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Parsha Perspectives by Ozer Alport
ויקהל משה את כל עדת בני ישראל ויאמר אלהם ... ויצאו כל עדת בני ישראל מלפני משה
“Moses assembled the entire assembly of the Children of Israel and said to them … The entire assembly of the Children of Israel left Moses’s presence.” ( 35:20 ,35:1)
Parshas Vayakhel begins by relating that Moses gathered together all of the Jews to instruct them about keeping Shabbat and building the Tabernacle. Nineteen verses later, after he has concluded his instructions, the Torah relates that the Jews left “from in front of Moses.” As the Torah doesn’t waste an unnecessary letter, why was it necessary to emphasize this fact that should be obvious? Moses gathered them together at the beginning of the parsha and they hadn’t gone anywhere in the interim!
Rabbi Eliyahu Lopian explains that when encountering a person on the street, it is generally impossible to discern from his appearance and actions where he is coming from. The apparently superfluous wording is coming to indicate that in this case, it was clear to any passerby that the Jews had just left the presence of Moses.
In what way was this recognizable? Although they had just spent time learning about Shabbat and the Tabernacle from Moses, this factual knowledge wasn’t discernible to the naked eye. Rather, their conduct and interactions with other people were on such a lofty level that it was apparent that they had just been studying Torah.
The Talmud (Yoma 86a) teaches that part of the mitzvah to love Hashem is to cause Hashem to be loved and praised through our actions. The Jews who merited learning Torah directly from the mouth of Moses reached such levels in sensitivity and caring that anybody who saw them would immediately understand from where it originated and would bless Hashem and His Torah for producing such conduct.
This lesson is illustrated in a story about Rabbi Yitzchak Zev Soloveitchik, (the Brisker Rav, 1886-1959), who was renowned for his diligence and toil in the study of Torah. His daughter once returned home with an axe that she found, and he saw this as an opportunity to fulfill the mitzvah of returning a lost object to its owner (Deuteronomy 22:1-3).
After discovering that it belonged to a man who lived several miles away on the edge of the forest, Rabbi Soloveitchik took his daughter and the axe and set out on the long journey. They finally arrived at the owner’s home and knocked on his door.
Rabbi Soloveitchik expected that the owner would express his gratitude for their efforts, but was taken by surprise by what happened next. When the man answered his door and realized what had transpired, he was so moved by the Rabbi’s actions that he literally prostrated himself on the ground, exclaiming, “Blessed is the Jewish G-d Who has given His people a Torah which causes them to act with such compassion and mercy!”
The message of Parshas Vayakhel is that we should conduct ourselves in a manner which loudly declares that we are to be elevated by the Torah we study. The typical person with whom we interact will not be able to discern this from our Torah insights or Talmudic discourses, but rather through our acts of kindness and exemplary interpersonal conduct. return to top
Ozer Alpert can be reached at ozer@partnersintorah.org
One of the many beautiful mitzvahs associated with the Purim holiday is the mitzvah of Mishloach Manot, sending gifts of food to family and friends. This year, Partners in Torah has 'partnered' with Broadway Basketeers to offer you a special discount.
Click on the side photo/link or go to www.basketsforpurim.com to view a selection of beautiful Purim Baskets available to purchase. All Partners in Torah participants will receive a 10% discount on orders placed through this website, simply by using the code PARTNERS during checkout. You can also place your order by calling 888-599-GIFT.
Please click on this link to learn more about Mishloach Manot and other Purim laws and customs.
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One of the many beautiful mitzvahs associated with the Purim holiday is the mitzvah of Mishloach Manot, sending gifts of food to family and friends. This year, Partners in Torah has 'partnered' with Broadway Basketeers to offer you a special discount. Click on the side photo/link or go to Purim Baskets to view a selection of beautiful Purim Baskets available to purchase. All Partners in Torah participants will receive a 10% discount on orders placed through this website, simply by using the code pitp7 during checkout. You can also place your order by calling 888-599-GIFT. |
talking points - parshas VAYAKHEL
Rabbi Elazar Meisels
1. Just Do It
“Moses assembled the entire congregation of the Jewish People and said to them: “These are the things that Hashem commanded, to do them” 35:1
- To Do Them – When it comes to understanding and appreciating the depth of a mitzvah, every person is unique and will comprehend it on his own level. When it comes to the performance of a mitzvah, however, all are equal and can perform it on the highest level. Thus, since Moses’s goal at this time was to teach them how to perform the mitzvot related to the construction of the Mishkan (Tabernacle), Moses could gather everyone for in this regard all were on par. – Admor R’ Dovid M’Tchortkov
The one constant when it comes to mitzvot, is performance. At times, ones heart will be fully into the performance of a mitzvah, while at other times, it’ll be more of a struggle. On occasion, a person develops a strong appreciation for a particular mitzvah, while others don’t appeal to him the same extent. Regardless, when it comes to performing a mitzvah, one should try to set aside his personal mind-set at the moment and perform the mitzvah as completely and wholeheartedly as he is able.
2. Missing In Action
“And the tribal leaders brought onyx stones, and stones for setting into the ephod and breastplate.” 35:27
- And The Tribal Leaders - R. Nosson said: ‘Why did the tribal leaders see fit to contribute to the dedication of the altar first, whereas for the works of the mishkan they were the last to contribute?’ They thought as follows: ‘First let the public-at-large contribute whatever they will contribute, and we’ll supply the difference.’ The people however, supplied all that was needed, as it is said: ‘And the work was sufficient,’ and the tribal leaders said, ‘what is left for us to do?’ So ‘they brought the shoham-stones, etc.’ It is for this reason that they later contributed to the altar dedication first fearful that they would again miss out. And since, at first, they were somewhat lax, there is a letter missing here, from their name and it is written ‘HaNesiim’ without a ‘Yud’ after the ‘Aleph’. – Rashi
- Without a Yud – Why is omitting a ‘Yud’ from their name a fitting reprimand to their having delayed their contribution to the Mishkan? Without a doubt, the leaders consciously intended to do the right thing and figured on making up a significant shortfall in the donations. Deep down however, in their subconscious, their motive was less pure and they hoped that the people would contribute everything and they’d be free of any practical obligation, while still having made a magnanimous offer. To demonstrate the nature of their failing and how it resided deep in their subconscious only, the Torah left out a “Yud” from their name, because the “Yud” is the only letter whose absence is not noticed since the word is pronounced the same as if it were present. This indicates, that their failing too, was of a nature that even they weren’t aware of, but was very much present in their calculations. – Vilna Gaon (Rabbi Elijah ben Solomon Zalman)
Humans are very complex beings operating on many layers of consciousness which are not always perfectly in sync with one another. On one level, one’s motives may be pure, while on another, they’re sorely lacking. While admittedly, this reality compounds the difficulty in producing a thoroughly altruistic mitzvah, it also allows for deeper layers of altruism, even where on the surface, ones actions may appear to be selfishly motivated.
3. The Ark Of Endurance
“And Betzalel made the ark of acacia wood, two and one-half amos long, one and one-half amos wide, and one and one-half amos high.”37:1
- And Betzalel Made – Why mention only Betzalel in regards to the construction of the Ark when so many others were involved in the construction of the Mishkan as well? The Ark was the abode of the Two Tablets, which represented the Torah. Therefore its construction required the exceptional wisdom, knowledge, and understanding that only Betzalel, among all of the builders of the Mishkan, possessed. Thus, his name alone was affixed to the account of its construction – Rabbenu Bachya
- The reason Betzalel was the only one mentioned is because all of the other utensils were eventually replaced by others during the period of the first, or second, Bais HaMikdash (Holy Temple). The only exception to this rule was the Ark of Betzalel, which was never replaced once King Chizkiyahu secreted it away in an unknown location toward the end of the First Temple era. Thus, it could accurately be said of the Ark that Betzalel constructed it, as opposed to the remaining Temple vessels, which were eventually recreated by others. – Meshech Chochmah (R. Meir Simcha of Dvinsk 1843-1926)
It is no coincidence that of all the sacred vessels, only the Ark was never replicated. This is partially due to the fact that it represents the Torah, which can never be replaced or recreated. The Torah that we have today is the very same Torah received on Mt. Sinai from Moses, and even though circumstances may change, the Torah remains unchanged and eternal. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.orgThis page is dedicated to, and written for the 6,000 Partners in Torah mentors.
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Plotting the Perfect Purim By: Rabbi Leiby Burnham
Dear Rabbi,
My husband and I have two wonderful children, a girl who is 11 and a boy who is 8. We each have a study partner, and as we've started learning more we 've tried to involve our children in the experience in various ways . We know that Purim is just around the corner, and until now our observance of this holiday consisted of attending the Megilla reading (in costume) at our temple. It's a great experience but we're looking to add something new that would make the holiday even more meaningful. Do you have any suggestions for things we can do to spice up our Purim a bit, especially for the kid’s sake?
Thanks,
Diane B.
Diane,
It is always an inspiration for me to hear from people who are working so hard to add meaning to their lives and the lives of their families as well! In addition to the Megillah reading, Purim is chock full of opportunities to make the day really enjoyable and exciting. If we first examine the mitzvot associated with the holiday, we will not only find some new experiences for your children, but we will also find some penetrating insights into what Purim is really all about.
The holiday of Purim was instituted in the year 335 BCE by the Men of the Great Assembly. When they instituted it, they included four mitzvot, Megillah reading, Matanot L’evyonim (giving monetary gifts to the poor), Mishloach Manot (sending gifts of food to friends), and Seudat Purim (eating a festive Purim meal). What is the common thread that links these seemingly disparate experiences?
One idea is that all of these mitzvoth entail involving ourselves with other people. The Megillah is supposed to be read in the synagogue, with the whole community. The monetary gifts to the poor and the food gifts to friends obviously engage other people. Lastly, the feast is meant to be shared with as many friends, neighbors and relatives as possible. The Mishna Berura quotes the Shelah (1565-1630), “Praiseworthy is one who gathers all the members of his household and his friends (for the feast), because it is impossible to rejoice properly alone!” (M.B. 695:9)
Why is this the case? Why do all of Purim’s mitzvoth involve Jews interacting with each other? What can this tell us about the holiday as a whole?
When we look at the narrative of the Megillah we find that Jewish unity is the underlying theme of the whole story. When Haman requests that King Achashveirosh sign a declaration calling for the destruction of the entire Jewish people, he begins with the following statement, “There is one nation spread out and scattered amongst the nations” (Megillat Esther 3:8). What did Haman mean by “spread out and scattered”? Isn’t that the same thing? No, Haman was explaining to Achashveirosh that now was the perfect time to attack the Jews, and finally accomplish what so many other nations failed to do, because now the Jews were splintered and fragmented, filled with rife and dissension.
The heroes of the Megillah understood this as well. When Queen Esther tells Mordechai what steps need to be taken for the Jews to turn the tide, she begins with the following words, “Go gather all the Jews, and fast on my behalf... “ (Ibid. 4:16) The great Esther understood that the only way to combat a decree that was ignited because the people were scattered would be to gather the people together, to encourage Jewish unity, to fuse the people together. The Jews are one big family, and when united, we are an unbeatable people.
All the mitzvot of Purim are focused on involving others, because promoting unity is re-enacting the Purim story in its most basic sense. This provides for a number of opportunities for you and your family. You can invite over a group of friends and family to have a festive meal together. You can teach your children about giving, by entrusting them with money that they have to divvy up amongst a few different charities. This gives them a feeling of empowerment, and makes them feel good about their giving, as it is something they chose.
You can make beautiful Mishloach Manot baskets with an assortment of treats, and ensure that besides giving them to a few friends, that every family member give one to someone who they haven’t been getting along with lately. You can bring a few baskets to the local home for the aged, and watch the smiles you will put on the faces of both the elderly recipients, and your angelic deliverers! As you expand beyond your family to the realm of bringing joy to others, the possibilities continue to grow and grow. I’m certain that whatever new mitzvot you incorporate this year in your family, you are sure to have the children counting the days until the next Purim!
Sincerely,
Rabbi Leiby Burnham
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Rabbi Leiby Burnham can be reached at rabbiburnham@partnersintorah.org
By commanding that the Mishkan (Tabernacle) not be built on Shabbat, the Torah was teaching us that the avodah (service) of the Mishkan, which was directed at bringing the people closer to Hashem, was, in a sense, not necessary on Shabbat. R' Chaim Friedlander (Sifsei Chaim, Moadim vol. 3, p. 406) explains this idea in greater depth, by pointing out that the reason for building a Mishkan was in order to maintain the level of Divine connection that the Jewish people had experienced when receiving the Torah at Mount Sinai (as Ramban explains in his introduction to Sefer Shemot), when they achieved the loftiest spiritual level known to man — the relationship with Hashem that Adam had enjoyed before his sin.
R' Chaim Friedlander points out, however, that there still was a basic difference between Adam's life in the few hours that he lived in Gan Eden and the lives of the Jewish people at Sinai. Adam, before his misdeed, was living in a world untainted by sin. This allowed him the spiritually perfect stage on which to concentrate on undistracted spiritual growth. The world that the Jewish people who stood at Mount Sinai — and we — live in, however, is one that suffers from the spiritual damage caused by eating from the Eitz HaDaas (Tree of Knowledge). Nefesh HaChaim by Rabbi Chaim Volozhin explains that once Adam gave in to his desire to eat from the Eitz HaDaas, this made the drive to sin a part of his very being, and a part of every person who followed him as well. When Adam used the world's vast potential to disobey Hashem, the entire world changed from a place where a person looking at an item easily saw the potential for Godliness, to one where the first, and most tempting, use that a person saw was a selfish one — how to use the object for himself. Closeness with Hashem would no longer come almost automatically, for a person would be naturally driven by his body's inclination toward the world's physical pleasures. Only with great focus and restraint is one able to successfully serve Hashem.
Thus, although the Jewish people reached the peak of spiritual perfection at Sinai, they still lived in a world damaged by sin. Before a person can ever again reach the peak of spirituality that Adam enjoyed, the world that man was given to use as a means to serve Hashem must be perfected. This mission of elevating the world by using it for Hashem's service until the damage caused by Adam's sin is fully repaired is a Jew's mission in every area of his life. However, while a regular person is limited by the activities in which he is involved, in the areas that he may use for avodas Hashem (for example, a merchant who brings holiness to the business world through his impeccable honesty will do little to serve Hashem through farming), the Mishkan embodied the totality of the physical and spiritual worlds. Through avodah in the Mishkan, the Jews would use the entire array of the world's qualities, enabling them once again, as in Gan Eden, to reach the highest level of avodas Hashem.
When Adam sinned, there was one area in the world that was not affected — Shabbat. Shabbat is described as mei'ein Olam Haba, a microcosm of the World to Come. The six days of the workweek are a time when a person must work, actively improving the world by using it for kedushah, as a means of coming closer to Hashem. On Shabbat, however, we do not work toward this goal, for Shabbat is a time when Hashem, as it were, grants us the gift of added Divine closeness. Although Adam's sin made it more difficult to achieve spirituality during the week, Shabbat — since it is not a time when kedushah must be actively achieved, but merely realized and absorbed — was not affected. Even in a world that does not permit us to easily see Hashem, Shabbat offers, to a person who is conscious of this spiritual treasure, the opportunity to live a life that is, for one day a week, closer to Hashem.
Thus, concludes R' Chaim Friedlander, the creative actions that we must perform to improve the world and bring it closer to Hashem — which were done in the Mishkan and must be applied to everyday life — need not be done on Shabbat. For Shabbat is not a time of reaching Hashem through physical means, but is simply an occasion for us to focus on and utilize the gift of Divine closeness that Hashem grants on this day. return to top
Hey, I never knew that! By Ozer Alport
Amazing Insights About the Weekly Parsha
Q:There are 39 creative acts of work which a person is forbidden to do on Shabbat. In our parsha (35:3), the Torah specifically mentions that it is forbidden to light a fire on Shabbat. Why did the Torah single out and emphasize the prohibition against kindling a fire more than any of the other 38 types of work?
A:Rabbi Yonason Eibeshutz notes that the Medrash teaches that fire didn’t exist during the six days of creation, as fire was initially produced on the night following the first Shabbat. If so, this wasn’t one of the activities from which Hashem “rested” on the first Shabbat. As the concept of Shabbat is to emulate Hashem’s resting from creative work, one might have erred to think that it is permitted to kindle a fire, and the Torah therefore singles it out to teach and stress its prohibition!
Q:The Torah emphasizes (35:21) that the artisans who assisted in the construction of the Tabernacle were those whose hearts inspired them. Why does the Torah stress this point, and what lesson does it teach us?
A:Nachmanides explains that due to the enslavement in Egypt, there were no Jewish craftsmen, as they hadn’t been offered the time to learn these skills. Nevertheless, there were Jews who recognized their innate talents and through the inspiration of their hearts volunteered to assist in building the Tabernacle, trusting that Hashem would enable them to properly perform His will.
Rabbi Yerucham Levovitz derives from here that in any endeavor for the sake of Hashem, one who becomes inspired and dedicates himself to a project for the purpose of increasing Hashem’s glory, even if he doesn’t possess the talents and skills necessary for the task, will be blessed with Heavenly assistance and success that he never dreamed possible – something to which the writer of these lines can certainly attest! return to top
Ozer Alport can be reached at ozer@partnersintorah.org return to top
Table Talk: For discussion around the Shabbos Table
א) Hashem commanded Moses (35:10) to instruct the “wise of heart” to make the utensils for the Tabernacle and the garments for Aaron, the High Priest. The Talmud (Berachos 55a) teaches that Hashem only gives wisdom to one who already possesses it, which seems to present a catch-22. If Hashes only gives wisdom to those who have it, how can a person obtain his initial wisdom? (Nefesh HaChaim 4:5 by Rabbi Chaim Volozhiner, Sichos Mussar 5733:2 by Rabbi Chaim Shmuelevitz)
ב)Rashi writes (35:27) that the נשיאים – leaders of each tribe – were punished by the removal of the letter “yud” from their titles. They proclaimed that after the people had completed their contributions toward the building of the Tabernacle, they would donate whatever was still necessary. What was wrong with their decision, which seems to reflect a tremendous sense of responsibility to ensure that nothing would be missing from the Tabernacle? (Rabbeinu Bechaye, Ohr HaChaim HaKadosh by Rabbi Chaim ibn Attar) return to top
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