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Shemini 5779

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Misapplied desires[1]

ותצא אש מלפני יקוק ותאכל אותם וימתו לפני יקוק
A fire went forth from before Hashem, and consumed [Nadav and Avihu], and they died before Hashem[2]

At the conclusion of the Mishkan’s inauguration, the people were beset with tragedy. Nadav and Avihu, two of Aharon’s children, who were leaders of the Jewish people, died. They had volunteered an unrequested fire offering to Hashem, and perished instantly. The consequences of their actions seem too severe for their “crime”. Indeed, what they did seems meritorious. They were displaying their devotion to Hashem, and their joy at the opportunity to express it. As a result, many explanations[3] are given for what their real crime was.

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Vayikra / Zachor 5779

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Developing love for Hashem[1]

דבר אל-בני ישראל ואמרת אלהם אדם כי-יקריב מכם קרבן ליקוק וגו’‏
Speak to the Children of Israel and say to them: “A person, when they [want to] bring an offering to Hashem…”[2]

We find many mitzvos that aren’t outright obligations. Instead, the Torah left it up to the volunteering of the individual. For example, with the donations to the Mishkan, the Torah specified[3] for each person to give as much as they wanted. We also see this by voluntary offerings, such as with the Olah (elevation), Shelamim (peace), or Menachos (flour) offerings. There’s no absolute obligation to bring these offerings, but they’re available for those who want to take advantage. How much terumah a person wants to give to the Kohen is essentially their choice. These types of mitzvos require clarification. If they are part of our Divine service, why weren’t their performance made obligatory, and their quality and quantity well-defined? If they are not part of our Divine service, why are they even taught in the Torah?

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Pekudei 5779

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The foreshadowed clock[1]

כי ענן על-המשכן יומם ואש תהיה לילה בו לעיני כל-בית-ישראל בכל-מסעיהם
A cloud [will be] upon the Miskan by day, and a [pillar of][2] fire will be on it by night, for the eyes of all the houses of Israel, for all of their journeys[3]

The last verse of the book of Exodus concludes all the hard work that went into the Mishkan. The purpose of such a structure was to have G-d’s Presence on Earth. It was to be a place where Hashem was palpable, as much as could be possible in this physical world. A representation of Hashem appeared upon the Mishkan in the form of a cloud. It appeared after the erection of the Mishkan, to show the Jewish people that their construction efforts had paid off. The verse also describes that at night the cloud was replaced by a pillar of fire. However, the verse describes it in the future tense: a pillar of fire will be on it by night. Why isn’t it written in the present tense, as that was the reality for the Jews at that time? Further, why does the verse say that this fire was for the Jews’ journeys? It should have said: “for all their encampments”[4].

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Vayakhel / Shekalim 5779

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Universal labor[1]

ויקהל משה את-כל-עדת בני ישראל ויאמר אלהם אלה הדברים אשר-צוה יקוק לעשת אתם: ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון וגו’‏
Moshe congregated the assembly of Israel and said to them: “These are the matters to which Hashem commanded, to perform them: Six days your work shall be done, and the seventh day shall be Holy, a shabbos of rest…[2]

This week’s parsha begins with a strange combination of verses. First, we are told that what follows are the commands which Hashem expects us to perform. Then, we are warned against performing work on shabbos. This is telling us not to do something. This anomaly forces us to read the verses in their proper context. This parsha details the vessels and materials that went into the creation of the Mishkan. What this verse is referring to is that the Jews were adjured to construct the Mishkan and all that went into it. However, the verse is followed by another command: to observe shabbos properly by refraining from work. We learn from here that the very constructive activities that go into the creation of the Mishkan are the forms of creative labor which are forbidden on shabbos[3].

This understanding by our Sages goes further than expected. Not only are the acts of construction for the Mishkan forbidden on shabbos, they are the sole criteria for defining what the Torah means by “work”. That is, anything that wasn’t involved in the creation of the Mishkan, is permissible on shabbos. Furthermore, acts similar to those involved in the Mishkan, if they are lacking the essential characteristics of that particular form of labor, are permitted on a Torah level (although usually forbidden Rabbinically). For example: digging a hole in the ground for agricultural purposes is forbidden, as that is what they did for the Mishkan. However, digging a hole to retrieve and use the dirt, is permissible (again, on a Torah level). This begs the question: if the purpose of shabbos was to give us a day of rest, why did Hashem make the forbidden labors dependent on what was necessary for the Mishkan, regardless of their necessary level of exertion? Why is it so dependent that the same act, with the slightest of changes, can change from absolutely forbidden to completely permissible?

It is revealed in many sources, some of them exegetical[4], some of them more esoteric[5] and Kabbalistic[6], that the Mishkan wasn’t just a portable Temple structure for the Jews’ travels in the wilderness. It was a microcosm of the universe, and of all the sub-universes within, both the spiritual and the physical. Its physical structure was aligned with all the aspects of the spiritual and physical universe. Not only that, but Betzalel, the chief architect of the Mishkan, used the very acts that went into the creation of the universe to create the Mishkan[7].

What’s the essence of the day of rest known as shabbos? It’s testimony that there’s a Creator in this world[8]. The Torah tells us[9] that He created the universe in six days and rested on the seventh. This “rest” meant cessation from creative activities. By following suit throughout or lives, by working throughout the week, being involved in creative tasks, and resting on the seventh day, we are mimicking our Creator. By doing so we are demonstrating our belief that Hashem created the universe.

If so, Hashem wants us to rest from the very creative activities that He used to create the universe. Only then will there be proper testimony through observing shabbos. However, how could we ever know which creative acts were used to create and form the universe? We learn it from the Mishkan. It’s form and structure are a microcosm of the universe, and it was constructed the same way as the universe. By studying and observing the creative labor that went into the Mishkan, we can deduce how to properly observe shabbos. Doing so will testify to all that there is a Creator, who rested on the seventh day.

Good Shabbos

[1] Based on Be’er Yosef to Exodus 35:1-2

[2] Exodus loc. cit.

[3] Mechilta ad. loc. See Ramban and Malbim ad. loc.

[4] Shemos Rabbah 33:4; Midrash Tanchuma Pekudei § 2. See also Megillah 10b

[5] Nefesh HaChaim 1:4

[6] Rabbeinu Bachaye to Exodus 25:9; Shnei Luchos HaBris Torah Shebiksav Terumah, Vayakhel and Pekudei

[7] Berachos 55a

[8] Mechilta to Exodus 20:14

[9] Genesis Chapter 1

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Ki Sisa 5779

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Order of greatness[1]

וידבר יקוק אל-משה לאמר: ראה קראתי בשם בצלאל בן-אורי בן-חור למטה יהודה: ואמלא אתו רוח אלקים בחכמה ובתבונה ובדעת ובכל-מלאכה: ואתה דבר אל-בני ישראל לאמר אך את-שבתתי תשמרו כי אות הוא ביני וביניכם לדרתיכם לדעת כי אני יקוק מקדשכם
Hashem said to Moshe, saying: “See that I have called to prominence Betzalel, the son of Uri, the son of Chur, from the tribe of Yehudah. I will fill him with a spirit of G-d, with wisdom, understanding, knowledge, and every workmanship [ability]…And you shall speak to the Children of Israel, saying: ‘However, guard my Shabbos, since it is a sign between Me and You, for your generations, to know that I am G-d, who sanctifies you’”[2]

This week’s parsha contrasts the construction of the Mishkan with the observance of Shabbos. The Mishkan was an incredibly complicated structure, with intricate details to its vessels and overall set-up. Hashem chose Betzalel to be the master architect behind the project. In order for him to be fit for the job, it wasn’t enough that he be the most talented and qualified individual. He had to receive Divine assistance. The Torah tells us that he received an extra level of wisdom, understanding, and knowledge.

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Tetzaveh 5779

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The unnecessary lights[1]

ואתה תצוה את-בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלות נר תמיד: באהל מעוד מחוץ לפרכת וגו’ חקת עולם לדרתם מאת בני ישראל
You shall command the Children of Israel, that they should take to you highly purified, crushed oil for illumination, to ignite a constant flame. [It will be] in the Tent of Meeting, outside the Paroches curtain…an everlasting decree for their generations, from the Children of Israel[2]

The parsha begins with the mitzvah of lighting the Menorah in the Temple. This command seems highly out of place. It would have belonged nicely after the Mishkan was erected in its place, and not to be sandwiched between the parsha of the Temple vessels and the parsha of the Kohanic garments. Why was it placed here? As well, there’s a different parsha later[3] in the Torah dedicated to the mitzvah of lighting the Menorah. These verses in our parsha would have belonged better there. Finally, the end of the verse appears unnecessary. It could have simply ended by saying that the Menorah is an everlasting decree for their generations. What do the words, “from the Children of Israel”, add to our understanding?

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Terumah 5779

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The most desired form of service[1]

ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל-כליו וכן תעשו
[Construct] as I have shown you, [i.e.] the form of the Mishkan and the form of all of its vessels, and so shall you do[2]

There’s a Midrash which brings[3] an interesting dispute: which verse contains the most all-encompassing mitzvah in the Torah? Ben Zoma feels it’s the famous verse Shema Yisroel, “Hear, O Israel!”[4]. It’s a declaration of a Jews’ faith in Hashem, and their dedication to follow His mitzvos. Ben Nanas disagrees, and says that the mitzvah of loving your neighbor as yourself[5] is more inclusive. Shimon ben Pazi brings an unexpected verse to show his opinion: Prepare one lamb in the morning, and the second lamb in the afternoon[6]. This verse refers to the twice daily tamid offering in the Temple. He somehow sees this verse as being more all-encompassing than the other two. Rabbi Ploni is described as having stood on his feet, declaring that the halacha is like Shimon Ben Pazi. He proves it from a verse in this week’s parsha: [Construct] as I have shown you, [i.e.] the form of the Mishkan and the form of all of its vessels, and so shall you do[7]. This is a very perplexing Midrash, which begs to be expounded.

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Mishpatim 5779

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Inconclusive consent[1]

ואל-אצילי בני ישראל לא שלח ידו ויחזו את-האלקים ויאכלו וישתו
[Hashem] didn’t send His hand against the dignitaries of the Children of Israel, [although] they had seen G-d and ate and drank[2]

After detailing various monetary and ritual laws, the Torah returns to the story of the Divine Revelation at Sinai. As the Jews were receiving the Torah, the dignitaries of the Jewish People feasted; they ate and drank. While this normally could have been justified, they were in front of the Divine Presence. The environment commanded a very high level of awe and respect. A public feast wasn’t appropriate at that moment, and the Torah rebukes them for it. These dignitaries could have been wiped out at that moment, but Hashem had compassion and spared them, so as to not ruin the celebratory event of the giving of the Torah[3]. Instead, the dignitaries were later punished with death when they complained unjustifiably[4]. What’s hard to understand is that these dignitaries weren’t average people. They were very pious and learned. Shouldn’t they have had the proper sensitivity for the occasion? How could they shamelessly feast in front of Hashem’s presence?

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Yisro 5779

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Yisro’s grand realization[1]

וישמע יתרו כהן מדין חתן משה את כל אשר עשה אלקים למשה ולישראל עמו כי הוציא יקוק את ישראל ממצרים
Yisro, the priest of Midian, the father in-law of Moshe, heard all that G-d did for Moshe and for His nation of Yisroel, since Hashem took Yisroel out of Egypt[2]

As the Jews traveled towards Mount Sinai for the giving of the Torah[3], Moshe’s father in-law Yisro made a grand appearance. The Torah tells us that he heard what had happened to the Jews, and decided to join them and convert to their religion. The verse doesn’t specify what Yisro heard which inspired him to convert, but the Midrash elaborates[4]. One opinion says that Yisro heard about the splitting of the sea. In fact, the entire world heard about this amazing miracle. According to this opinion, only Yisro took the miracle as a call to action to join the Jewish people. Another opinion says that Yisro heard about the war with Amalek. Right after the Exodus, the Jews were ambushed by this nation which represents pure evil. It was this war that inspired Yisro to convert to the Jewish religion[5].

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Bo 5779

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The conditional promise[1]

דבר נא באזני העם וישאלו וגו’ כלי כסף וכלי זהב
Please tell the people to borrow…silver and gold vessels [2]

Just before the Exodus was about to take place, Hashem made an unusual request of Moshe. He told him to please ask the Jewish people to borrow valuables from their Egyptian neighbors. The usage of the word “please” indicated to Chazal that there was some special purpose to this request. They explain[3] that Hashem was concerned (so to speak), that that righteous one, meaning Avraham, will have complaints against Him. Hashem gave[4] Avraham a prophecy that his children will be strangers in a strange land. They will be oppressed and enslaved. However, the consolation is they will leave Egypt supremely wealthy.
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