Category Archives: Sefer Shemos

March 7, 2013 · 7:54 PM

The Mishkan Man

Pekudei

After many weeks of skilled effort all the components of the Mishkan were now complete. The actual building, the Keilim and their accompanying utensils had been smelted, carved, fashioned and engraved. The clothes were woven and stitched. The Mishkan was ready to be assembled. However, the people reached an impasse, they could not build the Mishkan – it was too heavy.

Since Moshe had done no work in forming the Mishkan, Hashem left him the task of erecting the Mishkan. Wasn’t it too heavy for Moshe? It was. Moshe said to Hashem, “How is it possible for a human being to erect the Mishkan?” G-d replied, “You just work with your hand.” Moshe appeared to be building it, but in truth it arose by itself. (Rashi, Shemos 39:33)

Question

From this narrative it seems clear that the Mishkan had to be set up by one person, and one person only; otherwise why couldn’t a few people together join hands and raise the structure? Throughout their sojourn in the desert it was dismantled and reassembled by the Levites, in all probability as a team. So why did the initial erection have to be done singlehandedly?

This is all the more perplexing because it was an impossible feat for a body to achieve, as Moshe queried “How is it possible”. And yet this is the only way to establish this edifice. Why was it critical that one person alone was to erect the Tabernacle even if this requires supernatural assistance?

Background to the Solution

Man, the world and the Mishkan are three things that parallel each other. Let’s explore:

1. Man and Mishkan. Man correlates with the Mishkan for the Sanctuary was a macrocosm of a human being. The Kabbalists expound upon this at length but we will provide just one illustration.

There were three stages of intense holiness found in the Mishkan, starting with the Courtyard progressing to the Holy and culminating with the Holy of Holies.

Similarly there are three levels within a person, the highest is the head, the head houses the brain, capability of speech and is home to the Neshomoh. Of lesser rank are the vital organs, such as the heart, lungs and kidneys. The lowest level is the body from the navel and down. (See Rabbeinu Bechai Shemos 25:9, See also Ibn Ezra 25:40)

2. Man and Universe. Man equals the entire world. In contrast to animals of whom multiples were created only a single human was formed, to school us that the whole world is worth creating for one person. This idea was communicated to witnesses who testified in capital cases, in order to impress upon them the value of just one human life.

Man was created alone, to teach us that whoever destroys a single Jewish soul, is culpable as though he had destroyed the entire world, and whoever rescues a single Jewish soul ascribes merit as if he preserved the entire world. (Sanhedrin 37a)

3. Universe and Mishkan. The Mishkan powered and energized the entire world. The service within had cosmic ramifications. All the divine energy that Hashem bestowed upon this planet, was channeled via the Mishkan. For example, the weekly changing of the Showbread on Shabbos day, inspired greater prosperity in the material affairs of Man. This service had a positive influence on the ‘bread’ of the entire universe.

Answer

Hashem wanted to impress upon us the value of Man and his equivalence to the world. Just as the world was created with just one Man, Adam Horishon, the Mishkan which was a macrocosm of Man had to be erected by one man, Moshe Rabeinu. Only one person was involved in the initial setting up the ‘Mishkan world’, because each and every person equals a Mishkan. Even if miraculous intervention is necessary to engender this result, so be it, this is vital, because Man is a Mishkan.

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February 21, 2013 · 7:43 PM

Did You Hear a Knock?

Tetzaveh

Four vestments were worn by an ordinary Cohen, and eight by the Cohen Gadol. The Torah delineates with detailed precision the dress appropriate for Hashem’s ministers. This was not optional; the divine service had to be performed whilst being accurately garbed. If the Cohen failed to don even one of his vestments, not only did he invalidate his ministration, but he was liable to die.

“It shall be on Aaron when he performs the service, and his sound shall be heard when he enters the Sanctuary before the Lord and when he leaves, so that he will not die.” (Shemos 28:35)

Question One

The Torah chooses to inform us of this concept of being properly attired, in context of the Robe. Considering that this rule is not limited to the Robe but it is applicable to any of the garments, why from all of the eight that the Cohen Godol wore, is the Robe selected to teach us this principle?  What do we learn from this juxtaposition?

Question Two

The bottom hem of the Robe was adorned with bells; each of these golden bells, of which there were seventy two in total, had a small golden gong. These seventy two gongs would clap on the seventy two bells at every movement of the Cohen Godol. Each additional step taken, was accompanied with additional clanging. Why all the noise?

Answer

It is unbecoming to barge into one’s own home, all the more so it is improper to enter someone else’s home unannounced. The Cohen Godol’s arrival would be no different. The accompanying noise helped publicize his ingress and egress into and out of the Mishkan.

Rabbi Shimon ben Yochai informs us that Hashem hates one who enters his own house suddenly. (Nidah 16b)

This behavioral etiquette is derived from the bells on the Cohen Gadol’s Robe. The underlying reason why he had bells, as the Torah records is so that “his sound shall be heard when he enters the Sanctuary”

When Rabbi Yochanan would visit Rabbi Chanina, he would breathe heavily to make them aware of his presence, in concordance with the verse of ‘his sound shall be heard’.”(Vayikra Rabbah 28:3) 

This is a matter of protocol. There is chartered course how one is to set foot into his or her own home. Common decency presents a method of how to make an entrance. One does not arrive unannounced, it is not right to just walk in. It is proper to communicate to the people inside one’s intention to access.

This  concept of a defined decorum and a code of propriety, determines the etiquette of the Cohanim’s clothing. There is a similarly defined protocol of how to dress when performing ministry service within the Mishkan. Not only is a priest restricted from designing and wearing his own apparel, he is punished for service performed when omitting any of the prescribed clothes. The four vestments for the ordinary Cohen and eight for the Cohen Godol, were determined by the Almighty as the appropriate and respectable manner for His divine servitude. This is the precise ceremonial format in which to do the Avodah.

It is now self explanatory why the Torah informs us the severity of improper garb, in context of the Robe. Moreover it is the very same verse that instructs in the fashioning of the bells. Of course they are juxtaposed. Both are communicating to us how to best employ the correct formal approach for interaction with the Holy one.

Story

Rabbi Chananya Ben Chachinai was a guest at the wedding of Rabbi Shimon Ben ‎Yochai. ‎As the celebration was winding down Rabbi Chananya said “I will now be on my way ‎to the Yeshiva”. ‎

‎“Wait for me” cried the bridegroom Rabbi Shimon “until I am able to join you”. Rabbi Shimon was ‎hoping to delay Rabbi Chananya one week, until the end of his Sheva Berochos.

Rabbi Chananya said “I cannot wait” and proceeded immediately to the Yeshiva. It was there that he ‎spent the next twelve years studying. ‎

By the time he returned home after twelve years the streets of the town had been altered. Rabbi Chananya Ben Chachinai was unable to ‎find the route to his own home. ‎He went down to the river bank and whilst sitting down he heard a girl being addressed: ‎‎“Daughter of Chachinai, daughter of Chachinai, fill up your pitcher already so we can ‎leave”.‎ It is obvious, he thought, that the girl is from our family, and he followed her. ‎

When they reached the house his wife was sitting and sifting flour. Rabbi Chananya ‎failed to prepare his spouse of his imminent return. His wife lifted her eyes and saw beheld her ‎husband. She died, overcome with shock. ‎

‎“Master of the universe” Rabbi Chananya prayed “this poor soul who waited so many ‎years for her husband, is this her reward?” ‎

His prayers for mercy were accepted and she revived.‎

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February 14, 2013 · 6:37 PM

Poles and Holes

Terumoh

Portability was a key feature in the design of the Mishkan. This structure was readily dismantled when it was time to move, and was quickly reassembled on resting at a new location. The vessels sequestered within, were devised with a vision for their foreseeable transportation. Special coverings were produced to protect the artifacts whilst in transit and the keilim had poles to enable their portage.

Question

Whilst virtually all the Klei Hamiksash had poles, two of the sacred vessels stand out in contrast to the other articles – The Ark and the Menorah:
The Aron was unique that its staves may never be removed. If someone were to deliberately remove the poles, their wanton transgression would be met with lashes. Why must the staves never be withdrawn?
Contrastingly the Menorah had no poles with which to convey it whilst travelling. Of all the sacred vessels, only the Menorah had no built-in method for handling its freightage. This is no oversight. Why had the Menorah no poles?

Answer

All items in the Mishkan are symbolic of world forces, correlating to the energy that drives and maintains the universe. Both the Aron and the Menorah represented a similar idea – Torah. However just as there are two dimensions to the Law, it was necessary to have two utensils to fully express this concept. Two Torahs were given to us: the Written Torah and the Oral Law. Many commentators parallel the Written Torah to the Ark, firstly it housed the Two Tablets Moshe received at Sinai. Secondly tradition tells us that a shelf jutted out of the Aron on which a Sefer Torah rested. The Menorah, a radiating candelabra, corresponded to the Oral Law which sheds light on the Written Torah.

With this introduction I believe we can tackle the two anomalies raised earlier. The staves used to carry the Aron, were accentuated in this holy object, by virtue of their permanence, they were not to be withdrawn ever. The Aron representing Torah is the portable doctrine of the Jew, ready to move at a moment’s notice. If the Jew is ready to move, his Torah is prepared to travel with him. Many a time we have been thrust further and further into exile, and to wherever that outpost may be, it is always the companionship of the ‘Aron’ which has ensured our survival. The poles may never be removed, because it is always ready to move.

Now let us turn to the Menorah. If one is to delve into the correlations of the other Keilim, one will ultimately find that they associate with external qualities and characteristics, such as prosperity and priestly service. A difference can be detected in the Menorah however, this object referenced a primarily internal feature. The Menorah is linked to the Oral Law which finds its home in the heart, mind and soul of the Jewish people. Our traditions and morals are passed down from father to son, from teacher to student, forever illuminating the word and mission of G-d. Its true essence can only be keenly felt by one who internalizes the teachings and values of the Torah. While the Aron also represents Torah, it stands ‘separate’ from those who cherish it, whereas the Oral Law fuses together with those that study it. Therefore being an instrument that belongs on the inside, it had no poles, for poles are tools to convey an item, to pick it up and to put it down. These are necessary for an object that can be relinquished or retained. It is not possible to put down the Oral Law it has to be a part of you. 

Story

The first medieval disputation between the Jews and Gentiles was held in the year 1240. The Jews were called upon to defend the Talmud from the slurs it cast on Yeshu from Nazareth. Reb Yechiel of Paris deftly proved how there were three people in the Talmud called Yeshu, and not all of them were from Nazareth. Many believed that Reb Yechiel emerged victorious.

Victorious or otherwise, four years later on Friday Erev Parshas Chukas (June 17 1244), the French burned twenty-four wagon loads of seforim. The true magnitude of this calamity is hard to envision. This took place before the advent of the printing press, at a time when each and every scroll was extremely valuable. The great Yeshiva headed by Reb Yechiel which boasted over three-hundred students, was now bereft of seforim. Their main physical tools which they utilized in studying were no longer; taken before their very eyes.

This did not dampen the students’ enthusiasm for Torah study. Reb Yechiel and many of his pupils were proficient in the Talmud by heart. Many had foreseen the danger and had memorized the Torah which was now written on their hearts. A system was initiated where scholars who were experts in one field would teach others, gleaning from their knowledge in return, thereby ensuring that the Torah would not be forgotten.

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February 7, 2013 · 10:21 PM

Switcheroo

Mishpotim

We find the Torah condemns “One who brings offerings to false gods shall be Cherem“. The word Cherem means destroyed; accordingly the Torah is sentencing him to death. This is to be expected, by serving idols he has committed one of the most heinous crimes possible – reinforcing his denial of G-d.

Question

The choice of word “Cherem” – destroyed  – is relatively unusual. Nowhere else in the Scripture is this word used to describe the forthcoming retribution for a specific transgression. Popular expressions that we find include ‘put to death’ ‘their blood is upon them’ ‘you shall stone’ but not destruction. It is only when sacrificing animals to idols that we find this language. Why is a harsher tone expressed for the one who brings these sacrifices?

Answer

We may suggest the following solution. There are two ways in which to serve idols. One in the specified manner for that deity; different idols have different rituals and protocols with which they are honored. For example, one who relieves himself on Peor, or throws a stone at Markulis. (Markulis was a Roman deity consisting of a heap of stones whereby worship was performed by throwing stones).

Two, worshiping in the same manner we serve Hashem. This includes slaughter, libations, prostrations and offering incense. It may not be the designated mode of conduct for this idol, nevertheless it incurs the death penalty 

King David said “from my enemies I am wiser” (Tehillim 109:98). The straightforward understanding is that he outsmarted his foes, but there is a homiletic approach to this statement. David was conveying that he became wise be observing their tactics. Our ultimate opponent is our evil inclination, and the way to combat this arch enemy is by observing his tactics. How does he get you? Where are your weak points? Once you have seen his strengths, you can employ those same methods to beat him.

It is certainly a terrible crime for a person to deify an Avodah Zora. Worse if he actually participates in the rites and service of idolatry. However this pales in comparison to the person who exports the sacred service of the Temple and applies it to Tumah. This is sacrilege in the worst possible manner, he is taking from the good and appropriating it to the bad. This demands his destruction. The Torah reserves is strongest language for those who manipulate the cherished for the detestable. 

Spotlight

The Jewish women owned copper mirrors, which they would look into when they adorned themselves. These mirrors were brought as a contribution toward the Mishkan, but Moshe Rabbenu rejected their donation because mirrors are made to inspire lust and temptation.

The Holy One, said to him, “Accept them, for these are more cherished than anything else”.

Why were these the most desirable item, treasured above all the other gifts?

Back in Egypt when the husbands of these women were weary from back-breaking labor. The ladies would bring their spouses food and drink and give them to eat. Then they would take the mirrors and each one would see herself with her husband in the mirror, and she would seduce him saying “I am more beautiful than you.” And in this way they aroused their husbands desire.

These women had taken something which is predominately used for evil and directed it to positive effect. They exported what is commonly used for the bad and appropriated it to the good. This, says Hashem, is the most cherished donation of the entire Mishkan.

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January 31, 2013 · 7:45 PM

Getting the Shakes

Yisro

Third in the Decalogue, “Do not take name of G-d in vain” is perhaps one of the lesser famous ‎statements. Still, when it was delivered at Sinai it produced a magical sensation unmatched by any of the other declarations. ‎This sensation was impressed on any court litigant who had to swear to his statement. Upon taking an oath they would inform him: Know that the whole world trembled at the time when the Holy One, said at Sinai: Thou ‎shalt not take the name of the Lord thy God in vain. ‎

Question

When Hashem said “I am G-d” the world did not quiver. At the second commandment “You should not ‎have other G-ds” the world was still. Yet, when Hashem said “Do not take G-ds name in vain” ‎the earth began to tremble. What is so special and unique about this commandment?

Answer

The beautiful world in which we live, was created by Hashem in Godly style using supernatural means. No hammers, cranes or ‎cement mixers where employed, in reality a rather different formula was exercised. Hashem spoke and by His pure utterances, planets trees and animals were formed. By ‎employing different combinations of His divine names diverse creations came into being. Everything that ‎exists is a manifestation of his Name, and it follows on that they all bear some divinity. Many sages throughout the generations were aware of how to ‎merge His letters to produce these physical effects. ‎

Reb Chanina and Reb Oyshia would study every Erev Shabbos the Book of Creation. In doing so they would create a calf which was one-third grown. And they would eat it. (Sanhedrin 65b).

One who makes an oath, calls G-d’s holy name to attest to his statement. The sinner who lies under oath calls Heaven to affirm his falsehood. He does more than ‎disgrace the honor of Hashem; he disparages and degrades the Divine names which are the underpinnings of this ‎world. The value of Hashem name had been dishonored and it follows that the whole world is now in jeopardy, for this evildoer is trifling with the very fabric and material out of which the globe is constructed. It is no ‎wonder that at the moment the commandment “Do not take name of G-d in vain” that the world shook, it’s very ‎foundations – G-ds name – were vulnerably exposed. ‎ 

Story

When King David excavated the foundations of the Temple, he dug one thousand five hundred cubits ‎deep, but he still did not reach the subterranean waters. In the end he found a pottery shard which he, ‎David wanted to remove. ‎

The shard miraculously spoke to the King: “You are not permitted to lift me”. ‎

‎“Why” asks David.‎

It rejoined: “Because I seal the deep waters of the deep”‎

David: “How long have you been here?”‎

Replied the shard: “From the day Hashem gave the Ten Commandments, at that time the earth ‎quaked and began sinking, and I was placed here to close the deep”.‎

Despite hearing this, David did not listen and lifted the earthenware. The underground waters began ‎to rise immediately and threatened to swamp the world. ‎

David knew how to remedy the situation, write the Divine name on pottery and cast it into the rising ‎torrent. The solution however gave rise to a dilemma, David was concerned that perhaps his action ‎might involve an objectionable consequence; the holy Divine name could conceivably become erased in the water.‎

Asked the king: “Is it permitted to write the divine name which will be cast into water, to insure the ‎waters return to their place?” ‎

No one answered.‎

Achitophel was standing nearby and said to himself, David will die now by the rising waters and I will ‎become king. ‎

David uttered the following curse: “Anyone who knows the resolution and refrains from enlightening ‎me, will end up being strangled to death.” ‎

Achitophel then advised David that for the purpose of saving the world it is permitted to write the Divine name even if it ‎will become erased. ‎

The king wrote the name on a shard cast it into the deep and the waters began to recede. For every ‎hundred Amos that the waters withdrew David composed one Shir Hamalos. ‎

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January 24, 2013 · 6:04 PM

Learner Earners

Beshalach

For the duration of Israel’s sojourn in the desert, heavenly manna rained daily for the Israeli camp, save for on Shabbos. None of this divine food was ‎permitted to be left overnight, with the exception of Friday night. There was another deviation to this law. Hashem ‎instructed Moshe, take a measure of manna place it in a jug as a preserved memory for future generations; in ‎order that they should see the bread that they were fed when they departed Mitzrayim. ‎

Rashi comments: In the days of Yirmiyahu he rebuked them “Why do you not toil in the Torah?”

They ‎responded “Shall we put aside our work and engage in the Torah? From what will we support ‎ourselves?”

Yirmiyahu took out the jug of manna and said to them: “See the word of the Hashem, with ‎this your ancestors supported themselves, Hashem has many agents to prepare sustenance for those ‎who fear Him”.‎

Question

The Torah surely values work and industry. In fact there is a specific law which was developed because of ‎the importance attached to intense labor: ‎

If one steals a sheep or goat and subsequently slaughters the animal, on conviction he repays four ‎times the original value, but if it was an ox that he appropriated and slaughtered, the thief has to repay five times its financial worth. Why?

Rabbi Meir explains: Come and see how great the power of work is, for the theft of a bull, ‎which caused the owner a loss of work, he has to pay five times, for the theft of a lamb however which ‎did not cause loss of labor, the thief pays four times. ‎

So what is meant by the prophet’s admonition, and his proof from the vial of manna? It seems easier to identify with the response of the people ‎‎“Shall we put aside our work and engage in the Torah? From what will we support ourselves?”‎

Answer

Yirmiyahu did not come to the masses and chastise the people “Why are you working”.  He was not at all concerned by the industry of the populace. Judging by the question he posed there was a different issue at stake. He queried them “Why are you not ‎studying”. This translates that he was not troubled by what they were doing, he was bothered by what they were not doing. He opined that the two pursuits, labor and Torah study are able to be achieved ‎concurrently. This has been underscored throughout our history with many of the sages being referred to ‎by their occupations: Rabbi Yochanan the Sandal-maker, Rabbi Yitzchak the Blacksmith. ‎These people were professionals and scholars.

The people disagreed. They responded “Shall we put aside our work and engage in the Torah? From what will we ‎support ourselves?” The prevailing belief among the populace was that the two are incompatible occupations, either we study Torah or we work, but we ‎cannot do both. ‎And being that we have to choose between the two, it is elementary that exerting ourselves to exist takes precedence.

Yirmiyahu was unimpressed. He resorted to accompanying his statements with a visual aid and to this end extracted the manna stored for prosperity in the Beis Hamikdash. I can accept said Yirmiyahu that you feel unable to accomplish two undertakings and you are in position have ‎to make a choice because you cannot achieve both. That is fine, but then Torah comes first. As to your question how will we support ‎ourselves “Hashem has many agents to prepare sustenance for those who fear Him”.‎

Story

Rabbi Moshe Alshich, (1508–1593), known as the Alshich Hakadosh, was born in the Ottoman Empire and later moved to Tzefas ‎where he studied under Rabbi Yosef Karo author of the Shulchan Aruch. The Alshich was a prominent Rabbi, preacher, and is famous ‎for his Biblical commentaries. ‎

The Alshich was once giving a Shiur, where he informed the participants that if an individual has ‎complete trust in Hashem to provide sustenance, he will have to make little efforts of his own. ‎A poor wagon driver was in attendance and he thought to himself, I must be mad working ‎myself to the bone for a few pennies, why work so hard if Hashem can take care of everything. ‎

The very next day, he sat in Shul all day reading Tehillim. There was no purpose in him owning his wagon and donkey and he sold them to his gentile neighbor. After a few weeks his wife begged him to reconsider as ‎there was no food left in the house. The poor man was unbudgeable as he trusted in the Alshich’s statement and saw no ‎reason to over exert himself in seeking a livelihood, when he could engage in spiritual pursuits. ‎

Meanwhile the new owner ‎took his new his wagon and donkey, that he purchased from the Jew to an area where he had stashed a large treasure. After digging the soil and exposing the treasure he loaded the casket onto the wagon. When he ‎had finished packing the wagon, he collapsed and died. The donkey waited patiently in vain for its master. Towards evening in need of food and shelter the animal made it’s way home to his ‎original owner, the poor Jew. When the news was revealed a few days later that the gentile had died with no ‎apparent heirs, the former wagon driver was free to keep the money, instantly becoming a wealthy man and both he and his family were ecstatic at the abundant riches.

Another student seeing the success of the wagon driver tried to imitate him, and he too sat in the Beis Hamidrash all day. The new diligent student was hoping ‎to copy his fellow’s formula for wealth. After a while when he was evidently unsuccessful at this endeavor, he went to the ‎Alshich to discuss his failure. Why had no wagon and donkey laden with riches been made available to him? ‎

The Alshich kindly explained to the second student the difference between him and the wagon driver. “He” said the ‎Alshich “trusted in Hashem to provide him with food. You on the other hand were waiting for the donkey”.

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January 17, 2013 · 7:43 PM

Cut it out

Bo

Failure to sacrifice the Korban Pesach incurs a severe penalty, Kares, excision. This punishment has both a physical and spiritual consequence. In this world the offender dies prematurely, but even worse, the sin spiritually cuts at the eternal soul and weakens one’s connection to Hashem.

Question One

Negative precepts have many gradations in severity and can be organized by their respective penalties. The punitive repercussion is indicative of the weight each offense carries. Positive Mitzvohs rarely incur any proscribed punishment and none consign the sinner to lashes or death by human intervention. Why does a lapse in performance generally carry a lesser punishment than a negative offense?

Question Two

Of the two hundred and forty eight active commandments, there are two Mitzvohs that are more severe than the rest. The two that break from the standard, Circumcision and offering Korban Pesach, stand apart and mete Kares to the transgressor. What is unique about these two Mitzvohs? Why do they carry such a strict punishment? Lastly, are these two Mitzvohs somewhat alike?

Answer

Taking a married couple as a paradigm will help us understand the difference between Mitzvohs and Aveiros. A husband may be negligent in respecting his wife, for example he forgets her birthday, this may create ill feelings between the couple and damage their relationship. On other occasions the husband when feeling upset or betrayed, directs nasty verbal epithets towards his wife. These too are pernicious and noxious to their unity. Which is worse? Obviously actively doing wrong is more detrimental and will have greater adverse repercussions than failing to give positive recognition.

We too have a relationship with Hashem, an Aveiroh in essence is an active break in the set rules for this marriage. Conversely being remiss in Mitzvoh observance is lacking to provide positive input. That is why sins that involve wrongdoing carry harsher punishments than falling short in performance of constructive commandments. Indeed, some felonies are so severe that they incur death by the court.

Let us turn to Circumcision and Korban Pesach; although these are positive instructions and carry the Kares sentence, this for an entirely different basis. The reason why these Mitzvohs incur excision stems from their fundamental purpose. These Mitzvohs are at the heart of our connection with the Divine and delineate our exclusive relationship with Hashem. Let us explore:

Bris Milah as its name implies, is a covenant, a bond with Hashem. Each member of our nation personally carries a constant symbol of his individual pact with Hashem. Similarly Korban Pesach is an annual commemoration of our national birth. Back in Mitzrayim we were forged into a nation on this night of Pesach and this sacrifice serves to recall our national identity as a G-dly inspired people.

Missing out on partaking from the Pascal offering or remaining uncircumcised is not just to be remiss in our duties but to ignore that we have a relationship. Omitting to betroth one’s wife with a wedding band is not a feature of a negligent husband, rather the man has failed to perform the very action that forges him into a husband. Likewise, it is not the severity of these crimes that warrant extermination as a consequence, but the absence of these wedding Mitzvohs with the Almighty, results in self excision.

Story

Reb Eliyohu Kramer (1720 – 1797) better known as the Vilna Gaon or by his acronym Gra (“Gaon Rabbenu Eliyohu”) was one of the foremost leaders of the past few centuries. Despite his great stature in the Jewish world, the gentiles incarcerated the venerated sage for imagined misdemeanors.

When they tried the Gaon, it was apparent to the judge, that the sage didn’t value him and those he represented, as being worthy instruments of justice. The fact he didn’t view them as bearers and regulators of the law bothered them to no end.  

The Vilna Gaon, later commentated that in the eyes of the court, worse than the crimes that he allegedly committed was the fact he failed to recognize them as court. 

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January 8, 2013 · 6:07 PM

Hit it!

Va’eira

Hashem said to Moshe, “Say to Aharon, ‘Take your staff and stretch forth your hand over the waters of Egypt, their rivers, canals, ponds and over all their bodies of water, and they will become blood’”.

Rashi elucidates the intervention of Aharon: Since the Nile protected Moshe when he was cast into it, therefore it was not smitten by him, neither for the plague of blood nor that of frogs, but was smitten by Aharon.

Question

Not everybody was qualified to implement the plagues on Egypt, Moshe and Aharon, two outstanding men, prophets, were charged with this celestial duty. Only men of caliber were entrusted with performing these miracles. These phenomena had a dual purpose, retribution and education. Retribution for Egypt’s cruel treatment of the Jews. Additionally they educated the entire world that not only is there is a G-d but He supervises the activities and machinations of man.

Classifying involvement in the Makkos as a chance to draw close to Hashem and an avenue of spiritual growth would constitute a gross understatement. This was a charge of the highest order, a golden opportunity. If so how can Moshe be excluded from this Mitzvah of punishing the wicked Mitzrayim, people who wanted to cast him in the water, because the water protected him. What about the Mitzvah? Why pass up on the religious experience?

Answer

There is a mitzvah to kill evil people and eradicate evil from our midst (Devorim 21:21). Murder, however makes a man merciless, even justified executions cultivate a callous attitude towards life. The court that is involved in massacring a wayward city, a large scale extermination, are specifically guaranteed a gift from Hashem – Mercy. Since this massive carnage would undoubtedly make them hardhearted and cruel, Hashem promises them he will give them an extra measure of Rachamim.

Hitting the Nile to turn into blood was to provide a tremendous connection with Hashem for the assigned striker. But for Moshe who was protected by the Nile, it would breed feelings of ingratitude. Moshe who was sheltered in its waters and was saved hidden in its rushes, owed a debt of gratitude to the Nile. To now turn these waters into an instrument inflicting harm on his former attackers would be spiritually unhealthy. He would begin to resent objects and people that benefited him. G-d forbid he should develop into an unappreciative person. It was therefore more ideal, that Aharon hit the Nile in his stead.

Story

Reb Nosson Zvi Finkel (1849 – 1927) known as the Alter of Slabodka was an influential leader in Eastern Europe and founder of the Slabodka yeshiva. He is better known by the Yiddish appellation der Alter (“the Elder”). Many of his pupils were to become major leaders of Orthodox Judaism in the USA and Eretz Yisrael.

In the environs of Slabodka close to the area of the yeshiva there was a wicked priest. This clergyman was a constant source of trouble for the Yeshiva, leveling many a libelous accusation. After countless years of harassing the Yeshiva this minister met a ignominious death.

The students jubilantly rushed to update der Alter to share with him that this menace was no longer, and life could resume worry free. The students vied with each other to be the first to inform him of the tidings.

“The priest is dead. The priest is dead” they told him.

Reb Nosson Tzvi said nothing, and his face was inexpressive, he did not even crack a slight grin. There was no evidence that he was even pleased with the news.
Some of the more inquisitive Talmidim, asked “Is the Rosh Hayeshiva displeased with the news”.

Answered the der Alter “If one celebrates and is joyous at the destruction of bad people, one unwillingly be influenced not to be unhappy when good people die”.

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January 3, 2013 · 8:24 PM

Go Man Go

Shemos

Pharaoh was constantly advised by his astrologers on how to govern his country. Pertaining to the ‘Jewish problem’ they correctly foresaw that the future redeemer of the Jewish people would suffer ‎punishment by water. Pharaoh erroneously thought that he could manipulate this to his advantage by casting all ‎Jewish boys the Nile as soon as they were born. Many families were devastated by this ‎authorized infanticide, and sooner chose to abstain from marital relations than have their newborns killed. Amram, the venerated leader ‎of his time, also withdrew from his wife Yocheved and went so far as to divorce her. Their ‎daughter Miriam guided by a prophetic vision, successfully convinced her father to remarry his former wife. As ‎the verse states “A man went from the house of Levi (Amram) and married a daughter of Levi ‎‎(Yocheved)”.

Question One

‎Why is the persona of Amram made obscure and vague by circumlocution, instead of Amram he is referenced as a “A man from the house of Levi”? We know the Torah is terse ‎not using an extra letter, so why communicate is such a roundabout manner when a short proper noun ‎would be more concise? ‎

Question Two

Why does the verse say that Amram “went”? What does this convey? Wouldn’t it suffice to say “A man ‎from the house of Levi married the daughter of Levi”?‎

Answer

No one likes to admit they made a mistake. It takes great humility to acknowledge that one has erred. ‎Amram was chastened by his five year old daughter, who categorically castigated him that he is worse than the wicked ‎despot Pharaoh. She reasoned; Pharaoh has only decreed to destroy the boys, you father, by ‎separating from mother would produce no males and no females, indirectly annihilating all Jews. ‎

Amram was a man. A man who realized that he is human and thus prone to error. A man who can concede ‎he miscalculates. A man who can accept rebuke from a five year old. That is why he is referred to as “A man from the house of Levi”. In the language of the ‎Torah being called a man is an accolade. ‎

Where did Amram draw his strength from? What gave him the ability to be manly? He went. Amram was a ‎moving person, constantly looking to grow spiritually. Yes he might have slipped but this was only a blip, slowing ‎down his ever forward progression. It was this continued movement which gave him the fortitude to listen to Miriam’s wise recommendation and ‎remarry his former wife.‎

Lesson

What mistakes have you made and how did you move past them?

Story

Rabbi Dov Berish Weidenfeld (1881–1965) was the Rabbi of Tshebin, Poland and ‎after World War II spent his final years in Jerusalem. His principal work of Jewish law is ‎titled “Dovev Meisharim”.‎

For the last years of his life, the Tchebiner Rov’s health ‎seriously declined, and he was instructed by his doctors to take a rest every afternoon. Someone ‎was put in charge during this time to ensure that the Rov was not disturbed. ‎

One Shabbos afternoon, the Rov lay down to rest and for some reason nobody was on duty. Whilst ‎the Rov was resting there was a knock at the door. The Rov knowing how important the rest was ‎for his health, chose to disregard the knock. But the knock became louder and more insistent and it soon became ‎impossible to ignore. The Rov dragged himself with difficulty and opened the door to find ‎an eager young child.‎

‎“Are you the Tchebiner Rov?” asked the youth. ‎

Upon receiving an affirmative reply, the boy continued: “My Rebbe in school, told us ‎that if the Tchebiner Rov tests anyone, on this week’s learning, they will receive a bollicker (candy) Will the ‎Rov farher (test) me?” ‎

The Rov warmly invited the child in, sat him down, and tested him as requested. When he had ‎finished, the Rov gently pointed out to the child that in future he should consider that adults and elderly people are possibly resting on ‎Shabbos afternoon, and he should think twice before knocking on their doors ‎

To this the child replied. “I am aware of that and would not normally knock on anyone’s else’s door, but I was ‎sure that the Tchebiner Rov would be learning and not resting”.‎

For the rest of his life the Rov did not rest on Shabbos afternoon. He accepted the ‎child’s critique, who perceived that its was unbecoming of a person of ‎his stature to be resting.He exerted himself to meet a child’s expectations.‎

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March 13, 2012 · 1:56 PM

Behind the Curtain

Parshas Pikudei

Shield the Ark with the Partition…Bring the Shulchan…Menorah…Mizbeiach… and place the screen at the Mishkan entrance.

Question One

Why does the Torah utilize different instructions for installing the different curtains? In regards to the inner curtain the Torah says “Shield.” When it comes to the outer curtain the Torah says “Place the screen.”

This phenomena repeats itself at the later installment: Moshe “Placed” the outer curtain. However when it comes to the Paroches, the inner curtain it says “He Placed and he Sheltered”. What is the meaning of this language difference? Do they perhaps have different function?

Question Two

Wouldn’t we expect to find the outer curtain the shielding. Normally shields are at not at the interior but at the exterior.

Question Three

We find that even though both curtains were made of identical colored threads, the curtains had stylistic differences. The inner curtain had designs woven into its fabric. The outer one had designs embroidered onto the material. Why the difference?

Answer

Partitions, barriers, and fences can have more than one function. Walls are primarily erected to create privacy. This is achieved by limiting the ability of anyone on the outside to observe what is happening inside. To avoid the prying eyes of the public we fence ourselves in, thereby excluding outsiders.

Sometimes walls have a purpose which is quite the opposite. We may be out of the public eye on some remote mountain, but a barrier is needed. Being enclosed together with someone we love, generates a feeling of closeness and intimacy. This effect is produced by “shielding”. By obliterating outside influences and disturbances, the focus becomes centered on the other person. In other words, we are not just keeping outsiders out, we are keeping the insiders focused on the inside.

The outer partition took the chambers of the Mishkan out of the public eye. It fulfilled the purpose of most walls – creating privacy. A level of Glory was present inside the Mishkan and it would be unbecoming for the Mishkan to be exposed.

The inner sanctuary was a place where the focus was specifically on our relationship with the Divine. Inside the chamber were Keruvim, the Talmud tells us that through the intertwining of these sculptures, demonstrating the love between male and female echoed the love Hashem has towards the Jewish people.Hence the inner partition – the Paroches screened the intimate relationship of Hashem resting within the Jewish camp.

This is why respectively different verbs are employed in the hanging of the curtains. With the outer curtain the Torah says “Place the screen” a pure technical instruction. However with the inner curtain the Torah says “Shield with a curtain” connoting that this was not merely a technical barrier but create an area shielded from the outside world, a dimension where the focus is solely on the Divine.

We can likewise explain the different designs that appeared on the different curtains. When weaving textiles the threads are meshed together signifying unity and intertwinement. While embroidery which stands on the edge of the fabric exists as a separate entity, demonstrating this curtain was just that, to keep people out. Thus the outer was embroidered and the inner woven.

Lesson

When we look at walls of our house, we should think these are not just to keep out the public, but the walls of our house enable us to be focused on our family.

Story

Two wealthy Jews, Zimmel Epstein and Koppel Halperin once brought a suit for judgement before Reb Zev, the Rabbi of Bialystok. Reb Zev knew them, and had always accorded them each great respect. On the morning that their case would be judged, Reb Zev’s shamash informed him that the litigants had arrived and were waiting outside.

“Bring them in!” Reb Zev ordered. The Rabbi then pulled his tallis over his head, to bar any distractions as he judged the case.

When Zimmel and Koppel entered his room, Reb Zev did not greet them as usual. He called out, in a cold tone, “Koppel and Zimmel, who is the plaintiff?” Both of them were surprised at the Rabbi’s lack of customary courtesy toward them.

“I’m the plaintiff,” Zimmel choked out. “State your case,” Reb Zev commanded. Zimmel detailed his case, quailing before Reb Zev’s stern manner. When asked, Koppel presented his arguments, just as nervous as Zimmel had been. After hearing them both out, Reb Ze’ev declared his verdict. He then asked Zimmel and Koppel if they each accept his judgement, to which they readily agreed.

The rabbi removed the tallis from his eyes and acknowledged the two men in his typical, more effusive, fashion. “Shalom Aleichem, Reb Zimmel! Shalom Aleichem Reb Koppel! I had to obscure myself behind my tallis and act coldly in order that my internal focus would be on the pure truth”.

Weekly Halachah

On Shabbos one may not drape blankets over chairs to create a “tent”.

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