244. Vayakhel_Pekudei

‫מוצאי שבת ר"ת‬

‫מוצאי שבת‬

244

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

Issue

'‫פקד יפקד ה‬

‫בס"ד‬

‫פרשת ויקהל פקודי‬ ‫כ"ה אדר תש"פ‬

21 March 2020

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

7.05

7.38

7.30

6.28

7.12

7.30

7.17

7.18

7.06

5.14

6.06

6.16

6.05

6.08

5.59

The World in Microcosm

EVERY MAN WITH WHOM WAS FOUND GREENISH-BLUE WOOL, DARK RED WOOL, CRIMSON WOOL, FINE LINEN, GOAT’S HAIR, RED-DYED RAMS’ SKINS OR TACHASH SKINS BROUGHT THEM. (35:23) No one person brought all of these things. Rather, whoever had one of these items brought it and it was put together with the other donations, until all the material needs of the Mishkan’s construction were met. Rashi specifically points out that the posuk does not mean all of these things were brought together, but rather that whoever found this OR that OR the other item in his possession, brought that item to Moshe.

his possession. When that happened, he Rabbi Jonathan Gewirtz understood that Author The Observant Jew, Migdal Ohr Hashem had given him this item in order to participate in the building of the Mishkan, so he followed through and brought the item.

The Sifsei Chachomim points out that Rashi omits certain items which could be used on their own. He says it was obvious that, just because one did not have all the items in his possession, it would not stop him from bringing what he did have. However, regarding certain of these fibres which had to be woven together, I might have thought that they had to be brought as a unit.

Therefore, Rashi specifies that even in such a case, one could bring whatever he found in his possession, regardless of whether he had its complementary component.

In Parshas Pekudei, Moshe will give a reckoning of every specific item and amount that was donated and identify where it was used in the Mishkan. This underscored the necessity of each person bringing that which he had been blessed with, for the completion of Hashem’s home.

The words “with whom was found” are very important to the underlying message of the Parsha. When the items needed were mentioned, people realised that they had some of the things needed, even though they may not have had a particular use for them before. They may not have had a reason for acquiring the item, but somehow it landed in their possession. Yet, it was in

‫ספר דברים‬

‫ספר במדבר‬

‫לע"נ ר' יקותיאל זלמן נאה ז''ל‬ ‫בן ר' חנניה יו''ט ליפא הי''ד‬ ‫נלב''ע ט''ז אדר תשע''ז‬

‫לע"נ מרת טויבא רחל נאה ע''ה‬ ‫בת ר' שמואל שמעלקא הי''ד‬ ‫נלב''ע כ''ה מנחם אב תשע''ז‬

The work of the Mishkan is a microcosm of the work of the world. Just as different people had different materials to offer for the Mishkan, so do different people have different experiences, abilities, and talents to share with the world. If you find yourself blessed with a talent, do not be proud of yourself, because this was a gift from Hashem. Recognise that just as He gave people items to be used in the mishkan, so does He give us abilities to use for society and Mankind, and we are to step forward and share these gifts with others. M

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‫לע''נ ר' בנימין בן ר' מאיר דוד ז''ל‬ ‫נלב''ע ב׳ אדר תשע''ז‬

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Oneg Shabbos Issue 244

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This page is sponsored by M&N Insurance | mninsure.com

Rabbi Avraham Blickstein Rosh Chabura in Darchei Horaa Lerabanim

Parashat Vayakhel

Parashat Pekudei

Emulating Greatness The beginning of this week’s parasha describes how Moshe Rabbeinu gathered together all of the Bnei Yisrael and instructed them regarding the mitzvah of Shabbat and building the Mishkan. When Moshe finished, the Torah tells us that all the Bnei Yisrael went away.

Surely it is obvious that the people went away after Moshe finished; why does the Torah feel the need to emphasise this here?

When Moshe came down the mountain and the people stood in front of him, they were surely in awe of the rays of light that shone from his face, and this must have left an incredible impression on them. It is very possible that they too wished to attain this level of spirituality that Moshe had achieved and taste such a reflection of the Divine Light. Consequently, no sooner had Moshe finished instructing them, they left his presence to go about his instructions, confident in the fact that the tasks he taught them would bring them to elevated levels of spirituality.

We learn from here that being in the presence of holy people inspires us to elevate ourselves. In fact, our own life experiences demonstrate this. When we meet seemingly great people, what are the measuring tools we can use to truly ascertain if they are holy? None other than the feelings they invoke within us. The greater this person is, the more inspirational his presence is, and the more those around him desire to reach higher heights. After meeting such people, do we leave the way we came in, or, perhaps, somewhat different?

When the Bnei Yisrael went away from Moshe they recognised that Moshe personified all the lessons he taught – he was truly a “man of G-d”! Similarly, our Sages teach us that one should always look at one’s teachers, because through this, one cultivates the desire and will to become a better person! M

Building an Everlasting Building The Seforno at the beginning of this week’s parasha writes that the Mishkan, although eventually stored away, never fell into enemy hands. This was due to four elements that the Torah mentions: a) it was the house of the two luchot, b) it was instructed by Moshe’s command, c) all its pieces were guarded by Itamar from the family of the Levi’im and d) Betzalel built it (and they were all tzaddikim).

Conversely, the first Beit Hamikdash was eventually captured by enemies, and the Seforno points out that it was lacking in the sense that it was built by workers from Tyre. In fact, the Shechina never rested in the second Beit Hamikdash at all, and it was captured by enemies, because it lacked even more that the first one – it never housed the luchot, and it lacked the service of the Levi’im.

It is evident that the building of the Mishkan was purposely assigned to Betzalel and the most righteous people of the generation, this was a fundamental reason why the Mishkan never fell into enemy hands.

I would like to add that there was another factor for this special protection. All the people who brought materials for the Mishkan did so out of “nedivut lev” – pure willingness – and no one was forced to bring. During the building of the Beit Hamikdash, however, gentiles volunteered work and materials, and therefore the purity of the intent was not the same.

When one builds a new Beit Knesset, one can equally have this idea in mind. R’ Chaim Volozhin reportedly said that if every person who laid a brick during the building of a new Beit Knesset would have only the purest intentions, the Beit Knesset would stand forever. Similarly, Chazal tell us that the kotel hama’aravi still stands after two thousand years because it was built by poor people who gave up their very sustenance to help build the Beit Hamikdash. When the foundations are laid with the correct intentions, the building will remain! M

Rabbi Blickstein is currently in London and can be contacted at abrahamblick@gmail.com For questions on Divrei Torah, please email the editor Rabbi Yonasan Roodyn at editor@oneg.org.uk

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To suggest an idea or a response to the ideas exchange please email ideas@oneg.org.uk

21 Mar 2020

‫כ"ה אדר תש"פ‬

‫פרשת ויקהל פקודי‬

3

ALL’S WELL THAT ENDS WELL

Rabbi Daniel Travis Kollel Toras Chaim Rabbinical Leadership Institute

We all know how easy it is to begin something new. Starting a new endeavour gives us a feeling of joy and excitement. However, it takes a very wise person to maintain simcha even after time has taken its toll. A person who finishes a project with the same excitement he had when he started has been truly successful in his endeavour.

SPRINGBOARD FOR STARTING AGAIN Parashas Chazak: The Maharam Mintz explains that the reason for saying “Chazak, chazak, v’nischazek” when we complete a book of the Chumash is in order that we should have the strength to start a new sefer. Why do we need extra strength to start a new sefer? Why should it be harder to start a new sefer than the previous one?

After finishing something, like a mesechta or a project, one naturally feels a sense of accomplishment. This could easily lead a person to feel as if he did enough and cause him to fall into complacence. Therefore as soon as one completes a goal, he should immediately start something new.

WHEN WE FINISH WE CAN SEE THE WHOLE PICTURE Pesach: There is a halachah in regards to the seder that maschilim b’genus umsayem b’shevach, we start with the bad and finish with the good. We tell over the entire story of Yetzias Mitzrayim both the bad and the good. Why do we need to speak about the bad?

In truth there is no bad; rather there are details, which we don’t understand why they are also good. If we see these details in the context of history, we can understand why they are also good.

Therefore we have to see the whole story from start to finish.

THE END BRINGS COMPLETION Parashas Pekudei: The Ramban in the introduction to Shmos writes that the completion of Yetzias Mitzraim was with the erection of the Mishkan and the permanent presence of the Shechina among the Jewish people. Why is completion so important?

Hashem is complete and only associates Himself with something which is complete. Therefore as long as something is incomplete, Hashem will not dwell there. Completion can only be achieved with Hashem’s help (see Rashi on Shmos 34:33).

AN IMPETUS FOR PREPARATION Shabbos: Shabbos is the crowning end of the whole week. How can we reap the maximum benefit from Shabbos? Chazal tell us that one who prepares during the week will have menucha on Shabbos. Each day we count towards Shabbos, for on Shabbos we can achieve true closeness to Hashem. One who plants in this world, reaps in the World to Come.

A TIME TO REFLECT ON THE BEGINNING AND PLAN A NEW START Adar: Is the last month of the Jewish calendar. The year “starts” with Yetzias Mitzraim and the rest of the year is the test of how we act as Bnei Chorin (free people). Have we used our freedom to get closer to Hashem or to distance ourselves from Him? How will we use this year to improve next year?

A GOOD ENDING STEMS FROM A PROPER BEGINNING Learning Torah: The Gemorah Bava Metzia 85b recounts that when Rav Chiya wanted to open a yeshiva he laid all the groundwork himself, in order to insure that the foundation would be established with purity.

PRACTICAL SUGGESTIONS Y Analyse your intentions before starting.

Y Don’t begin something unless you can realistically finish.

Y From the start, try to plan in your mind how to finish.

Y Plan the completion in small manageable steps.

Y Daven to Hashem for hatzlacha.

M

It's All Good!

ELiMinaTing SuFFERing FRoM YouR LiFE

Lunch & Learn with

Rabbi Daniel Yaakov Travis

Rosh Kollel of Kollel Toras Chaim in Jerusalem for over fifteen years, and Mashgiach in Heichal HaTorah. Rabbi Travis has published 28 books in Hebrew and English, including “Shut Takanas Hashavim” Responsa in Hebrew relating to shaylos of baalei teshuva, and the "Praying With Joy" series published by Feldheim.

Sunday, March 22 1:00 PM at the Zemmel Residence Highbury 19 Hill Top, Hale WA15 0NN RSVP jszemmel@gmail.com

4

Oneg Shabbos Issue 244 This page is sponsored ‫לע''נ ביילא בת ר׳ משה ע''ה‬

Halacha Within

History Rabbi Yoel Sirkes

The Bach: 380 years since his Petirah.

His Yahrzeit is on 20th Adar Rabbi Aubrey Hersh Director of Education, JLE

B

History

orn in Lublin in 1561, at the beginning of the era of Acharonim, little is known about his personal life beyond that which he mentions in his teshuvos or as introductions to his writings.

In 1569, Poland & Lithuania united, creating the largest country in Europe, and a number of Jewish printing presses opened up there, particularly in Krakow and Lublin. The new editions of Shas, which they would print during the Bach’s lifetime, would give rise to many errors in the text of the Gemorah, Rashi and Tosfos, often due to unlearned or even nonJewish copyists and printers. Rav Yoel Sirkes worked to counter these inaccuracies through his ‘Hagohas HaBach’, which appear at the side of the Daf of the Gemorah, across most Mesechtas.

His research was made somewhat easier by the fact that he possessed a large library of both seforim and manuscripts, which was quite unusual at the time.

The 16th century was also the era when Kabbala began to be taught more publicly, which was not welcomed in all quarters.

The Bach was a strong defender of Kabbala, quoting the Zohar frequently and calling it the ‘Mekor Hatorah’, although he made it clear in situations where Kabbala and Halacha conflict, that Halacha was the final word:‫אין לנו לנהוג על דרך הקבלה כל שהוא‬ ‫נגד מסקנת התלמוד‬. He therefore ruled that one does not need to wait until the seventh day to recite Kiddush Levana - ‫וכן קיבלנו‬ ‫מרבותינו‬.

He served as the Rov in eight Kehillos during his lifetime which included Belz, Brisk & Medzhiboz. His final rabbinate was in Krakow and is the city where his kever is located, in the Beis Hakvoros of the Rema. It was mainly in Krakow that he wrote the many Responsa for which he is well-known, however his most famous sefer – and the one with which he is most identified - is the halachic commentary and analysis that he wrote on all four sections of the Tur, and which is printed alongside the Tur itself. It is called Bayis Chadash and referred to by the acronym ‘Bach’.

Rav Sirkes was particular about Minhagim, as he writes on numerous occasions, although he refused to countenance those which had no basis. In Orach Chayim chap. 68 regarding the reciting of Piyutim, the Bach strongly condemns those who omit the Krovetz on Purim and adds that he is aware of an individual who initiated the abandoning of this Minhag and did not live out the year (‫)ולא הוציא שנתו‬.

A parallel to the Bach’s emphasis on Minhag, is his insistence on Mesorah. Both the Rema and the Bach are defenders of the Mesorah of Ashkenaz generally, and as an example we find the following written by him in Yoreh De’ah 279 regarding discovering a mistake in a Sefer Torah during leining: ‫ומה שכתב‬ ‫ב”י באורח חיים אין מזה ראיה להנהיג במלכות אחרת כמנהגו דאנחנו‬ ‫“( בני אשכנז‬the psak of the Shulchan Oruch has no bearing on us - the Ashkenazim - who live in other countries”). In fact he goes as far as to say that even Kehillos that have already adopted the psak of the Shulchan Oruch, need to change this ‫ולכן נראה‬ ‫לפע”ד דבר ברור לבטל הוראה זו במקומות שנהגו כך ע”פ השולחן‬ ‫ ערוך‬. The Bach refers back to this same Psak in Chapter 143 of Orach Chayim, where he terms the ruling of the Beis Yosef to be a decision without basis (‫)תורה חדשה‬.

Within the realms of Halacha, he is well-known for a number of Pesach related pesokim. He ruled leniently regarding eating Chodosh (grain planted after Pesach and harvested prior to the following Pesach), principally regarding the fact that any grain grown by a non-Jew in Chutz L’Aretz was not subject to the restrictions of Chodosh. In this, he was opposed by many Poskim, including his son-in-law the Taz, as well as the Shach and the Shulchan Aruch, however the Bach stood firm. His views were followed by a number of the main Kashrus authorities in this country, and were only changed as recently as 20 years ago, due in certain measure to the efforts of Dayan Berkowitz zt’’l.

He was also greatly responsible for modifying the method of Mechiras Chometz. Whereas Jews had sold their chometz even during the period of the Rishonim, the terms of that sale had required the removal of all chometz from the person’s residence.

Circumstances in Poland made this almost impossible, since Jews ran inns across the kingdom (‫שרוב משא ומתן ביין שרף וא”א‬ ‫)למוכרם לגוי מחוץ לבית‬. The Bach therefore instituted a sale that allowed the room in which the chometz was located, to be sold to a non-Jew - a decision which both the Taz and the Magen Avraham agreed with, and which is familiar to us today.

Regarding the obligation of studying Hilchos Pesach, we find a statement from the Tur at the start of chapter 429 of Orach Chayim in Shulchan Oruch. This chapter initiates the entire section that deals with the cycle of the Yomim Tovim (corresponding to the fifth and sixth volumes of Mishna Berura) and as a general introduction, the Tur writes of the requirement to study the laws of each Yomtov as they occur.

However, the Bach takes issue with the Tur, for only quoting one source for this – namely the Gemorah in Pesachim which mentions starting one’s learning 30 days before Yomtov – but omitting another Gemorah (Megilah 32) ‫משה תיקן להם לישראל‬ ‫ הלכות עצרת‬,‫ הלכות פסח בפסח‬,‫שיהו שואלין ודורשין בענינו של יום‬ ,‫ בעצרת‬. Although at first glance both sources seem to deal with the same obligation, the Bach (based on various Rishonim), sees them as being very different. According to him, irrespective of whether one managed to learn in the run-up to any Yomtov, there is a separate and important chiyuv to learn the Halachos of each Yomtov on the day itself ‫והיא מצוה בחיוב ותקנה שלא‬ ‫לעבור עליו‬. He registers great astonishment at the fact that many people do not act correctly.

Subsequently, the Mishna Berura rules in accordance with the Bach, and even-though he acknowledges that other poskim such as the Shvus Yaakov rely on the fact that there are Torah readings and Yotzros on the day, he disagrees with this leniency and devotes a lengthy Biur Halacha to defining the 30 day obligation. M

Signature of Rav Yoel Sirkes

‫כ"ה אדר תש"פ‬

21 Mar 2020

‫פרשת ויקהל פקודי‬

5

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Parshat Vayakhel

The Blessed Unmarked Mitzvah

O

ne Shabbat eve, a new father came to the home of the great Sephardic Rosh Yeshiva of Porat Yosef, Rabbi Yehudah Tzadka, and asked him to perform a brit milah the next day.

The next afternoon, the elderly rabbi walked to the home of the simcha. There, he noted the young father was procrastinating. After hemming and hawing, he told Rabbi Tzadka that he had changed his mind – there was a young mohel he wanted to honour with the mitzvah of circumcision.

The rabbi took this with equanimity. “Not a problem. The new mohel will do the milah.”

But there was a further delay. After conferring with the mohel, the father came back to the rabbi, abashed. “The young mohel forgot his instruments at home and did not bring them with him.

Rabbi, perhaps you can lend him your instruments?”

The rabbi smiled. “With pleasure.”

After the ceremony, the rabbi’s attendant confronted the rabbi, actually shocked. “He made you walk all this way, and then had the audacity to ask for your tools? Really? Really?”

Rabbi Tzadka was serene. “Baruch Hashem, after thousands of brit milot, I finally had the privilege today to do this one perfectly.”

When his attendant was baffled, the rabbi explained. “Every brit, I’m asked by people to bless them. Then, they complement me on how moving my ceremony is. Today, I was asked for no blessings, and no one complimented me on my ceremony. But had I not been in attendance today, with my tools, there would

have been no brit at all. That, I think, is a perfect mitzvah.”

Rabbi Meir Sultan Managing Director of Chazak L.A.

Last week, in Parshat Ki Tissa, we read of the sin of the Golden Calf. The midrash tells us before the idol was cast, the men ran home to ask their wives for their gold jewellery to help make the calf, but the women refused to play a part in the sin. They refused to turn over their gold.

Cynics might say, “Aha! It’s because they loved jewellery more than they loved having a god to worship!” But this week’s parsha, Vayakhel, shows us that we should be cynical about the cynics.

This week, we learn how the women donated their jewels to build the Mishkan. Did they technically have to do so? They had not been part of the Golden Calf disaster. They were within their rights to keep it. Instead, they donated, as they loved Hashem more than their adornments. Their intent, in giving the gold, was perfect.

Every mitzvah is good, but doing a mitzvah with the right intent is best. We are only human, so it can be challenging to perform a mitzvah with no care for public honour. If we get a burst of pleasurable dopamine from a mere “like,” how much more we get from a compliment. But if the righteous women in the fraught days after the Golden Calf can give solely for the sake of heaven, so can we. M

6

Oneg Shabbos Issue 244

Parshas Pekudei

A Telling Testimony Rabbi Binyamin Kamenetzky Z’L

Transcribed by his grandson Rabbi Shmuel Kamenetzky

P

arshas Pekudei begins with a troubling extra word.

The passuk says “These are the counting of the Mishkan, the Mishkan of testimony.”

To explain this, the Midrash tells us about a conversation between Moshe and Hashem. Moshe said, “The Jews donated extra material for the Mishkan, What shall I do with it?” Hashem responds, “Build a Mishkan for the testimony.” Moshe then built a Mishkan with the material, and with the excess, he built a Mishkan for the testimony. Thus, the passuk repeats the word “Mishkan” referring to the second “Mishkan of testimony.”

This Midrash begs explanation. Where do we find that Moshe built two Mishkans?

Jerusalem is a holy city filled with beauty and charm, much of it from the humble, holy Jews who live there and devote their lives to the service of Hashem and His Torah. One such tzaddik is Rabbi Avraham Aurbach shlit"a, a Rosh Yeshiva of the Stolin Yeshiva in Jerusalem. During my few post-wedding years living in Jerusalem, my wife and I lived in the apartment above him on Rechov Toras Chessed, and were recipients of his and his wife's warmth and care. They treated us like grandchildren, and they were very much a part of our lives for almost three years. Here is one encounter I had with Rav Aurbach and his rebbitzin.

My wife had a relative who had not yet met her zivug. In an effort to do something in her merit, to help her find a suitable husband, my wife decided to try the well-known segula, (kabalistic remedy) to pray at the Kotel on her behalf for 40 days straight. On the first day, my wife walked the entire two mile distance there and back. On the second day, the 50 minute ride on the crowded and dizzying number two bus was manageable, but it was not a practical solution for forty days. The taxi fare for the remaining 38 days simply did not fit into our budget, and we then both realised that it was simply not feasible to complete the 40-day segulah. Before abandoning her plans, my wife suggested that we discuss this segulah, and a possible solution, with Rav Aurbach.

My wife and I knocked on the door to the Aurbach home, and Rebbitzin Aurbach welcomed us in. After she sat us down and offered us something to drink, I asked Rav Aurbach what the origin of this famous segulah is. Rav Aurbach, with warm grandfatherly love, smiled, “My rebbitzin is from a family that has lived in Yerushalayim for many more years than I have,” he said, as her turned to his wife and signalled her to answer us.

Rebbitzin Aurbach looked at us and taught us an unforgettable lesson. “Going to the Kotel for 40 days is nice, but it does not change who you are. You have an ability to help others and to give to others. If you do that, you will grow as a person. Think of a kindness you can do for someone else, and do it 40 times. You will become a greater person. That will be a much bigger merit for your relative.”

© ChameleonsEye / Shutterstock.com

‫ מחשבה וסיפורים מאוצרו של‬,‫דברי תורה‬ ‫הגאון רבי בנימין קמנצקי זצ”ל‬

VOLUNTEERS OF CHABAD GIVING FOOD TO POOR JEWISH FAMILIES IN SDEROT

My grandfather, Rav Binyamin Kamenetzky zt”l would quote the explanation of the Gerrer Rebbe, Rav Yitzchok Meir Alter zt”l, author of the “Chidushei Harim.”. He explains that of course Moshe did not construct two Mishkans. The passuk is rather subtly sending a message. This phenomenon, of the Jews’ uber-excitement to donate to the Mishkan, was a revelation into the essence of the Jewish soul. Deep rooted in every Jew is a drive to give and to connect with Hashem and His Shechina.

When they heard the call for the need of materials to build Hashem’s sanctuary, they sprang into action. Every Jew pitched in and eagerly jumped to donate. The response was so overwhelming, that Moshe had to make another proclamation for the Jews to stop bringing materials!

The extra donated materials, explains the Midrash, was testimony to Hashem, and a testimony to us, as to who we really are. We are a nation of givers, and we are a nation of doers. Each and every member of the Jewish Nation has greatness inside. We only have to look inside ourselves and do something positive to reveal it. M

CREDIT: Rebbetzen Esti Hamilton

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21 Mar 2020

‫כ"ה אדר תש"פ‬

‫פרשת ויקהל פקודי‬

7

Parashat Pekudei

The Way to hold up the World

P

Dedicated to Yehudah ben Moshe Kelaty, z”l

Tai’a’seh! Done! Such an attitude will allow that Presence to grace our Shabbos.

The Mishkan is completed in these portions, and the Torah recaps the stunning accomplishment. “These are the reckonings of the Mishkan, the Tabernacle of Testimony that was reckoned through Moshe’s bidding. And Betzalel son of Uri, son of Chur, did everything that Hashem commanded Moshe” (Exodus 38:21-22).

The Torah calls the Mishkan a Tabernacle of Testimony. To what is it testifying? Architectural ability? A fundraising phenomenon? Or perhaps something even loftier?

Rashi tells us that the Mishkan, in fact, testified that Hashem forgave the Jewish people for the sin of the Golden Calf.

This is a difficult point to understand. Forgiveness comes with a correction of a misdeed. Obviously, each account needs direct redress. Stinginess is forgiven with acts of munificence. Sins of uncontrolled rage are forgiven when the transgressor acts with undeviating gentleness.

What connection does the building of the Mishkan have with the forming of the Golden Calf? Why is the completion of the Mishkan a testimony to absolution?

The second verse is also disconcerting. “Betzalel did what Hashem told Moshe.” Did he not do what Moshe told him? It seems that he jumped the chain of command. It should have stated that “Betzalel did what Moshe told him.”

Rabbi Dr. Abraham Twerski, in his book ‘Do Unto Others’, relates an amazing story that he personally experienced. Early in his career, he would teach students by having them accompany him through psychiatric institutions. There he would introduce the young observers to the live subjects, rarely seen outside textbooks.

In a chronic care facility, Dr. Twerski pointed out a most difficult case, a male patient whom no doctor was able to cure.

The man was mute and would not communicate. He had entered the facility 52 years earlier and was suffering from strange schizophrenic-like symptoms. Immediately following breakfast he would go into the corner of the large community room, contort his arms, palms outstretched in an upward manner and stand there until lunch. After lunch, he would resume his position until bedtime. No treatment nor medication, shock therapy, or cajoling was able to get the man off his feet. His condition was so severe that due to standing all day, he developed excessive accumulation

of serous fluid in tissue spaces in his feet.

Rabbi Mashiach Kelaty Rabbi, Stanmore United Synagogue Sephardi Kehilla

On one visit, a student asked if he could talk to the patient. Dr. Twerski agreed, while wondering what the young doctor could offer that had not been explored by the experts.

After a brief conversation the man stared blankly at the young doctor. But then the student assumed the man’s exact contorted position and said to him, “I’ll stand here like this. You can go sit down.” The patient smiled, proceeded to a couch, and for the first time in 52 years he actually sat down!

Dr. Twerski surmised that the patient felt he was holding up the world. Without him, it would collapse. (He had no explanation for the meal or bedtime gaps.) The moment the patient was convinced that someone could carry the mission as well, he relaxed.

Commentaries explain that the sin of the Golden Calf began when Moshe did not return from Sinai on time. The minute that 40 days elapsed and Moshe was missing, the nation panicked.

No one, they felt, could lead them but Moshe, so they created a false deity. And they prayed and danced to a new-found god. The Mishkan, however, was an antidote. Moshe charged Betzalel with the tremendous task, and he accomplished it. In fact, our sages explain that he even challenged Moshe in certain directives, and Hashem concurred with him! Betzalel did what Hashem wanted exactly the way it was told to Moshe. He had the ability to perform as if he received the directive himself! That is the goal of mesorah.

Tradition has the next generation holding the torch though passed from previous leaders as if it were passed from the Al-mighty Himself. The nation saw that it is possible to continue despite the former leader holding up the world every step of the way. There is room for young leadership to carry on the directives of the elder generation. That is the way the Torah carries on. And that is the way we hold up the world. M

Your extra words hold in Your extra money hand out

CREDIT: R’ Shaul Aron

ekudei concludes with Hashem’s presence filling the Mishkan. Today we no longer have the ‘makom’, the place of the Mishkan but we do have the ‘zman’, the time of Shabbos, the time when Hashem’s presence rests upon us.

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Oneg Shabbos Issue 244

SHVILEI PINCHES

PARSHAS VAYAKHEL

“Every wise-hearted woman spun with her hands”

AN AMAZING RIDDLE & INSIGHT FROM OUR SAGES “A woman’s only wisdom is spinning”

I

n parshas Vayakhel, which we read this week, the possuk states (Shemos 35,25): ‫ וכל‬...‫"וכל אשה חכמת לב בידיה טוו‬ "‫“—הנשים אשר נשא לבן אותנה בחכמה טוו את העזים‬Every wise-hearted woman spun with her hands. . .All the women whose hearts inspired them with wisdom spun the goats.” Rashi comments: ‫ היא היתה אומנות‬,‫"טוו את העזים‬ "‫ שמעל גבי העזים היו טווין אותם‬,‫—יתירה‬this was extraordinary craftsmanship, for they would spin them directly off the backs of the goats. We find a teaching in the Gemorah (Yoma 66:): ‫ וכן הוא אומר וכל‬,]‫"אין חכמה לאשה אלא בפלך [אומנת הטויה‬ "‫—אשה חכמת לב בידיה טוו‬a woman’s only wisdom is the art of spinning.

At first glance, this description of women by our blessed sages seems bewildering; after all, it was only in the merit of the righteous women that Yisroel were able to leave Egypt.

Furthermore, the Gemorah is replete with chazal’s praise of women, such as (a) Berachos 17.: ‫"גדולה הבטחה שהבטיח הקב"ה‬ "‫לנשים יותר מן האנשים‬, and (b) Yevamos 63.: ‫"דיינו שמגדלות‬ "‫—בנינו ומצילות אותנו מן החטא‬it is enough that they raise our children and save us from sin,and (c) Bava Metzia 59:: ‫ שאין ברכה מצויה בתוך ביתו‬,‫"לעולם יהא אדם זהיר בכבוד אשתו‬ ‫ שנאמר (בראשית יב טז) ולאברם הטיב‬,‫של אדם אלא בשביל אשתו‬ ‫ אוקירו לנשייכו כי היכי‬,‫ והיינו דאמר להו רבא לבני מחוזא‬,‫בעבורה‬ "‫—דתתעתרו‬honor your wives, so that you will become wealthy.

So, how are we to understand the statement “A woman’s only wisdom is spinning”—which might be viewed as an insult to women?

HOKADOSH BORUCH HU’S HELP REFERS TO THE “EZER K’NEGDO” To unravel this puzzle, let us present an insight found in the writings of the holy gaon, Rabbi Tzodok hokohen of Lublin in kuntres Likutei Maamarim (10). When the sages say (Kiddushin 30:): ‫ ואלמלא הקב"ה עוזרו אין‬,‫"יצרו של אדם מתגבר עליו בכל יום‬ "‫“—יכול לו‬man would be overwhelmed by his yetzer daily, if

not for Hokadosh Harav HaGoan R’ Pinchas Friedman Boruch Hu’s assistance”—this Translation by Dr. Baruch Fox is a reference to a man’s wife, whom the Al-mighty created to assist him. The possuk states (Bereishis 2,18): "‫“—"לא טוב היות האדם לבדו אעשה לו עזר כנגדו‬it is not good that man be alone; I will make him a helper corresponding to him (an “ezer k’negdo”).” So, when the sages taught "‫“—"ואלמלא הקב"ה עוזרו‬if not for the Holy One, Blessed be He’s, assistance”—they meant that the assistance comes in the form of a man’s wife.

In the sefer Mesos Dodim we added a spicy tidbit to Rav Tzaddok’s words based on the Gemorah (Yevamos 62:): ‫"כל אדם‬ ‫ במערבא אמרי‬...‫שאין לו אשה שרוי בלא שמחה בלא ברכה בלא טובה‬ "‫“—בלא תורה‬Any man without a wife is devoid of happiness, devoid of blessing and devoid of good. . . in the west (in Eretz Yisroel) they added, he is also devoid of Torah.” Why can a man not merit or acquire Torah without a wife? We can provide an answer based on a Midrash (S.R. 33,1):

‫ בא אחד מן המלכים‬,‫ משל למלך שהיה לו בת יחידה‬,‫"ויקחו לי תרומה‬ ‫ בתי‬,]‫ אמר לו [המלך‬,‫ ביקש לילך לו לארצו וליטול לאשתו‬,‫ונטלה‬ ‫ לומר לך אל תטלה איני‬,‫ לפרוש ממנה איני יכול‬,‫שנתתי לך יחידית היא‬ ‫ שכל מקום שאתה הולך‬,‫ אלא זו טובה עשה לי‬,‫יכול לפי שהיא אשתך‬ ‫ כך אמר‬,‫ שאיני יכול להניח את בתי‬,‫קיטון אחד עשה לי שאדור אצלכם‬ ‫ לומר‬,‫ לפרוש הימנה איני יכול‬,‫ נתתי לכם את התורה‬,‫הקב”ה לישראל‬ ‫ בית אחד עשו‬,‫ אלא בכל מקום שאתם הולכים‬,‫לכם אל תטלוה איני יכול‬ .”‫ שנאמר ועשו לי מקדש‬,‫לי שאדור בתוכו‬ The Midrash compares the Al-mighty giving Yisroel the Torah to a human king giving away his daughter in marriage.

The king laments that if his daughter leaves to live elsewhere, he will not be able to bear not seeing her. He requests a favour— wherever they go, they should build him a dwelling. How can this analogy be applied to the King of Kings whose Presence fills the land? He is everywhere. How does this analogy provide an

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‫כ"ה אדר תש"פ‬

‫פרשת ויקהל פקודי‬

imperative for building a Beis Homikdash as a dwelling place for His Presence among us?

TORAH KNOWLEDGE IS INACCESSIBLE

BY NATURAL MEANS The way to understand this, however, is that physical creatures of flesh and blood cannot comprehend the wisdom of the Torah, which is Divine wisdom, by means of their own natural devices without the Al-mighty standing over them and assisting them. Proof of this is found in the Gemorah (Nedarim 38.):

,‫ עד שניתנה לו במתנה‬,‫"בתחילה היה משה למד תורה ומשכחה‬ "‫—שנאמר (שמות לא יח) ויתן אל משה ככלותו לדבר אתו‬while Moshe Rabeinu was receiving the Torah on Har Sinai, he learned it over and over again but kept forgetting it, until Hashem, finally, gave to him as a gift. We see that even Moshe Rabeinu could not fathom the depth of Torah without Divine assistance.

As a result, we are taught (Berachos 6.): "‫—"שאפילו אחד שיושב ועוסק בתורה שכינה עמו‬that even a single Jew learning Torah alone is accompanied by the Divine Presence. For this reason the Al-mighty said: ‫"נתתי לכם את‬ "‫ לפרוש ממנה איני יכול‬,‫“—התורה‬I gave you the Torah, I am unable to part from her.” In other words, without My assistance, you will not be able to comprehend and acquire the Torah’s wisdom.

The Zohar hokadosh (Chayei Sarah 122.) explains that an unmarried man does not merit the Divine Presence, the Shechinah. Rabbi Akiva also teaches (Sotah 17.): ‫"איש ואשה‬ "‫—זכו שכינה ביניהן‬a meritorious couple is accompanied by the Shechinah. This explains nicely the statement of the western scholars: "‫—"השרוי בלא אשה שרוי בלא תורה‬one who is without a wife, is also without Torah. Since an unmarried man does not merit the Divine Presence, he, therefore, is unable to fathom the depths of Torah significantly. This is why the Al-mighty requests that we establish a dwelling place for Him wherever we go; for, this is the only way He can assist us in attaining the Torah. When a man gets married, however, he can merit the Divine Presence, and with that assistance, is able to attain Torah wisdom.

Furthermore, we have learned (Kiddushin 30:): ‫"כך הקב"ה‬ ,‫ בני בראתי יצר הרע ובראתי לו תורה תבלין‬,‫אמר להם לישראל‬ "‫ואם אתם עוסקים בתורה אין אתם נמסרים בידו‬. This statement teaches us that the only protection from the yetzer horah is Torah study. Consequently, an unmarried man, since he is also without Torah, is prey to the yetzer. This is why the Gemorah (Kiddushin 29:) also teaches that an unmarried man has thoughts of sin daily. Yet, Rav Tzaddok’s interpretation of the Gemorah is now clear. ,‫"יצרו של אדם מתגבר עליו בכל יום‬ "‫“—ואלמלא הקב"ה עוזרו אין יכול לו‬a person’s yetzer threatens to overpower him every day, and if not for Hokadosh Baruch Hu’s assistance, he would be unable to withstand him”—the creation of a woman was intended to supply this daily assistance. In her merit, he is able to merit Torah; thanks to his Torah study, he can overcome his yetzer.

This allows us a sweet interpretation of the verse ‫"לא טוב‬ "‫“—היות האדם לבדו‬it is not good (‫ )טוב‬for man to be alone.”

Without a wife, a man does not merit Torah which is referred to as ‫טוב‬, as it says (Berachos 5.): "‫"אין טוב אלא תורה‬. As a result,

9 his yetzer will overpower him. The remedy, however, is: ‫"אעשה‬ "‫—לו עזר כנגדו‬this refers to a wife, who allows him to merit Torah. In this manner, she becomes his "‫"עזר‬, allowing him to overcome his "‫"כנגדו‬, the yetzer horah opposing him.

TAKING A WIFE IS THE KEY TO TORAH SHE’B’AL PEH Following this lead, let us elucidate a heavenly conversation between Rabbi Yossi and Eliyahu (Yevamos 63.):

‫ במה אשה‬,‫ אמר לו כתיב אעשה לו עזר‬,‫"אשכחיה רבי יוסי לאליהו‬ ‫ פשתן פשתן‬,‫ אמר לו אדם מביא חיטין חיטין כוסס‬,‫עוזרתו לאדם‬ "‫ לא נמצאת מאירה עיניו ומעמידתו על רגליו‬,‫לובש‬.

“Rabbi Yossi once met Eliyahu. He said to him, it is written “I will make him a helper”; in what way does a wife help a man?

Eliyahu answered, when a man brings home wheat, does he chew the wheat raw? When he brings home flax, does he wear the flax as is? Of course not! Does it not then emerge that she illuminates his eyes and puts him on his feet?!

At first glance, Rabbi Yossi’s question is perplexing: “In what way does a wife help a man?” He is surely aware that a wife cooks for her husband and takes care of the house. We may suggest that Rabbi Yossi followed the opinion of the western scholars that: "‫—"השרוי בלא אשה שרוי בלא תורה‬a man without a wife is also without Torah. He was uncertain, though, whether they were only referring to the written law, Torah she’b’chsav, or to the oral law, Torah she’b’al peh, as well. Maybe the gains a man achieves in the oral law are dependent solely on his own efforts, even without a wife. This was the meaning of his question to Eliyahu: “In what way does a wife help a man?”

Which part of the Torah does she help him achieve—only Torah she’b’chsav or Torah she’b’al peh, as well?

To which Eliyahu replied by way of allusion that marrying a woman merits him the oral law, too, which interprets the written law. Wheat and flax grow because it is heavenlyordained; they allude to the written Torah, Torah she’b’chsav, which was given directly from Above. Just as the main use of wheat or flax does not occur without man’s actions and processing--in order to make bread or a garment—so, too, the Torah she’b’chsav must be processed with arduous toil and labour in order to clarify the halachos of Torah she’b’al peh.

So, just as a woman helps her husband make the wheat into bread and the flax into a garment, turning the raw potential into a reality, she, similarly, helps him realize the potential of Torah she’b’chsav through its clarification via Torah she’b’al peh.

Therefore, Eliyahu concludes by saying: ‫"לא נמצאת מאירה עיניו‬ "‫“—ומעמידתו על רגליו‬does it not emerge that she illuminates his eyes and stands him on his feet?!” This clearly refers to spiritual matters and not to the physical processing of wheat and flax.

“She illuminates his eyes” in the written Torah, “and stands him on his feet” in the oral Torah, allowing him to ascend to greater heights of Torah achievement.

OVERCOMING THE YETZER HORAH BY MEANS OF THE ORAL LAW If we closely examine the language of the Gemorah in Kiddushin: ‫ ואם אתם‬,‫"בראתי יצר הרע ובראתי לו תורה תבלין‬ "‫עוסקים בתורה אין אתם נמסרים בידו‬, we find that the word

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Oneg Shabbos Issue 244

"‫ "עוסקים‬is used, specifically. To withstand the yetzer horah requires active involvement, toil and labour in the study of Torah. This is how the Taz (Orach HaShulchan 47,1) explains the formula of the brochoh "‫ "לעסוק בדברי תורה‬rather than "‫ללמוד‬ ‫"דברי תורה‬. We can make a similar deduction from the language of the Mishnah (Avos 2,2): ‫"יפה תלמוד תורה עם דרך ארץ שיגיעת‬ ‫ הרי שדוקא יגיעת התורה משכחת עון‬,"‫“—שניהם משכחת עון‬the optimum is to combine Torah study with an occupation, for the exertion of both of them eliminates sin.” Once again, we see that the element of toil and exertion in our Torah endeavors is stressed in order to eliminate sin.

In this light, it is obvious that the main way to subdue the yetzer is through rigorous study of Torah she’b’al peh. For the main toil and exertion in the study of Torah pertains to Torah she’b’al peh—as explained in the Midrash Tanchuma(Noach 3): ‫"שכל מי שאוהב עושר ותענוג אינו יכול ללמוד תורה שבעל פה‬ "‫לפי שיש בה צער גדול ונדוד שינה‬, i.e. learning Torah she’b’al peh requires sacrifice and suffering. On the other hand, Torah she’b’chsav without Torah she’b’al peh is not that demanding.

This is why the Gemorah says (Gittin 60:): ‫"לא כרת הקב"ה ברית‬ "‫“—עם ישראל אלא בשביל דברים שבעל פה‬the Holy One, Blessed be He, only established a covenant with Yisroel on account of the oral law.” Without the toil and exertion of Torah She’b’al peh, we are powerless against the yetzer; it is unthinkable that Hokadosh Baruch Hu would enter into a covenant with Yisroel if they were unable to control their yetzer.

It is understandable, then, why the yetzer’s name ‫ סמא"ל‬is an abbreviation for ‫ס'יום מ'סכת א'ין ל'עשות‬, a conclusion of a tractate should not be made (Ateres Yeshuah, Likutim 36). The yetzer horah vehemently opposes our involvement in Torah she’b’al peh, since it nullifies his power. Additionally, the Midrash states (Shir HaShirim Rabbah 6,21): ‫ אלו ששים‬,‫"ששים המה מלכות‬ "‫—מסכתות של הלכות‬there are sixty tractates, masechtos, of laws comprising the oral law; therefore, ‫ סמא"ל‬is also an abbreviation for ‫ס' מ'סכתות א'ין ל'למוד‬, the sixty masechtos should not be learned. Nevertheless, his name itself alludes to the fact that his power is nullified by active involvement and study of Torah she’b’al peh; for, ‫ סמא"ל‬is also an abbreviation for '‫ס‬ ‫מ'סכתות א'ותם ל'למוד‬, the sixty masechtos are to be studied—by studying the sixty tractates of the oral law rigorously, the yetzer horah is abolished.

“HASHEM SUPPORTS ALL THOSE WHO ARE FALLEN” BY MEANS OF INVOLVEMENT WITH THE SIXTY MASECHTOS We have learned (Berachos 4:):

,‫"מפני מה לא נאמר נו"ן באשרי מפני שיש בה מפלתן של שונאי ישראל‬ ‫ אמר רב נחמן‬...‫דכתיב (עמוס ה ב) נפלה לא תוסיף קום בתולת ישראל‬ ‫ אפילו הכי חזר דוד וסמכן ברוח הקודש שנאמר (תהלים קמה‬,‫בר יצחק‬ ."‫יד) סומך ה' לכל הנופלים‬

The Gemorah is discussing the prayer of Ashrei which is formulated based on the alef-beis. It questions why a verse corresponding to the letter “nun” is absent; it answers that “nun” alludes to the fall and sins of Yisroel. The Gemorah goes on to say that Dovid hamelech, the author of the psalm, saw fit , nevertheless, due to Divine inspiration, to include the verse beginning with the letter “samech” and support the fallen.

The way to correct the sins and fall of Yisroel is through active involvement and toil in the sixty masechtos. “Samech” comes from the word "‫"סמיכה‬, support; the numerical value of the letter “samech” equals sixty. By toiling and being actively involved with the “samech,” sixty, masechtos, they merit ‫"סומך‬ "‫ה' לכל הנופלים‬, Hashem supports all those who are fallen. This is also the meaning of the Midrash (V.R. 7,3): ‫"אין כל הגליות‬ "‫—מתכנסות אלא בזכות משניות‬all the exiles will be gathered in only in the merit of the study of mishnayos. The future redemption will be realized in the merit of active study of the sixty tractates of the oral law--"‫"סומך ה' לכל הנופלים‬.

BETROTHAL WITH A RING IN THE SHAPE OF A “SAMECH” Based on what we have learned, we can explain two matters concerning betrothal of a woman: (a) the custom to specifically betroth a woman with a ring and (b) the custom to recite the formula "‫"הרי את מקודשת לי בטבעת זו כדת משה וישראל‬.

A ring is round, the same shape as the letter “samech.” This alludes to the sixty masechtos of the oral law that Hashem used to betroth Yisroel. Since a man does not merit Torah until he gets married, he betroths his wife with a ring-- signifying that only in the merit of the betrothal does he merit the sixty masechtos of Torah she’b’al peh. He also states that he is specifically betrothing her with this ring, the shape of a “samech, alluding to the sixty masechtos of Torah she’b’all peh.

We can add another tidbit based on the sefer Hachinuch’s explanation of the reason behind betrothing a woman with a ring that she wears on her finger (Mitzvah 552):

‫ ולא תזנה תחתיו‬,‫"כדי שתתן אל לבה לעולם שהיא קנויה לאותו האיש‬ ‫ ובכן יהיה שבתם‬,‫ ותתן לו יקר והוד לעולם כעבד לאדוניו‬,‫ולא תמרוד בו‬ ‫ ומהיות‬,‫ ויתקיים הישוב ברצון האל שחפץ בו‬,‫וקימתם בשלום לעולם‬ ‫ נהגו ישראל לקדש בטבעת להיות בידה‬,‫מיסוד המצוה מה שזכרתי‬ ."‫תמיד למזכרת‬

We have learned in the Gemorah (Berachos 17.): ‫"נשים במאי‬ "‫ באקרויי בנייהו לבי כנישתא ובאתנויי גברייהו בי רבנן‬,‫זכיין‬. The purpose of woman’s creation was to assist her husband and sons engross themselves properly in Torah—by sending their sons to learn Torah in the shul, and waiting up at night for their husbands to return from the study hall.

The custom to betroth with a ring in the shape of a “samech,” which she wears on her finger, serves as a constant reminder that her role is to assist her husband and children actively involve themselves in the study of Torah she’b’al peh, which contains sixty masechtos.

CURTAINS OF GOATS’ HAIR CORRESPONDING TO THE WRITTEN AND ORAL TORAHS We can finally provide some insight into the sages enigmatic statement: ‫ וכן הוא אומר וכל אשה‬,‫"אין חכמה לאשה אלא בפלך‬ "‫—חכמת לב בידיה טוו‬a woman’s only wisdom is the art of spinning. Let us begin by introducing the Torah’s description of the coverings of the Mishkan (Shemos 26, 9): ‫"וחברת את‬ ‫ וחברת את האהל והיה‬...‫חמש היריעות לבד ואת שש היריעות לבד‬ "‫—אחד‬you shall attach five of the curtains separately and six of the curtains separately. . . you shall attach the tent so that it

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‫כ"ה אדר תש"פ‬

‫פרשת ויקהל פקודי‬

11

becomes one.” Concerning this matter, we find a tremendous insight in the Targum Yonasan (ibid. and also in our parsha, Shemos 36,16) that the five curtains of goats’ hair correspond to the five books of the Torah she’b’chsav, while the six curtains of goats’ hair correspond to the six orders of the Mishnah, Torah she’b’al peh.

We now have a nice explanation for why the women, specifically, spun the curtains that covered the Mishkan. As we learned from the scholars of Eretz Yisroel: "‫—"השרוי בלא אשה שרוי בלא תורה‬one who dwells without a wife, dwells without Torah—refers to the association of the written law and the oral law. Therefore, the women, in their great wisdom and craftsmanship, were the ones able to spin the curtains of goats’ hair—which were five and six respectively—alluding to the partnership of Torah she’b’chsav and Torah she’b’al peh that they facilitated.

So, we have uncovered the deeper meaning hidden in the sages puzzling statement and revealed their important message: ‫"אין חכמה‬ "‫לאשה אלא בפלך‬. The women’s true wisdom was knowing how to connect and spin together Torah she’b’chsav and Torah she’b’al peh, as alluded to in the way they spun the curtains of goats’ hair; this wisdom allowed them to assist their husbands and their children engross themselves properly in Torah.

“AND EVERY WISE-HEARTED WOMAN” The proof of this unique wisdom is derived from the possuk: ‫"וכל‬ "‫“—אשה חכמת לב בידיה טוו‬And every wise-hearted woman spun with her hands.” The description"‫ "חכמת לב‬is an allusion to the connection between the written Torah and the oral Torah. It is well known that the Torah concludes with the letter “lamed” in the words: "‫;"לעיני כל ישראל‬ the Torah begins with the letter “beis” in the words: "‫;"בראשית ברא אלקים‬ together they spell "‫"לב‬, heart. So, "‫ "לב‬alludes to Torah she’b’chsav and "‫ "חכמת לב‬alludes to Torah she’b’al peh, which reveals the deep wisdom concealed within Torah she’b’chsav. This is the meaning of the possuk "‫ "וכל אשה חכמת לב בידיה טוו‬and the sages comment ‫"אין חכמה‬ "‫לאשה אלא בפלך‬: the unique wisdom required to spin the curtains of goats’ hair, five opposite six, alludes to the fact that it is only in the wives’ merit that men are able to connect Torah she’b’chsav with Torah she’b’al peh.

We can also provide a deeper appreciation of Rashi’s comment: ‫"טוו‬ "‫ שמעל גבי העזים היו טווין אותם‬,‫ היא היתה אומנות יתירה‬,‫—את העזים‬the women demonstrated extraordinary craftsmanship by spinning the wool directly off the backs of the goats. The commentators question what possible benefit was served by this extraordinary craftsmanship.

An answer can be suggested based on the commentary of the Meshech Chochmah that by spinning the wool while it was still attached to the live goats, it was not susceptible to tumah. Still, why take this precaution, specifically with these curtains?

The Gemorah states (Yoma 72:): ‫ אמר‬,‫"יראת ה' טהורה עומדת לעד‬ ‫ מאי היא נושא אשה ואחר כך לומד‬,‫ זה הלומד תורה בטהרה‬,‫רבי חנינא‬ "‫“– תורה‬the reverence of Hashem is pure, enduring forever, Rabbi Chanina said, this refers to one who studies Torah in purity. How is that possible? First he marries a woman, then he studies Torah.” This is the reason why it was necessary for the women to spin the wool in a manner that it would not be susceptible to tumah—it was an allusion to their sanctified role to assist their husbands connect Torah she’b’chsav and Torah she’b’al peh in purity and fulfil the verse: ‫"יראת‬ "‫ה' טהורה עומדת לעד‬. M To receive the Shevilei Pinchas Weekly, please send and email to mamarim@shvileipinchas.com

One way of looking at Anxiety Chapter 1 I walk down the street.

There is a deep hole in the pavement.

I fall in.

I am lost.

I am helpless.

It isn’t my fault.

It takes forever to get out.

Chapter 2 I walk down the same street.

There is a deep hole in the pavement.

I fall in.

I can’t believe I am in this same place.

But it isn’t my fault.

It still takes a long time to get out.

Chapter 3 I walk down the same street.

There is a deep hole in the pavement.

I see it is there.

I still fall in; it’s a habit, but…

My eyes are open.

I know where I am.

It is my fault.

Chapter 4 I walk down the same street.

There is a deep hole in the pavement.

I walk around it.

Chapter 5 I walk down another street.

12

Oneg Shabbos Issue 244

Vayakehl/Pekudai:

Solomon’s Seven Names Midrashic Tradition tells us Rabbi Reuven Chaim Klein that King Solomon Author of Lashon HaKodesh: History, Holiness, & Hebrew appears in the (Mosaica Press) Bible under several different names.

His parents—King David and Batsheba—named him Shlomo, while the prophet Natan named him Yedidyah (see II Sam. 12:24–25). Actually, the name Shlomo was already given to him before his birth in a prophecy to King David (see I Chron. 22:9). Two of the twenty-four books in the Bible open by explicitly ascribing their authorship to Shlomo: Shir HaShirim (Song of Songs) and Mishlei (Proverbs). A third book, Kohelet (Ecclesiastes), ascribes itself to somebody named Kohelet, son of David, king of Jerusalem. According to tradition, Kohelet is another name for Solomon.

So far, we have three names for King Solomon.

The early Amora, Rabbi Yehoshua ben Levi, adds another four names to this list. Although we mentioned that Mishlei opens by introducing its author as Shlomo, later parts of that work are described as “the words of Agur, son of Yakeh… to Itiel” (Prov. 30:1) and “the words of Lemuel, the king” (Prov. 31:1). According to Rabbi Yehoshua ben Levi, all four proper names in these passages are alternate names for King Solmon: Agur, Yakeh, Itiel, and Lemuel. This brings our total to seven names.

What do Solomon’s seven names mean, and how do they differ from each other? The Midrash turns to Solomon’s various names and offers exegetical interpretations of their meaning.

The name Shlomo is related to the Hebrew word shalem (“complete”), because King Solomon oversaw the completion of the Holy Temple in Jerusalem. Targum Sheini explains that the name Shlomo is related to the Hebrew word shalom (“peace”), because during King Solomon’s reign, peace and tranquility were to prevail for the Jewish People (see I Chron. 22:9).

Solomon is called Yedidyah which literally means “friend of G-d”, because indeed he was a ”friend of G-d”. A cryptic aphorism reads, “May the friend, son of the friend, come and build the friend for the friend, in the portion of the friend, so the friends will be atoned.” The Talmud (Menachot 53a–53b) explains that this refers to the building of the Holy Temple, and explains based on different Scriptural sources who all the “friends” in question are. According to the Talmud, this saying should be explicated thusly: “May Solomon (II Sam. 12:25), descendant of Avraham (Jer. 11:15), build the Holy Temple (Ps. 84:2) for G-d (Isa. 5:1), in the portion of Binyamin (Deut. 33:12), so the Jewish People (Jer. 12:7) will be atoned.” In short, the name Yedidyah is also related to Solomon’s role in building the Temple.

Solomon was called Kohelet because his teachings were said in gatherings (hakhell/kahal/kehillah), as it says, “Then, Solomon gathered…”

(I Kgs. 8:1). Alternatively, Rashi (to Ecc. 1:1) explains that Solomon was called Kohelet because he “gathered up” many forms of wisdom.

Similarly, according to the Midrash, Solomon’s name Agur refers to the fact that King Solomon “gathered up” (agar) the Torah’s wisdom.

Interestingly, Midrash Agur (§4) teaches that of all of Solomon’s alternate names, his three most precious names are Shlomo, Kohelet, and Agur because those three names allude to the peace which reigned over the Jewish people in his time.

This Midrash explains that the name Shlomo is related to Shalom (as explained above), and the names Kohelet and Agur are both different forms of “gathering” (as mentioned above), in allusion to the fact that all the Jewish People were gathered together in his times, and there was no in-fighting. In other words, these names stand out because they allude to the fact that King Solomon presided over the pax Judaica.

The Midrashim note that the name Yakeh alludes to the fact that even though King Solomon was initially so smart and full of wisdom, he would later “spit out” (heykiyah) his wisdom and forgot it all. This refers to the Midrashic assertion that when Solomon began to stray from the path expected of him, he lost his superlative wisdom. The Midrash likens this to a bowl which can be filled up with water, but all its water can just as easily be spilled out.

Nonetheless, Gersonides (to Prov. 30:1) writes that Solomon is called Ben Yakeh because he “spits out” (i.e. rejects) those ideas and aphorisms which are untrue, so that he is only left with the true ideas which he presents in Proverbs. Others say that Solomon would “regurgitate” to the masses whatever wisdom he had amassed.

King Solomon’s sixth name is Itiel. According to the Midrash, that name is a portmanteau of the words “with me” (iti) and “power” (el).

This phrase reflects Solomon’s attitude when violating the Torah’s limitations on kings. While the Torah warns a king not have too much horses, gold/silver, or wives (Deut. 17:16–17)—lest those opulencies cause him to stray—Solomon thought he could have all those extras, and “with me is the power” not to stray. Ultimately, Solomon was unable to take those extra luxuries and still live up to what was expected of him.

King Solomon’s seventh name listed in the Midrash is Lemuel (Prov.

31:1) / Lemoel (Prov. 31:4). The Midrash explains that this name too alludes to Solomon’s justification for violating the Torah’s limits on kings. Solomon “spoke” (nam) “to G-d” (la-El) saying that he can take more (horses, gold/silver, and wives) than otherwise allowed for a king, and still not sin. As the commentaries explain, the NUN of the word nam morphs into a LAMMED to become Lemuel, because the letters NUN and LAMMED are interchangeable (as both those letters are considered “dental” letters, i.e., DALET, TET, LAMMED, NUN, and TAV).

Another version of this Midrash understands that the name Lemuel reflects a strong condemnation of Solomon’s action, as though he threw off from upon himself the yoke of Heaven and said, “for what (lamah) do I (li) have G-d (El)?”

Other commentators take a more positive position in understanding the meaning of Lemuel. Ibn Ezra (to Prov. 31:1) explains that Solomon is called Lemuel (“to them, a God”), because in Solomon’s time, the Jewish People only worshipped Hashem, and no other deities.

Gersonides explains that Lemuel means “for Him El (G-d)”, an allusion to Solomon’s election as G-d’s chosen king. Similarly, Rashi (to Sanhedrin 70b and Prov. 31:1) explains that Lemuel means “for him, [for] G-d”, because Solomon’s deeds and wisdom should be channeled into the service of G-d, and nothing else.

Rabbi Yishaya of Trani (1180–1250), also known as the Rid, understands that the word Alukah which appears in Prov. 30:15 is also another name for Solomon. He explains that Solomon is called Alukah (literally, a “leech”) because he sucked out and drank all forms of wisdom like a leech. However, the Tosafists (see Tosafot to Eruvin 19a and Tosafot/Tosafot Shantz to Avodah Zarah 17a)—while conceding that Alukah is the name of a person—argue that this cannot be an alternate name for King Solomon, because it is not one of the seven names listed in the Midrash. M _______________

Essays about the Hebrew Language by Rabbi Reuven Chaim Klein of Beitar Illit, author of God versus Gods: Judaism in the Age of Idolatry and Lashon HaKodesh: History, Holiness, & Hebrew

21 Mar 2020

‫כ"ה אדר תש"פ‬

‫פרשת ויקהל פקודי‬

13

Parshas HaChodesh - Reunited at Last We have now reached Parshas HaChodesh, the culmination of the Arba Parshiyos, which as Rav Tzoddok and others have taught, comprise a fourstage journey towards the spiritual freedom of Pesach. In this article, we will show how Parshas HaChodesh prepares us for our destiny as the Nation of Hashem, in fulfilment of the fourth Promise, ‫ ְו ָל ַקחְּתִי אֶתְ כֶם לִי ְלעָם ְו ָהי ִיתִי ָלכֶם לֵאֹלקִים‬- “And I will take you to Me as a people and I will be your G-d.”.

The Four Cups and the Four Parshiyos

great, he only feels truly free when he has been reunited with his family. In the same way, until Yisroel had regained the close relationship with Hashem which the Ovos had enjoyed, they did not feel truly free.

Matan Torah re-established that close relationship for all time. That was the time when our freedom was complete. (See Ramban’s introduction to Sefer Shemos and Klei Yokor, Vo’eiro 6, 6.)

How, then, does Parshas HaChodesh reflect the final stage of Redemption – Hashem taking Yisroel as His nation?

The following piece of Talmud Yerushalmi (Megillah 3, 5), which refers to Poroh and HaChodesh, is the basis for linking the Arba Parshiyos with the four Promises of Redemption.

The Yerushalmi discusses the timing of Parshas Poroh in a year when there are three Shabbosos between Purim and Rosh Chodesh Nissan (as occurs when Purim falls on a Thursday or a Friday).

One opinion holds that Poroh is leined on the Shabbos after Purim, while Rebbi Parshas HaChodesh – Rebirth of Levi says that there must never be a break our Nation between Parshas Poroh and Parshas HaChodesh.

Rav Hirsch writes that Kiddush HaChodesh, Rabbi Shimon Cohen Rebbi Levi gives a “siman” – an example of Hashem’s first mitzvah to the B’nei Yisroel, Author of The Majesty of Rosh HaShanah a similar Halochoh. When drinking the four is indeed the key to our nationhood. While (Mosaica Press) cups of wine on Seder night, one may have the Egyptians remained entrenched in their further drinks of wine in between if desired. fatal refusal to accept the word of Hashem, The exception to this is between the third Yisroel received the key to perpetual spiritual and fourth cups, when this is not permitted. Just as there may be a vitality – Rosh Chodesh and its message of renewal. The Jewish break during the first three cups of wine but not between the third calendar, Rav Hirsch explains, is based on a combination between and fourth, there may be breaks (known as Hafsokos) between the precise astronomical calculations and actual observation of the first three Parshiyos but not between the third and fourth. new moon. This would ensure that our existence as a nation would The obvious question is why these two sets of four are compared never become pre-programmed and stale, but would always centre at all. Although the comparison is in the form of a siman, which round the life and soul of Klal Yisroel – the Torah rulings of the Beis serves as an aide-memoir, it would be far from satisfactory to say Din HaGodol. (Hence the importance of keeping a second day of that it lacks any real meaning. Rav Tzoddok and other Gedolim Yom Tov in Chutz Lo’oretz.) The declaration of Rosh Chodesh and point out that this comparison is in fact very significant, teaching our Yomim Tovim, which depends only on the sanctity of Yisroel us that the Arba Parshiyos correspond to the four Promises of and the Torah, disassociates us from the idolatrous and restrictive Redemption, just like the Arba Kosos do (as stated in Yerushalmi world of Mitzrayim. The mitzvah of Kiddush HaChodesh (HaChodesh Pesochim 10, 1). The way in which they correspond brings out the hazeh lochem) and the mitzvah of counting Nisan as the first important messages of these Parshiyos, as Rav Tzoddok explains so month (Rosh Chodoshim), which places the recollection of Yetzias profoundly.

Mitzrayim at the centre of our national life, began the process of Velokachti, the climax of our Redemption - the rebirth of Yisroel as Given that both the Arba Kosos and the Arba Parshiyos the Nation of Hashem. correspond to the four Promises of Redemption, the requirement not to interrupt in between the third and forth of each of these sets Building a Positive Connection of four must have something in common.

The same principle applies on the level of one’s personal Avodas We will discuss this on two levels – regarding the redemption Hashem. As stated above, the first three Parshiyos help free us from of Klal Yisroel as a nation, and regarding the personal redemption the spiritually and emotionally destructive Middos of jealousy, from the Yetzer HoRa which the Arba Parshiyos represent. desire and honour-seeking. Such freedom is a real personal redemption. Rav Tzoddok explains that this redemption, or Regaining our Close Relationship with Hashem spiritual purity (Taharah), must lead directly to a new and positive On a national level, Sefer Chochmoh Im Nachaloh explains that the connection with Hashem (Kedushah), which is achieved through reason why there must be no break between our commemoration the message of Parshas HaChodesh. As stated above, this parshah, of Vego’alti – the completion of our freedom from Mitzrayim – and the beginning of the transmission of Torah to Yisroel, teaches of Velokachti - the covenant of Matan Torah – is to show that our us that our connection with the Torah is the very essence of our existence as a nation and our commitment to the Torah must indeed Cheirus. This is true on the personal level as it is on the national be inseparable. We were taken out of Mitzrayim in order to fulfil level. Freedom from negative middos does not suffice. We must our national destiny – to establish a permanent bond with Hashem build a positive connection with Torah and with Gedolei Torah, at Sinai. To interrupt between Vego’alti and Velokachti would be to ensuring ongoing freshness and vitality in our Mitzvos and Avodas defile the elevated raison d’etre of Am Yisroel – “And I will take you Hashem. to Me as a nation, and I will be your G-d.”

May we merit, together with all Klal Yisroel, to truly appreciate This explanation applies both to the Arba Kosos and to the the meaning of Cheirus, and to very soon experience the complete Arba Parshiyos. When preparing ourselves for the annual renewal Cheirus which only the Ge’ulah Sheleimoh can bring. M of our Cheirus, as well as when actually reliving Yetzias Mitzrayim on Seder night, it must be clear that the purpose of our Cheirus is connecting with Hashem; not freedom for freedom’s sake. This can be compared to a prisoner who was released from a sentence of hard-labour. Although his relief at gaining his freedom is very

Rabbi Shimon Mordechai Cohen is a Torah writer and translator. He writes for the Machon Ohr Olam Mishnah Berurah project, and is the author of The Majesty of Rosh Hashanah (Mosaica Press). He can be contacted at shimco13@gmail.com or 07971 015052

14

Oneg Shabbos Issue 244

Restoring the the primacy primacy of of Choshen Choshen Mishpat Mishpat Restoring Under the Under the auspices auspices of of Harav Harav Chaim Chaim Kohn Kohn ‫שליט"א‬ ‫שליט"א‬

Rabbi Meir Orlian Halachah Writer, BHI

BAR MITZVAH GIFT

practice of giving gifts to a chassan on his aufruf Shabbos” (Mishnah Berurah 306:32).

The Blooms were celebrating the bar mitzvah of their son Nosson in the shul where Rabbi Dayan davened. They had invited friends and relatives from afar for Shabbos.

“Nonetheless, the Sages permit gifts for the purpose of a mitzvah, such as giving a lulav and esrog on the first day of Sukkos,” continued Rabbi Dayan. “Similarly, they allow transactions for the purpose of Shabbos, such as procuring food items that will be used on Shabbos, with limitations regarding payment and language to avoid making it a commercial transaction” (O.C. 323:4).

A guest, Mr. Victor, came over to Rabbi Dayan on Friday night, after davening. “I brought a gift for the bar mitzvah boy, a piece of artwork for his room,” he said. “It’s not mutkzeh and the eruv is up. Can I bring it with me tomorrow morning and

give it to him at the Shabbos meal?”

Rabbi Dayan considered for a minute. “You shouldn’t do it,” he said. “The Poskim say to refrain

from giving gifts on Shabbos. I need to hurry home, since guests are waiting, but will explain to you tomorrow, b’e”H.” The following morning, Mr. Victor came to shul. After leining, the shul Rabbi delivered an enthusiastic sermon, in which he praised the bar mitzvah boy based on insights from the parashah.

At the end of the sermon, the Rabbi called Nosson to the pulpit. “In the name of the shul, I would like to present you with this sefer,” he said. The Rabbi handed the sefer to Nosson.

Mr. Victor turned toward Rabbi Dayan with a questioning look.

“Rabbi Dayan said not to give a gift on Shabbos,” he said to himself.

After davening, Mr. Victor came over to Rabbi Dayan: “Excuse me for asking,” he said. “I thought you told me that one is not allowed to give gifts on Shabbos. The Rabbi, though, gave Nosson a gift in the name of the shul. How was it permissible to give him the sefer?”

“I promised you an explanation,” replied Rabbi Dayan with a smile. “I guess the time has come for that!

“Chazal prohibit transactions on Shabbos and Yom Tov, even when not entailing melachah, lest a person come to write,” explained Rabbi Dayan. “According to most authorities, this includes giving gifts. Therefore, Magen Avraham questions the This page is sponsored by nextgenrealestate.co.uk

“Does anybody provide justification for the practice of giving gifts, though?” asked Mr. Victor.

“Some dispute the premise that handing over gifts on Shabbos and Yom Tov is included in the prohibition of transactions,” replied Rabbi Dayan. “Others consider the joy of the chassan a mitzvah purpose, especially in the context of a drashah” (see Pischei Teshuvah, E.H. 45:1; Yechaveh Daas 3:21).

“According to the prevalent view, what can be done?” asked Mr. Victor.

“One possibility is to grant the gift to another before Shabbos on behalf of the bar mitzvah boy, based on the principle of zachin l’adam shelo b’fanav (one can acquire for another in

his absence),” replied Rabbi Dayan. “This can be done even if the boy won’t be bar mitzvah until Shabbos, and is still a minor on Erev Shabbos. Alternatively, the boy can intend not to acquire the item until after Shabbos” (C.M. 243:18; Rema C.M. 245:10; Yehudah Yaaleh, O.C. #45).

“In truth, a sefer is less of an issue,” added Rabbi

Dayan. “The bar mitzvah boy is encouraged to browse the sefer on Shabbos. There is also an element of endearing Torah so that it has an aspect of mitzvah” (Sereidei Eish, O.C. #83; Piskei Teshuvos 306:22).

“Thus, there is basis for the practice of giving the bar mitzvah boy a sefer on Shabbos,” concluded Rabbi Dayan. “It is certainly permissible if the sefer was acquired on his behalf by another before Shabbos, the boy will use the gift on Shabbos, or he intends not to acquire it until after Shabbos” (Shemiras Shabbos K’hilchasa 29:31). M

‫לע''נ אריאל יהודה ז''ל בן ר' פינחס צבי נ''י קליין‬

Provided by Business Halacha Institute. The BHI is a non-profit organization based in New York that educates and guides people in up to date applications of monetary halacha. For more information or to browse the BHI archives, visit www.businesshalacha.com

ht

21 Mar 2020

‫כ"ה אדר תש"פ‬

‫פרשת ויקהל פקודי‬

Daf Yomi WEEKLY

‫שבת ט"ו‬

HALACHA Highlight MAY A KOHEN LEAVE ERETZ YISROEL?

Brought to you by

‫יוסי בן יועזר איש צרידה ויוסי בן יוחנן איש ירושלים גזרו טומאה על ארץ העמים‬

Yossi ben Yoezer, leader of Tzireyda, and Yossi ben Yochanan, leader of Yerushalayim, decreed impurity upon the lands of the gentiles.

The Gemara explains that there were three stages in the evolution of the decree assigning impurity to the lands of the gentiles. Being that the land of the non-Jews is impure by Rabbinic decree, a kohen is directed to not leave Eretz Yisroel to travel there. This is codified by the Shulchan Aruch in two places.1 Here are some points about this matter:

Kohanim that already live outside Eretz Yisroel have already come into contact with this impurity, and therefore being that this impurity is Rabbinic in origin, they do not need to avoid further contact with impurity of Rabbinic origin, such as this.

The Rabbis who introduced this decree created also some exceptions to this rule. If the impurity is Rabbinic in origin, and not Scriptural in origin, such as our law, then a kohen may depart to the Diaspora in order to get married2. Similarly, he may leave Ertez Yisroel to learn Torah3; this is true even if there are places of learning in Eretz Yisroel, since one cannot learn from every teacher.4

The Poskim permit leaving Eretz Yisroel for medical issues.5 Some extend this to permit leaving Eretz Yisroel for recovery as well.6

One may depart from Eretz Yisroel for matters of respect to one’s parents.7 •The Aruch HaShulchan8 writes that a kohen may leave Eretz Yisroel to8 visit the that ill. a kohen may leave Eretz Yisroel to The Aruch HaShulchan writes •Other matters of Mitzvah are a point of discussion.9 visit the ill.

Although this law is codified as cited earlier, many Poskim10 rule

this decree no longer applicable 9today. They base their Other matters ofthat Mitzvah are aispoint of discussion. ‫יוסי בן יועזר איש צרידה ויו‬ view on the contention that this decree was intended for the age :Although ‫ יד‬.‫ארץ העמים‬ this lawwhen is codified as cited earlier, many Poskim10 rule that this the Jews in Eretz Yisroel conducted themselves according Yossi bendecree Yochanan, leader of is no longer applicable They base theirpurity. view on the contention that to the loftytoday. regulations of ritual However, today when ands of the gentiles. - 14b this decree was intended fornothe age when the this Jewsdecree in Eretz Yisroel that is longer the case, is no longerconducted applicable. the Shulchan Aruch whoHowever, records this law is themselves accordingOthers to theargue lofty that regulations of ritual purity. today were three stages in the evonot accustomed to cite laws that are not applicable.

All indicawhen that is no longer the case, this decree is no longer applicable. Others argue ity to the lands of the gen- tions being that the Poskim who reference this law still see it as that thebyShulchan who records this law is not accustomed to cite laws that Jews is impure Rabbinic Aruch binding.11 Many contemporary authorities12 are cited as ruling 11 areYisroel not applicable bring as binding. eave Eretz to travel and that todayPoskim a kohenwho mayreference not leave this Eretzlaw Yisroel unless it isMany for a 1 n Aruchcontemporary in two places.

Mitzvah. er: authorities12 are Eretz Yisroel already ‫ שם‬4 ‫ שם‬3 ‫ יו"ד סי' שעב ס"א‬2 ‫ יו"ד סי' שסט וסי' שעב ס"א‬1 cited ashave ruling ( ‫ שו " ת צמח צדק ניקולסבורג ) סי ' יג‬5 y, and therefore being that ‫ עי ' ס ' טהרת הכהנים‬6 ‫ דף רמט ע"ב( בשם שו"ת‬,‫ ענף ג‬,‫ סי' ו‬,‫כהלכתה )קונ' זכרון יששכר דוב‬ that today a they do not need to avoid '‫ עי' בזה בס‬.(‫ שו"ת תשב"ץ ח"ג )סי' רפח‬7 (‫משנת יוסף )סי' נז ס"ק ג‬ kohen may inic origin, such as this. ‫ ערוה"ש יו"ד סי' שעב‬8 (‫טהרת הכהנים כהלכתה שם )דף רמז ע"ב‬ ‫ס"א‬ ecree created also Eretz some ex- ‫ "וכן כל כיוצא‬:‫ עי ' ערוך השלחן שם בסיום דבריו שכתב‬9 not leave is Rabbinic in unless origin, it and .(‫בזה" אבל עי' מש"כ בדעתו בשו"ת אגרות משה )ח"א מחיו"ד סי' רמט‬ Yisroel ,‫ סי' ו‬,‫ועי' באורך בס' טהרת הכהנים כהלכתה )קונ' זכרון יששכר דוב‬ law, then a kohen may de- ' ‫ עי ' מהרש " ל בביאורו על הטור ) יו " ד סי‬10 ( ‫ דף רמג ע " א‬, ‫ענף א‬ is for a Mitzvah.

2 married . Similarly, he may ‫ שו"ת שבות יעקב ח"א סי' פה‬11 .‫ ועוד‬.‫ ובב"ח וט"ז וש"ך שם‬,(‫שסט‬ . ‫ עי ' פת " ש יו " ד סי ' שסט‬. ‫וח " ב סי ' צח‬ his is true even if there are ‫ עי ' ס ' טהרת הכהנים‬12 nce one cannot learn from ‫ סוף עמ ' קא ( בשם הגרי " ש‬, ‫ ענין ארץ העמים‬, ‫) קונט ' בארות הטהרה‬ ‫ עי' חשוקי חמד‬.‫ ע"ש‬.‫אלישיב והגרח"פ שיינברג והגר"נ קרליץ שליט"א‬

.(‫ עמ' קי‬,‫)כאן‬ 5 Yisroel for medical issues.

Eretz Yisroel for recovery as

matters of respect to one’s

‫חייב‬

15

taught this lesson which he learned from his teachers, he used the same expression heB Trevisan had heard from them. This © Thiago / Shutterstock.com cannot mean that if a rebbe has a speech impediment that the students

to be the opposite – “Water that is drawn does not ruin a mikveh”! In order to avoid this misunderstanding, Shmaya and Avtalyon added a word at the beginning of the sentence, and they always

T

he people respond to Moshe’s request to donate the materials for the Mishkan with great enthusiasm.

When Moshe realised that they were receiving an abundance of material, he put forward a request. ‘No man or woman shall do any more work for the offering of the Sanctuary’ (Shemos 36:6).

If they had too many materials, why didn’t Moshe instruct the people not to bring any more items?

Why does he just request that no more work is done?

The Sforno explains that this request highlights Moshe’s sensitivity to the people’s feelings.

Some people had already worked on completing something, and had they been told not to bring what they had already prepared, they would have been very disappointed. Moshe recognised this, and carefully worded his request, so that those people would not be caused any anguish.

What a lesson in sensitivity! It would have been so easy for Moshe to just see what was and wasn’t needed, and to command the people accordingly!

When trying to work towards a goal with optimum efficiency, keeping in mind the feelings of the workers too is a real skill.

If someone does something for us which ultimately proves to have been unnecessary, be considerate of their feelings. Don’t show that their efforts were not actually needed.

This could apply in the work environment when something is completed and then proves to be superfluous, but also can apply to people giving ideas that one has already thought of, or news that one has already heard of.

A story is told of Rav Yitzchok Elchonon Spector zt’’l. One after the other people came to inform him of good news. Rav Spector listened politely and thanked each one as if they were the first, allowing each one the pleasure of informing him!

We learn from Moshe an important and practical message. Never to cause even the slightest amount of pain, not even a jolt of disappointment.

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