Mazal

The Talmud at the end of Masechet Shabbat, discusses the question of the validity of reading the stars. There were many astrologers that lived during the Talmudic period, who regularly challenged Jewish scholars on the subject.

It is interesting to note that these scholars did not negate the predictions of these star gazers. They felt that it was within the power of the Jew, to overcome these predictions.

The famous story of the daughter of Rabbi Akiva was one example. He received a prediction that his daughter would die on her wedding day. Rabbi Akiva did not dismiss this as foolishness, but was very worried that this horrible prediction would come true.

The daughter was miraculously saved when she stuck her brooch in the wall. The next morning, they found that the brooch had killed the snake, that would have killed her.

She was asked by her relieved father what she had done, to merit such a miracle. She explained that during the tumult of the wedding preparations, the cries of a poor person, were heard only by her. She compassionately gave her meal to that starving individual.

Rabbi Akiva took this incident to prove that Jews can overcome “Mazal.” It also taught that acts of kindness not only save a person from an unusual death, but save the person from death itself.

The word, “Mazal” might also refer to one’s destiny. It could determine the nature of one’s children, his wealth, and length of years. But we believe that choosing a life of giving and serving Hashem sincerely, is the most effective way of making our lives far better than anything we could have imagined.

Shabbat, Temple, Honoring Parents

The Keli Yakar makes an interesting parallel between two different verses in the Torah. Both of them are in connection with Shabbat.

The first Pasuk is in Shemot that is the source for teaching the 39 Melachot, the activities forbidden on Shabbat. It begins with the words, אך את שבתותי תשמורו, “But you shall observe my Sabbaths.”

The positioning of this verse in the middle of the instructions of building the Mishkan, is to teach an additional Halacha. Despite the importance of creating a dwelling place for the Divine Presence, this must not be done on Shabbat. The holiness of this day, must not be compromised.

The parallel verse in Vayikra, is more direct. We are told that each individual should fear his mother and father, but he must also observe the Shabbat. The positioning of fearing parents and keeping Shabbat, is also for a very definite purpose. As important as it is, to treat our parents properly, this obligation is waived, if they tell us to violate Shabbat.

Therefore, we see how Shabbat outranks the building of the Temple. And Shabbat also outranks the necessity to listen to our parents.

The verse that tells us not to kindle a fire in our dwelling places, gives a subtle message about the importance of Shabbat. If we want our homes to be peaceful without strife, as represented by the “fire of discontentment,” then we need to treat this holy day of the week with the proper reverence and respect. This should be a major priority in our lives. After all, its importance outweighs even the construction of the Temple, and properly treating parents!

The Day After Yom Kippur

The Keli Yakar makes an interesting observation connected with the word, “מחרת,” meaning, “the day after.” He noted that this word was used twice.

It was mentioned in connection with Yitro’s visit to the camp. It was also mentioned regarding the appeal for materials to construct the Mishkan.

The “day after” in both cases referred to the day after Yom Kippur. The Jewish people were ready to move forward as a people. Moshe Rabbeinu had come down from Mount Sinai with the second set of tablets, and achieved full atonement for the sin of the Golden Calf.

Yom Kippur was an auspicious time, as there is solid unity on the holiest day of the year. Moshe wanted to build on this unity as they were given the task of creating a dwelling place for the Shechina, the Divine Presence.

Yitro’s contribution was that on that very day that followed Yom Kippur, he insisted that there be an efficient judicial system set up. This was very much related to the great fund raising effort that also began at that time.

In order for the Mishkan to succeed in becoming the spiritual center of the Jews in the desert, and later in Israel, it had to have, absolute purity. All gifts that were accepted had to come from individuals who gave with a generous heart. They certainly could not contribute stolen money. This was why the court system had to be in place. There was accountability as to the origin of these gifts. And there was great emphasis on not giving begrudgingly. There was an accounting of exactly where all of these gifts went.

The combination of the unity of Yom Kippur, a proper court system, and being certain of the honesty of the donors, guaranteed that this portable Temple fulfilled its role. It elevated the nation, and brought them all closer to G-d.

Ask Questions

It is always important to ask questions when we are told that we might be violating a particular Halacha. When someone tells us that something is forbidden, it is important to ask for an explanation.

“Why are you telling me that I am not allowed to do this? Is it a Torah prohibition? Maybe a Rabbinic law, or only a custom.” If that individual cannot explain why that particular law is forbidden, he has no business giving you instructions.

The correct way to analyze any Halachic question, is to first categorize it. Is it a Torah prohibition, or Rabbinic. If it is from the Torah, we must be very strict, as there is little room for compromise. If it is Rabbinic, there could be leniencies, under certain circumstances.

Often we see ignorance at play. People might get very upset about a custom, and then overlook a serious Torah prohibition.

For example, it is considered unnecessary exertion to feed a stray animal on Shabbat. This is why many feed the birds before Shabbat, when we acknowledge the birds on Parshat Beshalach, which is also Shabbat Shira. Many take this advice very seriously, and tell others not to feed the birds on that Shabbat.

These same people might own a pet, and unknowingly, might mix their pet’s food with a liquid. Such mixing could fall under the category of לישה, “Kneading dough,” which is one of the thirty-nine Melachot, that is a serious Torah violation.

The point of all of this is that it is perfectly okay and almost our obligation to ask questions. It is not only within our rights, but it will help give us a better understanding of the beautiful system of Jewish Law.

Less Materialism-More Chessed

The Messilat Yesharim of the Ramchal, makes a strong case about the dangers of materialism. He tries to explain how much we are held back spiritually, when there is too much emphasis on comforts and pampering.

The Ramchal recognized that it cannot be expected of people to completely separate from worldly pleasures. There are times when we need to treat ourselves to an occasional indulgence. A nice vacation or a visit to a restaurant, can certainly be in order. We cannot be expected to completely separate from the physical world.

However, we must realize that much of what we think we need, we really do not. The more we are able to de-emphasize these comforts, the better off we will be. Whether it is food, clothing, shopping, or other physical pleasures, there must be a conscious recognition as to whether or not, such activities are essential or not.

This allows us to make the transition towards what is really important in our lives. The materialism holds us back, and prevents us from reaching our spiritual potential. This recognition helps us realize what is temporary and fleeting, and what is permanent.

The materialism also takes away our ability to reach happiness and contentment. There is a certain frustration when we see that the joy we might feel from a physical act, does not last. We cannot wait for the next indulgence, which also does not last.

Contrast this to acts of Chessed that help the less fortunate. That feeling that we made a difference in someone’s life, lasts for a long time.

Years ago, I helped two five year olds cross the street. I gave each one of them a gift of five shekels. These children were ecstatic. They shouted, “Yay,” and ran to buy themselves a little treat. It still makes me happy thinking about how a little gesture went so far.

The Ramchal wanted us to know that if we make the effort, we can cut down on many material things, as we realize that they are not needed, and are not important. The rewards are immeasurable as we make the transition to the world of spirituality and holiness.

Showdown At Mount Carmel

The parallel Haftarah to the sin of the Golden Calf, was the confrontation of Eliyahu Hanavi and the 450 false prophets of Baal.

At that time, there were many Jews who were worshipping both Baal and Hashem. Eliyahu challenged them to a showdown at Mount Carmel. He spoke to the Jewish nation with a famous and impassioned speech. He asked the people how long they would be on both sides of the fence. He said that they needed to make up their minds. If Hashem is the true G-d, they needed to worship Him. If it’s Baal, then worship Baal.

He managed to perform a tremendous miracle by having a fire come from the Heavens that consumed only his sacrifice, that was saturated with water. The people acknowledged the miracle, and shouted, ה׳ הוא האלוקים, ה׳ הוא האלוקים, that our G-d is the only true G-d.

Often we see how it is difficult for people to make the correct transition in their lives. They may be torn between their attachment to their secular lives, and they are unable to detach from it. They want to come over to the side of holiness and spirituality, but they need a little push. There is great relief when the doubts are removed, and they realize what is important.

The story of Eliyahu Hanavi and the false prophets of Baal is encouraging. It is a sign that when we complete our current battle with Hamas, there will also be an acknowledgement the G-d is the only true G-d. With Hashem’s help, that day is coming soon.

Lessons from the Golden Calf

The sin of the Golden Calf was tragic on many levels. The Jewish people went from being on a level like angels, to falling in total disgrace.

Many commentators wrote that death would have been abolished, had this sin not occurred. The level at Mount Sinai was equivalent to that of Adam and Eve before their sin.

Many blame the Eirav Rav, the mixed multitude as being the instigators who incited the people. They convinced them that Moshe wasn’t coming back.

Aharon did his best to see if he could stall matters. He first thought that there would not be a willingness on the part of the people to give up their gold. He also tried to delay matters, as he said that there would be a holiday tomorrow.

Many do not realize that in addition to idol worship, three other grievous sins took place. They murdered Chur, the son of Miriam. They acted promiscuously as hinted by the word, לצחק, “they played,” which was a euphemism for sexual immorality. And they spoke Lashon Hara against Moshe and Aharon.

A further explanation as to the severity of the sin was the fact that despite the transition from slavery to freedom, the people should have known better. Moshe had proven himself as their faithful leader over and over again. They should have shown him loyalty, and they should not have turned against him so quickly.

There are many lessons to be learned from the sin of the Golden Calf. We are still suffering its consequences to this very day.

Moshe’s Dialogue With G-d

The Torah gives a lengthy description of the dialogue between Hashem and Moshe Rabbeinu, following the sin of the Golden Calf.

The efforts of Moshe were rewarded to such an extent that he was permitted to ask Hashem about His essence. He not only achieved atonement for the Jewish people for their sin, but he was also taught the Thirteen Attributes of Hashem, that were a means towards achieving mercy from Above, rather than strict justice.

If that wasn’t enough, we learn that Moshe also asked G-d about what would become an age old philosophical question. He wanted to know about צדיק ורע לו רשע וטוב לו. This means that it appears that the righteous suffer, while the wicked prosper.

It was explained to Moshe that the real reward for the righteous is in the World to Come. This refers to eternal pleasure, in line with all of the individual’s efforts to do good, during his lifetime.

Moshe was reminded that at the end of the day, when all is said and done, there will be perfect justice for each individual. We only need to be reminded that G-d’s ways are not understood by man. This justice will come according to Hashem’s terms, not man’s.

Moshe learned a great deal in his quest to achieve atonement for his people. These lessons need to be learned by each and every Jew.

The Individual and the Nation

The Mitzva of the donation of the half Shekel for Temple expenses, carried with it an important message.

Aside from it being a method of taking an annual census, and being a means towards covering Temple maintenance, it stressed the specialness of each individual.

There is a balance that we are to maintain between remaining humble, and not considering ourselves as insignificant. The Rabbis tell us that a person should say, בשבילי נברא העולם, that the world was created for me.

We have an obligation to contribute to the world with the G-d given faculties that we possess. The מחצית השקל, the half Shekel was given by every male Jew, whether rich or poor. Each Jew is significant in his own way.

We blend in such a way that we are a family-nation, but we must retain our unique individuality. Some complain that religious Jews are too standardized, and the masses are satisfied following what others may do. It may give a sense of security, but it also might hold back full self expression.

The Keli Yakar tells us that we were compared to the stars in the sky to point out that just as each star is special, each individual is special as well. We are also compared to the sand of the sea, to teach us that we must not remain separate, but we must blend in with the nation of Israel, and feel that we are part of this great people.

We should constantly strive to go higher and higher in our worship of Hashem and the Torah. We can best achieve this by maintaining balances. We must maintain humility but not stop trying to achieve all of our potential. And we must embrace our own individuality, just as we embrace and appreciate being part of Am Yisrael.

Chana and Eli

The Urim Ve’tumim were considered a type of adornment to the breastplate worn by the Kohein Hagadol.

The Rambam describes it as magical in its nature. When the High Priest wished to get a direct message from Hashem as to what Israel was supposed to do, certain letters lit up on the Choshen. It was the task of the Kohein Hagadol to unscramble the letters.

On one occasion, all of the letters of the name “Yehuda,” lit up. Four more letters lit up spelling the word, יעלה. The interpretation was that the tribe of Yehuda shall go up (Ya’aleh) and fight the enemy.

The Vilna Gaon had an original interpretation of what took place in the dialogue between Chana and the Kohein Hagadol, Eli. He consulted the אורים ותומים to find out why Chana was swaying in such an extreme manner. The letters ש כ ר ה, lit up. Eli thought the letters שכרה spelled “Shikora,” meaning that she was drunk, ( as in the Yiddish word, “Shikkur”).

When Eli reprimanded Chana for coming into the Temple intoxicated, she accused him of not possessing the Holy Spirit. She told him that he did not unscramble the four letters correctly. The word was meant to spell, כשרה, that she was like Sarah Imeinu. She was praying desperately for a son, just as our Mother Sarah did.

Eli apologized for misjudging her, and blessed her that she be granted a son. A year later, the great Prophet Shmuel was born.

This is yet another example of the brilliance of the Vilna Gaon.

Rashi’s Inspiration

Rashi, Rav Shlomo Yitzchaki, is known as one of the greatest commentators on the Torah. Occasionally, he will use the words, ליבי אומר לי, “My heart is telling me.”

This would be a kind of admission that he is using his intuition in explaining a verse in the Torah.

He used this language in explaining what the apron of the Kohein Hagadol looked like. A story is told that Rashi was once walking along the road, when a noblewoman rode past him on a horse.

Rashi wondered why he was meant to witness this scene specifically when he was walking. At first, he thought there was a message that he needed to correct some kind of personal flaw by seeing something immodest.

He then realized that Hashem was helping him with his commentary. When the noblewoman rode by, he saw that the dress she wore, had criss crossed straps on her back. He now understood that this must have been the way the Kohein Hagadol wore his apron. It was criss crossed in the back!

This also explains why in this specific case, that he prefaced his commentary with the words, “my heart is telling me.” Or in Hebrew, ליבי אומר לי.

Why Aharon Was Chosen Over Moshe

The Torah describes the initiation of Aharon as the Kohein Hagadol, the High Priest of Israel. There are commentators who felt that Moshe Rabbeinu was disappointed that he was not given this position.

Clearly, the relationship between the two brothers, was most admirable. There was genuine love between them and no jealousy. Aharon had no problem that his younger brother was chosen to be the equivalent of the king of Israel. The appointment of Aharon, was more a question of curiosity rather than sour grapes.

The Maggid of Dubnov tried to explain the reason for this appointment. The role of the Kohein Hagadol, and all Kohanim, for that matter, was to bring atonement to the people of Israel. In order to do this, the people needed to feel that they could relate to the Kohein.

There was a need to feel comfortable enough to confess their sins, so that the Kohein would help the process via sacrifices and repentance. Aharon was more of a regular guy than Moshe. He was more easily approachable and perhaps, more down to earth than Moshe. It was known to all, that Aharon needed his own atonement for his role in the making of the Golden Calf.

Moshe Rabbeinu was on such a high level that he even needed to wear a veil, because of the holiness that radiated from him. He was in constant contact with Hashem, pleading for his people. The loftiness of Moshe, made him less approachable than his brother. This is why Aharon got the job, and not Moshe, according to the Maggid.

There are times when we are captivated by the scholar who commands huge audiences to hear his Torah. People are moved by such speakers. But such people may not be as approachable as the teacher that connects with his students on a more personal level.

Both types of educators are beneficial, as we can learn a great deal from both. Moshe had his special role in leading the people. But Aharon’s role was equally important in helping the masses get closer to Hashem.

Leadership Qualities

We get a glimpse at the kind of leader Moshe Rabbeinu was, in his handling of the sin of the Golden Calf. His example should be followed by anyone in a leadership position.

We learn of Moshe’s dedication to the people, by way of a simple explanation of Rashi. He noted that the Torah was teaching us something when we were told that Moshe went down from the mountain to the people. Rashi comments that he went directly “from the mountain to the people.” He did not engage in his personal matters, but “from the mountain to the people.”

He put the needs of the nation before his own needs. He was not leading in order to acquire personal gain.

We see this dedication even further, when he is made an offer by Hashem. He is told that the Jewish people would be eliminated, and a new nation would be created, with Moshe as its head.

His response is that he will never abandon his people, no matter how difficult they are. He even asks that his name be erased from the Torah, if harm would come to Israel. This explains why Moshe’s name does not appear in all of Parshat Tetzave.

The leadership quality that stood out the most about Moshe, was his humility. This character trait is what made him the greatest human being that ever lived. But in his position as leader of the Jewish people, he never allowed his ego to alter what was best for the Jewish people. This is rare for anyone in a position of authority.

Total dedication to his people, his devotion, and putting aside his own needs, were the traits that all leaders should emulate. As it says in Pirkei Avot about leadership, “Love the work, but hate the notoriety that comes with it.” Very few are able to do this, but Moshe Rabbeinu certainly did.

Choshen Mishpat

The garments worn by the High Priest had great significance. Each of the eight garments, was meant to atone for different types of sins.

The headband known as the “Tzitz,” atoned for haughtiness. The special trousers, for sexual misconduct. The “Me’il,”the outer garment, for Lashon Hara, improper speech. The “Eiphod” another coat like garment, was to atone for the sin of the Golden Calf, and idol worship.

The most intriguing of all the garments was the “Choshen,” or breastplate. It is initially described only as חושן, but later described as חושן משפט. This object was connected with seeking justice. Rashi wrote it was to atone for the perversion of justice. The Malbim described it as the means of seeking Divine judgement for issues affecting the nation.

The Keli Yakar added that the Choshen was listed first because it is more important to fix קלקול הדין, the perversion of justice, than fixing idol worship.

It is also interesting to note that one of the four sections of the Shulchan Aruch, that deals with civil law, is called, Choshen Mishpat.

We see how important it is for our society to have proper judges. This is so important that our Rabbis have pointed out that two things prevent our Redemption.

The first is that the Eirav Rav, the mixed multitude, must repent. This refers to the self hating, back stabbing Jews, that hurt our people.

The second obstacle is that we must be able to see true justice in our country. This cannot come about when the State of Israel allows avowed atheists, to become judges here. This is absurd. When we are led by G-d fearing judges, we will overcome this second obstacle.

The Priestly garments carry with them important messages. If we learn from them, our Redemption is at hand!

Priestly Garments and Temple Vessels

There are three instances where we see how foreign kings were impressed by the Temple vessels, and the priestly garments.

The Keli Yakar mentions that Belshazar, the father of Queen Vashti, used Temple vessels at a feast, and was punished. He hoped he could neutralize their holiness by using them. He was succeeded by Achashveirosh.

The famous feast prepared by Achashveirosh was made to celebrate the non-fulfillment of Jeremiah’s prophecy. The foolish King of Shushan, miscalculated the seventy years that were to pass between the first and second Temple.

At this great feast, Temple vessels were used. The Keli Yakar added that Achashveirosh even wore the eight garments of the Kohein Hagadol, thinking that it would give him protection. There was a clear obsession of these foreign kings to the Temple vessels and the priestly garments.

This obsession peaked with the famous meeting between Alexander the Great and Shimon Hatzzadik. Alexander dreamt that he would meet the High Priest of Israel, wearing the eight holy garments.

When this dream came true, Alexander promised Shimon Hatzzadik that he would not harm the Jewish people. He would always remain respectful to the children of Abraham. This explains why Jews still commonly use the name Alexander or Alexandra until today.

It is also rather obvious how other religions have copied some of the Temple practices. All that was done in the Temple was based on biblical commandments. The architects of the Mishkan, Betzalel and Ohaliav were Divinely inspired. The Temple of Shlomo, had the wisdom of Shlomo.

This probably explains why the other religions needed to “borrow” our ideas. They never could have come up with this on their own. (Even the Pope wears a Kippa!)

Even though we have been without a Temple for nearly 2000 years, its influence remains until today. The inevitable is coming when the Temple will function again and the vessels and Priestly garments will be used. No king in the world will be able to prevent this.

A Biblical War

It seems very apparent to those who have a reasonable understanding of Jewish History, that the war Israel is currently fighting, is very much biblical. Despite the fact that we are now in 2024, the attacks against the Jewish people are very familiar.

When this war ends, the numerous stories of heroism and bravery, will become more publicized. It will now be okay, to openly acknowledge the Hand of G-d, and His Presence in guiding His faithful servants, the IDF, through this war.

We see a repetition of the past, with the enemy gloating and anticipating their great victory over Israel. Such wars have started in biblical times, with terrible humiliation of Israel, and a sense of desperation, but turning to Hashem brought about salvation beyond all expectations.

All of the Jewish people everywhere, felt this humiliation on October the seventh. The scene of hundreds of young people running for their lives from the Nova festival, is imprinted on our minds. It was a day when all Jews felt this pain and feeling of desperation.

Thankfully, we have an army that was activated to right the wrong that was done to us. Despite the fact that many in the world have joined in this gloating, and have shown their anti-Semitic feelings towards Israel, things are changing. The verse from Megillat Esther rings in my head. The wicked Haman tried to annihilate all of the Jews in the Purim story. Everything changed from mourning to joy, and sadness to celebration. The verse states, “And many of the peoples of the land converted, because the fear of the Jews came upon them.”

The same result will happen in the near future, with G-d’s help. The world will suddenly fear and respect the Jews, as victory becomes ours. Some may remember how we were treated after the Six Day War. Jews were not afraid to ride on Arab buses from Jerusalem to Hebron. And when they did, the Arabs stood up for them out of respect, to be sure they had a seat.

We must have faith in the G-d of history, that great times are ahead for Israel. Despite the horribly demoralizing media, Israel is united in an amazing way. The collective prayer and the the rebirth of religious observance, and the spirit of our incredible soldiers, will bring about this victory. Perhaps it is no coincidence that we are only a little more than a month away, before celebrating Purim. We must never lose hope and we must remain optimistic that the future is brighter than anything we could have imagined.

Judaism and Aging

The end of Masechet Shabbat, has a long discussion of the subject of aging. It begins by quoting seven verses from the Book of Kohelet.

Following the theme of the book, that all is vanity, Shlomo Hamelech included aging as one of the vanities of the world. He clearly wrote of the negative side of aging.

He describes with symbolism how the body is unable to do what it used to when it was young. The implication is that this process is unfair and difficult to bare.

The Talmud continues with stories of rabbis who did not participate in their usual activities, citing their aging as the reason. Clearly, the argument is made that getting old has its challenges to say the least.

The Tamud then points out that most of this is not true of the Torah scholar, and one who dedicated his life towards doing Chessed, acts of kindness. For these righteous people, old age is the most glorious time of their life. People come to them for advice and guidance, and they are surrounded by their students and admirers. If one hasn’t made the proper preparations, old age can be a nightmare. But for those who lived life to the fullest, old age is a crown of glory for them.

We must wake up when we are young to take stock of our lived, so that we will not have serious regrets later.

Honesty, Simplicity, Integrity

There was a very clear message connected with the Holy Ark. it was meant to be a symbol of honesty, simplicity, and integrity.

There were two major factors that carried out this message. The Keruvim, those child like figures placed on the Ark, were the symbols of purity and innocence. And the fact that the Ark was laden with gold on the outside as well as the inside, taught about the importance of integrity.

These two symbols represent not only how we are to serve Hashem, but also how to interact man.

We are to be genuine in the manner in which we present ourselves. There is no place for phoniness or hypocrisy. We must be consistent to say what we feel. Devious behavior with insincerity and putting on a show, is unacceptable in our service of G-d and man. The sweet innocence of a child, as reflected in the Keruvim, should not be lost, just because we get older, and face disappointments.

The gold on the inside and outside, is a reminder of the need for total sincerity. We must not be one way in our heart, and one way in our mouth. Or a better way to put it, is that we should not talk from both sides of our mouth.

As the years go by, and we

have faced many disappointments from people, who should have known better, it must not harden us.

We need to be more careful as to whom we let into our lives. But we must never compromise the honesty, simplicity, and integrity, that are the symbols of the Ark and Keruvim.

Longing for the Temple

The Jewish people have had some kind of Temple in operation for approximately 1310 years. We left Egypt 3,336 years ago. We are now in the year 5784 and we left Egypt in the year 2448 after creation.

We are told in the Haftara of Teruma that comes from Kings I, Chapter six, verse one, that the Temple of Shlomo was completed 480 years after the exodus from Egypt. Shlomo’s Temple lasted 410 years, and the Second Temple lasted 420 years. This is how we get to the number of 1310. This is a simplification as there were brief periods during the 480 years, where the Mishkan was not functioning.

This means that for more than a third of our history, our religious observance included pilgrimages to the Temple, and the offering of sacrifices. It has been 1,956 years since the Second Temple was destroyed. We were also without a Temple for seventy years, between the two Temples.

Sadly, we have gotten used to observing Judaism without the benefit of the Temple. Most people do not realize the huge difference there was in religious life, when we had a functioning Temple. We were truly able to feel Hashem’s Presence and closeness.

All of the holidays had a different meaning to them. When Jews made their pilgrimage to Jerusalem three times a year, they were greatly uplifted. The air of Jerusalem gave off the sweet fragrance of the incense offered on the altar. The Temple service of the Kohanim, and the singing and service of the Leviim, were a sight to behold. Yom Kippur was the ultimate day of serving Hashem, where the entire nation was elevated.

Many mistakenly view the Temple as a very large synagogue. It was so much more than that. It was a place where we saw the fulfillment of the Pasuk from Yechezkel. “You will be My people, and I will be your G-d.”

We must study the details of the Beit Hamikdash and long for it to be rebuilt. Some say that if this longing will be strong enough, it will come to be much sooner. May we witness this speedily in our time.

Holy Ark

Of all of the holy vessels of the Temple, the most interesting is the ארון הקודש, or Holy Ark. Unlike the arks that we might see in a synagogue, the ark in the Temle, was very small.

It was two and a half cubits long, with a height and width, of a cubit and a half. A cubit is a little more than a foot and a half. Inside the Ark, the broken tablet’s fragments, as well as the second tablets, were placed inside. A Torah scroll, written by Moshe Rabbeinu, was also placed in, or on a shelf connected to the Ark.

It was housed in the Holy of Holies of the Temple. It could only be approached one day a year, on Yom Kippur. On it were placed the Keruvim, which were angel like figures, made of gold.

The half measures were to teach us that we should never see ourselves as complete. There is always room for improvement.

The Aron Kodesh was laden with gold on the inside as well as the outside. This is unlike craftsmen, who use inferior materials, that are not seen from the outside.

The Ark was a symbol of honesty and purity. It taught that people should be truthful. They should not say one thing with their mouth, and feel something else in their heart.

Legend has it, that the Holy Ark was hidden somewhere in Jerusalem during the First Temple. The Second Temple had a blank space where the Ark was meant to be placed.

The most important feature of the Ark was that the Divine Spirit came down to the High Priest through it. It was the vehicle by which, the nation could feel G-d’s Presence.

We remember the Ark in our synagogues, with an Eternal Light placed above it. We long for the days when the Ark will again shed light on all of the Jewish people, and the world.