"

Parashat Pekudei 29 Adar I 5774 February 29, 2014 Vol. 23 No. 22

Completing the Puzzle of Am Yisrael

by Rabbi Nosson Rich
One of the many attributes which we emphasize as the Jewish People is unity. But unity can be defined in multiple ways. A basic definition would suggest that a group of people who exist together in relative peace and harmony possess unity. If individuals can live with each other, respect each others views, and avoid hostile confrontations, then they have achieved a state of unity. However, if we take a close look at the Torah, we may discover that this definition of unity is incredibly superficial and does not convey an accurate illustration of what genuine and authentic unity truly is. This week we read the first of the Four Parashiyot, Parashat Shekalim, in which we are commanded to perform the Mitzvah of Machatzit HaShekel. This was the annual collection which would be used towards the purchase of communal sacrifices. One aspect of the Mitzvah of Machatzit HaShekel which is quite unusual is the fact that the Torah insists on a donation of only a half Shekel, a fraction of the basic unit of currency. This seems quite odd, not to mention impractical. (After all, try to imagine hundreds of thousands of Jews walking around, everyone asking the same question: Excuse me, do you have change for a Shekel?) Why does the Torah insist that everyone give a half Shekel rich and poor alike? What is the significance of the Machatzit HaShekel as opposed to the whole Shekel? It is a well-known fact that there are 613 Mitzvot in the Torah. However, the fact that is less discussed is that no single Jew has ever been capable of performing all of the Mitzvot by himself. As the Meshech Chochmah teaches (Shemot 19:8), there are certain Mitzvot that can be performed only by a Kohein and not everyone is a Kohein. There are other obligations that apply only to a Kohein Gadol, a Leivi, a Melech, or the Sanhedrin. Some Mitzvot can be performed only by men and others may be performed only by women. In the end, no single individual can possibly perform them all. No one can ever stand alone and declare, Taryag Mitzvot Shamarti, I kept all 613 Mitzvot. Rather, explains the Meshech Chochmah, we are to view our entire nation as one complete being, each individual representing a different organ, reflecting his or her unique self. Only together can we indeed fulfill 613 Mitzvot. This background offers us a refreshing perspective on Jewish unity. When asked to define the ideal state of Jewish unity Achdut we cannot simply resort to the basic definition. For although it is no doubt essential that we get along and live in peace and harmony, with that alone we have not yet fulfilled the ultimate state of unity. In addition, one must understand his true role as a member of the

Jewish nation. In reality, a Jew is not to view him or herself as a whole, a separate entity, who happens to live and exist among other individuals. Rather, a Jews perspective should be that he is only a part of a greater whole. As an individual, no Jew is complete. As an individual, a Jew cannot possibly fulfill his/her mission or purpose in life. With all of his/her talents, abilities, and resources, he/she is still only a Machatzit. It is through this realization that true Achdut may then emerge. Each Jew must realize that all Jews are necessary, because each and every one of them were created with one common purpose and one shared destiny which can be achieved only if and when we serve our God together, as one. The words Sim Shalom which a Jew recites each and every day do not represent a mere plea for calm and stability within the Jewish community. Rather, Shalom is a derivative of the word Shaleim, which means complete. When all of the parts fit and work together in absolute harmony, balancing and complementing each other, that is Shalom. Just as one missing piece is all it takes to ruin the effect of a one thousand piece puzzle, we need every single Jew to join us in our quest for Sheleimut. This is the message of the Machatzit HaShekel. We know that this is the season of the Geulah. As we celebrate Purim and then prepare to herald in the glorious month of Nisan, we must remind ourselves that unity is the prerequisite for the final Geulah. Let us take the message of the Machatzit HaShekel and begin to view ourselves as a Machatzit, only a part of a much greater whole. Hopefully, if we take this message and implement it into our lives, we will witness Shalom within all of Klal Yisrael and indeed the entire world.

All That Glitters Is Not Gold

by Hillel Koslowe (17)
This weeks Parashah begins with the words, Eileh Fekudei HaMishkan, These are the numberings of the Mishkan (Shemot 38:21). After this opening statement, the Torah explains how much of each item was given to aid in the building of the Mishkan. Why does the Parashah begin with Eileh Pekudei, as opposed to Parashat Mishpatim which begins with VeEileh HaMishpatim (Shemot 21:1)? Rashi comments in Parashat Mishpatim that every time the Torah uses the word Eileh, it negates what was mentioned before. When the Torah uses the word VeEileh, it means that these Pesukim are a continuation of the previous ones. If this is the case, what is Eileh coming to negate? The Or HaChayim explains that it cancels any other counts of wealth in the world, because counts of all possessions that are about fantasy and imaginations are not real counts. When a person counts their money and says they have X amount of money, it is really just fantasy. It doesnt include all the counts of what we actually have, that being the Tzedakah that we give to others in need.

To sponsor an issue, please contact: business@koltorah.org

K O L T O R A H P A R A S H A T P E K U D E I

We can never say that we are worth our possessions, because possessions can come and go. Our value is not based on our possessions. Rather, its based on how many Mitzvot we have performed and how much Tzedakah we have given. It is easy to think that a mans true value is equal to the sum of his possessions, but in reality, it is Mitzvot which we must count, not money. Ramban explains that Kayin was named given his name because his parents, Adam and Chava, thought that a person is only worth what he is Koneh, acquires. It is evident that this is how Kayin lived, because he was unable to give. Another negative trait associated with Kayin was his lack of respect towards others. When Kayin saw Hevels offerings, Lo Shaah, VaYichar LeKayin Meod, He did not respect Hevel, and Kayin was very angry (BeReishit 4:5). When we value people based only on their possessions, we believe that we can always elevate ourselves above others, and that we can always out-do them. However, when we realize that our value is based on our actions and not our or others possessions, we can try to do our best, without focusing on surpassing others. Kayins punishment for killing Hevel was that he would forever be a wanderer. As a lonely wanderer, even if one has many possessions and great wealth, he will nonetheless not be happy, because the wealth cannot be used for anything. Because Kayin believed that possessions determined his value, Hashem deservingly made him a wanderer, where no matter how much he had, he always felt worthless. When we try to value ourselves based on our possessions, Hashem makes our possessions of no use. The only way to truly boost our value is by increasing our Mitzvot. Ultimately, we are valued by our Mitzvot and actions, not by our possessions.

Based on a Shiur given by Rabbi Dovid Ebner.

Title
by Alex Kalb (15)
The final Pasuk of Perek 39 states, VaYar Moshe Et Kol HaMelachah VeHineh Osu Otah KaAsher Tzivah Hashem Kein Asu VaYevarech Otam Moshe, Moshe saw all the work, and behold, they had done it as Hashem commanded, so had they done, and Moshe blessed them (Shemot 39:43). Rashi (ad loc. s.v. VaYevarech Otam Moshe) quotes the blessing that Moshe gave to those who completed the construction of the Mishkan: May the Shechinah rest in the work of your hands. Moshe then continues with a well-known Perek of Tehillim (Tehillim 90:17), saying, ViHi Noam Hashem Elokeinu Aleinu UMaasei Yadeinu Konenah Aleinu UMaaseh Yadeinu Koneneihu, May the pleasantness of Hashem, our God, be upon us, and make the work of our hands established for us, and the work of our hands, establish it. Sefer Chassidim comments that from here we see that whenever one accomplishes a major project, there is need for a blessing. However, why was there a need to bless Bnei Yisrael that the Shechinah should rest in their work? Didnt Hashem say to Moshe earlier, VeAsu Li Mikdash VeShachanti BeTocham, They shall make for me a sanctuary so that I may dwell among them (Shemot 25:8)? Sefer Chassidim answers that Moshe was scared that

someones sin might block the Shechinah from resting in their hands, or someone who did not have the correct intention when building the Mishkan would prevent the Shechinah from dwelling there. Ralbag writes that from here we learn that when a leader of a generation commands people to do something and they fulfill his wishes, he must bless them, so that they will be able to carry out his instructions with even greater accuracy and Zerizut, zealousness, in the future. When Moshe blesses Bnei Yisrael, we can perceive the two elements which are needed for us to be successful in our service of Hashem. The first element is that it is important that the Shechinah should rest upon the works of our hands because all proper service requires guidance from Hashem. As we say every morning in Davening (in the paragraph of Yehi Chevod), Rabot Machashavot BeLeiv Ish VaAtzat Hashem Hi Takum, Many are the designs in the heart of man, but the counsel of Hashem, only it will prevail (Mishlei 19:21). We are always planning and making decisions, but without the help of Hashem, its all meaningless. However, once we value Hashem, then with His kindness, we can carry out our plans and decisions that He approves. This is the most basic tool needed for anything one wants to achieve, especially a major project like building the Mishkan. In the second part of Moshes blessing, May the pleasantness of Hashem, our God, be upon us, its very special if one merits to achieve and feel sweetness and satisfaction in his service of Hashem. When a person feels uplifted after doing a Mitzvah or learning Torah, it will drive him to want to find any opportunity to do another Mitzvah and learn more Torah. The Chafetz Chaim explains that this idea is comparable to the teaching in Avot (4:2), Sechar Mitzvah, Mitzvah, the reward for one Mitzvah is another Mitzvah. Every time an individual performs a Mitzvah with feeling, he wants to engage in even more Mitzvot and this feeling of satisfaction is a reward in this world for a Mitzvah. In Birchot HaTorah, we ask Hashem, Please, Hashem, our God, sweeten the words of Your Torah in our mouth (in the paragraph of VeHaarev Na), because this will cause our desire for Torah to grow and our eagerness for knowledge to always continue. When David HaMelech asks Hashem to allow him to sit in the House of Hashem all his life, he emphasizes, Achat Shaalti Shivti BeVeit Hashem Kol Yemei Chayay LaChazot BeNoam Hashem, One thing is my request that I dwell in the house of Hashem all the days of my life, to behold the delight of Hashem (Tehillim 27:4). When a person feels happy and satisfied with what he is doing, he will want to continue to doing this all the days of his life. Let us all be inspired by this weeks Parashah. Just as Moshe hoped for the power of the Shechinah to rest in the lands of Bnei Yisrael as they build the Mishkan, we, too, hope that Hashem will be with us in our everyday lives, assuring that we are making the right decisions and blessing all that we do.

Hopping Between Two Opinions: Understanding The Biblical Portrait Of 1 Achav - Part Two
by Rabbi Hayyim Angel
Rabbi Hayyim Angel is the National Scholar of the Institute for Jewish Ideas and Ideals (jewishideas.org). He also teaches advanced Bible courses to undergraduates and rabbinical students at Yeshiva University, and lectures widely. He received his B.A. in Jewish Studies from Yeshiva College, his M.A. in Bible from the Bernard Revel Graduate School, his M.S. in Jewish Education from the Azrieli Graduate School of Jewish Education, and his Rabbinical Ordination from the Rabbi Isaac Elchanan Theological Seminary of Yeshiva University. He has published over 100 scholarly articles, primarily in Bible, and is author or editor of eleven books. He lives in New York with his wife and twin daughters.

Thus said the Lord: Do you see that great host? I will deliver it into your hands today, and you shall know that I am the Lord (20:13; cf. v. 28). Achav entrusted his nation to God and the prophets, yet at the same time he lacked faith in God and the prophets when they brought him bad tidings. Chapter 20 captures the extent of the complexity of Achavs beliefs.

Perakim 20-22

In the Septuagint, the Navot story precedes the battles against Aram. This sequence places the Eliyahu stories (Perakim 17-19 and 21 in the Masoretic Text) in one block, and Achavs wars against Aram (Perakim 20 and 22 in the Masoretic Text) in another. However, the Masoretic organizationwhich inserts the Navot episode between the two chapters on Araminvites comment. Abarbanel (on 21:1) observes the irony of Achavs being referred to as a magnanimous king (20:31) followed by his murderous behavior in the Navot incident. Additionally, he derives from the Last week we began a juxtaposition of chapters Chafetz Chaim: Shekalim discussion of the dual nature of 20-21 that Achav did not Achav in Sefer Melachim. This by Aryeh Krischer ('14) learn anything from the week we will conclude our prophetic rebuke in As Sefer Shemot draws to a close, Moshe at last erects the analysis by looking at more of 20:35-42. Rather than Mishkan, the central place of Jewish worship until Shlomo build the his life as recorded in Tanach. improving, he went on Beit HaMikdash. As preparations for the Mishkan are winding to have Navot down, we read of a head tax. The payment was simple: Machatzit Perek 20 murdered. HaShekel BeShekel HaKodesh LeChol HaOver Al HaPekudim MiBen In Perek 20 of I Melachim The Masoretic order Esrim Shanah VaMaalah, One half-Shekel [measured] by the Achav defended the honor of may affect the his nation against Aram. sacred Shekel [measure] for all who are of countable age; from age interpretation of chapter Strikingly, he had a favorable twenty and up (Shemot 38:26). The builders of the Mishkan then 22 as well. By reading it relationship with an fashioned this silver into all of the fittings that held the Mishkan immediately after the anonymous prophet (20:13). together. As the Chafetz Chaim explains, not every Jews gifts were murder of Navot in Achav attacked the Arameans used in the Mishkan, as not all were worthy of this honor. However, Perek 21, one may in broad daylight against since the half-Shekels of the entirety of the Jewish People were used perceive selfish superior forces, to hold the Mishkan together, every Jew had a part in the motivations behind the demonstrating that he construction of the Mishkan. Likewise, every Jew, no matter how attack against Aram. completely trusted the Achav greedily initiated worthy or unworthy, has a portion in the Torah of Hashem and in prophetic promise that God the war at the expense of the Jewish congregation. would help (Abarbanel on the lives of others, 20:16). One may conclude similar to what he did with the murder of Navot 2. Without that the war against Aram brought out a positive dimension in bringing the Navot episode into account, however, one may Achav. With national security and honor at stake, Achavs allegiance view Chapter 22 as a justified campaign to retrieve lost territory to God and his nation came to the fore. (22:3). Alternatively, this chapter may be read in light of the negative Another fascinating issue of placement is the summary characterization of Achav from the surrounding narratives. He condemnation of Achavs behavior: listened to the prophet only as long as he was a bearer of good tidings. The moment a prophet rebuked him, however, Achav turned Indeed, there never was anyone like Achav, who committed away (20:35-43). This story is followed immediately by the Navot himself to doing what was displeasing to the Lord, at the episode, and then by Achavs testimony that he hated Michayahu for instigation of his wife Izevel. He acted most abominably, forecasting bad news (22:8). straying after the fetishes just like the Amorites, whom the Even according to the more favorable reading of Perek 20, Lord had dispossessed before the Israelites. (21:25-26) however, Achavs faithlessness described in the broader narrative enters this chapter through the words of the prophet. God intervened Although this passage sounds like a summation of Achavs in the battle against Aram so that Achav would become a believer: behavior that belongs at the end of Achavs career, it is followed instead by Achavs repentance after the Navot affair (21:27-29) 1 This article is adapted from Hayyim Angel, Hopping Bet ween Two Opinions: Understanding the Biblical and an additional chapter about Achavs battle against Aram.
Portrait of Achav, Jewish Bible Quarterly 35:1 (2007), pp. 3-10; reprinted in Angel, Revealed Texts, Hidden Meanings: Finding the Religious Significance in Tanakh (Jersey City, NJ: Ktav-Sephardic Publication Foundation, 2009), pp. 107-116. 2 Cf. R. Walter L. Moberly, Does God Lie to His Prophets? The Story of Michayahu ben Imlah as a Test Case, Harvard Theological Review 96 (2003), p. 4.

Had the summary condemnation appeared at the end of the Achav narratives, his reign would have been enveloped by harsh criticism. Instead, the narrator appears to distinguish multiple facets of Achav. Chapter 22 presents further complexities as Achav consulted prophets before going to battle: So the king of Israel gathered the prophets, about four hundred men, and asked them, Shall I march upon Ramot-Gilad for battle, or should I not? March, they said, and the Lord will deliver [it] into Your Majestys hands. Then Yehoshafat asked, Isnt there another prophet of Hashem here through whom we can inquire? And the king of Israel answered Yehoshafat, There is one more man through whom we can inquire of the Lord; but I hate him, because he never prophesies anything good for me, but only misfortuneMichayahu son of Imlah. (22:6-8) How did Yehoshafat know to ask for a second opinion? Radak, Ralbag, and Abarbanel surmise that he must have recognized those 400 prophets as prophets of Baal. Upon seeing the righteous Yehoshafat, they fraudulently used Gods Name in an attempt to persuade him to listen. It appears that these commentators were swayed by the summary statements of Achavs reign that cast him as an idolater. Following the Talmud (Sanhedrin 89a), Rashi asserts that the 400 were prophets of God but were giving the identical message, indicating a conspiracy. Surviving prophets of God had, by and large, learned to support Achav so they might live. In this episode, only Michayahu had the independent courage and resolve to serve as a true prophet. Achav apparently wanted to listen to prophets of God but preferred that they say what he wanted them to say. Thus Achavs messenger prodded Michayahu: Look, the words of the prophets are with one accord favorable to the king. Let your word be like that of the rest of them; speak a favorable word (22:13). Michayahu mocked the king by mimicking the false prophets: March and triumph! Hashem will deliver [it] into Your Majestys hands (22:15). Acha v, who had been insistent that Michayahu say what he wanted him to, now scolded him, How many times must I adjure you to tell me nothing but the truth in the name of the Lord? (22:16). It is clear that Achav recognized Michayahus integrity and the truth of his message. Achav was caught in a paradox: He knew that the 400 others were supporting his decision, whereas Michayahu was a true prophet. At the same time, however, Achav wanted true prophecy to support him. Unwilling to renege on his battle plans, Achav imprisoned Michayahu (22:26-27). Although Achav did not heed the prophet, he disguised himself in a failed attempt to outmaneuver the prophecy that he believed to be true (22:30; see Ralbag on 22:18, Abarbanel on 22:30). Achavs behavior during the battle reflected his full complexity: Please join TABC at its 31st Annual Dinner on Sunday, March 30th, at Congregation Keter Torah, as we honor a group of very special individuals. The theme of this years dinner, Building our Future, acknowledges the tremendous contributions of our honorees; Wendy and Isaac Shulman, Alisa and Stephen Levy, Dr. Garry Katz, and Yaacov Apfelbaum, who have all contributed in significant ways to the growth of our Yeshiva. For reservations or to make a donation, please go to tabc.org/dinner.

Then a man drew his bow at random and he hit the king of Israel he said to his charioteer, Turn the horses around and get me behind the lines; Im wounded. The battle raged all day long, and the king remained propped up in the chariot facing Aram; the blood from the wound ran down into the hollow of the chariot, and at dusk he died. Thus the dogs lapped up his blood and the whores bathed [in it], in accordance with the word that the Lord had spoken. (22:34-38) In mortal pain, Achav did not want his troops to be demoralized. As he was dying of his wounds, dogs licked his blood and whores bathed in it, tying together the punishments of 20:42 (that Achav would be killed in battle against Ben-Hadad) and 21:19 (that dogs would lick Achavs blood). Thus Achavs career ends with a striking combination of heroic dedication to his nation and Divine punishment for the murder of Navot and his lack of concern for his nation in sparing Ben-Hadad.

Conclusion
Achav believed the prophets but still wanted control over their messages and despised them when they maintained their integrity. The Navot story condemns Achav, yet even that episode ends with Gods praising Achavs repentance. In most cases, Achav was unable to remain consistent on the side of either God or Baal. He may have unwittingly instigated Izevel in threatening Eliyahu (19:1-2) and passively allowed her to murder Navot. At the same time, he retained Ovadiah and contributed to Eliyahus dramatic victory at Karmel. He defended the honor of his nation and died a military hero on behalf of his people. Then again, perhaps Achav was purely evil. The complexities in the narrative may allow him to hide behind his wifes crimes and other ostensible virtues, but the summary statements capture his true essence. Achav, the monarch of Israel, truly represented the people of his time: he was the one who needed Eliyahus rebuke at Karmel: How long will you keep hopping between two opinions? If the Lord is God, follow Him; and if Baal, follow him! (18:21). While Achav and his nation were hopping between two opinions, the reader similarly must vacillate between interpreting each element separately and considering the components of the narrative in light of the summary statements unequivocally condemning Achav. This tension results from the magnificent narration that brings the multifaceted personality of Achav to life.

Editors-in-Chief: Alex Feldman, Avi Hirsch Executive Editor: Aryeh Krischer Publication Editors: Gavriel Epstein, Binyamin Jachter,
Yosef Kagedan, Hillel Koslowe, Yehuda Koslowe, Moshe Pahmer, Simcha Wagner, Matthew Wexler

Business Manager: Azi Fine Publishing Managers: Yehuda Feman, Amitai Glicksman Staff: Ari Fineberg, Josh Finkelstein, Ariel Fromowitz,
Yosef Glatter, Zack Greenberg, Zev Hagler, Alex Kalb, Jordan Klahr, Shlomo Kroopnick, Jonathan Meiner, Dan Poleyeff, Binyamin Radensky, Tzvi Rotblat, David Rothchild, Donny Rozenberg, Eitan Schmeltz, Yehoshua Segal

Rabbinic Advisor: Rabbi Chaim Jachter

To subscribe to Kol Torah via email, message webmaster@koltorah.org This publication contains Torah matter and should be treated accordingly.