Depth of Torah

The Baal Haturim is one of the commentators on the Torah, that was blessed with an incredible mind. He was a master of mathematics as well as a great Torah scholar.

These two traits allowed him to delve into the realm of סוד, where he revealed secrets of the Torah. One area of סוד, that he excelled in, was the use of Gematria. This meant attaching a numerical value to words of the text, and finding other words that had an equal numerical value.

The Gematria that is truly amazing from Parshat פקודי, comes from the words, ותכל כל עבודת המשכן, “And all of the work of the Mishkan was completed.” The Baal Haturim found that the same numerical value was contained in the words, בעשרים וחמשה בכסלו נגמר, “It was completed on the twenty fifth day of Kislev.”

There is a Midrash that confirms that the portable Temple of the desert, known as the Mishkan, only took two and a half months. There was an appeal from the nation to contribute all necessary materials on the day after Yom Kippur, the completion was on the date that eventually became Chanukah, and the dedication was delayed until the spring, on the first of Nissan.

This is a great example of showing that there is no book that compares with our Torah. It can be studied on many levels. But the depth of knowledge contained in it, cannot ever be completely known to any man. It is the task of every Jew to continue to study on his level, and gradually, more and more will be revealed to him.

Who knows, perhaps there are some great minds out there, that would make the Baal Haturim proud. This is what is meant by the Mishna that tells us to continue to review, because everything is contained in it.

Acquiring a Jewish Soul

The commentators of the Torah look for messages contained by the order of subjects presented in the text. This is called סמיכות הפרשיות, the connection between chapters.

Last week’s Parsha ended with a description of how Moshe Rabbeinu’s face had such a glow, that he needed to cover his face with a veil. This is what happens to a holy person. There is a certain aura connected with how he looks.

The Baal Haturim wrote that the connection of subjects to this week’s Parsha of ויקהל-פקודי, is that the first subject discussed is Shabbat. The Rabbis said the face of one who observes Shabbat is different from all of the other days of the week. The extra soul that one acquires, can be seen in his face. This is why we are sad to see Shabbat leave, as we must say good by to this special holiness.

In my twenty-five years of involvement with helping people convert to Judaism, I have witnessed a similar phenomenon. This applies to all converts, regardless of their country of origin. And my converts have come from all over the world.

When they finish the long conversion process, with their immersion in a Mikva, there is an incredible transformation. They look different than they did before. They have acquired a Jewish soul that will remain with them for eternity. Their faces have a different glow to it.

This is what happens when one elevates himself spiritually. This was seen in Moshe, and is seen in holy Jews every Shabbat, and is seen by those individuals who choose to embrace Judaism.

Moshe’s Accounting

The month of Adar in the Beit Hamikdash was a very busy time. There was an active collection going on in the whole country.

Every male above the age of twenty, needed to contribute a half shekel. This money was used for the maintenance of the Temple. In addition, the גזבר, or Temple treasurer, needed to make sure that all of the half shekels of the previous year, were used up.

They needed to see what needed to be spruced up. This allowed them to use up the old funds, and have the Temple in tip top shape, for the massive pilgrimage to Jerusalem for Pesach.

It is no coincidence that we read the double portions of ויקהל-פקודי at this time. It is mainly an accounting of where all of the donations towards the construction of the Mishkan, were used.

As leader of the Jewish people, Moshe Rabbeinu realized that he needed to set an example for future leaders. Despite his great piety, he wanted to give an explanation for all gifts that came to him. He needed to prove that there be no suspicion that he took any of these donations for his personal use.

While in many ways, Adar was the accounting season of finances, it was also a time when everyone needed to look at themselves, and be certain that they were conducting their lives with honesty and integrity. After all, we must prepare for the major accounting we will need to give, when we leave this world when we reach 120.

To Know and Love G-d

There are those who say that the essence of Judaism is “to know and love G-d.” This means that the goal of our spiritual worship is to develop a stronger connection with our Creator, so that we eventually feel this emotion of love.

Similarly, it is our task to learn as much as is humanly possible, how Hashem runs the world. Nobody can truly know Him, but we can get glimpses, if we work at it.

We see this in the dialogue between Moshe Rabbeinu and G-d. He saw an opportunity when he prayed for forgiveness for the sin of the Golden Calf. He asked, “Show me Your glory.” He was answered that nobody can truly know Me and live.

Nevertheless, Moshe was shown aspects of the Al-mighty, because he desired to know Him. He asked why it appears that the wicked flourish, and the righteous suffer.

Moshe received much more than a glimpse. The knowledge he received, made him realize the magnitude of G-d’s greatness in relation to himself. The more he learned, the more he understood the vulnerability of man.

This caused Moshe to become the humblest and the greatest of all men. He realized that all of man’s achievements are a gift from G-d, and no matter how much one might achieve, it is a fraction of the ultimate power of the Al-mighty.

This is the benefit of the quest “to know and love G-d.” It helps give a true perspective of the reality of the world. It allows us to be focused on what is important and what is not.

Three Components of Prayer

We learn from Moshe Rabbeinu the proper method of asking for forgiveness. We saw that he was successful on achieving atonement for the sin of the Golden Calf.

First, Moshe mentioned זכות אבות, the merit of our fathers. In essence, he was telling G-d not to forgive us for our sake, but for the sake of Avraham, Yitzchak, and Yakov.

After this, Moshe reminded Hashem that if He punished the Jewish people in the desert, He would look weak. Why should He allow the Egyptians to be mocking, and questioning of G-d’s ultimate power. This would be a desecration of His holy Name.

And finally, Moshe used the formula taught to him by G-d, how to change harsh judgement into mercy. This would come about through the utterance of the Thirteen Attributes of Hashem. We include this in our Selichot prayers, and say them at least seven days during Ne’ila, at the end of Yom Kippur.

This is the formula for seeking Hashem’s favor. Do it for the sake of the Avot, and His holy Name. And be merciful through the utterance of the Thirteen Attributes.

Shabbat: A Pillar of Judaism

The description of Shabbat in Parshat Ki Tissa, gives us an interesting perspective of this holy day. This can be learned from the words, וביום השביעי שבת וינפש, “And on the seventh day He rested and was refreshed.”

Translating the word, וינפש, as “refreshed,” as found in Artscroll, does not do justice to that word. In 1963, Rabbi Charles Kahane, father of Rabbi Meir and Rabbi Nachman, published an expanded English translation of the Five Books, called, “Torah Yeshara.” The senior Rabbi Kahane translated, וינפש, as, “endowed it with a spiritual quality.”

This translation is not literal, but expresses the uniqueness of this blessed day. When observed properly, we are endowed with a נפש יתירה, an extra soul, that allows us to reach greater spiritual heights. Shabbat should be viewed as a precious gift, where we rest and solidify our bond with our family and Creator.

The sanctity of this day is felt very strongly in Israel, and particularly in Jerusalem. A siren is heard forty minutes before sundown, to remind the women to light candles, and for everyone to refrain from weekday activities. One can feel a special peacefulness descend on our Holy Land.

The quote that the Sabbath kept the Jewish people together more than its being kept by the Jewish people, is certainly true. It has been a pillar for us throughout the Exile.

In my experience, there is no comparison to the Sabbath of Israel, as compared to that of anywhere else in the world. It is very difficult to describe without truly experiencing it. Someone once said, that describing the specialness of Shabbat, is like describing a beautiful sunset to a blind person. The sunset needs to be seen, and Shabbat needs to be experienced, to fully appreciate their beauty. This gift is available to all Jews everywhere. It is one that must not be passed up.

Redemption: In Its Time

The Talmud describes the Messianic times in two ways, based on a prophecy by Isaiah.

It can come quickly, known as אחישנה, if there is collective repentance by the Jewish people. Or, it will come at the time that Hashem sees fit, known as בעתה.

If the Haftarah of Parshat Para is describing the period we are now living, we are clearly in the בעתה, “in its time,” period. There is a description of the ingathering of the exiles. And there is a description of the desolate land, once again being fertile. And there is even a description of how the people will ultimately be elevated by the special waters of purification. All of this, is what we have merited to witness in our lifetimes, and clearly points to our ultimate Redemption.

But the Prophet Ezekiel makes it clear that all of this is happening despite our bad behavior. G-d says, “ I am rebuilding the House of Israel, not because of you, but because of My holy Name that was desecrated among the nations. You should be ashamed and embarrassed of your actions, House of Israel.”

It is clear that the miracles we are witnessing, are not because we deserve them. Hashem decided it’s time for Jews to come home. This knowledge should humble us to where we realize the abundant kindness we have been receiving from Above. It should allow us to return to Hashem, both physically and spiritually, to show gratitude and appreciation for the gift of the State of Israel, the symbol of our Redemption.

Aliya-Sanctification of G-d’s Name

Parshat Parah is read before the month of Nissan. It speaks of the purification necessary for those who may have come in contact with the dead. They need to be sprinkled with the ashes of the Red Heifer, in order to be in a state of purity for the Pesach holiday.

The Haftarah is read from the Book of Yechezkel. It also speaks of the ultimate purification in preparation of building the Third Temple. It speaks of the time when all of Israel will be sprinkled with waters of purification, and all will once again serve Hashem with a complete heart.

This Haftarah is probably the most Zionistic of the entire year. One particular Pasuk, was the motivator for me to announce forty years ago, that I was leaving my congregation to make Aliya.

Yechezkel reviews the events that transpired that forced the Jewish people to leave their sacred land. He goes on to explain that they desecrated the Name of G-d, by their very presence outside of Israel.

The Gentile would mock the Jew in Exile, and say to them, “If you are G-d’s chosen people, why aren’t you in His chosen land? This makes G-d look weak and is a desecration of His holy Name.

I did not want to be guilty of Chillul Hashem, and my wife and I realized that we must move to the place that was a Kiddush Hashem.

The State of Israel is a sanctification of the Name of G-d. its existence proves that He has not abandoned us. It announces to the world that the Jewish people are indeed, G-d’s chosen people, as we daily witness the fulfillment of ancient prophecies.

It is my fervent prayer that all Jews return to Israel, the only home for the Jewish people. We will see a fulfillment of another verse of the Haftarah, “And you will be My people, and I will be your G-d.”

No Turning on Lights With Elbow

It is important to make note of verse 31:13 in the Book of Shemot. This is the source for the thirty-nine Melachot of Shabbat. This is learned from the words, אך את שבתתי תשמורו, “But you shall observe my Sabbaths.”

The positioning of this Pasuk right in the middle of the numerous chapters, discussing the construction of the Tabernacle, is significant. Those thirty-nine activities forbidden on Shabbat, were activities that were done as part of the construction.

It is also interesting to emphasize that in order to have violated any of these Melachot, they must be done in the same manner it was done in the desert. In order to save an individual of a Torah violation, there is the concept of כלאחר יד, that literally means, “the back of the hand.”

If, for example, one carries an object from a private to a public domain on his shoe, it would be a rabbinic violation and not a Torah violation. This exemption should only be done, in time of need. It should not be done routinely.

Some ignorantly believe that it’s perfectly okay to turn on a light with one’s elbow. This is כלאחר יד, and does reduce the infraction to rabbinic. However, a rabbinic violation must not be taken lightly. The Oral Law is based on the teachings of the Rabbis, and must be observed. The כלאחר יד exemption should only be done בשעת הדחק, under exceptional circumstances. It must not be abused or belittled.

Shabbat laws are very intricate and detailed. One must study and cherish them, for Shabbat is one of the greatest gifts given to the Jewish people.

Turnabout

The villain of the Purim story, is the Amalekite, named Haman. The Gemara in Masechet Megilla, describes how he rose to power, and ultimately, fell.

The Talmud observed that in every person’s life, he goes through a period where his Mazal, or luck, is in an upward movement. For a certain period of time, everything seems to be going right. (Some people might claim that they are still waiting for their lucky time!)

This point was very clear when Haman came home and boasted to his family, how everything was going great. He was the only one invited to the queen’s party, aside from the king. His only problem preventing him from total joy, was the Jew, Mordechai.

Purim is the holiday of “turnabout,” where everything took a dramatic turn. For the Jews, it was celebration, and victory over their enemies. For Haman, it was his complete demise.

The lesson of Purim is never to give up hope. Our personal situation might look bleak. Some have financial problems, while others may be dealing with overcoming illnesses. There are those that are praying and waiting for their soulmate for too long.

Just has Haman had it all and fell, we must believe that despite our current challenges, things can change in a moment. We can see great salvation and joy. The Chassidim taught their disciples, that every hardship should be viewed as a sign, that great things are just around the corner.

Faith is a powerful tool. The Jews had it in Persia, and it led to our annual celebration of Purim. It is our faith that will, G-d willing, lead us to personal joy and celebration.

Accepting the Torah Out of Love

The Gemara in Masechet Shabbat gives vivid details of the awesome scene that took place on Mount Sinai when the Torah was given.

There was thunder and lightning, and the continuous sound of the Shofar. The mountain shook and the people trembled when they heard the voice of G-d.

It was no wonder that the nation accepted the observance of the Mitzvot. The mountain was placed upon them, so to speak. It was clear that there was no way they would refuse the offer to be a “kingdom of priests, and a holy nation.” Their acceptance of their special role was mainly out of fear.

The story of Purim was directly connected to the events of Mount Sinai. The name of G-d is not found anywhere in Megillat Esther. Yet, the people were united in their collective effort to repent, and reaffirm their acceptance of the Torah.

The Megillah uses the words, קימו וקיבלו, “they accepted and fulfilled.” The explanation of these two words, is that they now accepted out of love, what they had previously accepted out of fear.

This was what was missing for nearly a thousand years. There needed to be a higher level of observance than doing things out of fear. We are commanded to both fear Hashem, and to love him. Observance out of love, is a higher level of connection.

Ideally, in our personal worship of G-d, it should contain both of these elements. Hashem is the Awesome King, and we are to fear Him and the punishments described in the Torah for non-observance. But we also must see Hashem as the Benevolent Father, who deeply cares about us, and feels our pain. These two elements are what truly bring us close to Him.

We should see Purim as the holiday that opened the channels of observance of Mitzvot through love. It is a reminder that we are to be passionate in such observance. When we have both fear and love of Hashem, we are then fully equipped to fulfill our role in the world as Jews.

True Leadership

The Haftarah for Parshat Zachor is very tragic. It speaks of the fall of King Saul, and how he lost his kingdom.

Although the theme is the destroying of Amalek, if we look carefully at the text, we see a message for leaders. Shaul’s excuse for not fulfilling the Divine command to destroy Amalek, is that he was afraid of the nation. He didn’t want to go against public opinion. He gave into their wishes, rather than follow the word of G-d.

Contrast Shaul’s behavior with that of King David, who was a real leader. David was reprimanded by his wife, Michal, the daughter of Shaul.

She felt that he had made a spectacle of himself, when he danced wildly when the Holy Ark was returned to Jerusalem .

David told Michal that her father lost his kingdom because he cared about what the people thought. He was chosen to succeed him, because he only cared about the word of Hashem.

If only we had leaders today who would truly lead. And how successful they would be, if they only cared about doing that which was right in the eyes of G-d.

Priestly Garments

The priestly garments of the Kohanim, have a mystical and mysterious side to them. The four garments of the regular Kohein (pants, belt, shirt, and hat), were not nearly as impressive as the eight garments of the Kohein Hagadol.

It can be said, that there was a dramatic change in history, because of these sacred garments. It is told that Alexander the Great had a dream that he would meet the High Priest in his eight garments. The dream actually came true when Alexander met the Kohein Hagadol, known as Shimon Hatzaddik.

To paraphrase a famous movie, this was the beginning of a beautiful friendship. Alexander became a faithful friend to the Jews, as he went about conquering the world.

To this day, many Jews name their children, “Alexander or Alexandra,” as a tribute to this friendship.

The mystical aspect of these garments is that they served as atonement for various. Just looking at them, had an effect on that individual.

The חושן משפט, or the breastplate served to atone for injustices in the courts. It also atoned for impure thoughts in the heart.

The מעיל, or outer garment, atoned for Lashon Hara, improper speech. The מכנסי בד, the linen trousers, atoned for sexual immorality.

In general, the establishment of these garments, was meant to help overcome the stubbornness of the Jewish people. It was mainly to emphasize the importance of humility, and serving G-d humbly.

Shabbat Candles

The structure of the various commandments of the Torah, contains 613 Mitzvot, where 248 are positive and 365 negative. In addition, there is a separate category of Rabbinic Law, that is known as, “The seven positive Rabbinic Mitzvot.”

These seven laws have a different standing, than other rabbinic law. They are on a level slightly below Torah Law as these were established and accepted in ancient times.

Aside from having the stamp of the Sanhedrin, some go back to the time of King Solomon. The celebration of Purim and Chanukah, are among these laws, as is the commandment to wash before eating a meal, and making 100 blessings each day. Shlomo Hamelech instituted “Eiruv,” and it was also ordained to recite full Hallel, eighteen times a year in Israel.

The seventh rabbinic commandment was for women to light Shabbat candles every Friday night, as well as before various festivals. There is a hint to this from Parshat Tetzaveh.

The beginning of the Parsha instructs Aharon, the Kohein Hagadol to light the Menorah, so that there be a “Ner Tamid,” an eternal light in the Temple.

The Baal Haturim noted that the word, תצוה, “to command,” is equal in Gematria to, נשים צוה, “that women were commanded.” This is a hint to candle lighting on Shabbat. The Baal Haturim even recommends that just as olive oil was used to light the Temple Menorah, it is the choicest way to light Shabbat candles.

For many Jews, their Shabbat observance only consists of lighting Shabbat candles. Although, ideally, Shabbat should be fully observed by all Jews. But, nevertheless, these candles represent a connection with our traditions that began thousands of years ago, that has allowed us to continue as a people during our long and bitter exile.

Amalek- Removing Doubt

This coming Shabbat, we read Parshat Zachor. It is a Torah obligation to hear the reading that commands us to remember Amalek.

This reading always falls on the Shabbat before Purim. The connection is that the evil, Haman, was a descendant of Amalek. And the Amalekites were considered the bitter enemy of the Jewish people.

Amalek is synonymous with everything evil. Satan, the Yeitzer Hara, Ayin Hara, and even the Angel of Death, are all connected to Amalek. When we successfully erase the memory of Amalek, we are, in essence, removing evil from the world.

It is interesting to note that the Gematria, or numerical value of עמלק, equals the word, ספק, meaning, “doubt.”

We must not minimize how an individual can be tormented by his doubts. He wonders if he is healthy, or has enough money. His doubts make him concerned about his relationship with those who are dear to him. Being in this state of uncertainty, gives him no peace of mind.

This state of being is brought about by these negative forces. When one is able to remove doubts, and faces the world with optimism, and a clear path of what he must do, he is at peace. He is truly able to be happy with his life.

Perhaps this year when we read Parshat Zachor, we should focus in our prayers that we be able to remove all doubts, which means, removing the Amalek that may be inside of us.

Laziness

There is a book called, “Sefer Hayashar,” that deals with motivating people to serve Hashem in the best manner possible. In one chapter, there is a list of fifteen items, that prevent an individual from being closer to G-d.

One of these items that harm a person, is עצלות, or laziness. The explanation here is that even where there is a desire to do good, he is unable to do so, simply because he is plagued by laziness.

He allows himself to get into a horrible rut. Any time a good idea pops into his head of doing something positive, his addiction to laziness causes him to find numerous reasons why he can’t do it.

This is a perfect example of the nature of books of Mussar. They may not contain information that is so profound, but they say the things that need to be said. One must come to grips with the fact that he has this problem of laziness. This is holding him back on many levels.

This awareness is the beginning of fixing the problem. As is true with what might be seen as more serious addictions, recognizing the problem is essential to fixing the problem.

The opposite of laziness is זריזות, alacrity. There are many suggestions as to how to fix the problem. The cure must begin with a strong resolve to change. One must constantly remind himself that he must not be lazy. This will help to overcome, and great things will now be able to be achieved.

Alacrity

The many books that attempt to teach proper ethics and morality, use the word, זריזות, “alacrity,” as an important concept to incorporate into our personality. This refers to the enthusiasm we are supposed to adopt in the performance of Mitzvot.

The Torah is divided into 365 negative commandments and 248 positive commandments. The Messillat Yesharim writes that we use זהירות, taking precautions, in order not to violate these negative commandments. But we must use זריזות in the fulfillment of the positive commandments.

Often we find people who feel satisfied that they don’t hurt anyone, and they do not actively violate that which the Torah forbids. They can sit back and relax, and not do much at all. Their lives are boring and lacking motivation.

The Book of Psalms recommends that we, “turn away from evil, and do good.” The “do good” is a reference to our actively and enthusiastically do the positive Mitzvot. But it is more than this. This should also reflect how we approach life. We are to treat every day as special. And we need to see what good we might accomplish each day.

The Rabbis speak of individuals who at age twenty-five, act like they are eighty-five. And there are eighty-five year olds that have the excitement and vitality of a twenty-five year old.

Observing the Torah is extremely important. But “how” we observe it, might even be more important. Enthusiasm, alacrity, and זריזות, are the recommended method in fulfilling G-d’s word.

Solomon’s Temple

The Haftarah for Parshat Teruma, describes the construction and dedication of the Beit Hamikdash of King Solomon. There are some interesting facts regarding Solomon’s Temple.

First of all, it’s size was fifty times larger than that of the Mishkan of the desert. It took seven years to build. Incredibly, there were 150,000 workers used in its construction. There were 70,000 workers used for transporting and carrying, and 80,000 workers to chisel into the mountains. They formed massive stones that can be still be seen today.

The dedication of the Temple is also described in great detail. That great day took place 480 years after the exodus from Egypt. It was surrounded by the magnificent kingdom of Solomon that was the marvel of the world. There was peace, prosperity, and spirituality, all at the same time.

The dream of King David, Solomon’s father, had become a reality. Finally, there was a home for G-d, where the Divine Presence could rest. The nation would be able to feel Hashem’s protection on a daily basis.

King Solomon was visited with prophecy on that great day. He was told that if he would lead the people to follow the commandments of the Torah, Hashem will fulfill all that He promised. “I will dwell in the midst of the Children of Israel, and I will never abandon My people, Israel.

How we long for those days. We must fervently pray that these days return speedily in our days.

Holiness and Profane

The placement of the כרובים, or Cherubs, on top of the Holy Ark, is very mysterious. It seems strange that images of any kind would be permitted. And it is even more puzzling when these images are placed on the holiest object in the Temple.

One explanation is that these images do not represent anything human or physical. They represent the higher world of angels. They are meant to epitomize absolute purity and innocence.

This is reflected by their child-like faces, as children are also the symbol of purity and innocence. Great care must be taken by their parents to preserve this holiness. This is especially true today when children are exposed to so much, at such a young age, to the pollution of society.

These Keruvim face one another like beloved friends. Some say that they are like partners in their study of Torah. The Gematria of שני כרובים, is equal to אברהם, יצחק, and יעקב, our three Patriarchs, who served Hashem in innocence and purity.

The moment that Israel demonstrated a distancing from that which was sacred, miraculously, the two Keruvim could no longer face each other. Their faces turned away and their wings separated. This was a clear sign from above, that G-d was not pleased with us.

The Keruvim are a reminder that we need to return to an innocent, child-like worship of our Creator. It is needed that we learn to place our absolute trust in Him. It is clear that the world is crumbling, where morality is lost. And if we watch television, go to movies, or listen to the lyrics of today’s songs, we see the deterioration, where nothing is sacred.

This is clearly part of the ultimate plan, where the world will realize that we have no one to turn to, but the Al-mighty. Studying the Keruvim, should serve as an eye opener, that we once again clearly see and appreciate that which is holy, and reject that which is not.

No Hypocrisy

The various objects that were used in the Mishkan and Beit Hamikdash have their own special symbolism. The holiest of all of these objects is the ארון קודש, the Holy Ark.

If we look closely at the construction of the Ark, we will notice that it wasn’t very large. It only needed to hold the two tablets of the Ten Commandments, as well as the broken tables, as well as the Torah written by Moshe Rabbeinu. That original Aron Kodesh is hidden somewhere near the Temple until today. It is questionable the state of the jar of Manna will be, which is also in the Ark.

It is also interesting to note that there were three boxes that made up this sacred utensil. Both the inner and outer box were laden with gold. This was the source of its main message. There was really no reason for this inner box to be golden, when nobody could see it.

The lesson was to teach that one must not be a hypocrite and must be totally honest. The way this is worded is that one must not be אחד בלב, one way in your heart, and אחד בפה, and one way in your mouth.

An observant Jew should stand out for his integrity. He should be known for his truthfulness and dependability . It becomes almost impossible for a true Torah Jew, to ever tell a lie, or be insincere.

This is what the holiest object of the Tempe is teaching us. If Judaism and its observance is not based on truth and total honesty, then there is something terribly wrong.