Kindling a Fire

This week we read פרשת ויקהל alone, as it is usually part of a double Parsha. But because of the leap year and extra month of Adar, it is read separately.

Generally, this Parsha is viewed more as an inventory taking Parsha. We receive a summary of all of the materials used in constructing the Mishkan.

The part that doesn’t seem to fit with the general idea of the Parsha, is the discussion concerning kindling a fire on Shabbat. This is one of the thirty-nine מלאכות, but it is presented separately from the other מלאכות.

There are many interpretations for this. Some say that this מלאכה is singled out as an example of all other מלאכות. And just like one can get סקילה, death by stoning, for kindling a fire, the same would apply for the other thirty-eight מלאכות.

There are opinions that argue that because “fire” was singled out from other Shabbat labors, it carries a lessor punishment, such as lashes.

The ספר החינוך claims that we are being taught that one cannot execute a sinner who has committed a sin punishable by שריפה, death by fire, on Shabbat. Therefore, we would not try a person in court on a Friday because he would not be put to death until Sunday, and it would spoil his Shabbat.

It is interesting to see how our sages attempted to understand the intricacies of the Torah.

Sanctifying Hashem’s Name

There is a Pasuk at the end of שירת דבורה, in the Book of Shoftim that says, אוהביו כצאת השמש בגבורה, that those who love Hashem, are like the sun coming out in all its strength.

The Prophetess Devorah, is praising Yael and Barak and others, who fought valiantly to sanctify the Name of Hashem, in the war against Sisera. They clearly acted in a way that brought honor to G-d. This is Kiddush Hashem, a sanctification of G-d.

When Moshe Rabbeinu asks for forgiveness for the nation, after the sin of the Golden Calf, he also argues on behalf of Kiddush Hashem. Why should He allow the Egyptians to think that He is weak and is incapable of bringing the Jews to Israel. When Hashem is perceived as weak, it is a Chillul Hashem. When He looks strong, it is a Kiddush Hashem.

It is the obligation of every Jew to act in a way that brings honor to G-d. His deeds should be viewed by all as most honorable and praiseworthy. Those who observe such exemplary behavior will praise this individual as well as his G-d. This is the way that we see a fulfillment of Devorah’s prophecy. Those who love Hashem, and show it by acting in a way that is pleasing to Him, are, indeed, like the sun shining in all of its glory.

י״ג מידות and ותרנות

In פרשת כי תשא, Moshe Rabbeinu is taught the י״ג מידות, known as the Thirteen Attributes of Hashem. This is a method of praying to G-d that opens the gates of mercy.

These Thirteen Attributes are a kind of gift to the Jewish people that allows us to be judged with mercy rather than with harsh judgement, דין.

When we learn about this, we are not supposed to draw the wrong conclusions. This should not lead us to believe that Hashem is a ותרן, that He is automatically lenient with us. Hashem is the true judge, and there is ultimate truth in His judgement.

We are not to confuse רחמים, mercy, with ותרנות, giving in to us. The Talmud says that anyone who says that Hashem is a ותרן, is mistaken. The idea of לוותר, is to concede, or give in.

We are not to assume that we can act any way we want, and there won’t be consequences. We are judged appropriately for everything we do. The י”ג מידות and רחמים kick in, after judgement is passed. We ask for mercy in that we ask that we be treated with a lessor penalty. We must never think there is no accountability for our actions. There always is responsibility on our part for what we do. The י״ג מידות will lighten the blow.

And this is the very reason why we say the י״ג מידות at least seven times when we say the final prayer of נעילה on Yom Kippur. This is the time we need רחמים the most.

Rationalization

There are many opinions as to how the Jewish people were capable of sinning with the Golden Calf.

Rabbi Twerski is of the opinion that it was all the fault of the ערב רב, mixed multitude. There is a hint to this where the Torah describes the scene with the words, אלה אלוקיך ישראל, “these are your gods, Israel.” Because they did not say, “our god,” we see that the ערב רב did not really see themselves as part of עם ישראל.

They further exacerbated the issue by rationalizing that Moshe wasn’t really coming back, and maybe life in Egypt wasn’t so bad. This was the excuse for creating a kind of substitute image of Hashem.

Rabbi Twerski takes this idea a little further by speaking of how rationalizing, can be the cause of a person’s downfall. Such a person never takes responsibility for his actions, and justifies them by way of rationalization and excuses. He may place the blame on others, but never owns up to his own actions.

Rabbi Twerski even goes as far to say that rationalization is the explanation for society’s decay. “But they love each other,” is the rationalization that might justify intermarriage or same sex marriages.

“But it feels so right,” is another classic justification for all types of immoral behavior. Rationalization prevents real rules and limits, and it denies that what is right in the eyes of Hashem, strongly overrides everything.

The Eirav Rav failed to recognize this, and secular society may be guilty of the same shortcomings.

Shabbat Symphony

We learn that Shabbat is referred to as מעין עולם הבא, a taste of the next world. If observed properly, it is one sixtieth of the ecstasy felt in the next world.

Rabbi Twerski made an interesting analogy, to express this idea. Someone bought an extremely elaborate sound system for his home. He was told that when hearing symphonies, he will feel that he is actually sitting in the audience. Excitedly, the fellow connected the system, and the sounds were scratchy and unclear. He was told that he had not connected the wiring correctly. Once he got it right, the sound was exquisite and went beyond expectations.

The same is true of our Shabbat observance. If not done with the right intent, with the day filled with Torah, prayers, good food, and family bonding, there will be some loose wires and disconnect. But when observed with the focus on the holiness of the day, and blocking out the worries of the week, we will have our own symphony of Shabbat joy.

Definition of מלאכה

Parshat כי תשא is the source for the important laws of Shabbat, connected with the 39 מלאכות. After Parshat תרומה and תצוה, that gives instructions as to how to build the Mishkan and the Priestly Garments, we continue further instructions in כי תשא.

After learning of the incense used in the Temple, we suddenly have the Pasuk, אך את שבתותי תשמורו, “But you shall observe My Shabbat.” From here we learn two things. The first is that the construction of the Mishkan may not be done on Shabbat. And the second point is that all thirty-nine of those activities, called מלאכה, that applied to the construction of the Mishkan, are not permitted on Shabbat.

The word, מלאכה, is generally translated as “work.” This is a poor definition as it makes one think that the extent of the exertion is what is forbidden on Shabbat.

An excellent definition of מלאכה was given by Dayan Grunfeld, in his book, “The Sabbath.” He defines מלאכה as, “Any act that shows man’s mastery over the universe is a מלאכה.” It has to do more with creativity than exertion.

And the source for these forbidden מלאכות is Shmot 31:13.

Foundations

This week we read פרשת כי תשא, that begins with the instructions of the מחצית השקל. This half shekel was a requirement for every adult male. There was no distinction between wealthy or poor. Everyone had to give the same amount. This was also a method of census taking of the population.

On the one hand, the Torah tells us that every נדיב לב, generous of heart, could contribute whatever he wanted and for general purposes. But, on the other hand, the Half Shekel was used specifically for the אדנים, or sockets, used for the foundations of the Mishkan.

When it came to the foundations, that contribution had to come equally from rich or poor. The lesson to be learned from this is that when it comes to the foundational beliefs of the Torah, everyone has the same obligations.

This is what ultimately cements us as a nation. It is our shared beliefs and commitment to the Torah. Some say that the three foundations of the Torah are, Shabbat, Kashrut, and Family Purity. These laws must be followed diligently by rich and poor.

This is the reason the מחצית השקל was given equally by all, so that the foundations of the Torah would be observed equally by all.

Familiarity

After the instructions to build the Mishkan, Hashem tells Moshe Rabbeinu that the ultimate purpose of having a home for Him. The Torah tells us, וידעו כי אני ה׳, “And you shall know that I am G-d,” and the Pasuk ends with, לשכני בתוכם, “In order to dwell among them.”

Rabbi Twerski commented on this verse by connecting it with the idea that, in general, we say that, “Familiarity breeds contempt.” However, this is not true in our relationship with Hashem.

There are times when one might choose a Rav for guidance. However, as he gets closer, and gets to really know his mentor, he may see flaws that causes him to distance himself from this rabbi.

There are other times when a Rav can be one’s lifelong friend, as he continues to be a role model, and the rabbi-student relationship only gets stronger with the years.

And certainly this is true as we allow ourselves to bond with the Master of the Universe. Hashem’s truth is Eternal, and it is His clear desire that He dwell among us for eternity.

High Priest Garments Atone

The positioning of the holy garments of the Kohanim, to the sacrifices, was to teach that just as קרבנות atone for sins, so, too, do the בגדי כהונה, the priestly garments.

Each of the eight items worn by the Kohein Hagadol, were meant for a specific sin. This is all based on the Talmud in מסכת זבחים.

The כתונת, or robe, was to atone for bloodshed, as was hinted to when Yosef’s brothers dipped his כתונת פסים, coat of many colors was dipped in blood. The מכנסי בד, or pants, were to atone for sins related to forbidden sexual behavior. The מצנפת, or hat, atoned for haughtiness and arrogance. The אבנט was a kind of belt, or girdle. It was to atone for הרהור הלב, bad, sinful thoughts. The חושן, or breastplate, atoned for דינים, harsh judgement. The אפוד, which was a kind of apron, atoned for עבודה זרה, idol worship. The מעיל, was another type of apron that atoned for evil speech, לשון הרע. And the ציץ, the headband that said, קודש לה׳, atoned for brazenness.

It was said that brazen individuals with no shame, would be changed dramatically, just by looking at the ציץ. It is understandable that Alexander the Great was moved so greatly, just by seeing Shimon Hatzaddik in his eight priestly garments. It motivated him to treat the Jews well, and be admired by Jews for generations.

This is why so many Jews still use the name Alexander to this very day.

Rashi’s Dilemma

Rashi uses strange language in describing how the special apron, known as אפוד, was to be made for the Kohein Gadol.

He writes, לבי אומר לי, “my heart tells me,” that it was to be made with a criss cross on his back, as with the type of apron worn by women of nobility as they rode on their horses.

This very strange wording is based on an incident that happened to Rashi personally.

He was once traveling on the road and saw the wife of a minister riding past him. At first, Rashi was disturbed that he was forced to witness what he believed to be an immodest sight.

After, he realized that Hashem was answering his question as to how the כהן גדול’s Eiphod, was meant to be worn. When he saw the back of noblewoman ride by, he had his answer. This was why he used the language, לבי אומר לי.

Equality for all Students

Regarding the lighting of the Menorah, the Torah says, יערוך אותו אהרון, that Aharon, or the Kohein Gadol, would set up the candles.

In somewhat miraculous fashion, the same amount of oil was used for the Menorah all year around. This means that it did not make a difference if it was the short nights of summer or the long nights of winter. The same amount of oil was placed in the Menorah, every day of the year.

Rabbi Twerski takes this idea into the world of Chinuch, Jewish education. He writes that it is of vital importance for the Rebbe to show equality to all students. He must avoid focusing his lessons only on the bright students, and find a way to involve and motivate all of his students.

This idea is backed up by real life experiences. Rabbi Twerski had to deal with drug addicts who were former Yeshiva students. They claimed that classes were boring because the teacher only paid attention to the smart kids.

They felt frustrated and unloved, and looked for other ways to feel good or numb their pain. The equal amounts of oil was to teach this lesson of equality in education. The potential danger in not recognizing this, can have long term harmful effects.

Mitzvot Give Light

Parshat תצוה begins with the commandment to take pure olive oil to be used for the lighting of the Menorah.

The Torah uses the words, ויקחו אליך, that you should take for yourselves. It would have been more correct to say that we are to “give” the שמן זית to the Temple, for the use of the Menorah.

The message here is that the light is really not for Hashem, but for us. Hashem is light, as His essence is purity and holiness, as symbolized by the light. But the light is really for us so that we are enlightened and elevated. Darkness is the absence of light and represents evil and corruption.

We are to remember the expression, כי נר מצוה ותורה, that the candle is a Mitzva, and the Torah is light. The light that we are to receive, comes by way of doing Mitzvot.

Mitzvot benefit man. Whether it is the light of Shabbat, which is a taste of the World to Come, or the specialness of the Pesach Seder, and the holidays, these observances bring light to our homes.

This is why we are told to “take” the olive oil. We are to benefit from that light as we observe Mitzvot, and our very lives are illuminated.

No Cult

The message of this week’s Parsha, תצוה, is to avoid cultism. This is the only Parsha from the beginning of שמות until the end of the Torah that Moshe’s name is not mentioned.

He asked for his name to be removed from the Torah if Hashem would not forgive the Jewish people for the sin of the Golden Calf.

This Parsha usually coincides with Moshe’s birthday on the seventh of Adar. His name does not appear in the Pesach Haggadah, either.

Rabbi Twerski wrote that the reason for this was to prevent the people from deifying Moshe. He was not to be worshipped.

People that are drawn into cults are people of low self esteem. They tend to be most vulnerable to cultism. They can easily elevate people to godhood.

The עירב רב, mixed multitude were similar to a cult. They instigated the sin of the Golden Calf by saying, אלה אלוקיך ישראל, “This is YOUR god, Israel.” The people were weak and succumbed to the עירב רב.

The Torah recognized this vulnerability, and was careful with Moshe Rabbeinu. Jews were meant to honor their leader, not worship him.

The Menorah and the Shulchan

In פרשת תרומה we learn of the construction of the שלחן and לחם הפנים, the Table and Show Bread placed on the northern side of the אהל מועד, Tent of Meeting, as well as the מנורה, placed on the southern side.

The שלחן and מנורה have two distinct messages. The Table represents man’s physical and material needs. This is like the expression, “putting bread on the table.” The Menorah represents the spiritual. Light represents goodness and holiness and the elevation of the soul.

When a baby is born, for many years, all it knows is having its physical needs met and as soon as possible. As the baby grows into a child and gains intelligence, it is the duty of his parents to begin teaching him about right and wrong, and sharing. Ideally, the child will learn to feel a sense of satisfaction when he does something nice for his parents or siblings.

As adulthood approaches, the hope is that there is a good blend of the physical and the spiritual.

Unfortunately, there are many adults that never get past the infant stage of constantly wanting their physical needs met. They may be very intellectual on one level, but self gratification remains their reason for living.

The Tzaddik, on the other hand, becomes almost an entirely spiritual being. His essence is doing acts of kindness, and he achieves contentment by feeling Hashem close to him. The material world is of little interest to him.

The lessons of the שלחן and מנורה is to attempt to achieve a balance between the physical and material world. Torah observance turns even the physical into the spiritual. This takes place when an individual elevates even mundane activities, as a means of serving G-d. And this is the key to bringing purpose and meaning into our lives.

Seize the Moment

There is Midrash that says that almost immediately after the Jewish people told Moshe, נעשה ונשמע, we will do and we will hear, they were given instructions to build the Mishkan.

There is a definite connection between the two events. There was a kind of inertia and enthusiasm that came with the acceptance of the Mitzvot. The end of the section on the Mishkan, ends with the words, וכן תעשו, and so they did it.

Too often it happens that we get inspired and motivated about a particular cause, and if we don’t act on it immediately, we lose our enthusiasm and forget about the idea.

The lesson here is not to delay when we see before us something needed to be done. Shlomo Hamelech tells us to, “Exploit the enthusiasm of the moment.”

There is a story told about one of the wealthy Rothschild’s who was approached by a very poor and needy individual. Lord Rothschild was very sorry for this person’s plight. He took off his gold watch and was ready to give it to him. The poor man said he was willing to meet Rothschild the next day, as it wasn’t such an emergency that he had to take his watch. Rothschild said that if he didn’t give the watch right then and there, he might lose his enthusiasm and change his mind.

It is never good to procrastinate and when a noble cause or good deed comes our way, we must act without delay. The נעשה ונשמע led to the construction of the Holy Mishkan.

The כרובים

The כרובים, known as Cherubs, placed on the Holy Ark has a very mystical nature. They were angelic figures that had the faces of children.

They represented innocence and purity. This was the appropriate place to place them, as the Ark, similarly, was all holiness and purity.

It was fairly often that the curtains, or פרוכת, was left open, and people could see inside the Holy of Holies. Magically, the כרובים supplied the gauge to let the nation know if Hashem was pleased with them. When things were right, the כרובים faced one another, and the wings touched. If Hashem was not pleased, the wings separated, and the faces turned away from one another.

When the first Temple was destroyed, (there was no ארון קודש in the second Temple), the evil Babylonians found the כרובים embracing, as a symbol that the Jewish people would be separated from G-d as they went into Exile. It was comparable to two lovers saying good-by before being faced with a long separation.

Aside from being very mystical, the כרובים were a clear indication of Hashem’s love and closeness to עם ישראל.

Generously Not Begrudgingly

Parshat תרומה is all about giving and generosity. When the campaign began to ask for donations in the construction of the Mishkan, there was one important requirement.

The Torah tells us that only individuals who אשר ידבנו ליבו, “who give of a generous heart,” shall be allowed to donate.

There are numerous stories that emphasize this idea. It is not the amount that’s given that counts in the eyes of Hashem, but HOW it’s given. The one thing that could cause an individual to lose all benefits in the giving of charity, is if it’s given begrudgingly. This is why the words, “generosity of the heart” is so important.

This is also why giving in a quiet and sincere manner is so important. If a person gives and wants everyone to notice by having his name on a building, or receiving all kinds of public praises, he pays a price. In Heaven, Hashem looks at this person and says, “That person is covered. His praises are his reward. But that other fellow who gives without anyone’s knowledge, will get his recognition from Me. I must reward him for his sincerity and kindness.”

It would certainly seem that we are far better off by getting our reward from Hashem and not from man. This is what comes from אשר ידבנו לבו, giving with a generous heart.

Honesty and the Ark

Shavua Tov-

The construction of the Holy Ark carried with it many messages. One of them was to teach that just as the Ark had gold on the inside and out, so, too, one should not be one way on the inside and another on the outside.

This was meant to teach that one should not be אחד בלב ואחד בפה, one way in his heart, and another in his mouth. This was a strong reprimand against fakers and hypocrites. The Ark emphasized honesty.

The Gemara tells the story of Rabban Gamliel whose only requirement to be accepted to his Yeshiva is that each student must be תוכו כברו, his inside must be like his outside. He did not want insincere students.

The enrollment was very low as each perspective תלמיד, feared he would not meet the standards of Rabban Gamliel. There is an opinion that a lock was eventually placed at the entrance to the door.

The explanation of this lock was to test how determined applicants would be to learn Torah. It was known how Hillel climbed on top of a skylight to hear Torah during one of Jerusalem’s rare snow storms.

In Rabban Gamliel’s opinion, if someone would find creative ways to get into the Yeshiva, then it was certain he was sincere and his heart and mouth were the same.

Eventually, these strict requirements were lifted and numerous students joined. The message was clear. We must be honest, consistent, and sincere in all that we do. All of this was learned from the ארון קודש of the Mishkan.

Giving and Taking

This week’s Parsha is תרומה. Rabbi Twerski makes a fascinating observation from the first Pasuk. The Torah says, ויקחו לי תרומה, “And take for Me a donation.” The correct language should have been, “give” Me a תרומה. The Torah is teaching a valuable lesson.

For most people, it is much easier to take, rather than give of themselves or their possessions. However, there are many people that have a problem taking, or asking for help.

Some find it demeaning to ask for assistance. Some jeopardize their health by refusing to get the care that they need.

People who cannot accept help or even advice, show signs of low self esteem. Rav Ovadia of Bartenura made a profound statement. “One who has no mercy on himself, cannot have mercy on others.”

Rav Twerski once thought that a recovering alcoholic would be a great spokesperson to help others be relieved of their addiction. However, when he found out that this woman stayed in her home for three days with no heat, rather than stay with her welcoming neighbor, until heat was fixed, the Rabbi commented.

He told the woman that since she refused her neighbor’s help and suffered needlessly, she was not yet ready to help others.

The Torah teaches the importance of giving, but there are times when receiving may even be more important.

Being Considerate

A large section of פרשת משפטים discussed damages and the sensitivity we are supposed to have towards other people’s property.

We are to guard our animals to be certain they do not damage a neighbor’s crops or possessions. The same is true that we are not allowed to dig a pit in a public domain where someone might fall and get hurt.

We must control our temper and avoid getting into a fist fight with our neighbor. If we harm him, we pay for his inability to work as well as doctor bills.

The overall message is learned from Pirkei Avot. It is written, יהי ממון חברך חביב עליך כשלך, may the property of your friend be as dear to you as your own.

This all might sound like a pretty simple message. However, today there is clearly a lack of consideration and respect for other people’s possessions. This could explain the littering in the streets, and overall lack of consideration for others.

A possible solution to this problem comes from the words, ונקרב בעל הבית אל האלוקים, that the householder must appear before a judge. In this context, אלוקים, refers to honest judges. But אלוקים can also mean Hashem. If we would only realize that we will one day stand before Hashem, and we will give an accounting for all of our actions, we will tend to be more careful how we treat others and their property. Perhaps this will remind us to also to be kinder and more courteous in our overall treatment of others. There are times when the obvious also needs to be said.