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Parsha Perspectives by Ozer Alport

ויבא את הארן אל המשכן וישם את פרכת המסך ויסך על ארון העדות כאשר צוה ד' את משה

“And he brought the Ark into the Tabernacle and emplaced the Partition sheltering the Ark of Testimony, as Hashem had commanded Moses.” (40:21)

The Baal HaTurim (1270-1343) in his commentary on this verse notes that the Torah emphasizes that every single aspect of the construction and assembly of the Mishkan was done precisely as Hashem had commanded Moses. In fact, the phrase “as Hashem had commanded Moses” is used 18 times in our parsha. As there are no coincidences in Torah, he suggests that this number alludes to the 18 blessings recited thrice-daily in the Amidah.

I once heard a beautiful understanding of the explanation of the Baal HaTurim. Hashem told Moses (31:1-5) that Betzalel should be in charge of the building of the Mishkan and its vessels, for He had imbued him with both Divine wisdom and expert skills of artistry and craftsmanship. We are accustomed to viewing artists as those who are free-thinking and creative, valuing self-expression over adherence to strict rules and guidelines. As many of the requirements for the Mishkan weren’t absolute, such that even numerous deviations wouldn’t invalidate it, one might have expected Betzalel, with his “artistic spirit,” to improvise and attempt to “improve” upon Hashem’s blueprint. Therefore, the Torah stresses that he followed every instruction to the last detail.

Similarly, many people today complain that they feel constrained by the standard text of our daily prayers, established almost 2000 years ago. As our daily needs change, they feel, so too should our expression of them. However, based on the Baal HaTurim’s comparison of the daily prayers to the construction of the Mishkan and its vessels, we may suggest that on a deeper level, he is hinting to us that we also need not feel stifled by the repeated expression of our needs and entreaties in the exact same phrases.

Just as Betzalel followed Hashem’s precise guidelines for the creation of the Mishkan and still found room for creative expression by doing so with his own unique intentions and insights, so too our Rabbis established the standard wording of the prayers with Divine Inspiration, articulating within them every sentiment we may wish to express. Many times, in the middle of a difficult situation, we begin the standard prayers with a heavy heart, only to find a new interpretation of the words which we have recited thousands of times jump out at us, perfectly fit to the sentiments we wish to express.

I once heard a beautiful story which perfectly illustrates this point. A close student of Rabbi Yechezkel Abramsky (1886-1976) once related that an acquaintance of his had recently undergone a difficult kidney transplant. Rabbi Abramsky sighed, feeling the other’s pain, and then remarked, “I pray every day that I not be forced to undergo such a procedure.”

His surprised student questioned why he made a special point of praying for this daily. Rav Abramsky responded that this request is included in the standard wording of the Grace after Meals, in which we request that we not come to need מתנת בשר ודם – gifts of flesh and blood (e.g. transplants).

The student challenged this explanation, as the simple understanding of the words is that we shouldn’t need monetary gifts from other humans (“flesh and blood”), to which Rabbi Abramsky smiled and sagaciously explained that the Rabbis incorporated every need we may have within the text of the standard prayers, and any place we may find to “read in” a special request we may have is also included in the original intention of that prayer, if we will only open our eyes to see it and “express” ourselves there accordingly! return to top
Ozer Alpert can be reached at ozer@partnersintorah.org

Mazal Tov to Oizer and Adina Alport on the Birth of a Baby Boy!

talking points - parshas PIKUDEI
Rabbi Elazar Meisels

1. What We Could Have Had

“Moshe assembled the entire congregation of the Jewish People and said to them: “These are the things that Hashem commanded, to do them” 35:1

• The people saw that Moshe had delayed in descending the mountain, and the people assembled around Aaron and demanded of him, “Rise up and make for us gods that will go before us because this man Moshe who brought us up from the land of Egypt – we do not know what became of him!" – Shmos 32:1

The Torah use of the term “assembled” to describe Moshe’s meeting with the Children of Israel to instruct them in the historic act of building of the Mishkan, was not coincidental. Rather, the Torah is alluding to an earlier assembly of the people, which produced disastrous results: their ill-conceived assembly around Aaron, which led to the creation of the Golden Calf. Indeed, S’forno posits that the Mishkan would not have been necessary had they not sinned with the Golden Calf. No longer would each individual Jew serve as a repository of the divine presence. Instead, there would now be only a central location where the Jews would gather to experience the divine presence on this earth. Wonderful as this arrangement was, it pales in comparison to what could have been.

2. It’s Not “How Much,” But “How Well”

“Take from among yourselves a portion for Hashem. Every man whose heart motivates him to generosity shall bring it: a gift for Hashem: gold, silver and copper” 35:5

• Whose heart motivates him to generosity - Since it is his heart that inspires him [to give] he is called "generous of heart." - Rashi
• The use of the feminine term, “yeviahah” - [shall bring it,] rather than the more common masculine form “yavi,” is to highlight the fact that many of these items were brought from women’s gold and silver ornaments. Moshe stressed that the husbands were not permitted to coerce their wives into contributing these items. Only items that the women enthusiastically donated were to be brought for use in constructing the Mishkan. – Baal HaTurim
• In order to experience the spiritual growth that results from charity, one must give it with the proper intentions. A thoughtless or improperly motivated contribution will not yield the myriad benefits in giving charity.

One of the hallmarks of the Jewish people is their charitable nature. This is a direct result of the emphasis placed on this mitzvah during the early stages of their development as a nation in the desert. The lessons imparted to them by Moshe Rabbeinu about how to practice charity in its most ideal form served as a model for future generations. One of the dominant themes stressed throughout was the importance of proper intent. More than anything else, intent would determine the acceptability of the gifts.

3. The Example of the Righteous Women

“He made the basin out of copper and its base out of copper, from the mirrors of [the women] who had gathered at the entrance of the Tent of Meeting.”38:8

• The basin was made of the mirrors of the women who massed at Moshe’s tent to pray be inspired – Targum Onkelos
• These women were exceedingly devout and wished to abstain from excessive indulgence in the pleasures of the physical world. Donating their mirrors for the Mishkan was a symbol of this devotion and desire to draw closer to Hashem – Ibn Ezra, Sforno

The basin was used to wash the hands and feet prior to engaging in the ritual service and symbolized ritual purity. There was no more fitting source of material for its construction than the mirrors of the women who had elevated their souls and purified them of the excesses of the physical world. Their sterling example set the tone for the entire nation who wished to attain spiritual growth. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org 

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Great InTents By: Rabbi Leiby Burnham

Dear Rabbi,
Here’s a good one for you. My partner Izzy, and I, were studying the weekly Torah portion and we learned all about the Tabernacle and the holy vessels it contained and I was struck by a thought. The Torah says that there was a Cloud of Glory which hovered above the Tabernacle constantly, the Table had bread that rested on it for an entire week, yet it remained fresh throughout and was immensely satisfying and nourishing, and the Menorah had a light that remained lit constantly, as well. I told Izzy that this is reminiscent of what our sages told us about the tents of the Matriarchs and Patriarchs, which had a candle lit constantly, their dough was blessed, and a cloud drifted over them continuously. He thought that this idea might have merit and he encouraged me to write to you and see what you think about it. Do you agree? Is there something to this connection?
Hopin’ to hear from ya,
Allan in ‘Bama
“You can call me Al”

Dear Al,
Izzy was right. Your question has great merit, and I’m grateful to you for sending it my way. I must admit that I haven’t yet been able to develop it as completely as I’d like, but in the interest of responding to you in a timely fashion, I’ll share with you some thoughts that come to mind.

The Mishkan [aka Tabernacle] was designed to be a repository for the Divine Presence. Every inch of this unique edifice was built with that purpose in mind, and as a product of such pure motives it was practically guaranteed to live up to expectations. According to many commentators, its construction was a remorse-filled response to the sin of the Golden Calf and an expression of our desire that Hashem dwell among us once again.

The first place in the Torah that we find this idea of a dwelling place on earth for the Shechinah [Divine Presence] is, as you mentioned, regarding the tents of the Patriarchs and Matriarchs. The verse [Genesis 24:67] says, “And Isaac brought her [Rivka] to the tent of his mother Sara, and he married Rivka and she was for him a wife, and he loved her, and Isaac was comforted over the loss of his mother.” Rashi comments in the name of our sages, that so long as Sara was alive, a candle remained lit in her tent from Erev Shabbat (Friday afternoon) until the following Erev Shabbat, the dough was exceedingly blessed, and the Divine Presence hovered over her tent continuously. Once she passed on, these unique features disappeared, and only reappeared when Rivka entered the tent.

The next time we find mention of the Divine Presence on earth in permanent form [as opposed to the Revelation on Sinai which was temporary], is regarding the Mishkan (Tabernacle) and there too, the same unique features were present among others. Clearly, this similarity is too great to ignore, or to dismiss as random.

What makes this so compelling is that the Torah tells us that the Mishkan was built using a special kind of wood known as “Atzei Shittim” [acacia wood]. The well-known commentator Rashi [Exodus 25:5] points out that acacia wood was not readily available in the desert. How then, did the Jewish people obtain this wood? He explains that the Patriarch Jacob, on his way down to Egypt, stopped off in Be’er Sheva for the night. There he found acacia trees and brought them down to Egypt with him, in anticipation of the fact that one day his descendants would have to build a Mishkan. When the Jews left Egypt, they took the wood with them and used it to build the Mishkan. It appears that Jacob was in early on the plan to eventually build a Mishkan and even provided some of the materials for its construction.

Even more remarkable is the original source of the acacia trees that Jacob found in Be’er Sheva. According to the Medrash [94:4], those trees were originally planted by none other than the Patriarch Abraham, as the verse [Genesis 21:33] says, “And he [Abraham] planted an ‘Eshel’ in Be’er Sheva”. Our sages interpret the word ‘Eshel’ to mean an “orchard of trees.” In other words, Abraham planted trees for the Mishkan, Jacob brought them down to Egypt, and the Jewish people took them into the desert on their way out and used them to build the Mishkan!

Furthermore, the verse makes it clear that Abraham used that orchard to help promote his precious views of monotheism, and in their original state as a tree orchard he built the first repository for the Divine Presence on earth in Be’er Sheva [see Keren Orah, Sotah 10a].

All in all, it is rather obvious that even if the Mishkan of the desert was not entirely analogous to the tents of the Patriarchs, their influence was unmistakable. Long before the Jewish people built a national home for the Shechinah (Divine Presence), the Patriarchs and Matriarchs constructed personal abodes for this purpose through their exemplary devotion to His cause. Perhaps our willingness to emulate their shining example is what allowed us to create a national abode for the Shechinah, and this is what is symbolized in their contribution of acacia wood.
Regards,
Rabbi Elazar Meisels
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Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

As we complete the study of the Torah portions that deal with the Mishkan (Tabernacle), we may feel a sense of emptiness and a void in our Jewish life, rooted in the knowledge that we are missing such a basic element of the Jewish nation. This is especially so in light of the words of Ramban that the determining factor of whether a Jew is truly in exile or redeemed from it is dependent on how connected he is to the Shechinah (Divine Presence) and how close he can be to the level of kedushah (holiness) enjoyed by the Avos (Patriarchs).

However, there is an important idea that we must remember even when we are in exile and do not have a Beis HaMikdash (Holy Temple). This concept is expounded upon in the book titled Nefesh HaChaim (1:4), which explains that every person is himself a miniature Beis HaMikdash. For example, the heart, which is the central part of the human body, is parallel to the Holy of Holies, etc.

Nefesh HaChaim utilizes this concept to remind every Jew of his important role in the world, and of the responsibility that he bears. No one should ever underestimate the enormous potency of his actions. For far more damaging than what Titus and Nebuchadnezzar did by burning the Beis HaMikdash, a physical structure, is what our negative actions are capable of achieving. On the other hand, our positive deeds can impact greatly for the good. Every Jew has this power, for he or she is a live Beis HaMikdash.

This is hinted at in a verse in Yirmiyahu (7:4): הֵיכַל ה' הֵיכַל ה' הֵיכַל ה' הֵמָּה, The Sanctuary of Hashem, the Sanctuary of Hashem, the Sanctuary of Hashem are they! The Zohar in Parashas Terumah expounds this verse homiletically as referring to the Bnei Yisrael (Children of Israel) themselves; they are the Sanctuary now.

This is also cited in many sources in the name of Rabbi Moshe Alshich: When the verse states that Hashem said, Make for Me a Sanctuary so that I may dwell among them, it is a reference to the Shechinah residing within each and every Jew.

This Mishkan, which is the heart of every Jew, can never be destroyed or taken away, even in galus, exile. We must keep this Mishkan holy and allow the Shechinah to be present within us at all times; by doing so, we will be considered "redeemed" even while we are actually in exile. In this way, we can actually attain the stature of the Avos, who reached the most exalted levels of kedushah even though the Mishkan had not yet been built.

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: In assembling the Tabernacle, the Torah relates (40:20) that Moses placed the “testimony” into the Ark. Rashi explains (25:16) that this is a reference to the Torah and the Tablets which bear witness to the fact that Hashem commanded us regarding the mitzvot which are contained therein. What was the value of having a Torah scroll placed in the Ark in the Holy of Holies, a place where it would never be used or even seen as nobody but the Kohen Gadol (High Priest) on Yom Kippur was allowed to enter there?

A:The Medrash explains (Devarim Rabbah 9:9) that the public awareness that hidden deep in the inner recesses of the Temple was a 100% authentic Torah scroll written by Moses himself acted as a powerful deterrent to any would-be forger. Anybody who entertained the possibility of denying some of the mitzvot and supporting his claims by writing an altered Torah scroll which omits those mitzvot, would refrain due to the awareness that if he did so, Moses’ Torah might be brought out and compared to his; exposing his malicious intent.

Q: The book of Exodus concludes by teaching (40:38) that the Tabernacle was covered by Hashem’s cloud during the day and by fire at night throughout the travels of the Jews in the wilderness. In his commentary on this verse, Rashi curiously adds that even the times of their encampments are also included in the reference to “their journeys.” What lesson is Rashi teaching us?

A: Rabbi Moshe Shternbuch suggests that Rashi is symbolically teaching us that there are no interruptions in a person’s service of Hashem. Even at the times when one is forced to take a break, the rest doesn’t constitute a goal unto itself but rather a means of renewing one’s energy in order to continue with the next journey. return to top

Ozer Alport can be reached at ozer@partnersintorah.org return to top

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