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VAYAKHEL- Moshe assembles
the entire nation to tell them again about the sanctity of Shabbos. He announces
that all who wish to do so are invited to contribute the materials and skills
necessary for building the Mishkan, the Tabernacle. He specifies the materials
required: gold, silver, copper, wools in red, purple and blue, linen, goats
hair, wood, oil, spices, and precious stones. The reply is immediate and
generous. The people bring whatever is needed. The women (who had refused to
bring gold for the Golden Calf) now come forward to donate their jewelry and
their weaving skills to the House of Hashem. The Nsiim are mentioned separately
for their gift of precious stones for the ephod and the choshen worn by the
Kohen Gadol. Betzalel and Oholiav are named as the highly skilled and learned
overseers of the entire construction. After two days, so much wealth is donated
that Moshe informs the people that there is no longer any need for skilled
craftsmen. Details of the construction are given as well as measurements of
tapestries and beams which form the inner and outer structures. The means of
attaching curtains to each other and fastening beams to one another with split
sockets are explained. Every utensil is described in detail. PIKUDEI- An accounting is
given of the quantities of gold, silver and copper donated by Bnai Yisroel for
the construction of the Mishkan. The parts of the structure, the utensils, and
the clothing of the kohanim are all listed, and after each the Torah states that
all was done according to the command of Hashem to Moshe. Moshe inspects
everything and verifies that all is indeed made according to Hashems wishes,
and he blesses Bnai Yisroel. The dedication of the Mishkan is set for Rosh
Chodesh Nisan, in the second year of Bnai Yisroels travels in the desert. Moshe
is told the placement of all the utensils and the order of events. When the day
comes, Moshe himself sets the entire Mishkan in place, including the heavy beams
of the walls and courtyard. For seven days he officiates as Kohen Gadol, until
on the eighth day, Aharon and his sons are invested. The Cloud covers the
Mishkan, and the Glory of Hashem fills its space. When the Cloud lifts, Moshe is
able to enter the Ohel Moed to speak with Hashem. The Cloud serves during the
years in the desert as a signal for Bnai Yisroel to travel to a new location.
All Bnai Yisroel see this miracle. (ויבא את הארן אל המשכן וישם
את פרכת המסך ויסך על ארון העדות כאשר צוה ד' את משה (40:21 And he brought the Ark into the
Tabernacle and emplaced the Partition sheltering the Ark of Testimony, as Hashem
had commanded Moses. The Baal HaTurim (1270-1343) in his
commentary on this verse notes that the Torah emphasizes that every single
aspect of the construction and assembly of the Mishkan was done precisely as
Hashem had commanded Moses. In fact, the phrase as Hashem had commanded Moses
is used 18 times in our parsha. As there are no coincidences in Torah, he
suggests that this number alludes to the 18 blessings recited thrice-daily in
the Amidah. I once heard a profound explanation of
the Baal HaTurim's comment. Hashem told Moses (31:1-5) that Betzalel should be
in charge of the building of the Mishkan and its vessels, for He had imbued him
with both Divine wisdom and expert skills of artistry and craftsmanship. We are
accustomed to viewing artists as those who are free-thinking and creative,
valuing self-expression over adherence to strict rules and guidelines. As many
of the requirements for the Mishkan werent absolute, such that even numerous
deviations wouldnt invalidate it, one might have expected Betzalel, with his
artistic spirit, to improvise and attempt to improve upon Hashems
blueprint. Therefore, the Torah stresses that he followed every instruction to
the last detail. Similarly, many people today complain
that they feel constrained by the standard text of our daily prayers,
established almost 2000 years ago. As our daily needs change, they feel, so too
should our expression of them. However, based on the Baal HaTurims comparison
of the daily prayers to the construction of the Mishkan and its vessels, we may
suggest that on a deeper level, he is hinting to us that we also need not feel
stifled by the repeated expression of our needs and entreaties in the exact same
phrases. Just as Betzalel followed Hashems
precise guidelines for the creation of the Mishkan and still found room for
creative expression by doing so with his own unique intentions and insights, so
too our Rabbis established the standard wording of the prayers with Divine
Inspiration, articulating within them every sentiment we may wish to express.
Many times, in the middle of a difficult situation, we begin the standard
prayers with a heavy heart, only to find a new interpretation of the words which
we have recited thousands of times jump out at us, perfectly fit to the
sentiments we wish to express. The following story which illustrates
this point. A close student of Rabbi Yechezkel Abramsky (1886-1976) once related
that an acquaintance of his had recently undergone a difficult kidney
transplant. Rabbi Abramsky sighed, feeling the others pain, and then remarked,
I pray every day that I not be forced to undergo such a procedure. His surprised student questioned why he
made a special point of praying for this daily. Rav Abramsky responded that this
request is included in the standard wording of the Grace after Meals, in which
we request that we not come to need מתנת בשר ודם gifts of flesh and blood
(e.g. transplants). The student challenged this explanation,
as the simple understanding of the words is that we shouldnt need monetary
gifts from other humans (flesh and blood), to which Rabbi Abramsky smiled and
sagaciously explained that the Rabbis incorporated every need we may have within
the text of the standard prayers, and any place we may find to read in a
special request we may have is also included in the original intention of that
prayer, if we will only open our eyes to see it and express ourselves there
accordingly! Moshe assembled the entire congregation
of the Jewish People and said to them: These are the things that Hashem
commanded, to do them 35:1 The Torah's use of the term
assembled to describe Moshes meeting with the Children of Israel to instruct
them in the historic act of building of the Mishkan, was not coincidental.
Rather, the Torah is alluding to an earlier assembly of the people, which
produced disastrous results: their ill-conceived assembly around Aaron, which
led to the creation of the Golden Calf. Indeed, Sforno posits that the Mishkan
would not have been necessary had they not sinned with the Golden Calf. No
longer would each individual Jew serve as a repository of the Divine presence.
Instead, there would now be only a central location where the Jews would gather
to experience the Divine presence on this earth. Wonderful as this arrangement
was, it pales in comparison to what could have been. 2.
Its Not How Much, But How Well Take from among yourselves a portion for
Hashem. Every man whose heart motivates him to generosity shall bring it: a gift
for Hashem: gold, silver and copper 35:5
One of the hallmarks of the Jewish people is their charitable nature. This is
a direct result of the emphasis placed on this mitzvah during the early stages
of their development as a nation in the desert. The lessons imparted to them
by Moshe Rabbeinu about how to practice charity in its most ideal form served
as a model for future generations. One of the dominant themes stressed
throughout was the importance of proper intent. More than anything else,
intent would determine the acceptability of the gifts. He made the basin out of copper and its base out of
copper, from the mirrors of [the women] who had gathered at the entrance of the
Tent of Meeting.38:8 The basin was used to wash the hands
and feet prior to engaging in the ritual service and symbolized ritual purity.
There was no more fitting source of material for its construction than the
mirrors of the women who had elevated their souls and purified them of the
excesses of the physical world. Their sterling example set the tone for the
entire nation who wished to attain spiritual growth.
Dear Rabbi: Dear Susie: The Torah, however, teaches us differently. According to
our Oral Tradition, if Larry gives Dan permission to rip his shirt, then Dan may
rip it. However, if Larry tells Dan that he may cut off his ear lobe, Dan is not
permitted to do so. The difference is that Larry owns his shirt and has legal
rights to have it destroyed (although morally there may be a problem of wanton
destruction of property). However, Larry is not the owner of his body and
therefore has no more legal footing to allow his body to be damaged than he has
rights to allow a third partys shirt to be ripped. The Torah views our body as
a loan from G-d, not a personal possession like a shirt. When were asked to
watch someones wallet while hes swimming, no one would consider it acceptable
to spend the money inside while its owner is in the pool. Similarly, G-d has
given each of us a body to function in this world during our stay here on earth,
and anything that we do to it is subject to the Owners will. G-d has revealed
His will to us in His Torah concerning what He does and doesnt allow us to do
with our bodies. Issues of organ donation, surgery, tattooing, body piercing,
and abortion are all subject to the Owners will, not our own intuition. We understand that the Torah places an extraordinary
priority on saving a life, and as a result, there may be times and situations
when certain organs may be donated to others. However, blanket permission cannot
be given, even though ones motivation is noble. In fact, the very concept of
saving a life needs careful and exact halachic definition before we can even
contemplate circumstances that would permit organ donation. This entire subject
of organ donation is frankly quite intricate and is not possible to describe in
the space of this letter, but the Torahs spirit about this matter is simple and
clear. First consult the owner of the wallet youve been asked to watch before
you start spending His money.
Respectfully,
Excerpted from The Kleinman Edition of A Daily Dose of
Torah: Parshas Vayakhel-Pikudei, Vol 6, pg. 123 & 124 The Sforno comments (on Exodus 30:18) that the
Kiyor, the ritual washing basin, is not mentioned in Parashas Teruma along with
the other vessels, for it was not meant to allude to any particular attribute of
the Shechina in the Mishkan, the Tabernacle. It is rather a vessel used for the
Kohanim to prepare themselves for the service. Interestingly, however, the
Halacha does not require that the water used for washing be taken from the
Kiyor. As long as the water was poured from a kli shareis, a holy vessel, in the
designated area of the Kiyor, between the outer Alter and the Heichal, it was
satisfactory. It would seem then that the Kiyor had some other function as
well. Toldos Yaacov Yosef suggests that the Kiyor did
not merely serve as a receptacle for water to wash the Kohens hands and feet
before he performed the service. Its shiny copper mirrors were there for the
Kohanim to gaze at as they contemplated their spiritual worthiness, in order to
perform the service with purity and humility. In particular, he says, they
prayed that they not come to a state of gaavah, haughtiness. In explaining various points about the Kiyor,
R Shamshon Raphael Hirsch sheds light on this idea. He emphasizes that the
Kiyor was meant to continuously remind the Kohanim that they did not enter the
Mishkan because they themselves in their ordinary lives were already
sufficiently sanctified to justify their position. It is only in their symbolic
character, as representatives of the holiness of light that the Mishkan demands,
that they have any meaning as priests. He concludes that the phrase "vhaysah
lachem chok olam," it shall be an eternal law unto them (Exo. 30:21), is a type
of tax to be paid by the Kohanim to properly recognize that their designation
was as agents of the service, and this was not a result of their own personal
qualities. The concept of using a mirror for spiritual
self-improvement rather than physical is beautifully illustrated in the Gemara
(Nedarim 9B). The Gemara relates that Shimon HaTzaddik once saw a handsome man
with beautiful, curly hair bringing an offering for having become tamei while
he was a nazir. Shimon HaTzaddik was mystified as to why the man had become a
nazir, as this would necessitate cutting off all his hair at the end of his
nazirus vow. The man explained that he was a shepherd for his father, and one
day he had gone to draw water from the well for his flock. Upon staring down at
his handsome reflection in the water, his evil inclination overpowered him,
urging him to use his good looks for immoral purposes. Realizing the danger he
was in, he said, Good for nothing! Why are you conceited in a world that is not
yours, where your end is to be food for worms and maggots! There and then he
vowed that he would shave him (the hair and the evil inclination within him
that was empowered thereby) for the sake of Heaven. Maharsha interprets this story as referring to
a learned man who did not feel that a person of his station should have to obey
his father and shepherd for him. Surely, he was destined for greater things.
Upon reflection he realized that the yetzer hara was the instigator of these
boastful thoughts and that if he listened to them, he would cause himself great
harm. It is in this sense that the Kohanim are
expected to reflect on and contemplate that their service to Hashem is an honor
that they accept on behalf of Israel, and their right to the task does not
emanate from their own greatness. R Yerucham Levovitz (Bamidbar 42) points out
that in both the case of the nazir and the Kiyor, the source of the yetzer hara
was transformed from a state of spiritual ugliness to a state of beauty and
holiness. The hair of the nazir is holy and one is prohibited from deriving any
pleasure there from. The mirrors of the women commonly used for physical
enhancement also became instruments of spiritual reflection and betterment. So
too, the nazir and Kohanim, by their contemplation became more spiritually
elevated. Thus, he concludes, ordinary objects are not inherently evil or ugly.
It is the thoughts and intents of a person that can taint them and render them
impure. 1) Q: The Daas Zkeinim writes that
in the merit of the womens joyful and generous contribution of their jewelry to
the Mishkan (35:22), they merited a personal holiday of Rosh Chodesh, on which
they customarily refrain from work. Why is Rosh Chodesh uniquely suited to be a
reward for the womens actions? A: The Shemen HaTov
suggests a commonality between the renewal of the moon on Rosh Chodesh and the
womens behavior. The women repeatedly excelled in their solid trust in Hashem
and didnt give up hope even in the darkest moments. In Egypt, the men succumbed
to the back-breaking labor and diabolical decrees of Pharaoh to kill their sons
and despaired for the future. Nevertheless, the women continued to hope,
skillfully enticing their husbands to help them bring more children into a world
of pain and uncertainty (Rashi 38:8). When the men miscalculated Mosess return
from Mount Sinai and then fell prey to the Satans argument that Moses had died,
the women held out hope and refused to take part in the sin of the golden calf.
Similarly, Rosh Chodesh symbolizes the concept that when all appears bleak, one
must hang on and trust in a brighter future. Just when the moon disappears and
the night sky seems totally dark, the process of rebirth and renewal continues
as the moon returns and grows larger, reminding us of the lesson the women
always knew. 2) Q: These are the
reckonings of the Mishkan (Tabernacle), the Mishkan of testimonyRashi explains
(38:21) that the repetition of the word Mishkan is coming to hint to the fact
that the Holy Temple was taken from us by Hashem as collateral (mashkon in
Hebrew) for our sins. However, regarding a human creditor, we find that the law
is (22:25) that if he takes an item from the borrower, such as an item of his
clothing, to secure the payment of a loan, he is required to return it when the
borrower needs it. If so, why have we remained in exile, without the Beis
HaMikdash, for almost 2,000 years? Why hasnt Hashem honored the legal
requirement to return our collateral to us the same way that we are required to
do for others? A: Rav Zalmeleh Volozhiner
and Rav Yosef Chaim Zonnenfeld answer with a powerful lesson. The Torah explains
that the lender is required to return the item because it is critical to the
debtor. For example, if the collateral is pajamas, the debtor will be left with
nothing in which to sleep at night, causing him tremendous pain. If so, we must
conclude that the reason why we remain bereft of our Holy Temple after so many
years can only be because we dont assign it the same significance that the
borrower does to his pajamas. We dont feel lost and hopeless without it, and
because we dont truly cry out for the return of our collateral, Hashem has yet
to return it to us. Rav Zalmeleh adds, however, that any individual who is
genuinely pained at the Temples absence and emotionally implores Hashem to give
it back will merit a Heavenly gift of the exact same blessing and Divine
presence in his life that he would receive if the Beis HaMikdash were actually
extant!
Table Talk: For discussion around
the Shabbos TableParsha PartnerTM
parshas Vayhel-PikudeiParsha
At-a-Glance
By
Ozer Alport
Parsha
Perspectives
By
Ozer Alport
talking
points
Rabbi
Elazar Meisels
1. What We Could Have Had
3. The Example of the Righteous Women
PartneRs
talk
I recently heard a moving radio advertisement about the importance of organ
donation after death. A celebritys son was explaining how his father had
championed the cause and that he himself had donated his eyes. I shared this
with my mentor, but she wasnt so taken with the idea, although she couldnt
explain why. What in the world could be wrong with deciding to use your own
body to help someone else?
Susie M.
This matter is indeed very confusing for a generation that has grown up with the
Pro-Choice movements mantra, A womans right to her own body. Perhaps the
most personal decision each individual can make is how to use and dispose of
ones own body. Who else should decide if not for the bodys inhabitant? There
seems nothing that could be more intuitively obvious.
Rabbi Reuven Drucker
Soul Talk
by Artscroll Mesorah Publications, Brooklyn, NY March 2007.
Hey,
I never knew that!
Amazing
Insights About the Weekly Parsha
By Ozer
Alport
1) The book of Shemos is known as the Book of Exodus and revolves around the
theme of the redemption of the Jewish people from Egypt. Why then does it
discuss the building of the Mishkan and the garments of the Kohanim at such
great length instead of ending after the splitting of the Reed Sea or the giving
of the Torah at Mount Sinai?
2) Moses made a reckoning of all of the materials which had been donated for the
Mishkan because some people suspected that he had taken some of their
contributions for his personal gain. Why didnt they similarly demand an
accounting from Aaron, who collected a large amount of their gold and only
produced one small calf?
Torah Umesorah, the National
Society for Hebrew Day Schools
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