Download [21MB mp3]
To download, right-click on the Download link above and select Save Link As.  Not sure how it works on Mac-based browsers. Email webmaster at anshe.org if you know.

or

Listen Online:
Click > arrow to the right of the speaker icon on the mp3 player below to listen online.

I. Summary

A. Details of the Sanctuary/The Shabbos. Moshe transmitted to B’nei Yisroel the details of Hashem’s commands relating to the Sanctuary and its contents, but first emphasized the holiness of the Shabbos, on which no work was allowed.

B. Contributions for the Sanctuary. When asked to contribute towards the construction fund for the Sanctuary, B’nei Yisroel responded most generously, each individual donating what he or she could. Woman with the requisite skills spun the linen material. Princes of each tribe offered precious stones for the breastplate, as well as oils and spices for the incense. Some woman even donated their mirrors of burnished cooper for the creation of the laver and its base.

C. Betzalel and Oholiav. Moshe made specific mention of the fact that Hashem had singled out Betzalel of the tribe of Yehudah, a man of wisdom, understanding and experience, to supervise the details of the construction. He was aided by Oholiav of the tribe of Dan, who was a talented engraver and weaver.

D. Donations for the Sanctuary/Building of the Sanctuary. The gifts for the building of the Sanctuary became so plentiful that the workers were able to report that they had more materials than they needed. Soon, section by section the Sanctuary and its contents began taking shape. The people were then asked to refrain from donating additional items.

II. Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. Shabbos. Shabbos is one of the mainstays of Judaism. It provides an aura of holiness for our mundane lives, and provides a peak for the activities of the week. Yet, throughout history, they have been those who have scorned the laws of Shabbos, claiming that they are too restrictive or irrelevant. After all, they ask, if Shabbos is a day of rest why is watching tv or other restful activities prohibited? Of course, the basis for observance of Shabbos is the verse in the Torah stating, “and He (G-d) rested on the Seventh Day from all His work which He had made.” Why did G-d find it necessary to rest? Isn’t He all-powerful? Therefore, how could He possibly become fatigued? Obviously, then, Hashem wasn’t required to rest in any physical sense. What the Torah means is that Hashem paused from the basic work of creation on the Seventh Day, for the world had already been created. The Seventh Day was one which Hashem set aside for admiring his creations and considering the earth in its totality. In this way, Hashem set the standard for humans to sanctify the Shabbos as a day on which to turn away from earthly concerns and instead view life in its totality. What is life for, and how can we elevate ourselves spiritually? It is for reason that creative work, such as the type of work performed in connection with the Mishkon, is banned on Shabbos. Shabbos is a day to acknowledge Hashem’s creation of, and mastery over, the world. It is, therefore, a day which one should devote to prayer, learning, and family togetherness, rather than mundane matters. We have six days during which we can worry about business and other matters. We can set aside one day to reflect upon the purpose of all of our efforts. This one day, then, is Hashem’s day, during which His holiness will permeate our thoughts and actions.

a. There are also those who insist that one can’t survive financially if he or she refrains from working on the Shabbos (and Yom Tov). Those who choose to observe the Shabbos (and Yom Tov) understand the lesson of the following parable: A man was riding his horse down a long, winding road when he noticed an elderly man crunched under the load of an obviously heavy package. “Would you like a lift,” the rider asked? The old man readily agreed and mounted the horse, yet he didn’t remove his heavy backpack. After observing the man for a while, the rider asked him, “Why don’t you remove your heavy bag and place it on the horse?” The old man shook his head, and said “You were nice enough to pick me up. How can I impede your trip by placing such a heavy burden on your horse?” “Don’t worry,” responded the rider, “the horse is bearing the weight of the burden whether you place it on his back or yours. You may as well make matters easier for yourself and place it directly on the horse.” Likewise, we should have enough faith in Hashem to allow Him to bear all of our burdens during the Shabbos. After all, it is He carries us the rest of the week! There is no need to worry that if one observes the Shabbos, he or she will suffer financial losses. In the long run, the Shabbos observant Jew has only to gain from his/her faith in Hashem. (As Tehillim 37:3 teaches, “he who delights in the Shabbos is granted his heart’s desires.”)

2. The Women’s Jewelry. As mentioned earlier, the Golden Calf was fashioned from jewelry solicited from the Jewish women. However, the Torah indicates that the collection of such jewelry was not a simple matter. On the one hand, we find Aharon suggesting that the women donated their jewelry for the Golden Calf. On the other hand, however, we see the men handing the jewelry over to Aharon; this implies that the women did not give their jewelry willingly and that the men took it by force. Obviously, the women were most reluctant to contribute anything for the service of idol worship. As a reward, the women were given the opportunity to contribute first towards the construction of the holy Sanctuary. They did so willingly, donating their best jewelry with impressive zeal (in obvious contrast to their unwilling participation in the construction of the Golden Calf). This time they knew they were assisting a worthy cause, and they were most eager to offer their jewelry.

B. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. Shabbos and Loshon Horah. “And you shall kindle no fire through your habitation on the Shabbos day.” The Shabbos is a day of rest, on which we desist from discussing business and other matters and often instead discuss communal affairs and our friends, family and others. This is why be are admonished to “kindle no fire” — that is, we must not mar the rest and sanctity of the Shabbos by talking loshon horah (gossip) about others. (SheLaH HaKodosh)

2. Don’t delay in fulfilling your good intentions. “Every wise-hearted person among you shall come and make all that the L-rd has commanded.” If you wish to fulfill a commandment, do it with dispatch. Spending time discussing your intentions may impede action. This verse reminds us to immediately turn our resolve into action. (HaDarsh VeHaEyun)

C. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Serving Hashem to the best of your abilities. The Midrash notes the various “partnerships” involved in making both the Mishkon and the Holy Temple. Regarding the Mishkon, it is stated that Betzalel of the tribe of Yehudah and Oholiav of the tribe of Dan spearheaded the work. The Midrash points out the significance of using an artisan from the tribe of Yehudah (the most exalted tribe) and a member of the tribe of Dan (the lowliest tribe). By placing them together, G-d taught us never to look with disdain upon one whose origins are not noble, for in Hashem’s eyes the great and the small are of equal stature. A less gifted person who serves Hashem will all of his/her capabilities ranks equal to one who is more gifted, for Hashem judges a person in accordance with the intention of his/her heart.

D. Growth Through Torah (Rabbi Zelig Pliskin)

1. When giving a monetary donation, involve your heart. “Whoever is of a willing heart, let him bring it, an offering of the Almighty.” Rabbi Simcha Zissel of Kelm explained this verse to mean that those who brought offerings to the Sanctuary should bring their hearts along with their offerings. It isn’t sufficient just to give a monetary donation; Hashem wants our hearts, that is our thoughts and emotions. They, too, should be an expression of our generosity. When you give money to a charity or a worthy institution, you help the cause to which you are giving. But when you give your heart as well, you are changing an element of yourself; each such donation makes you into a more giving person. When you give, reflect on what you are giving.

2. Increase your initiative and you will accomplish much. “And each person whose heart motivated him came.” Ramban states that they needed motivation from their hearts because there was no one who had any previous experience with the skills necessary for the Mishkon, and there were no teachers available to train them. But, there were people who had the courage to come before Moshe to tell him, “I will do all that you say.” Rabbi Yeruchem Levovitz commented that the Torah is noting that the people who were successful in building the Sanctuary were successful because of their inner courage to come forward and volunteer to do what was needed. We must be aware of the moments in our lives when we felt a strong desire to accomplish spiritual greatness. We must let those memories motivate us to have even more initiative for true accomplishments and the courage to do what is needed. One who has a strong desire to accomplish something will find that he/she has many talents and abilities that would have remained dormant had he or she lacked that drive.

3. Share your knowledge with others. “And he put in his heart to teach.” There are people who have special knowledge and skills but do not want to share them with others. Therefore, the Torah praises Betzalel because he was willing to share his knowledge with others. (Ohr HaChayim) If a person realizes that his/her knowledge is merely a gift from Hashem, he/she will readily pass them on to others. He/she will want to accomplish the most that is possible, and if more people have that special knowledge more will accomplished.

E. Majesty of Man (Rabbi A. Henach Leibowitz)

Controlling our emotions. As noted above, Hashem selected Betzalel to construct the Sanctuary. Betzalel’s grandfather, Chur, was killed trying to dissuade B’nei Yisroel from building the Golden Calf, for which the building of the Mishkon was meant as an atonement. Hashem deemed it especially fitting for Betzalel to fashion the Mishkon. Why? Wasn’t Betzalel a poor choice for the job? After all, he surely must have felt some hatred towards B’nei Yisroel for the slaying of his grandfather. Such hatred should have interfered with his ability to act on their behalf and for their benefit with the level of purity of intentions necessary. Nevertheless, the Midrash tells us that the Mishkon was never destroyed, only hidden, because it was holy, without any impure motives involved in its construction. How was Betzalel able to attain this level of purity of heart and block out all feelings of vengeance and hatred, and fulfill his assignment with total holiness? He used the tremendous energy inherent in every person to overcome the formidable barrier of vengeful feelings. Rabbi Moshe Chaim Luzzato in Mesilas Yesharim discusses the intensity of the emotion of revenge. He tells us it is one of the hardest emotions to control because revenge is man’s only comfort towards one who has wronged him. Yet, man was designed by Hashem to fulfill the specifications of the Torah, the blueprint of creation. If the Torah commands us not to take revenge, then man by definition is endowed with the capability to meet the challenge. It took nearly superhuman strength for Betzalel to totally put aside the negative feelings he had towards B’nei Yisroel. Yet, he summoned that power within himself and succeeded in fulfilling his objective. The love for his brethren possessed by his grandfather Chur that compelled him to risk his life by trying to stop the Jews from sinning was inherited by Betzalel. The special feeling for his brethren was what made Betzalel uniquely suited to build the Mishkon. We often feel that our emotions control us; in actuality, we can master our emotions. We are created in Hashem’s Image and have capabilities of self-control far beyond those commonly attributed to us. The lesson Betzalel teaches us is that we can even take on our strongest emotions and totally remove them from our conscious and subconscious minds. At the same time, this heightens our obligation to use that potential. Fulfilling this obligation is a means towards the most holy of ends — bringing peace to the world.

F. Living Each Day (Rabbi Abraham Twerski)

Enthusiasm for mitzvos. In this Parsha, we read of the various donations of materials that the Israelites made to provide for the construction of the Sanctuary. The leaders of each of the tribes donated the precious gems for the breastplate of the High Priest. Rashi notes that Hebrew word for “leaders” is lacking a vowel, and that this omission designates that there was a flaw in their gift. What was the flaw? They said, “Let all the people make their respective donations, and whatever is lacking we will then provide.” Why was this a flaw? Wasn’t it reasonable and praiseworthy to agree to underwrite whatever was lacking? Yes, says Rabbeinu Bachya, but if one has the opportunity to be first in the performance of a mitzvah, and delays for whatever reason, that indicates a lack of diligence and zeal and for that the leaders were chastised. One can be first to respond to community or individual needs, or one can wait to do so at a later point. All of these actions are indeed meritorious whenever they are done, but the degree of diligence and enthusiasm reflects the quality of one’s commitment.

G. D’rash Moshe (Rav Moshe Feinstein, z’tl)

A Public Affirmation. “And Moshe assembled the entire Congregation of the Children of Israel and he said to them: These are the words that Hashem commanded, to do them. Six days shall labor be done and on the seventh it shall be holy for you, a Shabbos to Hashem.” Why did Moshe call the people into assembly especially to give them the mitzvah of Shabbos? There is a lesson here. Just as the mitzvah of Shabbos, which is a sign of Hashem’s eternal covenant with Israel, need an assembly to publicize it, so too, all other “signs” of Hashem’s covenant should be done in public. This is reason, for example, that a bris is normally performed at a festive gathering. It also explains the custom that everyone calls out loudly immediately after the circumcision that “just as he has entered into the covenant, so may he enter into the Torah, chupah and good deeds.” Apart from giving a blessing, this formula proclaims the terms of the covenant between Hashem and the newly circumcised infant/his parents. Namely, his parents are expected to teach him by learning Torah and by marrying and raising a family in the way of the Torah and good deeds.

H. Reb Michel’s Shmuessen (Rabbi Michel Barenbaum)

The Shabbos’ Sanctity. Rashi explains that although the commandment to observe the Shabbos was part of the 10 Commandments, it was repeated here to remind the nation that even the construction of the Sanctuary did not override the laws of Shabbos. The ramifications of Rashi’s understanding are truly astounding — even though the Sanctuary provided a resting place for the Divine Presence in this world from where Hashem’s glory would radiate outward and fill the entire world with knowledge of Him, the laws of Shabbos still took precedence! This concept merely enforces what every Jew instinctively feels inside — that Shabbos is not merely an abstract idea, but a great spiritual entity which is itself an “abode” for the Divine Presence. Thus, since Shabbos was created before the Sanctuary, it is fitting that it take precedence. How is Shabbos an “abode” for the Divine Presence? The answer lies in Sforno’s commentary where he explains why the commandment to construct the Sanctuary came after the sin of the Golden Calf. Sforno explains that prior to this sin, the Jewish People were capable of adhering to the Divine Presence wherever they choice. Following the sin, however, they lost this supreme level of spirituality — this additional soul — and it became necessary for them to build a confined structure in which the Divine Presence would reveal Itself to them. Shabbos shares similar qualities with this unlimited spiritual relationship the Israelites had with Hashem prior to the Golden Calf. Shabbos is a conduit of spiritual force allowing any Jew to adhere to the Divine Presence, regardless of his or her location.

Pekudei 5757

I. Summary

Construction of the Mishkon. At Moshe’s command, the total cost of the Sanctuary construction was computed. The work was approved and inspected by Moshe, who blessed the people for their assistance in this magnificent achievement. On the first day of the month of Nissan, almost a year after the Jews’ departure from Egypt, the Mishkon was erected under Moshe’s personal supervision and its contents were arranged in the prescribed order. A cloud covered the Mishkon, which was suffused with Hashem’s Glory. Whenever the cloud lifted, it signaled Hashem’s desire that the Israelites continue their journey.

II.  Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. Moshe under suspicion. What was the primary reason for Moshe’s detailed accounting of the costs of the Sanctuary? Chazal commented that there were apparently some who suspected that Moshe might have kept some of their Sanctuary contributions for his own use. Accordingly, he responded by showing one and all that every single coin and article contributed was indeed used for the Sanctuary. This illustrates the importance of not judging another person hastily. This lesson is also illustrated by the following two stories:

a. Two valid witnesses appeared before the Rabbinical Court to testify that they had seen Rabbi Bunim eating cake and coffee on Yom Kippur. The Rabbis investigated the matter and found out exactly what had happened. Rabbi Bunim’s daughter-in-law gave birth right before Yom Kippur. About an hour into Yom Kippur, Rabbi Bunim asked her if she had eaten anything as one is required to eat despite the fast in such circumstances. When he was told that she refused to eat because it was Yom Kippur, he insisted that she take some refreshments. She refused to eat unless her father-in-law personally gave her the food. Since this was a matter of saving a life, Rabbi Bunim took cake and coffee in hand and brought them to her. Just at that moment, the two witnesses looked out the window and saw the Rabbi carrying the food and mistakenly assumed that he was going to eat the food himself.

b. Rabbi Aryeh Levin was well known for his care in judging everyone favorably. He once related to somehow how he acquired this attribute: “It happened when I attended the funeral of Rabbi Eliezer Rivlin, a prominent treasurer of charity funds in Jerusalem. The deceased has an intimate friend, Rabbi Shmuel Kook, with whom he has worked for 30 years. When the funeral procession began, I noticed Rabbi Kook enter a flower shop and buy a flower pot. I was shocked and went over to Rabbi Kook to rebuke him. Is this the way you add to the funeral of a life-long friend?’ I censured him, Couldn’t you find a more appropriate time to buy a flower pot?’ Rabbi Kook then explained his behavior. He had befriended someone who was hospitalized with a highly contagious disease and had died the day before. The doctors, who were not Jewish, ordered that all of his belongings be burned. When Rabbi Kook heard about the orders, he pleaded with the doctors not to burn the man’s Tefillin, but to allow him them to be carefully buried instead. The doctors agreed that if he obtained a earthenware pot they would permit the Tefillin to be buried in it. But, they warned him that he only had until 12 noon. Therefore, he had to leave the funeral procession of his best friend in order to meet the deadline. “At that moment, I made a resolution to always judge others favorably.”

2. The Aron and the flask of Mun. We find that both the Aron (holy Ark) and a container of Mun (Manna, food from Heaven) were hidden. Why were these two specific items hidden? Certainly, the Aron which contained the holy Torah written on Mt. Sinai was too sanctified to be open to full public view. However, the Mun was gathered by the people regularly. Why, then, was the Mun with the Aron in this regard? We learn from this that the Aron and Mun are symbolic of two aspects of life. The former represents the spiritual qualities, while the latter (being food necessary for the body) represents materialism. Both are necessary if life is to flourish. Chazal have commented, “if there is no flour, there is no Torah. If there is no Torah, there is no flour.” (Pirke Avos 3:17) In other words, we can not exist physically and learn Torah if we do not at the same time tend to our bodily needs; at the same time, if we disregard the Torah, then our physical existence becomes meaningless. It is for this reason that the Aron and Mun were associated — the aspects of life that they symbolize must be unified.

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. Everyone can fall prey to envy, but one can overcome it. After being told to anoint Aharon, Moshe was told in reference to Aharon’s sons, “and you shall anoint them as you anointed their father.” Rabbi Meir Simcha HaCohen explained that when Moshe was told to anoint his brother Aharon, he was able to do so with a complete heart. Moshe, the younger brother, was the leader of the Israelites and was happy that his brother was the High Priest. But, in reference to Aharon’s sons the situation was different. Moshe’s own sons were not going to succeed him as leaders. Thus, when it came to anointing sons, Moshe might have felt envy. Therefore, Hashem told Moshe to anoint Aharon’s sons with the same whole-heartedness and joy with which he anointed their father (Meshech Chochmah). Even someone as great as Moshe must internalize attitudes to overcome envy. Moreover, we see that it is possible to see joy and enthusiasm for another person’s success, even if that person has something that you do not.

2. Focus on doing the will of Hashem. “And Moshe did all that Hashem commanded him, that is what he did.” Moshe’s motivation in all that he did for the Sanctuary was for Hashem’s honor. Even though he personally would gain from the construction of the Mishkon, for Hashem would communicate with him there, he was not motivated by thoughts of his own glory. Nor was he motivated by thoughts of the honor of his brother Aharon, who was to be the High Priest. Moshe focused solely on doing Hashem’s will. This is a most difficult task — to do something for which you will receive a personal benefit, yet still have pure motivations.

C. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. The purpose of gold. “All the gold that was used for the work in all the work of the Sanctuary . . . ” (An alternative reading: “all the gold that was made for the work in all the holy work.”) This implies that gold was put into the world only so that man should use it for good and sacred purposes. (Tiferet Yonathon)

2. A Hundred Blessings. The number of sockets needed for the Mishkon was 100, the same number of the blessings which must be recited daily. This implies that just as the sockets served as the foundation of the Mishkon, the daily blessings provide the foundation of the sanctity of the Jewish individual. (Hiddushei Harim)

D. Darash Moshe (Rav Moshe Feinstein, z’tl)

An accounting of our blessings. “These are the reckonings of the Tabernacle.” The accounting of the various materials donated for the Mishkon interrupts between the narrative of the construction of the Mishkon and the fabrication of the priestly garments, which begin afterwards with the making of the Ephod. This verse holds a profound lesson which can constantly be applied to our lives: just as the artisans had to account for their use of every ounce of materials that was donated for the construction of the Mishkon and its furnishings, so also must we be able to give an accounting for the bounty with which Hashem has blessed us. Did we devote the time and years which Hashem allots us to Torah and mitzvos? Did we use our money and possessions for charity, hospitality and helping people? We should not think that the resources which Hashem gives us are ours to use as we desire. On the contrary, the Torah gives detailed rules governing our conduct and the use of our property. Each of us will be called upon to account as to whether we have used all of the talents and resources which Hashem has provided us to fulfill His will through Torah and mitzvos. A famous story is told in the name of many great Chassidic Rebbes, including Reb Zusia. He often said that after a person dies and ascends to the heavens for judgment, he is required to defend his past actions and behavior. But, he isn’t asked why he wasn’t as great as Moshe, as learned as Rabbi Akiva, etc. Each person has difficult capabilities and is only asked why he didn’t use his G-d-given talents to the fullest — was he as great as he could have been?!

E. Kol Dodi on the Torah (Rabbi Dovid Feinstein)

The connection between mitzvos between man and G-d and mitzvos between man and man. “And they attached the Choshen by the rings to the rings of the Ephod with a thread of Techeiles to be on the Cheishev of the Ephod; the Choshen shall not budge from the Ephod as Hashem has commanded Moshe.” This verse seems to imply that once the Choshen and Ephod were connected, they were never allowed to be separated. Therefore, each time Aharon put them on, it was a single connected garment which had to be slipped over his head. There is interesting symbolism in this commandment not to separate the Choshen from the Ephod once they were connected. Chazal teach that Ephod represented mitzvos between man and G-d, and specifically atoned for the sin of idolatry. The Choshen, on the other hand, represented mitzvos between man and man; specifically, the Choshen atoned for perversion of justice. Generally we say that these two categories are of equal importance and that it is impossible to separate them. Thus, one can’t serve Hashem properly unless his relations with his fellow man are in order. And, conversely, a fear of Hashem is the basis of proper human relations. The fact that High Priest never donned the Choshen without the Ephod highlights the inextricable connection between these two types of mitzvos.

F. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Fulfilling Your Function. “And so Moshe fulfilled the work.” The Parsha concludes with the final account of the erection of the Mishkon. It mandates the precise placement of the Shulchan (table), the Menorah and the Aron Hakodesh (Holy Ark). The entire Parsha is a study in detail, providing the exact description of each vessel and the specific verb used to describe each activity necessary for creating these vessels (e.g.,, “and he gave”; “and he placed”; “and he brought”). HoRav Moshe Swift, z’tl learns out an important lesson from the Torah’s emphasis on each activity. Each person has his own job to perform, and must perform his endeavor of choice to his full potential. Furthermore, everything in Jewish life has its own specified place. The Shulchan was the place for the “bread,” which symbolizes physical needs. The Menorah, alluding to faith, was their source of light. The Aron, which housed the Torah, was representative of Torah study and observance. Each “vessel” is an essential part of Jewish life.

G. Divrei Torah (National Council of Young Israel)

The Four Parshiyot. We read the following four special Shabbos readings in the weeks that precede Pesach: Parshat Shekolim, Parshat Zachor, Parshat Parah and Parshat HaChodesh. Each of these Parshiyot commemorates a specific event, but taken as a whole also form a lesson for the preparation for Pesach and, on a more global level, illustrate the principles necessary for the ultimate redemption of K’lal Yisroel. Specifically, Parshat Shekolim discusses the “machatzit hashekel” (one-half coin), a donation required of every Jew in the time of the Holy Temple and which allowed each Jew to have a portion in the community sacrifices that were sacrificed throughout the year. The concept of the half-shekel evolved to symbolize other charitable deeds and contributions and is used as a metaphor for acts of kindness in our day. Parshat Zachor calls upon us to remember the nation of Amalek and destroy their memory. How are we to combat Amalek? Our only “weapon” is the study of Torah. When Torah is diminished, G-d forbid, Amalek flourishes; however, when Torah is strong, Amalek can not survive. Parshat Parah teaches us that the ashes of the Parah Adumah were the exclusive mechanism by which a person who was “tomah mait” (impure through contact with a dead body) could achieve a status of “tahara” and be eligible to sacrifice the Korban Pesach (Pesach offering). The Parah Adumah’s purpose in purifying B’nei Yisroel so that they might be able to sacrifice the Korbanot as well the entire procedure of carrying the ashes of the Parah Adumah are concepts of “avodah” (service to Hashem). These three Parshiyot together illustrate that, in the words of Pirke Avos, the world depends on three things: Torah, the service of G-d and kind deeds. Finally, there is Parshat HaChodesh, which commemorates the mitzvah of Kiddush HaChodesh (sanctification of the new moon) that was given to B’nei Yisroel for the first time when Hashem, Moshe and Aharon sanctified the month of Nissan while the Jews were still in Egypt. In addition, Parshat HaChodesh reflects the concept of renewal and recommitment, teaching us that it is not enough that we acknowledge the principles of Torah, service of G-d and kind deeds, but that prior to Pesach we must make a rededication to these principles so that we can appropriately celebrate Pesach — the Holiday of our redemption. As our Rabbis teach us: our ancestors were redeemed in the month of Nissan and the future Redemption will also take place during Nissan.

H. Shabbos Stories (Rabbi Shimon Finkelman)

Don’t despair. “These are the reckonings of the Mishkon, the Mishkon of testimony . . . ” As Rabbi Yehudah Zev Segal, the Manchester Rosh Yeshiva explains, the Jewish people were demoralized following the sin of the Golden Calf. In the depths of their hearts, they felt it difficult to believe that they could be forgiven for this sin. Then, Hashem commanded that a Mishkon be built (“and they shall make a Sanctuary for Me, that I may dwell among them”). The fact that the Divine Presence would rest among them was clear proof that they had achieved forgiveness and their hearts were joyous once again. Chazal note that the verse doesn’t say “dwell within it (i.e., the Sanctuary)”, but rather says “dwell among them,” meaning within each and every Jew. A Jew, by living his life according to the Torah, becomes a Mishkon in which the Divine Presence dwells. And, just as the Divine Presence returned to Jewish People so quickly after they had sinned, so too does It return to any Jew who sins and later mends his ways. One who sins must not allow himself to believe that he is beyond hope and can never do proper repentance for his mistakes. The great Chassidic leader, Rav Aaron of Carlin once said, “to despair is not a sin, but despair can lead to worse things than any sin can.” One can always turn oneself around; that is what the gift of repentance is all about.

I. Summary

A. A Census Is Taken. A census was taken of male Israelites over the age of twenty (who were liable for military service), in connection with which each man was to make a token payment of a half-shekel of silver to be used for the construction of the Sanctuary.

B. Details of the Sanctuary. Aharon and his sons were told to make a brass laver to be used as a washing basin, which laver was to stand in the Court between the altar of the burnt offering and the entrance to the Sanctuary. Oil from four prescribed aromatic herbs mixed with olive oil was to be used to anoint the priests and vessels, and incense made from selected sweet spices was to be prepared for sacred use. Betzalel and Oholiav were Divinely chosen to supervise construction of the Sanctuary. Despite the importance of this task, the Jews were reminded to cease all work on Shabbos.

C. The Golden Calf (“Eigel HaZohav”). Moshe had been on Mt. Sinai for 40 days and 40 nights and the people, fearing that he wouldn’t return, clamored for a visible object which they could worship. They persuaded Aharon and his sons to build a Golden Calf from their jewelry. The people brought offerings to, and sang and danced around, the Golden Calf. Hashem was angered at this display of heresy, and He sent Moshe down from the Mountain, informing him of the Israelites’ sin and vowing to destroy them. Moshe entreated Hashem to be merciful and not give the Egyptians the opportunity to gloat over the Israelites’ misfortune, but instead to remember His eternal covenant with the Patriarchs. On hearing this plea, Hashem agreed to give them another chance.

D. Moshe Destroys The Tablets. Descending from the Mountain on the 17th of Tammuz with the two tablets of the law engraved by Hashem on stone, Moshe witnessed the Jews’ heresy with the Golden Calf and threw the tablets to the ground in disgust. Moshe then destroyed the Golden Calf by burning it, grounding it into powder and throwing it into a stream (from which he made the Jews drink). He rebuked Aharon, who responded that he had been forced to carry out the people’s demands. Moshe then called upon all of his supporters to rally around him; the Levites (none of whom, according to Da’as Z’Keinim, had participated in the Golden Calf) responded immediately and, at Moshe’s command, slew about 3,000 leaders of the revolt (less than .001% of the 3 million people).

E. Moshe pleads for Hashem’s Mercy. Moshe’s love and compassion for his people led him to implore Hashem to forgive them, for if they were destroyed he had no desire to live. Hashem responded that only those who willfully sinned would be destroyed, but, in view of Moshe’s interceding on their behalf, the remainder of the people would be escorted (by Hashem’s messenger, not Hashem Himself) into Israel. Upon hearing of Hashem’s disapproval, The Jews mourned and removed their ornaments as a sign of grief.

F. Moshe Pitches His Tent Outside the Camp. Moshe pitched his tent outside the camp which had been defiled by the Golden Calf. In intimate communication with Hashem, he asked for a revelation of the Divine attributes to assist him in leading the people. Hashem reassured him that He would be merciful and lead the people into Eretz Yisroel, for Moshe had personally found favor in His eyes. In reply to a further request that he be able to behold the Divine Glory, Moshe was told that no mortal could see Hashem and live. Nevertheless, Moshe was allowed a glimpse of the Divine Radiance from behind a cleft in the mountain rock.

G. Moshe Ascends Mt. Sinai. Once again, Moshe ascended the Mountain alone, carrying with him the two new tablets he had been commanded to prepare. Hashem descended in a cloud, revealed Himself and renewed His covenant with Israel by repeating the chief commandments previously given (e.g., the prohibition against idolatry, the commandment to observe the Festivals and Shabbos, etc.). Hashem Himself inscribed the Ten Commandments on the two tablets, while Moshe recorded the contents of the renewed covenant. After an additional forty days and forty nights on the Mountain, during which he abstained from all food and drink, Moshe again descended the Mountain and returned to the camp. His face shone with a Divine glow and he communicated Hashem’s words to Aharon, the Elders and then the entire assembly. After he had finished speaking, Moshe covered his radiant face with a veil. Thereafter, he removed it only when he entered Hashem’s Divine presence or when he delivered his message to the people.

II. Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. The Census. Why was a “half” shekel used? According to Rambam, this teaches us that no Jew is complete when alone — a Jew can only reach the ultimate spiritual heights when he/she associates and cooperates with fellow Jews.

2. The Golden Calf. After all of the miracles (the 10 plagues, the splitting of the Red Sea, etc.), how could the Jews have committed this sin? The Jews were prompted by a miscalculation regarding which day the 40 days and 40 nights commenced (i.e., the Jews erroneously believed that the day Moshe left counted as the first day).

B. Living Each Day (Rabbi Abraham Twerski)

The Golden Calf. R’ Chaim Shmulevitz explains that the above miscalculation led to a momentary period of confusion and depression — since the Exodus, they had been under Moshe’s constant leadership; his guidance and direct communication with Hashem gave them stability and certainty. When they feared that Moshe wasn’t returning, they panicked, leading them to build the Golden Calf. This teaches us that we must be particularly alert during moments of confusion and depression in our lives, since we can be vulnerable to mistakes and errors in judgment.

C. Artscroll Chumash

1. The Half Shekel.

a. Israel’s status is elevated by contribution to charitable causes; this is why they were counted by having the nation join in contributing to a sacred cause.

b. The equal participation of the entire nation symbolizes that all Jews must share in achieving the national goals; by “passing through” the census, they (and we) are required to forsake our own selfish interests for the collective good.

c. The half-shekel contribution is also mentioned as “atonement for your souls”, which symbolizes the great power in the unity of a nation striving toward a common goal; when everyone joins in a constructive cause, the spiritual merits of all the individuals become merged so that their personal attainments come together to assist one another.

2. Toiling in Torah. Rashi notes that while Hashem taught Moshe the Torah throughout the 40 days and 40 nights he was on Mt. Sinai, he constantly forgot it. Finally, Hashem gave him the Tablets as a gift; if it was impossible for someone even as great as Moshe to absorb the entire Torah, why didn’t Hashem give him the Tablets at the outset, rather than forcing him to toil for 40 days/40 nights? Chiddushei Harim explains that the Torah can only be understood with Hashem’s help, but that He only gives such assistance after someone has tried his/her utmost to master it on his/her own. Thus, Moshe earned the Divine gift by means of his effort.

D. Kol Dodi on the Torah (Rabbi David Feinstein)

The Half-Shekel. Why was each man commanded to give exactly one half-shekel? Just because people serve Hashem and the community in different capacities doesn’t mean that one necessarily contributes more than the other. Hashem doesn’t look at the total hours spend in service of Him, but how much of an individual’s available time is devoted to service of Hashem and the sincerity with which one serves Him. Thus, everyone who serves Hashem to the utmost of their ability stand as equals before Hashem.

E. Growth Through Torah (Rabbi Zelig Pliskin)

1. Having peace of mind on Shabbos requiring mastering your negative traits. “Six days work shall be done, and on the seventh day it should be a complete rest sacred to the Almighty.” Rashi comments that a “complete rest” entails changing (not merely controlling) one’s negative traits and emotions (e.g., worry, temper, anger, etc.) and striving to master positive attitudes and approaches which are conducive to peaceful relationships with others. This ideal is illustrated by the following story: One Friday night, a cop came to R’ Yaakov Yosef Herman’s house to inform him that he should go immediately to his store, which was ablaze. R’ Yaakov thanked him for the message, but explained that he couldn’t since it was Shabbos. The entire Shabbos, R’ Yaakov showed no anxiety. After Shabbos ended (and he finished an unhurried havdalah), he went to his store, expecting to see it in shambles; instead, his store was in tact and it was the adjoining store which had been destroyed (All For The Boss).

2. When you make a mistake be flexible enough to admit it and improve yourself. “And Hashem said to Moshe, I have seen this people and they are a stiff-necked people”. R’ Simcha Zissel comments that despite the enormity of the sin of the Golden Calf, the main fault cited by Hashem is that the Jewish people were “stiff-necked” (i.e. that they lacked the flexibility to admit their error). When someone is flexible, he/she will be able to regret and make amends for their mistakes, and change.

F. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. The Shabbos. “To observe the shabbos throughout their generations . . . “. The Hebrew word le-dorotham (“throughout their generations”) is spelled without the vav; hence, it may be read le-dirotham (“throughout their dwelling places”). When Shabbos enters and the dwelling place of the Jewish home is ready to receive it, the Divine Presence says “I will dwell here with you.” (Yalkut Reubeni)

2. Understanding life events. ” . . . and thou shall see My Back, but My Face shall not be seen.” An alternative reading: ” . . . and thou shall see My Ways” afterwards, but they shall not be seen before. Frequently, we don’t understand the purpose of certain events in our lives when they occur. Only afterwards, with the passage of time, do the meaning of these events and the purpose of Providence in bringing them to pass become clear. (Torat Moshe)

G. Darash Moshe (Rav Moshe Feinstein, z’tl)

The Second Set of Tablets. “Carve for yourself two tablets of stone.” Why did Moshe have to hew the second tablets himself before Hashem wrote on them, while the first tablets were made entirely by Hashem, both the carving and the inscription? To answer this, we must first understand why the Jews sinned with the Golden Calf, causing the destruction of the first tablets and necessitating the second set. They believed that since the first tablets, which contained the essence of the Torah and had been given at Mt. Sinai, was totally Hashem’s work, it would be impossible for humans by themselves to understand the depths of Torah without the supernatural powers. Therefore, they built the Golden Calf in the erroneous belief that by serving it they could come closer to Hashem and achieve a deeper understanding of His Torah. As long as Moshe was with them, they relied on him to teach them Torah and bring them closer to Hashem. Now that they thought he was dead, they felt compelled to look for other forces to fill the void, and so they made the Calf. The truth is, however, that the Torah was intended for mortals to understand directly with their own powers, without resorting to supernatural intermediaries and it is in our hands to achieve the most lofty level of Torah solely with our own powers. Thus, Hashem wanted the second tablets to be as much as possible the work of Moshe, to show the people that they too could achieve everything that was in their own power to achieve. If we only make the effort, Hashem will help us understand His Torah and to reach the highest levels it holds for us. In Malachai 3:22, the prophet called the Torah the “Torah of Moshe,” the Torah which was given through humans and intended for humans to fathom with their own resources.

H. Peninim on the Torah (Rabbi A. L. Scheinbaum)

1. A Stiff-necked People. The Israelites are referred to as a “stiff-necked people”. This reference can also be viewed as a blessing in disguise. By being “stiff-necked,” we have been able to muster the moral challenge to maintain our faith in Hashem, despite the pain and suffering which have accompanied us throughout history. We have continued to hold our heads up high.

2. The Inner Voice. “And Moshe stood in the gate of the camp, and he said Whoever is with Hashem should come to me!’” The Chofetz Chaim taught that there is a lesson to learn from Moshe’s call to the people. Every Jew has moments in which he hears that inner voice call out “come to me!” — to go forward and act for Torah, to do a mitzvah. Listen when you hear that sound, and respond immediately while the opportunity is still there and while the plaintive cry is still reverberating inside of you.

NEXT WEEK:  VAYAHKEL

Please help with this year’s Purim Appeal.

You may securely use your credit card or PayPal account.

Donation

Chai $18.00 Two x Chai $36.00 Fifty $50.00 One Hundred $100.00 Ten x Chai $180.00 Two Hundred Fifty $250.00 Twenty x Chai $360.00 Five Hundred $500.00 One Thousand $1,000.00 100 x Chai $1,800.00

Tizku l’mitzvos!

I. Summary

A. Aharon & His Sons Are Chosen As Kohanim. Aharon and his sons Nadav, Avihu, Elazar and Isamar were chosen by Hashem to serve as Kohanim (Priests). One of their tasks was to keep the lamps of the Menorah burning continuously in the Sanctuary (the oil for the lamps was provided by members of the general community). While officiating in the Sanctuary, the Kohanim were to wear special garments. Aharon, as Kohein Gadol (High Priest), was to be robed in especially distinctive hand-made vestments.

B. Confirmation of Aharon & Sons. Their selection as Kohanim was confirmed by a number of symbolic acts — Aharon was presented with a robe by Moshe and anointed with oil; the other Kohanim were then investitured; various sacrifices were brought to the Sanctuary, placed on the Kohanim’s hands, waved before the Altar and finally burnt to symbolize the Kohanim’s right to offer sacrifices. These rites were repeated daily for seven days.

C. Kohanim’s Obligations. Among other things, the Kohanim were charged with bringing daily burnt-offerings of a yearling lamb (in both the morning and evening) on behalf of the Jewish people.

II. Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. The Meil & Loshon Ho’rah. Among the garments worn by the Kohein Gadol (High Priest) was the Meil (coat). The Meil was worn as atonement for sins involving “loshon ho’rah” (derogatory speech about others), as symbolized by the following: (a) its color (i.e., sky blue) is a reminder that our words rise to Heaven, and we should thus be careful what we say; (b) its neckline was tight, yet never ripped, reminding us to tighten our mouths when the desire to speak loshon ho’rah is felt; and (c) bells (gold bells which made noise, and cloth bells which were silent) hanging from the bottom, indicating that there are times when we should speak and times when we should remain silent.

2. A Lesson In Humility. Chazal teach that us that bells were to remind the Kohein Gadol of the need for humility in his actions, since it was a method of “asking Hashem’s permission” before entering the Holy of Holies.

B. Kol Dodi on the Torah (Rabbi David Feinstein)

1. Ner Tamid (Eternal Light). There was a particular miracle which occurred in connection with the Menorah in the Mishkon (and later in the Temple) — each day before sunset, the Kohein would light the seven lamps of the Menorah which were filled with just enough oil to last through the night; six of the lamps would burn until morning and go out, but the seventh would continue to burn until the following sunset (when all seven lamps were again lit). This miracle testified that the Shechinah (Divine Presence) was present in the Mishkon (and later in the Temple), and reminds us that Hashem’s Hand is always at work in the physical world.

2. Atmosphere of Holiness. “And I [Hashem] shall meet there with the Children of Israel, and I shall be made Holy in My Glory”. The Mishkon only had holiness because the Shechinah (Divine Presence) dwelt therein; as beautiful and elegant as its structure was, without the Shechinah it had no feeling of holiness. The same is true of our homes; they become holy only when we infuse an awareness of G-d’s Glory into them and our activities, through the mitzvos of Shabbos and Holidays, family purity, Torah learning, mezuzah, etc.

C. Growth Through Torah (Rabbi Zelig Pliskin)

1. Do acts of kindness without expecting anything in return. “And you [Moshe] shall command the Children of Israel that they bring to you pure olive oil beaten for the light to cause the lamp to burn always.” The Midrash comments that Hashem obviously didn’t need their oil but “you should nonetheless make a light for Him just as He makes light for you.” (The Midrash gives an analogy of a blind person and a sighted person who were walking together, with the sighted person leading the way. When they reached their destination, the sighted person asked the blind person to make a light, saying “I want you to do this so you will not feel a debt of gratitude for what I have done for you; now you have done something for me in return”.) R’ Yeruchem Levovitz commented that this teaches us what true kindness is — doing something for others without any expectation of receiving something in return, and is illustrated by the following story: A teacher at Aitz Chaim Yeshiva in Jerusalem recalled a time when his child was seriously ill and he and his wife would have to stay by his bedside all night, seriously draining them both emotionally and physically. One night, Rabbi Aryeh Levin and his wife showed up and said “Go to sleep now, we will stay with your child”; in his genial, charming way, Rabbi Levin explained that it was doing him and his wife a favor since they had something very important to discuss which they couldn’t discuss at home with their children present (A Tzaddik In Our Time).

2. Be proud of doing Hashem’s will. The turban atop the Priest’s head atoned for arrogance and conceit; one may, however, be proud when doing Hashem’s will (i.e., as alluded to by the verse, “when pride is holy to the Almighty”, then it can be on top of a person’s head [Ksav Sofer]). When you are proud of your Torah values, you will not be ashamed to fulfill Hashem’s commandments even if there are others who do not appreciate them or mock or insult you. And, when you are proud of your good deeds, you will be motivated to do more good.

D. Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

Moshe and his people: a unique relationship. Moshe’s place in the Torah is truly unique. No one is featured so prominently nor more often; in fact, beginning with Shemos, his name is mentioned in all subsequent Parashas (until Devarim), except for this Parsha. What isn’t he mentioned here? After the sin of the Golden Calf, Moshe said to Hashem “and if [You should decide] not [to forgive the Jewish people], then erase me from your Book [the Torah] which You have written”. As a result, his name is omitted in this Parsha (as Chazal teach, “even a conditional malediction uttered by a righteous person comes to pass”). How was it that Moshe — singularly devoted to Torah — would eternally jeopardize his status in the Torah for a small group of individuals who committed the sin of the Golden Calf? As closely associated as he was with Torah, he was even more intimately bound up with the Jewish people. By so doing, he teaches us that the meaning of loving all Jews (whatever their status) with the greatest measure of self-sacrifice and without reservation.

E. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

Serving Hashem At All Times. “The one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at dusk.” We must endeavor to serve Hashem in the morning as well as in the evening, in youth as well as in old age. In youth, the body is healthy and strong and man is in full possession of his vigor and energy. However, his mental faculties are still not fully matured. In old age, his mental faculties are fully matured, but his physical strength has declined. Accordingly, the morning sacrifice should remind man to accept the Sovereignty of Heaven when the sun of his own life in on the rise, and to not allow himself to be led astray. The sacrifice which man is required to offer at dusk should teach him that even when the sun of his life is about to set, he must not grow lack in his endeavors, but must gather new strength by serving Hashem. (HaDrash VeHaEyun)

E. Darash Moshe (Rav Moshe Feinstein, z’tl)

Kindling the Menorah. “Aharon and his sons shall arrange it from evening until morning . . . and you, bring near to yourself Aharon your brother.” It is noteworthy that the commandment to kindle the Menorah was given to Aharon and his sons before they were officially initiated into the Priesthood. From this we can see that Aharon made himself worthy of lighting the Menorah even before he became a Kohein, by virtue of his own accomplishments and independently of his status as a Kohein. Indeed, it was the merit of kindling the Menorah that brought him and his sons into the Priesthood, since the light of the Menorah permeates the entire world and inspires everyone to educate his children to study Torah and observe mitzvos. Furthermore, we learn from this the great obligation which parents and teachers have to give their charges the best possible education and upbringing. Just as the Kohein continued to kindle each light until it’s flame ascended by itself (Shabbos 21a), so too are parents and educators required to inculcate Torah in their children and students in such a way that they will be able to understand and grow in Torah by themselves.

F. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. The Priestly Vestments. “And you shall make sacred garments for Aharon your brother for glory and majesty.” The Torah devotes an entire Parsha to the preparation of the priestly vestments. Indeed, the Torah gives more space to the priestly vestments than to the holy vessels which were actually used in the Mishkon. Although the priestly vestments were not an actual part of the service, the service could be performed only when the Kohein was wearing them. It seems apparent that the vestments performed a sublime role. The Chizkuni explains that these garments constituted a sanctified beauty. Clothing is a symbol of man’s higher nature. By distinguishing between man and animals, clothes give a man special dignity. The Koheinim were, therefore, required to dress in accordance with their exalted position, reflective of man’s higher calling. HaRav M. Gifter, Shlita suggests the following additional insight into the vestments: every virtue which man possesses is valued according to his ability to “clothe” himself in that characteristic. Man’s essence must mirror these qualities. The moral attributes and character refinement manifested by the Kohein should be inherent throughout his entire essence. It should be reflected externally as well. If these traits are not externally apparent, then the Kohein is not suitable to entreat Hashem on behalf of Am Yisroel. HaRav Gifter extends this idea to include all Jews, since we are all obligated to affirm ourselves as a member of “a kingdom of priests and a holy nation.” To fulfill this noble goal, we must invest ourselves with the “clothing” of a holy nation: pure moral characteristics, Torah and mitzvos. Our worthiness of the mantle “holy nation” is symbolized by our being “clothed” in our holy merit.

2. The Ner Tamid (Eternal Light). The Pardes Yosef compares the constant burning of the Ner Tamid to the Ner Tamid of Torah which must maintain its continuity in the hearts of every Jew. All too often we affix the Ner Tamid in the House of Study and Shul, and abandon it there. It must also burn “outside the Testimony” — in the home, in the streets and throughout all of our endeavors. The Ner Tamid of Torah guidance should direct every facet of our lives.

NEXT WEEK:  KI SISA

COMING SOON:  PURIM

TERUMAH

I. Summary

Building The Mishkon. Hashem commanded Moshe to build a Mishkon (Sanctuary), symbolizing His presence among the Jewish people and constructed per His Divine pattern. (With the exception of the Golden Calf, the balance of Shemos is devoted to the preparations for, and the construction of, the Mishkon.) The Jews were asked to voluntarily give offerings of precious metals, fabrics, skins, wool, oil, spices, incense and precious stones. The Mishkon consisted of the Chotzeir (Outer Court) containing the altar for burnt offerings and the laver used by the Kohanim (Priests), and the Tabernacle which was divided into two chambers — (a) the Outer Chamber (the Kodesh) to which only Priests who performed sacred duties had access and which contained the Shulchan (Table of Showbread), Menorah and Mizbeiach HaKatoress (Alter of Incense); and (b) the Inner Chamber (the Kodesh Kadoshim ["Holy of Holies"]), which only the Kohen Gadol (High Priest) entered on Yom Kippur and which contained the sacred Oron (the Ark holding the 10 Commandments). The instructions respecting the construction of the utensils and the actual building needed in the Mishkon are detailed in this Parsha.

II. Divrei Torah

A. Lil’Mode U’Lilamed (Rabbi Mordechai Katz)

1. Hashem In Our Midst. Why was it necessary for the Jews to be accompanied during their wandering in the desert by the Mishkon? Doesn’t Hashem’s presence permeate the entire universe? And, why does the Torah use the words “And let them make Me a Sanctuary, and I will dwell in them” (i.e, and not “in it”)? While we may learn that Hashem’s presence is everywhere, our intellect can’t readily conceive of this; thus, Hashem provided for a specific concrete place for His presence (i.e, the Mishkon, and later the Temple). But what do we have now? The Schechinah (Divine Presence) isn’t reserved for the Mishkon and Temple — every home, synagogue and house of Jewish assembly which exhibits a Jewish manifestation through prayer, learning, mitzvos (such as family purity, kashrus, mezuzah, etc.) is itself a haven of holiness in which Hashem dwells.

2. Two Types of Charity. The Jews were asked to make 2 kinds of contributions: (a) anything the individual desired to give; and (b) a set amount which everyone — rich or poor — was obligated to give on an equal basis. This gives us insights into charity. The first contribution teaches that those who are blessed with wealth should give charity. The second contribution underscores the fact that all of us should give charity, even if our worldly possessions are few. By so doing, we recognize that all of our possessions come from Hashem and that there are always others who are more needy than we are.

3. Avoiding Hypocrisies. In constructing the Oron, Hashem commanded that there be three arks — each larger than the other, with the middle one wooden and the inner and outer ones gold. The gold both inside and outside reminds us that we must strive not to be hypocritical; that is, we must strive to be righteous both inwardly and outwardly. (Rabbi Perry Netter commented that there is one area where we should not be stopped by fear of appearing “hypocritical” — in our growth in mitzvos. One should not shy away from taking steps toward fulfilling mitzvos, such as kashrus, Shabbos, family purity because one feels hypocritical that one isn’t then ready to “go all the way”. It is certainly better to begins to take steps, even small ones, towards mitzvos observance than to not begin at all.)

B. Majesty of Man (Rabbi A. Henach Leibowitz)

1. Pure intentions/ulterior motives. “Speak to the Children of Israel, and they should take an offering for Me [Hashem]“. Why did Hashem need to emphasize “for Me”? After all, who would pass up the chance to contribute towards the Mishkon, and to seek forgiveness for the Golden Calf (according to Rashi, the Torah doesn’t follow chronological order in this instance — the Mishkon was actually assigned by Hashem as atonement for the Golden Calf)? The Torah is revealing a problem we must deal with daily — even when it can’t prevent us from performing mitzvos, our “yetzer hara” (evil inclination) can corrupt and attack even the purest intentions by creating ulterior motives for our actions; it persuades us to do mitzvos for honor and prestige, rather than wholeheartedly out of service for Hashem. If we view everything we do (e.g., our careers, money, etc.) as a means of serving Hashem, we can infuse the mundane with holiness. As Rabbi David Feinstein noted, this is why we recite in our blessing “Who has made us holy with His mitzvos” before performing a mitzvos; Hashem made us holy by giving us His mitzvos — this is our honor.

2. Economic security. The Talmud teaches that the process of making the Showbread and incense were secrets held by the families responsible for their manufacture; the Rabbis were unable to figure out their secrets or duplicate their efforts. This teaches us that whatever Hashem decrees for us as a livelihood will always be ours — no matter the state of the economy or how fierce our competition.

C. Kol Dodi on the Torah (Rabbi David Feinstein)

A wooden ark. Why was the middle ark wooden (and not gold)? Since wood is a living substance, which grows and reproduces itself (unlike gold which, while beautiful, is inert and lifeless) and is thus a more appropriate container to house the Torah. The Torah is not meant to be a display piece and sit lifelessly on a shelf; it is meant to be used and lived. A library of Jewish books which still looks new and shiny after 20 years in someone’s home has no where near the beauty of a well-used library.

D. Love Thy Neighbor (Rabbi Zelig Pliskin)

We must always try to lighten others’ burdens. Chizkuni writes that the Oron (Ark) wasn’t made entirely of gold so as to lighten the burden of the Levites who had to carry it; this reminds us that we always try to alleviate the burden of our fellow man.

E. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

Spreading the light of the Torah. The Temple was not intended to be an isolated corner of holiness; rather, its windows were designed to spread light outward, for the holiness of the Temple was intended to illuminate the world. Like the Temple, the radiance of the Torah is intended to be spread. We must do all we can towards this end, by opening our hearts and homes to others and showing them the beauty of Judaism.

F. Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

Minutiae: an entree to holiness. Why does the Torah go into such detail about the Mishkon, particularly since (unlike the Temple), it was never meant to be a permanent edifice? The command to build the Mishkon came soon after the Jews had experienced Hashem’s revelation at Mt. Sinai; when Hashem’s physical presence departed, a second stage in the revelation took place — a stage where it is incumbent upon man to actively draw G-dliness into the world and provide a dwelling place for Hashem in it. The Mishkon allowed the Jews to transform the physical into a dwelling place for the spiritual. The name of this Parsha — Terumah — has the dual meanings “separating” and “uplifting” — by separating material objects from their mundanity and uplifting them to holiness, a Jew is empowered by Hashem to transform the entire world into one vast Tabernacle; in such service, every step and detail is important.

G. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. “Take” An Offering. “And the L-rd spoke to Moshe, saying Speak to the Children of Israel, that they may take for Me an offering . . . ” Why does the Torah use the word “take,” rather than “give”? Because we aren’t in a position to “give” anything to Hashem. Everything we have belongs to Hashem. Only through the act of using our possessions to perform good deeds for Hashem’s sake do we truly acquire them, and if we then make a gift of them to Hashem it is as if we have given of our own property. (Malbim)

2. Building A Sanctuary In Your Heart. “And let them make Me a Sanctuary, that I may dwell among them.” Shouldn’t the text read, “that I may dwell within it?” The words “that I may dwell among them” refers to the Jewish people. It implies that it is the duty of each and every Jew to make a sanctuary within his or her heart, a place in which the Divine Presence may dwell. If all Jews build such a sanctuary, Hashem will dwell in the heart of each and every one of them. (Moses ben Chaim Alshekh)

H. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. The Lessons of the Keruvim. “And the Keruvim shall be spreading out their wings on high . . . with their faces one towards another.”

a. Each Jew must strive to achieve both attributes which are implied by the Keruvim. He should “spread his wings upward”, making every attempt to consecrate his whole being to Heaven. At the same time, however, it is necessary to maintain “their faces one towards another,” concerning himself with his fellow Jews’ welfare and thinking of ways to be of service to his friends during their times of need. These two behavior patterns must be integrated into the behavior patterns of a Jew. Rather than being contradictory, they compliment each other.

b. The Talmud (Bava Basra 99a) questions the disparity between two verses — the verse in our Parsha which describes the Keruvim as facing each other, and the verse in Divrei HaYamim which depicts them as facing away from each other. The Talmud explains this disparity by noting that when the Jews fulfilled Hashem’s words, their virtue was reflected by the Keruvim embracing each other as a sign of Heavenly approval. However, when they didn’t properly uphold Hashem’s mitzvos, the Keruvim faced away from each other. We may suggest that the Keruvim were not merely indicating Hashem’s displeasure, but were also portraying the underlying source of His disapproval — when Jews are loving and caring to one another, they are fulfilling Hashem’s Will. This effects a favorable response, represented by the Keruvim’s embrace. When Jews turn away from each other, each only concerned with his well-being, the source of displeasure is likewise portrayed by the Keruvim. Our relationship with others reflects our orientation with Hashem. (HaRav Yitzchak Spektor, zt’l)

2. Holding On to Spiritual Inspirations. “That they take for Me a terumah.” The Bal Shem Tov, z’tl noted that this Parsha, which contains the mitzvah of donating towards the building of the Mishkon immediately follows Parsha Mishpotim, which ends with the receiving of the Torah. He explains that the command to build the Mishkon was Hashem’s way of telling the Jews to substantively actualize their acceptance of the Torah. It wasn’t enough for them to proclaim, “We will do and we will hear,” and then return to their normal lives as if nothing had transpired. It is imperative to stimulate the potential of our statements into action. If it remains dormant, eventually it will lose its spirit and vibrance. We may apply this concept to other forms of spiritual inspiration. Often one listens to a moving speech or has a heightened spiritual experience, only to let its effects dissipate. Beyond the change one experiences at the initial encounter, one must seek to sustain the original feelings. This form of emotional response is reinforced by Torah study. One who is spiritually inspired, but doesn’t continue on to Torah study will unfortunately remain spiritually stagnant. The effort one expends in immortalizing his moments of spiritual elevation will be reflected in his personal growth and development.

3. An Offering From the Heart. “And offering from everyone whose heart motivates him to give . . . gold, silver and cooper.” Each of these metals has a different value, yet they are mentioned together and considered of equal importance, for this is an “offering of the heart”, regarding which it is stated “whether one gives more or less it is meaningless, as long as his thoughts are focused for (the honor of) Heaven.” (Berachos 5b).

I. Darash Moshe (Rav Moshe Feinstein, z’tl)

Individual Sanctity. “Like everything that I show you.” Rashi comments that this verse is to be read together with the preceding one: Make a Sanctuary for Me, like everything that I show you. If so, why does the Torah interrupt this thought with the promise: “so I may dwell among them?” The Torah wishes to show that Hashem’s explicit instructions apply only to creating this sanctity, the sanctity of the Sanctuary. But, there is also another sanctity — that which each Jew is required to bring into his heart and home by educating his children and instilling in his family the behavior and customs that the Torah holds as proper and desirable behavior. For this kind of sanctity, there are no general instructions which apply to everyone equally — each person must develop for himself ways of educating his children which are best suited to the child’s individual nature, personality and abilities. The essential point is that everything we do must be for the sake of Hashem (however that can be accomplished in a particular situation), to drawing others close to Hashem and his mitzvos.

Marc Chagall: Moses Receives the Ten Commandments

Parsha Yisro

I. Summary

A. Yisro comes from Midian. While Moshe had carried out his mission in Egypt, his family had returned to Midian. Now that the Jews were in the wilderness, his father-in-law Yisro brought Zipporah and his sons to join him in Rephidim. After Moshe welcomed Yisro affectionately and related what Hashem had done for the Jews, Yisro acknowledged Hashem’s powers and offered sacrifices to Him. Yisro advised Moshe to appoint judges to assist him since he was overburdened with judicial duties, and so that he could focus only on the difficult cases; Moshe did as Yisro suggested. Yisro returned to Midian.

B. Preparations for Receiving Torah. On the first day of Sivan, the Jews arrived in the Sinai wilderness, where they encamped in front of the mountain. Moshe approached the mountain and heard Hashem’s voice instructing him to remind the Jews how He delivered them from Egypt and that, if they obeyed Him, they would be transformed into a “kingdom of priests and a holy nation.” Moshe descended from the mountain and repeated Hashem’s words to the Elders and people, to which the people responded in unison “All that the L-rd has spoken we will do!” Moshe reported these words to Hashem, and was told that Hashem would appear in a thick cloud and speak to him before the entire assembly of Jews (so that His Divine mission would never again be doubted). The people were told to prepare themselves for three days to receive the Torah and not to touch (under penalty of death) the boundaries of the mountain.

C. The 10 Commandments. On the 6th of Sivan, thunder/lightning erupted and a cloud descended the Mt. The trumpet was heard and Moshe brought the Jews to the Mt.’s foot. The Mt. was enveloped in smoke and Hashem summoned Moshe to its summit. As instructed by Hashem, Moshe told the Jews not to gaze upon His Manifestation. Hashem Himself then declared the foundation of religious/moral conduct, the 10 Commandments:

1. I am the L-rd your G-d who delivered you from Egypt . . . ;
2. You shall have no other gods before Me . . . ;
3. You shall not take the name of the L-rd your G-d in vain . . . ;
4. Remember the Sabbath day to keep it holy . . .;
5. Honor your father and mother . . .;
6. You shall not murder;
7. You shall not commit adultery;
8. You shall not steal;
9. You shall not bear false witness against your neighbor;
10. You shall not covet your neighbor’s house, wife, servant, ox, donkey or any of his possessions.

D. Hashem speaks to the people through Moshe; Moshe begins to receive a series of laws. The people were so awestruck by what they had witnessed that they withdrew (after the second commandment according to Rambam) from the Mt. and pleaded with Moshe to speak to them in Hashem’s place lest they die. Moshe then drew near to the thick darkness and received a series of laws, the first four dealing with Divine worship (i.e., the prohibition against idolatry and general laws respecting the altar).

II. Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. A lesson in humility. The Midrash says that when Hashem decided to give the Torah to the Jews, all of the mountains in the desert (except Mt. Sinai) vied for the honor of being the site for this great event. Only Mt. Sinai did not claim itself to be the most fitting site, and for this reason was selected by Hashem. In addition, the Torah was also given in the barren desert, to show that the Torah provides its own glories and doesn’t require the trappings of a fancy exterior in order to be great. Similarly, a person is to be judged on his inner, not exterior, qualities.

2. Free choice or force? When Hashem offered the Jews the Torah, they proclaimed “Na’aseh V’nishma” (“we will observe and then we will hear what the Torah contains”); this suggests that the Jews accepted the Torah of their own accord. Why, then, does the Gemorah state that Hashem threatened the Jews by suspending a mountain over their head until they agreed to accept the Torah? The Midrash teaches that while their acceptance was immediate and enthusiastic, Hashem’s “force” refers to later generations of Jews. Our ancestors were wise enough to perceive the great prize that Hashem offered and we cannot undo their good work by forsaking that gift.

3. Honoring One’s Father and Mother. The 10 commandments are divided into two categories — the first five comprise laws between man and G-d, while the second five relate to laws between man and man. Why, then, is honoring one’s parents in the first five? (A) The Talmud teaches that whoever honors his parents honors Hashem, since it indicates a willingness to accept authority and to carry on the Jewish tradition; (B) Haamek Davar adds that despite one’s natural love [or, G-d forbid, lack thereof] for one’s parents, respect for them is part of one’s obligation to G-d; (C) Respect for parents is a cornerstone of faith in the entire Torah, for our tradition is based upon the chain from Abraham and Sinai, a chain in which the links are successive generations of parents and children (Meshech Chochmah).

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. A parent’s love makes his/her children more loving towards others. The Midrash says that Moshe demanded that the people come to him and thus himself had to walk to the burning bush to come closer to Hashem; the prophet Shmuel, on the other hand, went to the people and thus merited having Hashem come to him. R’ Chaim Shmuelevitz says that this teaches that one’s closeness to Hashem is dependent on one’s love for other people. The Midrash says that Shmuel got his great love for other people from a garment his mother lovingly made for him and which he always kept with him. The love we show our children implants in them a deep feeling of being loved which, in turn, allows them to love others.

2. Love of others, seeing the good in people, and humility are prerequisites to accepting the Torah. “And the Jews encamped’ there near the mountain.” The word “encamped” is in the singular since, as Rashi learns out, they were one unit (“as one person with one heart”). From here, R’ Yeruchem Levovitz notes that love of our fellow man is a prerequisite to accepting the Torah. R’ Yitzchok of Vorki also noted that the word comes from the word meaning “finding favor”; that is, the Jews found favor in the eyes of each other and thus found favor in the eyes of Hashem. Finally, the Nachal Kidumim notes that togetherness is possible only when there is humility which allows you to find good, rather than fault, in others. By growing in these traits, you make yourself into a more elevated person worthy of receiving the Torah.

C. In the Garden of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

When the Twains meet. Rambam explains that the Torah was given to us not merely to spread Divine light, but to cultivate “peace”. “Peace” refers to harmony between opposites. Chazal teach that the verse “the heavens are the heavens of G-d, but the earth He gave to the children of man” means that originally there was a Divine decree separating the physical from the spiritual; at the time of the giving of the Torah, however, G-d “nullified this decree” and allowed for unity between the two. However, true peace involves more than the mere negation of opposition. The intent is that forces which were previously at odds should recognize a common ground and join together in positive activity, to bring about an awareness of the G-dliness in every element of existence.

D. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

Remember and Keep the Shabbos. “Remember the Shabbos day to keep it holy.” As Rashi notes, the words “remember” and “keep” were spoken in one utterance. A poor man may find it easy to “keep” the Shabbos since he has no business concerns which demand his attention during the Shabbos, but he may have difficulties “remembering” the Shabbos since he may lack the money to honor the Shabbos by drinking wine, partaking of good food, etc. A wealthy man, on the other hand, may find it simple to “remember” the Shabbos with care since he has more than enough money to buy food and drink with which to do so, but may find himself remiss in “keeping” the Shabbos for fear that he might suffer great financial losses by shutting down his business for a day. Thus, Chazal point out that the two commands — to “remember” and “keep” the Shabbos — were said in one utterance and that therefore no distinction can be made between them. The wealthy man is duty bound not only to “remember” the Shabbos, but to “keep” it as well. At the same time, he must help the poor man to “remember” the Shabbos by providing financial assistance to enable him to “remember” it fittingly. (Dubno Maggid)

E. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. Reaching out. “And Moshe sent away his father-in-law, and he (Yisro) went his way to his own land.” Rashi comments that Yisro went home solely to convert the remaining members of his family to Judaism. The Maharal interprets the words “and Moshe sent” to imply that Moshe gave his blessing to Yisro’s return. HaRav A.H. Leibovitz extols the supreme sacrifice which Yisro made by leaving B’nai Yisroel to return to Midian. B’nai Yisroel had been privy to an uniquely miraculous existence — sustained by Manna and protected by Hashem’s clouds of glory and a pillar of cloud, they experienced the ultimate spiritual moment. Under the tutelage of Moshe, they shared the consummate environment for unparalleled spiritual growth. Thus, they must have been a good reason for Yisro to withdraw from this environment in order to return to the heathen surroundings of Midian and, furthermore, for Moshe to have blessed his return. HaRav Leibovitz points out that we can learn from Yisro about our obligation to reach out to our alienated brethren. If Yisro was willing to perform this task, how much more are we obligated to reach out to our fellow Jews, even when it causes us to make personal sacrifices. The spiritual and physical well-being of our brethren is a responsibility we must shoulder with love, devotion and pride.

2. Honoring your father and mother. The Exodus from Egypt and the Revelation of the Torah on Mt. Sinai are the two basic focal points in the history of the Jewish people. They constitute the foundation for our submission to Hashem. Although these events are historical truths, the acknowledgment of them is solely dependent upon tradition. Tradition is developed by the loyal transmission by parents to children, and by the children’s’ willing acceptance of these ideals from the hands of their parents. Consequently, the mitzvah of honoring one’s parents has become the basic condition for the continued existence of the Jewish people. Through father and mother, Hashem gives the child not only his/her physical existence, but also the bond which joins the child to his/her Jewish past. The child must receive from his parent the Jewish mission in knowledge, morals and education so that he/she can, in turn, transmit the tradition to his/her children.

F. Living Each Day (Rabbi Abraham Twerski)

Prerequisite to Torah. The receiving of the Torah at Mt. Sinai required three preparatory days. However, except for the requirements of abstinence and the cleansing of garments, no specifics are given as to what was to occur during these three days. Rabbi Yerucham quotes the Talmud that if there is no “derech eretz” (decency, proper behavior), there can no Torah. He states that the three days were for concentration on midos, on developing those character traits which make a person suitable to receive the Torah. Proper midos is a necessary prerequisite to receiving the Torah. The choice of Sinai as the site for the revelation is a powerful lesson in midos, for it teaches us that Torah can only exist in the presence of humility. The opposite of humility — vanity — precludes the development of good midos. Preoccupation with one’s self, considering oneself superior to others, demanding recognition and indulging oneself are all natural consequences of vanity. Only when one realizes that he was put into this world to accomplish a mission — to do the will of Hashem — can he achieve the necessary conviction and self-effacement necessary for the study of Torah and ritual observance.

G. Darash Moshe (Rav Moshe Feinstein, z’tl)

The Mothers’ Role. “So shall you say to the House of Jacob, and relate to the Children of Israel.” On this verse in which Hashem directs Moshe to transmit the Torah to the Jewish People, Rashi comments that the term “House of Jacob” refers to the women, while the “Children of Israel” refers to the men. Why did Hashem tell Moshe to give the Torah first to the women? The Torah can be perpetuated only if each individual and each family takes on the responsibility of transmitting it to their offspring, so that they will in turn keep the mitzvos and pass them on to their offspring after them. This is best acheived by the transmission of Torah at an early age, when an individual’s heart and mind are most receptive. When a child grows up, his/her mindset becomes more fixed and it is much more difficult to inculcate such a fundamental and pervasive value system as the Torah provides. Woman, who provide for the child’s physical needs from the outset, are in the best position to begin the process of the child’s spiritual training at the same time. Thus, Hashem told Moshe to give the Torah to the women first, for they are first to have influence on the future generations, without whom Judaism can not survive.

H. Reb Michel’s Shmuessen (Rabbi Michel Barenbaum)

The Meaning of the commandments. Chazal teach “the commandments were only given for man to become purified through them.” This teaches us that the purpose of commandments is to provide us with a vehicle to spiritual uplifting, to the sanctification of the soul. Thus, it is impossible for one to fulfill all of the mitzvos to the “letter of the law,” yet remain in a low spiritual plane. He may be “full of commandments,” but he is nonetheless empty of spiritual content. Perhaps this is the message of the arrangement of the first two sections of the Shema — i.e., why the Shema is recited before the Vehaya Im Shamo’a. So that a person should first “accept upon himself the Yoke of Heaven, and only then the Yoke of commandments (Berachos 13a).”

I. Majesty of Man (Rabbi A. Henach Leibowitz)

The Chosen People. “And you shall be My treasure amongst the nations, for the entire world is Mine”. Why did Hashem need to remind the Jews that the “entire world is His”? Isn’t that obvious? Rashi explains that this is to remind us that Hashem could shower His affection on so many others rather than us, thereby allowing us to more fully appreciate His love for us. In all of our relationships (e.g., our relationship with Hashem, our spouses, friends, etc.), we must remember that others’ love and kindness is bestowed on us uniquely for us. By so doing, we can more fully appreciate the blessings of these relationships.

J. Artscroll Chumash

1. The Torah commands us to both “remember” (i.e., e.g., make Kiddish, study Torah, set aside special foods to sanctify) and “guard” (e.g., honor the Shabbos by refraining from work and other practices which diminish the sanctity of) the Shabbos.

2. The Torah commands that we must “accomplish all of our work in six days”; even if there is more to be done, we should feel as though everything has been finished (Rashi). Shabbos teaches us that Hashem is the Creator, who provides for His creatures.

3. “Hashem blessed the Shabbos day and sanctified it” –

a. Hashem blessed it with the double portion of manna on Friday, and sanctified it by not giving manna on Shabbos so that no one would be forced to gather it (Rashi).

b. The blessing/sanctification refers to a Jew’s heightened capacity to absorb wisdom and insight on Shabbos (Ibn Ezra).

c. The Shabbos is blessed in that it is the source of blessing for the rest of week, and sanctified because it draws its holiness from higher spiritual spheres (Ramban).

d. The verse suggests that Hashem created the world to last for “six days plus the Shabbos”; Shabbos gives the world the spiritual energy to exist for another week, and the cycle goes continues continuously (Or HaChaim).

4. The 10 Commandments as a blueprint for the entire Torah. The 10 Commandments, while seemingly narrow, have broad ramifications. For example, the prohibition against murder alludes to acts which are tantamount to murder (e.g., causing someone significant embarrassment; failing to provide food and safety to travelers; causing someone to lose his/her livelihood); similarly, the prohibition against theft alludes to acts which are tantamount to theft (e.g., failing to respond to another person’s greeting; winning someone’s gratitude or regard through deceit, etc.)

Next week: Mishpatim