Turning Study Into Practice

Rav Kook asked why it was necessary for the Torah to give an accounting of all of the details that were involved in the construction of the Mishkan.

He said that this was necessary in order to show the connection between the instruction and the implementation of the instructions.

It is not enough to be involved in Torah study. The study is meant to translate into actions. The Talmud in Kiddushin makes this point when it says, “Torah study is great when it leads to actions.”

The observance of Mitzvot that follows study, brings abundance and blessings from above, that is brought down to us. This is the way it was intended by Hashem. We are to study and comprehend what is expected of us, and then put this knowledge into practice.

The Rabbis speak of the contrast between one who studies Torah and has wonderful character traits, and one who supposedly studies, but he is dishonest and treats people badly.

Such bad behavior is considered a serious Chillul Hashem, desecration of the Name of G-d. This reminds me of the quote made famous by Rav Ahron Rakefet. “Judaism is perfect. Those who practice it, are not.” We must be consistent in putting the Torah’s lessons into practice. This was what the Torah was teaching when it took great pains to give all of the specific details of the Mishkan.

Overcoming Doubts

The “Duties of the Heart,” discusses the challenges that we have in fighting the Yeitzer Hara, the evil inclination. Great emphasis is placed on the power of the intellect to meet these challenges.

Rabbeinu Bachye lists a number of areas where doubts might creep in, and tamper with our faith and commitment to Judaism.

He begins with doubts that we might have regarding the soul after death. The intellect is needed to remind us that real reward comes in the next world.

There could also be doubts in accepting the Torah’s view of creation. Thoughts about evolution and the “big bang theory,” can be dispelled with the power of the intellect.

There could also be doubts about serving the Creator, and His Oneness and uniqueness. Similarly, questions might creep in regarding the Oral Law, as well as the authenticity of the Written Law. Reward and punishment, and the World to Come, can create doubts as well.

If we are successful in using our intellect to overcome all of these issues, we might then be confronted with the problem of being preoccupied with the pursuit of luxuries, pleasures, honor, and acclaim. These also can be a major obstacle in our rising to spiritual heights.

The final point made by Rabbeinu Bachye is that in terms of the Yeitzer Hara, if one succeeds in overcoming all of the points previously mentioned, it has one final trick to make us fall. It will smite us with a feeling of laziness. We will suddenly have no motivation to do anything positive. Laziness is mentioned in many of the books of the sages.

An awareness of the tricks of the Yeitzer should always be uppermost in our minds. If we conquer the Yeitzer Hara, we are able to achieve the connection with Hashem that we are souls deeply desire.

The Levites Emerge

The incident of the Golden Calf, was the defining moment when the Levites demonstrated their deep commitment to the Jewish people. They were chosen to replace the First Born in doing Temple service.

There were many Jews aside from the Leviim that did not participate in this grievous sin. The Chidushei Rim points that relative to the population, a small number lost their lives.

The others that stood on the sideline did not have the strength and courage of the Levites. They were the ones who answered Moshe’s call of מי לה׳ אלי, “Whoever is for Hashem, join with me.”

Many thought that it would not be wise to be part of a conflict. They stood by and watch the situation unfold. The Leviim took action in restoring the honor of Hashem. They took swords in their hands, to fight the idol worshippers.

It is for this reason that Hashem later declared, והיו לי הלויים, “And the Levites shall be with Me.” They showed the faith and commitment necessary to become true servants of G-d.

Troublemakers

The Sin of the Golden Calf is one of the greatest tragedies in Jewish History. The high level achieved at Mount Sinai was immediately lost.

The Jewish people were on a level that would have eradicated death forever. The sin of Adam and Eve was now temporarily forgiven.

The troublemakers that instigated this terrible sin, were known as the “Eirav Rav,” or the mixed multitude. They were also responsible for the other sins that were committed in the desert.

They were defined originally as insincere Egyptian converts that should not have been accepted to join the Jewish nation. The number of Erev Rav was in the hundreds of thousands, according to most commentators.

The Zohar points out that not only does the Erev Rav continue to exist in every generation, but they remain the major cause of problems facing the Jewish people.

In practical terms, the Erev Rav are likely to be self-hating Jews. Their entire essence is to undermine that which is sacred. The Zohar says further that the existence of the Erev Rav holds back the Redemption.

The Ari, Rabbi Isaac Luria, and Rav Kook both wrote that there is the potential for the Erev Rav to repent. Perhaps if we strengthen ourselves, and show them the fallacy of their ways, their influence will be weakened, and the obstacle to our redemption will be removed.

Extra Soul

The Talmud in Masechet Beitza describes the נשמה יתירה, the extra soul that we are given every Friday evening, that leaves us when Shabbat comes to an end.

This is learned from the word, וינפש, that refers to Hashem’s resting on the seventh day. A mnemonic is learned from this word, according to the Gemara. From וינפש, we learn, וי אבדה נפש, translated as, “Woe is me, that soul is lost.”

The idea here is that the Shabbat observer is transferred into a different spiritual state when Shabbat comes in.

It was once said that describing the joy and tranquility of Shabbat to one who never experienced it, is like describing a beautiful sunset to a blind man. No description can do justice to the experience itself.

The Shabbat is one of the greatest gifts the Jewish people ever received. It has helped not only in keeping families together, but it has helped keep the Jewish nation together through our long and bitter exile. We must always appreciate this great gift, known as “Shabbat Kodesh.”

Extra Soul

The Talmud in Masechet Beitza describes the נשמה יתירה, the extra soul that we are given every Friday evening, that leaves us when Shabbat comes to an end.

This is learned from the word, וינפש, that refers to Hashem’s resting on the seventh day. A mnemonic is learned from this word, according to the Gemara. From וינפש, we learn, וי אבדה נפש, translated as, “Woe is me, that soul is lost.”

The idea here is that the Shabbat observer is transferred into a different spiritual state when Shabbat comes in.

It was once said that describing the joy and tranquility of Shabbat to one who never experienced it, is like describing a beautiful sunset to a blind man. No description can do justice to the experience itself.

The Shabbat is one of the greatest gifts the Jewish people ever received. It has helped not only in keeping families together, but it has helped keep the Jewish nation together through our long and bitter exile. We must always appreciate this great gift, known as “Shabbat Kodesh.”

Definition of Melacha

There are five Torah portions in a row that deal with the construction of the Mishkan, as well as the preparation of the priestly garments.

In the middle of the third of these five portions, there is a sudden interruption to discuss the sanctity of Shabbat. One explanation for this insertion was to teach that despite the holiness of building a dwelling place for Hashem, it does not override the sanctity of Shabbat.

Another explanation is that this is the source for the thirty-nine Melachot of Shabbat. There were thirty-nine constructive acts that were necessary in building the Mishkan. These same acts are forbidden on Shabbat.

The word, “Melacha,” is generally translated as work, but it means much more.

It was defined by Dayan Grunfeld, in his book, “The Sabbath,” as follows. Any act that shows man’s mastery over the universe, is a Melacha. It is not dependent upon physical exertion, as much as it discusses the act itself.

For example, if someone has a heavy shutter covering sliding doors, leading to a balcony, he may not flip an electric switch to have the shutter raised. But he is allowed to lift the shutter manually, despite the exertion.

We submit to Hashem that he is our Creator, and we refrain from such creative acts on the holiest day of the week.

Jewish Unity

The Purim story is quite fascinating with all of its twists and turns. We see numerous “coincidences” that ended up saving the Jewish people.

We also see the idea of “turnabout,” where we see the principle figures, Haman and Mordechai, changing roles. Haman began in a great position of fame and prominence, and ended in the ultimate disgrace. Mordechai went from sackcloth and ashes to become the viceroy of the king.

The most significant message for Purim this year, is Jewish unity. Normally, the Megillah is read on different days, between walled cities like Jerusalem and the rest of the world. This year, the Megillah will be read by all Jews on the fourteenth of Adar, including the Jerusalemites. The fifteenth, or Shushan Purim. falls on Shabbat, so that the Megillah is read a day earlier.

In the Purim story, when Queen Esther realizes that she must risk her life and appear before the king, she gives specific instructions to her Uncle Mordechai.

She tells him, לך כנוס את היהודים, “Go and gather the Jewish people, and get them to fast on my behalf. And if I perish, I perish.”

She was emphasizing the fact that Jewish strength comes from Jewish unity. When we are united together and all turn to Hashem for guidance, no power on earth can ever harm us.

Mordechai and Esther succeeded in elevating and uniting the people. There was collective repentance and a reaffirmation of serving G-d. That which was accepted out of fear on Mount Sinai, was now accepted out of love.

This was why Purim was established as a special holiday of unity, where gifts were given to one another, and special attention was given to the poor.

May this Purim be one of special Jewish unity as we all read the Megillah on the same day. This unity should provide us with the strength to defeat all of our enemies, just as was done in the days of Mordechai and Esther.

Truth and Peace

The comment made by Rav Kook regarding Megillat Esther has great significance. He pointed out that the description of the Megilla, as containing דברי שלום ואמת, “words of peace and truth, was a hint that this book had special Torah like significance.

The Torah can also be described as דברי שלום ואמת, words of peace and truth. One who lives according to its dictates and laws, is able to connect to the ultimate truth, which certainly brings a sense of peacefulness to those that follow it.

There is a very practical lesson to be learned from this. We must use this motto of “truth and peace,” in all of our interpersonal relationships. We must not be afraid to identify each person’s strong and weak points, with whom we come in contact. This is especially true with family members.

We will have healthier relationships if we are able to accept our relatives despite their faults, rather than pretend they are not there. It is not being truthful, to condone bad behavior.

There are times that we must also accept that these flaws might be so great, that we have no choice but to distance ourselves from such people.

If we are unable to admit the truth, and accept things as they are, we might suffer as King Shaul did.

Because he showed undeserved compassion to the evil Amalekite King Agag, he showed cruelty by having the Kohanim of Nov put to death. When we are merciful to our enemies, we will be cruel to our friends.

All of this can be avoided, when we are seekers of אמת ושלום, truth and peace. We will find great peace of mind and happiness, if we are able to do this.

The Sin Offering

One of the unique roles of the Kohanim, was their ability to bring about atonement for inadvertent sinners.

When one accidentally transgressed a Torah law that carried with it the death penalty or Karet, he was obligated to bring a sin offering known as קרבן חטאת. A female goat or sheep was brought to the Temple in order to achieve atonement. After the animal went through the process of slaughtering and the sprinkling of the blood, the process was completed when the Kohein on duty, ate from this sacrifice.

The meat of the sacrifice could only be eaten on Temple grounds, and the Kohein needed to be in a state of absolute purity. It was possible to designate an animal as a חטאת well before it was actually brought to Jerusalem. However, after its designation, the animal was sanctified and could not be used in a profane manner.

The Talmud in Masechet Horayot gives five specific rules regarding the potential disqualification of a sin offering. There is a mnemonic that helps us remember these rules. The word ותמנע represents each of these rules. (Timna was the concubine of Eisav’s son, Eliphaz. There is a Park Timna near Eilat, as that was the territory of Eisav.)

The letter “ו” in the word, ותמנע, refers to ולד, which means the offspring of the חטאת has no use and must be put out to pasture. The “ת” stands for תמורה, which refers to an animal that was exchanged and also has no use. The “מ” refers to the word “מתו” which means that if the one intending to offer the animal dies, the animal is no longer offered. The “נ” refers to “נתכפרו״” where the original animal got lost and a different animal was offered in its place. When the original animal is found, it has no use. The “ע” refers to the word, “עבר” which means that a year has passed and the animal is no longer fit, as it must be less than a year old.

As technical as this might sound, it shows how meticulous the Kohanim were with every detail of Temple service. A huge responsibility was placed on them in achieving atonement for the Jewish people.

Specialness of Purim

There is a Tannaic statement in Masechet Megilla that describes the uniqueness of the Purim holiday.

It says, “There were forty-eight male prophets and seven female prophets in Israel. They were not permitted to add or subtract from the Torah, except for the reading of the Megilla.” They could make rabbinic rules that were a fence to the Torah, but they could not enact rules that were on the level of a Torah law.

We must remember that the Purim story unfolded after the destruction of the First Temple. Prophecy still existed until forty years after the rebuilding of the Second Temple. The Chanukah story took place much later, when prophecy no longer existed.

There was a very unique and special aspect of Purim. The Megilla is described as containing דברי שלום ואמת, “words of peace and truth.” The Rabbis added, כאמיתה של תורה, like the truth of the Torah. The story that unfolded in Shushan, was a completion of that which took place on Mount Sinai. The voice of Hashem and the thunder and lightning caused everyone to accept the Torah out of fear. Mordechai and Esther inspired the people to accept the Torah out of love.

This is why special status was given to Purim and the reading of the Megilla. The Jewish people had now come full circle in sealing the unbreakable bond and covenant between Hashem and the Jewish people.

There was Divine inspiration by the remaining prophets, to give the special holiday of Purim the status of Torah law.

The High Priest

The position of Kohein Hagadol took on different names. Up until the end of the First Temple period, he was referred to as the כהן המשיח, the anointed Kohein. There remained an ample supply of anointing oil prepared by Moshe Rabbeinu himself until the end of this period.

The Kohein Hagadol of the Second Temple was no longer anointed with this oil. He was referred to as the Kohein that wore all of the eight special garments. This might explain why there were 302 High Priests during this period. 300 of them served for an average of one year, and Yochanan was Kohein Gadol for eighty years, and Shimon Hatzaddik, forty years. The Second Temple stood for 420 years.

Nevertheless, the role of the Kohein Hagadol, was to bring atonement to the people. This might explain why the accidental killer sent to a city of refuge, went free upon the death of the Kohein Hagadol.

The priestly garments were impressive and may have swayed Jewish History. Alexander the Great had a dream that he would meet the Kohein Hagadol in all of his splendor. When this came true when he met Shimon Hatzaddik, he pledged that he would always be good to the Jews. Until today, Jewish babies are named Alexander or Alexandra, in honor of Alexander the Great. This was the special power that existed in these holy garments. The role of the Kohein Hagadol was truly fascinating.

Moshe’s Name Erased

The only Parsha in the Torah from the Book of Shemot until the end of the Torah, that Moshe Rabbeinu’s name does not appear, is Parshat Tetzave.

The classic explanation is that when Moshe prayed for forgiveness for the sin of the Golden Calf, he told Hashem that if they were not forgiven, מחני נא מספרך, “Erase my name from Your book.”

Instead of being erased from the entire Torah, one Torah portion was chosen where Moshe’s name did not appear. Rav Kook asked the question as to why the portion dealing with the priestly garments, was the one chosen to omit Moshe’s name.

The answer was hinted to by the Midrash that tells us that Moshe actually served as Kohein Hagadol for eight days prior to the dedication of the Mishkan. Unlike the other Kohanim, Moshe only wore a white robe, and did not wear any of the priestly garments.

This was because these garments were meant to serve as an atonement for the sin of the Golden Calf. Since Moshe was not involved with that sin, there was no need for him to wear any of these garments. Rav Kook claims that it was Moshe’s wish that his name not be connected in any way, to the sin of the Golden Calf. Parshat Tetzave would be the appropriate choice to leave out his name.

Remembering Amalek

This Shabbat, we have the Torah command to hear the reading of Parshat Zachor. This always takes place on the Shabbat before Purim.

We read of our obligation to destroy the memory of Amalek. Haman was a descendant of this tribe that epitomized evil. This is why this is read this time of year.

Rav Kook wrote about this commandment to destroy Amalek and its memory. Their existence pollutes the world. This is why their destruction is a prerequisite for the coming of Mashiach.

We even say that G-d’s heavenly throne is not complete as long as Amalek exists. The description of the world upon Mashiach’s arrival, will be a time when כל הרשעה כעשן תכלה, when all evil will vanish like smoke. The evil is Amalek.

The Talmud in Masechet Rosh Hashanah gives synonyms for Amalek. The “Satan” and Yeitzer Hara, evil inclination, and Ayin Hara, the evil eye, are all under the heading of “evil.” It is also no coincidence that the numerical value of עמלק, is the aame as ספק, meaning, doubt. Living with doubts often torments us, and when we find clarity, we have peace of mind.

It is also understandable why Rabbi Akiva said that we should actively be involved in destroying Amalek and its memory. When evil is no longer in this world, we have the peace necessary for our own spiritual advancement.

Make no mistake that evil exists. And evil must be eradicated as demonstrated by our command to utterly destroy Amalek.

Temple Bookkeeping

The month of Adar was designated as the collection month for the half shekel, given at the time of the Temple.

Tables were set up all over the country by representatives of the Beit Hamikdash. It was an obligation on every male Jewish citizen, to make this contribution.

The funds were used for the upkeep of the Temple, and to pay for public sacrifices. These funds had to be completely spent by the end of the month of Adar. This means that the Temple treasurer, known as the Gizbar, had to do some careful financial planning.

At the beginning of the month of Adar, he needed to make an assessment as to whether there would be a surplus of Shekalim by the end of the month. If that was the case, he might decide to do some general repairs or refurbishment of the Temple with the excess funds.

The new Shekalim were set aside to begin to be used in the month of Nissan. There were always other donations given in the course of the year, that would go the general fund, known as “Bedek Habayit.”

It is interesting to learn how the Temple was managed and maintained. It was the house of worship for all of the Jewish people. Its beauty and splendor was a priority according to Jewish Law. This is why it was referred in the Torah as גאון עוזכם, “the pride of your strength. We must never stop longing to see it rebuilt speedily in our time.

Reward for Listening

The Talmud tells the story of the great Amora, Rav Yosef, who was blind. The subject of whether or not blind people are obligated to observe the Mitzvot or not, due to their handicap.

At first, Rav Yosef rejoiced when he heard the opinion that he was exempt. He thought that his observance would be welcome by G-d, as he was observing the Torah even though he was not commanded.

When he was told that there is much greater reward for the one commanded than that of one who is not commanded, he was sad. He now thought that his Torah observance would be flawed.

Later, he learned that blind people are likewise commanded according to another opinion. His joy returned as he was now able to fulfill the rabbinic dictum that said, “Greater is the one who is commanded, than the one who is not commanded.” This is because the commanded one is not observing because he likes it, but because he is fulfilling Hashem’s command.

Jared Kushner once said that he and Ivanka observe the Mitzvot that make sense to them. This is exactly the opposite of this principle mentioned.

This small lack of knowledge on the part of the Kushner’s has not prevented them from doing great things for the Jewish people. We must remember that it is our duty to fulfill the word of Hashem, whether we agree with it or not. Who are we to tell the Al-mighty that we don’t agree with his commandments?

Lessons from Holy Ark

Of all of the vessels that were built in the Mishkan, the one with the most sanctity, was the Aron Kodesh, or, “Holy Ark.”

It contained the second tablets of the Ten Commandments, as well as the pieces of the broken tablets. It also had a shelf, where a Torah scroll written by Moshe Rabbeinu was placed.

The lesson to be learned from this holiest vessel was honesty and integrity. This is why the Ark was built with gold on the inside and the outside. Usually, a carpenter will use more inferior material on the parts that are not seen. This was not the case with the Ark. There are many references in Scriptures that speak of G-d’s intolerance for the flatterers and those who speak falsehoods.

The Talmud says that just as the inside and outside of the Ark were the same, so must we be. One must not be אחד בפה ואחד בלב, say one thing with his mouth, and think something else in his heart.

It is fascinating that the Hebrew word for hyena is צבוע, pronounced, “Tzavo’ah.” The word for hypocrite, has the same spelling, צבוע, but is pronounced, “Tzavoo’ah.” The hyena sounds friendly with its laughter, but is a very dangerous animal.

Similarly, it is very dangerous when we mislead people and are dishonest. People are devastated when they put their trust in someone, and later are deeply disappointed by the insincerity and back stabbing.

The sight of the Aron Kodesh in the Temple as well as the replicas that we make in our synagogues, are clear symbols of sanctity and holiness. We must carry with us their message of purity, honesty, and integrity.

Discipline and Consistency

There is a rule in Jewish Law that says, תדיר ושאינו תדיר, תדיר קודם. This means that when we decide the order of things, we go with what is usual, first. For example, if we have a Shabbat that is also Rosh Chodesh, we first read the Shabbat reading, and then the reading for Rosh Chodesh. The same is true with Birkat Hamazon of Shabbat that might also be a festival. We recite the insert for Shabbat before that of the festival, because Shabbat is more usual.

Rav Kook takes this idea and says that it needs to be incorporated into our daily lives. We are to serve Hashem with תדירות והתמדה, consistency and diligence.

The essence of being an observant Jew comes down to one word, “discipline.” We are to live our lives in a very focused manner, so that our lives are orderly and controlled. It allows us to stay focused on our ultimate goal, which is to get closer to G-d and be able to feel His love and protection.

It is said that men have a bigger Yeitzer Hara, evil inclination than women. This explains why they have more laws than women. They need to be held in check so that they do not go astray.

Having a regular daily routine of prayer at the appropriate time, is a good example of consistency and diligence. During the cold mornings of winter, prayer in the synagogue requires more of an effort. We must learn to be “locked in” and focused in our religious observance. It is definitely challenging, but well worth the effort.

Giving and Generosity

The subject of giving and generosity is a major aspect of Judaism. One of the attributes of a Jew is that he loves doing acts of kindness.

We get a glimpse of this in the manner in which donations were made in the construction of the Mishkan. This was one of the few times in Jewish History that they actually gave too much, and were told to stop giving.

There are a variety of Mitzvot that are challenging in different ways to different people. Some find the laws of Shabbat and Kashrut to be difficult to observe. And many find the laws of Family Purity, to be similarly challenging.

The book known as “Sefer Hayashar,” lists reasons why people abandon Judaism. One of them is miserliness. They might come to the conclusion that it’s simply too expensive to fulfill the dictates of the Torah. Tuitions of Jewish Day Schools in America, is a case in point.

We are expected to overcome our insecurities and have the faith to do what is right. We are promised that we will never become poor because of the charity that we give.

The rewards of generosity and giving are very great. Once we overcome our doubts and learn how to give, there is a special sense of satisfaction that comes with it.

It has become clear that selfish people who never give, cannot be happy. We are meant to be givers, and we are to do it in a very kind manner. We should feel grateful when we have opportunities to give. This is the mindset we are supposed to have regarding charity and helping others. The rewards are great, and they are felt immediately. Always remember to be generous.

Mandatory and Voluntary

There were actually three donations that were given by the people, in order to build the Mishkan. The first two were obligatory, known as חובה. The third donation was optional, known as רשות.

The two obligatory gifts were used in purchasing the אדנים, or hooks, and the second was used in the offering of public sacrifices. The funds used for this came from the obligatory half shekel, given by every adult male.

The third donation was used for the needs of the overall construction of the portable Temple used in the desert. These funds came from every man who was, “generous of heart.” This gift came from those who had the correct intention of giving for the sake of Heaven.

Rav Kook commented on these two aspects of serving Hashem. There is the חובה, obligatory aspect, where it is demanded of us that we observe the commandments. But there is also the רשות, voluntary aspect, where we are taught the importance of giving generously even when we are not commanded.

The Talmud spoke of a bitter argument between Rabbi Gamliel and Rabbi Yehoshua regarding the evening prayer, Arvit. Rabbi Yehoshua felt it was a רשות, voluntary obligation, and Rabbi Gamliel felt it was חובה, obligatory.

The argument led to Rabbi Gamliel being removed as head of the Sanhedrin, because he humiliated Rabbi Yehoshua. The young, Rabbi Eliezer Ben Azariah took his place and the seventeen year old miraculously grew a long white beard over night. (We mention him at our Pesach Seder.)

The lesson here is one of great importance. It is not enough if our worshipping G-d only contains one of these two factors. Both are necessary in order to become true servants of Hashem. We must diligently follow all of the dictates of the Torah. But we must also have a generous heart and give even if we are not commanded to do so.