פרשת החודש

This coming Shabbat is פרשת החודש and ויקהל-פקודי. We read החודש on the Shabbat before Rosh Chodesh Nissan, or on Rosh Chodesh. The Parsha discusses the month of Nissan being the first of the months in the Jewish calendar. It also discusses some of the laws related to Pesach preparations and the removal of Chametz from our homes. This section from the twelfth chapter of Shemot also teaches the special permission granted to cook on Yom Tov. This is learned from the words, אך אשר יאכל לכל נפש, “except for that which is needed for food for the soul.” There is a difference of opinion between בית שמאי and בית הלל, regarding carrying on Yom Tov. As usual, Beit Shamai takes the more strict opinion. They only permit carrying which is related to אוכל נפש, the preparation of food. Beit Hillel permits any kind of carrying, even if not related to food. They are more lenient because they felt that שמחת יום טוב, rejoicing on Yom Tov was also important. And carrying was possible to add to the joy of the day. The Halacha is, of course, according to בית הלל.

תשובה מאהבה

In times of crisis, we are told that we are supposed to do a self-check of our Midot. We are to realize the power of Teshuva and crying out to Hashem. If we look at the Tanach, we see desperate situations where sincere, mass repentance, changed the decree. Two such examples are the people of Nineveh in the Yona story, and the fasting and Teshuva in the Purim story. In both cases, things looked desperate and hopeless. The power of prayer and repentance changed the evil decree. The Netivot Shalom describes two kinds of תשובה. When one repents מיראה, out of fear, his זדונות, sins done intentionally, become שוגגות, as if done unintentionally. When one repents מאהבה, out of love for Hashem, his זדונות become זכויות, merits. The current crisis should be one of self reflection, and we should all merit doing תשובה מאהבה, to put an end to the Corona virus visiting us.

Become Complete

The Netivot Shalom used the idea of the מחצית השקל to teach the importance of taking our place as part of the community. The idea of a half shekel showed something incomplete. Half is still missing and is completed when one connects with his Judaism. One method of completion would come when one is careful to share his Torah knowledge with others. The Rabbis say that דברי תורה אינם מתקיימים ביחיד, that words of Torah are not fulfilled when one is alone. We complete the other half when we cleave to Hashem. We do this by trying to have our daughters marry a Talmid Chacham, or our sons marrying the daughter of a Talmid Chacham. And we can further cleave to Hashem by being close to the גדולים, the great rabbis of the generation. We are to accept that we cannot remain hermits. We must be involved with the needs of the community, share our Torah knowledge, and cleave to Torah scholars.

Hashem’s Unfathomable Ways

The dialogue between Hashem and Moshe Rabbeinu, after the חטא העגל, is very interesting. Moshe saw this as an עת רצון, an opportune time to learn about Hashem’s essence. Among Moshe’s questions, was the classic צדיק ורע לו and רשע וטוב לו. Why does it appear that the righteous seem to suffer, and the wicked seem to have it so good in the world. A great deal was revealed to Moshe at that time when he asked Hashem to, “Show me Your glory.” He was taught the effectiveness of the recitation of the Thirteen Attributes, and how its utterance brings G-d’s mercy, instead of harsh judgement. But ultimately, Moshe is told, “כי לא יראני האדם וחי”, that no man can see Me and live. We must accept that Hashem’s ways are far above our own comprehension. And today, more than ever, we see how Hashem is running the world.

שמן המשחה

There is a Gemara in מסכת כריתות that speaks of the magic of the שמן המשחה, anointing oil that was prepared by Moshe Rabbeinu. There were a total of twelve לוגים of oil that was prepared. Each לוג was 21 and a half ounces. Yet, these three gallons of oil lasted for a very long time, and covered a great deal. The entire משכן and all of its utensils were anointed with this שמן המשחה. Aharon and his sons, were anointed with this oil. Every High Priest and king in the First Temple, was anointed with this oil. This שמן המשחה was meant to last forever. There still exists some of that original, miraculous שמן המשחה. It is hidden in Jerusalem, together with the ארון קודש, Holy Ark. The Torah says, זה לי לדורותיכם, “This is for Me for all generations.” זה equals twelve, referring to the twelve לוג of שמן המשחה, that was to last for generations. The שמן המשחה was clearly one of the unknown, amazing miracles alluded to in the Torah.

פרשת פרה

Shavua Tov. Today we read פרשת פרה, in preparation for the offering of the קרבן פסח. Everyone needed to be in a state of purity as they prepared to be עולי רגל, when they made their pilgrimage to Jerusalem. The Red Heifer was meant to purify for having come in contact with the dead. This Mitzva is a חוק, which means that we are not meant to understand its reason. The parallel reading in the Haftarah of פרשת פרה, is from ספר יחזקאל. The Prophet spoke of the purification of the Jewish people before the final Redemption. He seems to be speaking of the times that we are living in today. He speaks of a time when Hashem will decide that He would like to see His name sanctified. He will rebuild the House of Israel and bring Jews from all corners of the earth. He is doing this, not because we deserve it, but because of the sanctification. We will be sprinkled with waters of purification to eliminate the impurities we accumulated during our years in the Galut. We are to appreciate that the rebuilding of the State of Israel is a קידוש ה׳, meant to make Hashem’s name great. Parshat Parah teaches about the need for purification as a prerequisite for קרבן פסח, as well as a prerequisite for the building of the House of Israel.

Reason for Golden Calf

This Shabbat we read about the חטא העגל, the sin of the Golden Calf. The Netivot Shalom has an extremely novel interpretation as to why בני ישראל were capable of performing such a grievous sin. The Netivot Shalom does not accept that the generation of the desert known as דור דיעה, the generation of knowledge, who witnessed קריעת ים סוף and the revelation at הר סיני, could consciously rebel against Hashem. He says that the חטא העגל was a manifestation of the Divine will. Hashem wanted this to happen! This was to prepare the עם as to how to act if there would ever be a communal sin in the future. This explains what Moshe was asking when he said, הראני נא את כבודך, “ Show me Your glory.” He was asking for an explanation as to why it was necessary to have the Jewish nation, sin. Hashem answers that nobody can truly fathom His ways. We must submit to the נסתר, the hidden way that Hashem runs His world. Only in the time of Mashiach, will He act in a revealed way. This explanation of the Netivot Shalom is pretty radical. If anyone but him had given such a theory, he would have been called out on it bordering heresy.

Mordechai’s Strategy

The story of Purim as told in the Megillah gives a realistic look at the obstacles presented to a Jewish leader. Clearly, Mordechai was the hero of the Purim story, but he did not have a 100% approval rating. The Gemara in מסכת מגילה comments on the last Pasuk of the Megillah. We are told how Mordechai became the second to the king, spoke well of his people, and was רצוי לרוב אחיו, accepted by MOST of his brothers. The comment of the Gemara was, רוב אחיו ולא כל אחיו, most of his brothers, but not all of his brothers. We are shown that many Jews were not in agreement with Mordechai’s provocative tactics. He made waves and loudly challenged the villain, Haman. Their feeling was to take a low profile and work behind the scenes in a more discreet manner. Even when it was proven that Mordechai was right and there was a happy ending, he was still second guessed by many Jews. It is certainly a difficult task to be a leader of the Jewish people.

Mitzvot of Purim

It is probably a good idea to review the basic laws of Purim that we need to observe. מחצית השקל We fulfill this Mitzva with three half shekels, minimally. It is preferred to give around thirty shekels to do the Mitzva in the best way. קריאת מגילה The Megillah needs to be heard twice for both men and women. It can be heard all night to fulfill night obligation, and all day for the daytime obligation. מתנות לאביונים A small amount of money should be distributed to at least two poor people on Purim day. משלוח מנות At least two ready to eat foods requiring different Brachot, should be given to at least one friend. סעודת פורים The meal should begin before sundown on Purim day. It should ideally include wine and meat. The על הניסים prayer is said even if the סעודה ends after dark. Purim Sameach to all, and stay calm!

אורים ותומים

The most fascinating of the garments worn by the כהן גדול, was the חושן משפט, or breastplate. On it, were the אורים ותומים, that acted in a magical way. The Yerushalmi explains that the אורים gave light to Israel. And the תומים, were navigators that showed Israel the path they were to take. This is explained further by saying that only when the Jewish people were תמים, complete, would they be given the proper direction. The תורה תמימה clarifies this statement by saying that only when ישראל were תמימים in their Derech and in their Midot, would they merit receiving a clear answer from the אורים ותומים. We see, for example, that King Shaul consulted them at the end of his life, and he received no answer. Perhaps this is a lesson that in order for any endeavor to bear fruits, it comes only when we act in a genuine way with good Midot.

Taanit Esther

This week is Purim week. We begin with Taanit Esther on Monday, Purim celebrated in most of the world on Tuesday, and Shushan Purim on Wednesday. The Fast of Esther is extremely significant in terms of the turning point of the Purim story. Not only did Esther convince the entire Jewish people to fast for three days. And not only did she prevail upon everyone to do serious Teshuva. But the most significant aspect of Esther’s heroism, is how she was able to create Jewish unity. The Megillah tells us that Esther instructed Mordechai, לך כנוס את היהודים, “Go and gather the Jews.” She was speaking of uniting all of the Jews. On two other occasions, the Megillah uses a form of the words, נקהלו היהודים, that the Jews united themselves. So we see how the message of Taanit Esther is threefold. We see the importance of fasting and doing Teshuva, but we also see the importance of Jewish unity in overturning evil decrees against us.

היסח הדעת

Shavua Tov. Today’s Parsha dealt with the בגדי כהונה, the special garments worn by the Kohanim. Four garments were worn by the כהן הדיוט, the regular Kohein, and a total of eight garments for the כהן גדול. One of the special garments of the Kohein Gadol, was the ציץ, or headband on the forehead of the high priest. It was very special because it had Hashem’s holy name on it. The Torah says, והיה על מתחו תמיד, that it should be on the forehead all the time. The obvious meaning is that it shall be on his forehead. Why the word, “ תמיד”? We learn from the case of the ציץ, the concept of היסח הדעת, removing our awareness of this special Mitzva. The כהן גדול had to be constantly aware that the ציץ was on his forehead. We apply this principle to the Mitzva of תפילין. We are similarly expected not to have היסח הדעת while wearing תפילין. This rule of היסח הדעת is learned from the ציץ. We must not lose our concentration while performing important Mitzvot.

Two זכור’s

This coming Shabbat is פרשת זכור, where we fulfill the commandment of remembering Amalek. Of the four special Parshiot, this is the only one that carries with it a Torah obligation to hear this reading. If one cannot be in Shule on Shabbat, he can still make it up by hearing the Torah reading on Purim day. The Netivot Shalom quotes a Pasuk from Kohelet that says, זה לעומת זה עשה אלוקים, “This as opposed to this, has Hashem done.” This refers to the opposite extremes of this coming Shabbat Zachor. Both regarding Shabbat and Amalek, the Torah uses the word, “זכור” to remember Shabbat to keep it holy, and remember Amalek, for what they did to you. They tried to remove the holiness that you possess. Therefore, Shabbat Zachor is a clash between קדושה and טומאה. We are to be aware that Shabbat is essential that it be observed properly. Shabbat is the anchor that gives us the strength to fight against the impurities of the world as is manifest in Amalek.

Preparing for Shabbat

The Netivot Shalom repeatedly inserts the specialness of Shabbat, throughout his commentary on the weekly Parsha. He was of the opinion that true Shabbat observance was essential in creating a special bond with Hashem, known as Dveikut. An example of his approach is his very Chassidic approach in reinterpreting a saying of the Sages. It is fairly well known that it is written, מת בערב שבת, סימן יפה לו, that if one passes away on Erev Shabbat, it is a nice sign for him. This seems to indicate that the person was righteous. The Netivot Shalom has a completely different take on this rabbinic saying. He says that מת בערב שבת, is not talking about death at all. It refers to one who enters Shabbat with ביטול, self nullification. He minimizes his own importance. If one can do this, it is a very good sign for him. Such a person will be able to truly reap the benefits of Shabbat and will be spiritually elevated and rejuvenated with his Shabbat observance.

The Holy Ark

The instructions to build the ארון קודש have a great deal of symbolism. The Gemara in ברכות says that the Holy Ark teaches that one should not be one way with his heart and another with his mouth. He should be thoroughly truthful. This is learned from the fact that the ארון was made of three boxes, one inside the other. The first was gold, the second wood, and the third, gold. This shows that the inside (heart) and outside (mouth) were consistent. Rav Shlomo Mann זצ״ל made the observation that wood was the center of the ארון קודש. Unlike gold, wood grows. The wood represents Torah, עץ חיים היא, and the gold, its embellishment. The central focus of our lives should be to grow in Torah. These are the messages of the Holy Ark.

Special Holiness of Temple

The Netivot Shalom notes that the words, כאשר צוה ה׳ את משה, “As Hashem commanded Moshe, appears a total of eighteen times during the Parshiot related to construction of the Mishkan. This corresponds to the eighteen blessings of שמונה עשרה, and symbolizes the special bond between Hashem and the Jewish people. This bond was felt more strongly when there was a Mishkan or Temple in operation. We are further told that when Jews made their pilgrimage to Jerusalem for Pesach, Shavuot, and Succot, the Kohanim would carry the Shulchan with the Showbread to the entrance of the Heichal, for all to smell the still piping hot, fresh bread even after several days. The Kohanim would also open the curtains of the פרוכת so that visitors could get a glimpse of the כרובים, Cherubs, embracing on the Holy ark. These were further testimony of that special connection between G-d and the Jewish people, that was especially manifested in the Temple.

The Joy of Giving

The Netivot Shalom comments on the Pasuk, ויקחו לי תרומה, “And take for Me an offering.” Instead of “take for Me”, it should have said, “And give to Me”. There is an important lesson to be learned here about the whole idea of giving and doing Chessed. When one does an act of kindness in helping another Jew, he is not only giving of himself, but he may be receiving much more than he is giving. A person needs to understand that giving is what leads one to a sense of contentment and satisfaction. A selfish person that never gives of himself, will never find happiness. All of his worldly possessions will not help in his pursuit of joy. This is the idea that is learned from the appeal for the Mishkan. One takes with him the Mitzva of contributing, which is very likely greater than the gift itself.

Temple of Shlomo

Shavua Tov. I always find fascinating the description of the Beit Hamikdash built by Shlomo Hamelech. Today’s Haftarah was from King I, Chapters five and six. We are told that it took Shlomo seven years to build his Temple. He employed numerous גרי תושב, resident strangers, who kept the Seven Noachide Laws. There were 70,000 נושאי סבל, who carried burdens. And there were another 80,000 who were חוצבי בהר, who hewed in the mountain. Historians claim that the area around שער שכם, Damascus Gate, was a quarry. They devised a system where these massive stones were brought from there to the Temple Mount. Some of these stones can still be seen today, which shows how remarkable the Temple construction actually was. Another significant historical verse comes in Chapter six, where we are told that it came to pass 480 years after the Exodus from Egypt, the Temple of Shlomo was completed. The study of the Temple and longing for it to be rebuilt, will help make the Third Temple a reality, G-d willing.

Five Temple Parshiot

This Shabbat we begin the first of five Parshiot that detail the construction of the Mishkan. Parshat תרומה focuses on the vessels used in the Temple and the construction of the courtyard. In our history, it has been 3,332 years since we left Egypt. Of those years, we had either a Temple or Mishkan operating for 1310 of those years. This means that we have been in Exile for much more than half of our history. This makes the five Parsha emphasis on Mishkan construction that much more puzzling. There is so much detail given on all aspects of the construction, with an accounting of all materials used. The Netivot Shalom writes that the reason for this is that we reap great spiritual rewards by studying these laws. When we read about the קרבנות in our Siddurim, we receive the reward as if we actually offered these sacrifices. But the most important reason for delving into the study of Temple service and its construction, is that it elevates us above the material, mundane world that we live in, and connects us to a higher, more spiritual existence. This is why we devote five Parshas to study about this sacred aspect of Judaism.

שבועה

We learn from last week’s Parsha, the effectiveness of the שבועה, or oath, as an effective mechanism in settling disputes. The reason why this was so effective is that people did not want to make a שבועה. They understood the seriousness of swearing in Hashem’s name and the consequences of making a false oath. The mere threat of being told they would need to swear, was enough to make them come clean and admit the truth. This was often used when there was an argument regarding a loan that was due. One party claimed he was not paid back and the other insisted he did pay back the loan. If the lender swore he wasn’t paid back, he would be believed. Similarly, custodians, or שומרים, would have to swear if the article they were guarding was lost or stolen. This was referring to a שומר חינם, where he did not receive a wage. The Torah obligated him to swear that he was innocent of any wrongdoing. The שבועה worked when people were honest and they feared Hashem. I would like to think that people share those same convictions today. I hope so.