, in order for one to be classified as a Torah Sage, his inner
purity of commitment should be fully consistent with his outer demeanor
and persona. A Torah Sage is not merely a repository of information, but
rather, he must be genuine and sincere in his service of Gd in every
aspect of his life. The Torah that he possesses is fully internalized. The
Torah Sage, regarding Torah, is similar to the nidiv leiv because his
values and behavior is a reflection of his essence.
4. Wisdom to the Wise
The Torah states regarding the building of the Mishkan, Gd said to
Moshe, I will fill him with the Spirit of Gd with wisdom The
Midrash states, Gd filled Bezalel with wisdom because he already
possessed wisdom. This is to teach us that Gd gives wisdom only to those
who already possess wisdom. Reb Chaim of Volozhin writes in his work
Nefesh HaChaim, If one is not born with wisdom and Gd only gives
wisdom to those who already possess it, how does one initially acquire
wisdom? King David writes in Psalms, The beginning of wisdom is the
fear of heaven If one has the fear of heaven, he will have the ability to
appreciate and esteem Gds Wisdom. He is therefore deserving of that
endowment.
The Midrash continues, A matronly woman asked Reb Yosi Bar Chalafta
, What is the meaning of the verse (Daniel): Gd gives wisdom to those
who are wise? It should have stated: Gd gives wisdom to those who are
fools. Why would Gd need to give wisdom to someone who already
possesses it? Reb Yosi Bar Chalafta asked her, If two individuals
approached you for a loan one of them being wealthy and the other poor,
to whom would you lend the money? The matronly woman answered,
To the wealthy one. Reb Yosi Ben Chalafta asked, Why? She replied,
If the wealthy man were to somehow lose the money that I lent him, he
would be able to repay me because he is wealthy. However, if the poor
man were to lose my money, he would have no means to repay the loan.
Reb Yosi Ben Chalafta said, Your ears should hear what your mouth is
saying. If Gd endowed the fools with wisdom they would sit in unclean
locations and bathhouses. They would desecrate the wisdom that Gd had
given them. However, if Gd endows the wise person with wisdom, he will
sit in the study hall and in the synagogue and engage in Torah dialogue.
He would not only preserve the pristine quality of the wisdom that Gd
gave him, he would actually develop and advance it by interfacing with
the elders
The Gemara in Tractate Yomah states, The storage location for ones
Torah is ones fear of heaven. As it is stated in the verse, The fear of
Gd is its storage location. If one does not have sufficient fear of Gd ,
then he will not merit the Divine Assistance that is necessary to retain it.
Reb Chaim of Volozhin in his work Nefesh HaChaim explains the Gemara
with an allegory. If one wished to give a large amount of wheat as a gift to
his son and he did not have a location to store it, the father will withhold
the gift because the wheat will be scattered and trampled upon and
ultimately be destroyed. However, if the son would have a storage location
to protect and store the wheat, the father would gladly give him a large
amount of wheat to his son. Similarly, it is the one who fears Gd who will
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have the ability to esteem and revere the Torah sufficiently and thus
preserving its holiness. This individual will be endowed by Gd with the
ability to acquire Torah. Regardless of how intelligent one may be if he
does not possess a sufficient level of fear of heaven, Gd will not give him
the Divine Assistance needed to come upon the truth of Torah.
Gd will not endow the foolish with wisdom because He understands that
it will be abused and desecrated. Rambam writes in the Laws of Torah
Study, One can only teach Torah to one who is a proper student. If one
teaches Torah to such a student, who does not have the necessary qualities
to process the Torah, Chazal tell us it is similar to throwing a stone at
Marculos. The Gemara in Tractate Avodah Zorah explains that the pagan
ritual of worshiping Marculos entailed placing a horizontal stone upon a
vertical stone and then throwing stones at the structure. One would think
that by stoning this idol, one is actually disgracing it; however, because it
is its method of worship, it is considered bona fide idol worship. Thus, one
would be subject to the death penalty. One may think that regardless of
ones innate characteristics or beliefs it would be beneficial to teach this
individual Torah; however Chazal teach us differently. It is equated to the
worship of Marculos, which indicates that ones intention is unrelated to
what is the reality of the situation. Although one may think otherwise, it is
a desecration of the holy Torah.
It is only the one who has sufficient fear of heaven will be able to
appreciate and thus have the sensitivity in maintaining an processing the
Torah. This individual is considered to be a qualified repository for the
acquisition and storage of Gds wisdom.
5. The Jewish Perspective of the Performance of Mitzvos
The Torah tells in the Portion of Vayakhel that Bezalel son of Uri, son of
Chur was appointed to be the one to oversee the building of the Mishkan.
The Midrash tells us that when Moshe was in heaven receiving the second
set of Tablets he was instructed and taught by Gd all the aspects relating
to the building of the Mishkan. Gd informed Moshe that he would not be
the one to oversee its building, but rather it would be Bezalel. Moshe had
initially believed that he would be the one to be responsible for its building
because he was the most qualified to infuse the necessary intent into all of
its components. Nevertheless, Gd informed Moshe that Bezalel would be
the one.
The Midrash continues to tell us that when Moshe returned to the Jewish
people and told them that they were to commence building the Mishkan,
they had asked him, Who will be the one to oversee its building? He
responded, Bezalel, son of Uri, son of Chur. They were taken aback
because Bezalel was the nephew of Moshe. The Jewish people said,
Moshe, you are the king over the people. Your brother Aaron has been
chosen to be the High Priest. His sons are the priests and his assistants.
Your family carries the most important vessels of the Mishkan. Now you
appoint Bezalel, who is the grandson of your sister Miriam to be the one to
oversee the building of the Mishkan. It seems that you are taking all of the
positions of honor for yourself. (Moshe was accused of nepotism). Moshe
responded, This is what Gd has commanded me. Meaning, Moshe was
not the one who chose Bezalel to be the overseer, but rather it was Gd
Himself Who had chosen him. Upon hearing this, the Jewish people were
satisfied and no longer had a question regarding Bezalels appointment.
Why were they placated so easily when initially they had suspected Moshe
of nepotism?
The Torah tells us that the process of the purification of the Red Heifer is
the ultimate statute. It is something that is a contradiction within itself. The
sprinkling of the ashes of the Red Heifer purifies the one who is
contaminated and contaminates the one who is pure. It is something of an
enigma. King Solomon, who was the wisest man to ever live said that this
particular law of the Red Heifer was far from my grasp. He understood
all the Statues of the Torah with the exception of the Red Heifer.
The Torah states regarding this mitzvah, This is the Statute (Chukas) of
the Torah, which Hashem has commanded, saying: Speak to the Children
of Israel, and they shall take to you a completely red cow Rashi cites
Chazal who explain that the nations of the world and satan will come to
ridicule the Jewish people for following a law that is a self-contradictory
edict. A Statute (Chok) is a law that cannot be comprehended on a rational
basis. Examples of this category of law is the Red Heifer and dietary laws,
etc. On the other hand, an Ordinance (Mishpat) is a law which one can
understand on a rational basis, thus appreciating its necessity and
importance. Examples of this are the laws forbidding stealing and murder.
Gd said to the Jewish people regarding the Red Heifer, This is the
Statute of the Torah. You are not permitted to reflect upon it in order to try
to understand it. It is beyond the human capacity to comprehend its
wisdom. As a result of Gd identifying the Red Heifer as the ultimate
Statute the Jewish people accepted it without question. They were no
longer susceptible to the ridicule of the nations of the world or satan
because they understood that it is a commandment that must be followed
solely because it is the Will of Gd. It is within their capacity to
understand it.
When one believes that he is capable of understanding something and
coming upon a certain truth, he will delve and analyze it, attempting to
fathom its meaning. However, when the Jewish people understood that the
law of the Red Heifer is beyond the human intellect, they did not question
its veracity. They understood that it can only be comprehended by the
Divine Mind. This approach and perspective is the essence of the Jews
understanding of Torah concepts. The human mind is limited; however,
the wisdom of the Torah is unlimited because it is Gds Wisdom. When
Moshe told the Jewish people that it was Gds dictate that Bezalel be the
one to oversee the building of the Mishkan, they were satisfied. They had
initially believed that the appointment was Moshes, thus allowing them to
pose the question. However, once they were informed that it was Gds
choice, which emanates from His Divinity, there is no basis for question.
At Sinai, the Jewish people were given thirteen methodologies through
which the Written Law can be deciphered and understood. One is able to
cull the Oral interpretation through these methodologies. Gd has made it
clear what is within the capacity of the human intellect and what is beyond
its limitation.
We find that whenever the Torah mentions Statues and Ordinances the
Statute is always mentioned first. One would think that Gd would present
the more rational and logical laws before presenting the esoteric and
unfathomable dictates. Nevertheless, Statues precede Ordinances in order
to communicate that in essence, all laws, including the Ordinances are in
fact Statues. The Ordinances are laws that one is able to relate to their
value, although it is not the basis for Gds dictate. Gd never revealed the
innate value of the Ordinances regarding the spirituality of the Jew. Just as
one observes dietary laws, which cannot be understood within a rational
context, identically when one observes Ordinances such as giving charity,
the basis for its value cannot be come upon. The basis for one observing
the Ordinances is purely to do the Will of Gd and not for the sake of
ones benefit. Thus, the Jew refrains from stealing not because the action
is inappropriate because it does not adhere to the norms of societal
behavior, but rather because it is the dictate of Gd as stated in the Torah.
Rabbi Shlomo Katz
HaMaayan
Parshas Vayakhel - Shabbat, Torah & Tabernacle
The overwhelming majority of our parashah describes the construction of
the mishkan, but the parashah opens with the mitzvah of Shabbat. Rashi
zl writes that this teaches us that building the mishkan does not supersede
Shabbat observance.
Why not? Also, why does the commandment to observe Shabbat have to
precede the construction of the mishkan?
R Avraham Yitzchak Kilav shlita (judge on the Yerushalayim rabbinical
court) explains: The Midrash Yalkut Shimoni states, From the beginning
of the Torah to its end, there is only one parashah which begins with,
Vayakhel / he gathered an assembly. [It is used here because] Hashem
said, Gather large assemblies and teach them the laws of Shabbat so that
future generations will learn to gather assemblies in the batei medrash on
Shabbat to teach them halachot, so that My Name will be praised among
My children. [Until here from the midrash]
R Kilav writes: Shabbat is the day of rest from physical labor, from the
type of activity which belongs to the six days of action. Thus, another
midrash refers to the Jewish People as the pair or match for Shabbat.
All week long, we are not much different than the other nations; they work
and we work. What highlights the uniqueness of the Jewish People is
Shabbat. That is why we are enjoined to learn Torah in large gatherings on
Shabbat, for the Torah is the life force of the Jewish People [the source of
our uniqueness]. In order to merit a mishkan, in order to merit G-ds
resting His Shechinah among us, we must study Torah.
Now we can understand why the mishkan may not be built on Shabbat and
why the commandment to observe Shabbat has to precede the construction
of the mishkan. Building the mishkan is a physical act, which has no place
on the spiritual day. Indeed, only the act of sanctification which occurs on
Shabbat makes that physical construction possible. (Aveni Bareket)
Moshe assembled the entire assembly of Bnei Yisrael and said to them:
These are the things that Hashem commanded to do them: On six days
work shall be done, but the seventh day shall be holy for you, a day of
complete rest for Hashem; whoever does work on it shall be put to death.
You shall not kindle fire in any of your dwelings on the Sabbath day.
(From our parashah 35:1-2)
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R Yosef Eliyahu Henkin zl (1891-1973) asks: Considering what follows,
should not the Torah have said, These are the things that Hashem
commanded not to do them? Also, why does the Torah use a phrase
On six days work shall be done which implies that one is obligated to
work?
He explains: Shabbat represents two competing concepts that man is
charged with balancing: bitachon / recognition that everything that
happens is in G-ds control, and hishtadlut / mans obligation to help
himself. In the Aseret Hadibrot in Parashat Yitro (20:11) we read that
Shabbat commemorates Creation. This alludes to mans obligation of
hishtadlut, for we read at the end of the Creation section (Bereishit 2:3),
G-d blessed the seventh day and sanctified it, because on it He abstained
from all His work, which G-d had created to do. This verse teaches that
the first Shabbat was the end of G-ds overt involvement with the world.
From that point on, man would appear to be in charge. And, this verse
conveys G-ds blessing that man will succeed when he uses G-ds creation
to do for himself.
However, man can be led astray if he thinks that he alone is in control.
Man must temper his hishtadlut with bitachon. Therefore, the Aseret
Hadibrot in Parashat Vaetchanan (5:15) remind us that Shabbat also
commemorates the Exodus. We were helpless slaves in Egypt, and only
because G-d redeemed us did we become free. (This, explains R Henkin,
is why Shabbat is not one of the universal Noachide laws. Creation was an
event that affected all of mankind, not only the Jews. However, without
the Exodus, the message of Shabbat would be incomplete and even
misleading.)
In this light, we can understand our verses. The Torah uses a phrase On
six days work shall be done that implies that one is obligated to work
because man is obligated to engage in some form of hishtadlut. These are
the things that Hashem commanded to do them, for if man relied on
miracles alone, he would not even perform mitzvot. Instead, he would
believe mistakenly that G-ds Will will be done whether he (man) lifts a
finger or not.
Chazal teach that just as Shabbat is a sign of our covenant with Hashem,
so are tefilin. [This is why we do not wear tefilin on Shabbat.] R Henkin
observes: The tefilin on the arm alludes to hishtadlut, for the arm is the
instrument of action. The tefilin on the head alludes to bitachon, for the
head is the seat of the mind, where trust in G-d develops. (Perushei Ivra,
Part II, Maamar No. 1)
The nesiim brought the shoham stones and the stones for the settings
for the ephod and the breastplate; the spice and the oil, for illumination
and for the anointment oil and the incense spices. (35:27-28)
While the simple translation of nesiim is leaders, the word also can
be translated as clouds. Specifically, the Aramaic translation Targum
Yonatan writes: Clouds of the heavens went to Gan Eden and brought
from there olive oil for illumination.
R Zvi Pesach Frank zl (1872-1960; Rabbi of Yerushalayim) writes:
There is a famous question: If the Chashmonaim found enough oil to burn
for one day and it burned for eight days, then the miracle was only for
seven days. If so, why is Chanukah eight days long?
R Chaim Brisker Soloveitchik zl is quoted as answering that,
necessarily, only a fraction of the oil burned each day. Thus, a miracle
occurred on each of the eight days when enough oil for only one-eighth of
a day burned for a whole day. Had all of the oil burned on the first day and
the jug been replenished miraculously, the oil burned on the remaining
days would not have been olive oil; it would have been miracle oil.
R Frank continues: R Shlomo Yosef Zevin [zl] (1888-1978; founder of
the Encyclopedia Talmudit) observed that the Targum Yonatan on our
verse seems to disprove R Chaim Briskers argument, since it records that
the oil for the menorah was brought miraculously. However, R Frank
concludes, R Zevins question is not a strong one. On the verse (Bereishit
8:11), The dove came back to [Noach] in the evening--and behold! It had
plucked an olive leaf with its bill! the Midrash Rabbah comments that the
gates of Gan Eden were opened for the dove and it brought the olive
branch from there. This indicates, writes R Frank, that there are natural
olive trees in Gan Eden. And, it follows, olive oil brought miraculously by
the clouds from Gan Eden could be kosher for the menorah even though,
as R Chaim Brisker says, oil that appears miraculously in a jug is not
kosher for the menorah. (Har Zvi Hachadash Al HaTorah)
But the work [i.e., the donations] was enough for all the work, to do it --
and there was extra. (36:7)
R Yoel Teitelbaum zl (1887-1979; the Satmar Rebbe) asks: Was it
enough or was there extra? Furthermore, if there was extra, why did
Hashem inspire Bnei Yisrael to bring too much rather than just enough?
Generally, our Sages say, Hashem does not perform wonders for no
purpose!
He answers: The midrash relates that Moshe asked Hashem, What should
we do with the leftovers? Hashem answered, Make a home for the
commandments. The commentary Yefeh Toar writes that this refers to
building a yeshiva. Why was it necessary to build a yeshiva in conjunction
with the building of the mishkan? The Satmar Rebbe explains that the
mishkan is a place where the Shechinah can rest upon a person. However,
this requires preparation, and that preparation is Torah study.
Only if there was a yeshiva next to the mishkan could the mishkan fulfill
its purpose. Thus, the Satmar Rebbe concludes, the donations were
enough only because there was enough left over to build a yeshiva also.
(Divrei Yoel)
Memories of Yerushalayim
R' Ben-Zion Yadler z"l (1871-1962; Maggid / preacher of Yerushalayim),
writes in his memoir, B'tuv Yerushalayim, about R Shmuel Salant zl
(1816-1909), who served as rabbi of Yerushalayim for 70 years.
Despite his genius and his dedication to Torah study, he was extremely
involved with people, so much so that even after he was appointed Rabbi
of Yerushalayim, the people called him, Reb Shmuelke, and not, The
Rabbi.
His great patience can barely be described. Once, he gave a strong rebuke
to a merchant who behaved in an inappropriate way, and he prohibited
people from purchasing from the man until he repented. The merchant
responded forcefully and with shouts, saying that he would break the
rabbis windows if the decree was not reversed.
R Shmuel answered patiently, Do you think I will stand by quietly? I
will immediately send for a glazier and have new windows installed.
I remember [R Yadler continues] that my mother, my teacher, sold flour
for Pesach, and there was one merchant who owed her 20 Napoleons [a
type of currency] and refused to pay. The man was a powerful person and
even the bet din could not extract the debt from him.
After hearing my mothers arguments, R Shmuel turned to the man
forcefully, Why do you refuse to pay the 30 Napoleons that you owe her
for flour?
I owe her only 20! the man shouted. Why are you saying 30?
In this way, R Shmuel, in his wisdom, extracted a confession.
Immediately, R Shmuel said, I give you until this time tomorrow to
pay. The next day, the man did not come at the appointed time, so R
Shmuel sent him a message: Know that I have never started something
and not completed it. If you do not bring the money, I will send my
assistant to announce that all of your merchandise is not kosher and that
you may not be counted in a minyan. When the baker heard the rabbis
words, he immediately appeared with the money.
This was R Shmuels way: There was a time to draw people close with
love and patience, and there was a time for forcefulness intended to instill
fear and to strengthen the Torah and mitzvah observance.
The editors hope these brief 'snippets' will engender further study and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and your letters are
appreciated. Web archives at Torah.org start with 5758 (1997) and may be retrieved from the Hamaayan page. Hamaayan needs your support! Please
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Rabbi Dov Kramer
Taking A Closer Look
When listing the vessels that G-d commanded us to make for the Mishkan,
the Shulchan (table, upon which the showbread was kept) is mentioned
along with all of its vessels (Shmos 35:13). The outer altar and all of
its vessels, are also mentioned (35:16). However, for the Menorah
(35:14), rather than all of its vessels, it is just its vessels that are
mentioned. The most obvious reason for this difference is that some of the
Menorahs vessels (its lamps) are explicitly mentioned in the same
verse, so all of its vessels no longer need to be referenced. (The same is
true after the Mishkan was finished, see 39:36-39.) However, earlier
(30:27), the Menorahs lamps are not mentioned separately, yet only its
vessels are to be anointed, not all of its vessels. [All of the
Shulchans vessels must be anointed (30:27), as well as all of the vessels
of the outer altar (30:28).] To confuse things even more, when listing the
vessels that Betzalel and his helpers are to make for the Mishkan (31:8-9),
included are all of the vessels of the Menorah and all of the vessels of
the outer altar, but not all of the vessels of the Shulchan. Why is the
word all sometimes used and sometimes left off?
Meshech Chuchma addresses most of these issues. When discussing which
parts of the Menorah were made from the talent of pure gold (25:39; his
discussion is on 25:31), his concluding thought is that whenever its
lamps are mentioned separately, and therefore not included with its other
vessels in the word vessels, the term all of its vessels is not used.
Regarding anointing (30:27), he points out (see also Netziv) that many of
":\D "np trcdk trcd ihc 17

the vessels of the Menorah (such as its cups, knobs and flowers) are
built into the Menorah (see 25:31), so need not be anointed separately (as
anointing the Menorah covers them). Therefore, in the instructions for
anointing it only says all its vessels for the Shulchan (and the outer
altar). For the Menorah, on the other hand, it only says its vessels since
not all of its vessels need to be individually anointed.
As far as why, when Betzalel is chosen to lead the project (31:8-9), the
word all is used for the Menorah (and the outer altar) but not for the
Shulchan, Meshech Chuchma (30:27 and 35:10) suggests that overall there
were more vessels for the Menorah than there were for the Shulchan.
Therefore, unless some of the vessels of the Menorah are being excluded
(such as when its lamps are mentioned separately or regarding the
anointing), thereby making its vessels less abundant, the word all is
used regarding the Menorahs vessels but not for the Shulchan's. Since all
the vessels of the Shulchan were anointed, and therefore more of its
vessels were anointed then those of the Menorah, the word all is used for
the Shulchan but not for the Menorah.
Meshech Chuchma doesn't discuss why the word all is always used for
the outer altars vessels. Were there also more vessels for this altar than for
the Shulchan, and more than those of the Menorah that needed to be
anointed, but less (or the same amount) as the total number of the
Menorahs vessels? Does the inclusion of the word all only depend on a
contrast with whatever else is mentioned in the same verse, so only the
number of the vessels of the Menorah and the Shulchan affect whether the
word all is used, with the relative amount of vessels of the outer altar
irrelevant since they are mentioned in a different verse?
The Menorah and its vessels were all made out of pure gold (25:36-39).
All of the vessels of the outer altar were made out of copper (27:3). What
about the vessels of the Shulchan? The Torah lists four kinds of vessels for
the Shulchan -- its forms (in which the showbread was kept to
maintain its shape), its bowls (to hold frankincense), its support tubes
(which formed shelving for the multiple layers of bread) and its
dividers/covers -- all of which were made out of pure gold (25:29 and
37:16). The vessels necessary to bake the bread are not mentioned
(although Meshech Chuchma includes them in the numerous vessels of
the Shulchan), and were not made out of gold. Rather, like all the other
vessels of the Mishkan where it isn't specified otherwise (see Netziv on
27:19), they were made out of copper. (This is implied in 37:16, where it is
only the vessels that are "on" the Shulchan that are made of pure gold; its
other vessels are not.) It is therefore possible that the word all is left out
of the commandment to make them (31:8) in order to indicate that not all
of the Shulchans vessels are to be made out of the same material, even
though all of the vessels of the Menorah and all of the vessels of the outer
altar are.
To sum up, the starting point is that the word all is always used, unless
there is a reason not to. Since not all of the Menorahs vessels need to be
anointed separately, the word all is omitted in 30:27. Since there are
more vessels for the Menorah (including those that didnt need to be
anointed), or since not all of the vessels of the Shulchan were made out of
gold, the word all is omitted in 31:8. And since the Menorahs lamps are
mentioned separately from its other vessels (35:14), the word all is not
used there. However, this still leaves us with the question of why its
lamps were mentioned separately, and not implicitly included by just
saying and all its vessels (as is done elsewhere).
There is a discussion in the Talmud (Menachos 88b) whether the lamps of
the Menorah were made from the talent of pure gold (25:39). Meshech
Chuchma (25:31) suggests that the reason its lamps are mentioned
explicitly (and therefore not included in its vessels), and are specifically
mentioned after the other vessels are referenced, is to teach us that just as
those other vessels do not come from the talent of gold, neither do the
lamps. [Although this contradicts Meshech Chuchmas subsequent
contention that the Menorahs cups, knobs and flowers are considered
separate vessels, and would therefore be included with the other vessels
despite coming from the talent of gold, Netziv (30:27) says that the
lamps do not need to be anointed separately even if they did not come
from the talent of gold. This not only explains why not all of the
Menorahs vessels were anointed, but can also theoretically be the
difference between there being more vessels of the Shulchan being
anointed than those of the Menorah.] However, even if this can explain
why the Menorahs lamps are mentioned separately according to the
opinion that the lamps were not part of the body of the Menorah, it would
not explain why they are mentioned separately according to the opinion
that the lamps were also from the talent of gold, and thereby built in to
the Menorah.
When explaining this dispute, the Talmud attributes the difference of
opinion to how the words all of these vessels (25:39) are to be
understood. Do these words teach us that the lamps were part of the talent
of pure gold, or that even the lips of the lamps, which become blackened
from the burning wicks, must nevertheless be made of pure gold?
According to the opinion that the lamps did not come from the talent of
gold, this verse teaches us that every part of the Menorah, even the lips of
the lamps, must be made of pure gold, and the verse that mentions its
lamps separately teaches us that they are not made from the talent of
gold. On the other hand, according to the opinion that the lamps do come
from the talent of gold this is learned from this verse (25:39). However,
where would we learn that the lips of the lamps must also be made of pure
gold from? Perhaps this is why, according to this opinion, the lamps were
mentioned separately (in 35:14), teaching us that every part of the lamps,
even their lips, must be made of the same material as the Menorah and the
rest of its vessels.

Rabbi Moshe Krieger
Bircas HaTorah Parsha Sheet
Parshas Vayakhel
First Approach
In this week's sidra (35:27), the Torah relates various ways in which the
members of Klal Yisroel contributed to the Mishkan's construction. The
passuk records that after the nation had finished contributing, the nesi'im
(tribal princes/leaders) donated the precious stones inset upon both the
eifod and the choshen (two separate garments of the kohen gadol). Rashi
quotes a midrash which explains that the nesi'im had been acting with
good intentions and had only delayed their contributions in order to
determine what would be lacking in the Mishkan's necessary materials. In
fact, it appears that they had ultimately planned to donate whatever was
left and thereby ensure that the Mishkan receive all the materials which it
needed.
Further on, the midrash writes that in order to admonish the nesi'im for the
improper conduct which they displayed through the postponement of their
donations, the word nesi'im in our passuk is written without the letter yud
(which, grammatically, should have appeared between the letters sin and
aleph). Rashi explains that the Torah was attempting to criticize the
laziness which the nesi'im showed by delaying their contributions.
Rav Chaim Shmulevitz, zt'l, raises a glaring issue with this approach. The
beginning of the midrash, which Rashi himself quotes a mere line earlier,
states that the nesi'im acted with good intent. The nesi'im had hoped to
ensure that all of the needs of the Mishkan's construction would be met.
Where does Rashi detect even a hint of laziness? How can one suggest that
Hashem would fault the nesi'im for such actions?
Rav Chaim resolves the issue by explaining that according to Rashi's
interpretation of the midrash, the nesi'im had merely believed themselves
to be acting sincerely and according to a laudable plan in reality,
however, their objectivity had been affected by an underlying blemish of
character. Unbeknownst to their conscious minds, laziness had clouded
their ability to honestly evaluate their choices. Due to their skewed sense
of judgment, the nesi'im reached the incorrect conclusion that Hashem
wished for them to delay their donations (see commentators for a
discussion of the plan's various weaknesses). Thus, it was ultimately
laziness that spurred the postponement of the contributions and it is this
flaw, Rav Chaim writes, that the Torah censures with the missing letter
yud.
Rav Chaim cites Rav Yisroel Salanter, zt'l, who cautions that when making
any decision, one must remain extremely vigilant of any subconscious
motivations which may result in an erroneous conclusion. As a suggestion
to assist in this endeavor, it would be wise for one to do more than simply
attempt privately to purge himself from the countless human biases with
which he is plagued. Perhaps, for example, one should try to discuss his
important decisions with someone uninvolved in his situation. In fact, one
should consider discussing the matter with a Rav who will deliver an
unbiased opinion on the subject and provide a great measure of Torah
wisdom, both of which can be effective in unmasking the underlying
motivations affecting one's better judgment.
The Alter Mi'Novardek, zt'l, related that there were times when he
suspected that going into his Yeshiva on a particular morning would have
taken too much time away from his other obligations to the institution.
Unsure whether his thoughts were truly motivated by a desire to ensure the
smooth running of the Yeshiva or instead by laziness, he would force
himself to walk all the way to the building. Only there, having rid himself
of the lazy pull to remain home, would he debate whether to remain and
spend time in the yeshiva, or leave and focus on his other responsibilities.
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Let us contemplate this story for a moment. The Alter Mi'Novardek so
seriously considered the possibility that he was being affected by bias, that
he went so far as to physically remove any trace of impure motivation.
How much more so should we exercise such caution in all of our decisions
and constantly probe our thoughts for any improper intentions.
May we all be zoche to the insight and strength necessary to sufficiently
probe the recesses of our heart and mind. And may we all merit to act only
upon unbiased, valid decisions.
Second Approach
Based on several commentators who appear to interpret the midrash in a
manner differing from Rashi's understanding, Rav Chaim presents another
approach. To review, the midrash states that the word nesi'im is written in
the passuk without the letter yud in order to criticize the nesi'im for
postponing their donations. Leaving aside Rashi's interpretation (see first
approach), Rav Chaim can pose the difficulty in a simple manner. The
midrash appears to contradict itself. A line earlier, the midrash claimed
that the delay of the nesi'im stemmed from a righteous desire to enable
better determination of what would ultimately be lacking amongst the
Mishkan's materials and thereby ensure the acquirement of every single
material necessary for its construction. How can the midrash claim that the
nesi'im were censured with a missing letter and simultaneously affirm that
the nesi'im had acted in order to guarantee the acquisition of all necessary
materials?
Rav Chaim explains that the nesi'im had indeed acted based upon proper
logic. However, though no underlying motives skewed their thinking and
the admonishment of the removed letter yud was not due to an underlying
character flaw, they were lacking a measure of love for Hakadosh Baruch
Hu. One can come up with all manner of truly logical theories and
calculations but how can one allow such thought processes to prevent
him from contributing immediately to such a holy cause and thereby
displaying his unbridled love for Hashem? How does it look when the
entire Klal Yisroel is happily rushing to donate to the Mishkan and one is
standing on the sidelines, citing various logical theories to delay his own
contributions? The nesi'im should have displayed their unbridled love for
Hakadosh Baruch Hu by contributing immediately to the Mishkan without
wasting time with fancy computations.*
Do we utilize every opportunity to show Hashem that we love Him? G-d
wants to know where our loyalty lies. When, for example, we're driving in
our car in a rush to get somewhere and suddenly see a Hachnosas Sefer
Torah making its way through the street, do we grumble about the traffic
or do we instead park the car, jump out, and show honor to the Ribono
Shel Olam and His Torah by joining the dancing for at least five minutes?
If we, chas v'chalila, hear somebody speak derogatorily about a gadol
batorah, do we bite our lip silently or do we muster the courage to stand
up and make it clear that we won't tolerate insults to those representatives
of Hakadosh Baruch Hu? If a chumash falls on the floor, chalila, do we
quickly finish what we were doing before picking it up or do we drop
whatever we're dealing with, dash to pick it up, and plant a kiss on its
cover.
The following incredible tale is based on the account recorded in Rabbi
Yechiel Spero's short-story collection. Years ago, there was a simple,
unlearned Jew who emigrated from Russia to Eretz Yisroel. Although he
possessed less than beginner skills for Torah learning, he consistently
made time for a daily shiur during which, while not appearing to
comprehend the discussion, he would sit quietly and take notes. As time
went on, the man's wife grew ill and he began spending much of his day
with her. Yet, even as he forfeited an increasing number of his usual
activities in order to have more time available for his sick wife, he was
adamant that the daily shiur of which he barely understood a single word
be the last to go. The explanation he provided is inspiring, if not mind-
blowing. The man related that in Russia, he had been forcibly drafted into
the army. During the daily roll call, he explained, the soldiers were tested
on the names of the great generals of the Russian military. If a soldier
showed that he had not committed all the names to memory, he would be
severely punished. I promised Hashem, retold the Russian man. I made
a deal with Him during one of those roll calls. I told Hakadosh Baruch Hu,
'G-d, if You get me out of Russia and bring me to Eretz Yisroel, I will
memorize the names of Your generals!'
I don't understand the shiur too well, the man admitted. But every time
I hear the name of another general in Hashem's army, I write it down in
my notebook. Rabi Akiva... Rava... Abaye... Rashi... The Vilna Gaon I
memorize all of their names. This is why the shiur is so precious to me I
must continue until I have recorded the name of every general in G-d's
army.
Indeed, not everyone can learn and not everyone can attest to perfect
performance of the mitzvos but we can all show Hashem where our
innermost loyalties lie.
Like a soldier memorizing the names of his generals, we can show
Hakadosh Baruch Hu that we align ourselves with His forces and glorify
the heroes of His army.
We can show G-d that we love Him.
May we all be zoche to truly overflow with love for Hashem. And may we
all succeed in displaying our love any time we are granted the opportunity
to affirm our loyalty.
* We must never and certainly not without the careful approval of a
great Rav or posek make the entirely illogical mistake of determining
displays of purported love of G-d to be more important than adhering to
His own laws. Yet, in this particular instance, Hashem expected the
nesi'im to realize that showing unchecked love for Him overrode the
benefits gained from a delay and authorized by their status as major
talmidei chachamim to decide to disregard their well-intentioned theories
and instead carry out their contributions immediately.
Rabbi Eli Mansour
Weekly Perasha Insights
Parashat VaYakhel: Avoiding Fire on Shabbat
Parashat Vayakhel begins with Moshe assembling Beneh Yisrael and
conveying to them the command to observe Shabbat, singling out in
particular the prohibition against lighting fires on Shabbat: Do not kindle
a fire in any of your residences on the day of Shabbat.
Many commentators raised the question of why this specific prohibition
was singled out from among all the many prohibitions that apply on
Shabbat. Why did Moshe make particular mention of the prohibition
against kindling a fire?
One of the answers that have been suggested is that Moshe actually refers
here to the fire of anger. He warns us in this Pasuk of the need to avoid
anger on Shabbat.
Medically, it has been shown that anger poses grave danger to the human
body, and can cause high blood pressure, ulcers and other serious
maladies. Spiritually, our Hachamim teach that nothing is more harmful
and destructive for the soul than anger. And on Shabbat, we are especially
prone to becoming angry. During the week, the family members are busy
with their personal schedules and do not have much time to sit with each
other, whereas on Shabbat, everyone is together in close quarters for an
extended period of time. This offers a beautiful opportunity for bonding
and meaningful interaction, but also allows for fighting and arguments.
This is true in communal life, as well. The biggest crowd in the synagogue
the whole week is, of course, on Shabbat. This is a beautiful opportunity
for harmonious congregational prayer and study, but can also create
tension and stress which could precipitate fighting. Shabbat thus offers us
the opportunity for spiritual greatness, but also poses the risk of spiritual
destruction by putting people close together and making them prone to
anger.
An even greater threat, though, arises in the hours before Shabbat, on
Friday afternoon. Especially in the winter months, when Shabbat begins
early Friday afternoon, these hours are a very tense and pressured time.
Theres a lot to get done, and people are anxious. And, while I have not
conducted a scientific survey on the subject, I would venture to guess that
the majority of household problems happen to take place on Friday. It
seems like its always Friday when the shirt is missing a button or the oven
breaks. If we took a survey of community plumbers, I imagine we would
hear of a disproportionately large number of leaks, bursts and boiler
breakdowns specifically on Fridays. This is the Satan trying to interfere
with the beauty and spiritual benefits of Shabbat. He finds ways to get
people nervous and agitated which in turn causes them to become angry
and shout at one another, so that the family sits down at the table upset,
aggravated, and not at all interested in sharing a beautiful Shabbat
experience together.
Do not kindle a flame in any of your residences on the day of Shabbat.
We are instructed to do everything we can to avoid this pitfall and make
Shabbat the day of peace and serenity that it is supposed to be.
One recommendation is to have everything for Shabbat prepared early on
Friday afternoon, well in advance of the onset of Shabbat, to avoid the last
minute pressures that can cause a raging fire of strife and tension.
The story is told of a couple that was childless for many years, until they
finally had a son. Unfortunately, however, the child developed a severe
heart condition, and they brought him to the best doctor available, in
Vilna. After examining the child, the doctor informed the parents there
was nothing he could do. On their way home, somebody advised them to
":\D "np trcdk trcd ihc 19

stop off in Radin and receive a blessing from the Hafetz Haim. The great
Sage instructed that every week they should have everything for Shabbat
prepared and ready at midday on Friday, and they committed to following
this instruction. When they brought their child back to the doctor in Vilna,
he told them that the child must have received a new heart, because it was
fully healed.
If the President of the United States tells us hes joining us for dinner, we
would ensure to have everything perfectly prepared in time. On Friday
night, Hashem Himself comes to our homes. It would terribly disrespectful
not to have everything ready. Understandably, this could be very difficult
during the winter when Shabbat starts very early. But throughout the rest
of the year, at very least, we have no excuse for a last-minute rush on
Friday afternoon. Friday should not be the time for long leisurely trips and
recreational activities. Ereb Shabbat is the time for preparing for our
special Guest, and the earlier we prepare, the calmer we would be so we
can avoid the destructive fire that, when kindled, can take away all the
spiritual treasures that Shabbat offers us.
Aish.Com - Rabbi Kalman Packouz
Shabbat Shalom
Vayakhel 5774
GOOD MORNING! The world faces many challenges. What are we to
do? My teacher, Rabbi Noah Weinberg, wrote the following article,
"World Repairs," which I hope will clarify and give food for thought:
Poverty. Terrorism. Depression. Our world is in desperate need of repair.
Divisiveness and violence must urgently be replaced by kindness and
compassion. We need to find ways to make a positive difference in the
world -- to turn the pain into positive change, and to lead humanity back
on the road to peace.
This is not just a global problem. It is highly personal as well. If someone
spills ink on the floor, and asks you to clean it up, you might say, "Hey,
you made the mess -- you clean it up." But when it comes to world
problems, nobody will say: "I didn't cause the problem, so why should I do
anything about it?" Everyone agrees we should try to help. If you knew
how to cure cancer, you'd cancel your vacation. We're all responsible.
The Hebrew word "tzedakah" is commonly translated as "charity" or
"tithe." But this is misleading. "Charity" implies that your heart motivates
you to go beyond the call of duty. "Tzedakah," however, literally means
"righteousness" -- doing the right thing. A "tzaddik," likewise, is a
righteous person, someone who fulfills all his obligations, whether in the
mood or not.
The verse says: "Tzedek, tzedek you shall pursue" -- "justice, justice you
shall pursue" (Deut. 16:20). There's a basic human responsibility to reach
out to others. Giving of your time and your money is a statement that "I
will do whatever I can to help." That's the Jewish concept of Tikun Olam -
- repairing the world.
Aside from helping those in need, we have many other financial
obligations -- family, savings, even basic living expenses. So how much
are we expected to help? Should we drop everything and run off to Africa
to stop the famine?
The Torah recommends giving 10 percent. (Hence the popular expression
"tithe," meaning one-tenth.) The legal source is Deut. 14:22, and the Bible
is filled with examples: Abraham gave Malki-Tzedek one-tenth of all his
possessions (Genesis 14:20); Jacob vowed to give one-tenth of all his
future acquisitions to the Almighty (Genesis 29:22); there are mandated
tithes to support the Levites (Numbers 18:21, 24) and the poor (Deut.
26:12).
Ten percent is the minimum obligation to help. For those who want to do
more, the Torah allows you to give 20 percent. But above that amount is
unrealistic. If you give too much, you'll come to neglect other aspects of
your life.
Of course, don't just impulsively give your money away. The Almighty
provides everyone with income, but it comes conditionally: Ten percent is
a trust fund that you're personally responsible to disperse. God is expecting
you to spend His money wisely.
If you were running a humanitarian foundation, you'd make a thorough
study of the best use of your money. It's the same with tzedakah. When
you choose one project over another, you have to calculate why it is more
effective than the other. Consider it the "Your-Name-Here Save the World
Foundation."
Put this money aside in a separate account. That way it will be available
when the need arises. And it is a constant reminder of your obligation to
help.
There are so many possible projects: the poor, the sick, the uneducated,
drug abuse, domestic violence, the homeless. Which one should you pick?
Tzedakah begins at home. If your parents are hungry, that comes before
giving to a homeless shelter. From there it is concentric circles outward:
your community, then your country. (For Jews, Jerusalem and Israel are
considered as one's own community, since every Jew has a share in the
homeland.)
Once you've defined "who" to give to, what's the best method to do so?
Maimonides lists eight levels of tzedakah in order of priority (Laws of
Gifts to the Poor 10:7). Many people think the highest level is to give
money anonymously. Actually, there's an even higher level: helping a
person to become self- sufficient. This includes giving him a job, or a loan
to start a business.
This is the source of the Jewish concept of a free loan fund, called a
Gemach. If you help someone start a business, he can feed himself and 10
other people besides. As the old saying goes: Rather than give him fish to
eat, teach him to be a fisherman. This represents a higher level of Tikun
Olam, because now the fisherman can go out and help others. You've
really fixed something.
There's actually one higher level of tzedakah: being sensitive to someone
before he's in trouble. As the Sages explain: It takes one person to support
something before it falls, but after it falls, even five people may not be
able to lift it (see Rashi, Leviticus 25:35).
Tzedakah is not only helping people financially, it's also making them feel
good. If a hungry person asks for food, and you give it to him with a
resentful grunt, you've lost the mitzvah. Sometimes giving an attentive ear
or a warm smile is more important than money.
You can also protect someone's self-esteem by giving even before he asks.
The bottom line is that every person has unique needs. It is our obligation
to help each one accordingly.
What if you offer someone a job and he's too lazy to work? Then you don't
have to give him anything. The Talmud (Baba Metzia 32b) says: If he
doesn't care about himself, then you're not required to care about him,
either.
(to be continued next week)
Torah Portion Of The Week: Vayakhel
Moshe relays the Almighty's commands to refrain from building the
Mishkan (the Tabernacle) 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!
Dvar Torah
based on Growth Through Torah by Rabbi Zelig Pliskin
Moses commanded the Jewish people regarding the materials for the
Tabernacle:
"Whoever is of a willing heart, let him bring an offering of the Almighty"
(Exodus 35:5).
What lesson do we learn from the command being directed to those who
have a "willing heart"?
Rabbi Simcha Zissel of Kelm explains that those who brought the
offerings for the Tabernacle should bring their hearts with their offering. It
is not sufficient just to give a monetary donation. The Almighty wants our
hearts, that is our thoughts and our emotions.
When you just give money to a charity or worthy institution, you help the
cause for which you are giving. However, when you give with your heart,
you are changing and elevating yourself as a person. Each donation makes
you into a more giving person. Whenever you give, reflect before you give
and then give with a full heart!
Quote of the Week
It is never too soon to be kind, for we never know how soon it will be too
late
Happy 36th Anniversary Kalman & Shoshana Love, Dad and Mom
Packouz
With Deep Appreciation to Sam Pearson III
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Rabbi Eliezer Parkoff
Weekly Chizuk
Vayakhel - Don't Delay
And the Leaders brought the shoham stones and filling stones for the
ephod and for the choshen. (35:27)
You will notice that the word Nesi'im in Hebrew is missing a yud. It
should have been written or as it is in the rest of Chumash.
Rashi takes note of this and quotes a Midrash:
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R. Nosson said: Why did the Leaders see fit to contribute to the dedication
of the altar first [as soon as the mishkan was erected (Bemidbar 7:1-2) they
immediately contributed the first korbonos to be sacrificed on the altar]
whereas for the building of the mishkon they were not the first to
contribute? This happened because the Leaders thought as follows: "Let
the public-at-large contribute whatever they will contribute, and whatever
will be lacking we will supply."
In the end, the public supplied all that was needed, as it is said: "And the
work was sufficient," (Shemos 36:7). The Leaders said, "What is left for us
to do?" So "they brought the shoham-stones, etc." It is for this reason that
at the altar dedication they contributed first. And since, at the beginning
they were somewhat lax, a letter was omitted from their name and it is
written (without a yud) (Bemidbar Rabba 12:16.
The Chofetz Chaim (on the Torah) notes that besides the obvious absence
of the yud in this parsha there is another distinguishing difference. Here,
during the donations to the Mishkan, all the Nesi'im are grouped together
as having brought the shoham stones. However, in Parshas Naso, in
relating the dedication of the Mizbeach, the Torah does not clump them all
together, but lists each Nasi individually, in spite of the fact that their
korbonos were all exactly the same.
In Parshas Naso, the Torah made a point to teach us how much Hakadosh
Baruch cherishes a person's acting with quickness and jointly with the
community at large and not bragging and flaunting his actions. In bringing
the korbonos, the Nesi'im showed absolutely no envy or competition
among them.
In our parsha, the Nesi'im were lax in joining the nation in donating to the
building of the Mishkan. Therefore they lost a letter in their name. In
Naso, however, they brought their offering out of unreserved generosity.
Therefore the Torah went out of its way to honor them by devoting an
entire parsha to them. Not only was no letter detracted from their name,
but each Nasi received a distinctive description of his offering.
The Alter of Novahrdok, R. Yosef Yozel Horowitz zt"l, used to say that
not a week or a day went by that he did not entirely review his approach in
education and Avodas Hashem to see if he had not wandered astray of his
mark.
He also said that if someone were to come and criticize him logically and
systematically and tell him that he was still far removed from the truth, he
would not hesitate a moment to accept it and thank him for illuminating
him. (Hameoros Hagedolim 118)
So too must we be open to constant growth and redirection. As Rav
Yissacher Frand once put it - life isn't stagnant. Rather it's like a space ship
that has to have constant in-flight adjustments to keep it on track and to
keep it from falling.
Rav Yosef Yozel Horwitz, the Alter from Novhardok is perhaps the
personification of the quality of "purpose." He took upon himself the job
of establishing yeshivos all over Europe, and maintained this goal
throughout his life. The sefer Ham'oros Hagedolim (section 136) tells of
his remarkable determination:
During World War One, the Alter regularly traveled between the yeshivos
in Russia in order to encourage the students and raise their spirits. During
the war it was considered dangerous to travel on the roads, and people felt
that the railways were the only secure form of transportation. As a result,
the trains were overburdened with passengers. People were packed into the
compartments like sardines, and overflowed out onto the steps. Some even
climbed onto the roofs of the cars.
Rav Yosef Yozel once had to make an urgent trip from Hummel to an
outlying yeshiva. He had been told that the students' spirits were flagging,
and wanted to help raise morale. When the elderly Rav arrived at the train
station, he saw there was no hope of boarding the train in a normal fashion.
Firmly resolved to go on the journey, and left with no alternative, he
unhesitatingly climbed through the window like a vigorous young man!
Some soldiers who were present expressed their astonishment at his action:
"Look at that old man!"
Yet such enthusiasm was typical of the Alter. The gedolei Torah of the
time were awestruck at his behavior. Old and sick, Rav Hurwitz was
suddenly transformed into a youngster. During those days of uncertainty
and upheaval, he traveled to distant locations without a second thought,
and after each journey he literally fell into his bed from exhaustion.
These trips were constant. He hadn't recuperated from one pressing
mission before receiving a telegram about another one that was just as
urgent. He would then promptly set off again for three days straight of
travel. He once spent Rosh Hashana in Kiev, Shabbos Teshuvah in
Charkov, and Yom Kippur in Hummel. He didn't worry about his family,
and wasn't even concerned for his very life. In his view, he was merely a
faithful servant of his Creator with a job to perform: to ensure that Torah
would not be forgotten by the Jewish people.
The trips were also full of hardship. Often left with no other choice, he
would travel coach class. The cars were so packed that whoever was
sitting couldn't get up, and whoever was standing couldn't sit down - like
the plague of darkness in Egypt. It was a great miracle just to remain in the
car and not be pushed out the window.
Once he went to Berditchov to encourage the students in the yeshiva there.
When he arrived, the city was under siege. Shells were flying everywhere,
and the enemy forces were invading and preparing to unleash a pogrom on
the hapless Jewish residents. The shocked inhabitants asked the venerable
sage why he had risked his life to come at so dangerous a time. Upon
hearing his reply they wonderingly inquired, "Is now the time to worry
about the morale of the yeshivah students!?" He unhesitatingly answered,
"I am fighting Hashem's battles. The Torah is dying out and being
forgotten. This is an emergency, and drastic measures are called for. If I
don't help strengthen the yeshivos and ensure that their doors remain open,
what will become of the Torah?!" 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
kvehu Volume 28 Number 21 February 22, 2014
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A Sense Of Unity
And Moshe gathered the entire assembly of Bnei Yisrael and said to
them: These are the things that God commanded, to do them. Shemos
35:1
The word "kvehu" is in the causative khgpv form, because he does not gather
people by hand, but rather, they are gathered by his speaking to them. And
it is rendered by Targum Onkelos, and he caused to gather, in the khgpv.
- Rashi
Rashi emphasizes that Moshes gathering of the people could not have
been done directly by Moshe, and that it had to happen on its own. What is
the lesson of this nuance?
Sefer Olilos Ephraim cites the Akeida, who mentions that the prohibition
mentioned here regarding lighting a fire on Shabbos is actually a hint of
warning against allowing the fire of strife and discord which can rage
among people. The Torah is coming to warn the people to guard
themselves specifically on Shabbos, when they are idle from work, and not
to fight among each other on this holy day. Here, Moshe instructed the
people to use the opportunity of having the Shabbos and to gather and
develop a sense of unity. Now this goal of gathering together was not
something that Moshe himself was able to do, but it was something which
Moshe had to encourage and thereby guide the people to appreciate and
aim to achieve. Moshe spoke and instructed the people, but it was up to
them to follow his encouragement and develop mutual respect and love for
each other.
Rashi explains that Moshe did this on the morrow of Yom Kippur. On
Yom Kippur itself the nation experienced a mood of peace and tranquility
among themselves and with each other. The next day, there was a danger
that they might revert back to their old ways of falling prey to strife and
petty arguments. This is why Moshe took the opportunity to draw from the
spirit of Yom Kippur and to have the people extend this sense of
togetherness further.
The Value Of A Life
Six days shall work be done, but on the seventh day there shall be for
you a holy day, a Sabbath of solemn rest to God; whoever does any work
therein shall be put to death. Shemos 35:2
The Mishnah (Makkos 7a) states that any Sanhedrin which would actually
apply the death penalty once in seventy years was disgraced with the title
of a destroyer court. This is strange in that if the Torah legislates the
death penalty, and commands the court to apply it, why, then, is a court to
be faulted if it carries out this particular sentence?
The Chazon Ish notes that a fundamental principle throughout the Torah
is that the very knowledge of the severity of a sin is in and of itself
supposed to be an indication of the seriousness of the crime and of our
responsibility to distance ourselves from it. The m ore the Torah punishes
for a certain violation, the more we are to understand the degree of disgust
and revulsion we are to have for the act. Accordingly, a law can be
designed solely for the philosophical value of illustrating a moral issue,
and not to be applied in a practical sense. This is accomplished both by our
learning the lesson symbolized by the extreme punishment, and also by the
need for the court to carefully scrutinize the details in every case brought
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before them. In this way, the goal is fulfilled even without the laws ever
being applied.
A clear outcome of this process is the emphasis which the Torah places
upon the value of human life. This is the message which the Torah
conveys by demanding such an exacting and meticulous review on the part
of a Jewish court made up of twenty-three members or seventy-one before
a person could be put to death.
Wave Therapy
All who set aside a portion of silver or brass brought it as a portion for
God. Shemos 35:24
Earlier, in Verse 22, in reference to the gold, the Torah describes the
contributions of the ones who donated a wave offering of gold to God.
In our verse, however, in reference to the silver and the brass, the Torah
tells us that those who donated silver or brass brought it as a divine
offering. We should try to understand the difference between vpUbT - a
wave offering of gold, and a simple vnUrT - a designated offering of
silver or brass.
Imrei Shefer explains. Our sages teach us (Shemos Rabba 51:6) that the
gold of the Mishkan was brought as a symbolic atonement for the gold
used improperly for the formation of the Golden Calf. The silver and brass,
however, were simply used as part of the Mishkan with no specific
designation in reference to the sin of the Golden Calf. Now, whenever an
offering is brought to atone for a sin, we find a process of waving which is
always done. The appropriate parts of the offering are waved up and down
to cancel deleterious dew, and these parts are then waved to and fro to
neutralize harmful winds. Accordingly, whenever an offering serves as an
atonement, it is appropriate to find waving to assist in the correction of the
sin and to avoid any threat of punishment.
Therefore, in our situation, the gold, which is brought to atone for the sin
of the Golden Calf, was to be waved as it was donated. However, the silver
and the brass, which were not brought for this purpose, were simply
donated directly.
Maintaining Motivation
Every man and woman whose heart moved them to bring for any of the
work that God had commanded to make, through the hand of Moshe,
Bnei Yisrael brought a free-willed offering to God. Shemos 35:29
The verse seems to be redundant, as it reports how the men and women
brought their contributions, and it concludes by stating that the Jews
offered their gifts. We must analyze the verse to understand properly
exactly what the Torah is saying.
Chida explains that often, a person is inspired to perform an act of
kindness or to do some other mitzvah. Yet, after the initial moment of
decision, the person may reconsider his willingness to contribute, and he
can either procrastinate in implementing his idea, or he may even
completely reverse his earlier preparedness to do the mitzvah. Now, even
if the person does complete his plan, he may do so halfheartedly, and the
mitzvah will be damaged, as if he is doing it without the necessary
motivation.
The Jewish people originally responded to the call to contribute the
materials for the Mishkan with great enthusiasm. Literally tens of
thousands, if not hundreds of thousands of Jews lined up to offer their
supplies to build the sanctuary for Hashems presence. Yet, we could
imagine that there might have been among them a handful or more who
later wondered why they were so quick to pledge their assistance. As they
stood in line to give their items, perhaps they felt remorse for having
opened their mouths to promise any contribution at all, and they only gave
these items because they were too embarrassed to simply walk away.
Nevertheless, this verse comes to testify that this was not the case at all.
Each person came forth and offered his or her contribution with a genuine
and heartfelt sincerity. The initial gesture was maintained and preserved
from beginning to end. The final presentation was therefore indeed worthy
of being referred to as an offering to God.
Halachic Corner
We learn in Mishlei (10:8): Someone who is wise of heart will seize
mitzvos, but one of foolish lips will become weary. This can be explained
with a parable.
In the ledger of a small retail business, an entry may represent either a
profit or a loss of just a few dollars. But for a large wholesaler, recording
small profits or gains might be a waste of time and energy. The entries in a
wholesalers ledgers represent hundreds, perhaps even thousands, of
dollars either lost or gained. Any knowledgeable businessman who studied
such figures would understand their significance. The owner of a huge
corporation, however, uses a different standard. In his ledger, each
notation represents net gains or losses in the hundreds of thousands,
perhaps millions of dollars. Nothing less has much significance to him.
The same is true of Hashems ledger - our holy Torah. Each entry - any
of the 613 mitzvos - represents something of priceless value, something
that no amount of money can buy. A wise person understands this, so he
seizes every opportunity to perform a mitzvah. A foolish person, however,
does not fathom the greatness of Torah and the inestimable value of its
mitzvos. He approaches mitzvos with laziness and allows countless
opportunities to pass him by.
Questions for Thought and Study
1. Why is the work that is done during the week described as work shall
be done - "vftkn vGgT"? Why use this unusual passive tense? See
Maharal Diskin 35:2
2. What is the difference between those who were "ICk ItGb" - his heart
motivated him - and "IjUr vcsb" - his spirit motivated him - in Pasuk
35:21? See Ramban
3. It was a special skill to weave the goats hair while it is still on the
goats backs. How did this skill improve the quality of the wool? See
Sforno 35:26
4. What was Hashem telling Bnei Yisrael when He told Moshe "Utr" -
see - when He appointed Betzalel to build the Mishkan? See Daas
Zekaynim 35:30
5. Why does the Torah need to point out that the craftsmen told Moshe that
Bnei Yisrael were bringing too many items to the Mishkan and no more
was needed? See Ramban 36:3
Answers:
1. The Mishkan was built miraculously with ohftkn (angels - heavenly
messengers) helping Bnei Yisrael. That is how the work was done. Bnei
Yisrael might have thought that since the building was done by more than
one person (each person with his angel), it would be permitted on Shabbos.
Moshe was teaching them that this was not the case, as the ohftkn kept
Shabbos as well.
2. The people who were "Ick ItGb" came to the Mishkan to give of
themselves to work. "IjUr vcsb" represents those who were inspired to give
donations but not to work.
3. Each time hair is shorn from a goat, the wool loses its luster. By
spinning it on the back of the animal the wool did not lose its luster.
4. Hashem was showing that the building of the Mishkan was a vrPF - an
atonement - for the sin of the Golden Calf. This was indicated by the fact
that Betzalel, the grandson of rUj, who spoke against the Golden Calf, was
now to be the chief architect of the Mishkan.
5. This was to indicate the trustworthiness of the craftsmen, that even with
a surplus, nothing was used for anything other than the construction of the
Mishkan.
Likutei Peshatim is endowed by Les & Ethel Sutker in loving memory of Max and Mary Sutker and Louis and Lillian Klein, d"r. May their memory
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Rabbi Naftali Reich
Legacy
Parshas Vayakhel - Investing For The Long Term
The master craftsman who implemented the Torah's blueprint for the
building of the mishkan was an individual named Betzalel. The Torah tells
us that Betzalel was uniquely endowed with a "spirit of wisdom" that
equipped him for this loftiest of tasks.
Mystical sources tell us that the mishkan, the tabernacle, was a spiritual
microcosm of the entire world. Betzalel was knowledgeable in all areas of
esoteric wisdom. He knew the letters and permutations with which
Hashem fashioned heaven and earth; he knew how to harness this spiritual
energy in the construction of the mishkan, Hashem's heavenly abode in its
earthly form.
Our sages tell us that Betzalel was a young boy at the time of the
mishkan's construction--no older than 13. How could such a youngster
have a level of wisdom that towered way above all the greats of his
generation?
The Torah alludes to the spiritual greatness of Betzalel in the pasuk that
enumerates his lineage. "Behold I have called upon Betzaelel, the son of
Uri, the son of Chur from the tribe of Judah," it says.
Here is precisely where Betzalel's greatness lay--in his being a grandson of
Chur. Who was Chur and what was the source of his greatness that he
merited such an extraordinary grandchild? We find scant information
about Chur's life in the Torah. However, we do find Chur at the tragic
scene of the Golden Calf, where the Jewish people embraced the worship
of the golden image.
Chur was appalled at their behavior and stood up to admonish them. The
frenzied mob was carried away by a wave of hedonistic behavior and
anarchy. They silenced Chur by brutally killing him.
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When we consider these tragic events, we can't help but ask ourselves why
Chur chose to admonish and oppose the people who were bent on defying
reason? Surely he saw it was futile, that they were determined to carry out
their degenerate plans. Why endanger your life, Chur, where is your
common sense? Wait a bit until the people's senses return and then they
will be more receptive to your sobering message.
The commentaries explain that Chur was motivated by something nobler
than practical common sense. He saw the Jewish people hovering at the
edge of an abyss. Just one day before, the nation was the connecting bolt
between heaven and earth; now that divine bond had been ruptured. The
people were plunging wildly downward.
His grief over this downfall was so great that he was willing to sacrifice
his life even if his action could not prevent catastrophe.
Whenever we act for the sake of Heaven, our self-sacrifice calls down
Divine reciprocity. Although we may not see this cause and effect
immediately, the reward for such mesiras nefesh will be great.
Chur was willing to give up his life to secure the Divine connection
between heaven and earth; his grandchild was therefore given transcendent
wisdom far beyond his age and capacity to absorb. He merited the Divine
mission of repairing that sublime connection between heaven and earth
through the medium of the mishkan.
Oftentimes I look at students in the yeshiva who hail from families that are
so distant from our Torah heritage. These students persevered against all
odds and miraculously found their way back to their spiritual source. From
where did they draw the courage and inspiration?
Very likely there was a grandmother in their family tree who cried copious
tears for her children's spiritual safety when lighting the Shabbos candles.
They were off to the 'Goldene Medina' and she prayed that they would not
succumb to the temptations that abounded there.
The answer to those heartfelt prayers may not have come in her own
lifetime. But when we see evidence of it in her grandchild and perhaps
much further down the line, in a great-great grandchild, we can be sure of
what its source is--the pure prayer of a devout, beseeching heart.
Let's invest our heart and soul into our spiritual undertakings and do our
best to ensure that we will reap the dividends of our good deeds for many
years to come.
Wishing you an inspiring Shabbos, Rabbi Naftali Reich
Text Copyright 2014 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center.

Rabbi Mordechai Rhine
Rabbi's Message
Beyond the Polls
One of the most crucial and fascinating aspects of the Mishkan was the
center pole which went from one end of the Mishkan structure to the
other. The Talmud (Shabbos 98b) tells us that it required a miracle for
this center pole to work. What exactly was the miracle?
Rashi explains: This pole is what held the Northern, Southern, and
Western upright beams together. The craftsmen would bore a hole into the
center of each beam, and then this center pole was inserted through the
beams. When the pole finished going through the Northern beams, it bent
miraculously, and continued through the Western beams, bent again, and
then went through the Southern beams. This is something that an ordinary
craftsman can not do.
Although this pole was hidden within the beams and was not noticed by
most people, it played a most important function in holding the Mishkan
together. The qualities of this pole- bending, adaptable, and hidden- are
considered a significant miracle of the building of the Mishkan.
What is the lesson and symbolism of this intriguing miracle?
The commentaries explain that this pole symbolizes the quiet leaders of
the Jewish people. They operate and impact the community by influencing
in a hidden way. Yet their greatness is that they are able to put their own
biases and politics aside, bending and adapting themselves for a higher
good. They do not live life in the limelight and therefore do not preface
every move with the question, What will people say? Instead they
proceed quietly and effectively to hold the community together.
I once witnessed how an old man was trying to cross a busy street, but
couldnt because the turning cars werent giving him the right of way. He
was too old and scared to walk into the intersection until the cars would
stop, and the cars would not stop because he had not set his foot into the
intersection. I watched things unfold from across the street where I was
stopped in my car at a red light, wishing that somehow I could do
something for the man.
Suddenly a young boy sized up the situation and placed himself into the
crosswalk. The turning cars stopped for him. The old man crossed, and
with a cheery wave the young boy continued on his way. The act of
kindness that was to this young mans credit was small and innocuous. But
it is the kind of advocacy and kindness that sustains the very fabric of
society as we know it.
Sometimes an act of kindness may be a bit more challenging as it involves
giving a person a heads up that things are headed in a bad way. Gentle
advice might be given that if things remain unattended serious
ramifications may result. Often such kindness and advice is not taken
courteously. In fact sometimes the response, from otherwise seemingly
sensible people, is downright abusive. A quiet and hidden leader will do
well to remember the lesson of the Brisker Rov.
The Brisker Rov was a quiet leader living in Israel in the 1900s. He did not
hold a public leadership or political position, but he was recognized as a
teacher and as a revered personality. On a particular occasion the
municipality made a decision that was perceived by many as a severe
compromise to public safety. The Brisker Rov was asked to intercede.
The Rabbi approached the municipality appointee who had made the
provocative and compromising decision. Although the Rabbis objections
were greeted with screaming and curses, he surprisingly maintained his
composure and repeated his objections in a level voice until eventually the
man calmed down and actually reversed the decision.
People who observed the exchange later asked the Rabbi how he managed
to maintain his composure in the face of such abusive cursing. The Rabbi
looked up surprised, Cursing?! I guess I didnt really hear what he was
saying during that part of the conversation. I guess I was just too focused
on the task that was before me.
This is the role of the middle pole of the Mishkan. It may be quiet and
hidden. Yet it is so focused and so influential.
For many years people only recognized the few noticeable and well known
leaders. Little attention was paid to the many who are so quiet, so focused,
and so influential. The Torah teaches that an equal and sometimes greater
appreciation goes to those who are represented by the hidden pole.
Modern wisdom is catching up to the Torah perspective. In the words of
John Kotter, Beyond the yellow brick road of naivete and the muggers
lane of cynicism, there is a narrow path, poorly lighted, hard to find, and
even harder to stay on once found. People who have the skill and the
perseverance to take that path serve us in countless ways. We need more
of these people. Many more.
With best wishes for a wonderful Shabbos!
Rabbi Mordechai Rhine is the Rav of Southeast Hebrew Congregation- Knesset Yehoshua in Silver Spring, MD. He is also the Director of
TEACH613, which promotes Torah and mitzvah education through classes and virtual media. Rabbi Rhine has received semicha from Rabbi Berel
Wein, and Rabbi Shmuel Meir Katz, and holds a Masters in Educational Leadership from Bellevue University. Rabbi Rhine's "Take Ten for Talmud"
ten minute audio program based on Daf Hayomi is available by free e-mail subscription. His book, "The Magic of Shabbos," and the Perek Shirah
Collection CD Series are available in Judaica stores, and through www.teach613.org. He can be contacted at RMRhine@teach613.org 2014, Rabbi
Mordechai Rhine and TEACH613TM

Rabbi Elyakim Rosenblatt
Yeshiva Kesser Torah
A Commentary Published by Yeshiva Kesser Torah of Queens
Vayakhel - The Awesome Power Of Toiling In Torah
"Betzalel the son of Uri, the son of Chur of the tribe of Yehuda made all
that Hashem had 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 that 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
":\D "np trcdk trcd ihc 23

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

Rabbi Lord Jonathan Sacks
Covenant & Conversation
Vayakhel - Team-Building
22 February, 2014 / 22 Adar Rishon, 5774
How do you remotivate a demoralized people? How do you put the pieces
of a broken nation back together again? That was the challenge faced by
Moses in this weeks parsha.
The key word here is vayakhel, Moses gathered. Kehillah means
community. A kehillah or kahal is a group of people assembled for a given
purpose. That purpose can be positive or negative, constructive or
destructive. The same word that appears at the beginning of this weeks
parsha as the beginning of the solution, appeared in last weeks parsha as
the start of the problem: When the people saw that Moses was so long in
coming down from the mountain, they gathered [vayikahel] around Aaron
and said, Make us a god to lead us. As for this man Moses who brought us
up out of Egypt, we dont know what has happened to him.
The difference between the two kinds of kehillah is that one results in
order, the other in chaos. Coming down the mountain to see the golden
calf, we read that Moses saw that the people were running wild and that
Aaron had let them get out of control and so become a laughingstock to
their enemies. The verb , like the similar , means loose, unbridled,
unrestrained.
There is an assembly that is disciplined, task-oriented and purposeful. And
there is an assembly that is a mob. It has a will of its own. People in
crowds lose their sense of self-restraint. They get carried along in a wave
of emotion. Normal deliberative thought-processes become bypassed by
the more primitive feelings or the group. There is, as neuroscientists put it,
an amygdala hijack. Passions run wild.
There have been famous studies of this: Charles Mackays Extraordinary
Popular Delusions and the Madness of Crowds (1841), Gustave Le Bons
The Crowd: a study of the popular mind (1895), and Wilfred Trotters
Instincts of the Herd in Peace and War (1914). One of the most haunting
works on the subject is Jewish Nobel prize-winner Elias Canettis Crowds
and Power (1960, English translation 1962).
Vayakhel is Moses response(1) to the wild abandon of the crowd that
gathered around Aaron and made the golden calf. He does something
fascinating. He does not oppose the people, as he did initially when he saw
the golden calf. Instead, he uses the same motivation that drove them in
the first place. They wanted to create something that would be a sign that
God was among them: not on the heights of a mountain but in the midst of
the camp. He appeals to the same sense of generosity that made them offer
up their gold ornaments. The difference is that they are now acting in
accordance with Gods command, not their own spontaneous feelings.
He asks the Israelites to make voluntary contributions to the construction
of the Tabernacle, the Sanctuary, the Mikdash. They do so with such
generosity that Moses has to order them to stop. If you want to bond
human beings so that they act for the common good, get them to build
something together. Get them to undertake a task that they can only
achieve together, that none can do alone.
The power of this principle was demonstrated in a famous social-scientific
research exercise carried out in 1954 by Muzafer Sherif and others from
the University of Oklahoma, known as the Robbers' Cave experiment.
Sherif wanted to understand the dynamics of group conflict and prejudice.
To do so, he and his fellow researchers selected a group of 22 white,
eleven-year-old boys, none of whom had met one another before. They
were taken to a remote summer camp in Robbers Cave State Park,
Oklahoma. They were randomly allocated into two groups.
Initially neither group knew of the existence of the other. They were
staying in cabins far apart. The first week was dedicated to team-building.
The boys hiked and swam together. Each group chose a name for itself
they became The Eagles and the Rattlers. They stencilled the names on
their shirts and flags.
Then, for four days they were introduced to one another through a series of
competitions. There were trophies, medals and prizes for the winners, and
nothing for the losers. Almost immediately there was tension between
them: name-calling, teasing, and derogatory songs. It got worse. Each
24 ":\D "np trcdk trcd ihc

burned the others flag and raided their cabins. They objected to eating
together with the others in the same dining hall.
Stage 3 was called the integration phase. Meetings were arranged. The
two groups watched films together. They lit Fourth-of-July firecrackers
together. The hope was that these face-to-face encounters would lessen
tensions and lead to reconciliation. They didnt. Several broke up with the
children throwing food at one another.
In stage 4, the researchers arranged situations in which a problem arose
that threatened both groups simultaneously. The first was a blockage in the
supply of drinking water to the camp. The two groups identified the
problem separately and gathered at the point where the blockage had
occurred. They worked together to remove it, and celebrated together
when they succeeded.
In another, both groups voted to watch some films. The researchers
explained that the films would cost money to hire, and there was not
enough in camp funds to do so. Both groups agreed to contribute an equal
share to the cost. In a third, the coach on which they were travelling
stalled, and the boys had to work together to push it. By the time the trials
were over, the boys had stopped having negative images of the other side.
On the final bus ride home, the members of one team used their prize
money to buy drinks for everyone.
Similar outcomes have emerged from other studies. The conclusion is
revolutionary. You can turn even hostile factions into a single cohesive
group so long as they are faced with a shared challenge that all can achieve
together but none can do alone.
Rabbi Norman Lamm, former President of Yeshiva University, once
remarked that he knew of only one joke in the Mishnah, the statement that
Scholars increase peace in the world (Berakhot 64a). Rabbis are known
for their disagreements. How then can they be said to increase peace in the
world?
I suggest that the passage is not a joke but a precisely calibrated truth. To
understand it we must read the continuation: Scholars increase peace in
the world as it is said, All your children shall be learned of the Lord and
great will be the peace of your children (Isaiah 54: 13). Read not your
children but your builders. When scholars become builders they create
peace. If you seek to create a community out of strongly individualistic
people, you have to turn them into builders. That is what Moses did in
Vayakhel.
Team-building, even after a disaster like the golden calf, is neither a
mystery nor a miracle. It is done by setting the group a task, one that
speaks to their passions and one no subsection of the group can achieve
alone. It must be constructive. Every member of the group must be able to
make a unique contribution and then feel that it has been valued. Each
must be able to say, with pride: I helped make this.
That is what Moses understood and did. He knew that if you want to build
a team, create a team that builds.
1. I mean this only figuratively. The building of the Tabernacle was, of
course, Gods command, not Moses. The fact that it is set out as Divine
command before the story of the Golden Calf (in parshat Terumah) is
intended to illustrate the principle that God creates the cure before the
disease (Megillah 13b).
About Rabbi Sacks: Rabbi Lord Jonathan Sacks is a global religious leader, philosopher, the
author of more than 25 books, and moral voice for our time. Until 1st September 2013 he
served as Chief Rabbi of the United Hebrew Congregations of the Commonwealth, having held
the position for 22 years. Copyright 2013 The Office of Rabbi Sacks, All rights reserved. The
Office of Rabbi Sacks is supported by The Covenant & Conversation Trust The Office of Rabbi
Sacks PO Box 72007 London, NW6 6RW United Kingdom

Rabbi A. Leib Scheinbaum
Peninim on the Torah
Parshas Vayakhel
Moshe assembled the entire assembly of Bnei Yisrael This is the word
that Hashem has commanded. (35:1,4)
Our parsha receives its name from the Hakhel, assembly of the people, so
that they could receive their instructions concerning the building of the
Mishkan. This gathering together of all the people was an essential
prerequisite for the construction of the Mishkan. Why is this? To
understand the significance of this gathering, it is important that we
understand the power of "one." In order to do so, we should examine how
breaking a large singular item into many parts reduces its potency.
Horav Mordechai Miller, zl, cites a powerful analogy from the Yalkut
Shimoni on Sefer Tehillim. A king was angered by his son. In a moment of
rage, the king declared that he would throw a large boulder which was in
front of him - at his son. A few moments later, the king realized what he
had said. What could he do? If he were to throw the boulder at his son, it
would kill him. If he did not keep his word, his inaction would impugn the
integrity of his word. The king was literally between a "boulder" and a
hard place.
Then an idea dawned on him. He smashed the boulder into little pebbles
and pelted his son with them - one by one. Thus, the king kept his word,
but his son was not harmed. Likewise, Hashem does not inflict us with the
full force of the punishment and strict justice which we deserve. He waits,
meting out retribution in small doses, so that He does not destroy us.
Perhaps the next time we feel that we are getting it from "all sides" or "one
after another," we should realize that we are being struck by the "pebbles."
The alternative would be devastating.
From the above analogy, we may derive a general principle: Breaking a
large item into many parts has the effect of reducing its potency.
Splintering a huge boulder into thousands of pebbles dramatically
compromises its potential power. Likewise, the impact of Hashem's justice
is minimized when it is fractured into many pieces.
The flipside is the power of a united entity whose degree of strength is
incomparable with the sum of its many parts. They may both contain the
same weight, but only the one which is cohesive, united, not fractured, is
truly strong.
To become close to Hashem; to establish an attachment to Him, one must
develop a similarity to Him. Otherwise, it is impossible for a human being
to cleave to Him. Ma Hu af atah, "What He does, so should you." The
obligation to emulate Him is incumbent upon us. As G-d is One - so, too,
must we be one.
With this principle in mind, Rav Miller explains why an assembly of
people was a vital prerequisite for constructing the Mishkan. The Mishkan
was a place where the Shechinah, Divine Presence, could repose. The
word, Shechinah, is related to the word, shachen, neighbor, which clearly
indicates the nature of the Mishkan. It was a place where the immediacy of
Hashem was readily apparent. It was the venue in which the intimacy
between Hashem and Klal Yisrael was achieved. Closeness with Hashem,
however, can only mean being similar to Him. This can only be effected
by total solidarity within the Jewish People. As He is one, so, too, is the
demand for unity among Jews - without compromise. It is a demand for
the ultimate harmony which once existed, as every Jew was connected to
one another as part of the conglomerate of all men within the body of
Adam HaRishon, Primordial Man. Whereas we are physically separated,
our souls are inextricably bound together.
In his Michtav Mei'Eliyahu, Horav Eliyahu Eliezer Dessler, zl, writes that,
prior to Adam's sin, all souls were centralized within him. The entire
mankind was concentrated in one man. Had Adam and Chavah not sinned,
they alone would have achieved the purpose of Creation. Everything could
have been accomplished by Adam and Chavah in only one day, through
one act of free choice. Sadly, after the sin, the world was shattered into
multiple shards. Instead of six days, it would now take six millennia and
millions of people to fulfill the mission that could have been completed in
one day. When all is concentrated together in one concerted effort, the
power is awesome.
Rav Dessler takes this idea further, citing Horav Moshe Cordovero, zl,
who explains why Yom Kippur is not mechaper, does not atone, for sins
committed between man and his fellowman. On Yom Kippur we penetrate
to the pure origins of each person's soul. If antagonism exists between two
people, these people are separate, creating a rift with the Source. In order
to facilitate the reception of the Divinely bestowed Heavenly Light, it is
crucial that complete unity between people be established.
We see from the above that the unanimity connected with the Mishkan
must be manifest in the manner of its construction. If there were to be a
lack of harmony associated with the construction of the Mishkan, it would
be considered a work of diversity and difference. Therefore, the Shechinah
could not repose in this edifice, because it would lack the necessary
closeness with One G-d. Unity in all areas was the prerequisite needed to
achieve closeness with One G-d. The Hakhel experience was needed to
catalyze strengths that otherwise would have been impossible to achieve.
Everyone's work melded closely together, as if only one person had built
the Mishkan.
In closing, Rav Miller observes that an application of this idea is
particularly relevant to those who are members of Torah institutions and
organizations. If a multitude of people coalesce, all sharing similar goals
and objectives, this group will be able to attain overwhelming results. By
soldering diverse wills and strengths into a commonly accepted identity,
all devoted to Hashem, the united entity can have an awesome affect. K'ish
echad b'lev echad, "As one man, with one heart." Each individual
discovers hidden strengths and abilities, which he would never otherwise
have deemed possible.
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On six days, work may be done, but the seventh day shall be holy for
you whoever does work on it shall be put to death. (35:2)
In the previous parshah (Ki Sisa), the Torah addressed the mitzvah of
Shabbos observance, detailing the punishment for its desecration. Why
does the Torah reiterate it yet again in this parshah (Vayakhel)?
Furthermore, if the primary point is to prevent us from working on the
seventh day, why does the Torah preface it by saying, "Six days you shall
work"? Why not get to the point? Horav Tzvi Pesach Frank, zl, quotes his
brother-in-law, Horav Aryeh Levine, zl, who heard the following
explanation from a well-known gaon, Torah scholar.
At the beginning of Meseches Pesachim, Tosfos explains why the Torah is
more stringent with regard to the prohibition of chametz on Pesach than
with other prohibitions which are assur b'hanaah, forbidden to have
pleasure from them. Chametz must be destroyed prior to Pesach. One may
not keep chametz in his possession. This is unlike other issurim,
prohibitions, in which the object of the issur does not have to be destroyed.
Tosfos explains that other prohibitions are perpetually forbidden.
Chametz, however, is permitted throughout the rest of the year. Its
prohibition is in effect for only the eight/seven days of Pesach. Man is
used to refraining from other prohibitions. Thus, the Torah prefaces the
prohibition of Shabbos with the fact that we are accustomed to working six
days a week. This might cause us to forget that Shabbos is different. The
Torah adds the reasons for this stringency. In order to keep us aware of the
prohibitions of Shabbos; and explain why the Torah repeats the
prohibition.
The commentators wonder why the Torah precedes the commandment
concerning the Mishkan's construction with the mitzvah of Shabbos.
Indeed, in Parashios Terumah, Tetzaveh and Ki Sisa, the instructions
regarding the Mishkan precede that of Shabbos. Veritably, why does the
Torah repeat the prohibition against work on Shabbos? In his Devash L'Fi,
the Chida offers an insightful explanation which goes to the very core of
sinful behavior and grants us a perspective for understanding the mindset
of the sinner. The Talmud Shabbos 118b states, "One who observes
Shabbos according to halachah (properly) - even if he had worshipped
idols as was done during the generation of Enosh - Hashem will forgive
his past sins." This is the power associated with shemiras Shabbos.
The Bais Yosef explains why Shabbos has such an immense power to
catalyze atonement for the sin of idol worship, which is ostensibly an
unpardonable infraction. Shabbos is equal to all of the mitzvos in that its
observance demonstrates one's belief in Hashem as the Creator of the
world and its Supreme Guide. A Shabbos-observant Jew demonstrates that
he believes Hashem to be the G-d of Creation, as well as the G-d of
History. He believes that Hashem is the Divine Author of the Torah. If so,
how could he worship an idol, which is inconsistent with his belief?
Obviously, he does not really believe in the idol or in what he is doing. It
might be peer pressure, acting under the influence of a depraved
environment, but he is not acting with malice or with a rejection of the
Divine. Therefore, there is room for forgiveness. He has not completely
severed his ties to Hashem.
The Chida suggests that this is why Parashas Ki Sisa precedes the sin of
the Golden Calf. We are being taught that, even if one were to sin with the
eigel ha'zahav, Golden Calf, through the medium of Shabbos he may seek
atonement for his sin. Indeed, this was the sin of the generation of Enosh.
They thought that, since G-d created the constellations that were so
powerful, they, too, should be revered and accorded a certain degree of
divinity. They did not mean to deny Hashem as G-d, but only to add honor
to His close adjutants. This was the error of their misguided belief. Such
erroneous belief can achieve atonement through shemiras Shabbos.
K'motzei Shalal Rav cites the Tzitz Eliezer, where its author, Horav
Eliezer Yehudah Valdenberg, zl, employs this logic to explain a question
raised by the Mechilta in Parashas Ki Sisa, and also discussed in the
Talmud Yoma 85a. The Taanaim ask: From where do we derive the
halachah that pikuach nefesh, saving a life, is docheh, supersedes, the
prohibition of Shabbos. Various responses are given. Ostensibly, this is not
a question that is applicable specifically to Shabbos. Indeed, every mitzvah
in the Torah - barring the three capitol sins of idol worship, murder and
adultery - is vitiated by pikuach nefesh. Why would we require a specific
pasuk for Shabbos, more so than any other mitzvah in the Torah?
Rav Valdenberg explains that one who desecrates Shabbos is tantamount
to one who worships an idol. Therefore, had we not had a special medium
for deriving that pikuach nefesh is docheh Shabbos, we might conjecture
that, indeed, it does not. Shabbos is like idol worship, which is not
overridden by the requirement to save a life. Just like one must give up his
life rather than worship an idol, so, too, should he die rather than desecrate
Shabbos. This is why we need a special proof to circumvent this notion.
Incidentally, we derive two important lessons herein. First, the value of
Jewish life takes precedence over all the mitzvos. Shabbos is equal to all
the mitzvos, and we move it aside when human life is in danger. There is
nothing as important as the life of a Jew. Second, we see that sin has its
degrees. There are sinners who sin because they are influenced by others -
not because they believe in what they are doing. They do not choose
maliciously to rebel against Hashem. They are weak! Sadly, there are
those who have strayed far beyond this degree and those who maliciously
or foolishly believe that what they are doing is correct and proper. We can
only pray that one day they will realize the error of their false beliefs and
acknowledge the truth.
As noted, the power of Shabbos is incredible. It is unlike any other
mitzvah. Shabbos is much more than the negation from work, it is a holy
experience. It is an opportunity to spend a day immersed in the Divine.
Horav Matisyahu Solomon, Shlita, posits that the observance of Shabbos
has a special healing power, through which one cleanses his psyche from
any impious, revisionist thoughts. Questions which often undermine one's
conviction and ultimate commitment are ameliorated through sincere
Shabbos observance. People often err in defining Judaism as the religion
of "no," thus engendering a sense of negativity regarding Jewish belief and
observance. It cannot be further from the truth. One only has to experience
the beauty of a Shabbos, sense the calm and feel the spiritual emotion
generated by the day of rest. Regrettably, when Shabbos is painted as a
day of negativity, when one may not do "this and that," the beauty is
somehow lost.
The Brisker Rav, zl, took every mitzvah very seriously. Torah was his life.
Shabbos, however, generated within him a sense of fear like no other. The
mere thought that he might in some way skirt the transgression of Shabbos
terrified him more than anything else. At the beginning of World War II,
the Brisker Rav had to travel from Moscow to Odessa, the departing point
for ships traveling to Eretz Yisrael. It was a two- day trip, with the next
train scheduled to depart on Wednesday. This would hopefully allow him
to arrive in enough time before Shabbos. The Russian train system was not
known for its punctuality, and this terrified the Rav. What if the train was
late and arrived on Shabbos? They would be compelled to disembark on
Shabbos, thereby desecrating the holy day.
The Rav deliberated about what he should do. It was a matter of life and
death if he were to remain in war-torn Europe. On the other hand, Shabbos
was something he could not ignore. In the end, with much trepidation, the
Brisker Rav together with the Mirrer Rosh Yeshivah, Horav Eliezer
Yehudah Finkel, zl, set out together on the train.
The train had traveled only a few hours, when the Rav looked at his watch
and noted that they were already quite behind schedule. If the train
continued at this pace, they would arrive on Shabbos. The mere thought of
such a possibility caused the Rav great anxiety. He tensed up and could
think about nothing else. Those who had traveled with him on that train
remarked later on that mere words could not describe the dread that
enveloped him concerning the possibility of chillul Shabbos.
The train continued to fall farther and farther behind schedule. It soon
became apparent that there was no way it would reach Odessa before
Shabbos. Suddenly, the train began to pick up steam and gained
momentum, roaring down the tracks at a speed unheard of in Russia. The
train pulled into the station a full half-hour before Shabbos. The Mirrer
Rosh Yeshivah commented that the Brisker Rav had catalyzed a miracle of
kefitzas ha'derech, shortening the road. His unabiding love for Shabbos,
his overwhelming fear and anguish concerning the possibility of being
mechallel, desecrating, Shabbos, interceded with Heaven to cause this
miracle to occur.
As they disembarked the train, those accompanying him suggested they
take a taxi to the village of their destination. The Brisker Rav demurred,
saying, "One miracle is enough." They had no choice but walk forty-five
minutes in the accompaniment of a gentile who carried their luggage. That
Motzoei Shabbos they boarded the ship which took them to Eretz Yisrael.
And the ability to instruct he installed in his heart, he and Ahaliav ben
Achisamach, of the tribe of Dan. (35:34)
Rashi notes that Ahaliav ben Achisamach was min ha'yerudin
she'b'shevatim, one of the lowliest of the tribes, "Yet Hashem equates him
to Betzalel regarding the works of the Mishkan, and Betzalel was from
Shevet Yehudah, which was from the greatest of tribes." The lesson to be
derived is quite simple: when it comes to building the Bais Hamikdash, all
Jews are equal. Yichus, lineage, regardless of its illustrious origins, does
not play a role in granting a person a position of distinction.
Horav Gamliel Rabinowitz, Shlita, explains that all of the various masks
that exist in the world, masks that often conceal one's true essence, even
the mask associated with yichus d'kedushah, holy and illustrious linage,
26 ":\D "np trcdk trcd ihc

only reach up to the actual point of kedushah. The source of holiness, the
point from which holiness emanates, nullifies and reveals that which is
under the masks. There only one entity exists: Hashem; and, before
Hashem, we are all equal. Thus, when one came close to the makom
haMikdash, the place of kedushah, the Bais Hamikdash, the individual
must achieve total self-abnegation, as if he is absolutely nothing. In the
presence of the Almighty, masks have no place. The masks are for us -
simple people who often act clueless with regard to the emes, truth, of our
existence. In other words, when we confront the reality of Hashem, we
must "get real" and put an end to the sham that often, by our choice,
controls our lives.
Rav Rabinowitz cites from the Siddur Rav Yaakov Emdin, in the Seder
Erev Pesach, who quotes from the Sefer Shevet Yehudah, testimony from
a Roman officer who witnessed Yerushalayim in its beauty, when the Bais
Hamikdash stood and the avodah, service, was an ongoing reality. In
describing the service of the slaughter of the Korban Pesach, he says, "By
decree of the Jewish people, when they would go out to prepare this
service, no man would come close, or push forward (each person in his
place), regardless of the individual's stature, even if (it meant that) Shlomo
Hamelech or David Hamelech was relegated to stand in the back of the
line. I asked the Kohanim, Priests, "Is this appropriate? (That those who
descended from distinguished lineage or who were prominent personages
should have to wait behind those whose pedigree was not of their exalted
caliber?)." They replied, "There is no grandeur before Hashem. At this
point of the service, when we all stand before the Almighty, all Jews are
equal."
Rav Gamliel underscores this thought. While it is true that distinction is
made in deference to a person's age and scholarship, this is only for the
purpose of external kavod, honor. After all is said and done, however, we
must realize that when it comes to Hashem we are all equal - regardless of
the individual's pedigree and self-generated honorariums.
Jewish literature is replete with the notion that all Jews-- regardless of
pedigree, financial status, scholarship and acumen-- are equal before
Hashem. Regrettably, this idea has a tendency to slip our mind. While it is,
of course, understandable, it does not have to be so glaringly obvious.
Adults are used to it; children, however, have greater difficulty in
processing the irreverence.
Many of us have paid our dues and raised children of whom we are very
proud. This does not, however, grant us license to blast in in everyone's
face - especially those who have recently become Torah-observant, and
whose children have not bought into the package. They, too, would like to
brag about something, but, sadly, it is too late for their children. I recently
was reviewing Gemorah with my grandson over the phone. I was sitting in
the corner of the shul prior to a shiur. A young man who is a wonderful
ben Torah, having studied for years after becoming frum, said to me, "I
guess my children will never know what it means to learn with their
zayde." I replied, "Neither did I, nor did most of my generation. Hitler,
yemach shemo, saw to that." I am not sure if this ameliorated his problem,
but it was a rejoinder that conveyed a simple message: we are all equal; we
all have our issues with which to contend.
In relating to the child who was less fortunate than his peers, Horav Aryeh
Levine, zl, made his special mark. The Tzaddik of Yerushalayim was
known for his empathy to all Jews, of all backgrounds and religious
beliefs. It was in his role as Menahel of Yeshivas Eitz Chaim that his care
for the young child who was less fortunate was manifest. There was an old
established custom at the school that whenever a student reached bar-
mitzvah age, his classmates would all share in purchasing a sefer for him.
Each boy gave his portion, after which the sefer was given to Rav Aryeh
for his personal words of inscription in it, and then given to the bar-
mitzvah boy. Without Rav Aryeh's good wishes, the gift was hollow and
empty.
One boy was poorer than the others. His parents lived in abject poverty. As
such, there was no way that they could contribute to the gifts that the
students gave one another. Sadly, children do not understand what parents
go through - especially when it is someone else's parents. Therefore, when
this boy's bar-mitzvah approached, no one in the class wanted to contribute
for his bar-mitzvah sefer. They felt that he deserved to receive exactly
what he had given: nothing.
Rav Aryeh asked the rebbe of the class why no one had brought him a
sefer to inscribe for this boy. The rebbe had no alternative but to tell him
the truth: no one wanted to give him anything.
Rav Aryeh asked the rebbe, "Please go to my house and ask my wife to
give you the Chumashim that are on top of the bookcase." The rebbe
quickly went to Rav Aryeh's house and brought the sefarim. Rav Aryeh
took one look and emitted a small groan, "I did not mean these
Chumashim. I meant the new ones which were given to my son as a
present. He never used them, and now that he is grown up and out of the
house, he will never really need them. Please bring those. I do not want to
give this child a used set of Chumashim."
The rebbe returned, and Rav Aryeh wrote a beautiful inscription. "Who
knows," he said, "what kind of anguish the boy would have experienced if
he saw his classmates coming empty handed to his bar-mitzvah. He would
have been devastated! This is murder. Is it his fault that his parents are
poor and, as a result, he cannot share in buying presents for the other
boys? If there is any way to save a child from disaster, we must do
everything that we can!" He concluded his dedication in the name of all of
the students in the class.
Va'ani Tefillah
l'ahavah es Hashem Elokeichem u'lavdo b'chol levavchem u'b'chol
nafshichem.
To love Hashem, your G-d, and to serve Him with all your heart and all
your soul.
Horav Isser Zalmen Meltzer, zl, published his fourth volume of Even
HaEzel during World War II. He lived in Eretz Yisrael, but, nonetheless,
he acutely felt the pain and anguish suffered by his European brothers and
sisters. In his preface, he attempts to offer divrei tanchumin, words of
consolation, concerning the sea of Jewish blood that was spilled in Europe.
Among the many observations, he writes: "The chevlei Moshiach, birth
pangs of Moshiach, are incredibly painful. (This is a reference to the
Holocaust, which is viewed as one of the strong pains that accompany the
advent of Moshiach tzidkeinu.) Our sages foreshadowed these terrible
pains as we near the End of Days. It reached the point where they
exclaimed, Yeisi v'lo achminei, "May he (Moshiach) come, may I not see
him" (Sanhedrin 98b). (He would rather witness this than endure the
suffering that will accompany it.) However, if we accept these periods of
extreme adversity with love (understanding that it is our Heavenly Father
Who is meting out this judgment for a purpose), then they are much more
endurable. Indeed, this is what is meant by the words, "to love Hashem
with all your heart and all your soul." Regarding the command of b'chol
nafshecha (written in the singular, since it is addressing the individual),
our sages teach, "Even if He takes your soul/life," one must continue his
love for Hashem - surely this applies when it is b'chol nafshechem (written
in the plural, addressing the collective community). We must accept His
decree with love. Those who feel this sense of love are among the holiest
of souls, who have great pleasure in having had the merit to give up their
moral lives to sanctify Hashem's Name. To encapsulate what Rav Isser
Zalmen writes: The Jew who has unabiding love for Hashem understands
that, at times, this love means giving up his life for the Almighty. This
does not cause him distress; rather, it is a source of great pleasure to merit
the worthiness of performing such a service for Hashem.
Dedicated l'zechar nishmas R' Moshe Yehuda Leib ben R' Asher Alter
Chaim z"l t.n.tz.v.h.
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
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Rabbi Yaakov Asher Sinclair
Ohr Somayach Torah Weekly
Overview
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.
Insights
A "Betzalel Production"
It always amazes me how many people it takes to make a movie. The end
credits of a major production read like the telephone directory of a small
town with hundreds of people all involved in bringing us a couple of hours
of fantasy. And yet at the beginning of the film there is always one name
by itself. "A Francis Ford Copolla Film" or "A "Martin Scorsese Film" or
"A Steven Spielberg Production." In spite of the myriad of workers on a
":\D "np trcdk trcd ihc 27

film, the film is still called after its director, for it is his vision that makes
the film.
Everything in this world is a marriage of form and matter. Take a spoon
for example. The matter of the spoon is the metal. Its form is its shape. The
form of something always reveals its purpose. The form of a spoon is that
it has a handle at one end to grasp it and a receptacle at the other to contain
soup, sugar and the like. The form of something always reveals its
purpose, and the purpose of something ultimately reveals its spiritual
dimension. Even a spoon has a spiritual side! Everything in this world
reveals a marriage of the physical and the spiritual, of matter and shape, of
potential and purpose.
Just as the lowest physical object unifies these two entities, so too do the
highest of physical existences. The Mishkan, the Tabernacle, was one of
the most spiritual physical objects that existed. It was the house in which
the Shechina, the Divine Presence, would dwell.
The Mishkan was constructed by many people. Moshe called upon every
G-d-fearing man and woman to assist by spinning and weaving tapestries
and constructing the components of the walls of the Mishkan with their
own hands. The special skill of the women was spinning goat hair for the
tapestries. The hair was both fine and stiff which made it difficult to work
with.
G-d gave all those who worked on the Mishkan a measure of special
know-how. This supernal wisdom was not limited only to humans. Even
the animals that transported the beams of the Mishkan knew which route to
take and did not require guidance.
The two people in charge of building the Mishkan were Betzalel and
Oholiav. G-d gave them a special degree of insight to help them fulfill
their task of fashioning the vessels of the Mishkan and to form even the
most delicate of patterns, all of which were necessary for the vessels to
perform their allotted spiritual functions.
However, in the Torah the only one who seems to receive credit for the
building of the Mishkan is Betzalel. The verses in the Torah repeat over
and over "and he made it."
The reason is that Betzalel not only exerted himself in the physical
construction of the Mishkan, but he labored more than anyone else to
understand the spiritual depths in each of the mystical vessels of the
Mishkan. Because of this effort G-d rewarded him with the highest level of
spiritual insight into the Mishkan and its implements.
Betzalel endowed the vessels of the Mishkan with lofty and holy thoughts.
He was the spiritual maker of all that it contained and thus the Torah
attributes the construction to Betzalel alone.
It was a "Betzalel Production."
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Rabbi Ben Zion Sobel
Torah MiTzion
Vayakhel
The erection of the Mishkan (Tabernacle) in the desert was an event of
such major importance that the entire episode is repeated in detail in this
week's parshios together with an accounting of the distribution of the
contributions of the Israelites towards its construction. One of the utensils
of the Mishkan was the ki'or, the washing basin, from which the kohanim
were required to wash their hands before performing any service there.
The Torah says (Shemos 38:8), "And he made the basin of bronze, and its
pedestal of bronze, from the mirrors of the women assembling, who
assembled at the door of the Tent of Meeting."
Rashi brings an explanation from the Midrash (Tanchuma, Pikudei 9, with
some variations) why the bronze for this utensil was taken specifically
from the women's mirrors:
The women of Israel possessed mirrors of copper into which they used to
look when they adorned themselves. Even these they did not hesitate to
bring as a contribution towards the Tabernacle. Now Moses was about to
reject them since they were made to pander to their vanity, but the Holy
One, Blessed Be He, said to him, "Accept them; these are dearer to Me
than all the other contributions, because through them the women reared
those huge hosts in Egypt." For when their husbands were tired through
the crushing labor they used to bring them food and drink and induced
them to eat. Then they would take the mirrors, and each gazed at herself in
her mirror together with her husband, saying endearingly to him, "See, I
am handsomer than you." Thus they awakened their husbands' affection
and subsequently became the mothers of many children, as it is said, (Shir
Hashirim 8:5) "I awakened your love under the apple tree." This is what it
refers to when it states, Mar'os Hatzov'os, "the mirrors of the women who
reared the hosts" [this is a slightly different interpretation from the one in
the actual text of the passage itself: "the mirrors of the women
assembling"]. And it was for this reason that the washing basin was made
of them because it served the purpose of promoting peace between man
and wife by giving of its waters to be drunk by a woman whose husband
had shown himself jealous of her and who nevertheless had not associated
with another (Bemidbar 5) thus affording her an opportunity to prove her
innocence (Sotah 15b).
It seems a bit difficult to comprehend that the crushing labor caused all of
the Jewish men to be too exhausted every night to be with their wives and
have children. Slaves bore children all through the generations, no matter
how hard they worked all day. I think that there is a much deeper meaning
here.
We find another interesting story in the Talmud (Sotah 12a), brought in
Rashi (Shemos 2:1).
Amram (father of Moshe) was the leader of the generation. Once Par'o the
wicked decreed, "All newborn sons shall be cast into the River" (Shemos
1:22), he said, "Our toil (to have and raise children) is in vain." Therefore,
he arose and divorced his wife. Then all of the husbands arose and
divorced their wives. His daughter (Miriam) said to him, "Father, your
decree is worse than Par'o's. For Par'o's decree is only upon males, while
yours is on males and females; Par'o's decree is only (to destroy them) in
this world, while yours is in this world and the world-to-come; Par'o's
decree may or may not be heeded, but yours surely will be since you are a
tzaddik whose decrees are upheld." He then arose and returned his wife.
Then all of the other husbands arose and returned their wives.
We see here that Amram, the leader of the Children of Israel, and all of his
followers, felt that the situation was hopeless and there was no sense in
bringing children into a world of misery to grow up in a holocaust. But
little Miriam was able to see past the darkness, and focused on the light at
the other end of the tunnel. She concentrated on the Redemption, which
would be coming after the Bondage and didn't want to prevent all of the
unborn Jewish children from partaking in it.
I think that perhaps the above Midrash deals with the same debate. The
problem was not that the men in Israel were physically exhausted, but
rather that they were emotionally drained. They had given up hope and
could see no purpose in bringing new children into the world to share in
their misery. So they refused to be with their wives.
But the women were more optimistic and were already preparing musical
instruments to play when they would be redeemed from Slavery (Pirkei
D'Rabi Eliezer 41, brought in Rashi, Shemos 15:20). They, therefore,
cajoled their husbands to be together with them and bring forth children
who would share in their Liberation and receive Hashem's Torah on the
Mountain of Sinai.
What is striking in both of these stories of Chazal is the fact that it was
specifically women who did not lose hope and looked past the darkness of
the present to the light of the future. Why was this so?
The Sages taught us (Niddah, 45b), "Women possess an extra measure of
Understanding than men do." It is, perhaps, this "extra measure of
Understanding" which helped the women of Egypt realize that the
situation they found themselves in was far from hopeless. They saw the
underlying truth and were not fooled by outward appearances. They saw a
future for their People, the slaves, and wanted their children to be a part of
it. And they were rewarded with a special part in the Mishkan. No kohen,
not even the Kohen Gadol (the Chief Priest) could perform any service in
the mishkan without first washing his hands from the ki'or which was
made from the mirrors of the women of Egypt. (Although Rashi stresses
the fact that the ki'or was used to make peace between man and his wife,
the Midrash Tanchuma, which is Rashi's source, stresses that the kohanim
had to purify themselves first in its waters.)
Many men can testify that their wives possess a special "inner
understanding" which was a source of encouragement for them when they
were very depressed due a situation they viewed as hopeless. Their wives
were the ones who came to the rescue and gave them the strength to go on
until salvation finally came.
But one has to be smart enough to let his wife help him. I know a young
man who proudly introduces his wife as his mashgiach" (spiritual
supervisor). "She sees to it that I get up in time to pray with a minyan," he
often says, "and that I go to learn and teach Torah on time and, in general,
behave like a real Jew should."
But I know another fellow who always complains about his wife and often
makes comments like, "Who does she think she is, my mashgiach or
something?"
We all know that, "You can lead a horse to the water but you can't make
him drink." Hashem provides people with blessings but it's their free
choice to decide if they want to benefit from them or not.
28 ":\D "np trcdk trcd ihc

Let's try to appreciate all of Hashem's gifts and thank Him for them
always. And let's not forget to thank our wives, themselves, for all of their
help and encouragement, especially at times when we needed it most, in
order to continue in our efforts to succeed. May Hashem bless them
always and fulfill all of their hearts' desires for good, Amen.
Shema Yisrael Torah Network info@shemayisrael.com http://www.shemayisrael.com Jerusalem, Israel 732-370-3344

Rabbi Doniel Staum
Stam Torah
Parshas Vayakhel 5774 - Forget Me Not
Shortly before our wedding in February 2002 (Adar 5762), I was speaking
with Rabbi Dovid Katzenstein shlita, the (then) Menahel (Dean) of my
yeshiva, Yeshiva Shaarei Torah in Monsey, at his home. We were
discussing different aspects of marriage and he was offering some valuable
advice. The last idea that he mentioned was perhaps the most important
advice about marriage that I have ever heard.
He related that several years earlier he was involved with a couple who
were having some serious familial issues. The situation was deteriorating
rapidly and they were in desperate need of guidance. They were hoping
Rabbi Katzenstein could help them salvage their marriage.
Rabbi Katzenstein met with each spouse individually to ensure that they
would be able to express their feelings uninhibitedly. One of the points the
wife raised was that she was very hurt that her husband never bought her
any presents. When Rabbi Katzenstein recounted her complaint to the
husband, he was quick to deny the allegation. How can she say I never
buy her anything? I always buy her a birthday present, a Chanukah
present, and an anniversary present!?
Rabbi Katzenstein explained that he was missing the point. Of course it is
nice (and necessary) to buy a gift for your wife on all of those occasions.
However, those are not the gifts she is referring to. She is complaining
about the lack of spontaneity; gifts out of the clear blue. If your wife likes
red jelly beans, then on a Tuesday afternoon in November bring home a
bag of red jelly beans for her. If she likes vanilla milkshakes, surprise her
with a milkshake on a hot afternoon in July.
Its not the present that really counts. Its the message that it sends; I was
thinking about you today. Your wife wants to know that you think about
her even when shes not with you. You have to go the extra mile to
demonstrate your desire to invest in the marriage in order to show her that
she is paramount in your mind.
When Moshe addressed Klal Yisroel to relate G-ds precise instructions
about the construct of the Mishkan (Tabernacle), and to appeal from them
all of the necessary materials for the construction, they were unexpectedly
forthcoming. The materials were quickly donated with great exuberance
and philanthropy. Every man whose heart inspired him came; and
everyone whose spirit motivated him brought the portion of G-d for the
work of the tent of Meeting, for all its labor and for the sacred
vestments.(1)
The response was so positive that Moshe was compelled to stop the
campaign. Moshe commanded that they proclaim throughout the camp,
saying, Man and woman shall not do more work toward the gift of the
sanctuary! the work had been enough and there was extra.(2)
Their remarkable response demonstrated a genuine desire to rectify the
spiritual damage they had wrought in committing the egregious sin of the
golden calf. However, there was one elite group who did not respond with
the alacrity and zeal of the rest of the nation. The verse notes that, The
leaders () brought the Shoham stones and the stones for the setting for
the Ephod and the Breastplate.(3)
Rashi cites R Nassan(4) who notes the word - nesiim leaders, is
spelled without the two letter yuds that it normally has. The deficiency in
the spelling of their title alludes to the deficiency in their donations to the
Mishkan campaign. They assumed that the general contributions would be
insufficient for the construction. Therefore, they magnanimously offered
to shoulder the burden of providing everything that would not be donated
by the masses. However, when the campaign was over there was virtually
nothing left for the leaders to donate, except for the stones for the Ephod
and Breastplate.
Although the intent of the leaders was noble, their initial passiveness was
viewed as an inappropriate display of languidness.
The commentators question the Torahs criticalness of the leaders
response. In a sense, it seems like the end vilifies the means. Had the
people indeed been indolent in their response as was expected and the
leaders would have donated everything that was still needed, one would
imagine that the leaders would have been lauded for their generosity.
Should they then be criticized because they did not fathom the nations
eager response and therefore had almost nothing left to give?
The situation seems analogous to a wealthy close friend who promises a
newly married couple that - as a wedding gift - he would give them
everything they didnt receive from anyone else. Thus, instead of receiving
another mixer, set of salad bowls, or a silver mezuzah case, the couple
knows that they can count on that friend to get all the things they really
want. Although that gift may lack surprise and novelty, it will surely be
welcomed by the young couple.
Why then was the offer of the leaders viewed with such contempt?
The truth is that in order to understand the Torahs criticalness toward
their donation we must reexamine the analogy. What if it wasnt a friend
who was making this offer to a young couple but it was a groom making
such an offer to his new bride? Just prior to the wedding he explains to her
that he did not buy her a new piece of jewelry to give her on their wedding
day because he knows that she will be receiving a great deal of jewelry as
presents. However, he assures her that after all the wedding gifts have been
opened, he would buy her whatever jewelry she wanted.(5)
One can imagine the contemptuous disdain that the bride would feel
toward her groom. Although the groom may have meant well, he fails to
realize that its not merely the beauty or value of the gift that matters.
There is incredible sentimental value that a gift given on ones wedding
day possesses. The gift forever symbolizes the joy and love they feel for
each other on that day and, therefore, the loss of such a gift is simply
irreplaceable.
On their lofty spiritual level, the Princes were remiss in this regard. Had
they felt the proper level of devotion and excitement to construct the
House of G-d, they would have jumped to contribute without reserve. The
House of G-d does not require physical material as much as it requires
passion and the desire to be close to G-d and to perform His Service. The
emotional excitement (or lack thereof) was more important than the
amount of materials contributed.
Rabbi Paysach Krohn, noted lecturer and author, relates a personal story
which taught him an important lesson: In the shul where he davens (prays)
there was an older unmarried fellow with whom he maintained a convivial
relationship. In fact, each Friday Night when they would meet in shul
Rabbi Krohn would invite the man to join his family for the Shabbos
seudah (meal).But each week the man politely declined.
One Friday night Rabbi Krohn decided to be insistent. In a jocular manner
he told the man that he simply had to come. I know that each week you
have a reason why you cant come, but this week we are not accepting any
more excuses!
The man asked Rabbi Krohn if he wanted to hear his real response.
Realizing that he was about to be rebuked, Rabbi Krohn replied that he
was prepared to hear what the man had to say. The man looked up and
continued, What nerve do you have to invite me to your home on Friday
night? Dont you think I make plans for Shabbos? Throughout the lonely
week I try to figure out where I can squeeze myself in for a meal in the
most unobtrusive manner. Then I come to shul and, after davening, as
everyone is going home to eat their meals you invite me. Why dont you
think about me in the middle of the week? If you called me up on
Wednesday night I would gladly oblige. But being invited just prior to the
meal sends a message that you think I am an unfortunate soul with
nowhere to go!
Although he was the subject of the rebuke, Rabbi Krohn relates this story
so that others can learn from his mistake. In fact, after hearing the story, I
realized that the message of the story was personally applicable. Each
week shortly before Shabbos my wife and I make it a point to call our
parents and my Bubby in order to wish them a good Shabbos. The truth is
that we are in contact with our parents throughout the week. Therefore, the
Erev Shabbos phone call is generally terse. We only call to wish them a
good Shabbos.
When my Bubby was still living alone in her Manhattan apartment
throughout the week, we would often only see her or speak to her on
weekends. I realized that the brief two minute phone call Erev Shabbos
was insufficient. At that time, many of my Bubbys grandchildren and
great-grandchildren would also call her to wish her a Good Shabbos. It
was also a hectic time when she was making her final preparations for
Shabbos. Although she undoubtedly valued our phone calls, that was not
the time when she could use it most.
I realized that a phone call in the middle of the week would mean so much
more to her. I tried to make it a point to call her once a week during a mid-
week morning or evening. If one of my children was in the vicinity and I
gave them the phone to say a quick hello to Bubby Kohn it is that much
more meaningful. Although our conversations were usually quick, (we
may discuss the weather, what new milestones my children have reached,
and how she was feeling) I knew that the message the phone call sent her
":\D "np trcdk trcd ihc 29

was far more valuable. It conveyed to her that we were thinking about her.
As she sat alone in her apartment with the news blaring in the background
as her only company, she was reminded that she has children,
grandchildren, and great grandchildren who were thinking about her.(6)
I once heard the following classic thought: Men think women love
flowers even though they die. The truth is that women love flowers
because they die!
Building and fostering relationships is an ongoing process that requires
long-term repeated investment.
The leaders brought the Shoham stones
Every man whose heart inspired him came
1. 35:21
2. 36:6-7
3. 35:27
4. Bamidbar Rabbah 12:16
5. [Note: It is NOT advisable to try this at home!]
6. Currently, my Bubby lives at Fountainview Assisted Living in Monsey.
Now that she is local, I try to visit her each week. May Hashem grant her
many more healthy years.
Parsha Growth Spurts
Parshas Vayakhel 5774
Every wise-hearted among you shall come and make everything that
Hashem has commanded. (Shemos 35:10)
Otzaros Hatorah notes that whenever one is inspired to perform a mitzvah,
he shouldnt spend too much time planning the mitzvah. Rather, he should
seek to perform the mitzvah as quickly as possible. The more time one
allows to pass the more of an opportunity the yetzer hara has to deter him
from actualizing his good intentions. The pasuk alludes to this: Every
wise-hearted among you one whose heart is wise enough to pine to
perform Avodas Hashem, shall come and make everything he should
immediately come forward to fulfill his spiritual desire.
Our yetzer hara urges us to become swept away in making grandiose plans
of everything we will accomplish Torah we will learn, tedakah we will
give, and mitzvos we will perform. But it is a far greater challenge to
actually begin the process towards fulfilling our goals and aspirations. It is
for this reason that Chazal state zerizin makdimin lmitzvos one must
be passionate in fulfilling mitzvos with alacrity and excitement, so as not
to give the yetzer hara ample time to impede his efforts.
The Chofetz Chaim noted that in the story of Megillas Rus, Boaz
demonstrated tremendous zerizus. On the day the opportunity arose he
immediately married Rus. The next day he died. The entire Davidic
dynasty, including Moshiach, descended from Boaz and Rus. If Boaz
would have tarried at all, the entire course of history would have been
different.
Mishlei (26:13) states: The lazy one says there is a jackal on the way, a
lion between the streets. Rav Chaim Katz ztl explained that one can
always find excuses for indolence. There are always proverbial lions and
jackals blocking the roads of accomplishment. But one who is a zariz will
figure out a way to bypass those impediments. He will traverse the
rooftops, or dig a hole underneath the ground. If he wants to accomplish
badly enough, he will figure out the optimal manner to get it done. That is
the hallmark of one who possesses a wise-heart.
But the seventh day will be holy for you, a day of complete rest for
Hashem. (Shemos 35:2)
On one occasion the Chofetz Chaim arrived in the city of Petersburg, and
was greeted by throngs of people. One of the greeters was a wealthy man
who gave the Chofetz Chaim a sizeable check for the Radin Yeshiva. The
Chofetz Chaim shook the mans hand and began to cry. Oiy! To shake a
warm hand that gives such tzedakah, and yet is mechallel Shabbos. He
held the wealthy mans hand and continued crying until he too began to
cry.
Rebbe the wealthy man sobbed I promise you that I will begin to keep
shabbos. But I beg you; iIts almost Shabbos and I cant suddenly stop
everything. Allow me to run my business this last Shabbos, and I swear
that I will observe Shabbos from then on.
The Chofetz Chaim emotionally replied, I wish I could allow you that
leeway. But Shabbos doesnt belong to me. The Torah states that its
Shabbos for Hashem, and therefore, I have no right to allow you to
desecrate even one moment of Shabbos.
With great subjugation, the wealthy man accepted upon himself to observe
Shabbos, even that week.
He made the courtyard: on the south side, the lace-hangings of the
courtyard (Shemos 38:9)
Rabbinu Bchayei explains that studying the lengthy details regarding the
construction of the Mishkan and its vessels, including their measurements
and dimensions, is a great mitzvah, whose reward reaches to the
heavens. The study of the laws and procedures involving the korbanos
too, are exceedingly precious to Hashem. The gemara (Menachos 110a)
states that when one learns about a korbon, its as if he offered that korbon
upon the Mizbeiach.
Dovid Hamelech stated (Tehillim 48:13-14): Walk around Tzion and
encircle her, count her towers. Mark well her ramparts, raise up her
palaces, that you may recount it to succeeding generations. When the
pasuk speaks of circling Tzion, it is an allusion to engaging in the study of
the revealed and hidden understandings of the pesukim describing the
place where the shechina resided. When we learn these passages we are
circling Tzion, and transmitting it to subsequent generations.
No matter how long and bitter the exile is, and has been, we have never
forgotten the towers, ramparts, and palaces of Tzion, which we know will
soon be rebuilt.
Rabbis Musings (& Amusings)
Erev Shabbos Kodesh Parshas Vayakhel
21 Adar 5774/February 21, 2014
Im not really sure if its grandparental-amnesia or revenge. Did my
mother forget whats it like to have five young children, or is she now
insidiously exacting revenge against me?
Last week, my parents were gracious enough to watch three of our
children over night so we could attend a wedding in Lakewood. When our
children returned home the next morning, they each had a little whistle, a
present from Bubby.
Our children delighted in blowing their whistles endlessly... until their
parents became exasperated, and started bellowing warnings. As if there
isnt enough noise when they dont have whistles!
The Torah relates that one of the special vestments of the Kohain Gadol
was the Meil. One of the unique features of the Meil was that it had little
golden bells and pomegranates affixed to its hem. As the Kohain Gadol
walked the bells would ring, alerting everyone that the eminent Kohain
Gadol was approaching.
I was recently thinking that there is an important message symbolized by
those bells. When I have the opportunity, I enjoy watching Chassidic
rebbes (e.g. Skver, Nikolsburg) surrounded by their throngs of Chassidim
at a tish, or lighting menorah on Chanukah, or reciting hoshanos on Chol
Hamoed Succos. I always come home inspired by the great level of
concentration and fervor that the Rebbe has, whilst his Chassidim watch
his every move in reverent silence.
I then return home, with illusions (or rather delusions) of my own children
watching me like the Chassidim, while I perform the mitzvah like the
Kohain Gadol in the Sanctuary.
For example, I prepare to light the Menorah, anticipating that my children
will see my shining countenance and holiness exuding from my face. As I
begin to recite the blessings I can virtually hear the angels singing from
behind me Stop pushing me! Mommmmmmmy! I had it first! The
angels have indeed quickly returned me to reality.
Any Jewish mother has had a similar experience. She has just heard a
moving lecture about the power of tefillah, especially at the propitious
moment when she lights the Shabbos candles on Friday eve. On this
particular Friday, she is inspired and emotional as she lights the candles
and begins to pray. In her mind, all of her ancestors are swaying with her
and she hears Baruch Levine singing harmony as she recites the timeless
prayer for her children to be scholars and illuminators of the world. And in
the middle of the spiritual euphoria (if she is lucky enough to get so far)
she feels a tug on her leg. Mommy, can I have apple juice? Mommy,
its not fair
The Kohain Gadol had to perform the avodah with bells ringing every time
he so much as moved. Every individual is the Kohain Gadol (or female
counterpart) in his home. He/she is responsible to initiate and direct the
Avodas Hashem in their family. But they should not be deluded into
thinking that their children will be perfect angels, standing like soldiers at
attention, with smiles on their shining faces, as their father recites Kiddush
on Friday night or mother scrambles to say a few words of davening in the
morning.
This doesnt mean that we should not train our children to be respectful
and responsible in performing mitzvos, but we need to be realistic as well.
We have to learn to perform our Service, despite the bells ringing all
around us. It also helps to remember that those bells are made of solid
gold, representing our future and our greatest hopes.
Still-in-all, grandparents dont need to add to the noise of the bells.
Theres plenty of noise already.
Shabbat Shalom & Good Shabbos, R Dani and Chani Staum
720 Union Road New Hempstead, NY 10977 (845) 362-2425
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Rabbi Berel Wein
On Becoming Left-Handed
While walking on a darkened street here in Jerusalem near my home last
week while having an animated conversation with my wife over the
frustration of the worlds treatment of Israel, the Jews and Judaism, I
neglected to look where I was going and tripped over a curb and fell
heavily on my arm. Eventually I was diagnosed as having a crack or chip
in one of the bones of the elbow. Originally, I was placed in a cast which I
found to be most cumbersome and uncomfortable. I therefore decided to
go for a second opinion. The new doctor removed the cast and placed my
arm in a sling. This is a much more comfortable and bearable condition
though my right arm remains pretty much unusable. I have had to become
much more dependent on my left arm, something which I am not
accustomed to and not extremely adept at.
This magnificent piece of prose is possible not because I can type on my
computer with my left-hand but rather because I have a voice dictation
program which allows me to type, so to speak, in a hands-free fashion. But
there are many other things that I simply cannot do with my left hand. I am
therefore humbled by having to rely on others to do such mundane acts as
buttoning my shirt and coat, tying my shoelaces and other daily tasks, the
description of which I will leave to your imagination. The fact that I
cannot by myself wrap my tefillin around my arm alone and am required
to have a number of kind and generous souls to help me in this holy task is
most sobering to me. I have always prided myself on being an independent
person and I have deluded myself to believe that I am self-sufficient in
every way. The Lord has shown me that that was a thought of hubris and
unwarranted belief in one's self.
In a book on physics that I once read, the learned professor stated that
eighty-five percent of molecules suspended in space at random will flow to
the right. What he found most interesting about this phenomenon is that it
approximated the ratio of right-handed to left-handed people in the world.
There is no doubt of the fact that God's world favors the right-handed. Just
ask any left-handed person how he or she feels when seated in the middle
of a dining table surrounded by all right-handed guests. In certain sports
there is a premium paid to left-handed athletes. This seems to be true in
baseball and perhaps also in tennis. But for most of the activities of the
human race the right-handed person is preferred and the world and its
gadgets are constructed to accommodate this majority. Since I am
temporarily left-handed I am at a complete disadvantage because my left
hand is not my dominant hand and thus I am in reality a right-handed left-
handed person. None of the gadgets in my house are built for such a
creature and therefore my helplessness has sorely bruised my otherwise
healthy ego.
I have gained a new insight as to why we right-handed people lay our
tefillin on our left hand our weaker hand. Why the Torah wanted us to
place tefillin on the weaker hand instead of the stronger hand is most
perplexing. After all tefillin is meant to remind us of the holiness of our
service to God, of our loyalty to Torah and of the eternal concept of
reward and punishment that exists in God's universe. As such, should it not
be that our dominant hand our strong hand, the one that we can
accomplish so much with should have the tefillin wrapped around it? But
that is as I have ruefully learned the necessity for the employment of one's
weaker hand in the service of God and in life is in itself a very necessary
lesson. By using our weaker hand as the base for our tefillin we therefore
signify to ourselves and to our Creator that even our stronger hand is in
reality weak and fragile. The Torah constantly strives to remind us of our
true condition of how fragile we are and how dependent we are on God's
goodness and constant support. Our weaker hand also reminds us of the
necessity of family, society, community and the presence and help of good
and compassionate people. I do not recommend injuring one's elbow in
order to learn these lessons. Nevertheless there is something to be learned
from all experiences in life and therefore the words of the rabbis that all
that Heaven decrees is for the good applies even to the happenings of
clumsy rabbis. Shabbat shalom, 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

Rabbi Berel Wein
Weekly Parsha
Vayakhel
One of the main questions that all of the commentators to this week's
parsha raise is why the Torah again discusses the prohibitions of the
Sabbath. The Torah has done so a number of times in the previous
parshiyot of Shemot so one might question this seemingly unwarranted
repetition. One of the ideas presented in their comments I feel to be
especially relevant to our world. We do not find that at the time of creation
the Torah sanctified any given place or location on the face of the earth.
The entire idea of the uniqueness of the Land of Israel does not appear in
the Torah until the time of our father Abraham. And there it appears as a
promise of a homeland to Abraham's descendants without any mention of
holiness or sanctification.
Holiness only appears regarding a place and location in the story of our
father Jacob and his heavenly dream at Beit El. However, already in the
first section of the Bible, in the story of creation itself, we read that the
Lord sanctified time. "Therefore did the Lord bless the seventh day and
sanctify it. Time is the holiest of all factors in human life. It is the one
thing that since creation has been blessed, sanctified and made very
special. It is no wonder therefore that the holiness of the Sabbath is
emphasized over and over again in the Torah. In human behavior and
thought time is not as important as wealth or location or the
accomplishment of any human ends. The Torah comes to warn us not to
succumb to such a viewpoint or behavior pattern.
The holy Tabernacle according to most commentators was ordered and
built after Israel sinned in the desert by worshiping a golden calf. These
commentators saw this Tabernacle as an accommodation, so to speak, of
Heaven to the human condition. People somehow require a tangible place
of worship, a holiness of space and locality, something solid that can
represent to them the invisible and eternal. So the Tabernacle in a sense
came to replace the necessity for a golden calf created by human beings.
The Lord, gave Israel detailed instructions how this Tabernacle and its
artifacts should be constructed and designed. Even though holiness of
space, location and of actual structure is necessary for human service of
God, it must be done solely under God's conditions. There can be many
designs to build a golden calf. To build a Tabernacle to God there can only
be one ordained and holy design and plan. Even when building a
Tabernacle according to God's plan, the Jewish people were instructed and
inspired to remember that holiness of time is always greater than holiness
of place and of structure.
The Sabbath, which has accompanied us from the time of creation, takes
precedence over all else except for human life itself. The Tabernacle and
its succeeding Temples were all temporary and subject to the events of
time. Even the holy Land of Israel disappeared from Jewish history for
millennia. But the Sabbath never stopped accompanying the Jews
wherever they lived and whatever their circumstances were. And this is
why this lesson is drummed into us over and over again in the narrative of
the Torah. How pertinent this lesson is in our time and in our environment.
Shabbat 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

Rabbi Dr. Tzvi Hersh Weinreb-OU
Person in the Parsha
Vayakhel: Culture, Counter-culture, and Creativity
February 18, 2014
It was quite a few years ago that I spent almost every Sunday afternoon in
one of the great museums of the city in which my family then lived. I no
longer remember what first stimulated my interest in art, and specifically
in the type of art known as Impressionism. But I know that I relished those
Sunday afternoons, as did my youngest daughter, then no more than six or
seven years old.
The museum we frequented possessed the most extensive collection in the
world of the paintings of the French artist, Henri Matisse. My daughter
became so familiar and so fond of the works of Matisse, particularly his
colorful cutouts, or paper cut collages, that when we once ventured into
a new museum, she saw some Matisse works at a distance and gained the
admiration of everyone in the crowded gallery by shouting excitedly,
Matisse, Matisse. I glowed with pride as the others present exclaimed,
What a precocious child!
It was on that occasion that I first encountered a most fascinating
gentleman. Ill call him Ernesto. Ernesto was a tall hulk of a man, who, I
later learned, was a brilliant Talmud student before the war, but who had
given up the all religious observance, and indeed almost all connection
with the Jewish people. He had totally lost his faith as a result of his
horrible experiences during the Holocaust.
With my black velvet yarmulke I was readily identifiable as an Orthodox
Jew, so I was easy prey for Ernesto. Jews know nothing about art, he
bellowed. Matisse! How can you glorify Matisse? His art is only
decorative. All Jewish art is nothing but decoration.
I must confess that I had no clue as to what he was talking about.
We soon sat down together at a nearby bench and he began to share his
story with me. Over the subsequent years I came to know him better and
discovered that he had many bones to pick with Judaism and was in a
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perpetual rage against God. But that morning he confined his remarks to
his disappointment with what he saw as the absence of fine art in the
Jewish culture.
Frankly, I had never given much thought to the subject of the place of art
in Judaism. The best I could do was to refer to the person of Bezalel,
mentioned in this weeks Torah portion, Vayakhel (Exodus 35:1-38:20).
I quoted these verses to him: See, the Lord has singled out by name
Bezalel, son of Uri son of HurHe has endowed him with a divine spirit
of skill, ability, and knowledge in every kind of craft and has inspired him
to make designs for work in gold, silver and copper.
Surely, I argued. The figure of Bezalel, so prominent at the very
beginning of our history, is evidence that art has a central place in our
tradition.
Not only was he unimpressed, but he responded with a rant that seemed as
if it would go on forever. Bezalel was no more than a Matisse, he
insisted. For him, Matisse was the epitome of a bankrupt artist, one who
could produce colorful designs but who had no message for the culture at
large. He contrasted Matisse with Picasso, who had lot to say, in his art,
about the political world in which he lived. He concluded his tirade by
shouting: Besides pretty decorations for the Tabernacle, what did Bezalel
have to teach us? What did he have to say to the human race?!
For the many years since that first encounter with Ernesto, who by the
way, passed away sixty years to the day after his release from Auschwitz
in 1945, I have struggled with that challenging question: What can we
learn from Bezalel?
I have since concluded that Bezalel had a lot to teach us all, especially
about the creative process. He was able to do what so many others who are
blessed with great creative talents have not been able to do.
Most creative geniuses throughout history, and I say this fully expecting
some of you to object with examples to the contrary, have either been
misfits in society, or have, in one way or another, rebelled against society.
Creativity often sees itself as in opposition to conformity. The place of the
artist is rarely in the contemporary culture; rather it is in the counter-
culture. The creative artist, whatever his medium, typically sees himself as
the creator of a new culture, one which will replace the current culture and
render it obsolete.
Bezalels genius lay in his ability to channel his substantial artistic gifts to
the cause of the culture that was being constructed around him. He was not
rebellious and certainly not withdrawn. He participated in a national
project as part of the nation, and not as one whose role was to find fault.
He was able to combine creativity with conformity, and that is no mean
feat.
One lesson that he taught all subsequent artists is that they need not limit
their role to critical observation of society. Quite the contrary, they can
cooperatively partner with society and bring their skills to bear in the
service of what is going on around them.
This is the deeper meaning of the passage in the Talmud which reads:
Bezalel knew how to combine the mystical primeval letters from which
heaven and earth were created (Berakhot 55a). Bezalels art was an art
that combined letters, joining them together harmoniously. His was not
the art that tears asunder the constituent elements of the world which
surrounds him. His was the art that blends those elements into a beautiful
whole.
Bezalels lesson is not just a lesson for artists. It is a lesson for all gifted
and talented human beings. Somehow, the best and the brightest among us
are the ones who are most cynical and most critical of the societies in
which we live. We see this today in the harsh criticism that is directed at
Israel precisely from the world of the academe, and sadly, especially from
the Jewish intelligentsia. There is something pernicious about great
intelligence that makes one unduly and unfairly critical of the world within
in which one resides.
Bezalel, on the other hand, was able to demonstrate that one can be highly
gifted, indeed sublimely gifted, and use those gifts in a positive and
constructive fashion, cooperating with others who are far less gifted, and
participating in a joint venture with the rest of society.
This is a lesson in leadership which all who are blessed with special talents
must learn. Special talents do not entitle one to separate oneself from the
common cause. Quite the contrary: They equip one to participate in the
common cause, and in the process elevate and inspire the rest of society.
Rabbi Pinchas Winston
Perceptions
Parshas Vayakhel - The Achdus of the Jewish People
Moshe gathered the congregation of I srael and told them, This what
God has commanded you to do. (Shemos 35:1)
There is power in numbers. There is extra power in synergy. There is even
greater power in achdus-unity. Just see the difference between a family
in which there is shalom bayishousehold peaceand one in which it is
sorely lacking. More than likely members of the family in the latter
situation will require some kind of therapy just to be normal, and will
probably have their own shalom bayis issues when trying to build a family
of their own.
For the Jewish people, however, it goes beyond even achdus. For there is a
Kabbalistic concept called Knesses Yisroelthe Assembly of Israeland
it refers to the Jewish people in their ideal state of existence:
Rebi Chanina ben Papa said: Anyone who takes pleasure from this world
without making a blessing steals from The Holy One, Blessed is He and
Knesses Yisroel . . . (Brochos 35b)
Rebi Chizkiah began by saying, It is written, Like a rose among the
thorns (Shir HaShirim 2:1), the rose referring to Knesses Yisroel . . .
(Zohar, First Introduction)
Therefore, when Moshe Rabbeinu gathered together the Jewish people in
this weeks parshah, he wasnt just unifying them. He was elevating them
to the level of Knesses Yisroel. The question is, why was it specifically
necessary here, when teaching them the laws Shabbos and about the
Mishkan? There are a few ways to describe what Tikun Maaseh
Bereishis, literally, Rectification of the Work of Creation, fixed up.
However, Kabbalistically it is described as going from the state of Reshus
HaRabim to the state of
With respect to the laws of Shabbos the terms are familiar ones. One of the
prohibitions on Shabbos, learned from the work done to build the
Mishkan, is carrying in a public domain. If one wants to carry in an area
that has the Torah status of being a public domain he must make an eiruv
to transform the public domain into a private one by halachically unifying
all of its elements into a single area.
In terms of Creation this meant something similar, but more profound. As
mentioned in the past, Creation as described in the Torah was not the
beginning of the story, but the middle of it. As the Zohar explains, our
world emerged from a pre-Creation state of existence called tohu, or
chaos, which was the result of another stage of existence called Sheviras
HaKeilim, or the Breaking of the Vessels.
The difference between the pre-Creation state of existence and the one
after Tikun Maaseh Bereishis, was that prior to rectification the world
existed as a Reshus HaRabim, that is, there was no relationship or
connection between the pre-Creation sefiros, the spiritual DNA of
Creation, so-to-speak. It was every sefirah for itself, and therefore, quite
chaotic.
Tikun Maaseh Bereishis, therefore, rebuilt the sefiros with the missing
relationships and interdependencies. As a result, the 10 sefiros were
modified into a single structure called that Kabbalah calls a Reshus
HaYachid, resulting in unity and sederorder.
This is essentially the difference between a public and private domain. A
public domain is chaotic, being every man for himself, whereas a private
domain, being private, includes people who are connected to one another
in some way, usually sharing common concerns. A private domain brings
order to the chaos of the public domain.
Thats what God did too when making Creation. He ordered Creation and
unified all aspects of it so that everything would be interdependent and
work towards a common goal. For the sake of free will, however, and to
give mankind a chance to complete the tikun of Maaseh Bereishis, God
also left it possible for people to undo what had been previously rectified,
and bring chaos back to Creation.
Shabbos, of course, represents the tikun. The six working days of the week
are, by their very nature, chaotic, often pulling people in different
directions at once. Shabbos extracts a person from all of that, focusing the
person on the singular task of rectifying himself and the world around him
or her, while at the same time enhancing his or her relationship with God.
The Mishkan worked exactly the same way. Everything about it was
geared towards unifying the Jewish people, and the Jewish people with
God, as it says:
Yaakov wanted to rectify [the Malchus with the yichud of] bRaza
dYechuda below and established the 24 letters, which are Boruch Shem
kevod Malchuso lolam va-ed. He did not complete it with 25 letters
since the Mishkan had yet to be rectified. Once the Mishkan was built and
completed, the first word that went out from it, once it was complete, had
25 letters, to show that [the Malchus was] complete [with 25 on a level]
like [that of Zehr Anpin] Above, as it says, God spoke to him from the
Appointed Tent, saying (Vayikra 1:1), which has 25 letters. (Zohar,
Terumah 139b)
Kabbalah aside, the gist of the message is that the Mishkan, like Shabbos,
was a vehicle for Divine unity in the ultimate sense, the Kabbalistic
version of a Reshus HaYachid. Thats why it could not be built on
Shabbos: Why break Shabbos to complete that which Shabbos already
completely accomplishes?
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And, this is also why the Mishkan was also the answer to the golden calf.
The golden calf, the result of the Erev Rav, was an attempt to transform
the nation from the state of a Reshus HaYachid, which they achieved just
in advance of receiving Torah:
They traveled from Refidim and came to the Sinai Desert, and they
camped in the desert; they (written: he) camped opposite the mountain.
(Shemos 19:2)
He camped opposite the mountain: kish echad, bleiv echadlike a single
person with a single heart. (Rashi)
into the chaotic state of a Reshus HaRabim, evident by their wild and
chaotic behavior at the base of the golden calf:
They got up early the next day and brought burnt-offerings and peace-
offerings. The people sat down to eat and to drink, and were licentious.
(Shemos 32:6)
Why promote such chaotic behavior? Because chaos creates the
impression of a random history, which absolves a person from having to
live a meaningful, or more accurately, a more Godly life. Order and
relationship implies design, which in turns implies God and the
responsibility of living a moral life. Chaos promotes the opposite.
Hence, in last weeks parshah, the mitzvah of Shabbos appeared once
again, seemingly out of place, in advance of the episode of the golden calf.
Clearly now, like the Mishkan, it was another example of God creating the
remedy before the affliction (Megillah 13b). Do you want to avoid the
chaotic and public domain reality of the golden calf? the Torah asks, and
answers, Adopt the private domain attitude of Shabbos and the Mishkan.
Now we can also appreciate why this weeks parshah begins the
unification of the Jewish people by Moshe Rabbeinu, followed the laws of
Shabbos. The Mishkan was complete and about to be accounted for, the
work of the hands and hearts of the Jewish people. They had to be in the
right state of being, they had to exist as a Reshus HaYachid, to connect to
it, and Shabbos is the threshold to that level of existence.
Yes, the golden calf temporarily interrupted the unity of the Jewish people
and brought chaos to order, and yes, it would not be the last time that this
would happen to the nation. Indeed, if anything at all, the Jewish people
today are more a Reshuv HaRabim than a Reshus HaYachid, but a faint
shadow of the Divine unity we once achieved.
However, as Moshe Rabbeinu instilled within us in this weeks parshah,
that is not the real us. The Jewish people today are thousands of years old,
and battle weary. We have survived horrific anti-Semitism and
unimaginable persecution, from outside and from within the Jewish
people. We have been knocked down so many times it is nothing short of
an incredible miracle that we can still get up.
As a result, we are not in our ideal form, free of all the history that has
weakened us both spiritually and physically. Nevertheless, just as there
will be a resurrection of the dead, there will also be a resurrection of the
Jewish people, and even earlier. We will once again, and permanently, rise
to the ultimate level of the achdus of Knesses Yisroel.
To give us a taste of what that means, and to assure us that the day will
come when that happens, Moshe Rabbeinu assembled the entire nation at
this time, and unified them. The Jewish people, together with Shabbos our
spiritual partner, and the Mishkan, experienced a level of unity that would
not be duplicated again until the Messianic Era. Today, that reality is a lot
closer than we think.
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HaRav Shlomo Wolbe Ztl
Bais Hamussar
Vayakhel
This week's Dvar Torah is sponsored L'refuas Fraida Bracha bas Miriam
B'soch Sh'ar Cholei Yisroel
While the parshiyos of Terumah and Tetzaveh recount Hashem's
commandment to build the Mishkan, the parshiyos of Vayakhel and
Pekudei recount the actual construction of the Mishkan. Regarding each
aspect of the Mishkan the Torah writes simply, "And he made. . ." Yet,
when describing the construction of the Aron, the Torah writes, "And
Betzalel made the Aron." Rashi explains that because Betzalel expended
great effort in building the Aron, it was "called by his name."
Rav Wolbe (Shiurei Chumash) cites another few places that we find this
idea. Shimon and Levi are described as, "Dinah's brothers" (Bereishis 34,
25) because they put their lives on the line to save her from the clutches of
Shechem. Miriam is referred to as, "the sister of Moshe" (Shemos 15, 20)
because she was moser nefesh for him when he was placed in the Nile.
The very last prophecy recorded in Tanach, "Remember the Torah of
Moshe My servant" (Malachi 3, 22) refers to the Torah as belonging to
Moshe because he was moser nefesh on behalf of the Torah.
We might add that while the Torah is specifically referred to as belonging
to Moshe, Chazal tell us that the Torah becomes the personal acquisition
of anyone who expends effort and toils in its study. "Said Rava, 'initially
the Torah is ascribed to Hashem, and eventually it is ascribed to him'"
(Avodah Zara 19a). Rashi explains that, "him" refers to the student who
toiled in the study of Torah. This acquisition is not external, says Rav
Wolbe, for the Torah changes the very essence of he who toils in its
precepts.
We can learn, daven and perform numerous mitzvos without them having
a profound effect upon us. If we want the Torah and mitzvos to be truly
ours, to change our essence and create a real connection to Hashem, then
we must expend effort in their performance. This might translate into an
extra five minutes of learning after one has decided that he is ready to
close the Gemara, or making an added effort to concentrate during Shema
or the first bracha in Shemoneh Esrei. In the area of chesed it might mean
helping someone at the expense of a personal pleasure or making a
difficult phone call that might help someone with a shidduch. The
opportunities are endless, and many can be found in one's very own home!
People are wont to say, "You get what you pay for." Similarly the spiritual
reward in this world is directly proportionate to the effort expended in the
performance of Hashem's will!
Maaseh Rav
A Talmid learning in Yeshivas Be'er Yaakov who came from "Yekeh"
(German) background recalls as follows: "When I once merited eating at
the Mashgiach's home for a Seudah on Shabbos, the Mashgiach tried to
make him feel at home, and sang all the "Yekesheh" Niggunim that he
knew even though these were not the Mashgiach's customary Niggunim
which he sang at home each Shabbos".
Please share with us your personal experiences with the Mashgiach Rabbi
Wolbe z"l, Thank you.
Rabbi Benjamin Yudin
TorahWeb
It's Not How Much You Give, But How
At the beginning of Parshas Vayakhel Hashem enjoins the Jewish nation to
observe the Shabbos. It is interesting to note how Anshei Knesses
Hagedolah (Men of the Great Assembly) and our Mesorah unbroken
tradition, teaches that we read the verse (Shemos 35:2), "sheishes yomim
tai-a-se melacha - six days work is to be done", and not six days "ta-aseh
melacha - you shall do work." The latter form is clearly the active form
with man being the one charged to do and accomplish. The former
however is the passive reflexive form, with the emphasis being on the
result, i.e. the work will be done. The tai-a-se usage reminds man that his
involvement and energy is crucial, but ultimately it is not he who is
effecting and producing but rather a higher source is, namely Hashem.
With this understanding and orientation, it is much easier to accept and
comply with the mitzvah of Shabbos. If man is ta-a-se - the producer, then
the Divine edict to desist on the Shabbos from work is a major demand and
imposition. It is asking much of man who is productive all week long to
forgo some of his productivity in emulation of and submission to G-d. If
however, man recognizes that all his successes are due to the help and
assistance of Hashem and that Hashem, as we understand from tai-a-se
(see Devarim 8:18 with Targum Unkelos), provides us with the intuition,
ideas and notions to invest in a particular endeavor, then we can be
confident that just as He provides all week long, so too will He provide for
the Shabbos.
What emerges is an incredible display of sensitivity that Hashem affords
man. There is a basic human condition called na-amah d'kisufah, literally
bread of embarrassment (Ramchal, Daas Tevunos 1:18). If one is
constantly receiving without working or earning his keep, in short time
most individuals will experience a sense of shame, worthlessness and
depression. Thus, it is a kindness of Hashem that He allows us to
participate in our earning a living, letting us feel that we are major players
in earning our keep in this world.
I believe this idea might well be included in the introductory bracha to
every Shmoneh Esrei, "gomail chasadim tovim" which literally means He
performs and bestows good kindnesses. Why describe the kindness as
"tovim - good"? Isn't kindness by nature good? The answer is based upon
the above idea. That He sustains us is a kindness, and that He extends
dignity to us at the same time is the fulfillment of tovim.
The 611th mitzvah is to emulate Hashem - "V'halachta b'drachav"
(Devarim 28:9). The Talmud (Mishna Demai 4:7) uses the term gomlin as
one of reciprocity, as in a situation that we are concerned regarding two
":\D "np trcdk trcd ihc 33

individuals that each will perform a service for the next one, thereby each
benefiting themselves. Ideally, this is the way we are to be gomel chesed
to someone. Rather than perform an act of kindness in a fashion that the
recipient feels put upon and feels indebted for the service, as they now
"owe you one", ideally, one is to perform the kindness in a way that the
one performing it communicates that he is actually receiving by giving and
thanks the recipient for the opportunity to give. Through tai-a-se Hashem
allows us to feel good while receiving, and we must strive in our personal
and communal chassadim to do the same.
Copyright 2014 by The TorahWeb Foundation. All rights reserved.

Aish.Com - Rabbi Ken Spiro
Jewish History Crash Course
Crash Course in Jewish History Part 18 - David: The King
by Rabbi Ken Spiro
King David is one of the most important figures in Jewish history. Born in
907 BCE, he reigns as king of Israel for 40 years, dying at age 70 in 837
BCE.
There is so much that can be said about him. Some people like to focus on
the warrior aspect -- the chivalrous warrior fighting for HaShem -- but
when his persona and accomplishments are considered as a whole, it is his
spiritual greatness that shines most of all.
David is a real man -- with real human faults -- whose first and foremost
drive is to have a relationship with HaShem. We get the glimpse of the
beauty of his soul when we read the Tehillim, most of which he wrote.
Who doesn't know:
The L-rd is my shepherd I shall not want ... (Tehillim 23)
The L-rd is my light and my salvation, whom should I fear ... (Tehillim 27)
I lift my eyes to the mountains -- from where will my help come? My help
comes from the L-rd, Maker of heaven and earth ... (Tehillim 121)
Even when we consider his military conquest, we see that the driving force
behind them was his attachment to HaShem.
The Conquest Of Jerusalem
We know historically that the story of Israel during this entire period of
time -- from the Exodus onward -- is the story of a tiny nation sandwiched
between the two great ancient civilizations, Egypt and Mesopotamia
(which was ruled at various times by the Assyrians, Babylonians or
Persians).
When David takes the throne, Egypt and Assyria are both on a significant
decline. They're not in any position to expand, which leaves a vacuum in
the middle where Israel is located, and Israel is allowed to expand
unmolested by these other great empires.
Thus David is able to subdue, at long last, the Philistine threat and to
conquer the remaining Canaanite city-state -- Jerusalem -- that the
Israelites have thus far not been able to conquer. (For background, see Part
14: Yehoshua and the Conquest of the Promised Land.)
For the 450 years since the Jewish people first entered the Land of Israel
until the time of King David, Jerusalem has remained unconquerable. It is
a city-state inhabited by Canaanite tribe called Jebusites (the Arab village
of Silwan is located there now). It is heavily fortified, yet despite its
seemingly impregnable appearance, Jerusalem has one weakness -- its only
source of water is a spring outside the city walls. The spring is accessed
from inside the city by a long shaft carved into rock.
The Book of Shmuel and the Book of Chronicles (Divrei HaYamim)
describe how David's general, Yoav, climbs up a tzinor (literally "pipe")
enters the city and conquers it. Some archaeologists speculate that this
might refer to "Warren Shaft" -- a vertical tunnel running up from Gichon
Spring -- which is a tourist attraction in "David's City," outside the walls
of today's Jerusalem.
Why Jerusalem?
The first thing that David does after he occupies the city is make it his
capital. And here we have to pause and ask: Why Jerusalem?
Certainly there were more suitable sites for the capital of Israel. Jerusalem
does not adjoin any important body of water nor is it located on any trade
route. All the capital cities in the world are built near oceans, seas, rivers,
lakes, or at least near a major trade route.
(There are major trade routes crisscrossing Israel at this time. There is the
Kings Highway, which is one of the major trade routes in the ancient
Middle East, running from the Gulf of Aqaba on the Red Sea to Damascus.
And there is also the Via Maris, "Way of the Sea," which runs from Egypt
along the Mediterranean coast then through Israel and on to Syria.)
The capital of Israel should have been on the Mediterranean Sea. Ideally a
place like Jaffa (next to today's Tel Aviv) would have made the most
sense.
So why Jerusalem?
The reason why Jerusalem has to do with a very unique aspect of the
Jewish people, and why the children of Israel became a nation in the first
place.
Normally, nations become nations by living in a piece of real estate for a
long period of time, developing a common language and a common
culture. Take the French for example. They didn't all wake up one day and
decide they liked white wine, cheese and croissants. A group of people
over a period of time moved into a common piece of real estate (which
later became known as France), and shared a common language. After a
shared period of national experience, they coalesced into an identity
known as the French. More or less, this scenario works for every nation.
The Jews became a nation shortly after escaping slavery in Egypt. They
were not yet in the land of Israel, they were camping out in no man's land,
in the desert, at the foot of Mount Sinai. The Jews became a nation there,
when they made a covenant with HaShem, promising "we will do and we
will hear." The nationhood of Israel is defined, first and foremost, by its
communal relationship with HaShem.
And it turns out that there is no better place to relate to HaShem than
Jerusalem.
HaShem's Place
As soon as David makes Jerusalem his capital, he buys a small hill on the
northern boundary of the city from its owner Aravnah, the Jebusite. The
purchase is recorded in the Torah in two places (2 Shmuel 24:24 and 1
Divrei HaYamim 21:25).
This hill is Mount Moriah.
This is where Avraham went up to offer Yitzchak as a sacrifice and later
remarked as the Torah records:
"The L-rd will see," as it is said to this day, "On the L-rd's mountain, He
will be seen." (Bereishis 22:14)
This is where Yaakov dreamt of a ladder going to heaven, and said:
"How awesome is this place! This is none other than the house of HaShem,
and this is the gate of heaven." (Bereishis 28:17)
No wonder this is a spot that every major conqueror in all of human
history has wanted to own. (Jerusalem has been conquered or destroyed 36
times in 3,000 years.)
Today on this spot stands an Islamic structure known as the Dome of the
Rock. Under this golden dome is a rock which is metaphysically known as
the even shsiah, literally, "drinking stone." Drinking water and spirituality
are synonymous, and the Torah is known as mayim chayim, "water of life."
According to Judaism, the world is spiritually nourished from this spot,
this stone.
This is the place where HaShem's presence can be felt more intensively
than in any other place on the planet earth. Therefore, this is the logical
place to build a permanent resting spot for the most holy object that the
Jewish people have -- the Mishkan and the Ark of the Covenant.
The Site Of The Temple
King David wastes no time bringing the Ark to Jerusalem. And it is an
occasion of great communal happiness. In ecstasy David dances wildly at
this celebration. For this he is condemned by his wife Michal, the daughter
of Shaul, who had stuck with him through thick and thin and who even
saved his life when King Shaul wanted to kill him. But now Michal attacks
David, ridiculing his behavior (2 Shmuel 6:16-23):
"How glorious was the king of Israel today, who was exposed today in the
eyes of the maidservants of his servants, as one of the boors would be
exposed!"
David -- who had thought nothing of his own honor in his gladness that he
had made a special connection with HaShem, -- responds in astonishment:
"Before the L-rd I will make merry. And I shall behave even more humbly
than this, and I shall be lowly in my eyes; and of the maidservants of whom
you have spoken, by them shall I will be held in honor."
The story concludes with the punishment visited on Michal for her harsh
condemnation of the man chosen by HaShem to be Israel's king:
34 ":\D "np trcdk trcd ihc

And Michal the daughter of Shaul had no child to the day of her death.
Although David brings up the Ark of the Covenant to Mount Moriah, he is
not allowed by HaShem to build the Temple. A number of reasons are
given. One is that the Temple is a house of HaShem and a house of peace
and David has a lot of blood on his hands from subduing the enemies of
Israel. However, he is promised that his son will build it.
Now David has a number of sons by several wives, some of whom give
him serious trouble. One, Amnon, assaults his sister, Tamar. Another,
Avshalom plots against David and tries to have him deposed. But there is
one special boy, Shlomo, born from David's relationship with the beautiful
Bas-Sheva.
David And Bas-Sheva
The story of David's relationship with Bas-Sheva is one of the most
misread stories in the Torah, and we have to be careful in reading it as a
soap opera. In summary, however, this is what happens.
Restless one night, David is pacing the roof of his palace from where he
has a view of the homes and gardens in the city below. And there he spies
a beautiful woman bathing. She is the wife of one of his generals, Uriah,
the Hittite, who is away at war.
David sends for Bas-Sheva and spends the night with her. When she
becomes pregnant, he commands that Uriah be placed on the front lines,
where he dies in battle. David then marries Bas-Sheva.
At this point, the prophet Nasan pays a call on the king. (See 2 Shmuel
12.) He says that he has come to inform the king of a great injustice in the
land. A rich man with many sheep, stole the one beloved sheep of a poor
man, and had it slaughtered for a feast.
Furious at what he hears, King David, declares, "As HaShem lives, the one
who has done this deserves death."
Responds the prophet, "You are that man!"
David is humbled. "I have sinned before HaShem," he says.
This is an enormously complex story and there is much more here than
meets the eye. Technically, Bas-Sheva was not a married woman since
David's troops always gave their wives conditional divorces, lest a soldier
be missing in action leaving his wife unable to remarry. However, the
Torah states clearly that David acted improperly, and the Sages explain
that while David did not commit adultery in the literal sense, he was
clearly morally wrong.
As noted in earlier installments, the Torah takes a hyper-critical position of
Jewish leaders. It never whitewashes anyone's past, and in that it stands
alone among the records of ancient peoples which usually describe kings
as descendants of gods without faults.
David's greatness shines in the humility of his admission and the
repentance that follows. This is part of the reason that the ultimate
redeemer of the Jewish people and the world will descend from David's
line -- he will be "Moshiach ben David."
Shortly thereafter, Bas-Sheva gives birth, but the child becomes deathly ill
as the prophet Nasan had predicted. David goes into a period of prayer and
fasting, but the child dies nevertheless. David realizes that this happened in
atonement for his actions. He also knows that HaShem has forgiven him.
Before long Bas-Sheva is pregnant again. And this time, she bears a
healthy child -- who is named Shlomo, and who will be the golden child,
gifted with unusual wisdom.
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_19_-
_King_Shlomo.asp Copyright 2001 Aish.com - http://www.aish.com

Aish.Com - Rabbi Noach Weinberg ZTL
48 Ways to Wisdom
Way #18 The Use of Physical Pleasure
Did you ever begin a stimulating physical activity and then discover
somehow you can't extricate yourself? Have you ever bought a large ice-
cream cone, devoured it, and by the end found yourself feeling sick? You
didn't really want any more, but you finished it anyway.
"B'miut ta'anug" literally means "minimize physical pleasure." Human
beings are pleasure-seekers. Pleasure is energy. The more pleasure we
have, the more power we have for living.
But while physical pleasure is an essential part of enjoying life, we must
learn to harness it. Eating ice cream is great - but you don't want to pass
the point of diminishing returns!
Gourmet Living: "Identify & Intensify" Your Pleasures
When a wine connoisseur takes a glass of wine, he'll sniff it first, then put
a little into his mouth, swish it around, and if it passes his approval,
swallow it. The "drink" itself is just one aspect of the enjoyment.
Realize how many opportunities there are during the day for you to take
pleasure: seeing the sunrise, a breath of fresh air, a splash of cold water, a
cool refreshing breeze. Or it may be relaxing in a hot sauna, drinking a
glass of champagne, and then polishing off a steak and French fries.
The first time you try something new, you focused intently on what
pleasure you're having. You know just what part of the mouth tingles as
you chew the food, and how it lifts your spirits. All of this contributes to
the experience and enhances the enjoyment.
But what's happened since then? Sometimes we outgrow our need for a
particular pleasure; other times we simply get used to it. To help get you
back on track again, focus on what pleasure you should be deriving -and
why you're not.
The 48 Ways says: Be a gourmet about life. You'll be more particular
about what you get involved with, how you get involved, who you get
involved with, and why you get involved.
Articulate exactly what it is you enjoy about these various pleasures. Ask
yourself: What makes this taste good, look good, smell good, feel good?
For example:
Ice cream - cold, sweet, soft.
Friends - security, connectedness, sense of being understood.
Torah - clarity, wisdom, transcendence.
Apply your mind to each pleasure you partake of. Whenever you enjoy
yourself, take the time to acknowledge that pleasure. Swish it around in
your mind like a good wine, and prolong its taste. This extra sensitivity
will give you a deeper appreciation of what would otherwise be just raw
sensation. And this will motivate and energize you.
Is Physical Pleasure Evil?
Growing up in Western society, we may have heard the idea that "physical
pleasure is evil." This may stem from the Catholic view, where celibacy
(for example) is lauded, and bodily pleasure, such as intimacy, even within
the context of marriage, is considered a concession to man's weaker and
baser instincts. Therefore the most "holy Catholics" - priests and nuns - are
celibate.
The Western world, on the other hand, takes the diametrically opposite
position and views life as solely the hedonistic pursuit of physical pleasure
without any restraints. People often engross themselves in stimulating
physical activities as an escape from dealing with more cerebral issues.
Judaism follows neither extreme. We take the middle road. Judaism
teaches that HaShem made a physical world not to frustrate us, but for us
to enjoy. Spirituality is not achieved by meditating alone on a mountaintop
(though that can be nice, too!), or by learning in an out-of-the-way
monastery. HaShem created this world for our pleasure.
Our Sages teach, for example, that the elderly should sit in the sun. No
matter how much an old person appreciates wisdom and learning, he also
has to treat his body well. Even when his physical strength has dwindled,
he can still derive delight from the warmth of the sun.
The Talmud say that if a person has the opportunity to taste a new fruit
and refuses to do so, he will have to account for that in the World-to-
Come. What is so special about fruits? HaShem could have created bland
oatmeal with all the vitamins and minerals necessary for our survival. But
fruits are the dessert the Almighty made for us. It's a labor of love. If you
refuse to taste it, that shows a lack of appreciation. Fruits help us to focus
on the reality that the Almighty created the world for our pleasure.
A Means, Not An End
There's no question that physical pleasure "is a pleasure!"
However, physical pleasure is not the ultimate experience either. It's only
the appetizer of life. Imagine inviting someone over to your house for a
fancy, four-course dinner. After serving them the melon, they thank you
for a wonderful dinner.
":\D "np trcdk trcd ihc 35

"What are you talking about?" you'd say. "We're just getting started. The
best is yet to come!"
That's Judaism's view of physical pleasure. It's just the appetizer of
existence. The Don't make the mistake of getting lost in the appetizer. If
you make melon the staple of your meal, it will never provide you all the
nutrients you need to be healthy and satisfied. Similarly, if you make
physical pleasure the staple of your pleasure diet, you will never be totally
fulfilled.
Pleasure is a part of life, yet, on the other hand, you can't eat steak all day
long. There has to be some kind of balance between enjoying yourself, and
over-indulging.
When used wisely, physical pleasure should be a stepping stone to higher
pleasures. When we have learned to enjoy beautiful things, when our
bodies feel relaxed, we are more ready to tackle societal problems -
violence, unemployment, warfare. Dealing with those problems requires
immense emotional strength. Use physical pleasure to generate that
strength.
Monitor yourself: "What is this pleasure really doing for me? Am I using it
to dull reality, or will it energize me to go on and accomplish?" When I
have a cup of coffee, I feel good. Now what will I do with that burst of
energy?
Car & Driver
Judaism teaches that a body is to the soul as a car is to the driver. You
have to maintain your car mechanically, and fuel it with quality gasoline.
If you abuse your car, it won't take you where you want to go! And to keep
it looking good, you may want to take it the car wash and vacuum the
interior, too.
But of course the car is not more important than the driver himself! We all
recognize that someone who neglects his family and instead spends
endless hours waxing and coddling his car has lost some sense of priority!
So too, with our body and soul. Sometimes you should indulge your body,
so your soul can accomplish more. After you've completed a difficult
project, for example, you might reward yourself with a meal at a fancy
restaurant. Just be careful not to misuse pleasure by avoiding confronting
troubles or responsibilities.
The name of the game is self-discipline, not oppression. Whenever you try
to rein in physical pleasures, a little voice inside us yells, "How terrible!
It'll ruin our life! We'll be so bored!"
The key: A controlled amount, and using it for the right reasons at the right
times. Otherwise, though we may get a "high," in the end we just cheapen
ourselves and the whole experience.
Connect The Physical To The Spiritual
Pleasure is based both on the physical experience, and the "meaning"
behind the experience as well. The more meaning you add to the physical
experience, the greater pleasure you'll have.
The Torah instructs us to recite a blessing of thanks to HaShem, before
partaking of any food or drink, or even when encountering phenomenon
like thunder or a rainbow. Saying a blessing gives us time to pause and
reflect, to remember that everything is a grand gift of pleasure. This can
transform potato chips from a "lust" into a "pleasure."
Jewish spirituality comes through grappling with the mundane world in a
way that uplifts and elevates. That's why yeshivas are always located in
the center of town, amidst the bustle of commercial activity. Jews don't
retreat from life, we elevate it. On Friday night, we raise the cup of wine
and use it -- not to get drunk -- but to make Kiddush and sanctify the
Sabbath day. Spirituality, says Judaism, is to be found in the kitchen, the
office, and yes, even in the bedroom.
The 48 Ways says there is one sure-fire way to know whether you are
attaining raw physical pleasure, or a deeper spiritual pleasure. Use this
handy chart to decide:
Physical Pleasure is:
** transitory
** leaves you depressed
** an end unto itself
** unsatisfying
Spiritual Pleasure is:
** permanent
** energizing
** a means, not an end
** awakening
Minimize In Order To Maximize
Usually, people eat until they can't touch another bite. But the Shulchan
Aruch, the Code of Jewish Law, instructs us to eat only two-thirds of our
capacity. From both a physical and metaphysical standpoint, we're a lot
healthier when we stop before the meter reads "full." It's better for your
digestion, your waistline, and your self-esteem.
To avoid abuse, decide beforehand: How much of this pleasure will I be
taking? When we don't set a firm limit in advance, we often end up
crossing the line and regretting it. We may get lost in how we feel during
the activity; at the expense of how we feel after - which is even more
important. So set yourself in advance a precise limit. Then stick to it.
Before you enjoy a pleasure, ask yourself: What is it I expect to get out of
it? During the activity, ask yourself: Am I getting the intended pleasure? If
not, don't indulge. Make a conscious decision. Don't get lost in a bag of
potato chips.
All of this applies not just to what we eat, but to any form of physical
sensation, such as going to a movie or a baseball game. You have to know
when enough is enough, and not waste any more precious time on it.
After awhile, this approach to physical pleasure becomes second nature,
and you'll be proud of your power over the physical world.
How To Make The Transition
The best way to overcome bad habits is to be happy and engrossed in life.
When people lack direction in life, they are much more likely to develop a
poor self-image, and look for ways of "stroking" themselves. On the other
hand, if you have something you want to accomplish, you'll find it quite
easy to mow down your bad habits. When your energy and vitality are
functioning at full power, your "will-power" will, too.
Make a game plan. Strategize a growth schedule according to what you
expect to accomplish, and then shoot for a bit more.
A good way to break a bad habit is to hire a friendly "nudnik." Ask a
friend to point out every time you take more than one piece of cake, or
nibble in-between meals - or revert to whatever bad habit you want to
change.
You can even set up a penalty system. Tell the nudnik: "If you catch me
biting my nails, then I'll pay you $50." At $50 a bite, you'll probably break
your habit long before you break your bank account!
Why Is "Physical Pleasure" An Ingredient In Wisdom?
To waste anything in life is foolish; to waste pleasure is absurd.
The body is to the soul like a car is to the driver. Keep the body
feeling good so the soul can tackle what life is about.
Appreciate that this world is a "pleasure world." Take the time to
get the true, lasting pleasures.
To pay for a pleasure and not enjoy it is illogical.
"Knowing what you are living for" is an enormous pleasure to
strive for.
Be careful - all material indulgence can be used as an escape.
Over-indulgence drains self-respect.
Don't "need" the pleasure. Take it when you can and enjoy it, but
don't need it. Otherwise, you're enslaved.
To get the most out of your pleasures, be full of vitality and
purpose. Be happy with life.
It's not easy to really have pleasure. You have to learn how.
Savor your pleasures like a gourmet to appreciate them properly.
Pleasure makes us feel it's good to be alive. Translate all your
pleasures into energy for living.
We need to break habits to have real pleasure. The body says
you'll have a nervous breakdown. Don't worry. Be tough.
Author Biography: Rabbi Noach Weinberg was the dean and founder of Aish HaTorah International. Over
the last 40 years, his visionary educational programs have brought hundreds of thousands of Jews closer to
their heritage. Copyright 2003 Aish.com - "The 48 Ways to Wisdom" is culled from the Talmud (Pirkei Avos 6:6),
which states that "the crown of Torah is acquired by 48 Ways." Each of these is a special tool to help us sharpen our
personal skills and get the most out of life.

.


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The following columns on last weeks parsha were received after publication
1. Chicago Kollel Parsha Encounters page 36
2. Chicago Kollel Halacha Encounters page 36
3. Rabbi Yaacov Haber TorahLab page 37
4. Rabbi Sender Haber Out of the Loop page 37
5. Rabbi Mordecai Kamenetzky Parsha Parables page 38
6. Rabbi Moshe Krieger Bircas HaTorah Parsha Sheet page 38
7. Rabbi Label Lam Dvar Torah page 39



Community Kollel
Parsha Encounters
Parshas Ki Sissa - Feeling Your Brothers Pain
By Rabbi Ezra Adler
A Project Of Chicago Community Kollel
This years Parsha Encounters is dedicated in honor of Mr.& Mrs. Nachy
Shabat by their family upon their receiving the inaugural Rebbetzin
Zucker Torah vChesed Award
In this weeks parshah, Hashem responds to the cheit haeigel by telling
Moshe to leave Him so that he can destroy Bnei Yisroel. Moshe responds,
If so, erase me from Your Book that You wrote. What motivation
prompted that particular response? How did Moshes declaration help
Bnei Yisroel?
The Ramban explains that Moshe wasnt merely saying, If You, Hashem,
will destroy the Jews, dont write my name in Your Torah. Rather, he
was asking that if Hashem destroys the Jews, then his name shouldnt be
written in the Book of Life. In other words, Moshe was saying, I prefer
death if the Bnei Yisroel are destroyed!!!! Moshes mesiras nefesh for his
people was so great that he was willing to advocate for them in this
manner. However, how did his declaration actually benefit Bnei Yisroel?
In Sifsei Chaim, R Chaim Friedlander quotes Rav Dessler, who explains
that Moshe wasnt just will-ing to forfeit his life, he was explaining that
should Hashem destroy the Jews and keep him alive, his life wouldnt be
considered a life at all. He simply could not envision his life in their ab-
sence since he felt their pain so deeply! Moshes ability to feel the pain of
the Jews - his middah of nosei bol - was apparent even at the age of 20
when he was still in Mitzrayim. The Torah de-scribes how Moshe went
out and saw the burden of the Jews. The Medrash explains that he saw
how hard they were working and said to Hashem:
Me yetein mosi aleichem - I would rather die for you! This same
middah now prompts Moshe to explain to Hashem that if He kills the Jews
it will be like killing him.
R Friedlander takes the idea one step further and explains that the Jews
created a chillul Hashem through cheit haeigel. By truly experi-encing
the pain of the Jews as his own pain, Moshe created a kiddush Hashem,
which served to defuse their chillul Hashem and save them.
We can learn an amazing lesson from this expla-nation. Just as Moshe was
able to save the Jews by being nosei beol chavero, we have the ability to
ameliorate the suffering of our family and friends. How many of our
neighbors are experi-encing challenges such as unemployment or diffi-
culties in chinuch habonim and shidduchim? Do we really feel their pain
as Moshe did his peo-ples, or do we just mouth platitudes while in-
wardly sighing with relief that weve been spared the nisayon in question?
Imagine if we truly felt their pain! Our response would be much more
heartfelt and helpful. Perhaps we could then suc-ceed in following
Moshes example and create our own kiddush Hashem, one that will serve
as the catalyst for the ultimate kiddush Hashem, the bringing of Moshiach.
Rabbi Adler, a rebbi at Yeshivas Tiferes Tzvi, learn with the Zichron
Aharon mechanchim chabura at the kollel.

Chicago Community Kollel
Halacha Encounters
Davening By Heart
By Rabbi Henoch Plotnik
The Gemara in Ms Gittin (60b) derives from the pasuk in this weeks
sedrah, Ksav lcha es hadevarim haeileh (literally write these
words), that words of the written Torah may not be re-cited by heart.
Hashem was directing Moshe Rabbeinu that the written word may only be
recited from the text and that the oral Torah may not be written down at
all. If the Gemara is to be understood at face value, we would be severely
limited in performing many mitzvos in the manner in which we are
accustomed, such as reciting Shema with-out a siddur, Vayechulu
during Kiddush, and even quot-ing pesukim when delivering derashos.
School assignments such as memorizing Shiras Devorah or Akeidas
Yitzchak would seem to be in direct contradiction to an explicit Ge-mara.
Is this really so? Upon delving into the Rishonim and latter day poskim
we find a vast array of opinions as to the nature of this halachah and its
practical application.
According to the Ritva, by not reading inside we poten-tially lose the
ability to recognize the chaseiros and yesi-ros (hidden, missing, and extra
letters and words) which contain fundamentals of the Torah and are the
source of many halachos. Oral Torah was meant to be transmitted
precisely that way (orally) to ensure the accuracy of its transmission.
Once it is written, details might be recorded in error, forever changing the
true tradition. The Sefer Yereiim understands this halachah to be an
enactment of the rabbanan, for if we would begin reciting written por-
tions of Torah by heart, eventually they would not be com-mitted to a
reliable text, and ignorant people would doubt their veracity. Tosafos in
Ms Temurah (14b) questions how we have become accustomed to saying
passages of daven-ing by heart such as Shema and Vayosha(preceding
Az Yashir) and suggests that the issur is only in effect when being motzie
another person in an obligation. Tosafos pre-viously comments that
reciting psukei dzimra by heart does not pose a problem because the
prohibition is only directed at pesukim from Chumash, not from Tehillim
and the like. (The Shita Mikubetzes explains that this is so since the
Neviim and Kesuvim were not yet in existence when the Torah mandated
this prohibition. Others explain the distinction based on the Ritva cited
above, darshening that the chaseiros and yesiros will only impact halachah
which is exclusively derived from the Chumash.)
Another Ritva in Ms Yuma cites a Yerushalmi that main-tains that
pesukim which are incorporated into songs or praises are not included in
the issur. Indeed, the absence of the darshening of cheseiros under such
circumstances falls in line with the other citation of the Ritva.
The Bais Yosef (O.C. 49) defends the common practice of Birchas
Kohanim and Parshas Hatamid being said by heart as a matter of eis
laasos (the same heter instituted to systematically write down the oral
Torah). It is sim-ply too cumbersome to bring along a printed text every
time we duchen.
Finally, the Tur rules that any pasuk which is very in-grained in peoples
minds (shagur bfiv) is permissi-ble as well (brought in Shulchan
Aruch, O.C. [#49] as halachah lmaaseh). However, the Mishnah
Berurah, in the name of the Magen Avraham advises, based on the
varying opinions mentioned above, that one should only rely on this
opinion for the examples specifically men-tioned in Shulchan Aruch,
namely Shema, Birchas Ko-hanim and Parshas Hatamid (even though the
Shulchan Aruch himself writes and anything like these). The Mishnah
Berurah also relies on the opinions that permit saying Tehillim by heart
since nobody else is being yotzei with the recital (in accordance with the
Tosafos in Ms Temurah) and there is a general heter of derech tefillah
to invoke Hashems mercy. This may be included in the leniency of the
Yerushalmi of giving praise baal peh as quoted above. The Chasam Sofer
(Y. D. #191) bolsters this opinion with the assumption that when the
Leviim sang shirah in the Beis Hamikdash and Jews recited Hallel when
bringing korban Pesach, it is doubtful that they brought printed texts (see
NOTE).
Rav Shlomo Zalman Auerbach ztl raised the issue of saying Vayechulu
at Kiddush by heart and explained that as long as one is only being motzie
his Shabbos guests and family, doing so does not fall under the category
of being motzie others (which Tosafos did forbid). The issur only
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includes a rabim, a large gath-ering (based on his understanding of the
shitah of the Gra that has its root in Taanis 28a). Rav Chaim Kanievsky
shlita reported that the Chazon Ish was not particular to use a siddur for
Kiddush (Dirshu edition of Mishnah Berurah, #49:4, quoting sefer
Shabbos LYis-rael).
There is another reason to be lenient with Kiddush in as much as one
doesnt really have to say Vayechulu or Vshamru to be yotzei (heard
from Rav Shmuel Fuerst shlita). Memorizing pesukim by reciting them
aloud cer-tainly falls under any number of lenient opinions men-tioned
above and can be assigned by teachers to solid-ify the students expertise
in Torah shebichsav.
NOTE: This leniency would serve as a heter to give a drashah without
having to refer to a stack of quoted sources.
Rabbi Plotnik, an alumnus of the kollel, is a rebbi at Yeshivas Meor
HaTorah and rav of Bais Tefilla.

Rabbi Yaacov Haber
TorahLab
From Darkness To Great Light
Today is Purim Kattan. Its not the real Purim, because Purim must fall on
the last month of the year, yet it still a day of celebration and happiness.
From a seasonal and holiday perspective, Nissan, the month of Pesach, is
the first of all months, and Adar is the last of all months. Nissan is the new
Aviv or spring; Adar is the opposite end of the spectrum and can
sometimes deliver the darkest of winter. (Just look outside.)
Lets take a deeper look.
Nissan was the month of G-d revealed. He miraculously took us out of
Egypt; He split the sea; He dropped food from Heaven - G-ds presence
was clear. The Talmud tells us that even a plain maidservant had greater
prophecy than the Prophet Yechezkel. There was light.
By contrast, in Adar G-d was the month of G-d hidden. Ester was named
after the hiddenness of that time. The Talmud teaches us the the time
represents, And I will certainly hide My face at that time. It was a time
of persecution, Haman and even assimilation.
This is G-ds design.
At every beginning G-d gives us light. That is G-ds gift to us. But then
that light begins to diminish. The light of G-d goes into hiding and is no
longer revealed; the revealed G-d no longer a given.
As the months pass from Nissan it gets darker. We must find that light
within us. As the months get darker and darker we must indeed search
deeper and deeper. During Adar, the end of the cycle, G-d is the most
hidden. It is at that time, during Adar, that we must delve into the deepest
part of our souls and find our absolute best. We, not G-d, must generate
the light.
At the end of the calendar year we read, - For the Jews there was light,
happiness and joy. This light was our light.
The light of Nissan is G-ds gift to us; the light of Adar is our gift to G-d.
May G-d bless us with a new light, an Ohr Chadash, when He will once
again reveal His full light, on the Zion and Jerusalem.
Rav Kook of blessed memory wrote:
- ; ,
; , ; ,
, .
The truly righteous do not complain about darkness; they add light. They
dont complain about evil; they add justice. They dont complain about
heresy; they add faith. They dont complain about ignorance; they add
wisdom.
(A synopsis of a small part of the Keynote address at the Shappels 36th
anniversary Dinner in Jerusalem.)
Rabbi Sender Haber
Out of the Loop
Choosing The People
Moshe was up on Har Sinai receiving the Torah when Hashem told him,
You need to leave now. Your Jewish people have made themselves a
Golden Calf. They have made a wrong turn and are heading in the wrong
direction. They are dancing around the calf and worshipping it, saying
this is your god who took you out of Egypt.
It was clear that the forty days on Har Sinai would not end successfully.
Moshe would not receive the Torah.
Hashem gave Moshe some advice. These people are stubborn. He said,
Let me destroy the Jewish people. Keep the Luchos and start a new
nation. I will make you great.
Now Moshe had a choice: He could forsake the Jewish people and take
the Luchos or he could stay with the Jewish people and, necessarily, break
the Luchos. (Perhaps, he also had the option to retire).
The logical course of action was to forget about the Jewish people. The
Jewish people had been complaining since Moshe first lobbied Pharaoh to
let them go. The Jewish people deserved to be destroyed. Moshe deserved
better.
Still, Moshe chose the Jews. He descended Har Sinai to join them and he
shattered the luchos before their eyes. Over time, he helped them change
their ways and finally grow to the point where they were ready to truly
accept the second Luchos.
Moshe could have taken Hashems advice. He could have chosen the easy
and logical way. He could have kept the Luchos and built a nation with
his own family. Instead, he risked everything and stuck with the Jewish
people.
What was Moshe thinking when he voluntarily left G-ds presence and
descended the Mountain? What motivated Moshe?
If we could ask Moshe this question, we would expect the answer to be
profound: My heart is with my people, I couldnt see things any other
way, I was blinded by my love, or perhaps they needed me, how could
I forsake them?
According to the Gemara, Moshe Rabeinus thoughts were quite different:
Moshes first motivation was logical. Avraham Yitzchak and Yaakov had
devoted their lives to G-d. G-d promised each of them that He would care
for their children. If those promises were not a strong enough to keep a
nation alive there was no way that Moshe be able to successfully build a
nation.
Moshes second motivation was shame: How will it look? People will
say that I abandoned the nation I was leading to start a nation of my own
It is difficult to believe that Moshe Rabeinu made such a selfless decision
based on such selfish motives. He was afraid that his new nation wouldnt
work and he was afraid that it would look bad. Didnt Bnai Yisroel
themselves factor in? Werent they part of the equation?
About one hundred years ago in Russia there was a young yeshiva bochur
who was a bit of a troublemaker. One morning he wanted to have a bit of
fun so he tucked a goat in the Aron Kodesh of the bais midrash before
davening. It was a day with krias haTorah so when the Aron was opened
in the middle of davening the goat popped out and started prancing all
over the bais midrash.
It didnt require much investigation to identify the perpetrator. In short
order the case was taken up by the faculty. The overwhelming opinion
was to expel the young man but such a move would have drastic
implications. Finally, the menahel of the yeshiva, who was the previous
Lubavitcher Rebbe met with the boy. The principal asked him some
questions and then asked him if there is any reason he should not be
expelled from the yeshiva.
The boy responded very cleverly, If you expel me from the Yeshiva, he
said, You are not only expelling me. You are also expelling my children
and my childrens children and their children for all generations.
The menahel was impressed with the boys answer and allowed him to
stay in yeshiva, on the condition that he stay away from all goats.
Moshe Rabeinu realized that it was not important to judge the Jewish
people who stood at the bottom of the mountain. He needed to think about
the descendents of their forefathers. They had strong roots and they would
grow into a strong nation. At the moment it might be logical to abandon
them, salvage the Luchos and start his own nation, but as a leader he knew
that their past and their future were too powerful to be abandoned based
on a momentary lapse.
By looking at the pragmatic realities of existing as a nation, Moshe did
more than just stick with his people, he recognized them for who they
were and acknowledged that no momentary situation could justify
abandoning them forever.
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Hashem offered Moshe the logical choice, but Moshe read between the
lines. He recognized our past and helped us realize our future.

Rabbi Mordechai Kamenetzky
Parsha Parables
Parshas Ki Sisa 5774 - Spare Us Please
Dedicated in memory of Isaac Volkmar Yitzchak ben Natan, a"h upon his
shloshim
Moshe Rabeinu was understandably upset. Of course, the Almighty's
decision to wipe out Klall Yisrael after the sin of the Golden Calf was in
infallible and undoubtedly incontestable, however Moshe still did his best
to dissuade Him from acting upon the threat. In fact, the Talmud in
Tractate Berachos tells us that Moshe took a cue from the Almighty, when
He said, "And now desist from me and let My anger flare up and I shall
annihilate them, and I shall make from you a Great nation" (Exodus
32:10).
But Moshe was not flattered or deterred he continues to plead on their
behalf with all sorts of arguments some of them explicated in the ensuing
verses, others alluded to through scripture and elucidated through the
Talmud. One of the more powerful arguments he presents was the fact the
Children of Israel were overloaded with gold and silver, the spoils of
Egypt. Moshe compares his folk to a father who indulged his son with
assorted accouterments, amusements and pleasures and then placed in a
tenuous position to sin. "What will stop him from getting high and
speeding with his neon-colored Lamborghini at 90 miles an hour, while
cavorting with all sorts of miscreants?"
In one of the more powerful objections Moshe offers, one that is
seemingly an direct counter-diction to G-d's offer "I shall make from you
a Great nation," Moshe says, "And now, if You would but forgive their sin
and if not erase me, please, from Your book that You have written."
It's quite a powerful challenge to G-d, one that is seemingly embodies
"chutzpah". After all one does not threaten the Almighty. Yet Moshe
demands, and Hashem "backs down" (kv'yachol) in corporeal terms.
What is strange is the insertion of politeness in what seems to be a
vociferous exchange. In the midst of requesting that self-obliteration
should go hand-in-hand with the fulfillment of Hashem's threat against the
B'nai Yisrael, Moshe inserts the word, "Please". "Forgive their sin and if
not erase me, please, from Your book." Of course, Moshe was polite and
well mannered, but the nicety of the word "please" in the midst of such a
vociferous challenge seems incongruous. Can the expression "erase
please" be alluding to something more?
The Story
A well dressed gentleman, in a perfectly tailored suit and Brioni tie,
entered the bank. He walked up to a teller, put his hand inside his jacket
and handed her a note. Smilingly, she handed him bags of money from her
drawer. He took them and turned to leave. As he was exiting the bank
money bags in hand, the teller ran after him. She was holding a stack of
bills and was shouting, "Sir, I do believe that you forgot these!"
When the robber left the manager was livid, "Are you out of your mind?
Why did you give him that extra stack of bills?"
"Look at this," she said handing him the neatly written note:
"I am sorry for interrupting you in the middle of your work, but with all
due respect, I humbly request that you please hand me over any money
that is with your physical reach. Thank you again, and have a wonderful
day.
P.S. By the way, I have a 45 caliber weapon on my person. "
The teller shrugged in despair, "How could I not have given him the stack
that I had forgotten to give him earlier? He asked so nicely!"
The Message
My dear friend, Dr. Mordechai Bluth, whose critical analysis of both my
grammar and ideas always evokes a smile (and sometimes a retraction),
shared an idea that he had heard many years ago from an old Sephardic
rabbi.
Look back at the episode which initiated the Israelites' original acquisition
of the immense amounts of gold and silver which ultimately caused the
catastrophe of the Golden Calf.
Reflecting to his commitment to Abraham, that his descendants will
indeed go into exile, but will leave their captors with great wealth,
Hashem beseeched Moshe to ensure the fulfillment of the promise. He
implores Moshe to "Please, speak into the ears of the people, and have
each man request from his (Egyptian) neighbor and each woman from
hers, silver vessels and golden vessels" (Exodus 11:2).
The Talmud discusses the anomalous use of the preface, "Please ask,"
language that seems to conflict the normal directive of a ruler, let alone
the Almighty. Perhaps, that G-dly supplication, "Please" evoked a
response that affected the collection of wealth to a superfluous degree --
one that ultimately ended in the blasphemous profligacy of a Golden Calf.
Perhaps it was that extra entreat, a most powerful Heavenly "Please" that
triggered the cycle of disaster. Thus, explained the elderly rav, Moshe
says to Hashem, Forgive them for their indulgence because of excessive
wealth, if not, "Erase, 'Please'" from the great Book!
It's nice to be polite, but sometimes insistence can lead to disaster as well!
Good Shabbos 2014 Rabbi Mordechai Kamenetzky

Rabbi Moshe Krieger
Bircas HaTorah Parsha Sheet
Parshas Ki Sisa
In this week's sidra, upon completing its instructions regarding the
Mishkan's set up and preparation, the Torah launches into a talk regarding
the holiness and severity of Shabbos observance.
Troubled by the seemingly random juxtaposition of these two discussions,
Rashi explains the pessukim as instructive of the fact that although Klal
Yisroel were required to busy themselves with the arrangement of the
Mishkan, they were not to allow such work to override Shabbos
observance.
However, through an attentive reading of the pessukim, one encounters a
difficulty with Rashi's approach. As can be observed, the Torah does not
simply interject with a brief warning regarding the holiness of Shabbos. In
fact, although a few short words would have equally served the purpose,
the Torah uses six pessukim to make its point. Could the Torah not have
chosen the sidra containing the general commandment of Shabbos
observance as its venue for this more lengthy discussion? Our parsha does
not appear to be a logical place for this form of elaboration.
In his sefer, Peh Kadosh, Rav Itzele Mi'Volozhin, zt'l, attempts to explain
Rashi's viewpoint with the use of a relevant and well-known concept. The
purpose of the Mishkan's preparation was to provide the shechina with a
place to dwell among Klal Yisroel and, consequently, to enable the Jewish
people to draw closer to Hakadosh Baruch Hu. Furthermore, Rav Itzele
adds, considering that the strengthening of Klal Yisroel's relationship with
G-d can be asserted as the absolutely most noble cause which one can
progress, it can be presumed that the Mishkan's readying and construction
retained an importance of monumental proportions. Moving on to his
direct answer, he suggests that the Torah wished, through its lengthy
treatment of Shabbos' holiness, not merely to command that Shabbos
observance override the Mishkan's set up, but to address, with the extra
pessukim, why the halacha was so. The Torah wished to justify how it can
even be proposed that the Mishkan's preparation bow to the strictures of
Shabbos. Rav Itzele contends that the pessukim successfully emphasize
how Shabbos is itself a medium for the very same goals as those of the
Mishkan strengthening one's connection with Hakadosh Baruch Hu
and that there would therefore be no reason to transgress the laws of
Shabbos during the preparation of the Mishkan.
Rav Itzele provides an example to lend validity to his claim that the
pessukim emphasize Shabbos' quality as a day propitious for drawing
closer to Hakadosh Baruch Hu. In one of the pessukim, Hakadosh Baruch
Hu refers to himself as Mikadishchem your 'Consecrator' [The One
Who makes you (B'nei Yisroel) holy (on Shabbos day)]. On Shabbos,
Hashem actively draws us closer to Him by granting us a higher level of
kedusha. Additionally, we can add that the pessukim include the word
vayinafash and He [G-d] was refreshed, from which the gemara
(Beitzah 16a) derives that one is granted an extra soul on Shabbos in order
to deepen his relationship with Hakadosh Baruch Hu.
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Yet, to begin elaborating on the concept of Shabbos' ability to facilitate
one's growth in kedusha, it is integral to remember that although Hashem
does grant us greater kedusha on Shabbos, He requires us to exert our
every effort in the pursuit of that holiness. In Chapter 26, the Mesillas
Yesharim writes that all kedusha is obtained only through hishtadlus
active effort. Indeed, directly applying this idea, the Zohar (242) writes
that every person is granted the extra soul of Shabbos (see above) only in
accordance with the degree of his efforts to utilize Shabbos to grow in his
relationship with Hashem.
Perhaps it would prove pertinent to provide several examples of the
various efforts one can make in order to be granted the full measure of
sanctity which Shabbos can provide.
On a basic note, one should attempt a greater contemplation, on Shabbos,
about his avodas Hashem and relationship with G-d. A person's main
focus on Shabbos should be on Hakadosh Baruch Hu. With respect to this
point, while it would probably not be wise, for instance, to prohibit
mundane talk at the Shabbos table, one could at least limit such discussion
on the holy day and try to instead speak of Torah and mitzvos. Perhaps
one could likewise attempt to invest a little more concentration in his
tefillos on Shabbos and, similarly, try to inject a little more feeling into
the zemiros he sings by his table. The Zohar calls Shabbos Yoma
D'nishmasa The Day of the Soul. Shabbos Kodesh is supposed to be a
day when we set aside our worldly concerns and focus on our service of
the Ribono Shel Olam.
The Vilna Gaon, zt'l, in his sefer, Aderes Eliyahu (Bereishis 2:9), states
that our properly enjoyable and lavish Shabbos meals possess the same
level of sanctity as the consumption of the korbanos in the Beis
Hamikdash. In light of this, it would ideally be proper to attempt an
increase in our purity of intention while consuming the food to try to
eat, throughout the se'uda, not simply for mundane enjoyment but in order
to fulfill the obligation to have a special meal in honor of the unique
holiness of Shabbos Kodesh. However, in our generation, one can
certainly not be expected to consume all of his food with only the most
perfect of intentions. But perhaps one could try, at least before beginning
his Shabbos seudos, to contemplate on the fact that he is about to fulfill
the mitzvah of partaking in the holy Shabbos meal.
The Mesillas Yesharim (C. 26) assures us that if a person genuinely tries
to increase his level of holiness and certainly, we might add, if a person
tries to increase his level of holiness on Shabbos, a day specifically
auspicious for the attainment of spiritual growth Hashem is guaranteed
to assist in the endeavor and draw the person closer and closer to Him.
Shabbos Kodesh possesses tremendous power. Throughout the years,
there were many people who approached the Steipler, Rav Yaakov
Yisroel Kanievsky, zt'l, and related that they were becoming increasingly
bothered by belief-related questions. Many of these people, knowing that
even the most strictly logical refute could not succeed in squelching their
almost obsessive naggings, would ask the Steipler for advice. Generally,
the Steipler would advise them to strengthen their adherence to all the
complicated and intricate laws of Shabbos. He would explain that Shabbos
observance has the ability to purify one's thoughts and enable true
closeness to Hakadosh Baruch Hu, facilitating the total disappearance of
any such thoughts.
May we truly try our utmost to sanctify ourselves with the holiness of
Shabbos Kodesh and thereby be zoche to deepen our relationship with
Hakadosh Baruch Hu.

Rabbi Label Lam
Dvar Torah
Ki Sisa 5774 - Let Us Not Break Those Too!
The Children of I srael shall keep the Shabbos, to make the Shabbos an
eternal covenant for their generations. (Shemos 31:16)
And the tablets were G-d's work, and the inscription was G-d's
inscription, engraved on the tablets. (Shemos 32:16)
.... "were G-ds work": This is to be interpreted according to its apparent
meaning, that He personally made them. Rashi
Why is it that in the middle of the narrative of the events about Moshes
reaction to the Golden Calf, we suddenly privy, almost parenthetically, to
an appraisal and provenance of the Sacred Tablets? Why here and now?
Ron called me in the height of his frustration. I had a good rapport with
him and he felt I would be able to understand his side also. It seemed to
him like it was the worst thing that had ever happened. His wife, over
time, had become Shomer Shabbos, and he was living with a vi rtual
Rebbetzin. Short of checking his Mezuzos he was looking for a solution to
his dilemma. So he called me and I heard about what had happened most
recently to set him off.
Its not enough that all the light switches are covered and taped and the
TV remote is disappeared, but Friday in the middle of the night, he hears a
shriek. He told that he came running downstairs expecting to find a dead
body. What had happened?
Their college age daughter was home with a friend and to explore deeper
in the fridge they turned the bulb back on and left it that way. When Mom
came down to get a drink, she was alarmed to see the light turn on and
was now unable to close it lest she turn the light off. Her surprised
reaction produced that shriek. Is that normal!? he complained. Of course
I empathized and all that good stuff before trying to put his wifes reaction
into some meaningful context that he too could appreciate. Ron, how
much is the Mona Lisa worth? B illions if not priceless, right!? Now
imagine that this rare painting is being hosted in your house for a short
period of time. How would you react if while you were sitting in your
living room admiring its beauty your daughter would approach that
delicate work of art and, not knowing its true value, suddenly reach to
touch it with hands made greasy from fried chicken. What would your
immediate reaction be? Shriek! Right!? (He agreed!)
Now Shabbos is even more precious and priceless than the Mona Lisa. It
was blessed by G-d from the very beginning of creation. It comes to our
house once a week, by invite, and we host it for slightly more than 24
hours. We are commanded to keep it and so we have successfully for
many thousands of years. I explained to him, Your wife has come to
appreciate this over the years and even if you dont yet, it is important to
her that you respect her value of this priceless entity.
Now the Tablets too were probably the most valuable object ever in
human history. If I would draw a painting of a woman half smiling it
might not be worth the paper it is scribbled on. If Van Gogh or De Vinci
did the same it would be priceless. What if the greatest artist, G-d
Himself, created it and signed it? The Torah authenticates here, that thats
what Moshe broke in order to sober the people intoxicated with the
Golden Calf. That would be worthy of a shriek. Measure the loss. We can
never estimate the extent of that tragedy.
The consolation is that inscribed on those Holy Stones were words and
ideals that live with us today like knowing Hashem and keeping Shabbos
holy. Let us not break those too!
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Vol 24 # 45 PLEASANT RIDGE NEWSLETTER s xc
sga, A Kehilas Prozdor Publication
(c) 1990-2014 Rabbi Leibie Sternberg (Monsey/Spring Valley Zmanim) kvehu :,arp
http://www.prozdor.com Candles Mincha DafYomi Shiur Shachris a ezx
Friday 5:20 5:30 9:26
Shabbos 1:45/5:20 4:45 9:00 9:26
Sunday 5:30 5:50 8:00 9:25
This issue is dedicated:
kz ktuna rc ctz irvt crv hrun hct bgk
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
ohhj cegh rc ovrct bzku hukv ejmh rc krgp bzku

IMPORTANCE OF ....
The Gemara (Bava Basra 172a) states that if there are two men in
one city with the same name and fathers name (e.g. iugna ic ;xuh)
they are not permitted to make a claim against the other based on
a rya (document), since it wouldnt be clear who owes whom. If
they wish to do business, the Gemara says uakah, which means
they must add a third generation (e.g. a grandfathers name) to
identify them, such as cegh ic iugna ic ;xuh. If even the
grandfathers name is the same for both, they should add a inhx
(sign) such as .ud tuva cegh ic iugna ic ;xuh (who is short) or ick
(who is fair-complexioned) etc.. If even this does not sufficiently
distinguish them, they should write ivfv or ktrah. One might
suggest that for this reason, the Torah describes the architect of
the Mishkan as: vsuvh vynk ruj ic hrut ic ktkmc, since there may
have been more than one hrut ic ktkmc among the Bnei Yisroel
and perhaps they both had a grandfather named ruj. However,
even if this were so, why would the extended lineage be
mentioned again in kvehu where Moshe presents Betzalel to the
Bnei Yisroel ? It might have been necessary when Hashem told
Moshe whom to choose, in ta, hf, to distinguish him from other
Betzalels. However, Moshe had now identified him and didnt
need the extra description. The knrf ard notes that Rashi
comments in kvehu how Chur was the son of Miriam (and
therefore the nephew of Moshe). As such, Bnei Yisroel could have
suspected that Moshe only heard hrut ic ktkmc from Hashem and
that he unilaterally chose his nephew from the list of possible
Betzalels. Therefore, the Posuk tells us explicitly that Moshe
announced: ufu ic ktkmc oac s tre utr that Hashem told
him specifically whom to choose, and that Hashem used Chur and
the tribe of Yehudah to describe him.
QUESTION OF THE WEEK:
In a Pikuach Nefesh situation where money is needed, what is
preferable: one active aveirah (steal) or several passive aveiros
(not paying a worker transgress an vag and a utk) ?
ANSWER TO LAST WEEK:
(If a houses Mezuzah fell off on Shabbos, what should one do ?)
One can either make his house Hefker, which obviously makes
him Potur from Mezuzah, or he can claim xbut, since he cannot
do anything about it. The Gemara (Pesachim 70b) relates that a
Tanna moved away from Yerushalayim, to become Potur from a
Korban Chagigah on Pesach (which fell on Shabbos) rather than
rely on the fact that the Gedolei HaDor did not instruct Bnei
Yisroel to bring it. This implies that a Petur is preferable to the
excuse of xbut, if possible. One should therefore choose Hefker.
DIN'S CORNER:
When faced with a choice of being cren a secular J ew, raised
without Torah, versus a J ew from an observant home who has
strayed, one should concentrate efforts where the chances of
success are better, but lean towards rescuing the straying J ew if
his/her parents are still living, as it would fulfill an additional sxj
to them. Teshuvos VHanhagos 3:480)
DID YOU KNOW THAT ....
The Gemara (Pesachim 26a) states that jhru vtrnu kue -
[enjoying] sound, appearance and aroma [in the Beis HaMikdash]
do not violate vkhgn, the prohibition against deriving benefit from
anything Hekdesh. As such, it was permitted to gaze at the Kiyor
and benefit from the reflection of its mirrored walls. The Tur
notes that this ability served a specific function. Since the Kohen
who processed a Korban was required to do so vnak for the
precise sake of the person offering it, when that person was a
woman, the Kohen was able to see her briefly in the reflection of
the mirrored Kiyor, and thereby know for whom the Korban was
being offered. The Minchas Yitzchok (2:84) asks, if by not looking
at her directly, the Kohen sought to avoid ruvrv - the risk of
unseemly thoughts, wouldnt that same risk exist in looking at the
mirrors reflection ? Furthermore, does not the Shulchan Aruch
(jut 75:5) clearly state that where a man may not say Shema in
the presence of vurg, he may also not say it where the vurg is
visible through a glass ? The Minchas Elazar (3:25) states that in
the midst of doing the Avodah in the Beis HaMikdash, the Kohen
would not be susceptible to ruvrv. If so, why couldnt he look at
her directly ? The Minchas Elazar suggests that a direct look was
discouraged because of ihgv ,htrn to avoid the appearance of
impropriety. Another possible rationale could be as follows:
Chazal established an obligation to avoid ruvrv from such
Pesukim as: ofhbhg hrjtu uru,, tku and gr rcs kfn ,rnabu. If
generally, a direct look runs the risk of ruvrv, would we also
apply the same rule to a Tzadik whose elevated moral character is
sure to resist it ? Clearly, those Pesukim apply to everyone.
However, their application might be limited to a direct look,
where Chazal said dukp tk it applies to everyone. Where
however, the look is only a reflection from a mirror, Chazal
would not have been so rigid, and where circumstances suggest
that the risk of ruvrv is severely diminished, the restriction would
have been somewhat lifted. Such would be the case with a Tzadik,
and also for a Kohen in the middle of the Avodah.
A Lesson Can Be Learned From:
When R Shimon Sofer was a young boy, he asked his father the Chasam
Sofer an Apikores-like question. A Maskil asked me this question and I
couldnt think of an answer to give him, he explained apologetically. The
Chasam Sofer said nothing until a few days later, when he called in his
son and showed him how the question was easily answered. The boy
asked him: You obviously knew this when I originally asked you the
question a few days ago. Why did you wait until now to explain it? The
Chasam Sofer replied: I wanted to teach you that in matters of vbunt,
one need not feel rushed or pressured to immediately resolve any
questions or doubts. If you cant think of an answer today you will surely
think of one tomorrow or the next day. Always rest assured that an
answer exists. In the meantime, let nothing jeopardize your vbunt.
P.S. Sholosh Seudos sponsored by the Sternberg family.