PHILOTORAH

Yerushalayim in/out times for Shabbat

VAYAKHEL-P'KUDEI - HACHODESH (m)

25 Adar 5783 <> March 17-18, '23

5:13PM <> Plag 4:34PM <> 6:26PM <> R' Tam 7:06PM

For other locales, click on the Z'MANIM link


CALnotes

M'VORCHIM

When Rosh Chodesh Nisan is on Shabbat (which it is NOT, this year), then HaChodesh will be on that Shabbat and we will have a 3-kugel Shabbat. Shabbat M'vorchim will be the previous Shabbat - Parshat Para.

When R"Ch Nisan is on a weekday (as it is, this year), HaChodesh is the maftir on the previous Shabbat, and that it the day of M'VORCHIM.

Rosh Chodesh Nisan is always one day (in our fixed calendar), because the Adar that precedes it has only 29 days.

R"Ch Nisan - and the 15th of the month, as well, i.e. the first day of Pesach - follows the calendar rule of LO B'DU. That means that R"Ch Nisan cannot fall on a Monday, Wednesday, or Friday. So too for the first day of Pesach.

This year, Rosh Chodesh Nisan will be on a Thursday - specifically, on March 23rd.

The molad of Nisan is on Wednesday (March 22nd), 1 hour, 24 minutes, and 12 parts (chalakim). That adjusts to 1:04am Israel Winter Time. (We don't change the clock until Friday, March 31st.)

The actual (astronomical) molad is on Tuesday, March 21st at 7:23pm.

Our Calendar

The average time it takes the Moon to go through its cycle of phases, taking into account the Earth-Moon's movement in their orbit around the Sun, is 29d 12h 44m 1p. Months of the Jewish Calendar are either 29 days or 30 days long. Alternating the lengths of the months needs to slightly favor 30-day months in order to average the lunation. This is accomplished by assigning 30 and 29 days to the months:

Nisan 30, Iyar 29, Sivan 30, Tamuz 29, Av 30, Elul 29, Tishrei 30, Marcheshvan 29 (with an occasional extra day, the 30th of Marcheshvan). Kislev 30 (with a less often loss of a day), Tevet 29, Sh'vat 30, Adar Rishon (when there is one) 30, Adar (or Adar Sheni 29. With more Marcheshvans with 30 days, and fewer Kislevs with only 29, and with 30 days in the extra Adar, the months average 29d 12h 44m 1p.


VAYAKHEL-P'KUDEI <> HaChodesh
                              V     P     V+P
Sedra among 54         22nd  23rd    -
Sedra of Sh'mot's 11    10   11      -
lines                 211.2  158.7   369.8
rank (among the 54)   22nd   41st    (2nd)
Parshiyot          13          20          33
   P'tuchot          7          6          13
   S'tumot          6          14          20
P'sukim          122          92          214
rank (Torah/Shmot)          17/3          40/10          (2nd)
Words          1558          1182          2740
rank (Torah/Shmot)          24/6          42/9          (2nd)
Letters          6181          4432          10613
rank (Torah/Shmot)          21/5          44/10          (2nd)

MITZVOT

Vayakhel has a single mitzva counted among the 613. P'kudei has none. To be fair to VP, the mitzvot it does contain have already been counted the first time around - in T'ruma & T'tzaveh.


Aliya-by-Aliya Sedra Summary

[P>] and [S>] indicate start of a parsha p'tucha or s'tuma. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha

Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI; L=LAV (prohibition). X:Y is the perek & pasuk from which the mitzva comes.

Vayakhel-P'kudei is the 2nd longest of the seven pairs of double sedras. But, even the addition of the 20-pasuk Maftir of HaChodesh does not help it reach Matot-Mas'ei.


Kohen - First Aliya - 20+9 p'sukim - 35:1-29

[S> 35:1 (3)] Moshe gathers the People (according to Tradition, this took place on the "first" Yom Kippur or the day after, following 40 days and 40 nights on Har Sinai) to instruct them concerning the building of the Mishkan. He begins with a warning to keep Shabbat (even while being involved in the holy tasks of the Mishkan).

OBSERVATION Notice that when G-d speaks to Moshe, He instructs him concerning the Mishkan (236 p'sukim) and then warns him that Shabbat is supreme. When Moshe gathers the people to instruct them, he puts the Shabbat warning up front (3 p'sukim and then 211 p'sukim about Mikdash and everything in and about it). Some commentaries say that with the change in "primary" emphasis on the Mikdash in the aftermath of the Golden Calf, there came a change in the messages of Shabbat and Mikdash which helps explain which is presented first, and when.

SDT: In the opening 3-pasuk portion about Shabbat, there are 40 words - 39 plus the word HaShabbat. This can be taken as a symbolic reference to the 39 categories of prohibited Melacha, which define the nature of HASHABBAT. The Baal HaTurim says that the word LA'ASOT in the phrase, "These are the things that G-d commanded TO DO them", is spelled with a LAMED (30) and an anagram for TEISHA (9) - another remez to the Melachot of Shabbat. He adds that a VAV is "missing" from LA'ASOT, representing the six weekdays when Melachot are permitted.

MITZVAnotes

The "command" here of "You shall not kindle fire in all your dwellings on the Shabbat day" teaches us many things.

Lighting a fire is one of the 39 AVOT MELACHA (categories of creative activities forbidden on Shabbat). As such, we already have the prohibition from Commandment #4 - ...Thou shall not do any manner of MELACHA... Why is the Torah singling out FIRE here? The question is two-fold: Why single it out and why command it again.

Sefer HaChinuch says that the prohibition here is directed to Sanhedrin, not the individual. [It is mitzva 114 according to the Chinuch, and Rambam's LAV (prohibition) 322.] We have already been told that we may not kindle fire. The courts, says the Chinuch, may not carry out the capital punishment of burning (S'reifa) on Shabbat. Nor, by Biblical extension, may any capital punishment be carried out on Shabbat, nor may any punishment by the courts be meted out on Shabbat. This allows Shabbat to be a day of respite and rest even for the convicted felon on "death row".

We can also look at the Shabbat reminder in a different way. You may not kindle fire in YOUR DWELLINGS, wherever they may be, but you may - nay, you must - kindle fire (and do certain other Melachot) in THE DWELLING, the Mikdash. (That is, when specifically commanded to do so by G-d.) This can explain the specific placement of the "repeat" of the prohibition of kindling fire.

Tif'eret Y'honatan suggests a novel reason for singling out FIRE. Since we are prohibited from doing Melacha on Shabbat because G-d rested from Creation on the first Shabbat, and since fire was not "in the picture" until the first Motza'ei Shabbat, perhaps kindling of fire is not an equal member of the family of prohibited Melachot. Comes the pasuk here to set the record straight. Fire is not only one of the 39 categories, it is the flagship of the LAMED-TET MELACHOT.

Furthermore, from the singling out of one of the melachot, we are taught that each category of melacha is often treated distinctly. This means that cooking and baking would be considered two violations of the same Av Melacha, as would watering and pruning a rosebush. In contrast, pruning a tree and picking its fruit would be violations of two different melachot - Planting and Reaping. There are ramifications to this distinction.

[P> 35:4 (26)] Aside from the first three p'sukim, the rest of the sedra deals with the building of the Mishkan. Parshat T'ruma gave us the command and instructions, Vayakheil tells us of the carrying out of the instructions.

One senses an impatient excitement concerning the job at hand. Moshe speaks to the people and tells them that which G-d has commanded.

(Note the similar terminology the Torah uses when Moshe tells about Shabbat and about the Mikdash.)

The different types of materials are named. It is made clear that donations are encouraged, but completely voluntary. (Except for silver.)

Then each part of the Mishkan and its furnishings is mentioned in detail. After the people heard what Moshe had to say, they left the meeting (apparently enthused and anxious to get busy).

One can speculate, based on the sequence we are presented with in the Torah, that there was a fair amount of guilt from the Golden Calf that was motivating the People.

FOR YOUR INFORMATION: The phrase SHABBAT SHABBATON appears 6 times in the Torah. Twice it refers to Yom Kippur, once to the Shmita year. One other time it might be talking about Shabbat, but possibly about Yom Kippur. The first two times the phrase appears are in Ki Tisa and Vayakhel. Both times are in the context of building the Mikdash. One of the commentaries suggests that when one does "regular" work during his week, then Shabbat is Shabbat. But when we spend our six work-days in "holy-work", such as building the Mikdash (but not just that), then our Shabbat is further elevated, and is described as Shabbat Shabbaton.

We can also say that since Yom Tov is called Shabbaton, Shabbat and Yom Kippur are both Shabbat Shabbaton, because they have more forbidden melachot and their punishment for violation is greater than that of Yom Tov.

Many people are moved to give generously in response to Moshe's appeal. Men and women all give (there are different interpretations as to what the wording in the pasuk indicates). In addition to donations, men, and more so women, donated their talents in weaving, dyeing, woodwork, metal-work, etc.

Repeated reference is made to the hearts of the people being in what they were doing. This was a genuine positive response to G-d's and Moshe's call to build the Mishkan.

The leaders of the Tribes supplied the precious stones for the shoulder-pieces of the Eifod and for the Choshen of the Kohen Gadol, and spices and oil for the Incense and the Anointing oil.

Levi - Second Aliya - 13+12+35 p'sukim - 35:30-37:16

[P> 35:30 (13)] Moshe tells the people that G-d has designated Betzalel (from Shevet Yehuda) and Aholiav (from Dan) as the chief artisans of the Mishkan. They have been Divinely inspired with intelligence, insight, and the skills necessary for the various intricate tasks ahead. They and those working with them supervised the collection of materials and informed Moshe that they received more than enough material. Moshe "gives out the word" that the people should cease their donations.

[S> 36:8 (6)] When G-d commanded Moshe about the Mishkan, He first commanded the making of the Aron, Shulchan, and Menora. Then, the roofing layers - the Mishkan, the Ohel, and the Orot. Only then were the wall boards and foundation sockets brought into the picture. In the carrying out of the commands, a more "practical" plan was followed. The structure and then the furnishings. But how can Moshe and Betzalel deviate from the commands of G-d? You can't just do whatever you want in this kind of thing. 

Commentaries say that Moshe and Betzalel requested and received permission from G-d to take the more human, practical approach.

In this portion, the three layers of ceiling are presented. Note that the first layer was a beautiful, multi-colored weave and the fasteners were gold.

[P> 36:14 (6)] Over that came the more practical, less attractive, less complicated, but weather-resistant Ohel of goat hair. This layer was not seen from inside the Mishkan, and might not have been seen from the outside either, according to the opinion that the Tachash and Red-dyed sheep skin covering (which was also attractive) was not just on top, but down the sides of the Mishkan as well.

[S> 36:20 (19)] Next, the Torah describes the construction of the wall-planks of the Mishkan from acacia wood. (Still out of practical, logical order - a puzzle.) There were 48 planks - 20 each on the north and south walls, and 8 on the west wall. Each plank was covered with gold. (According to Rav Aryeh Kaplan z"l, the gold covering was extremely thin - he calculated it at 1/100 of an inch thick.) 

Each plank was inserted into two foundation sockets of silver. The Torah describes in detail the rods, bolts, rings that held the wall planks together.

The Parochet to hang between the Kodesh and the Kodesh Kodashim, the Masach for the front of the Mishkan, and the Masach for the front of the courtyard were similar in style and material to the first ceiling layer.

With the structure completed, next came the Aron and the Shulchan.

[P> 37:1 (9)] The Aron is described in the same detail as when it was first commanded back in Parshat T'ruma. This is so for all parts of the Mishkan, not just the Aron. 

The Aron consisted of an open-top box of wood, plated with gold inside and out. (Some describe it as three nested boxes - the outer and inner of thin gold and the middle one of wood, which gave support to the Aron and the lid - Kaporet and K'ruvim). Even the thickness of the wood was covered with gold, so that none of the wood was visible.

[P> 37:10 (7)] This parsha contains the details of the Shulchan. In T'ruma, the command to build the Shulchan and its utensils was followed by the command to put the Lechem HaPanim onto the shelves of the Shulchan. Here in Vayakheil, the mention of Lechem HaPanim is still to come.

Shlishi - Third Aliya - 13 p'sukim - 37:17-29

[P> 37:17 (8)] Next comes the Golden Menora. With the exception of the oil cups, everything else - the branches, the decorative orbs, cups, flowers - was hammered from one piece of gold.

Did you know... that even though the Torah commands that the Menora be made of gold, it may be made of other precious metals, if gold is not available. Furthermore, the requirement of MIKSHA ACHAT, one solid piece, only applies to the Menora when it is made of gold. And furthermore, a non-gold Menora, which is just as "kosher" for the Beit HaMikdash as a gold one, does not need the decorative orbs, cups, and flowers. Without these restrictions, it is much easier to make a Menora for use in the next Beit HaMikdash, until we get the gold and full details of the Menora's form. In fact, there is a silver Menora in the Temple Institute in the Old City, that is waiting to function in the Third Beit HaMikdash until we will be able to make a proper gold one. May we see it put to use in our time - and subsequently replaced by a Golden Menora.

[P> 37:25 (5)] Next, the Golden Altar (a.k.a. Incense Altar, a.k.a. Inner Altar) is described.

After this Mizbei'ach was made, the Anointing Oil and Incense were compounded.

Just an observation... In the first presentation of the Mishkan, the Golden Altar is found in Parshat T'tzaveh. The Mizbei'ach for the korbanot, which was outside the Mishkan, which is the next topic here in Vayakheil, was presented in T'ruma.

R'vi'i - Fourth Aliya - 20+12 p'sukim - 38:21-39:1

The fourth Aliya is always the bridge Aliya between two combine sedras

[S> 38:1 (7)] The External Altar, Copper Altar, Earth Altar (because it was filled with earth when the camp rested and the Mishkan was erected) is described. Almost all korbanot were brought on this Mizbei'ach. It was much bigger than the Golden Altar.

[S> 38:8 (1)] The final vessel described is the Washing Basin and its Stand. It was made of copper. Tradition tells us that the copper came from the mirrors of the Israelite women. At first, Moshe did not want to accept them because of the vanity associated with mirrors. G-d, however, told Moshe how very precious this gift was in His eyes, because they reminded Him (so to speak) of the role Jewish women played in the redemption of the people from Egypt. 

[S> 38:9 (12)] Finally, the courtyard is described.

[S> 38:21 (3)] The sedra of P'kudei begins with an accounting of the materials collected for use in the construction of the Mishkan, its furnishings, and the garments of the Kohanim. 

SDT: We are taught from the fact that Moshe Rabeinu gave a voluntary accounting of the materials, that a person in the position of collecting monies for the community must conduct himself in such a way that he will always be above suspicion. Even if the individual is completely trustworthy, he should take measures to avoid the possibility of appearing improper.

The work of assembling and dismantling the Mishkan throughout the years of wandering in the Wilderness was the domain of the tribe of Levi, under the supervision and leadership of Itamar b. Aharon HaKohen. 

The chief artisans of the Mishkan, the Torah reminds us, were Bezalel of Yehuda and Aholiav of Dan. 

[S> 38:24 (9)] The Torah next details the amounts of gold, silver, and copper which were collected for the Mishkan and its vessels. The Torah also lists the uses of the different metals. Then the Torah mentions the different dyed wools (sky-blue, purple, crimson - the shades of color are debated - e.g. sky-blue - at what time of day? Different shades of blue - which is the "correct" T'cheilet color?) that were used in the making of the sacred garments of the Kohen Gadol, and for the cloths that covered (and protected) the sacred items of the Mishkan during the traveling from place to place in the Midbar.

Chamishi - 5th Aliya - 20 p'sukim - 39:2-21

[P> 39:2 (4)] This Aliya contains a detailed description of the Eifod and the Choshen of the Kohen Gadol. Both were woven from the same kind of weave and the two were attached firmly to each other when worn. 

[S> 39:6 (2)] Two onyx stones (Avnei Shoham) were attached to the shoulder straps of the Eifod. The names of the 12 tribes (actually, it was the 12 sons of Yaakov) were engraved on the stones, six on each stone. 

[P> 39:8 (14)] This parsha contains the detailed description of the CHOSHEN. In addition to the fabric of these two garments, there were gold settings for the stones, gold rings and chains for attaching Choshen & Eifod.

Shishi - Sixth Aliya - 11+11 p'sukim - 39:22-43

[P> 39:22 (5)] The ME'IL (different opinions - cloak, cape, poncho-like garment) was woven completely of T'CHEILET wool. Its neck-hole was reinforced to prevent tearing. 

The hem of the ME'IL was fringed with alternating bells of gold and pompoms of colored wools. According to Rambam, there were 72 bells in all, 36 in the front and 36 in the back.

[S> 39:27 (3)] The KUTONET, a long-sleeved, floor-length garment was woven of white linen. All Kohanim wore a KUTONET. Each had it custom-fitted, since it is forbidden to do AVODA in the Mikdash if the garment was either two long or too short, (or frayed or soiled).

A turban of linen was worn by the Kohen Gadol in one style, to accommodate the TZITZ. Regular Kohanim wore their turban in a different style.

The belt or sash, AVNEIT, was woven from the three colors of wool and from linen. It was unusually long (32 AMOT, approx. 15 meters, about 50 feet) and therefore needed to be wound around the kohein's waist many times. (Some say that the AVNEIT was worn above the waist.) The winding produced a prominent bulge around his waist which the kohein felt whenever his hands were at his sides. This served as a constant reminder to the Kohein of the seriousness of the service in the Beit HaMikdash. The AVNEIT was Shaatnez, as was the Choshen and Eifod. 

[S> 39:30 (2)] Next comes the TZITZ, a.k.a. NEZER HAKODESH, made of pure gold and fastened around the KG's head with ribbons of T'cheilet wool. The TZITZ was embossed with the words KODESH TO HASHEM. There are different opinions as to how the words were formed from the gold of the Tzitz, and in what order and orientation relative to each other. The TZITZ was like a royal crown for the Kohein Gadol, yet it was also meant to humble him greatly. It is difficult for an exalted person to be humble - but that is the challenge for the Kohein Gadol and for kings of Israel. 

[S> 39:32 (1)] Thus, all the work of the parts of the Mishkan and garments of the Kohanim came to an end. (All that remained was to put everything together and in its right place.)

SDT: Talmud Yerushalmi notes that the phrase, "as G-d had commanded Moshe" appears 18 times in P'kudei. Correspondingly, we have 18 brachot in our weekday Amida (the connection between Service in the Mikdash and Davening is obvious).

[P> 39:33 (11)] All the components of the Mishkan, its vessels, and the sacred garments were brought to Moshe following the completion of the work by the many men and women who voluntarily contributed their talents to the Mishkan. Moshe inspected all of the work and found it to be consistent with what G-d had commanded to be done. 

Moshe blessed the people: 

"May it be G-d's will that He will cause His Presence to settle upon your handiwork." (Rashi)

The Torah once again enumerates all of the components of the Mishkan. And repeats over and over again that the People did everything that G-d had commanded Moshe.

Here's a thought... The emphasis upon the people doing as commanded stands in harsh contrast to the Golden Calf, which was not at all what G-d had commanded. We can see a rebuke every time the point is made that, "this time we listened, but what happened a couple of months earlier..." (It is complimentary, that we did as commanded, but we can also see an implied rebuke.)

Sh'VII - Seventh Aliya - 16+11+11 p'sukim - 40:1-38

[P> 40:1 (16)] G-d instructs Moshe to erect the Mishkan on Rosh Chodesh Nissan. After the structure of the Mishkan is in place, Moshe is to bring in the ARON and hang the PAROCHET which is to separate the Holy of Holies from the main part of the Mishkan. 

Then the Shulchan and Menora were put in their places, followed by the Golden Mizbei'ach. 

The MASACH was then hung from the posts (or posts and rod) at the entrance to the Mishkan. 

The Copper Mizbei'ach was then place in front of the Mishkan, opposite its entrance. 

The KIYOR and its base were then placed between the Mishkan and the Mizbei'ach, slightly to the side. The courtyard curtains were then hung from their posts.

Following all this, Moshe was to anoint all the components of the Mishkan and sanctify them. Then the Mizbei'ach and its vessels were anointed, and the Laver as well.

Then the Kohanim were brought forward. After proper ablutions, they were clothed in their sacred garments and anointed.

[S> 40:17 (3)] And it came to pass that on the first day of Nissan, in the second year out of Egypt (almost), the Mishkan was completed. In this portion, the Torah spells out the step-by-step procedures of finally carrying out the commands of T'ruma, T'tzaveh, and the first third of Ki Tisa.

ADANIM, wall boards, braces for the walls, pillars for the curtains. Coverings.

[S> 40:20 (2)] Then the LUCHOT go into the ARON, the carrying poles are inserted into their rings (never to be removed), the lid (KAPORET) is placed on the ARON and the complete ARON is placed into the Mishkan. When in position, the PAROCHET is hung between what now becomes the Holy of Holies (with the ARON) and the rest of the Mishkan.

[S> 40:22 (2)] Then the SHULCHAN is set in place (north wall of the Mishkan) and the LECHEM HAPANIM is placed on the shelves of the SHULCHAN. 

[S> 40:24 (2)] The MENORA goes in place next, opposite the SHULCHAN (on the south wall). Then the oil cups are placed on the tops of the seven branches of the Menora. 

[S> 40:26 (2)] The Golden Mizbei'ach is then set in the middle of the KODESH, and KETORET is offered on it. 

[S> 40:28 (2)] With that, the MASACH was hung across the entrance of the MISKAN. Then the external Mizbei'ach was put in place, opposite the entrance to the Mishkan, and an OLAH was offered on it.

[S> 40:30 (3)] The LAVER (KIYOR) was set between the Mishkan and Mizbei'ach, and it was filled with water. Kohanim were required to wash hands and feet before approaching the Mizbei'ach or the Mishkan.

[S> 40:33 (1)] Finally came the poles and curtains of the courtyard and the curtain at its entrance. And the whole task was completed.

[P> 40:34 (5)] In the final 5 p'sukim of Sh'mot, the Torah tells us that Moshe was not able to approach the Mishkan because it was "covered by a Cloud". Only when the cloud lifted was Moshe able to approach. The Cloud was also that which signaled the people to travel or to remain encamped. The Cloud was there by day and the Pillar of Fire by night.

Note that the Mishkan's being covered with a cloud and Moshe's not being able to approach is very similar to the experience at Har Sinai. It has been said that the Mishkan / Beit HaMikdash was the successor (so to speak) to Har Sinai. G-d spoke with Moshe at Sinai, and continues to speak to him from the Mishkan. 

Thus ends the Book of Sh'mot, with the stage set, so to speak, for the Book of Vayikra, Torat Kohanim.


CHAZAK

It is customary for the congregation to stand for the concluding pasuk of each book of the Torah.

This seems NOT to raise the strong objections that standing for the Aseret HaDibrot does. 

The Torah-reader reads the final words with a dramatic flair, signalling the congregation to respond with "Chazak, chazak, v'nitchazeik" (Strong, strong, and let us be strengthened).

The reader then repeats that phrase.

 Some say that the person who receives the Chazak Aliya should NOT say the phrase, as this might constitute an interruption between the Torah reading and his concluding bracha. Or possibly a different reason - that the congregation is saying Chazak... to him.

It is considered a special honor to receive this Book-completing Aliya.


Maftir - 2nd Torah - 20 p'sukim - Sh'mot 12:1-20

This Maftir adds to the Sedra Stats: 1 parsha (S), 20 p'sukim, 313 words, 1208 letters, 9 mitzvot.

Parshat HaChodesh is the fourth of the Four Parshiyot. It is the Shabbat of or the Shabbat right before Rosh Chodesh Nissan. We read of the mitzva to set up the Jewish Calendar (the first two p'sukim), followed by the commands concerning Pesach - Korban Pesach, Matza, Chametz, etc. (the rest of this 20-pasuk maftir). 

The main theme of the Maftir is Korban Pesach (KP). KP is different from all other korbanot. All korbanot were brought in the Beit HaMikdash between the two daily T'midim, except for KP which was brought after the afternoon Tamid. KP is the only korban that was never eaten during the daytime. KP can be brought and eaten in a state of ritual impurity (in certain circumstances). This can be seen as a "compromise" by G-d to facilitate our performance of this mitzva. (An individual is postponed until Pesach Sheni because of TUM'A, but the community brings and eats KP while TAMEI, rather than wait the month.)

The Maftir contains several mitzvot - the Jewish Calendar [4], to slaughter the KP [5], to eat it [6], not to eat it rare or cooked (but only fire roasted) [7], not to leave over any of KP to the morning [8], to destroy Chametz from one's possession [9], to eat matza on Seder night [10], not to possess Chametz on Pesach [11], not to eat any foods that contain Chametz [12]. We also find the source of SHMURA MATZA and the source of the permitted M'LACHOT on Yom Tov. Other mitzvot related to KP and chametz are found elsewhere in Parshat Bo and elsewhere in the Torah.

Haftara - 28 p'sukim -Yechezkeil 45:16-46:18

S'faradim start two p'sukim later and end three p'sukim earlier

The Haftara contains the prophecy of the building of the Beit HaMikdash and the restoration of Korban Pesach - hence the connection to the Maftir. Both the Torah and Haftara announce the holiday of Pesach, in very similar words, and both speak of putting blood on the doorpost. Not only do both readings talk about Pesach, but both focus on Rosh Chodesh Nissan.


Bringing the Prophets to Life

Weekly insights into the Haftara
by Rabbi Nachman (Neil) Winkler
Author of Bringing the Prophets to Life (Gefen Publ.)

HACHODESH

In the first two p'sukim of this week's haftara (according to the Ashkenazi minhag), the navi Yechezkel depicts the required gifts that the nation would give to the NASI - the king - and the required offerings that the king was required to bring on the holidays and on the Shabbatot as an atonement for the people. The remainder of the reading tells of the sacrifices to be offered and the rituals that would be followed from the beginning of the month of Nisan. Clearly, the bulk of the haftara connects quite well to the Shabbat before the month of Nisan. But it is difficult to understand why Ashkenazi practice includes the introductory verses that have little or no connection to the month of Nisan. Once again, we turn to the preceding p'sukim to help illuminate the message of the navi. 

The final section of Sefer Yechezkel is one of comfort and consolation in which the prophet focuses on the future rites and rituals that would be followed in the final Beit HaMikdash. In specifying the exact Temple areas reserved for the Kohanim, the Leviyim and the Nasi, - as well as their limits. In this 45th perek, Yechezkel takes the opportunity to recall the past trespasses of the different kings who often over-stepped their bounds, frequently stealing and pilfering from the common people. In the future, he adds, there will be an end to such behavior, it would be a time of fair weights and measures in the land as well as in the Beit HaMikdash.

It is at this juncture that our haftara begins, with the navi sharing with the people what they would give to the nasi and the many responsibilities that the leader had to do for the people - including his duties to bring atonement to the nation. The addition of these few p'sukim, when properly understood, helps us better understand the message of Yechezkel - and extends the prophet's lesson to all his visions of the future of Divine service. Indeed, this introduction, and its previous verses, are not only meant for the coming month of Nisan and the holiday of Pesach, as we will see, but for the entire Messianic Era.

The prophet Yechezkel's visions of Israel's glorious future includes the rebirth of Israel's land, the resurgence of the nation's seemingly "dry bones", the reunification of the tribes and the final war of Gog and Magog (chapters 36-39). The navi then turns to detail the renewed service in the rebuilt Beit HaMikdash, including blueprinting the design and dimensions of the holy site, all of which would bring G-d's presence back to the Temple (40-43). In these latter chapters (44-46), Yechezkel describes the functions of the different segments of the people in the Mikdash, including the divisions of the Kohanim and Leviyim as well as the responsibilities of the King. The navi closes his book in the 47th and 48th chapters with a description of the future boundaries of the Land, its partition to the tribes and the new boundaries of Yerushalayim herself.

But the prophet's vision of the future life of Israel seems to focus primarily on the material: the practical workings of the divine service, the physical division of the land and the detailed depiction of the new Beit Mikdash. Where are the essential demands of all our prophets for MISHPAT UTZDAKA - justice and righteousness? Are these not indispensable values and vital requisites for fulfillment of the prophetic hope for an improved future? So where are they?

They are actually right in front of us or, more correctly, before us. The five verses that precede the opening of our haftara are replete with Hashem's demand to "set aside lawlessness… and do MISHPAT UTZDAKA - justice and righteousness". These were the demands that Yechezkel used to introduce the depiction of the great material successes and the religious advances.

There could be none of these without justice, without compassion, without righteousness. It might well have been the goal of the Ashkenazi scholars to open this haftara with the responsibilities of the future leaders to the nation in order to remind us that the idyllic future described by Yechezkel could only be realized when MISHPAT UTZDAKA is practiced one to another.

And we need such reminders today as well! 


ParshaPix explanations

The fun way to go over the weekly sedra with your children, grandchildren, Shabbat guests

KI TISA - PARA

Unexplaineds

key is a KI; El Al 008 is a flight or, in, Hebrew, TISA - you can put them together

for those who pronounce sedra names in Ashkenazic, there is a computer key for KI and a seesaw, giving us KI SISA.

flock of sheep, as in the end of the haftara of Para.

MEM and M are the 40 days and 40 nights that Moshe spent on Har Sinai

There's a SHIN at the head of a column. Most Sifrei Torah are known as VAV-Sifrei Torah, with every column beginning with a VAV, except for 5 columns. One of the five is in Ki Tisa, with the word SHAMOR at the head of a column.

Vayakhel-P'kudei HaChodesh

Negation circle over the lighted match is for LO T'VAARU EISH...  <> the Shabbat candles, on the other hand emphasize that we are not supposed to sit in the dark, but light up our homes from before Shabbat in honor of Shabbat and for Oneg Shabbat <> and the Menorah is to remind us of the fact that it was lit on Shabbat in the Mikdash, as were other MELACHOT done therein <> Rabbi Sholom Gold is for the gold collected and used in the Mishkan <> Lone Ranger's horse, Silver for the silver collected and used <> British policemen are called coppers <> b'samim box is for the b'samim used in the Mishkan <> Sapling being planted, for the Midrash that Yaakov Avinu planted trees on his way down to Egypt so his descendants would have wood for their needs (Mishkan) <> Murex Trunculus (twice) is the popular choice today for the original source of both T'cheilet and Argaman dyes. Depending upon exposure to sunlight and oxygen during processing, the dye from MT can become purple or blue <> the source of the third dye used in the Mishkan, SHANI. <> two SHOHAM (onyx) stones in gold settings for the shoulder straps of the Eifod <> fork lift is for moving the heavy foundation blocks of the Mishkan (ADANIM) <> pomegranates (pompoms) adorned the hem of the Kohein Gadol's M'IL; one opinion, based on the wording in the pasuk, is that the gold bells were within the rimonim, rather than alternating with them <> The onion goes together with the Canada Dry logo giving BATZAL-ALE <> according to Living Torah (Rav Aryeh Kaplan z"l), OROT T'CHASHIM, part of the upper covering of the Mishkan, might have been blue dyed leather <> or a particular animal's skin. The TACHASH might have been <> the ermine <> narwhal <> dugong (a.k.a. sea cow) <> giraffe <> okapi (looks more like a zebra, but is a close relative of the giraffe, and is a kosher animal, like the giraffe <> Key-oar is the KIYOR, and the soda can with the letter O is KANO <> the flak jacket is called an EIFOD <> Towards the beginning of Vayakhel, there is a portion that makes most BKs (Baalei K'ri'a) cringe. The word ALEF-TAV occurs many times, sometimes with a SEGOL (ET or ES) and sometimes with a TZEIREI (EIT or EIS) - these are symbolized by the ampersand, which is a stylized combination of E and T, as in the Latin ET, for AND; an 8-ball for the word EIT; the S from Superman's logo, for ES, and the ace of diamonds for EIS <> The Cloud is the Mishkan while covered with a cloud, as described in the final p'sukim of P'kudei and the whole book of Sh'mot. If you see just a cloud and not the Mishkan within it, then you probably only see the Little Prince's hat and not the boa constrictor that had recently swallowed an elephant. If you don't know what we're talking about, ask a child or grandchild who read the Little Prince <> for Parshat HaChodesh, we have - the first visibility of the lunar crescent <> a lamb and a goat - your choice for KP <> and three matzot <> which leaves two gentlemen and a lady as three Unexplaineds


In Memory of Rabbi Jonathan Sacks z"l

The Social Animal

Vayakhel-P'kudei

At the beginning of this parsha, Moshe performs a TIKUN, a mending of the past, namely the sin of the Golden Calf. The Torah signals this by using essentially the same word at the beginning of both episodes. It eventually became a key word in Jewish spirituality: KUF-HEI-LAMED, "to gather, assemble, congregate". From it we get the words KAHAL and K'HILA, meaning "community". Far from being merely an ancient concern, it remains at the heart of our humanity. As we will see, recent scientific research confirms the extraordinary power of communities and social networks to shape our lives.

First, the biblical story. The episode of the Golden Calf began with these words: "When the people saw that Moshe was so long in coming down from the mountain, they gathered themselves [VAYIKAHEL] around Aharon" (Sh'mot 32:1). At the beginning of this parsha, having won God's forgiveness and brought down a second set of tablets, Moshe began the work of rededicating the people:

"Moshe assembled [VAYAKHEL] the entire Israelite congregation" (35:1). 

They had sinned as a community. Now they were about to be reconstituted as a community. Jewish spirituality is first and foremost a communal spirituality.

Note, too, exactly what Moshe does in this parsha. He directs their attention to the two great centres of community in Judaism, one in space, the other in time. The one in time is Shabbat. The one in space was the Mishkan, that led eventually to the Beit HaMikdash and later to the synagogue. These are where the K'HILA lives most powerfully: on Shabbat when we lay aside our private devices and desires and come together as a community; and the synagogue, where community has its home.

Judaism attaches immense significance to the individual. Every life is like a universe. Each one of us, though we are all in God's image, is different, therefore unique and irreplaceable. Yet the first time the words "not good" appear in the Torah are in the verse, "It is not good for man to be alone" (B'reishit 2:18). Much of Judaism is about the shape and structure of our togetherness. It values the individual but does not endorse individualism.

Ours is a religion of community. Our holiest prayers can only be said in the presence of a minyan, the minimum definition of a community. When we pray, we do so as a community. Martin Buber spoke of I-and-Thou, but Judaism is really a matter of We-and-Thou. Hence, to atone for the sin the Israelites committed as a community, Moshe sought to consecrate community in time and place.

This has become one of the fundamental differences between tradition and the contemporary culture of the West. We can trace this in the titles of three landmark books about American society. In 1950, David Riesman, Nathan Glazer, and Reuel Denney published an insightful book about the changing character of Americans, called The Lonely Crowd. In 2000, Robert Putnam of Harvard published Bowling Alone, an account of how more Americans than ever were going ten-pin bowling, but fewer were joining bowling clubs and leagues. In 2011, Sherry Turkle of MIT published a book on the impact of smartphones and social networking software called Alone Together.

Listen to those titles. They are each about the advancing tide of loneliness, successive stages in the long, extended breakdown of community in modern life. Robert Bellah put it eloquently when he wrote that "social ecology is damaged not only by war, genocide, and political repression. It is also damaged by the destruction of the subtle ties that bind human beings to one another, leaving them frightened and alone." 

That is why the two themes of parshat Vayakhel - Shabbat and the Mishkan (today, the synagogue) - remain powerfully contemporary. They are antidotes to the attenuation of community. They help restore "the subtle ties that bind human beings to one another." They reconnect us to community.

Consider Shabbat. Michael Walzer, the Princeton political philosopher, draws attention to the difference between holidays and holy days (or as he puts it, between vacations and Shabbat). The idea of a vacation as a private holiday is relatively recent. Walzer dates it to the 1870s. Its essence is its individualist (or familial) character. "Everyone plans his own vacation, goes where he wants to go, does what he wants to do." Shabbat, by contrast, is essentially collective. "You, your son and daughter, your male and female servant, your ox, your donkey, your other animals, and the stranger in your gates" (D'varim 5:14). It is public, shared, the property of us all. A vacation is a commodity. We buy it. Shabbat is not something we buy. It is available to each on the same terms: "enjoined for everyone, enjoyed by everyone." We take vacations as individuals or families. We celebrate Shabbat as a community.

Something similar is true about the synagogue - the Jewish institution, unique in its day, that was eventually adopted by Christianity and Islam in the form of the church and mosque. We noted above Robert Putnam's argument in Bowling Alone, that Americans were becoming more individualistic. There was a loss, he said, of "social capital", that is, the ties that bind us together in shared responsibility for the common good.

A decade later, Putnam revised his thesis. Social capital, he said, still exists, and you can find it in churches and synagogues. Regular attendees at a place of worship were - so his research showed - more likely than others to give money to charity, engage in voluntary work, donate blood, spend time with someone who is depressed, offer a seat to a stranger, help find someone a job, and many other measures of civic, moral, and philanthropic activism. They are, quite simply, more public spirited than others. Regular attendance at a house of worship is the most accurate predictor of altruism, more so than any other factor, including gender, education, income, race, region, marital status, ideology, and age.

Most fascinating of his findings is that the key factor is being part of a religious community. What turned out not to be relevant is what you believe. The research findings suggest that an atheist who goes regularly to a house of worship (perhaps to accompany a spouse or a child) is more likely to volunteer in a soup kitchen than a fervent believer who prays alone. The key factor again is community.

This may well be one of the most important functions of religion in a secular age, namely, keeping community alive. Most of us need community. We are social animals. Evolutionary biologists have suggested recently that the huge increase in brain size represented by Homo sapiens was specifically to allow us to form more extended social networks. It is the human capacity to co-operate in large teams - rather than the power of reason - that marks us off from other animals. As the Torah says, it is not good to be alone.

Recent research has shown something else as well. Who you associate with has a powerful impact on what you do and become. In 2009 Nicholas Christakis and James Fowler statistically analysed a group of 5,124 subjects and their 53,228 ties to friends, family, and work colleagues. They found that if a friend takes up smoking, it makes it significantly more likely (by 36%) that you will. The same applies to drinking, slenderness, obesity, and many other behavioural patterns.  We become like the people we are close to.

A study of students at Dartmouth College in the year 2000 found that if you share a room with someone with good study habits, it will probably raise your own performance. A 2006 Princeton study showed that if your sibling has a child, it makes it 15% more likely that you will too within the next two years. There is such a thing as "social contagion". We are profoundly influenced by our friends - as indeed Rambam states in his law code, the Mishneh Torah. 

Which brings us back to Moshe and Vayakhel. By placing community at the heart of the religious life and by giving it a home in space and time - the synagogue and Shabbat - Moshe was showing the power of community for good, as the episode of the Golden Calf had shown its power for bad. Jewish spirituality is for the most part profoundly communal. Hence my definition of Jewish faith: the redemption of our solitude.

Around the Shabbat Table:

Can you think of times when crowds can be used for the good and for the bad?

Do you think it is important to be part of a community? Why?

Is community a key part of Shabbat for you, and for your family?

PTDT - PhiloTorah D'var Torah

Plan A, Plan B

With the words HACHODESH HAZEH LACHEM ROSH CHODOSHIM... G-d commanded the Jewish People to set up their own calendar, and thereby sanctifying time.

Our calendar comes in two forms - let's call them Plan A and Plan B.

Plan A operates when we have a Sanhedrin. This is G-d's preferred plan for the way we make our calendar. It involves a committee of Sanhedrin members who are armed each month with precise data as to the whereabouts of the Moon, the testimony of two witnesses to the sighting of the first visibility of the lunar crescent, and the pronouncement by the Nasi that they day in question is KODESH, i.e. Rosh Chodesh. Holidays in a given month are then determined based on when Rosh Chodesh is, and so on.

Plan B operates when we have no Sanhedrin. This plan was handed down from a Sanhedrin that knew the Sanhedrin would cease and so it sanctified all months that resulted from Plan B's calculations. The method of fixing the calendar does not require sighting the Moon, nor are people involved in determining when Rosh Chodesh is.

Under Plan A, we, Bnei Yisrael become active junior partners with HKB"H in setting the calendar. And that is what He wants. He sanctified the Shabbat on His own. He commands us to keep and preserve Shabbat, to make Shabbat, to honor it as it enters and leaves (Kiddush & Havdala) - but He was the One to sanctify time with the Shabbat. Yom Tov is a different story. We are the ones who sanctify the months and thereby sanctify the Holidays as well. This we learn from the twice-used word LACHEM.

Under Plan B, we are passive observers. We know which months have 29 days and which have 30 days. And which months vary between 29 and 30 days. We know the pattern of the two-Adar years. But we aren't active partners in this National endeavor.

Plan A can be messed up by human error. Weather conditions will sometimes obscure the Moon from being sighted. 

Plan B is simple and serves us well. 

But Plan A, as mentioned above, is G-d's preference.

Plan B is more efficient than Plan A. But HKB"H is ready, willing, and able (so to speak), to accept a mistake by the Sanhedrin which can result in celebrating a Chag or observing Yom Kippur on the wrong day. Actually, if a mistake occurs that moves any Holy Day, the day it falls by mistake becomes the right day, and not the day it was really supposed to be.

Why? Because this is what HaShem wants. And because of our active participation under Plan A, we can relate to the sacred days in a more meaningful way.

As much as we have become comfortable with our calendar, and can know with certainly exactly when Pesach is (for example), month and years in advance, we must ponder the reasons that we lost the Beit HaMikdash and the Sanhedrin and pray for their restoration and everything that goes along with them.

Rosh Chodesh is a happy day, but there is a background sadness in knowing that Plan A is what really should be. We lost it because of our sins, and it will be restored when we have progressed further in the return of the People to the Torah and to Eretz Yisrael.



Walk through the Parsha with Rabbi David Walk

THE GREATEST BUILDING PROJECT

Vayakhel

This week's Torah reading begins with Moshe gathering the entire nation for a major announcement. The problem is that the information that he relates doesn't seem to warrant a major convocation. Moshe Rabbeinu informs the nation that, although you already know about Shabbat, I want you to know that you should not kindle any flames. Plus, you know all those building instructions I gave you in chapters 25 through 31, well here they are again in excruciatingly boring detail. What am I missing? Why did this information warrant a complete assembly of the nation?

Well, two important details are crucial. First, there is a critical textual hint which must be noted. Moshe informs us that we have to perform VAYAKHEL, a great gathering of the nation. However, a careful reading of the Golden Calf incident includes the information that the rebels VAYIKAHEL, gathered against Aharon (Sh'mot 32:1), which has the exact same spelling, but not pronunciation of our term. So, we have a hint that we are engaged in a massive undoing of at least some of the damage of that first negative gathering with a second positive gathering.

The Ibn Ezra, by the way, conjectures that before the sin only Moshe knew about the building instructions. So, this was a new and exciting set of instructions for the nation. 

Plus, we have a fascinating comment by Rav Shimshon Rephael Hirsch. Rav Hirsch says that the Jewish nation was in a state of great doubt about the future: Would they build God's dwelling on earth or not! So, the masses were standing there in a state of great trepidation and uncertainty awaiting the word. 

Then they get the double news bulletin from Moshe: 

1. The nation must keep the Shabbat, especially refraining from the kindling of fire, 

2. Start the building drive to construct all the furnishings and structures previously commanded to Moshe.

This juxtaposition is important. Fire is the basic technology that separates humans from animals. However, in the incident of the Golden Calf fire worked against the Jews, when, as Aharon told Moshe, 'I said to them, Those who have any gold, let them take it off. So they gave it to me; then I cast it into the fire, and out came this calf' (32:24). Symbolically, the fire produced the idol, not the people. But on Shabbat we don't perform deeds of craft or technology, we encourage our souls to commune with God and the Cosmos.

Shabbat represents humanity's ability to curb our desires for mastery, but scientific know-how can be an enemy, or at least the YETZER HARA (temptation). Rav Zvi Dov Kanatopsky z"l explains that observing Shabbat represents humanity's ability to control our innate desires for mastery. Fire represents both humanity's technological prowess, and it can also be the symbol of humanity's longings and emotions, as in 'I burn with desire.'

 So, the Jews are reassured that God indeed still intends to build the Mishkan and dwell in our midst (Sh'mot 25:8). That good news is eventually followed by the report that Jews have brought more material than is required for the project (36:5-6). What should be done? Moshe immediately announces, 'Stop!' A word not ever heard in fundraisers. Why? Because the Jews are learning self-control. Just like we can show restraint on Shabbat, we are not at all like the impulsive rioters who forced the Golden Calf upon Aharon.

Rav Kanatopsky noted that the Jews displayed a deep desire to be part of this great project. However, now these Jews demonstrate the emotional strength to stop and show the world and themselves that they are not 'out of control'. Our religious zeal requires great devotion to God and our Divine service, but we never lose control of our senses and our selves.

Our ancestors were to get their Mishkan, a sanctuary representing God's Presence in their midst. But many commentaries have noted that the first version of the Mishkan instructions began with the utensils and furnishings to be placed inside the sanctuary. However, in the second version we reverse the order and begin with the structure and afterwards the utensils. Why? The Ramban points out that the utensils were for the Divine Service. Initially, the primary purpose of the Mishkan was the AVODA (service).

However, in the second iteration of the instructions the emphasis would be on the building meant to house the Presence of God in our midst, rather than the actual activities of the Mishkan. Before the sin of the Golden Calf the Jews were on a very high spiritual level (perhaps comparable to Adam and Eve before the original sin). God's Presence could be felt anywhere in the Camp, a new version of the Garden of Eden. But now the emphasis must be on a special structure where the Divine Presence could be housed, separate from the camp and the world.

So, the Mishkan and later the Beit HaMikdash could mean different things to various observers. It could be the place for KAPARA (atonement for sin), for AVODA (Divine Service) or for sensing the SHECHINA (Divine Presence). They are all holy, special and unique. For us, on the other hand, it is a dream. But just like God bestowed this treasure on that generation, we remain confident in the fulfillment of that dream.



Walk thru Davening with Rabbi David Walk

BEAUTIFUL MORNING

BIRCHOT K'RI'AT SH'MA - part 3

In the last couple of articles, I began discussing the blessings surrounding Sh'ma as recited on Shabbat. Now it's time to visit the normative version used on weekdays. After the opening blessing of 'Who forms the Light and creates darkness; Who produces peace and creates everything.' On Shabbat, we pick up the theme of 'everything' (HAKOL) and declare that 'everything' acknowledges God. On weekdays, on the other hand, we jump to 'Who illuminates the Earth, with compassion.' 

This weekday version makes a lot of sense because, historically, most people davened relatively early to get working without losing much sunlight hours. Especially farmers or shepherds who needed to get working with the dawn. So, the amazing event every AM was the MA'OR, the 'great light' which pierced the dreaded darkness. Providing the dawn was the greatest kindness to humanity, before Edison. Thus, we begin:

The great light which He provided in compassion for all the dwellers upon the Earth, and in Divine goodness there is a daily renewal of Creation.

It's a brand new world of endless possibilities. That's how we begin our preparation for the Torah-mandated morning recitation of the Sh'ma. And what does the dawn have to do with SH'MA? Well, good question! The Sh'ma has three parts: Passage 1 (D'varim 6:5-9) is about accepting God as our Deity and Sovereign, Passage 2 (D'varim 11:13-21) declares our commitment to Torah and Mitzvot, while accepting the consequences of that decision, and Passage 3 (Bamidbar 15:37-41) describes the Mitzva of TZITZIT but its connection to the Sh'ma declaration is the acknowledgment of the Exodus and the Jewish nation's historical relationship to God.  

Sometime during the fourth or fifth century BCE, the Men of the Great Assembly wrote three blessings to be recited with the Sh'ma every morning. Each blessing relates to the commitment we accept in each passage. So, this first blessing is about accepting God's rule over us. Our Sages decided that the best way to do this is by daily declaring our belief that God created us and the Cosmos around us.

So, we started this blessing with our awe over the Sun, and then we continue: O Lord, how many and varied are Your works! In wisdom You have made them all; The earth is full of Your riches and Your creatures (T'hilim 104:24).

Initially, the Sun dominated our consciousness, but then, in its light, we survey the scenery around us. We are struck by the variety and wealth of God's world, and then conclude: You are the exalted, unique King. Since the beginning of time You are to be praised, glorified and exalted for the compassion displayed by being our Rock, Shield and Stronghold.

Then our Rabbinic poets wrote a praise of God alphabetically. This stylistic trope is meant to declare that God's greatness is so comprehensive that one needs all the letters of the alphabet to include all the praises.  

At this point in our prayer there is a shift. Until now we have been praising God, but now we begin to describe the praises for God which are being proclaimed by all the ME'OROT, celestial lights. This change makes the rest of our prayer about the universe, and no longer about me and my relatively tiny needs and miniscule perspective. It's sort of like the little girl who wrote her address as my house, my street, my town, my country, my world, the Solar system, the Milky Way Galaxy, the Universe. Even though God provides for me personally, our Deity can't be limited to us or even our world.

This transformation to a much larger perspective continues into the next paragraph, which begins 'May you be blessed, our Rock, King and Redeemer (TITBAREICH TZUREINU)'. At this point, we put away our telescopes scanning the vastness of space. We begin to imagine the unreachable, spiritual realm, which we can neither know nor fathom. And there, the Ministering Angels are praising God at the pinnacle of existence (B'RUM OLAM). 

Our puny efforts are an attempt to emulate their awesome, celestial praises of God. These beloved, pure and mighty Beings also perform rites of praise every day. Our attempts to reconstruct their blessings, praises and declarations are based upon the two famous descriptions of the angelic ceremonies witnessed by the prophets Yeshayahu and Yechezkel. We will attempt to describe that process in our next article.

At this point, I'm going to inject a Halachic point. The Rambam, when discussing the blessings around the Sh'ma states: These blessings and all the rest of the blessings familiar to the Jewish people were instituted by Ezra, the scribe, and his court. One may not detract from them or add to them… The general principle is that anyone who deviates from the set form of blessings established by the Sages is mistaken and must recite the blessing again in its proper form. Anyone who does not say [the paragraph of] "True and certain..." in the morning prayer or [the paragraph of] "True and faithful..." in the evening prayer does not fulfill his obligation (Laws of Kri'at Sh'ma 1:7).

According to Rav Soloveitchik, the Rambam is informing us that these blessings are integral to the Torah command to recite Sh'ma. Therefore, these blessings must also be recited in the proper times, because one hasn't really recited Sh'ma without them. These blessings were instituted as part of the very fabric of the Sh'ma recitation. They can't be chanted piecemeal. 

In this blessing, we're attempting to inject into our prayers the daily experience of our awakening to the new dawn. We've described our awe. Then we attempted to survey the magnitude of God's Creation from the perspective of our world and universe. In my next article, I'll try to follow this blessing's effort to understand, describe and emulate the Angels' daily ceremony to glorify God. 

None of this is easy, but if we can, even for a moment, feel celestial connectivity, then the effort is well worth the attempt.



Rav Kook Torah

by Rabbi Chanan Morrison <> www.ravkooktorah.com

The Dual Nature of the Mishkan

An obvious question strikes anyone reading the last two portions of the book of Sh'mot: Vayakheil and P'kudei. Why was it necessary to repeat all of the details of how the Mishkan was built? All of these matters were already described at great length in T'ruma and T'tzaveh, which record God's command to build the Mishkan.

The Command and the Execution

In several places, Rav Kook noted the divide in our lives between the path and the final goal. (For example, Orot HaTeshuvah 6:7; Mo'adei HaRe'iyah, p. 110.) We tend to rush through life, chasing after goals - even worthwhile goals - with little regard for the path and the means. We see the path as a stepping stone, of no significance in its own right.

With these two sets of Torah portions T'ruma-T'tzaveh and Vayakheil-P'kudei, we observe a similar divide. The first two record God's command to build the Mishkan, while the second two document its actual construction. This is the distinction between study and action, between theory and practice. And it also corresponds to the aforementioned divide between means and ends.

Just as our world emphasizes goals at the expense of means, so, too, it values deed and accomplishment over thought and study. A more insightful perspective, however, finds a special significance in the path, in the abstract theory, in the initial command.

The Sages imparted a remarkable insight: "Great is Torah study, for it leads to action" (Kiddushin 40b). This statement teaches that Torah study - the theory, the path - is preferable to its apparent goal, the performance of mitzvot. Torah study leads us to good deeds; but it has an intrinsic worth above and beyond its value as a tool to know how to act.

The Talmud discusses whether a blessing should be recited when constructing a sukka. After all, the Torah commands us to build a sukka - "The holiday of booths you shall make for yourselves" (D'varim 16:13). Nonetheless, the rabbis determined that no blessing is recited when building the sukka, only when dwelling in it during the Succot holiday. Why not?

Rambam explained that when there is a command to construct an object for the purpose of fulfilling a mitzva, one only recites a blessing on the final, ultimate mitzva (see Hilchot B'rachot 11:8). Thus we do not recite a blessing when preparing tzitzit or when building a sukka.

According to this line of reasoning, if Torah study were only a means to know how to keep mitzvot, no blessing would be recited over studying Torah. The fact that we do recite blessings over Torah study indicates that this study is a mitzva in its own right, independent of its function as a preparation to fulfill other mitzvot.

These two aspects of Torah - study and action - may be described as Divine influence traversing in opposite directions, like the angels in Yaakov's dream. The Torah's fulfillment through practical mitzvot indicates a SHEFA that flows from above to below. This is the realization of God's elevated will, R'TZON HASHEM, in the lower physical realm.

The intrinsic value of Torah study, on the other hand, indicates spiritual movement in the opposite direction. It ascends from below to above: our intellectual activity, without expression in the physical world; our Torah thoughts and ideas, without practical application.

Dual Purpose

The repetition in the account of the Mishkan reflects this dichotomy. The two sets of Torah readings are divided between command and execution, study and deed.

And on a deeper level, the repetition reflects the dual function of the Mishkan (and later on, the Mikdash). On the practical level, the Mishkan was a central location for offering korbanot to God. It served as a center dedicated to holy actions.

But on the abstract, metaphysical level, the Mishkan was a focal point for God's Presence, a dwelling place for His SH'CHINA.

"They shall make for Me a Mikdash, and I will dwell (V'SHACHANTI) among them" (Sh'mot 25:8).

Like the diametric influences of Torah, one descending and one ascending, each of the Mishkan's functions indicated an opposite direction. Its construction, the dedication of physical materials to holy purposes, and the offering of korbanot to God, flowed upwards. An ascent from the physical world below to the heavens above.

The indwelling of the SH'CHINA, on the other hand, was a descending phenomenon from above to below, as God's Divine Presence resided in the physical universe, a source of divine inspiration and prophecy.

Adapted from Shemu'ot HaRe'iyah, Vayakheil-P'kudei (1931)



Rabbi Ephraim Sprecher

HaChodesh: The Mitzva to Re-JEW-venate

Why was Rosh Chodesh the first mitzva given to Israel as a nation while still in Egypt? Why is Parshat HaChodesh so important that it precedes the giving of the Torah at Mt. Sinai?

The Zohar, in explaining the importance of the new moon and our celebration of its renewal each month, states: "The Jewish nation is compared to the moon. Just as the moon wanes and seems to disappear into darkness only to be reborn, so too the Jewish people often appear to be overwhelmed by the forces of darkness only to reemerge as a nation reborn."

The main Kabbalistic teaching about Rosh Chodesh is its concept of renewal. Each New Moon marks a beginning both for the individual Jew and for the Jewish people as a whole. Even the word for month (chodesh) is connected with the word new (chadash) that suggests a new start. Similarly, the date in every marriage contract (Ketuba) is given in Hebrew, although the document is in Aramaic, to allow the word CHODESH to be used, to indicate that for the newly married couple, their wedding is the beginning of a new life. In addition to its being a semi-festival, as the beginning of a natural division in time, Rosh Chodesh is also regarded as a day of Teshuva (repentance) because a sin-offering was one of the sacrifices brought on that day (Bamidbar 28:15). Moreover, the diminution of the moon's light was regarded as symbolic of human guilt, and the reappearance of the moon was regarded as a sign of atonement calling for celebration. Erev Rosh Chodesh is called Yom Kippur Katan (the minor Day of Atonement), and is observed by some as a fast day with the recital of special prayers (selichot) and confession of sins at the Mincha service for the sins of the preceding month.

The combination of joy and solemnity on Rosh Chodesh is not at all inappropriate. The beginning of a new period in time is an obvious occasion when a person should take stock of his life and, since no one is without sin, it is an appropriate time for introspection and self-improvement. Corresponding to the renewal which takes place on the New Moon in nature, Rosh Chodesh can be a time of renewal in one's spiritual life. Like Rosh HaShana (the first day of which is also Rosh Chodesh), the New Moon should make us conscious of the rapid flight of time, and it may impel us to use our limited time in this world wisely. By the use we make of our time, we are to some extent its master. Thus, because Rosh Chodesh has this aspect of T'shuva, it is a festive day. Indeed, the Mishna B'rura rules that on Rosh Chodesh we should have a Seudat Mitzva.

The Jewish People, never as great as other nations, have nonetheless outlived mighty empires. The waning moon, that disappears and then reappears, symbolizes our nation's many phases of persecution without being destroyed, and, phoenix-like, we have renewed ourselves out of the ashes of Auschwitz. The continued existence of the Jewish people is a phenomenon that cannot be explained scientifically, and even secular philosophers have described the establishment of the State of Israel just three years after the Holocaust as something mysterious and miraculous.

Therefore, Rosh Chodesh had to be the first Mitzva given to our nation, because it gives us the ability to create ourselves anew, thus imitating G-d, the Creator, who continually renews creation. This should be a person's greatest goal and achievement in life. ESP



CHIZUK & IDUD

Divrei Torah from the weekly sedra with a focus on living in Eretz Yisrael

Chizuk for Olim & Idud for not-yet-Olim

by Rabbi Yerachmiel Roness - Ramat Shiloh, Beit Shemesh

Vayakhel 5776

As we study Parashat Vayakhel we notice that as the Torah provides a detailed description of the building of the Mishkan, curiously the day of Shabbat is featured rather prominently. As Rashi explains, this is intended to teach us that no matter how important the Beit HaMikdash is, it does NOT override the Shabbat. The Midrash tells us that Shabbat is equal to all the mitzvot of the Torah. Says the Almighty: "If you keep the Shabbat, I will reckon it as if you have kept ALL the mitzvot. Whereas, if you do not keep the Shabbat, I will reckon it as if you had violated all the commandments." The centrality of Shabbat, and its great symbolic importance, is borne out by a well-known comment made by the Chofetz Chayim. The Chofetz Chayim would often quote the Talmudic passage (Shabbat 10b) in which the Shabbat is likened to a precious gift. "I have a fine gift in my storehouse and Shabbat is its name. I request that you give it to the People of Israel. Go and inform them." A gift is an outward symbolic expression of an internal state of mind. Were a bride to return the gifts received from her bridegroom this would prove that she doesn't want him and their connection would, no doubt, quickly dissolve. So too regarding Shabbat observance, said the Chofetz Chayim, if Jews do not observe the Shabbat it is as if we are returning the Divine gift, signifying that we no longer wish to maintain a special relationship with the Creator.

Many are comfortable quoting the Chofetz Chayim's message when it pertains to Shabbat, however, living in Eretz Israel is also equaled to all the mitzvot of the Torah (See Sifrei D'varim 80), and the Divine gift of Shabbat is paralleled by the gift of Eretz Yisrael ('HA'ADAMA ASHER NATATA LANU" - D'varim 20:9) - Thus, the Chafetz Chayim's message regarding the Chilul Shabbat is no less pertinent to one who, when given the opportunity to make Aliya, chooses to turn his back on the Divine gift.

Who in his right mind would turn his back on this the most precious of gifts? Who?!



Q&A

Reprinted from Living the Halachic Process by Rabbi Daniel Mann - Eretz Hemdah, with their permission [www.eretzhemdah.org]

How Thoroughly Should Bedikat Chametz Be Done?

Question: Growing up, we scrubbed and cleaned our house for a month before Pesach, but on the night of BEDIKAT CHAMETZ, we did a ceremonial BEDIKA, which was unlikely to uncover any chametz (except the ten "planted" pieces). However, based on my study of the relevant gemarot, I understand that the serious search for chametz should be done specifically on the night of the fourteenth of Nisan. What should we really be doing? 

Answer: In terms of the classical sources, your observation is correct. The gemara does not discuss the serious cleaning we do in advance, and it does instruct that the BEDIKA is performed on the night of the fourteenth. 

However, the phenomenon you describe existed already in the time of the Rishonim. The Terumat HaDeshen reports that many people would sweep the house a few days before Pesach, put a few pieces of bread in some rooms, and stop the BEDIKA when they found them. He rejects this practice based on the Mordechai, who maintains that sweeping the house beforehand is not sufficient. The Shulchan Aruch concurs, saying that cleaning the house thoroughly before the night of the BEDIKA, even with the intention of that serving as the BEDIKA, does not exempt one from BEDIKAT CHAMETZ on the night of the fourteenth. However, a few centuries later, the Sha'arei Teshuva cites and justifies the practice you refer to. Does the practice conflict with the Terumat HaDeshen's ruling, or has the situation changed so that the Terumat HaDeshen would agree?

The main reason the Mordechai gives for requiring a BEDIKA even in a cleaned house is to avoid distinguishing between one BEDIKA and another. In other words, Chazal instituted the time for doing a BEDIKA as the eve of the fourteenth, and one should not say that his particular situation is an exception to the rule because he previously obviated the need. The Terumat HaDeshen already points out that if this were the only issue, it would have been sufficient to nominally fulfill the mitzva of BEDIKA with a minimal BEDIKA on the fourteenth. However, both the Mordechai and the Termat HaDeshen stress that sweeping the house does not do a complete job, as chametz may still remain in the holes and cracks, and it is therefore not a valid replacement for BEDIKAT CHAMETZ. The Sha'arei Teshuva addresses this concern, justifying the actions of those who do a cursory job on the fourteenth by arguing that they clean very carefully beforehand.

The Magen Avraham raises another issue. Chazal required that the BEDIKA be done by candlelight at night or in an area with direct sunlight during the day. Few are careful to check all areas they clean in this manner. Furthermore, the Taz, Bach, and others say that even if one did a halachic level BEDIKA on the thirteenth at night, he must repeat it on the fourteenth, the time Chazal instituted. The Chok Ya'akov and Pri Chadash say that one can fulfill the obligation of BEDIKA on a night prior to the fourteenth, but the Ba'er Heitev notes that this opinion is on the condition that one is careful that chametz be kept away from the checked areas after that point. 

We can still justify the prevalent practice even according to those who say that the BEDIKA must be done on the fourteenth. Only those areas into which chametz is sometimes brought need to be searched. One can claim that areas that were cleaned and into which people were subsequently careful not to bring chametz are thereafter categorized as places that do not contain chametz. Thus, a superficial perusal of the house, during which one concentrates on confirming the assumption that indeed no chametz got into various rooms, may be considered as checking the relevant parts of the entire house. 

According to some poskim, the situation in which there is not really anything to check for on the night of BEDIKAT CHAMETZ mandates the minhag to put out some pieces of bread in order to justify making a b'racha on the search. Others accept the assumption that one is checking to ensure that chametz did not somehow enter the cleaned rooms, and they justify the b’racha on other grounds. 

It would be wrong to imply that all poskim fully accept the practice you mention. The Mishna Berura seems to neither embrace it nor reject it. Rav Ovadia Yosef says that it is proper to do a serious BEDIKA on the fourteenth. However, our orientation is to instruct people to follow a prevalent minhag when it is justifiable, as this one is. (In contemporary times, many people have large homes containing so many possessions that it is barely feasible to do a proper BEDIKA in one night, in any case.) If one wants to be more stringent, that is his prerogative.



From the Pen of Rabbi Nachman HaKohen Kahana

VAYAKHEL-P'KUDEI

People are worried and are asking what is happening in our beautiful Medinat Yisrael. My answer is encapsulated in a short parable:

A plane was experiencing dramatic turbulence. All the passengers were frightened to death except for one young girl who sat very calmly. After the plane stabilized, they asked her why was she had not been frightened and she replied: "My father is the pilot."

In Eretz Yisrael, our Father in Heaven is the Skipper, the Captain, the Pilot, the Master of all. His purpose, direction and goal are being implemented by HaShem to draw us closer to Him in preparation for the final ascent to the peak of our Jewish Mount Everest - the restoration of our former greatness as the spiritual center connecting Heaven and Earth. The method HaShem is using is social and religious centrifugation, which is separation through sedimentation - a process whereby the denser particles sink to the bottom of the container, while the more lightweight particles remain suspended.

More on this later.

"Mathematics is the alphabet with which God has written the universe" said Galileo Galilei (1564-1642), an Italian astronomer, physicist and engineer.

Perhaps he was inspired by what Rambam stated in Chapter 3 of the Laws of T’shuva:

Every individual has merits and demerits. One whose merits outnumber his demerits is catalogued a tzadik, but one whose demerits are more is a rasha. So it is with a nation and with all humanity (that numbers determine the future).

Rambam continues to explain that HaShem's reckoning is not calculated only on the basis of the number of merits and sins, but takes into account their magnitude. There are some individual merits which outweigh many sins and, in contrast, one sin that may outweigh many merits.

It is no secret that we are experiencing a traumatic social period. Good-meaning people are endeavoring to unite the extremes in order to find a modus vivendi, but with little success. Why?

The answer lies in the following allegory: 

A man was down on all fours searching for a lost object. A curious passerby asked:

Q. What did you lose?

A. My wallet on the next street.

Q. So why are you looking for it here?

A. There it's dark, but here there's a street light.

The peacemakers are looking in the wrong direction. They view the controversy as a political one, where the losers are refusing to accept the outcome of the democratically-held elections. This is partly correct but not correct enough to produce a solution. 

We are experiencing a social challenge in the making over the last 75 years in the Medina. It is a repeat of Jewish history where Torah-loyal people are pitted against rejectionist Jews who wish to throw off the Torah yoke placed upon our national collective shoulders at Mount Sinai.

It is a replay of those who danced in a frenzy around the Golden Calf, while the Levites fought to protect the Torah we had just received from the Creator Himself.

This present episode is a long-awaited time-bomb, as predicted in the Torah:

Vayikra 20:22-24:

You shall keep all My statutes and all My ordinances and observe them, so that the land to which I am bringing you to settle in will not vomit you out.

You shall not follow the practices of the nation that I am driving out before you. Because they did all these things, I abhorred them.

But I have said to you, You shall inherit their land, and I will give it to you to possess, a land flowing with milk and honey. I am the Lord your God who has separated you from the gentile nations.

HaShem built into the fabric of nature that the land of Israel cannot suffer iniquities (sins), and eventually vomits out (expels) the deniers of Torah from the land.

The deniers claim falsely that their religious involvement is a private affair; so that if they choose to eat a cheeseburger on Yom Kippur day, no one is harmed.

They claim falsely that if consenting adults want to indulge in Torah-prohibited relations, it harms no one. 

They claim falsely that they have the right to live like a goy in Israel's democratic society, while no one is harmed.

All of their claims are false, so what is true? 

A basic principle in Judaism is that HaShem instills in all people the physical and mental ability to sin but not the halachic right to sin. A driver's license awards one the legal permission to drive but not the right to drive recklessly.

This principle is more serious in the Land sanctified by HaShem, where a sin affects not only the perpetrator but the population at large.

I recall that, once, a guest of ours, who was a well-known rabbi from New York, excused himself from our Shabbat table to go to the bathroom. After a few moments, the smell of cigarette smoke emerged from the bathroom. I was in a quandary as to what I should do when he would return to the table. It is one thing when a Jew violates the Shabbat in the public domain, but another thing when one invades your private domain. However, my first reaction was to throw him out from our home, because he had desecrated the values I hold holy within our very private sanctuary.

Eretz Yisrael is HaShem's sanctuary in this world. When a person sins - first by demonstrating against the Torah, and then withdrawing and investing money abroad - the vomiting process begins. The land expels him.

Three months ago, the citizens of Israel went to the election booths to decide which ideology would define the State of Israel for the foreseeable future. The majority voted for conservative, pro-Judaism and pro-Eretz Yisrael parties. This clear majority rejected the center and left parties that desire freedom to decide one's gender, freedom from our time-tested values and mores, and freedom to reject the Creator and the traditional values and social way of life as defined by the Torah.  In short, The outcome was pro-HaShem versus the antis.

In the end, the rejectionists will either return to the Torah or not be here.

This is HaShem's method of social and political centrifugation to separate the deniers from the believers.

I thought that I was up-to-date on current events, until I received a phone call from a trusted friend (R.O.) who informed me of the rapidly increasing antisemitic wave filling the hollow spaces in American society. Things that I was not aware of since I have been living in Israel for more than 60 years and not having visited America for more than 25 years.

Perhaps this is HaShem's way of bringing G-d-fearing Jews home - those who are prepared to sacrifice for the privilege of defending and building the Land.

The demographic balance in the country changes every day to the good of Torah, with the large birthrate of religious people and the very small birthrate among the secular. The protesters see the writing on the wall, but they cannot erase it even with all their shouting. 

It appears that HaShem is changing gears, and we are accelerating toward the configuration necessary for the final redemption of Am Yisrael. 

No one promised us a smooth ride. There are people who won't pay to take a pleasant walk but do pay to experience the pendulum ride, roller coaster and Ferris wheel, because it makes them feel alive. The rebuilding of the Jewish State in our ancient Holy Land is what makes us feel alive as we actualize the promises of our holy prophets.



OzTORAH - Rabbi Raymond Apple

ART IN THE WILDERNESS

Though many people think that this week's long double sidra is exceedingly boring, Pinhas Peli finds its description of the building of the Mishkan in the Midbar a fascinating chapter in the history of art and artistry.

The skills of Betzalel and Aholiav - both of whom come from impressive lineage - are exceptional. The way they translate the Divine command into an edifice equipped with furnishings is nothing less than genius.

Despite the leadership status of Moshe, the building and furnishing of the sanctuary show Betzalel and Aholiav in their element. Though the task they undertook came from Above, they brought their own creative abilities into areas in which Moshe had no expertise, so, for example, they constructed the Ark before the building itself.

Their spiritual soul knew that the Torah was a higher priority than the walls and drapes, and they knew what had to come first.



THE LEVITE ACCOUNTS

Our second sidra, P'kudei, begins, "These are the accounts of the sanctuary… the work of the Levites by the hand of Itamar the son of Aaron the Kohen Gadol" (Sh'mot 35:21-23).

We wonder why the Torah does not stick to the subject of accounting and introduces an apparently irrelevancy.

Abravanel asks this question in his commentary. He answers that Itamar was an expert in assessing costs and accounts and he led a team of Levites in working out and summing up the effort and expenses involved in constructing the Mishkan.

They realised that there might be ways of siphoning off some of the valuables donated to the project and the method of checking and reporting the figures had to be totally true and honest. OZ



HAAMEK DAVAR - Dr Jacob Solomon

Vayakhel-P'kudei

He made the two golden k’ruvim… one at each end [of the ark lid]… they had wings outspread and pointing upwards, screening the Kaporet with their wings. They faced each other, looking inwards over the Kaporet (37:7-9). 

The commentators offer many different explanations about what the K’ruvim and their position symbolized. Among them are that the two K’ruvim are G-d and Israel connecting with each other, and together soaring to great heights: G-d through the joy of His people, and His people inspired by G-d's connection and teaching, whilst at the same time keeping in mind the source of that inspiration: the Luchot, contained in the ark below them. 

However, in the Bayit Rishon the K’ruvim are not described in the same way. They did not face each other, inwardly, but they were "facing the outer chamber" (Divrei HaYamim Bet 3:13), facing outwards towards the Temple structure. 

The Ha'amek Davar (to 25:20) and the Harchev Davar (his extension commentary) explain this difference in the following way. By the time Shlomo HaMelech built the Bayit Rishon, the people were enjoying a period of stability. Their attentions were on day-to-day living, which for most people in those days involved working on the land: growing crops, and cultivating vineyards and orchards. As long as they cooperated with G-d's teachings, He interacted with them by attending to their needs, with rain at the right times and suitable weather for their farms to bring their products to maturity, vital inputs beyond the people's control. The support they received from G-d was at the general level, comparable to a king or government that manages the economy well, so that those who work hard can and will prosper. They still have to put in much effort, such as grind corn to make bread. But the blessings were general, and the interactions were general, rather than personal and specifically directed to particular individuals. 

In contrast, those who work in Torah-associated callings are eligible for G-d to interact with them on a personal rather than a general level. A king, however exalted, is more likely to interact with a humble soldier that fights for his realm than an agricultural worker. He directs the national economy so that the soldier will not be producing food all day, but will be provided for from the national food supplies, ready to eat. 

This was the situation at the time of the building of the Mishkan. At that stage the Torah was embryonic: complete, but taking time to become the people's way of life, especially after their having been generations among idolaters in Egypt. But during those 40 years in the desert it was in the center of their lives. Like the K’ruvim in the Mishkan, G-d and the people were joined together, and their focus was on His teachings contained in the ark. Unlike the later period, they were not growing food. In the wilderness, G-d took care of their day-to-day needs: food, water, and clothing. Quail, manna, and clothing that did not wear out. Like the soldier fighting for the king's realm who receives his food and his clothing from the king's treasury as finished, ready products.

And, very broadly, similar principle appear to apply today. Those who give their life and calling in advancing the world according to G-d's principles - the MILCHAMTO SHEL TORAH even when facing opposition, frequently sense and report G-d's subtle interventions in their favor…



Menachem Persoff

VAYAKHEL 5778

Parshat Vayakhel interrupts the narrative relating to the preparation of the Mishkan by introducing the notion of desisting work on Shabbat. Rashi explains that this is so to teach that one may not profane Shabbat even for the purpose of edifying the Mishkan, as holy as it is (see Rashi on Sh'mot 5:1-2).

Rabbi M. Miller makes an interesting distinction between Shabbat and the Mishkan that, perhaps, enables us to understand more incisively why the Shabbat supersedes the Mikdash.

The Temple is included in one of the three gifts that were given, conditionally, to the Jewish people - namely, Eretz Yisrael, the dynasty of (the House of) David and the Beit HaMikdash. If, for example, the people became unworthy, they forfeited the Beit HaMikdash.

By way of contrast, the Torah, the Covenant with Aharon, and Shabbat are unconditional gifts; they remain with us in perpetuity. They are symbolic of G-d's unconditional love for His people. The conditional divine gifts, it seems, are dependent on our level of refinement and on our ability to appreciate their significance. For that we need an elevated level of spiritual sensitivity.

But Shabbat is different: Like the Torah, it remains with us under all circumstances, whatever our level of religiosity - "in triumph and in humiliation". Indeed, we are commanded to keep the Shabbat throughout the generations for an everlasting covenant (31:16).

Yes, Shabbat is our permanent free gift from Hashem, "anointed and crowned with holiness". All we have to do, to cite the rabbi, is to grasp it eagerly and gratefully. MP



The Daily Portion - Sivan Rahav Meir

Y'HI RATZON (May it be His will)

Translation by Yehoshua Siskin

It's one of the most beautiful blessings, and it came from Moshe Rabeinu. The nation of Israel dedicated itself to building the Mishkan (sanctuary), the spiritual center that accompanied our people in the Midbar. Silver, gold, and jewels were donated and arduous effort was exerted until the work was complete. Rashi comments that Moshe Rabeinu then blessed the people with these words. "May it be His will that the Sh'china (Divine Presence) should rest in the work of your hands."

Moshe Rabeinu is saying that you did not just build a beautiful building. You built a sanctuary full of meaning, values, and spiritual content. I bless you that you should see the significance of your hard work, that you should see how every shekel, every nail, and every drop of sweat created a dwelling place for God that brings sanctity into the world -- that this physical undertaking should enlighten and bless the world, transforming reality itself.

This is a call to bring holiness into everything we do. May it be His will that the Sh'china should rest in the work of our hands.

To receive Sivan Rahav-Meir's daily WhatsApp: tiny.cc/DailyPortion


Dvar Torah by Rabbi Chanoch Yeres

to his community at Beit Knesset Beit Yisrael, Yemin Moshe

Graciously shared with PhiloTorah

VAYAKHEL-P'KUDEI

There is a phrase which seems repeated over and over in this week's Torah readings. The Torah informs us that the parts of the Mishkan were constructed "as G-d had commanded Moshe". This phrase is found another eighteen times throughout the portion. Why?

The Sages have taught us that the building of the Mishkan served as an atonement for the sin of the Golden Calf. Rabbi M. Alterman pointed out that the Israelites did not initially desire the Calf to be idol worshiping. They had believed that Moshe was no longer coming back to them and they sought a replacement for him as a middle man to G-d. Failing to take into consideration of the Second Commandment in the Tablets "You shall not make a graven image", the Israelites used their own judgment in introducing this image as a "go between" with G-d. It was due to this error in judgment that G-d reacted so seriously, threatening to destroy Israel.

G-d, therefore commanded the construction of the Mishkan to provide the physical structure from which to serve G-d in stark contrast to the Golden Calf. One could mistaken the Mishkan as another image like the Golden Calf, for several of the Mishkan's utensils were made from pure gold like the Calf was, e.g. the Cherubim on the Ark.

However, with all the apparent similarities, there was one major difference, the command G-d gave to Moshe. The Golden Calf was an attempt by the people to get closer to G-d, according to their own human understanding, forgetting the specific rules against such action. However, the construction of the Mishkan was precipitated by G-d's command and oversight. 

This is perhaps why the Torah repeats and emphasis at every level of construction that the Mishkan was being made "as G-d had commanded Moshe".

We too would like to initiate ways to get closer to G-d, yet we maintain the traditions that have served as a moral compass to us for generations. 


The Weekly 'Hi All' by Rabbi Jeff Bienenfeld

P'kudei 5782

The Supreme Value of Integrity

In the Parsha (40:18), we read that Moshe erected the Mishkan. Ramban (40:2) quotes the Midrash Tanchuma to the effect that for the seven days prior to Rosh Chodesh Nissan (when the Mishkan was finally assembled by Moshe), Moshe actually erected and dismantled the Mishkan each day. How may this Midrash be explained?

Ramban suggests that the Leviyim needed to be taught by Moshe how to assemble and disassemble the Mishkan during their sojourn in the desert. However, there might be another explanation. The Torah tells us (36:13) that the Mishkan was one, that it was characterized by absolute integrity, with each element coalescing into one beautiful whole. Apparently, even Moshe had to practice doing it just right, and by the 8th day (Rosh Chodesh Nissan), he succeeded. With this insight, there is a lesson for us as well. It might be called the supreme value of integrity.

The dictionary defines "integrity" as "the state of being whole, entire, or undiminished." In this light, the construction of the Mishkan vessels revealed this supreme virtue. The Ark was inlaid with gold on its inside and outside. Message: a person's external behavior should reflect his inner self. No hypocrisy, duplicity; no phoniness. Only integrity! The Menorah was carved out of one solid block of gold. No welding together the different parts. Message: a person's character must emerge out of one piece. All parts of the human personality must fit together into one harmonious whole. They must integrate into an impressive wholeness, a completeness that radiates honesty, truth and righteousness.

Putting it somewhat metaphorically, integrity is when the "content of one's character" is properly and carefully arranged into a book which can be read smoothly from cover to cover without contradiction. No wonder some pundit once quipped: "If you have integrity, nothing else matters. If you don't have integrity, nothing else matters!" And when you have it, when you've worked hard to cultivate it, the reward will come. You will be respected and - even more - you will respect yourself. 

The Zohar maintains that the Mishkan was a microcosm of the world. As such, putting our world together begins with integrating our own lives together, and that is no easy task. To assemble the elements of our character so that, much like the Mishkan, our deeds and behavior reflect this moral attribute of integrity and wholesomeness requires practice and diligence. If Moshe had to work at it, we can do no less. The great Rav Chayim Mi'Volozhin, in his Nefesh HaChayim, makes this very point when he asserts that we are all enjoined to transform ourselves into a reality of Mishkan.

The renowned Rav Yitzchak Hutner zt"l, put it this way. In each of us, a Mishkan awaits to be built, a Mishkan in which G-d yearns to dwell. And much like the Mishkan in the desert, all it takes is integrity!

G-d is Everywhere

Previously, we have spoken of the holiness of time. The Rav also speaks of K'DUSHAT MAKOM, the holiness of place. The Parsha, of course, discusses this type of holiness in dealing with the Mishkan.

The idea is straightforward. Gd is everywhere; He is omnipresent. That said, how is it possible for HaShem - why would HaShem - choose to diminish Himself, as it were, and allow Himself to be confined to a limited space, i.e., the Sanctuary? One of the governing principles in Lurianic Kabbala is the idea of TZIMTZUM, that is, Gd elects to "reduce" Himself so that He resides in finite space. Why though would Gd choose to behave in such a fashion? The Rav answers as follows. People often assume that Gd is to be found exclusively in ritualistic performances alone: in the Shul, at the Shabbat table, when we recite blessings, etc. Wrong. Sure, when we engage in such activities, the awareness of Gd is clear and palpable. But what about all those other times? What about at the office, in the car, at home, in the market place, on the street? Is Gd to be found there as well?

The Rav put it thusly: "Gd also reveals Himself in the order of nature. One can experience Gd through the blue sky and the flowering bush." The chizuk here is to believe with absolute certainty that HaShem can be accessed anywhere because He is everywhere! When we are in distress, He is there and hurts with us. When we celebrate, Gd is there and rejoices with us. When we are alone, we are not! 

This is the profound message of the sanctity of place. The fact that Gd can abide in a small structure proclaims that HaShem is ready to be our companion and friend. It's just up to us to let Him in.

Derech Eretz

The Ashkenazic Chief Rabbi, HaRav Dovid Lau, shlita, offers another layer of meaning to the chizuk norm. It has particular relevance as, with this week's Parsha, the traditional declaration of CHAZAK, CHAZAK, V'NITCHAZEIK is recited by all.

The Talmud in B'rachot 32b tells us that four activities require chizuk, strengthening and encouragement: Torah, prayer, good deeds, and derech eretz. Now, it's this last item that calls for some explanation. With each of the others, the attendant difficulties make chizuk a welcomed necessity. Torah: making the time and not giving up when the learning proves frustrating. Prayer: the need for total focus (kavana) without distractions. Good deeds: especially when it requires sacrifices of time, effort and money. But derech eretz?

Rashi defines derech eretz as one's job. If so, why should one's occupation require chizuk? True, working is essential if we wish to earn a living and provide for our families, and many times, one's occupation is not particularly exciting. But pragmatic economic pressures should be enough of a reason to get us up each morning and work through the day. What, then, does chizuk mean in this context?

Rav Lau suggested the following based upon a fascinating insight of the great Rav Yisroel Salanter zt"l. The Torah tells us about the saintly tzadik, Chanoch, whom Gd took from this world before his time in order to spare him from the corruption of the Generation of the Flood. The Midrash reveals exactly why Chanoch earned this virtuous reputation. He was a shoemaker who, while working, was able to concentrate on Heavenly matters. Rav Yisroel Salanter asks the obvious: how can one make a good pair of shoes if one's attention is drawn elsewhere?

His answer: The Midrash was really teaching that the greatness of Chanoch was his commitment to make the best possible pair of shoes for his customer and in so doing, it was as if he were contemplating Heavenly matters. Put differently, through such devoted service to his customers, he was sanctifying Gd's Name, and that job-focus placed him on the highest of spiritual levels.

With this meaningful insight, Rav Lau then explains what it means to assert that derech eretz also requires chizuk. There are two reasons why one works: to make money and to provide a service. Of course, both reasons are perfectly OK. The only question is, which one has priority, which is the greater value? All too often, the main reason why people sweat and toil is to make money. Fine. It's a benign selfishness that hurts no one. What the Talmud, however, is telling us is that, as important as wages are, the more noble and superior virtue is to work in order to provide some benefit and utility - medical, legal, product, counsel, etc. - and thus help another human being. To recognize that in your "taking", you are actually "giving", requires a conscious shift of perspective. And that requires chizuk.

And the result? Just imagine how everything changes when the customer - the recipient of your service, your "giving" - gets that message from you, the provider. What appears to be an impersonal commercial affair suddenly transforms into a warm and caring interaction however short that exchange may be.

This is the chizuk behind derech eretz, and, remarkably, it is only on this activity that the Talmud in B'rachot quotes the passage from Shmuel Bet, CHAZAK V'NITCHAZEIK. Why? Perhaps to suggest that when through your work you give chizuk to another, not only he, but you as well are strengthened - V'NITCHAZEIK.


Afterthoughts - Yocheved Bienenfeld

ELOKAI, N'TZOR L'SHONI MEI'RA

I was trying to figure out a way to undo some lashon hara that I had spoken one evening because I had "lost it". It seems like it's only after the fact that the guilt over speaking lashon hara is effective. Even those times when we realize, during the act itself that we are wrong, it doesn't necessarily stop us from continuing. And so, it was this time, as well, that I didn't stop myself.

Somehow, I had to convince my audience from the previous evening that what I had said couldn't be accepted at face value, that I had been wrong, that there could have been extenuating circumstances to explain the incident to which I had reacted so negatively. And I had to make it sound real, not like I was a "holier than thou" person showing how wonderful I was because I was publicly admitting my guilt.

As usual, Gd came through with the solution. He allowed me to have an insight into part of the davening that I had been saying for years but that had eluded me, even when I did have proper kavana.

Three times a day, we end the sh'moneh esrei with - ELOKAI, N'TZOR... My Gd, guard my tongue from evil… Let my soul be silent to those who curse me and let my soul be as the dust to all things. We request that we receive Divine help in avoiding lashon hara and misuse of speech, in general. But what is the connection between that request and the ones that follow, of 'let my soul be silent to those who curse me and let my soul be as the dust to all things'? I had learned, previously, that 'let my soul be as dust' was an emphasis on the need for us to be extremely humble and to react to insults and slights as if we were 'dust', almost worthless. But now it spoke to me differently and I realized an alternative meaning that might also be appropriate and still related.

When am I particularly vulnerable to speaking lashon hara? What triggers it more often than not? My anger. If I feel someone has been guilty of what I consider a wrongdoing or is espousing a doctrine with which I strongly disagree, then very often my anger takes over as expressed in the words: 'let my soul be silent to those who curse me.' How would one (certainly, I) react to an antagonist - even if it weren't to the extent of one who curses me? It's a reasonable conclusion that it would be with anger. Rav Shimshon Rafael Hirsch addresses this clearly as not only referring to those who actually curse me, but to similar triggers: "He implores Gd to be at his side so that his lips and tongue may not become soiled with evil or enter the employ of falsehood and deceit. He needs the aid of Gd if he is to remain in control of himself, if he is to permit no insult to provoke his wrath if he is to be able to remain calm and silent even in the face of a curse" (Hirsch Siddur, p.158-159). And if my reaction is at all indicative of a common behavior, then this is the message here: Please, RIBONO SHEL OLAM let NAFSHI TIDOM, let me remain silent, help me control my words in all situations, even - maybe especially - in response to M'KAL'LAI to someone who has angered me. Because that is exactly when I am most likely to fall prey to the sin of lashon hara. If, however, I am able to respond as NAFSHI K'AFAR LAKOL TIHYEH, as Dovid HaMelech responded to Shim'i ben Gera, then I will be able to succeed in N'TZOR L'SHONI MEI'RA.


HACHODESH

One type of Gimatriya Match that I have found over the years of searching, I am just now naming OPPOSITE ENDS GMs. You'll see what I mean in a moment.

We are soon to celebrate of transition from Egyptian Slavery to Freedom.

Sh'mot 5:9, towards the end of Parshat Sh'mot, exemplifies the deepest moment of our Slavery - when Moshe and Aharon first went to Par'o to "ask" him to Let the People Go -

Make the work heavier for the men, and make sure they do it. Then they will stop paying attention to false ideas.'

In Parshat HaChodesh - Sh'mot 12:2 in Parshat Bo - we find the statement that represents to Redemption to come shortly. A well-known pasuk which is the first mitzva to the not yet, but very soon to be, freed People of Israel.

This month shall be the head month to you. It shall be the first month of the year.

These two p'sukim are gimatriya matches at 2658. Specifically, they are OEGMs.


RED ALERT! VAYAKHEL-P'KUDEI

by Rabbi Eddie Davis (RED) of the Young Israel of Hollywood - Ft. Lauderdale (Florida)

DIVREI TORAH

<> In Sh'mot 35:32, the Torah states that Betzalel knew how to think, thinking the design of his craft. He not only knew how to work with the gold, silver, and copper, but how to design and fashion each utensil. That is usually the work of at least two people: the engineer who could put the instructions on paper, but also the craftsman, who knew how to manipulate the metal to the shape you needed. Betzalel was a master at both the design and the craft.

This interpretation was written by Rabbi Avraham Menachem Rappa HaKohen, 16th century, Italy. He wrote a Sefer entitled Mincha B'lula. His reception in Porta, Italy was so warm that he incorporated the name of the city into his name, creating a new name: Rappaport. All Rappaports in the Encyclopedia Judaica were Kohanim until World War II, when people used any name possible to obtain visas to leave Europe. 

<> The Torah states that Betzalel made the Ark. Many commentators chime in as to why Betzalel's name is mentioned in regards to the Ark. No name is mentioned regarding the making of any other utensil, not even Betzalel's. When the Temple was destroyed by Babylonians in 586BCE, the rebuilding occurred some 70 years later, but never was another Ark built. Right before the destruction of the First Holy Temple, King Yoshiyahu hid the Ark, and it has never been located (except in the movies), and a second Ark was never constructed because we did not receive another set of Tablets. We know that for the entire history of the Second Beit HaMikdash, the Kohen Gadol would enter the Holy of Holies on Yom Kippur, into a totally empty chamber. So maybe Betzalel is mentioned here because this was the only Ark ever built.

<> MIDRASH - Sh'mot Rabba 51:8 

The rabbis said that when Bnei Yisrael accepted the Torah at Sinai, Hashem adorned them with His own glorious splendor.

What was the nature of this adornment? 

Rav Yochanan said: He adorned them with crowns. 

Rabbi Shimon bar Yochai said: He gave them weapons on which was engraved the Ineffable Name, and as long as the sword was in their possession, the Angel of Death could exercise no power over them. 

Rabbi Sima said: He clothed them with royal purple cloaks. 

Later when they sinned, Hashem deprived them of all these good things.



Questions by RED 

From the Text

1. What specific law of Shabbat is itemized here among all the prohibited labor on Shabbat? (35:3)

2. What was the national response to the appeal made for the construction of the Mishkan? (36:5-7)

3. Women brought the copper mirrors to donate to the Mishkan. What were they used for? (38:8)

4. Who erected the Mishkan by himself? (40:17)

5. What could Bnei Yisrael NOT do while the Cloud of Glory hovered over the Mishkan? (40:36,37)

From Rashi

6. On what day on the calendar did Moshe assemble the people and command them to build the Mishkan? (35:1)

7. The Torah wrote as if Betzalel built the Ark by himself. Why? (37:1)

8. Why is the word Mishkan written twice in the opening verse of P'kudei? (38:21)

9. How many Shekels are in a Talent (Kikar)? (38:24)

10. How did they make gold threads? (39:3)

From the Rabbis

11. The Mishkan had three coverings. What was each called?

12. Who were the volunteers who did the weaving, sewing, building, and metal work? No Jew acquired any training in these areas in Egypt. (Ramban)

13. Where did they get the olive oil needed for the Mishkan? (Ibn Ezra)

From the Midrash

14. Moshe completely forgot about 1775 shekels in his final accounting. What did Hashem do to help him?

From the HaChodesh Maftir

15. What Mitzvah was given to Bnei Yisrael on Rosh Chodesh Nissan?

Relationships

a) Adam - Enosh

b) Cush - Mitzrayim

c) Bilha - Chushim

d) Gershon - Livni

e) Kehat - Moshe


ANSWERS

1. Do not kindle a fire on Shabbat.

2. Amazingly, the response was excellent. They brought more than was needed.

3. They were used to make the copper Laver from which the Kohanim washed their hands and feet.

4. Moshe

5. Bnei Yisrael could not travel.

6. On the day after Yom Kippur, the day after Moshe came down from Mt. Sinai for the third time.

7. It wrote it that way because Betzalel gave of himself fully, more than the other craftsmen. (see also D'var Torah)

8. It refers to the two Holy Temples that were taken by Hashem when Bnei Yisrael sinned.

9. Each Talent was 3000 shekels.

10. Gold was rolled out in very thin sheets and then thin slivers were cut from the sheets. These slivers were the gold threads.

11. The bottom cover which was visible as the ceiling from the inside was called the Mishkan. On top of that was called the Ohel (tent). On top was called the Michseh, the cover.

12. Those who felt they had the natural ability. They were assisted by Hashem.

13. They brought oil with them from Egypt.

14. Hashem opened Moshe's eyes so that he realized that they had been converted into hooks for the pillars.

15. The Mitzva of the Jewish Calendar

16.

a) Grandfather - grandson

b) Brothers (sons of Cham)

c) Grandmother - grandson (via Dan)

d) Father - son

e) Grandfather - grandson (via Amram) Uncle - nephew (via Yocheved)