Close To Torah

In building the Mishkan, the Jews including men, women and children contributed their gold, silver and precious materials with tremendous gusto and enthusiasm. They gave so much that Moshe had to tell them that they had enough materials and no longer needed any more. The verse describes the fact that the women made generous contributions (Shemos 35:22). Targum Onkolos explains that the women came to the Mishkan collection area wearing their jewelry and adornments and only there did they remove their earrings, bracelets and ornaments in order to donate them to the Mishkan. Why did they do it this way, should they not have simply taken them off at home and brought it by hand to the Mishkan?

Their Message

Rabbi Moshe Feinstein zt”l (1895-1986) explains that the women wished to show that although the jewelry had great value to them, it was more important for them to donate it to the House of Hashem. Had they simply brought it in hand, one could think that they were donating pieces that they no longer cared about or had any use for. Therefore, in order to show just how precious Mitzvos are and how dear to them was the building of the Mishkan, they specifically wore the jewelry on themselves and only parted with it when they arrived. This was a deep expression of their great love for Hashem.

Practical Application

Reb Moshe continues this point further. He says that this type of donation and giving is exactly what is most precious in the eyes of Hashem. When we give the things that are most precious to us, we show how much more important and vital the Torah is to us. Reb Moshe says that although one has a responsibility to work and support his family and this certainly can occupy one’s entire day and night, never-the-less, when one gives up his precious time to study the holy Torah, this is most precious in Hashem’s eyes. When one dedicates a portion of his most precious commodity of time to spend quality time with his wife and children, this is the ultimate expression of love and care.

To Share and Give

We share our most special commodities with Hashem and with our families. This is the way of the Torah and Mitzvos. When we give of ourselves, we express the deepest and most meaningful love towards the things that are truly most important in life.

This Parsha concludes the Sefer of Shemos. After each Chumash is completed, the congregation declares “Chazak…!” What is the meaning of this custom? Also, close examination of the five verses which conclude the Five Books of the Torah reveals an intriguing connection between all of them. All of the verses discuss the prospect of challenge….

Beraishis concludes (50:26) with the plunging of the Jews into the Egyptian exile mentioning the death of Yosef, his being embalmed and his placement in a coffin left in Egypt.

Shemos (our Parsha) concludes (40:38) by discussing the Cloud of Glory and fire that accompanied the Jews throughout their struggle-filled travels in the desert.

Vayikra concludes (27:34) with the curses of Parshas Bechukosia and the words: “These are the commandments which Hashem commanded Moshe to tell the Jews, at Mount Sinai.”

Bamidbar ends (36:13) with all of the challenges recounted about the Jew’s forty year journey in the desert and with the words: “These are the laws and statutes that Hashem commanded through Moshe to tell the Jews in the planes of Moav by the Jordan river.”

Devarim ends the entire Torah (34:12) with the heartfelt verse discussing, “all of the great might and awesome feats of Hashem that Moshe carried out in front of the Jews.” Chazal reference this to the sin of the Golden Calf, a disturbingly anti-climactical way to end the Torah?!

The running theme here is one of challenge and unrelenting perseverance. Yosef set the motion for the Jews to survive in Egypt. He ensured that the tribe of Levi would be exempt from the work and that the Jews could perform circumcision unhindered. He passed on to his children the faith that Hashem would one day redeem them. He made them promise to carry his bones out with them. The Torah serves as the ultimate guide for our daily inspiration. The majority of verses in the Torah begin with the letter Vav. This letter means “hook” which signifies connection, flow, continuance. The Torah shows us how to move forward in life. The last verse is meant specifically as the parting advice, the summary as to how to stay strong and focused in the times of challenge. Hashem sends many challenges into our lives and it is only thorough these tests that we bring out our otherwise dormant greatness.

Shemos ends with a reference to the difficult travels in the wilderness. But there is inspiration as well. The verse mentions the Cloud of Glory which Hashem sent to show His presence and protection over us. It was a wink from Hashem that He cares for us and wants to be with us. This is the greatest form of reassurance and inspiration.

Vayikra ends with the strong punishments that befall the nation that does not follow the Torah. Bamidbar discusses the 40 year punishment of the wilderness. The concluding words of both Books puts it all in perspective. Only one that is committed to the statutes that Hashem gave to us at Sinai will find success and happiness.

The Torah concludes (Vzos HaBracha) by discussing the greatest national failure, the sin of the Golden Calf where Moshe was forced to smash the Luchos. Why are we bringing up this catastrophe? The answer is because despite however low we fall and after any failure we have, Hashem always waits for us to return and embrace Him. This is His greatness and His awesome actions which the verse describes. A most powerful and relevant message indeed! This is what “Chazak Chazak V’NisChazaik!” expresses. Strengthen yourself, and when you fall again, find the strength to move forward… when you do this despite the challenges, you will become invigorated and strengthened. May Hashem grant us the understanding and appreciation in how to gain inspiration from our life situations and how to persevere and find success!

Every year I struggle with the question of why the Torah found it necessary to dedicate four whole Parshiyos to describing the commandment, building and accounting of the Mishkan? The question always takes me by surprise… Then I search through the Commentators until I find a satisfying answer. This year, Rabbeinu Bechya was my saviour. He states the following interesting observation.

The Torah dedicates much space in describing the Mishkan in order that we should notice it and ask why?! The answer is because the Mishkan is a fundamental spiritual component which is so vital to Klal Yisrael. We should follow its lesson!

I understand Rabbeinu Bechya to mean that the Mishkan was the place on earth where we connect to Hashem. We use the physical world to invite Hashem to dwell with us. This is the foundation of the entire Torah. Our goal is to invite Hashem to be part of our daily life! The Mishkan is given much attention in order to ensure that we learn its paramount message. We too can build a “Mishkan” in our homes.

I like this explanation so much that I might even remember it next year when I am suddenly hit by the question, why does the Torah spend so much time on the Mishkan’s details?!

ויעש את הכיור נחשת ואת כנו נחשת במראֹת הצֹבאֹת… (לח:ח).

“He made the basin of copper and its base of copper out of the woman’s mirrors…” (38:8).

Rashi quotes the famous words of Chazal that the women brought their mirrors, which they had used in Egypt in order to beautify themselves for their husbands. Moshe was too disgusted to take them, feeling that objects used for the Yetzer Harah were inappropriate to be used in the Mishkan. Hashem set him straight by stating that on the contrary it is an honor to accept the mirrors used to build Klal Yisrael!

The Kiyor is to me a most fascinating vessel with many mysterious aspects. Why must the Sotah woman drink from its water? Why must every Kohen who serves  first wash his hands from it? Why does the verse stress repeatedly that it was made of copper? Why is it always mentioned together with its base?

The Ramban points out that the Kiyor is the only vessel which had no given  measurements. According to the amount of mirrors donated for its construction, that’s how many were used. What is the meaning of all this? I will answer only some of these questions directly, though I believe that one answer ties it all together….

When a person eats a meal, he can become lost in self-indulgence. Chazal say that food distracts one from service of Hashem. However, on the other hand, pleasure can be the strongest impetus for Avodas Hashem! When we make a beracha before and after eating we sanctify the eating experience into one of true thanking of Hashem. We use our bodies to sing praise to Hashem. We elevate the pleasure into spirituality.

The Kiyor represents this exact idea. It shows how mirrors were used to induce desire L’Shem Shamayim, for the sake of Hashem. A physical stimulation was elevated to the greatest heights.

The entire theme of Korbonos is precisely this as well. We slaughter an animal for forgiveness from our sins. We are supposed to imagine that this animal killed was us and that our blood was sprinkled and our body burned atop the Altar. What better introduction is there than to be required to wash one’s hands from the Kiyor to begin the Avodah!

The Shlah writes that on Yom Tov when one partakes of the delicious food, the purpose is for him to elevate the physical stimulation of his nerve endings into a deep and powerful expression of thanking and closeness to Hashem.

This physical gratification is the jump-start for the Neshama!

The Mishkan was a forgiveness for the sin of the Golden Calf. The sin represented a digression of the Jew’s use of the physical world. Hence, the atonement through the Mishkan took place specifically by utilizing the most physical and rich display of gold, to sanctify it for Hashem!

This explanation is very dear to me. As I developed it in my head last year in shul on Shabbos Parshas Vayakhel – Pikudei, I suddenly heard my named called to the Torah. In the course of my Aliyah to the Torah, the above quoted verse was read!

אלה פקודי המשכן… (לח:כא).

“These are the accountings of the Mishkan…” (38:21).

We have four whole Parshiyos which all discuss the building of the Mishkan.

1- In Terumah we were given the blueprint for the Mishkan and all of its vessels.

2- Tetzaveh described the instructions for the making of the vestments of the Kohanim.

3- Vayakhel is the description of the actual building of the vessels, “and Bezalel made the Aron…. the Shulchan…. the Menorah”.

4- Pikuday discusses the making of the garments and a tally of all the material used.

Could not the precious Torah have conserved much space by simply stating what was done only once?! What is the message which the Torah is teaching us here?

There is an idea being expressed which is very pertinent to one wishing to properly grow in his service of Hashem. We begin every quest for growth toward Emes, truth, by first finding a blueprint with clear and simple instructions as to what we should be striving for. After this clarification, we extend all of our efforts to implement our knowledge into action. The two stages of growth therefore are:

1- knowledge

2- application, implementation.

Thus, the Torah here stresses the importance of both these aspects, expressing them in regards to the building of the Mishkan,

1- Terumah, Tetzaveh: establish the instructions clearly,

2- Vayakhel, Pikuday: are to do it!

But as we know well, it’s not that simple! A person can know much; he can intellectually understand where his strivings should be directed, but without implementing his knowledge, it is practically worthless! R’ Yisroel Salanter would ask his students, where do you find the largest space on earth between two objects? They would try suggesting all sorts of places, from Earth to the heavens etc., not understanding what he wanted from them. He would then teach them the lesson of life: The greatest distance in the world is the space between the brain and the heart! From the time that one knows something in his head until he actually acts upon it, can be an eternity!

The Torah hints to this as well. Between the first set of Parshiyos, those of the blueprint, and the second set, those of the action of building, comes an interrupting Parshah which many are bothered by how apparently out of place it is. Parshas Ki Sisa, which discusses the sin of the Golden Calf, is placed between the two, even though according to Rashi, chronologically, the sin of the Calf occurred before the Mishkan was ever commanded. What is going on here?

Based on our above stated principle, its placement is precise and well understood. It signifies that if one only has Terumah and Tetzaveh, i.e. the intellectual instructions for success, but lacks Vayakhel and Pikuday, i.e. the carrying out of those ideas in action, then he is still capable of Ki Sisa, the Golden calf, the most terrible sin! “The main thing is action, not (intellectual) study” (Avos 1:17).

The Torah elaborates on the building of the Mishkan in two segments to teach us this great lesson. We all have plans for greatness and personal development. We must always remember that the desire to grow is very important, it serves as a useful map, but only when it is followed by action in congruence with the knowledge, can it be made real! May we all merit to live accordingly!