Torah

   (19:1) “Dabaer el-Kol Adas Benei Yisroel V’omartoh Aleihem Kedoshim Tiyhu Ki Kodesh Ani Hashem-Speak to the entire congregation of the Children of Israel and say to them be holy for I Hashem am holy.” The Parsha begins with a very general statement to be holy, then goes on to list many Mitzvos. The Parsha closes (20:26) repeating “You shall be Holy to me for I Hashem am Holy.” Why the repetition? The Baal HaTurim writes that there are 70 Mitzvos in this Parsha to contrast how we are to be separated from the 70 nations of the world.   The words Kedoshim Tiyhu imply a certain separation. Hashem has given us an instruction manual towards this goal. It is the Torah and the Mitzvos contained therein. Through the actions of performing these Mitzvos we are able to take the physical world and elevate it to a level that is G-D like. As we say when we make a blessing “Asher Kidishanu B’Mitzvosav-As we are sanctified through your commandments.” When performing these positive commandments we activate the Kiddusha that Hashem invested in them. Thus we become holy.

   (19:3) “Ish Imo V’Aviv Tirou V’Es Shabsosai Tishmaru-Every man; Your mother and father shall you revere and my Sabbaths shall you observe.” From the juxtaposition of these two commandments- to revere parents and to observe Shabbos- the Sages derive that if a parent commands a child to desecrate the Shabbos the order must not be obeyed.

   The Zohar writes that the connection between these two commandments is that when one introduces a Torah Chidush on Shabbos he honors his parents. What does this mean? On Shabbos we are given a Neshama Yeserah-An extra soul. When that soul returns upon the conclusion of the Shabbos, it is asked what new Torah concept it introduced during that week? This becomes a tremendous merit for the parents residing in the upper world.

   (19:23) "Ki Sovo el Ha'aretz-When you come to the land." The history of the world also began with the planting of trees at the time of creation. However the Mitzvah to plant trees upon entering the land is not written in the usual way. It would normally included the words "the land that I will give you" this indicates that it applies to any land even outside of Eretz Yisroel. The Kol Torah writes that this Mitzvah was given to Benei Yisroel to wean them from selfishness. People given great prosperity are tempted to use it for themselves. By prohibiting the use of their produce for three years they will learn how to detach from the physical and realize that everything comes from Hashem.

   These two Parshious are usually read together. This implies that after death there will be Kiddusha. We learn this from the Korban Shelamim. The Shelamim may be eaten for a day a night and another day. This is a Chidush for most sacrifices can only be eaten for a day and a night. The Chasam Sofer explains that one of the basic differences between Klal Yisroel and all the other nations is in how they view this world. From the time of the flood, where the descendants of Noach were told that the cycle of day and night will not cease, day is mentioned before night. For them day represents this world and is the priority. For them that’s all there is. Night represents darkness and death to them there is nothing more and is thus secondary.

     Torah view is that this world is compared to night and that the real existence is in the world to come. The Shelamim teaches us that there is a time after death, another day, a day of Techiyas Hamaisim. This world was created for us to serve Hashem. The reward for which will be given in Olam Habo. But there is another time when the body and soul will be reunited to once again serve Hashem. For the soul without the body cannot grow and cannot serve Hashem. This will be an eternal world which Hashem will bring and is hinted here in the Shelamim which means whole.

   This Parsha goes on to discuss many Mitzvos. One of which is the Din of not judging a person until you have been in his shoes. The Midrash says about this that it means “Dan Likav Zechus”. The Baal Shem Tov says that you “will be” in that person’s shoes. He brings the story of Dovid Hamelech with Batsheva, that had an appearance of wrong doing and Hashem sent a Navi to him who told him a story about a poor person who had only one sheep which he took in just like a member of his family. The rich person one day had a guest over and instead of taking from his own stock took this poor persons only sheep. When Dovid heard this he was furious and said that person should pay for what he did. At this point the Navi told him this rich person is you. You have 18 wives yet you took Batsheva from this man who had only one wife. Dovid admitted his wrong and did Teshuva. The point is Hashem tests a person to see how he reacts to certain events and that is how he is judged. He is shown a similar thing in a different light to see how he reacts. Will he be understanding or show no mercy. However he reacts thats how he is treated. So a person shouldn't judge someone because he is in the other persons shoes.        

   Hashem told Moshe to warn Benei Yisroel not to do like the Mitzrim and not to be like the Canaanites. One is where they have been the other is where they are headed. Why are these mentioned here? The Torah wanted to emphasize that these Halochos of morality, which the Torah commands, are for all the generations. The Torah does not minimize the enormous power of these human tendencies. But by bringing in Benei Yisroel's origins it shows that these can be overcome. A person’s surroundings are no more conducive to sin than the one found in either Egypt or Caanan.

   (20:22) "Ushomatem es Kol Chukosay ...Vlo Soky Eschem Ho'Aretz-You shall Guard all my my decrees..so that the land will not disgorge you." The Goan of Villna once wrote with regard to the Sefer Devarim, that every chapter in the Sefer represents a decade in the history of the world. Chazal write that Hashem looked into the Torah and created this world. Thus the Torah is the blueprint of creation. If we were to look at some of the major events in history and how they relate to Klal Yisroel we would not only find a hint to these events, but a defining statement about that chapter of history.. This verse, which is the 3,338th verse in the Torah, corresponds to the year 3,338 which is the year of the destruction of the first temple and the subsequent exile of Klal Yisroel from the land for the very sins which it warns against.

Moshe Emes V'Toroso Emes.

0
0
0
s2smodern

(16:1) “Vayidaber Hashem el-Moshe Acharei Mos Shenei Benei Aharon Be'Korvasam Lifnei-HashemVayamusu-Hashem spoke to Moshe after the death of Aharons two sons who brought an offering before Hashem and they died.

   The Parsha deals with the death of Aharon's two sons plus the Sa'er L'Azozel - The Scapegoat. There seems to be a connection between the two that is more than just the proximity of the subjects. The sacrifice made on Yom Kippur required two goats. One for Hashem the other for the Azozel. Similarly there were two sacrifices of Aharon's two sons Nadav and Avihu. In a sense they too were scapegoats in that when Moshe was comforting his brother he told him that he knew there would have to be a sacrifice of a life but he thought it would be himself and his brother. But he now sees that Nadav and Avihu were even greater than they. He said that is what Hashem meant when he said "B'Krovay Akodesh-With my close ones I will be sanctified." The words "B'Krovay Akodesh"have a numerical value of 725. The same as the words Sa'er L'Azozel.

(16:1) “Vayidaber Hashem el-Moshe Acharei Mos Shenei Benei Aharon Be'Korvasam Lifnei-HashemVayamusu-Hashem spoke to Moshe after the death of Aharon’s two sons who brought an offering before Hashem and they died.

   This verse seems to be a bit redundant. Acharei Mos, means Vayamusu? It seems as though we are speaking here of two deaths. The first when the fire appeared and consumed their souls. The second is the fact they died childless. Not having anyone to carry on their heritage meant that their eternal life had come to an end.

The Parsha begins by telling us a new reason for the death of Nadav and Avihu. Before it was the strange fire here it doesn't mention this but rather the fact that they approached Hashem. The two Posukim would seem to contradict each other. R.Akiva says the contradiction is resolved by a third Posuk in Bamidbar which says “they offered a strange fire before Hashem” (26:61), this teaches us that it was the offering not the illegal entry that caused their death. The Chachomim say that the sins of Nadav and Avihu were that they didn't marry. They wanted to devote their entire life, body and soul to serving Hashem. “Bekirvasam Lifnei Hashem”. They wanted to be close to Hashem. They wanted to be separated from the normal way of life ie. marriage. But by doing this they would abstain from doing the first mitzvah of Pru Urevu. Therefore they were punished. A righteous person does not have to separate himself from the rest of the world. The Torah teaches us to elevate the physical world and make it holy.

   (16:1) “Vayidaber Hashem el-Moshe- (16:2) "Vayomer Hashem el Moshe" Vayidabaer is an expression of harshness, while Vayomer is a softer expression. The first is harsh for after witnessing the punishment of death a very serious dialogue takes place. Vayomer, a softer expression is used to console Aharon after the tremendous loss of two of his sons.

   The Ohr Ha'Chaim explains that there are several questions relating to the first Posuk of this Parsha. Why does the Posuk say “Shenei Benei Aaron” instead of calling them by name? What is the connection to their deaths and the fact that this week’s Parsha deals with the service of Yom Kippur? And why does it say the word “Vayamusu-and they died” after it had already said that we are speaking after the deaths of Aaron's two sons? He answers that all of this relates to the fact that Aaron was not totally forgiven for his part in the Chet of the Eigel. When Moshe prayed for Aaron the effect was that two of his son's were spared. But two of his son's were destined to die. This is why they are called Aaron's two sons. The fact that there was still a residue of Aaron's involvement with the Eigel caused that Hashem removed his protection from his pious ones enabling them to stumble. This would also explain why Aaron was not previously commanded regarding not entering the Kodshe Kodshim at any time until here. Aaron had not yet been qualified to enter the inner sanctum of Hashem until the atonement that the death of his two sons brought. This could be the meaning of the Posuk (16:3) “Bezos Yavo Aaron el-Hakodesh-With this shall Aaron enter into the Holy.” Only after removing any of the residual guilt through these deaths could Aaron now be permitted to enter the Kodshe Kodshim.

   How is it that Hashem chose this day to take their lives, a day of tremendous Simcha for Klal Yisroel? It was Aaron's sin-offering on the eighth day of the consecration of the Mikdosh that was the final rehabilitation of the sin. Now there could be this connection to the Avodah of Yom Kippur which was the day that the Chet Ha'Eigel was actually forgiven.

   There is a Midrash that explains how Nadav and Avuhu entered the Holy of Holies without even consulting each other. The question is why should they have had to consult each other? We don't see this by any other Mitzvah? This was actually another one of their sins. We know that when the Kohen Gadol enters the Holy of Holies he must enter alone. No one is permitted to be there when he enters. Nadav and Avuhu both entered because they did not consult one another. Neither one knew what the other was about to do. This is an important factor. They had heard what Hashem told Moshe regarding the Mishkon. They knew that Hashem wanted to sanctify His name by taking one of his closest one's. They all assumed it would be either Moshe or Aaron. In order not to lose such great leaders they both decided to give up their own lives instead. One of them would have been enough. But since they didn't consult each other they were both taken.

     (16:2) “Vayomer Hashem el-Moshe Dabaer el-Aharon Achicha V’Al Yovoh B’chol-Aise el-Hakodesh.” Hashem tells Moshe to tell Aaron, right after the deaths of Nadav and Avihu, not to come into the Kodshe Kodshim whenever he wished. This is the Parsha of the Avodah of Yom Kippur. Many Siddurim have this mentioned by the prayers of Yom Kippur. There is a reason why this Avodah is brought here, by the deaths of Nadav and Avihu. It has to do with Kaporas Aveiros. But in Parshas Shimini where the incident is originally recorded it gives several reasons as to what their sin was. They did an act that was not commanded, they drank wine before bringing the Korban, they refused to get married, they decided Halacha before their Rebbe, they walked behind Moshe and Aaron saying when will these two die so that we can replace them and of course the strange fire. How can it be that two such great people, as they apparently were, could have so many Aveirous? In fact Moshe had told Aaron that this is what Hashem told me that He would be sanctified through His holy ones. Which Moshe thought was to be either himself or Aaron. But it seems that they were even greater than them! We have learned that when Moshe went up to Har Sinai Aaron and the 70 elders stayed behind. But they could remain at a level much higher than the rest of Klal Yisroel. And Nadav and Avihu were mentioned there too. So we see that they were on a very high Madrege. They experienced a certain revelation at that time which we can't even comprehend.

   Perhaps we can say that what Nadav and Avihu were trying to do was to correct the original sin of Adam. Klal Yisroel had attained this level of Adam before the Chet, when they stood at Har Sinai. But the Chet of the Eigel put an end to that. Nadav and Avihu were not involved in the Chet of the Eigel. They were still on the level of Naseh Venishma, where they were compelled to act without asking. To act instinctively out of the tremendous love that flowed from their witnessing the inauguration of the Mikdosh. They wished to take Klal Yisroel to the next level. This might explain all of the above difficulties. Why they said “When will these two die so that we can replace them.” They wanted to divest their generation from the past, from a physical existence. Why they took wine - to be able to transcend the physical, and why they refused to marry.

The Chidushe HaRim explains that when a person does a Mitzvah with total devotion his soul should leave him and cleave to Hashem. The only reason that such a person should live is because Hashem commanded the Mitzvah and Hashem wants a person to live and do the Mitzvos But in this case there was no command so they had no merit with which to restore their lives. This is why the Posuk says “they brought a fire which he had not commanded.” This would also explain the meaning of “Be'Korvasam Lifnei-Hashem Vayamusu” in our Parsha.

But this is not the method that Hashem wants. Hashem does not want us to be totally in the spiritual realm. Klal Yisroel at that time was not ready for this stage. From the service of Yom Kippur we can learn a tremendous lesson about this. The Torah tells us that they had to take two goats of equal value and appearance. One was to be sacrificed on the altar, while the other was sent away to be thrown off a cliff. The cost of these two goats was taken from the communal fund. They therefore did not skimp on spending when it came to a sacrifice to atone for all of Israel. So how is it that it would be going to waste, thrown over a cliff? The answer is that there are two ways we spend money in our lifetime. One is on spiritual matters the other for physical and personal pleasures. The return for money spent on the spiritual is everlasting. But in retrospect we see that Monies spent on pleasures are usually wasted. The lesson here is that Hashem doesn't mind if we spend money for personal satisfaction. But it has to be balanced with equal spending for Tzedakah and Mitzvos too. The two goats therefor had to be equal in value.

   (16:3) “B’Zos Yovo Aharon el-Hkodesh-With this Aharon may enter the Holy.” The Shem M’shmuel writes that the word “B’zos” are the letters Zayin Aleph Tof, Zayin, seven which is nature, Aleph Tof are the letters of the alphabet which is the spiritual, the letters with which the Torah was written. Aharon must only enter with a mixture of that which is physical and spiritual. He is attempting to enter the holiest place, where the binds of physical space do not apply. In the Temple we find the limits of physical space suspended in the Holy of Holies. The day which Aharon must enter there is the holiest day. He enters as a man but inside becomes angelic thus combining the spiritual and physical worlds.

   (16:3) “B’Zos Yovo Aharon el-Hkodesh-With this Aharon may enter the Holy.” There is a Gemorrah in Brochos that says Habo L’taheir M’sayin Oso-If a person wishes to better himself they aid him.” What does it mean they aid him? It should say He helps him in the singular form. But the meaning is as follows. There is a concept called Transmigration of souls (Ibur Neshamas) where the souls of previous Tzadikim are sent to accompany and assist a person attempting a worthy but difficult task. There is a story about the Arizal who once stood up for a student of his that had just entered the room. When questioned about this he responded that he saw the Neshama of Pinchas ben Yair enter the room with his student. What had happened was that this student had just finished risking his life to perform the mitzvah of Pidyan Shevuyin. Assisting him on that task was Pinchas ben Yair. The Arizal sensed this and stood up when he entered the room.

   Another case of Ibur Neshamas was by Aharon H’kohein. We have a rule “Ain Kateger Nasseh Saneiger- The prosecutor may not be the defender. Aaron was not permitted to enter the Holy of Holies on Yom Kippur wearing gold because of his role in the sin of the Golden Calf. This may be true of Aaron’s role as Kohein Gadol but what about all of the future Kohanim that were not involved in the Sin of the golden calf? Why could they not enter wearing gold? The answer is that every subsequent Kohein that entered the Holy of Holies did not enter alone. The soul of Aharon accompanied them. Therefore every future Kohein Gadol entered wearing white. With this we can understand the Posuk that says “B’zos Yovo Aharon el Hakodesh-With this Aharon would enter into the sanctuary.” The word B’zos has the numerical value of 410, the exact number of years that the first Beis Hamikdosh stood. The question then is why is only the first Beis Hamikdosh hinted at and not the second? The answer is that only during the first Beis Hamikdosh was Aaron accompanying the Kohein Gadol. All subsequent Kohanim of the second Temple were not worthy and did not benefit from Aaron’s assistance.

   (16:8) "Goral Echad L'Hashem V'Goral Echod L'Azazel -One lottery for Hashem and one for Azazel" We know that all of the sins of Klal Yisroel were placed upon the scapegoat and sent out alive to the dessert. What then was the purpose of the first goat L'Hashem? The Ohr Ha'chaim writes that it was to atone for unintentional sins, while the goat for the Azazel carried the more severe intentional sins. The Oznayim L'Torah writes that the services performed for the two of them complement each other and together constitute one sin offering. The reason for this is that the sin offering atones for severe symptoms as well as minor ones, for intentional as well as unintentional ones, for the entire Jewish people, as well for individuals. It would be impossible to place all of these sins on one goat and then offer it to Hashem as a sin offering, the pollution would be too overwhelming.

   The Parsha continues and discusses the service of Yom Kippur. The central theme of which was the Se'or Le'Azzazel. Two identical goats were selected. One goat was to be brought to the ultimate place of Kiddusha, the other to be taken outside of Eretz Yisroel to the wilderness to a place of death and Tumeh. When a Korban Chatas was brought it was to atone for unintentional sins. Any intentional sins were considered an abhorrence to Hashem and could not be erased by this sacrifice. On Yom Kippur even sins committed intentionally were erased through this scapegoat. This is why it had to be taken outside the Holy Land. It can be better understood by means of a parable. A King examined the garments of his son and found that some of them were soiled. If the garment had a single stain the king would remove it and return the garment. But if he came across a garment which was greatly soiled he would hand it to one of his servants to launder. That servant would not mind getting his hands dirty while washing the garment. Just as the one who takes the goat to the wilderness becomes Tameh. The Ohr Ha'Chaim writes that numerous animals became bodies which housed the souls of former sinners whose souls were given an opportunity to rehabilitate themselves through another re-incarnation on earth. The chances are that the goat which was chosen by lot to be the scapegoat to carry away the sins of all of Benei Yisroel, was such an animal.

   (16:21) “V’Shelach Beyad Ish Iti Hamidbarah-And send it with the designated man to the desert.” Rashi says that this man was appointed before Yom Kippur. The Chizkuni say that “Ish Iti” means the man whose time has come. That the person who was selected would die during the course of that year. But although he knew that his life would end after his mission, he did not hesitate to perform it. On the contrary he was eager to be apart of Klal Yisroel’s atonement for all of their sins. The question is why did it have to be through someone whose time had come? To answer this we must first understand how this process of atonement worked. Chazal explain that every time a person sins, a bad angel is created. If that person does Teshuvah this destructive angel departs from him, but stands aside waiting to see if the person repeats the sin. If the person does sin again, the angel returns to him to join forces with the new destructive angel created by the second offence. They then unite in their acts of sabotage and accusations.

   If the person does not repeat the sin, the bad angel stays away until Yom Kippur. On that day, when the Kohen Gadol says Viduy for Benei Yisroel, all of their bad angels surround him, both the angels of the “wilful sins” and the angels that were waiting on the sidelines. So when he emerges from the Holy of Holies he is on a higher level than even the ministering angels. He then commands all of the bad angels to go onto the head of the he-goat, and they obey. This animal contains so much negativity that it is not even permitted to be sacrificed on the altar. Rather it had to be taken away to the desert. The concentration of negative was such that the only person other than the Kohen Gadol that was able to stand in such an environment was a person whose time had come, someone who had nothing to lose, who could not be sabotaged by an accusing angel.

(16:24) “ V'rochatz es-B'soroh Bamayim B'Mokom Kodesh-And he shall bathe his flesh in water in a holy place.” Rashi explains that the “holy place” where the Kohen would purify himself was a mikveh on top of the “House of Parve.” What was this place? How did it get that name? Rabeinu Chananel explains that Parve is the name of a gentile sorcerer. He so desired to see the service of Yom Kippur, that he actually dug a tunnel beneath the temple in order to view the Kohen Gadol perform in the Holy of Holies. He was captured and put to death but because of his misplaced devotion the holy place was named after him.

   (16:29) "The native born and the proselyte" Why did the Torah need to mention the proselyte by the Mitzvah of Yom Kippur? The convert is obligated to all the Mitzvos? The Ohr Hachaim writes that this is a case of a newly converted and since he is newly converted he has nothing to confess. I might therefore think he need not observe Yom Kippur. The Torah is telling us that he must still keep Yom Kippur.

   (17:13) “Ve'Eish Eish Mibenei Yisroel-Asher Yatzud Tzayid Chaya oh-Of Asher Yai'achel Ve'shafach es-Damo Ve'kisahu be'Afar-Every person of Benei Yisroel that traps any wild animal or fowl that is permitted to be eaten, he shall spill it's blood and cover it with earth.” We learn from here that only animals that are intended for food may be hunted. It is not permitted to hunt animals for sport.

   It says “If you hunt a beast or fowl, before you eat it, you shall pour out its blood and cover the blood with dust. “When Cain killed Hevel and left the body lying on the ground unburied the birds and animals dug a hole and buried Hevel in it. For this reason they are deserving of having blood covered with earth if they should meet a violent death.

0
0
0
s2smodern

   (9:1) “Vayehe Bayom Hashimini Koroh Moshe L’Aharon U’Vanav U’Lziknai Yisroel-It was on the eighth day that Moshe called to Aharon and his sons and to the elders of Israel.” Rashi comments that it was to announce that it was by divine command that Aharon entered the Mishkon and served as the high priest. That they not say he did this on his own authority. But even though Moshe proclaimed that he was acting only at Hashem’s behest, how could he make the people believe him if they had doubts? The Tiferes Shlomo writes that Moshe had within himself the spirit of the entire nation. When he served Hashem with all his heart, all the people were inspired with him. When he announced that he was carrying out Hashem’s command, the people felt a surge of enthusiasm at the service that was about to be carried out. When they became conscious of this spirit of holiness, they realize that it could be possible only because it was indeed Hashem’s command that was being performed. (Otzar Chaim)

(9:1) “Vayehe Bayom Hashimini-And it was on the eighth day.” The word “Vayehe” always hints to some sadness. Here it is the death of Aharon’s two sons. Nadav and Avihu. Many reasons have been given for their death by many commentators. Actually in Parshas Mishpatim by the giving of the Torah, we learned that Nadav and Avihu gazed at G-d while they ate and drank (Shemos 24:10) for this reason they may have deserved death but Hashem delayed their punishment not to mar the joy of the giving of the Torah. Instead He waited until this day, the day of the dedication of the Mishkon. It’s quite puzzling that this eighth day would be chosen since it is considered the most joyous day since the creation of the world?

R.Avigdor Miller gives the following explanation. Based on the Mesilas Yesharim he explains that in this world happiness is fleeting. In order for us to focus on the next world, Hashem’s plan is to interject sadness into people’s lives as a sobering experience. To teach us that you must always remain focused on the principal that true unadulterated joy will only come in the next world. What better time to insert this lesson than the most joyous day in the history of creation.

   One answer is given by the Dubneh Maggid who gives the following parable. There was once a king who wished to build a great city. He wanted to spare no expense in having the finest of everything. He would bring the best craftsmen to build his palace and the most expensive materials were used. But it would not be complete unless they also included the finest people. So they went to seek out the most competent professionals. They found a doctor who had a reputation for being able to cure all types of ailments. Not long after he arrived, one of the elders of the city took ill. When the doctor went to visit him, he saw this man was gravely ill but the doctor said he would take the position and cure him. But soon after he began treating him he died. The king said to him “What kind of doctor are you? You said you could heal him?” To which the doctor replied “ If the people will think I can heal any type of illness, they will begin neglecting their health and only rely on me to cure them. Thus my coming here would be a disservice to the city. Now that they know that I cannot fix everything they will take heed of their health.”

   The same is true regarding the Mishkon. The Mishkon was a place to reconnect the sinners with Hashem. But if they thought it can cure every sin they would begin neglecting the Torah and Mitzvos that is incumbent upon them. Therefore on the very first day of the functioning Mishkon Hashem needed to demonstrate this fact. This sent the most powerful message to Klal Yisroel. That even the most righteous sons of Aharon Hakohen are not above such judgements.

   (9:1) “Vayehe Bayom Hashimini-And it was on the eighth day.” This was actually the first working day of the Mishkon. Why is it referred to as the eighth day? R. Dovid Feinstein writes that it comes to show how the preparations leading up to the dedication of the Mishkon are just as important as the dedication itself. The Gemarrah in Megillah point out that there are similarities between the wording here and the wording found at the six days of creation. The word “Hashimini” with the letter “Hey” indicates a special day just as the word used by the first Shabbos uses the “Hey”to express the uniqueness of “Yom Hasheshe” the sixth day of creation. Being that this was the culmination of what the world was created for, to bring the Shechinah back down to the physical world, it means that this was the continuation of Masser Bereishis. Seven represents the Tevah, the physical laws of the world, and Shimini represents above the physical, beyond the laws of nature.

   But perhaps we can suggest an alternative explanation. Man was created on the sixth day. He sinned on that same day and death was introduced into the world. However that sentence was delayed. In fact man was not expelled from Gan Eden until after Shabbos (MiMochros HaShabbos) which was actually the “Eighth” day of creation. We now have come full circle. Now we return to the “Eighth” day, the day the Shechina returned to this world for the first time since it left on the very first Eighth day!

“Vayehe Bayom Hashimini-And it was on the eighth day.” is equal to 504 in gematria. The same as the word “V’Solachtah- I have forgiven you.”

   Rashi quotes the Gemarrah that says this day was as joyous to Hashem as the day the heaven and earth were created. We learn this from the similarity of words in Bereishis, which uses the word “Vayehe”and the opening of our Parsha where the word “Vayehe” is used as well. The Shem M’shmuel writes that really this was the first day of the working Mishkon.

   We usually find that the number “eight” is more valued than the number seven. It is known that seven represents nature and eight is considered above nature. However here it seems to be reversed. All of the seven days of the inauguration of the sanctuary the Kohanim had to remain inside the tent of meeting and sacrifices were considered the holiest of holy only being allowed to be eaten in the courtyard of the Ohel Moed. On the eighth day the priests were not restricted to one place and the sacrifice was plain Kodesh and was permitted to be eaten in any place that was free of contamination just as the rest of the year?

   To explain this concept we must look at the words of the Zohar with regard to the eating of matzoh. If matzoh is beneficial to our soul why is it not eaten all year long? He answers with a Moshel of a person who is ill and given a strict diet. Once he has regained his strength and has recovered from his illness he once again permitted to eat whatever he wishes. So too with regard to matzoh. When Klal Yisroel were in their infancy matzoh was required to strengthen their spiritual fortitude. Once strong they were not only permitted to eat Chometz they were required to elevate it through consumption. This can also be said of the days of inauguration. For at the outset more caution was called for. Seven represents nature and nature is physicality. Man needs to be cautioned not to drown in physicality. Moshe prepared the Tabernacle for seven days elevating it and preparing it for Aharon to take over. On the eighth day Moshe called to his brother and his sons raising them to the level required to serve in the Mishkon. Only after seven days would this be possible.

   This hints to the very first Shabbos of creation and was a direct attempt to correct the original sin. The intent was that there be a Shabbos after y. Therefore when the seventh day of Shabbos arrived seven days of work had been completed. The intent being for the Shabbos day to sanctify the previous work days to the extent that they would never lose that Kiddusha. That is why Chazal say that had Man waited for Shabbos to come before the first sin, the world would have reached its perfection. The light of Shabbos, which is above nature, would have illuminated all of creation. Here the eighth day served as the completion of the seven inaugural days. But it was not enough to prevent the tragedy that occurred and marred the greatest day since the creation of the world.

   In this weeks Parsha we have the final steps in the dedication of the Mishkon. There were ten miracles that occurred on that day. The culmination of which was the fire coming down through the Kodeshe Kodshim across the courtyard to the Mizbeach and consuming the Korbon in front of the entire nation. At that point they all screamed and bowed. Miraculously there was enough room for everyone to bow. The need for that miracle was to teach Yisrael that spirituality is not bound by space. It demonstrated that it was equally possible for the vastness of G-D to reside in a limited small place. In a Tabernacle.

   The Parsha begins with the word “Vayehe” which always indicates a form of sadness. Besides the death of Aaron's two sons there was also another sadness associated with the Mishkon. Originally each Jew was to be worthy of the Divine Presence resting on him, but after the Chet of the Eigel it was necessary for the Mishkon to be the resting place of the Shechina. So it was truly sad that the Mishkon was dedicated because along with that joy was the realization that they had lost the opportunity for even greater closeness to Hashem.

   After Aaron performed the service he stood in the courtyard in front of the altar awaiting the heavenly fire to descend but nothing happened. At this point he said to Moshe “Why did you put me up to this? It’s obvious that Hashem hasn’t forgiven me for my role in the Chet H’eigel.” At which point Moshe and Aaron prayed together and a fire descended and consumed the sacrifice. The question is why did the revelation of the Shechina not immediately follow Aharon’s service? The answer is that by withholding the heavenly fire Hashem demonstrated that His presence cannot be evoked automatically. That by just mixing together certain ingredients one cannot cause the Shechina to appear. Pardoning of sin is not something that is guaranteed by just going through the motions but depends ultimately on the individual and the spirit with which a sacrifice is brought.

   (9:24)"A fire came forth from before Hashem ותצא אש מלפני ה׳This fire contained five miracles. It came down in a pillar, it was shaped like a lion, it consumed both wet and dry and was without smoke. It was one of the four original elements of creation.  

   (10:1) “Vayikchu Benei Aharon Nadav V’avihu Ish Machtaso-The sons of Aharon Nadav and Avihu each took his firepan.” When Nadav and Avihu saw the great love that Hashem showed by consuming the Korbonos they felt a tremendous need to reciprocate. What they did was with the highest intentions. Why then should they have deserved death? The Chidushe HaRim explains that when a person does a mitzvah with tremendous devotion his soul should leave him and cleave to Hashem. The only reason that his soul does not leave is because Hashem commanded the Mitzvah and Hashem wants a person to live and do the Mitzvos. But in this case there was no command so they had no merit with which to keep the body and soul from separating. This is why the Posuk says of their sin “they brought a fire which had not been commanded.”

   According to Jewish tradition the universe is a composite of the four basic elements, fire, air, earth and water mixed in varying proportions. The basic idea of the four elements is spiritual. They are really the emanations of the four letters of Hashem's holy name.YHVH. The elements as we encounter them in the physical universe are the very outermost expressions of these spiritual emanations. The level of physicality is always the very surface layer of reality that covers the metaphysical that lie concealed underneath.

   The Sefer Nefesh Hachaim explains that as we encounter these elements in an everyday experience, fire always goes up toward heaven. It never burns in a downward direction. It has the capacity to transform all physical objects into smoke. Symbolically, the elements fire represents the drive towards spirituality, a drive to return to the creator and be consumed by a spiritual union with him.

   Earth is at the opposite extreme. It never falls up but always descends down to the bottom of any solution. Symbolically fire and earth are two extremes. Burning passion for spirituality versus total apathy towards any spiritual movement. One of the four elements in man is fire. It is the predominant element, since it energizes him and enables him to move and function. Therefore Hashem's blessing is most needed there. In the temple a constant fire was required from below to mask the fire that descends from above. The aim of the blessing is wholeness, assuring that there is nothing missing and nothing extra. Too much fire can cause haughtiness, while too little can weaken his strength and ability to fulfill his purpose in the world.

This could explain the small “Mem” in the word Mokdah in Parshas Tzav (6:2)

   When the sons of Aharon added fire without being commanded it caused a corresponding fire to come down into them that was more than they could handle and they were consumed. For Hashem responds according to the persons actions. This is why their bodies were not affected. The fire from heaven that fuels the soul caused an overload.

   (10:3) "Vayidom Aharon- Aharon was silent" The word "Vayidom" means more than just silent. The root of the word is Domaim which means inanimate like a rock. Aharon was not just silent on the outside while bursting with pain inside. He was able to be accepting throughout. When a tragedy as great as this occurs it is Hashem speaking. This could be the meaning of Moshe's words of consolation to his brother. "Vayomer Moshe el Aharon Hu Asher Dibaer Hashem- Moshe said to Aharon this is what Hashem said." Do not read it as what Hashem said but rather "This is Hashem speaking."

     (10:3) "Vayidom Aharon- Aharon was silent" What was it that he could have said? The Yalkut says he could have said "Ben Shemonas Yomim Yimol-On the eighth day we do Bris Milah." What does this have to do with the death of Nadav and Avihu? The Gemarrah writes that Avraham Avinu stands positioned at the gates of Gehenom and prevents anyone circumcised from entering. The message is that there is life after death for those who keep the Torah. The words "Vataitze Aish M'Lifnei Hashem-A fire went out from before Hashem" has the numerical value of 1034 the same as the phrase "Ben Shemonas Yomim Yimol-On the eighth day we do Bris Milah."

   The Korbon that was brought on this first day of the Mishkon was to atone for the Chet of the Eigel and also the Chet of the selling of Yosef. Why was this done here and what is the connection between the two Averos? One of the reasons the brothers had for selling Yosef was that they saw in him there would come out Yirovum who later was the one to erect the Avodah Zara in Beis El. When the Jews would go up to the Beis Hamikdosh they had to pass this Avodeh Zara. So now that their own descendants committed this Chet of Avodah Zara by the Eigel they had to have a Kapora for the Chet of Yosef as well.

   According to those who hold that the sin of the Eitz Hadas was committed through the use of the Grape vine, this was the reason Nadav and Avihu are considered to have sinned by becoming intoxicated with wine. Because what they really wanted to do was correct the sin of Adom by using the wine for the correct reason. But they were not commanded to do so.

   Immediately following their deaths we find Moshe speaking to Aharon, stating that “I knew Hashem would be honored through the one’s closest to Him, but I always thought it would be you or me. Now I see that they were even greater than us." Many commentaries debate Nadav and Avihu's sin. They drank wine before entering the Holy of holies. The decided ``Halacha in front of Moshe. They refused to marry. They were anxious to take over the leadership from Moshe and Aharon. How could Moshe think they were greater than Moshe and Aharon? The Sefas Emes writes that before the sin of the golden calf, Klal Yisroel were on the level of Naaseh V'nishma. After that sin they lost that level. Nadav and Avihu being from the tribe of Levi, were not involved with the sin of the golden calf, they remained on the level of Naaseh V'nishma a level where doing precedes hearing. They wanted to lead the nation to this higher level. But the nation was not yet ready for that greatness.

   The Sefas Emes writes that when Moshe consoled his brother he quoted Hashem's words “B’krovaye Akodesh-through my closest I will be honored.” The Gematria of B’krovaye Akodesh equals 719. There are only five words in the entire Torah that have the same numerical value. The first four are Ashkis- I will destroy, V’shechasa-He will destroy, Satis-you have gone aside, and Taktir-You shall burn. Each of these can be related to the deaths of Nadav and Avihu in some way, but just as there are four cups on Passover representing the four exiles, there is in every generation those Neshamas that have to be sacrificed before the redemption arrives. But there is a fifth word, and there is a fifth cup. The fifth word that equals 719 is V’hashevoso- you shall restore it. Just as there is a fifth cup representing the final Geulah, there is a fifth word here representing return to Hashem. The sacrifice of Nadav and Avihu’s Neshamas, B’krovaye Akodesh-through my closest I will be honored, show how their sacrifice was not in vain.

Where did these two holy souls go after they left the bodies of Nadav and Avihu? The Arizal says they entered into the body of Pinchas and the three of them became Eliyahu Hanavi. This is precisely what the fifth cup represents, Eliyahu. The gematria of Pinchas is 208 the same as Nadav and Avihu plus Eliyahu H'navi. The negative effects of the fire that consumed Nadav and Avihu was rectified in Eliyahu H'navi who left this world, whole, in a chariot of fire.

   (10:1) “Asher Lo Tzivo-Which they were not commanded.” When Moshe Rabeinu was on Har Sinai receiving the Torah he was challenged by the Angels who believed that the Torah should not be given to man. Hashem told Moshe to respond to them. When his arguments won them over he was given gifts by all of the angels. The angel of death, thinking that his role in the world was completed, gave Moshe the secret of warding off death. Through the burning of incense death can be held at bay. This secret became known to Nadav and Avihu. The Chasam Sofer writes that this is the meaning of the words “Asher Lo Tzivo-Which they were not commanded.” One of the names for the Angel of Death is “Lo-Lamed Aleph” which is the reverse of Hashem’s name Aleph Lamed (Kael) . It comes out then, that their actions were a result of listening to the Angel of Death! “Asher Lo Tzivo-Which Lo commanded.”They were commanded by the angel named “LO”

   (10:19)"בנים הנותרים-"Aaron’s remaining son’s” Even though Moshe directed his speech to Ahron's sons they remained silent. This behavior displayed their merit unlike their brothers who spoke before their Rebbe. That's why they are referred to as the surviving sons.

   The Parsha goes on to inform us what animals are permissible to eat. This is one of the proofs to the authenticity of the Torah since it is impossible for any human to have known two thousand years ago every species of animal that exists. Even today scientist are finding out new things about the animal world, yet the Torah wrote specific details about these animals that are the only ones of their kind to have these signs. Recently it was found that the two pipes that are cut in the throat of an animal are connected to the brain by a nerve in the spine. This led the scientific community to claim that the ritual slaughter of animals done by Jews is inhumane. A study was conducted and the results of the scientists were confirmed. Every animal that did not have split hooves or chewed its cud had this nerve in its spine. And every animal that either chewed its cud or had split hooves did not have this nerve.

   The Parsha details the events of the eighth day of the inauguration of the Mishkon. This was considered the greatest day since the creation of the world. The Shechina was brought back down to this physical world through the efforts of man. The Parsha goes on to describe the tragic events that marred this day with the death of Aharon’s two sons Nadav and Avihu. But the parsha ends with the details of what is permissible as food. The animals that are considered kosher, what signs determine if they are pure, what insects are permissible? It would seem out of place for the Torah to include this in this Parsha?

   If we were to take a step back we would see how vital this information is for us right here. From the very beginning food is what caused the very first separation between man and G-d, when Adom and Chava ate from the forbidden fruit. We find that at every turn we use food to create a connection with Hashem. At the birth of a child we make a Kiddush for a girl or a Shalom Zachar for a boy. For a Yartzeit we make a Kiddush. At every opportunity we use food to reconnect. If a person would stop eating for only a few days the body and soul would separate permanently. This is why today in place of the sacrifices we have prayer which comes from the same place as food.

   The Torah has given us the means to reconnect to Hashem. Now we have the instructions of how to maintain that connection. In the chain of life every stage advances over the previous one. The inanimate is consumed by the animal world; they in turn become a part of them. Animals are consumed by man and in turn become a part of him. The greatest merit for an animal is to be consumed by a Tzaddik, to become a part of his Mitzvos. Originally man was vegetarian. Only after the generation of the flood did meat become permissible to man. After a generation of corruption where the entire world had to be destroyed the process of correction began. As the souls of that generation transmigrated into other life forms the need for animals to be consumed by man became necessary for their correction. The Torah outlines those animals whose nature and character are kind and gentle, to be the one’s incorporated into man.

11:43-Rashi says, by eating these unclean foods, you will become unclean on earth. And thus Hashem says, I will in turn cause you to become unclean in the world to come! The consumption of these foods impedes a persons ability to elevate and sanctify himself. It creates a barrier between a Jew and his perception of Hashem. Just as painkillers dull the nerves, forbidden foods dull the spiritual antenna.

   (11:44) “V’Heyisem K’doshim Ki Kodosh Ani-You will be holy for I am Holy.”Whenever the Torah writes the word “Holy” referring to man it is spelled without a “Vav”. When referring to Hashem it is spelled with the “Vav” The idea behind it is that all Kidusha comes from Hashem. The letter “Vav” is the letter of connection from above to below. The word Shmini equals Kodesh in Gematria. But just as we know how to make Kiddush nowadays this Parsha, with all of the laws of Kasheruth teaches that we must know how to make Havdalah as well.

0
0
0
s2smodern

(1:9) “Eishe Raiach Nechoach L’Hashem-A fire offering, a satisfying aroma to Hashem.” This idea of satisfying aroma is given additional meaning by R. Eliezer Askenazi. He says that when the Torah uses this expression, it is not to have us appreciate the great value of the sacrifice, on the contrary, it is to have us appreciate its inadequacy. Since the person bringing the offering might think that his sin is pardoned, the Torah informs him that this is not so. This sacrifice is only a satisfying aroma, a hint of what that person could do in the future. A pleasing aroma from afar hints at the existence of an object that is even better than its aroma. So too the sacrifice is an indication of the Maasim Tovim to come. Therefore the word Aroma is used to designate something whose approach is felt before it is actually present. The Korban is merely giving evidence of what he intends to do.

   Rashi explains based on a Midrash that Hashem has Nachas Ruach from the fact that His word was spoken and his children comply. The question is if that is the case why is this term only mentioned here and only in regard to certain sacrifices? Every Mitzvah performed is a case of “His word spoken and his children complying.” Why are these sacrifices singled out?

  If we look at the first mention of a concept in the Torah we can glean a better understanding of its root. At the end of Parshas Noach we find the first mention of a “satisfying aroma.” After the flood, when Noach emerged from the ark, he brought a sacrifice which was totally consumed. Perhaps we could suggest that this phrase is used only in a case where there is no gain for the one performing the sacrifice. Every subsequent mention of a “satisfying aroma” is either by a Korban Olah or Mincha each of which is totally consumed. The owner has no share in the sacrifice. Giving of themselves with nothing in return is the ultimate expression of sacrifice.

   However there are several discrepancies with regard to how this phrase is expressed. Of the 33 times it appears in the Torah it is spelled with a “Vav” in the word “Nichoach” only 3 times. The other times it appears without the “Vav”. But in the first mention of this “satisfying aroma” in the Torah, the root of this concept, we see a unique spelling, different than in every other incident. There it uses the letter “Hey” as the definite article in front of the word Nichoach (Reach Ha'Nichoach) which has a total numerical value of 307 with the letters, which is the same as the amount of words in the chapter of the ultimate sacrifice, the ultimate giving of one's self – The Akeidah.

0
0
0
s2smodern

   There is no other Parsha in the Torah that begins with the word Vayakel. The Baer Moshe says that this Vayakel corresponds to the Vayakel by the Chet of the Eigel. There it says the nation gathered against Aaron to make the Eigel. We know that the Mishkon was an atonement for the Chet of the Eigel, let the gold they give here by the Mishkon be a Kaporah for the gold they gave by the Eigel. But what is this comparison of the words Vayakel? It’s not just a question of semantics.

   The Chazal say that Hashem created the world by using the twenty two letters of the Aleph-Bet. He looked into the Torah and created the world. The Ari’zal says that each Neshama has a corresponding letter from the six hundred thousand letters in the Torah. So when two or more Neshamas get together especially for a Mitzvah they form certain letter combinations that create spiritual spheres that have an effect on the physical world. When Hashem wants to manipulate events on this world he brings two people together, either for a short time or for a longer period of time like having someone move next door to someone just to create that certain combination of letters. This is why the Mitzvah to pray with a Minyan is so great. The gathering of letters for a Mitzvah produces awesome spiritual structures. But the same is true if the gathering is for something negative. It creates a negative spiritual sphere. This is what happened by the Sin of the Golden Calf. That Vayakel was for a negative reason. The making of the Eigel. This created a terrible spiritual structure especially since the entire nation, all the letter combinations, were involved. In order to combat this there had to be another gathering, Vayakel for a positive purpose, the building of a place for the Shechina to dwell.

   Before the sin of Adom and Chavah they lived an idyllic existence, without having to work at all. All of their needs were provided for them with no effort on their part. Once they sinned and were driven from Gan Eden, they needed to perform the thirty nine Melachot, the various activities that must be done to prepare food, clothing and shelter. On Shabbos we return, to some extent, to the existence of Gan Eden by refraining from these thirty nine Melachot, as though reenacting the idyllic conditions in which Adom and Chavah lived before the sin, when they didn’t have to perform any work.

   Chazal teach us that when Benei Yisroel stood at Har Sinai and proclaimed “Naaseh V’Nishmah”they removed the spiritual defects of Adom and Chavah’s sin. At that moment they rose to the level of Adom and Chavah in Gan Eden. They were then destined to return to the idyllic existence of Gan Eden, where they would once again not need to perform any work. This changed with the sin of the Golden Calf. When the people sinned, they repeated in a sense, the sin of Adom and Chavah in Gan Eden in that they lost once again that idyllic existence. This time the fate of the world’s existence stood in the balance. Chazal teach us that the world was created on the condition that Benei Yisroel would accept the Torah. For more than 2,000 years after the world’s creation until Matan Torah, creation was not complete. It was like a painting whose ink was still wet. The world was not ready to stand on its own because its continued existence was in doubt, dependent on Israel’s acceptance of the Torah. If so the sin of the Golden Calf, which reversed the spiritual effects of Matan Torah, rolled back the process of creation. Thus the world’s very existence suddenly came back into question.

   The process of building the Mishkon, which served to atone for the sin of the Golden Calf, meant recreating the world. The world had to be created anew since the spiritual effects of Matan Torah had been reversed. In fact the Gemarrah Magillah writes that the day of the inauguration of the Mishkon was as joyous as the day of the world’s creation!

   From this we can understand why the command of Shabbos was repeated before the people were instructed to build the Mishkon. Building the Mishkon was essentially repeating the process of building the world. Therefore just as the world’s creation included Shabbos, the construction of the Mishkon had to include Shabbos as well.

   (35:2) “ Sheshes Yomim T’ash Melocho U’Bayom Hashvii Yihiyeh Lochem Kodesh Shabbos Shaboson-Six days work may be done, but the seventh day shall be holy for you a complete day of rest.”When the Torah uses the word “T’aseh” it implies that the work will be done with or without any human input. This is one of the most fundamental concepts of the Torah. People find it hard to comprehend that refraining from work on Shabbos supports our success at work during the week. However it is important for us to realize that it is not our efforts that bring us abundance and success, they are motions we must go through, but they are not the source of success. Blessings come not from working, but from refraining from work on Shabbat. Shabbos provides the blessing for the entire week. The greater the observance of the Shabbos, the greater the blessing for the remainder of the week. This Posuk comes to teach us that if the Sabbath is observed then and only then, will the work be done for you.

   This would also resolve another question. At the end of Parshas Terumah we find the warning not to violate the Shabbat after all of the instructions for the Mishkon.were given. Here in our Parsha it is reversed the warning of Shabbos comes before the directives to build the Mishkon. Why? The answer is that after giving over the instructions the Torah emphasized that Shabbos must not be violated. However here, at the onset of the actual construction, the message is that keeping Shabbos is what creates the blessings not only for the construction of the Tabernacle, but for the continuation of creation as well.

(Nireh Li)

   (35:2) “ Sheshes Yomim T’aseh Melocho U’Bayom Hashvii Yihiyeh Lochem Kodesh Shabbos Shaboson-Six days work may be done, but the seventh day shall be holy for you a complete day of rest.” In Shemos 16:23 the Torah mentions Shabbos but there the words Kodesh come after the words Shabbos while here they precede it? Rabeinu Bachya explains that this is related to Tosfos Shabbos the concept of adding sanctity to the Shabbos. What remains to be explained is why the indication to add to Shabbos is placed after mentioning Shabbos in Shemos 16:23 and before mentioning Shabbos here? It would seem that we would be adding to the start of the Shabbos first then adding to the end of Shabbos second. But one of the reasons to add to the Shabbos is because we do not know the exact time when Shabbos begins or ends. However the generation of the Midbar had a changing of the guard between day and night when the pillar of clouds that surrounded the encampment changed for the pillars of fire at night. There was therefore no need for them to have Tosfos Shabbos, but when Moshe Rabeinu died both of these types of pillars ceased. According to most opinions Moshe died on Shabbos afternoon hence the first time that Klal Yisroel were in doubt as to when the day ended was as Shabbos ended. Therefore there was an addition to the Shabbos at its end before there was an addition at its beginning the following Friday.

   (35:3) “Lo Sovaru Aish B'chol Moshvoseichem-You shall not kindle a fire in all of your dwelling places.”Many reasons are given as to why fire is singled out from among the 39 different “M'lochos” R.Yonasan Eibeshitz explains that the first set of Luchos contains reference to keeping Shabbos because in six days Hashem created heaven and earth. Fire however was not created until after the first Shabbos. Therefore the warning comes here.

   (35:22) “Vayovoyu H’Anoshim al H’Noshim-The man came on the women.” To donate towards the Mishkon. The men were above the women because after the sin of the Eigel, in which the women did not participate, the men were now Baalei Teshuva and thus higher than the women.

   (35:23) “V’chol Ish Asher Nimtzeh Ito-Every man with whom was found.” Why is this term used here? The Ramban writes that everyone had gold and silver. But these items were not common by everyone. Not everyone possessed acacia wood or colored ram skins.

   (35:25) “V’chol Isha Chachmas Lev B’Yodeha Tavu-Every wise hearted woman spun with her hands.” Of course she would use her hands? Why was this necessary to mention? To teach us a very important lesson. It is not enough to be wise in theory, but one must also act upon that wisdom.

   (35:27) “V’Hanisi’im Heviu es Avnei Ha’Shoham-And the leaders brought the Onyx stones. A Yud is missing from the word Nesi’im, Rashi explains that because they were lax in donating materials to the Mishkan, opting to wait until everybody else donated, with the intention of filling in whatever was missing. The Kli Yakar writes that they should have anticipated the possibility that people would donate all the needs of the Mishkon leaving them with nothing to bring. Chazal inform us that this almost did happen. Were it not for the clouds that transported the precious stones with the Munn they would have had nothing to donate. This is the meaning of omitting the letter “Yud” which transforms the word Nesi’im from leaders into clouds. The question is if they exhibited a lack of alacrity why should they be rewarded by having precious stones fall at their doorstep? If they missed the opportunity to donate it should not be given to them on a silver platter? We must take a step back in order to understand what is being related here.

   When a project is begun the first thing determined is “How much will it cost?” No where did the Torah tell us how much material was needed.   The previous Parshas described in detail the various stages of the Mishkon’s construction. The miraculous way the Ark took up no space, the way the women spun the wool while still attached to the sheep. But Hashem is not really interested in the physical structure of the Mishkon. Instead it’s written “Vasu Li Mikdosh V’shchanti B’sochom-Make for me a sanctuary that I may dwell in YOU!” Throughout the parsha we find the words “Kol Nediv Lev-Every motivated heart.” This is what Hashem wants from us, our hearts. Therefore it was the noble intentions of these princes that is being rewarded.

Another question still remains. If the precious stones came to them from the clouds, they really were not donating anything from their own? The answer is that these stones came to them with the Munn. But there was a daily amount that fell according to the needs of that family. Therefore when the Munn fell with the stones, there was less Munn for them that day. This became their sacrifice made towards the Mishkon. "

   (35:3) “Vaymalu Oso Ruach Elokim B’Chochah-Hashem filled him wisdom.” Betzalel was not just given the wisdom to be able to build the various pieces of the Mishkon. The Posuk says he was filled with this knowledge. Usually the term used would be Nosain-to grant or Chonain-to bestow. What is the meaning behind this filling of wisdom? R.Pinchas Oretz, a student of the Sefas Emes writes that when a great Tzaddik works on himself his wisdom is not merely contained in his head, but encompasses his entire being. We see by the blessings that Yakov gave to Ephraim and Menashe that the Torah uses the term “V’sekale es Yodo” when describing how Yakov switched his hands placing his right hand on the younger son. The word Sekale comes from the word Seichel. In other words his hands had a certain Daas. At the Akeidah Avraham sent out his hand to sacrifice Yitzchok. Meaning he forced his hand to obey his will. Avraham is Gematria 248. Every one of his 248 limbs was conditioned to serve Hashem automatically so his hand refused because this wasn’t really the will of Hashem. Hashem only wanted him to bring Yitzchok up for a sacrifice but not actually become it. Avraham didn’t know this. He thought that his subjectivity was holding him back. This was his son. So he needed to consciously send out his hand. King David had thoughts of going one place but his feet carried him to the Beis Hamidrash. Thus we see how the body can be conditioned to perform on it’s own. This is what was needed in the building of the Mikdosh. The Mikdosh was not just a place for the presence of Hashem to descend. The Torah writes “Vasu Li Mikdosh V’shochanty Besochom-Make for me a sanctuary that I might dwell in you.” The word Besochom-in you means that we each have to make ourselves a sanctuary in our hearts. The Malbim explains each part of the Mikdosh corresponded to one of the 248 limbs of man. He writes that the Aron that housed the Luchos represented the head of man. The Aron was actually made up of three parts, the inner box of gold, the middle box of wood and the outer box of gold. Science tells us that the brain too has three parts to it. There is the Cerebrum, Cerebellum and the Medulla. Each of the various parts to the Mishkon mirrored a different part of man. Now we can understand why Betzalel was filled with knowledge. Every part of his being was to be used to its fullest extent.

   But how did Betzalel merit this gift? The Posuk tells us that Hashem chose Betzalel ben Uri ben Chur. He was the grandson of Chur who was killed attempting to prevent the Chet H’Eigel. What does it mean to give up life for the sake of Hashem? When a person elevates every part of his body, when each of the 248 limbs become attuned to the will of Hashem there is nothing separating that person from becoming attached to his creator. All of the barriers become removed. This is what Chur accomplished. This is what he gave over to his grandson Betzalel. His sacrifice was not in vain.

   (35:30) “Re’uh Karah Hashem B’Sheim Betzalel Ben Uri Ben Chur-See Hashem has designated by name Betzalel Ben Uri Ben Chur.” Why is the term “See” used here? What was there to see? The Torah does not usually include the grandfather when naming someone. Here attention is being drawn to the fact that his appointment at the age of only thirteen was significant. His grandfather was being rewarded for his self sacrifice in trying to prevent the sin of the Golden Calf. The word “See” is used because Betzalel looked just like his grandfather! Thus everyone could see the obvious appointment as being divine.

   (35:31) “ Vayimaleh Oso Ruach Elokim B’Chochma, B’Sevunah U’Bedaas-He was endowed with Divine spirit, with wisdom, with insight, with knowledge.”According to Kabbalah Chochma-Wisdom refers to learning received from others; Sevunah-Insight, is the intelligence to grasp something using one’s own mind, based on wisdom previously learned; Daas-Knowledge is Divine inspiration. However, according to some Chochma-wisdom, represents the gift of intelligence, Binah- insight, being closer to reason, implies the comprehension resulting from intellectual analysis and reasoning. Daas-Knowledge designates knowledge in its highest, most perfect form.

   In either case Betzalel possessed all three aspects of wisdom. He grasped the very attributes by which the plans for Creation were established.

   (35:32) “V’Lachshov Machshovos-To devise plans with ingenuity.” He was given the ability to read minds. To know how the items were donated, with what intentions. This enabled him to know where the donation should best be used. If given with the right intentions it was used for something with greater Kiddusha.

(35:34) “Ulihoros Nosan B’libo Ohlohav ben Achisomach-And to teach he gave to his heart Olihav ben Achisomach.” We know who Betzalel was. He had the lineage of his ancestors. But who was Ohaliav? Very little is written about him. Rashi says that he was from one of the lowest tribes and was intentionally selected to be joined with Betzalel who was from one of the greatest tribes, Yehuda, Kingship. This was to show that in Hashem’s eyes both are equal if they put in the effort. But we are speaking about the Mishkon here. This is the place where Hashem was to rest his Shechina. This was not something to be given over to an incompetent person just because we want to make a point. But to understand this we have to understand what the Mishkon represents. The Mishkon was a microcosm of the world. Hashem created the world originally with strict Din. The name Elokim is used throughout the beginning of Breishis. Rashi says that Hashem saw the world would not be able to withstand the strict justice so he tempered it with Rachamim by using the name of Hashem that denotes mercy. Here regarding the Mishkon we find the Midah of Din, but where do we find the Midah of Rachamim? The Midah of Din is found by the Posuk introducing Betzalel it says (35:31) “Vayimaleh Oso Ruach Elokim- Hashem filled him with the spirit of Elokim, of strict judgment. By Ohalihav the wording is different.The Torah writes instead (36:2) that Hashem-the name of Rachamim filled his heart with wisdom. The name Ohalihav is the letters of Ayli Ohav-My G-d loves me.”

     The women of the Midbar donated the brass mirrors they had from Mitzraim. Moshe at first was against this because he felt that they were used for inciting the Yetzer Hora. But in reality Hashem coveted them because they helped the women perform a righteous deed by causing the men to take an interest in them even though they had worked till exhaustion. These donations were used for the Laver which held the drink used for the Sotah a drink that reunited the husband and wife.

   Another question is how were the women able to make donations if all their possessions belonged to the husband they would need his permission to give away anything? It could be that the reason for the husband owning everything is only because he is the provider but in the Midbar Hashem was the provider since all their needs were taken care of. So they were equal in what they owned.

   There is juxtaposition in this week’s Parsha. In Kisisa when it speaks about Shabbos first the Mishkon is mentioned then Shabbos. Here it speaks about Shabbos first. The reason is because originally before there was a Chet of the Eigel they were on a level that they could make a Mishkon and then on top of that have Shabbos. But after the Chet it was impossible to make a Mishkon a place where the Shechina rests. So they needed the Kidusha of Shabbos to bring them to the level where they could make the Mishkon.

   We need two Shabbosim to bring the Moshiach this means one to build on the other. We read four Parshas in Adar. One - Shekalim to create Achdos in Klal Yisroel. Two - Amalek after we are united we can overcome Amalek. Three - Parah after getting rid of Amalek we need to purify ourselves. Four - Chodesh when we are ready for a new beginning. Like the moon which is always renewed Klal Yisroel is eternal because every end is always a new beginning.

   (35:35) “Milei Osom Chochmas Lev-He filled them with a wise heart.” What does the term "wise heart " mean? Wisdom is not usually found in the heart. But here it was their will to be part of this undertaking that resulted in Hashem giving them the Ruach Hakodesh needed for this undertaking.

(36:7) “V’hamilacha Hayisa Dayom- V’hoser-And the work for the Mishkon was enough and there was extra.” In this weeks Parsha we have the culmination of all the donations for the Mishkon. The Posuk says that there was enough of all of the materials needed to make the Mishkon and there was extra. Many commentators ask on this Posuk. If there was enough what does it mean there was extra? The Or Hachaim says that there was a miracle done here. If a person gave for the Mishkon he didn't want to hear that his donation wasn't accepted because they had too much. So all that was donated became just enough. Another answer is that more silver was given than gold. So they used the extra silver to buy the needed gold that was missing. That is the meaning of “there was extra (silver)” which became enough (gold).

(37:1) “Vayaas Betzalel es H'aron- Betzalel made the Ark.”Why is the Ark singled out as being made by Betazlel? He was involved in making most of the Mishkon? The answer is that in the future no other Ark would ever be made. Even the third and final Beis Hamikdosh will contain the original Ark made by Betzalel.

The Kol Torah writes that Betzalel was uniquely connected to the Aron because he was Moser Nefesh for the honor of the Aron. Where do we find this? When Moshe instructed him about the order of construction, Betzalel corrected him (35:31) to which Moshe announced “He is correct Betzalel is truly in the shadow of Hashem.” Speaking before his Rebbe could have cost him his life.

0
0
0
s2smodern

Parshas Tetzaveh is usually read in the week of Zayin Adar- the seventh day in the month of Adar which we know is the Yartzeit of Moshe Rabeinu. It is also the day of his birth. Moshe was born in the year 2368 from creation. According to the Gra’ for every year in history there is a corresponding Posuk in the Torah and if we look at the events of that year we would invariably find a defining verse of those events. Now if we were to count the verses in the Torah from the beginning the 2,368th verse in the Torah falls out in this week’s Parsha as well. The verse is found in Chapter 29 verse 37 which speaks about the holiness of the Altar. “Anyone who touches the Altar shall become Holy.” This is the core of who Moshe Rabeinu.was. The lawgiver, the transmitter of the Torah, of Kiddusha. Like a flame that transmits light but is itself not diminished.

   Although there are two Parshious that speak of the instructions for building the Mishkon, it is Parshas Terumah that deals with the vessels such as the Aaron, Menorah, the Shulchan and the Mizbeach of copper used for the offering of sacrifices. The only exception is the silver Mizbeach upon which was brought the daily incense which is found in this weeks Parsha Tetzaveh. The Meshech Chochma writes that the Ketores was unique in that the Avodah can be done even without the Mizbeach. This is not so with the other vessels. One needs an Aron to to house the Luchos, a Menorah to light up the Mishkon, a Shulchan in order to place the Lechem Haponim, and a Mizbaiach to bring the sacrifices upon. If the vessel is missing then the service cannot be performed. In contrast, the Mizbeach of the Ketores does not require its vessel and the incense can be burnt even on the ground. This places the Mizbeach of the Ketores in a different category from the other vessels and is therefore set apart in another Parsha.

   Why is this so? Chazal say that the foul odor that emanates from one of the eleven spices does not hold back the obligation of including it together in combination with the other spices. The inclusion of the Chelbenah is meant to teach us that even one who has made himself distant from Hashem must nevertheless be embraced by the Kahal and we must try to be Mekarev him. The word Ketores means tied or connected. Even a sinner is still connected to Hashem no matter how low he may sink.

   This sends a message that even if Klal Yisroel has not made themselves the spiritual vessel worthy of receiving the Divine Shefah from Hashem they can still receive it because the deep connection has not been revoked. As the Posuk says (Vayikra 16:16) “HaShochain Itom B’Toch Tumosom-Who dwells with them amid their contamination” Even if Yisrael are Tamei, Hashem will still dwell within their midst. This is the power of the Ketores.

   That is the Segulah of the Ketores that is can save Yisroel from a plague. This was the gift given to Moshe by the Malachim when he was receiving the Torah. The secret of the Ketores that can ward off a plague. It was told to Aharon in the Midbar when a plague threatened Klal Yisroel. (Bamidbar 17:11) “Kach es H’Machtah..V’Sim Ketores V’Holech M’hairah el Ho’Aidah.” He was told to take a fire pan with incense and quickly pass through the people to stop the plague. At this time when a deathly virus is spreading over the world, we as Hashem’s nation clearly know that it is a message from Hashem. We also know that the Ketores is a Segulah to protect us from being stricken Ch’V. Unfortunately, in our own communities we have many Chelbanahs. Even in each individual there is some part of us that is also Chelbanah. We should embrace and make peace with all of our brethren, stop Machlokes and Ayin Haras towards one another and like the Ketores create a Reiach Nechoach for Hashem.

(27:20) "V'atoh Tetzaveh-You shall command" The Kli Yakar asks why these words were necessary? It should just have written "Tzav es Benei Yisroel" as it does in Parshas Emore. (Vayikra 24:2) what is the significance of the word V'atoh? Additionally the Posuk goes on to explain that the oil would be needed to light the "Neir Tamid" using the singular, Neir even though the Menorah contained seven Neirous.? He explains that although the Shechina was in the Holy of Holies it was not visible to all, being behind the Paroches. In order to promote the idea that the Shechina was constantly amongst them there was a constant miracle needed in the Mishkon. This was the Neir Tamid which was a singular miracle. Only the western Neir remained burning continually.

   The Ramban writes that the word "V'atoh" comes to choose Moshe in particular to carry this out and not be done through a messenger. Why then was Hashem more particular about this commandment than all of the others?

   The Abarbanel explains that the word "Tetzaveh" is in the future tense. That Moshe will in the future command Benei Yisroel. However according to this explanation the whole verse is superfluous. What is Hashem conveying to him in saying that he is destined to command regarding the Menorah flames?

It seems that all of this can be resolved by what the Ramban writes in his explanation of this verse, that the phrase "to keep the flame burning continuously" refers to the Western flame that burns eternally. However, the rest of the flames did not burn continuously, but rather only from evening until morning. With this insight all the questions above will be resolved.          

   We can say that this whole Parsha does not intend to command about the flames of the menorah, the principal place for that command is in Parshas Emore. Here the principal command is about the western flame, to reveal to Moshe that even though the partition concealed the Aron there would be, in the holy place,, a continuous miracle that publicized that Hashem resided there. Moshe was like that western flame, for from it many flames are lit and the flame itself is not diminished. Similarly, the flow of the divine spirit emanated from Moshe to all the prophets who came after him, for Moshe's countenance was like that of the sun and from him the divine light emanated to all. Similarly, Moshe’s light emanated to the western flame, who's light, miraculously, was continuous, since he was the intermediary between the divine light and every type of light that existed miraculously. This became apparent from the very moment that he was born. The whole house became filled with light, indicating that he would become the first recipient of the heavenly light, and through his agency, this light would emanate to each place where something existed miraculously.

   For this reason the verse says "V'atoh-and you" that is, from you, from your essence and the abundance of light that is within you. The oil will be brought "to you" meaning, you will affect the transformation of it into miracle oil, to keep the flame burning continuously, referring to the western flame that burned continuously. This is the reason why this miracle was necessary because it was in the tent of meeting outside the partition that conceals the Ark of Testimony. The partition separated between the holy of holy's, the place that bears witness that the Divine Presence dwells within Israel, and the Tent of Meeting. Therefore the next verse says "Aharon shall set it up from evening until morning."

   Why was the oil brought to Moshe if it was Aaron who was to light the flame? Specifically for Moshe to transform that oil. The mission of both Moshe and Aharon was to unite Hashem with Israel. The Sefas Emes writes that Moshe went up to heaven and brought the light down in a spiritual sense and Aharon raised the physical upwards. As the Torah describes. "Aharon shall light the lights from evening to morning." From evening meaning form the darkness of this world to the light. Whereas by Moshe it says that "he judged the people from morning till night." From morning meaning from daybreak when the light begins to shine and dispel the darkness.

   This could also perhaps explaining how it was possible for Moshe to serve as the Kohen Gadol without being anointed and without wearing the High Priest vestments. For Aharon it was the clothes that made the man. But for Moshe it was the man who made the clothes Moshe did not need any special clothing to become the high priest. He was already on the highest level man could achieve. He was the source of the Kiddush that would be instilled forever in this world.

Finally after twenty generations of distancing Hashem’s presence from this world, there would be a place for the Shechina to reside once again amongst his creations. A new beginning was about to dawn of the Kesher between man and his creator. The words “Vatoh Tetzaveh” equal 913 as does the word “Bereishis”

   (28:1) “Metoch Benei Yisroel-From the midst of the Children of Israel.” This week’s Parsha deals with the next phase of the Tabernacle/Mishkon. After completing the details of the structure we now move on to the human aspect of the Mishkon. Hashem tells Moshe to bring near to himself, his brother Aharon from amongst the children of Israel. What is meant by including the words “from amongst the children of Israel?” Where else would he be brought from? The Kli Yakar writes that Aharon was amongst the children of Israel that were involved in the sin of the Golden Calf. Hashem was prepared to take his life were it not for the fact that Moshe was his brother. This is the meaning behind the words “bring near to yourself.” Moshe’s prayers for his brother not only saved him but helped establish him and his descendants as eternal carriers of atonement for the entire nation.

   This idea has its roots in Aharon’s ancestry. The Shem M’shmuel writes that when Avraham was cast into the fiery furnace by Nimrod, his brother Haron was watching on the side lines. He committed himself to following suit if Avraham was to survive. When Avraham emerged unscathed Haron allowed himself to be cast into the fire as well. His willingness to give up his life was admirable but was not as purely motivated as was Avraham. However although he did not survive his life sacrifice did not go in vain. Aharon was a reincarnation of Haron thus the similarity in the names.(Aharon/Haron) Aharon was to correct this by being placed in a similar life threatening situation.

   When Moshe was delayed in returning from Mt.Sinai with the Luchos the people gathered around Aharon wanting him to replace Moshe with an idol. After their experience at Sinai, where they heard the voice of G-d directly and their souls departed, they feared facing any encounter with Hashem without Moshe as an intermediary. One of the images they experienced on the chariot of Hashem was the image of a calf. Aharon's nephew Chur attempted to approach the crowd, but he was killed. When Aharon was confronted by the people he feared that they would stone him as they did his nephew Chur. His concern was that killing the Kohen Gadol would be a sin from which they would not be able to recover. Instead he chose to attempt delaying the making of the golden calf until the next day when Moshe would surely return. Had Aharon confronted the people he would have been able to restrain them. Hashem would have protected him. By risking his life to honor Hashem he would have corrected the shortcoming of his ancestor Haran.

   In the end he failed and that failure became the basis for all of his descendants to carry the atonement of the nation for all time. The words “Mitoch Benei Yisroel- From the midst of the Children of Israel” equal 1069 in Gematria the same as the words “L’chapare al Kol Benei Yisroel-To atone for all the Children of Israel.”

   This week we usually read Parshas Zachar. To remember how Amalek attacked Benei Yisroel when they left Mitzraim. There is a Mitzvah to blot out their memory. Hashem made an oath “Ki Yad al Kes Koh-His hand is upon the throne”so to speak Hashem's hand is on the throne making an oath. The words Kes Koh are each missing a letter, implying that the Shem and the throne are not complete as long as Amalek still exist. What does that mean?

   We learn that there are 39 Melochos that may not be performed on Shabbos, these are the Melochos that were performed in the building of the Mishkon. What is the connection? The purpose of the Mishkon is to provide a place for the revelation of the Shechina. It is a microcosm of the perfect world. In our Siddur there is a description of how Hashem created the world. Thirty nine words are used to describe it. These are the same actions used for the making of the Mishkon. When you use something in the physical world in the way it was intended to be used, the way Hashem wants it to be used, it’s as if you are transforming it into something spiritual.

   This is why there is a connection between the 39 Melochos and the Mishkon. Because the Mishkon was to be a model of a perfect world, the use of the Melochos for Kiddusha is tied with Shabbos, which is a taste of the future perfect world.

   The first example of this is related in the incident of the snake. When the Torah describes the first part of creation it uses only one of Hashem's names Elokim afterward when Adom and Chava were created the two names Hashem Elokim appear. Adam and Chava understood that the world consists of both spiritual and physical and that the physical is not just for their use but is to be uplifted, to be used for the spiritual. The name Elokim equals Hatevah in Gematria. When we speak about the relationship of Hashem to this world we are dealing with Tevah and how that Tevah is to be used. The snake told Chava “Elokim said not to eat from the tree.” And she answered him the same way using the name “Elokim” leaving out Hashem. Afterward it goes back to using both Hashem Elokim. That means when the snake spoke to her he was trying to say there is no spiritual, there is only Tevah. This message has been carried over for centuries and is heard to this very day. The secular world today views anyone who believes in anything supernatural as a dreamer at best. There is no spiritual, there is only Tevah, Nature.  

   Many years later the story of Purim arose where an attempt was made to destroy Benei Yisroel. Haman, a descendant of Amalek, possessed the same aspect of Tumah as the snake. The definition of Yisroel is Yoshar Kael, straight to Hashem. It is the placing of spiritual into everything physical. The goal is always Kiddusha. That’s why Amalek attacked Yisroel before they received the Torah to prevent them from having the very thing that they would use to put Kiddusha into this world. Haman is rooted in the Torah by the snake, that very place where the purpose of the world is defined. The Mitzvah to wipe out Amalek is essential to the completion of the two words Kes Koh. Because until that is done Hashem's name and his throne is incomplete.

   This could be a reason why the name of Hashem is not found in the Megillah. When dealing with Tevah (Elokim) we must perceive that it’s Hashem who runs everything. The Jews had seen miracles done for them in the past. But this was the first time that the Jews had Tevah do miracles for them. It was so obvious that Hashem had a hand in what was happening that many gentiles wanted to convert. They saw there was no such thing as a lottery, no such thing as chance. Everything that fell into place wasn't just by accident. There was no reason to mentioned Hashem's name because the entire event was a revelation of Hashem.

   In last week’s Parsha Terumah, all of the utensils that were to be used in the Mishkon are listed except one, the Mizbayach Hakitores which is in this week’s Parsha. One reason given is that each of the utensils of the Mishkon represented a Kapora for a particular sin. The Mizbayach Hakatores represents the sin of Loshon Hora. Just as Loshon Hora creates a separation between men. The Tikun for that Avera also had to be separate. The Ramban offers a much deeper explanation. In Parshas Terumah the various parts of the Mishkon are listed the walls the curtains the sockets. Then in this Parsha all of the clothing for Aaron and his sons are mentioned. Then the anointing of Aaron and his sons and then all the Korbonos are listed. Finally at the very end it says to make the Mizbayach Hakatores after everything is already in place for the Shechina to descend. Why?

Having a place for the Shechina to dwell amongst man can be very dangerous. Not only do we have the divine presence in our midst we also have divine judgment. Being in such close proximity to the Shechina places man under extreme scrutiny. There needed to be a buffer between man and Hashem. That’s why the Mizbayach Hakatores was listed last because it was that buffer for the extreme justice of Hashem's presence. We see this later in the Midbar when Hashem was angry at Klal Yisroel and he sent a plague to punish them. Aaron was told to run through the camp with the incense to stop the plague. This was a secret given by the Malochim as a present to Moshe when he was leaving Har Sinai. The secret was that incense has the ability to stop a plague, to ward off death. That’s why the Mizbayach Hakatores was the last thing listed of the Mishkon. In that final stage, when all of the various ingredients are about to be switched on, a buffer was needed to be set into place.

   There are three things that were made for the Kohen Gadol which needed engraving. The Ephod, Choshen and the Tzitz. The term used by all three is Petuchey Chosem, the engraving of a seal. The Villna Goan says that there is an allusion here to a Gemarra that speaks of the three keys that Hashem holds control over. Chaya (birth) Motar (rain) and Techiyas Hamaisim (resurrection of the dead). Each of these three are directly controlled by Hashem and not given over to an agent- sheliach. The initial letters of each of these are Ches Tuf Mem. Which spell the word Chosem (seal). All three of these are Kodesh L'Hashem. The word Petuchei comes from the word Mafteach which means key.

   (28:21) “V’Ho-Avonim Tihiyenah al Shemos Benei Yisroel- The stones shall be on the names of Benei Yisroel...Pituchei Chosem.” The question is if the engraving was done like a seal then it had to be engraved backwards so that when it is stamped it can be read. How could the names be engraved that way? They would be illegible. Also why does the posuk say the stones should be on the names? It should have said the names should be on the stones! Rav Dessler answers these questions by saying that the stones were engraved on the bottom. That's why they had to be done backwards so that when you looked through the stones you could see the names correctly. Now the Posuk reads well. The stones were on the names. The question is why was it this way?

We know that the Torah begins with the letter Beis and ends with the letter Lamed, which spells Lev (heart). This represents that every Jewish heart encompasses all the letters of the Torah. But as long as there is Amalek, doubt, Yetzer Hora, the heart becomes a heart of stone. As it say's in the NaviVehasirosy es Lev Ho'even.” In the future Hashem will remove the heart of stone from man. The Choshen represents that as long as there is a connection to Hashem the light from the letters will be able to shine through the stones.

   On Purim we know that King Achashverous made a party at which he brought out the Bigdey Kehuneh. As if to show that there is no longer a connection to Hashem. The seventy years of the prophecy that the Temple would be rebuilt, was over and there would be no salvation. He showed the Choshen saying there is no light. There are no letters to light. The king sent out a decree to kill all the Jews and we know that the decree of the king cannot be overturned. In the Magillah whenever it says “the King” without mentioning the king's name it means the ultimate King, Hashem. So there was also this decree in heaven. But Hashem said as long as there is that tiny spark of a Jew in his Neshama he can be saved. That's what the Gemarra in Magilah means when it say's “Layihudim Hayisa Orah.-By the Jews there was light.” The Gemarra explains that Ohr means Torah. Then why didn't it say “Layihudim Hayisa Torah?” The Pshat is that they saw the Ohr of the letters shining through, they saw the spark of the Neshama that remains in every Jew. That's why it could be said that there was a Techiyas Hamaisim here on Purim.

   We find that although Hashem saved Klal Yisroel on Purim, there is no mention of Hashem’s name in the Megillah! All of Hashem’s manipulations were done B'nistar (hidden). Moshe's name is also not mentioned in this week’s Parsha yet it is there B'nister. There are letters that are Giluy (open) and letters that are Nister (hidden). The Nister letters of Moshe's name equal 101 the same as the amount of Posukim in this week’s Parsha.

What does this number represent? The Zohar says that a Tzaddiik that has passed on is found in all worlds to a greater degree than when he was alive. Why? There are two answers. First while the Tzaddik is alive his life force was clothed in a physical body, so only a glimmer could be perceived. However after he has died this limitation ends and it is possible to experience his essence. Secondly the demise of a Tzaddik involves the elevation of his spirit and soul to its root and source. This elevation is reflected in all worlds, including this physical one. Therefore at the time of Moshe Rabeinu’s passing he ascended to a level far loftier than can be encompassed by a name.

Chazal tell us that “Haboh Litaheir M’sayiin Oso-If a person attempts to do good they help him.” Who exactly is meant when they say they? It means that Hashem sends Tzaddikim who have mastered that particular character trait. Moshe Rabeinu is said to be assisting us in every generation. How do we merit receiving such assistance? The Gemmarah says that one who relearns something 100 times does not compare to the one who learns something 101 times. If a person goes beyond the norm, if he stretches himself more than what is expected of him, if he goes beyond the 100 times to the 101st, then he merits divine assistance. Then he merits the hidden part of Moshe Rabeinu to assist him.

(29:1) “V’Zeh Hadovor Asher Taseh Lohem L’Kadesh Osom-This is the matter that you shall do for them.” The verse uses the word “Dovor”which means word, something not found by the other offerings. This alludes to a time when the sacrifices would no longer be brought, when the temple no longer will stand, prayer would be used in place of the offerings. (R.Behaya)

(29:45) “V’shochanti B’toch Benei Yisroel-And I shall dwell amidst the Children of Israel.” The verse should have read “V’shochanti B’tochem-I will dwell amongst them.” What is the purpose of writing “Amidst the Children of Israel?” Hashem’s holy name consists of four letters that were only pronounced once a year on Yom Kippur in the Holy of Holies. It is common practice for Hashem’s name to be shortened to the letters “Yud” two times. The last letter of Benei and the first letter of Yisroel comprise Hashem’s name via two “Yuds”. Between the words Benei and Yisroel we find Hashem’s name.

0
0
0
s2smodern