Parshas Vayakhel 5768

Commentary by Rabbi Ephraim Nisenbaum

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Moshe gathered the people to speak to them about the construction of the Mishkan, the Tabernacle. He also reiterated the laws of Shabbos to them and explained that although the Mishkan was important, Shabbos was even more important and could not be desecrated even for the purpose of constructing the Mishkan.

He instructed the Jewish people about all the different materials and skills that were needed for building the Mishkan. Although they were not required to give anything, the response was overwhelming. Men and women quickly brought so much gold and expensive jewelry that there was a surplus of what was needed and Moshe had to stop them from bringing more. Likewise, the sincerely motivated people offered their services to assist in the construction of the Mishkan and its vessels. The enthusiasm was necessary to atone for the misguided enthusiasm the people had shown when they brought their jewelry for the golden calf. It is especially noteworthy that the women showed such enthusiasm, for the men who had showed similar enthusiasm for the golden calf did not necessarily show an endearment to G-d, perhaps they were merely generous to any cause. The women, however, who had not contributed to the calf, showed an enthusiasm only to fulfill G-d’s will.

Along these lines, the Torah mentions that after the people had brought their gifts, the Nesi’im, the princes of each tribe, donated all the necessary jewels for the High Priest’s garments. The Midrash points out that the word Nesi’im is spelled defectively. The Midrash explains that at the commencement of the collection, the princes offered to donate any remaining items needed after the people finished giving their own gifts. However, they underestimated the generosity of the nation. The response had been so overwhelming that the only things needed were the jewels.

Although the princes may have had good intentions, they seemed to show a lesser degree of enthusiasm than the rest of the people. Since this enthusiasm was a necessary part of the nation’s atonement, it showed a deficiency in the princes’ attitude. Their names are written with a defective spelling, representing this defect in their response.

Betzalel, who was a grandson of Chur, oversaw the construction of the Mishkan. Chur, the Talmud explains, had stood up against the nation when they had first requested the golden calf. He had sharply rebuked them for failing to show the proper faith in Moshe and G-d. At the height of the rebellion the people murdered him. It was therefore quite appropriate that the construction of the Mishkan, which would atone for the golden calf, should take place under Chur’s grandson’s direction.

“Everyone whose heart motivates him shall bring a gift for G-d...” (Ex. 35:5)

An elderly woman would bring her emptied tzedaka box each month to Rav Yechezkel Sarne, the Rosh Yeshiva of the Chevron Yeshiva. Although the donation was a small sum, Rav Sarne would thank her profusely.

A guest once asked the Rosh Yeshiva, “Could the yeshiva really survive on small donations like that?”

“No,” Rav Sarne agreed, “The yeshiva cannot survive on these donations, but the world can.”

Did You Know...

The Torah prohibits igniting a fire on Shabbos. Turning on an incandescent light bulb violates this law, since it contains a red-hot filament. Other electrical appliances may not be used either, but for other reasons. Some authorities include it in the prohibition of finishing a product, since the appliance is useless until the electricity is turned on. Others consider completing the electric circuit as assembling a utensil, which is like building. Others consider it cooking, since the wire becomes heated.

Many authorities forbid the simple act of opening an oven door since it allows cool air to enter the oven, triggering the thermostat, and igniting a fire. Other authorities, however, permit this because the thermostat does not kick in immediately and is only indirectly related to opening the door.

Parshas Ki Sissa 5768

Commentary by Rabbi Ephraim Nisenbaum

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G-d commanded Moshe to take a census of the Jewish people. Although this instruction is mentioned before the sin of the Golden Calf, it was actually given after many of the participants in the sin had been killed. Rather than counting the people themselves, they were instructed to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.

After the great revelation at Sinai, Moshe told the nation that he would return from atop the mountain after forty days. The people miscalculated Moshe’s words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the following evening, marking a complete forty days and nights. When Moshe had not returned by the fortieth day of their calculations, they feared he would not return at all. The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. Indeed, the Midrash says that Chur, Miriam’s son, was murdered trying to stop the people.

Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.

Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.

The people were all punished on various levels, according to their involvement. The tablets that Moshe had received at Sinai were broken, and only after Moshe prayed on behalf of the people were they finally forgiven. The atonement was completed on Yom Kippur when they received the second set of tablets. Their direct relationship with G-d would never be the same. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn, and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.

... Moshe threw the tablets from his hand. . . (Ex. 32:19)

Two students of Novardok opened a branch of the yeshiva in their town. Initially the townspeople agreed to support the yeshiva, but shortly afterwards they insisted on diluting the curriculum by instilling foreign ideas. The students asked The Alter of Novardok what to do, and he recommended they shut down the yeshiva. His rebbe, Rav Yisrael Salanter, had always instructed his students that if they did not have the fortitude to close a yeshiva if necessary, they should not open it in the first place. This is learned from Moshe who broke the tablets rather than see them desecrated.

Did You Know...

One may not receive compensation for something earned on Shabbos. This includes activities where no prohibited labor is performed--for example, babysitting. One may, however, be compensated extra for any preparation that was done before Shabbos, or, if the babysitter worked before or after Shabbos, the total payment can be “absorbed” into the period of work outside of Shabbos.

If one receives interest or earnings on an investment that is compounded daily, the payment may be “absorbed” into the part of day before Shabbos on Friday, and after Shabbos on Saturday. If there is a two-day Yom Tov where the payment cannot be absorbed for the middle day, one may not derive benefit from the earnings for that day and they should be distributed to charity.

Parshas Tetzave 5768

Commentary by Rabbi Ephraim Nisenbaum

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The kohanim (priests) were instructed to wear special garments during their service in the Tabernacle. If these garments were not worn, the kohain was disqualified from doing the service, and was liable for Divine punishment.

The Torah explains that the purpose of these garments was to add a dimension of glory and beauty to the Divine service. People are naturally impressed by beauty and a regal appearance.

The Kohain Gadol (High Priest) had eight vestments made especially for him. These included a pair of linen pants, a linen checkered tunic, a linen turban, and an embroidered sash. Over the tunic, he wore a blue, woolen, sleeveless robe called the Me’il. From the bottom of the Me’il there dangled little blue woolen pomegranates and golden bells that tinkled as he entered the Tabernacle.

Over the Me’il he wore the Ephod, an apron-type of garment with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat, was connected to the Ephod. Twelve different jewels corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had a different tribe’s name engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn across the High Priest’s forehead.

The regular kohain only wore the first four vestments when he did the service in the Mishkan; the shirt, pants, sash and a hat.

Because the kohanim could not even wear shoes, there was a special chamber called the Bais Hamokad, where a fire burned on the stone floor. The kohain would warm his feet there before doing the service on the cold floor of the Tabernacle.

One of the reasons for the great amount of attention and detail paid to the clothing was to show the importance of both the position and the service. The unique uniform that had to be worn would impress upon the kohain the uniqueness of his mission as representative of the nation.

The Talmud explains that the garments also served as atonement for specific sins that the nation had transgressed collectively as a group. Although each individual had to do his own repentance, the garments would atone for the nation as a whole. For example, the Me’il atoned for the Lashon Hora, evil slander. The Choshen atoned for improper judgment, the pants for immorality, the hat for pride, the belt for jealousy, the Ephod for idolatry, and the Tzitz for chutzpah.

“...pure, pressed oil for illumination...” (Exod. 27:20)

The Talmud says that the light of the menorah represents Torah wisdom. Torah study must be pure of outside influences. Rav Leib Malin was once told about a knowledgeable college professor who would lecture on Torah topics, giving the impression that Torah and his other areas of expertise were of equal importance. Rav Malin compared it to a village general store that, unlike the specialty stores in the larger cities, sells everything the villagers need, from clothing to hardware to food. It would seem at first that the villagers have it better since everything can be bought at one store. The reality is, however, that in the general store the pants smell like herring and the shirts have rust stains from the nails. In a person who values other fields of knowledge equally to Torah, the Torah itself becomes tainted. Torah must be pure.

Did You Know...

If a person passed away during Adar in a regular year, there are different opinions when the yahrzeit (anniversary of the death) is observed in a leap year where there are two Adars. Ashkenazic custom is to observe it in the first Adar, although some observe it in both months. If the person passed way in the second Adar, everyone agrees that the yahrzeit is observed in the second Adar.

Interestingly, regarding a birthday the opposite is true. If a person is born during a regular Adar, and the Bar or Bat Mitzvah is in a leap year, it is observed in the second Adar. If, however, the child was born in a leap year during the first Adar, the Bar or Bat Mitzvah would be observed in the first Adar.

Parshas Teruma 5768

Commentary by Rabbi Ephraim Nisenbaum

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G-d instructed Moshe about the construction of the Mishkan, the Tabernacle. The Mishkan provided an opportunity for the people to create a dwelling place for G-d’s presence to rest amongst them. The commentaries point out that prior to the sin of the Golden Calf this would not have been necessary, as the people themselves would be a repository for His presence. Only after the sin did they have to build a dwelling place for G-d’s presence.

The voluntary donation of materials for the Mishkan also served as atonement for the donations of gold that were used to build the Golden Calf.

The Mishkan was designed to be easily assembled and disassembled in order for it to remain portable. The Mishkan accompanied the Jews for over five hundred years, from the forty years in the desert until King Solomon built the First Temple in Jerusalem.

Materials were collected for the various vessels needed in the Mishkan. The Ark, or Aron, was made of wood, covered on the outside and inside with gold. It was placed in the Holy of Holies, the innermost section of the Mishkan. The Torah and the tablets of the Ten Commandments were kept in the Ark.

A wooden shulchan, or table, covered with gold, held twelve specially shaped breads. These breads remained on the table throughout the week, and were changed each Shabbos. An elaborate Menorah was carved of pure gold. The Menorah was kindled each night and remained lit until morning. Two mizbeichos, or altars, were also built. One outside the Mishkan was made of wood and covered with copper. This was used to offer sacrifices. Another one, inside the Mishkan, was made of wood and covered with gold, was used to burn incense. A copper basin, the kiyor, was needed for the kohanim to wash their hands and feet before their service.

Each one of these vessels also represented some element of G-d’s relationship with the Jewish people in particular, and the world in general. The Aron represented Torah, the Shulchan represented material success, and so on. By donating the materials, and building all the vessels needed for the Mishkan, the people would ensure G-d’s continued influence.

“…They shall make an Ark of acacia wood... and you shall cover it with pure gold, from within and without…” (Ex. 25:10, 11)

The Ark containing the Torah represents the student of Torah. The Ark is not made of pure gold, but rather of wood and then covered with gold. This teaches us that Torah is not exclusively reserved for those who were born gifted, as long as the student is willing to immerse himself in Torah, both within and without. When Rav Shlomo Wolbe started his yeshiva, he asked the Chazon Ish to recommend good boys to the yeshiva. The Chazon Ish responded that good boys do not need a yeshiva; they can thrive in their studies on their own. The purpose of a yeshiva is to take plain boys and transform them into good boys.

Did You Know...

A synagogue is considered to be a microcosm of the Mishkan, and must be treated with reverence. It is prohibited to talk about mundane matters in the sanctuary. One should not take a shortcut through the synagogue sanctuary, as it shows a lack of respect. If the only way to reach the other side is through the sanctuary it is permitted. If one needs to pass through the sanctuary, he may sit for a moment and recite a couple of Torah passages first. It is also improper to turn one’s back to the Ark when leaving the synagogue. One should first face the Ark, bow slightly, and only then turn to exit. This custom is also prevalent upon leaving the Western Wall in Jerusalem.