The third of the Four Parshiot, Parshat Parah (Numbers 19:1-22), is read this Shabbat.
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Photographed by Ian Friedman. We made aliyah from Johannesburg, South Africa in 1994. Since 1997 we have been living in Kfar Adumim. This is a self portrait taken from just outside our Beit Knesset overlooking Wadi Kelt and facing towards Jerusalem. Rabbi Jonathan Sacks z”l speaks of being a Jew not through belief or behavior but because of “belonging”. The talit, as an integral part of the avoda of t’fila, is for me something that symbolizes our belonging to the Jewish people.
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Daf Yomi: Sanhedrin 95
DEAR TORAH TIDBITS FAMILY
DEAR TORAH TIDBITS FAMILY
RABBI AVI BERMAN EXECUTIVE DIRECTOR, OU ISRAEL ABERMAN@OUISRAEL.ORG
Rabbi Avi Berman Executive Director, OU Israel
For those of us blessed with children, parent-teacher conferences can be both a challenge and an opportunity. Putting in time after work, finding yourself sitting on tiny child-size chairs in a classroom, listening to the teachers describe your children - not only regarding the child’s positives but also “areas for improvement” - and then incorporating the feedback when you’re home with your child can be a lot.
That being said, it is also a great opportunity to understand your child better, to talk with those so impassioned to make your child more educated and well-adjusted, to understand your child’s challenges emotionally and intellectually, and work on ways to help them overcome those challenges. It’s such an important thing to do.
It makes me think of a phrase that comes up many times in this week’s parsha, and that is ”בל םכח“ - the person with a wise heart. The Torah tells us that in order to build the Mishkan and everything needed for it, HaKadosh Baruch Hu demands that it be done by those with a wise heart. There are
OU Israel extends a heartfelt Mazal Tov to Rav Doron & Shelley Perez and family on the birth of a grandson born to Galya & Yonatan
many wise people out there - smart, clever, and intellectual, but that isn’t enough. On the other hand, there are many good people who are sensitive, have feelings, who easily connect to their heart, but that, too, isn’t enough. If they don’t have the wisdom to relay the messages of the heart, that passion that they have, then the message will be lost in emotion and feeling, without the proper balance of practical wisdom. Instead, the Torah wants a wise-hearted person. A person with both wisdom and emotion who knows how to balance the two and be whole.
This is a common challenge in mitzvot. Take tefillin as an example. It isn’t always so easy to wake up in the morning, often early, and wrap these boxes and straps. At times, the emotions are there and a person connects to their tefillin not only physically and intellectually, but emotionally as well. Sometimes, however, the emotion isn’t there, the feelings aren’t strong, and it is difficult to feel the connection.
I received a video from a very dear friend of mine, that was taken of Rav Moshe Feinstein zt”l putting on tefillin. I couldn’t take my eyes off the screen. I watched closely as Rav Moshe, already an older man, put on his tefillin slowly, methodically. The emotional connection that he had to this mitzvah was clear, even in the somewhat grainy video. It was truly beautiful to me. This was something that he did basically every day of his life, and yet, it was obvious from watching the way he put them on how much he cared about it.
Tefillin is the perfect symbol of this balance. One rests on our left arm (assuming a right-handed person), parallel to the heart, representing our emotions. The other rests on our head, representing our wisdom. HaKadosh Baruch Hu is telling us that in mitzvot and Torah, He wants us connecting not just intellectually or emotionally, but finding a beautiful balance between wisdom and heart.
That is why the Mishkan and its vessels needed to be created by those who were “wise-hearted.” HaKadosh Baruch Hu wanted His abode, the place representing His divine presence, to be built by both the mind and the heart.
We see the balance of the mind and heart throughout the Jewish experience. Many of our children decide which yeshivot and midrashot they want to go to based on how the institution balances these two sides. Some children will connect to a more emotional experience, while others might prefer a more intellectual environment. Every person gravitates to some side of the balance, but both are always present in every school, yeshiva/ midrasha, and experience. This is truly the meaning of “shivim panim laTorah”, that there is this wonderful tapestry of possibility in the Jewish world to find the balance that is right for you.
This past motzei Purim, I had the zechut of taking friends of mine from Toronto to see a program they support - OU Israel’s Pearl and Harold Jacobs Zula Outreach Center. Located in downtown Yerushalayim, on the very busy Yaffo street, it attracts 5,500 teens annually. We chose this location because we understand that this is where teenagers go to hang
out, and running our program here means that they can find a spiritual safe haven right where they are. It is impossible to explain in words what this center does for so many teens who come to it.
The incredible Zula staff ran several Purim parties specifically for teenage girls, in conjunction with Kidum Noar of the Yerushalayim municipality. These are girls who really want to go to a fun party on Purim, a place where they feel that they can let loose and be themselves, to sing and dance and connect to Hashem, but also in a safe environment for them. We successfully ran three parties for young women: one in Har Hotzvim, one in Kiryat Moshe, and one Kiryat HaYovel, and thousands participated.
So, I took this Toronto couple and their teenage granddaughter, to show them what this looked like, and what the Zula did this year for Purim. They were able to look around and hear what the experience was like. I, too, was able to listen in on the feedback of how
Mazal Tov to
Aytan & Rivki Himelstein and family on the births of a grandson and a granddaughter
these events went. What I heard reminded me so much of those words, ”בל םכח“. The Zula team, especially the female staff, really thought through what these young women need and put together such wonderful parties that enabled everyone in attendance to celebrate the true simchat Purim. The girls left these parties so full of joy and endless thanks to the Zula staff for the safe and spiritual experience. This is the kind of balance, of understanding, of wise-heartedness, that we need for our youth. From when they are in pre-school to finishing high school, the job of the wise heart never stops.
Now we are entering into the season of preparation for the upcoming holiday of Pesach. The gemara tells us that we must start studying the laws of Pesach starting already the month before. I am already looking forward to the Pesach seder, where here too there is an intellectual story, but combined with the emotions of our history and the obligation to see ourselves as if we, too, left Egypt.
May we always have the chachmat lev needed to live lives that HaKadosh Baruch Hu wants for us, as well as for our children,
תמאה ןייד ךורב
With great sorrow, we announce the passing, b’seiva tova, of our beloved husband, father, grandfather and great-grandfather
Aharon Mordechai
Greenberg z”l
On March 16th | Adar 16th
Mourned by the Greenberg, Livne and Malek families, and the extended family
our families, our friends and neighbors, in order to keep influencing others positively and with great love for each other.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman
Executive Director, OU Israel aberman@ouisrael.org
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Parah – God Hidden and Revealed
The reason for the annual pre-Pesach reading of Parshas Parah , the Torah instruction regarding the Parah Adumah (Red Heifer), is almost as enigmatic as its subject. While in a general sense we read it to establish purity in anticipation of the holiday season, this falls short of making this reading the Torah commandment that several sources indicate it is.
A theory advanced by a number of later authorities suggests that the reading accomplishes a soft fulfillment of the Torah commandment to recall how we angered
On his first Yahrzeit we miss, love and honour
JOE KRYCER z”l
He would say: “it’s not a Shabbat table without a word of Torah”
May we continue to learn and love in his merit
Krycer and Sror families
G-d during the desert period, specifically through the creation and worship of the Eigel HaZahav (Golden Calf). Since our Sages taught that the Parah Adumah serves as an atonement for that sin, reading about the Parah Adumah is a gentle way to recall the sin itself. (See Malbim and Arugas Habosem)
Parah Adumah is the Torah’s quintessential Chok, a law whose basis and applications are beyond human comprehension. As such, explained the Beit HaLevi (Ki Sisa), it is the ideal atonement for the sin of the Eigel. When Moshe – the communicator of G-d’s revelation to the Jewish people – had not returned to the Jewish people in a timely manner, the people decided on their own what their next steps should be, what they should do to advance G-d’s will and to create a presence for Him in their midst. This was a fundamental error, as they underestimated the gap between human and divine understanding, imagining that they themselves could anticipate G-d’s bidding. As such, their ideal act of atonement was deferential engagement in the Parah Adumah, a divine command that was clearly beyond human understanding, demonstrating their humble acceptance of an inscrutable divine wisdom. The challenge of acceptance of divine will is of course not limited to commandments. More often this issue presents itself with matters of fate. Indeed, following the story of the Golden Calf the Torah describes how Moshe wished to see G-d and to know His ways, a wish that G-d did not fully grant to
Moshe. The Talmud (Berachot 7a) explains that Moshe wanted to understand why bad things happen to good people and why the evil prosper. G-d’s response was that this was beyond human understanding. Once again, on the heels of the Golden Calf we are reminded that G-d’s ways – as G-d Himself – are unknowable.
Indeed, it may be the case that this is the basis for the choice of the Parah Adumah as the method of accomplishing ritual purity for one who has encountered death. It is when encountering death that people tend most to question G-d’s ways. It is over a freshly filled grave that one recites the Tzidduk HaDin, solemnly accepting G-d’s will: “We know Hashem that Your judgments are righteous; that Your word is just and Your judgment virtuous; and that there is no room for questioning Your manner of judgment.” To emerge whole from that experience, one needs to affirm a wisdom beyond our own. Hence the sprinkling of the ash water of the Parah Adumah following an encounter with death.
Yet as much as G-d’s ways are often hidden, there are times when His ways are perfectly discernible, when good things happen to good people and evil fails. The Exodus was one of those times. The very name of the Pesach festival recalls not so much the redemption as a whole, but rather the particular part of the redemptive process when G-d showed perfect discrimination between the good and the evil, when He passed from house to house, afflicting the guilty and passing over the innocent. On Pesach – and at other points of redemption – G-d makes His ways clear and intelligible to man.
And on that same festival we are
instructed to probe and question every Mitzvah, to ask why we perform it. On Pesach we encourage the child to ask “why” about every aspect of Mitzvah and Halacha, about every detail of the Divine will – and we see ourselves as capable of responding. We send the child – and the adult – the message that while G-d’s ways are sometimes beyond our comprehension, it remains our task in life to probe and explore those ways and attempt to understand them, and to yearn for G-d to reveal the truth and justice of His ways.
Parah – on the heels of the hidden miracles of Purim – reminds us of our limitations in understanding G-d’s hidden and mysterious ways. But it is followed quickly by HaChodesh, introducing us to the forthcoming miracles of Pesach, to a revelation of a clear and appreciable divine hand, and to our mandate to always seek to understand His ways. That process is ultimately rewarded, as the Torah (Devarim, 4:29) promises: “From there you shall seek Hashem your G-d and you shall find Him, when you search for Him with all your heart and your soul.”
In loving memory of our dear father
before after
more about patient self-control than physical might. It is found in the Talmudic tractate Kiddushin 40a, where the tale is told about a certain Rabbi Zadok, who resists the attempts of a particularly powerful noblewoman to lead him astray. He exerts moral strength, and to him the Talmud applies the following biblical verse: "Bless the Lord, O His angels, mighty creatures who do His bidding, ever obedient to His bidding. Bless the Lord, all His hosts, His servants who do His will." (Psalms 103:20-21)
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May the Torah learned from this issue of TT be in loving memory and נ"על our dear parents whose yahrtzeits are in Kislev
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Aliya-by-Aliya Sedra Summary
RABBI REUVEN TRADBURKS
RCA Israel Region ALIYA-BY-ALIYA
Rabbi Reuven Tradburks
RCA ISRAEL REGION
In memory of Evelyn Rivers a”h
Mother of Reuven Tradburks on Shabbat.
PARSHAT VAYAKHEL
The parshiyot of Vayakel and Pekudei are a repeat of Teruma and Tetzaveh. But not quite. In Teruma and Tetzaveh the instructions for building the Mishkan and the Kohanim’s garments were given. In our parsha, the deed is done. Teruma is the instructions; Vayakel is the doing.
The order of how the things actually were made differs from the instructions that Moshe received. In Teruma, the most important parts, the vessels of the Mishkan came first. After all, the building is not as important as the Aron. When actually doing the construction, the structure comes first, then the contents.
1ST ALIYA (SHMOT 35:1-20)
Moshe gathers the people, instructing them not to work on Shabbat. He appeals to the people to supply all that will be needed: metals, textiles, oil, spices, jewels. Skilled workers shall make all that G-d has commanded: the Mishkan, its covers, the Aron, the Shulchan, the Menorah …. listing all the vessels, the structure of the Mishkan and the Kohen’s garments.
The Mitzvah of Shabbat is repeated before the instructions to build the Mishkan. As if to say: although we are building a Holy building, even it does not supersede Shabbat. No work
It’s not that we don’t know about Shabbat. We have been commanded to keep Shabbat no less than 4 times previously, this being the 5th. We were commanded with Shabbat i) right after leaving Egypt as one of the rules of the Manna (Shemot 16:22), ii) in the 10 Commandments, iii) in Mishpatim (23:12) to let animals, workers and yourself rest and revive, iv) Ki Tisa (31:12) as a sign of the covenant and v) here, no work and no fire.
Shabbat has different themes. i) The Provider theme (Manna): He Provides double; davka, specifically on the day you don’t work. ii) The Creator theme: in the 10 Commandments – G-d created the world. iii) The Social Conscience theme: don’t enslave your workers in the way the Egyptians enslaved you – be a good employer. iv) The Covenantal theme – Shabbat is an expression, a sign of our special relationship. v) The Rendezvous theme: Shabbat is a meeting in time between man and G-d, as the Mishkan is a meeting in space between man and G-d. The Mishkan cannot be built on Shabbat: work on the spatial meeting place cannot be at the expense of the temporal meeting time.
2ND ALIYA (35:21-29)
In response to Moshe’s appeal, the people bring generously: the metals, the textiles, the jewels, the spices and oil.
Powerful insights into human nature are often hidden in parallel stories in the Torah. The people brought their gold and other
precious things with great generosity. This is not the first time the people were generous, zealously bringing their gold. The Golden Calf. Man is capable of being a zealous and generous donor to idol worship one day. And a zealous and generous donor to G-d the next. We need to be vigilant to make sure our zeal and generosity is used for G-d and not for idols.
3RD ALIYA (35:30-36:7)
Moshe introduces Betzalel, called by G-d, filled with the spirit of G-d, to be the head craftsman. Moshe called Betzalel and Oholiav and all craftsmen to come to do all that G-d has commanded. They took the materials to begin the work. More donations came the next day. Moshe announced that no more donations were needed.
Betzalel and Ohaliav gather a cadre of talented craftsmen to fashion these complex items. In the 7 verses describing this recruiting of craftsmen, the expression that their talent was given to them by G-d occurs 5 times.
It behooves us to appreciate the talents we possess in all areas of life. And to be proud of that talent. While humbling acknowledging that all talent is a gift, a blessing, a treat from on High.
4TH ALIYA (36:8-19)
The work was done: the curtain drapes over the Mishkan, the goat skin drapes, and the colored skin drape on top.
The first things to be made are the drapes. By drapes, we mean long woven material and skins that are draped over the walls to form the roof and to cover the walls – draped over one wall and extended all the way to the other wall and on down to the ground.
This order is odd. Even if we explain that the order of fashioning the component parts of the Mishkan differs from the commands in Teruma – here we make the building first, whereas there the essential vessels came first. But then why, when making the building components first, why not start with the walls, then the coverings. Why the coverings and then the walls? Why this order?
Because the coverings communicate. The walls are needed for the building. But the coverings communicate meaning. To be covered is an essential theme of the Mishkan.
The Mishkan is man encountering the Divine. The vessels can be seen to represent how we perceive Him: He is the Source of Light, i.e. wisdom, symbolized by the Menorah. He is the Source of our sustenance symbolized by the Shulchan and its bread. He is the Source of our neshama, our life force and our spirit, symbolized by the Incense. And the Giver of the Torah, the Aron.
But while we know Him as Provider of those things, He remains draped in mystery, veiled. The focus on the coverings and on the curtains separating the Holy of Holies and the outer area, and then the curtain separating the outer area to the courtyard – well, the focus on coverings is noticeable.
They communicate a powerful message: our encounter with the Divine is veiled in mystery. He is Hidden, behind the veil. The veils and the covers are a much more essential part of the building than the walls. And deserve to be built first. For while we will encounter the Divine in this place, it is an encounter of the Hidden One.
5TH ALIYA (36:20-37:16)
The planks for the walls, the Parochet to hang in front of
the Holy of Holies and the Curtain at the entrance to the Mishkan. Betzalel made the Aron and the Shulchan.
Our Parsha is the building of the Mishkan. Teruma and Tetzaveh were the instructions on how to build the Mishkan; our parsha is the actual building.
The meaning of this very lengthy repetition, or more accurately, the lengthy instructions, followed by the lengthy description of the building demands attention and explanation. Why does the creation of a place for G-d to dwell in immanence in this world demand such a long section of instruction and then building?
There are 2 stories of Creation in the Torah, complementary stories: G-d’s Creation of a world for us. And our creation of a place for Him.
In His Creating a world for us, there was water, light, heavens, nourishment of vegetation, and animals. Then man’s soul breathed in his nostrils and placed in the Garden.
In striking parallel, in our creation of a place for Him, there is the water of the wash basin, light of the Menorah, heavenly image of the white curtains, cloud-like, encircling the courtyard, nourishment of the breads, animal skin drapes. Then incense of pleasant aroma, indicating His Presence descending into the Mishkan.
These are parallel stories. He made a world for us. We make a place for Him.
But though the projects are similar, their building schedules differ vastly. When He Creates, He Says and it is. The whole world was created in 7 days.
When we create, well, it takes us time. We are in the image of G-d, but G-d we aren’t. He Wills and it is. We will – and then work
mighty hard to make things happen.
Perhaps this long description of instruction and long description of construction is to highlight the contrast. When He Creates, it is in an instant. When we create a home for Him, though we are G-d like, imitating Him, we are but faint images of Him. For us, this creation takes a lot of instruction. And a lot of construction. Though there is great nobility in creating a place for Him on this earth, it is nobility of a human sort; creation of a human sort takes a long time.
6TH ALIYA (37:17-29)
And he made the Menorah and the Incense Altar.
The Menorah and the Incense Altar are kindred spirits; one burns oil, the other burns incense. But they are contrasts in their products; one produces a clear and pure flame, the other a dense smoke.
Light is a universal symbol of clarity, of insight, of wisdom, of knowledge. “I see the light”. The thickness of a cloud of smoke runs counter to the illumination of light. Light illuminates; clouds obscure.
The Menorah and Incense are counterpoints. The Divine illuminates, provides us wisdom and insight. While at the same time we navigate life in a type of fog, a cloud, with true knowledge of the Divine obscured.
7TH ALIYA (38:1-20)
He made the altar for the offerings, the copper wash basin, the lace curtains to hang around the entire perimeter of the Courtyard and the screen to cover the entrance.
As we move away from the Holy of Holies, the materials become less majestic and grand. Not gold but copper. Not fancy regally colored curtains but white hangings. The white
hangings that surround the Mishkan could be seen as symbolic of the white of angels, surrounding the Royal Throne. Or perhaps as clouds, painting the entire Mishkan as if it were perched in the sky, the Divine abode perched in the clouds.
HAFTORAH PARSHAT PARAH YECHEZKEL 36:16-36
This week we read a special haftorah which follows the theme of this week’s additional Torah portion of Parshat Parah which speaks of the power of the ‘Red Heifer’ to purify.
We find in the haftorah the mention of “purifying waters” that are sprinkled upon the people of Israel with the coming of the Mashiach.
Hashem will take the people of Israel out of exile, not necessarily as a response to their meritorious deeds or acts of teshuva, but as a result of Hashem’s commitment to return them to their borders. Hashem will bring the Israelites back to the Holy Land and purify them with the waters of the Red Heifer. The people of Israel will then feel ashamed of
A SHORT VORT
their misdeeds and this reality will bring about a process of purification. Hashem will bestow prosperity and bounty upon the Land. The following passage is one of the most memorable in the haftorah which describes an elevated and comforting vision of Eretz Yisrael: “This Land that was desolate has become like the Garden of Eden, and the cities that were destroyed and desolate and pulled down have become settled as fortified cities.”
STATS
22nd of 54 sedras; 10th of 11 in Shemot. Written on 211.2 lines in a Torah (ranks 22nd).
13 Parshiot; 7 open, 6 closed.
122 pesukim (ranks 17th, 3rd in Shemot). 1558 words (ranks 24th, 6th in Shemot). 6181 letters (ranks 21st, 5th in Shemot.
1558 words - ranks 24th. MITZVOT
Vayakhel has a single mitzvah counted among the 613.
“You shall take from amongst you an offering to G-d; whoever is of a willing heart shall bring it, G-d’s offering” (35:5)
Why the stress that this necessary donation should be brought with a willing heart?
Also, why did Moshe command that the people should bring these donations by themselves and not allow someone else to collect from them?
The Toldot Yitzchak (Rabbi Yitzchak Karo 1458-1535 Toledo, Spain, Uncle of Rabbi Yosef Karo) points out that Moshe initially wanted to appoint someone to go around collecting from whichever people would willingly like to donate for this important reason. However, during the sin of the Golden Calf, it was seen that everyone on their own brought their gold by themselves. Moshe then instructed them that since you yourselves brought the gold for such a sin, it is only becoming that you yourselves bring your offerings to the Mishkan, by yourselves to demonstrate your true “willingness of your heart”. This way it will surely act as an atonement for the Golden Calf. - Shabbat Shalom
THE PERSON in the parsha
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS THE
PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
Snowballs and Sacred Moments
This week’s Torah portion, Vayakhel, (Exodus 35:1-38:20) begins on a familiar note. After all, it was just last week, on Purim, that we read Queen Esther’s dramatic response to Mordechai’s request that she personally intervene with King Achashverosh on behalf of the Jewish people. Initially, as you will surely remember, she is quite hesitant to accede to his request. But finally, she agrees, with these resounding words:
“Go, and gather all the Jews found in Shushan and have them fast on my behalf, neither eating nor drinking for three days, day and night. I too, and my entourage, will likewise fast…!” (Esther 4:16).
With these inspiring—even poetic—words, she accomplishes a truly rare occurrence.
In loving memory of my husband, our father and grandfather
David Yoel Lamm z”l
On the occasion of his yahrzeit
The Lamm’s
The Jewish people, already slandered by Haman himself as a “dispersed and disunited people,” unite and accept her request totally. The entire Jewish population, without exception, gathers in prayer at her behest.
Wonder of wonders! But Esther was not the first to achieve such a result. That honor goes to Moshe Rabbenu, as we read in the opening verse of this week’s parsha:
“And Moshe assembled all the congregation of the Children of Israel and addressed them…”
Moshe and, long afterwards, Esther were both capable of this unique feat. They both united the entire Jewish community—Esther in a moment of impending doom, and Moshe at a much happier occasion, laying the foundation of the Mishkan, the Holy Tabernacle.
What was the content of Moshe’s address to the entire congregation? He prefaced the body of his remarks by stating that he was about to inform them of the very words of the Almighty Himself. He begins, predictably, with perhaps the most important mitzvah of all—Shabbat, the Sabbath. His message is forceful but quite brief.
He then continues at greater length to educate them about the structure and content of the Mishkan. He delineates the metals, oils, spices, fabrics, furs, lumber, and sacred garments that will be required. His ultimate message is his appeal for generous contributions by, again, addressing all the Congregation of the Children of Israel. He does not limit his request to the rich and mighty. Rather,
he stresses that all “the generous of heart” have a role to play in the construction and maintenance of this sacred sanctuary.
The culmination of his address is stunning: “…and all the Congregation of the Children of Israel departed from Moshe’s presence. They returned, all whose hearts moved them, and all the generous of spirit, and brought with them copious gifts… men and women responded together…” (Exodus 35:20-22).
It is at this point that we must familiarize ourselves with the comments of Rabbi Chaim ibn Atar, the eighteenth-century author of the classic Ohr HaChaim commentary on the entire Chumash. His piety and sagacity earned him the title Ohr HaChaim HaKadosh, the Holy Ohr HaChaim. This is how my grandfather, himself a pious and sagacious Jew, referred to him, and so will I.
The Ohr HaChaim HaKadosh is astounded by the phrase “…and all the Congregation of the Children of Israel departed from Moshe’s presence.” He remarks: “Did they all rush away hurriedly without taking leave of their leader? Did they not respectfully ask permission from Moshe to depart from his presence? Are we not taught by our sages in Tractate Yoma that a disciple may not depart from his master without first asking permission to leave?”
He responds to these questions by suggesting that the spiritual enthusiasm which pervaded the spectacle of a totally united Jewish community overcame their judgement to the extent that they departed hastily. They neglected to ask Moshe’s permission to leave his presence because they were completely absorbed in the task he assigned. Their only concern was to donate, as quickly as humanly possible, the materials necessary
for the holy task with which they were now charged.
This enthusiasm was not short-lived, as such enthusiasm typically is. Quite the contrary, as the Ohr HaChaim HaKadosh points out. Their enthusiasm grew with time,
May the learning in this week’s Torah Tidbits be in loving memory of Miriam Reiss a”h
our beloved mother, grandmother and great-grandmother on her 12th yahrzeit - רדא
She volunteered for the Torah Tidbits for many years
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as we see in so many subsequent verses. In fact, their enthusiasm motivated them to donate far more of the materials than were necessary. They had to be ordered to halt their donations, to dim their fervor, to restrain their enthusiasm, although it was commendable.
Others have referred to the comments of the Ohr HaChaim HaKodesh as illustrating the power of what I call “the sacred moment.” The experience of even a fleeting spiritual experience, in this case the phenomenon of authentic community and the commitment of an entire nation to a sacred task, can “snowball” into a constantly evolving dedication to the common good. Hence the title I’m giving to this Person in the Parsha— “Snowballs and Sacred Moments.”
A wise man whose works I’ve quoted here in the past, Rav Chaim Zeitchik, of blessed memory, elaborates upon this “snowball” concept. He refers to passages in Talmudic works, such as, “If one sanctifies himself just a bit in this lower world, he will be sanctified so much more in the world above;” or, “If one opens himself up like the eye of a needle, I [the Lord] will open up for him the
gates of the Temple hallway.” These sayings, and so many others like them, can easily be described as the “snowball effect.” As the tiny snowball, in one sacred moment, rolls down the snow-covered hill, it grows to a mammoth snowball.
Perhaps this is what is meant by the adage in Pirkei Avot: One mitzvah results in another mitzvah, mitzvah goreret mitzvah. Or in our jargon, “Roll a snowflake downhill and it will develop into a snowy boulder.”
Life, particularly Jewish life, is rife with such “sacred moments.” They can be found in the beauties of nature, in the study of Torah, in words of prayer, in watching little children play, in reciting Psalms, in festive melodies, in moments of sadness, and in dancing with joy.
But the lesson of Esther’s request, and perhaps even more so in Moshe’s ability to bring us all together, provides us with model “sacred moments,” moments of achdut and togetherness. If only we could grasp such moments, even if they are but fleeting moments, and allow them to expand and grow like snowballs rolling downhill, we would be better individuals and develop into a true am kadosh, a holy people in every sense of the word.
Let’s preserve the sacred moments that we all experience on occasion and allow them to expand, develop, and grow like snowballs. We will all be the better for it.
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Covenant & Conversation
COVENANT & CONVERSATION
Thoughts
on the Weekly Parsha
THOUGHTS ON THE WEEKLY PARSHA
RABBI LORD JONATHAN SACKS ZT"L
RABBI LORD JONATHAN SACKS ZT"L
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
May the learning of these Divrei Torah be
HaRav Ya'akov Zvi ben David Arieh zt"l
Mirrors
of Love
The Torah in Parshat Vayakhel, which describes the making of the Mishkan, goes out of its way to emphasise the role women played in it:
The men accompanied the women, and those who wanted to make a donation brought bracelets, earrings, finger rings, and body ornaments, all made of gold. (Ex. 35:22)
Every skilled woman put her hand to spinning, and they [all] brought the spun yarn of sky-blue wool, dark red wool, crimson wool and fine linen. Highly skilled women volunteers also spun the goats' wool. (Ex. 35:25-26)
Every man and woman among the Israelites who felt an urge to give something for all the work that God had ordered through Moses, brought a donation for God. (Ex. 35:29)
Indeed the emphasis is even greater than it seems in translation, because of the unusual locution in verse 22, Vayavo-u ha-anashim al hanashim, which implies that the women came to make their donations first, and the men merely followed their lead (Ibn Ezra,
Ramban, and Rabbenu Bachye).
This is all the more striking since the Torah implies that the women refused to contribute to the making of the Golden Calf (see the commentaries to Ex. 32:2). The women had a sense of judgment in the religious life – what is true worship, and what false – that the men lacked.
Kli Yakar (R. Shlomo Ephraim Luntschitz, 1550 –1619) makes the further point that since the Tabernacle was an atonement for the Golden Calf, the women had no need to contribute at all, since it was the men not the women who needed atonement. Nonetheless, women gave, and they did so before the men.
Most moving, though, by far is the cryptic verse:
He [Betzalel] made the copper washstand and its copper base out of the mirrors of the dedicated women [ha-tzove’ot] who congregated at the entrance of the Communion Tent. (Ex. 38:8)
The Sages (in Midrash Tanhuma) told a story about this. This is how Rashi tells it:
Israelite women owned mirrors, which they would look into when they adorned themselves. Even these [mirrors] they did not hold back from bringing as a contribution toward the Mishkan, but Moses rejected them
because they were made for temptation [i.e., to inspire lustful thoughts].
The Holy One, blessed be He, said to him, “Accept [them], for these are more precious to Me than anything, because through them the women set up many legions [i.e., through the children they gave birth to] in Egypt.” When their husbands were weary from back-breaking labour, they [the women] would go and bring them food and drink. Then they [the women] would take the mirrors and each one would see herself with her husband in the mirror, and she would seduce him with words, saying, “I am more beautiful than you.” And in this way they aroused their husbands’ desire and would be intimate with them, conceiving and giving birth there, as it is said: “Under the apple tree I aroused you” (Song 8:5).
This is [the meaning of] what is תֹארמב תֹאבצה [lit., the mirrors of those who set up legions]. From these [the mirrors], the washstand was made.
The story is this. The Egyptians sought not merely to enslave, but also to put an end to the people of Israel. One way of doing so was to kill all male children. Another was simply to interrupt normal family life. The people, both men and women, were labouring all day. At night, says the Midrash, they were forbidden to return home. They slept where they worked. The intention was to destroy both privacy and sexual desire, so that the Israelites would have no more children.
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The women realised this, and decided to frustrate Pharaoh’s plan. They used mirrors to make themselves attractive to their husbands. The result was that intimate relations resumed. The women conceived and had children (the “legions” referred to in the Eta Morris Realty, Ltd. etamorrisrealestate@gmail.com Eta: 054-723-3863 etamorrisrealty.co.il
word tzove’ot). Only because of this was there a new generation of Jewish children. The women, by their faith, courage, and ingenuity, secured Jewish survival.
The Midrash continues that when Moses commanded the Israelites to bring offerings to make the Tabernacle, some brought gold, some silver, some bronze, some jewels. But many of the women had nothing of value to contribute except the mirrors they had brought with them from Egypt. These they brought to Moses, who recoiled in disgust. What, he thought, have these cheap objects, used by women to make themselves look attractive, to do with the Sanctuary and the sacred? God rebuked Moses for daring to think this way, and ordered him to accept them.
The story is powerful in itself. It tells us, as do so many other midrashim, that without the faith of women, Jews and Judaism would never have survived. But it also tells us something absolutely fundamental to the Jewish understanding of love in the religious life.
In his impressive recent book, Love: A History (2011), the philosopher Simon May writes:
“If love in the Western world has a founding text, that text is Hebrew.”
Judaism sees love as supremely physical and spiritual. That is the meaning of “You shall love the Lord your God with all your heart and all your soul and all your might” (Deut. 6:5).
This is not the language of meditation or contemplation, philosophical or mystical. It is the language of passion.
Even the normally cerebral Maimonides writes this about the love of God: What is the love of God that is befitting? It is to love God with a great and exceeding
love, so strong that one's soul shall be knit up with the love of God, such that it is continually enraptured by it, like a lovesick individual whose mind is never free from passion for a particular woman and is enraptured by her at all times … Even more intense should be the love of God in the hearts of those who love Him. They should be enraptured by this love at all times. (Rambam, Hilchot Teshuvah, 10:5)
This is the love we find in passages of Tehillim such as, “My soul thirsts for you, my body longs for you, in a dry and weary land where there is no water. (Psalm 63:2)”
Only because the Sages thought about love this way, did they take it for granted that the Song of Songs – an extremely sensual series of love poems – was about the love between God and Israel. Rabbi Akiva called it “the holy of holies” of religious poetry.
It was Christianity, under the influence of classical Greece, that drew a distinction between eros (love as intense physical desire) and agape (a calm, detached love of humanity-in-general and things-in-general) and declared the second, not the first, to be religious. It was this self-same Greek influence that led Christianity to read the story of Adam and Eve and the forbidden fruit as a story of sinful sexual desire – an interpretation that should have no place whatsoever in Judaism.
Simon May speaks about the love of God in Judaism as being characterised by, “intense devotion; absolute trust; fear of his power and presence; and rapturous, if often questioning, absorption in his will ... Its moods are a combination of the piety of a vassal, the intimacy of friends, the fidelity of spouses, the dependence of a child, the passion of lovers...” He later adds, “The widespread belief that the Hebrew Bible is all about vengeance and ‘an
eye for an eye,’ while the Gospels supposedly invent love as an unconditional and universal value, must therefore count as one of the most extraordinary misunderstandings in all of Western history.”
The Midrash dramatises this contrast between eros and agape as an argument between God and Moses. Moses believes that closeness to God is about celibacy and purity. God teaches him otherwise, that passionate love, when offered as a gift to God, is the most precious love of all. This is the love we read about in Shir ha-Shirim. It is the love we hear in Yedid Nefesh1, the daring song we sing at the beginning and toward the end of Shabbat. When the women offered God the mirrors through which they aroused their husbands’ love in the dark days of Egypt, God told Moses, “These are more precious to Me than anything else.” The women understood, better than the men, what it means to love God “with all your heart and all your soul and all your might.”
1. Yedid Nefesh is usually attributed to Rabbi Elazar ben Moshe Azikri (1533-1600). However Stefan Reif (The Hebrew Manuscripts at Cambridge University Libraries, 1997, p. 93) refers to an earlier appearance of the song in a manuscript by Samuel ben David ben Solomon, dated circa 1438.
These weekly teachings from Rabbi Sacks zt”l are part of his ‘Covenant & Conversation’ series on the weekly Torah teaching. With thanks to the Schimmel Family for their generous sponsorship, dedicated in loving memory of Harry (Chaim) Schimmel. Visit www.RabbiSacks.org for more.
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Moral “Impurity”
During the period of the Bet HaMikdash when we were obligated to bring the Korban Pesach (Paschal sacrifice) to Yerushalayim, Chazal instituted the reading of “Parah Adumah” as a fitting Maftir for the weeks (3-4) before Pesach. The special addition to the Torah reading details the process of purification (“Tahara”) that would remove one from the state of impurity (“Tum’ah”), caused by contact with a corpse. The reading was meant to be a reminder to the nation some weeks before the holiday to retain a state of purity in order to partake in the mitzvah of Korban Pesach with the rest of the nation.
The message of the navi Yechezkel in this week’s haftarah (Sefer Yechezkel 36:16-38), however, goes beyond the personal challenge of avoiding the state of defilement and, consequently, the process of purification, as detailed in the Torah. Rather, the prophet
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focuses on the concept of “national” tum’ah, linking it NOT with contact with the dead, but with moral debasement through sinfulness and debauchery. Truly, it was the transgressions of the people, Yechezkel declares, that polluted and defiled the purity and holiness of the land.
It is important to note that the navi also condemned the Jews in the Diaspora for their sins, as their corrupt behavior desecrated Hashem’s holy name in the exile and, by extension, defiled the Holy Land itself.
The commentaries attempt to explain how, exactly, did the Diaspora community defile Hashem’s name in the exile. The Malbim suggests an almost “radical” answer for his nineteenth century community, contending that the nations saw G-d’s failure to return His nation to her land as a result of His “inability” [ch”v] to do so – discounting the true reason, i.e. that Israel did not deserve to be redeemed. There are other parshanim who explain that it was the poverty and oppression that G-d’s nation suffered in the galut that was the source of the desecration of His name.
But I find the approach of Rav Samson Raphael Hirsch to be most illuminating and most timely for us today.
Rav Hirsch suggests that the Chilul Hashem, the desecration of G-d’s holy name of which Yechezkel speaks, was not a sin of the entire nation but rather the result of the moral shortcomings of individual Jews. And, despite that it was individual Jews who caused the
ethical collapse, it was the entire nation that was blamed. Why? Because the surrounding nations regarded every individual Jew as a representative of the whole nation. If one Jew steals-then “Jews are thieves;” if one Jew cheats- then “all Jews are cheats”; and if one Jew speaks improperly-then, in their eyes, all Jews do.
Unfair as it seems, every Jew carries upon his or her shoulders a responsibility to the entire nation. History has proven that, all too often, we are all judged by the deeds of one. It is for that reason that we must be so careful in our dealings with the Gentile world and with the not-yet-religious world as well.
Chazal tell us that there is no atonement for the sin of Chilul Hashem in this world. Yechezkel teaches us that we all may suffer if only one carelessly ignores how his deeds are perceived by others.
Even one person can lead to a desecration of the Holy Land and the Holy Nation.
And His Holy Name!!
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Inherent Holiness
There are two apparent questions that can be raised with respect to the opening pesukim of Parshat Vayakhel. First, when introducing the Shabbat, the Torah uses the term “eileh hadevarim” (these are the things), in the plural, although Shabbat is one idea. In contrast, when introducing the Mishkan later in the parsha, the Torah uses the term “zeh hadavar” (this is the matter), in the singular, notwithstanding that it included many components.
Second, in prior parshiyot when Shabbat is contrasted with the Mishkan, the Mishkan appears first and is followed by a pasuk referencing the Shabbat. Why is it that in Parshat Vayakhel, Shabbat appears before the description of the Mishkan? Why reverse this order?
To answer these questions we first need to understand a different concept. The Meshech Chochmah distinguishes between two manners in which the Torah refers to the holiness of the Jewish people.
In Parshat Mishpatim the Torah states: יל
שדק ישנאו – You shall be people of holiness to Me.
In Parshat Re’eh, the Torah states: םע יכ התא
– For you are a holy people. What is the difference between “kodesh”
and “kadosh”?
Rabbi Emanuel Bernstein (Dimensions in Chumash) explains - kadosh describes something that is inherently holy, whereas kodesh is associated with holiness but not itself inherently holy. The pasuk in Parshat Mishpatim, appears prior to chet ha’egel (the sin of the golden calf), when Am Yisrael were “Anshei Kodesh”, their sanctity could be replaced. The pasuk in Re’eh describes the nation after chet he’egel where they are called “Am Kadosh”, a holy people, denoting the permanent and non-transferable nature of their inherent sanctified status. This is due to the fact that according to the Gemara (Berachot 7a) after chet ha’egel Moshe asked and Hashem granted his request to never replace the Jewish nation as the chosen people. The holiness became inherent in them. They became kadosh!
How did the transition from associative holiness ( kodesh ) to inherent holiness (kadosh) transpire? Rabbi Issac Bernstein (cited by his son Rabbi Emanuel Bernstein), explains this based on a thought of the Beit Halevi. According to Chazal, there is a distinction between the two sets of luchot. The first contained the written and oral law, whereas the second set of luchot only contained the written law. The oral law was in a sense embedded in the hearts and minds of the nation. As the repository of the oral law, they became like a Torah scroll, inherently holy.
Now we can answer the questions raised above. Shabbat is referenced in the plural (eileh hadevarim) because most of the laws associated with Shabbat are derived from the oral law (torah shebe’al peh). The 39 melachot do not appear in the Torah. Requiring both the Written and Oral law to observe Shabbat, is evidenced by the use of the term “devarim” in the plural. The Mishkan however, is detailed explicitly in the Torah, which is why it is referred to in the singular, reliant primarily on the written law (Torah Shebichtav) for its details.
The order of Shabbat and the Mishkan is reversed here, also to stress that following chet ha’egel, the Jewish nation is now inherently holy, due to the oral law being embedded in their hearts and minds. This is highlighted by placing the Shabbat first, with respect to which the details appear in the oral law.
May we live up to the inherent holiness bestowed upon us, both as individuals and together as a nation!
REBBETZIN SHIRA
Faculty, OU Israel Center REBBETZIN SHIRA SMILES
SMILES
FACULTY, OU ISRAEL CENTER
Endless Expansion
As Am Yisrael prepares to build the Mishkan, Moshe Rabbeinu invites the people to contribute to the enterprise. “Vayavo’u kol ish asher nisa’o libo ve’chol asher nadva rucho oto hevi’u et terumat Hashem le’melechet ohel moed… - Each person whose heart lifted him up (was ready to volunteer) then came forward, each one whose spirit moved him brought a donation to Hashem for the making of the Mishkan.” (Shemot 35:21) This verse is of great significance for each of us as we strive to develop and dedicate ourselves towards a life of Torah and commitment to Hashem.
The Ohr Hachayim Hakadosh observes that the words, “asher nadva rucho,” describes someone who chooses to dedicate himself to a project based on his abilities and resources. However, one whose “heart is lifted,” refers to one who offers to contribute beyond his
assumed capacity. Indeed, Ramban notes that Am Yisrael at the time were not trained to be artisans, but they nevertheless were inspired to act past their perceived limits for Hashem’s honor.
Rav Yerucham Levovitz zt”l teaches that to acquire Torah and live by its principles, one must transcend his natural capabilities for the sake of Hashem. Shlomo Hamelech tells us, “Im tevakshena ka’kasef ve’chamatmonim tachpesena az tavin yirat Hashem –if you seek it like silver and hunt for it like treasures, then you will understand the fear of Hashem…” (Mishlei 2:4-5) Just as it is obvious that finding a treasure requires effort and Divine grace, one must appreciate that success in Torah learning is a combination of personal exertion and Divine assistance. Our parshah describes Betzalel as ‘filled’ with the spirit of Hashem. We too must make ourselves vessels that can be ‘filled’ with Divine energy and success. It is essential for an individual to find the motivation to step out of their comfort zone, earnestly seek wisdom and spiritual growth, and strengthen his bitachon in the belief that Hashem will assist in his endeavors. Indeed, we say this each morning in the bracha before Shema, “for the sake of our forefathers who trusted in You and to whom You taught chukei chayim, the laws of life.”
Rav Chatzkel Levenstein zt”l comments that people often believe that they only need siyata dishmaya in material pursuits. However, all aspects of life, including spiritual matters,
are gifts from Hashem. When we invest the effort and show how much we value Torah and spirituality, then Hashem will help us. David Hamelech teaches us, “Harchev picha va’amalehu -open your mouths wide, and I will fill it.” (Tehillim 81:11) We must yearn to reach beyond, to delve deep within and see that we are capable of much more. We will then be granted opportunities of understanding and Divine assistance that will bring us to greater and greater levels.
Rav Gifter zt”l would often say to his students, “The minimum that Hashem wants from you is the maximum that you have.” In our parashah, Am Yisrael models for us that when one desires to do the Will of Hashem, then our maximum is far more than we can even imagine.
RABBI JUDAH
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
RABBI JUDAH MISCHEL
Mischel
EXECUTIVE
DIRECTOR, CAMP HASC
AUTHOR OF BADERECH SERIES
Parshas Parah: From the Fire
In the Summer of 1954, great excitement and anticipation filled the streets of Yerushalayim. Agudas Yisrael was about to hold the first major Knessiah Gedolah, the ‘great gathering’ of leading Gedolei Torah from around the world, in Eretz Yisrael, after the Holocaust. It was also a tense and emotionally charged time, as the Jordanian mortar attacks on Yerushalyim had just killed a Jew who had come from France to take part in the conference.
The lineup of honored guests of the Knessiah featured the Rosh Yeshivah Rav Aharon Kotler and the Ponovezher Rov, may their merits protect us.
The renowned ga’on and founder of Beis Medrash Govoha in Lakewood, New Jersey, Rav Aharon Kotler was an incomparable guardian of Talmud Torah and the leader of Va’ad Hatzalah during the Holocaust. Reb Aharon’s brilliance was matched only by his sensitivity, caring heart and dedication to Klal Yisrael.
The Ponovezher Rov, Rav Yosef Shlomo Kahaneman, was a legendary visionary with few equals in all of Jewish history. Not long after suffering the loss of nearly his entire
family and community in the Holocaust, and amid tenuous, early days of the State of Israel, he dedicated himself to rebuilding the Ponovezh Yeshivah, which had been destroyed in Lithuania, and the Torah community of Bnei B’rak in general.
The Shabbos following the Knessiah Gedolah marked the Sheva Brachos of Rav Boruch Dov Povarsky in Bnei B’rak. The Ponovezher Rov played host to the gathering of leaders and scholars there. The Beis Medrash was packed like never before, as talmidim, community members, and seemingly the entire city, arrived to see and hear the great leaders and gedolim gathered together to speak.
Following Mussaf on that Shabbos, the Ponovezher Rov introduced Rav Aharon by quoting a moving passage from the Yalkut Shimoni (759) on the process of burning the Parah Adumah:
‘The cow shall then be burned in his (the Kohen’s) presence; its skin, its flesh, its blood, with its dung he shall burn it. The Kohen shall take a piece of cedarwood, hyssop, and crimson wool, and cast them into the burning of the cow.’ (Bamidbar, 19:5-6)
“The Medrash”, began the Ponovezher, “offers a juxtaposition to this pasuk with another from Sefer Melachim, describing the invasion of Nevachadnezzar and the
destruction of the Temple:
‘He burned the House of Hashem, the king’s palace, and all the houses of Yerushalayim; he burned down the great house of every notable person.’ (II:25:9)
“Here, the Yalkut Shimoni darshens that the burning of the parah adumah is an allusion to the Beis haMikdash, the ‘king’s palace’. The term חקלו, ‘He shall take’, is a reference to Nevuchadnetzar, who destroyed the Temple המד־תאו הרשב־תאו הרע־תא, along with ‘its skin, flesh and blood’...and all the houses of Yerushalayim — and the Great House, he burned in flames. This לודגה תיב, ‘Great House’ refers to the beis medrash of the leader of the generation, Rabban Yochanon ben Zakkai, where the greatness of Hashem was recounted and honored.
“The תעלות ינשו בֹוזאו זרא ץע, ‘Cedarwood, hyssop and scarlet thread’ refer to Chanania, Misha’el and Azariah, the Jewish heroes who defied Nebuchadnezzar and were willing to sacrifice their lives al kiddush Hashem, and were cast into a fiery furnace. Miraculously, Chananiah, Mishael, and Azariah were saved, like living embers plucked from the fire!
The Ponovezher, filled with emotion and flowing with tears, then cried out: “Chananiah, Mishael, and Azariah — Di beste fuhn Klal Yisrael! They were the best of Klal Yisrael!”
When he was able to compose himself a bit, he continued, “Finally, the pasuk says, ףסאו
, “A pure man shall gather the ash of the parah ... in a pure place.” This refers to the Ribbono Shel Olam, Who gathers the ashes — the exiles and remnants of Klal Yisrael — into the purest of
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places, the holy city of Yerushalayim.”
All of those gathered for the historic derasha were deeply moved and the message was resoundingly clear. Less than just a decade after the Holocaust, in the shadow of so much pain, loss and unimaginable trauma, the gedolim spoke only of rebuilding, renewal. Their great European yeshivos and centers of Jewish life had gone up in flames, yet, these glowing embers plucked from the fire, this remnant of Jews faithful to the Mesorah, kept the torch of Torah burning. In unison, all the Chananiahs, Misha’els, and Azariahs accepted the obligation, challenge and privilege of rebuilding Klal Yisrael.
There was nary a dry eye in the crowd. Then
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
Rav Yosef Kahaneman, Rav of the decimated city of Ponovezh rebuilt in Eretz Yisrael, stood up and introduced Reb Aharon Kotler, scion of the lost grandeur of Lithuanian Jewry — Slutsk, Kletzk, Vilna, now transported to Lakewood — to deliver the shiur klali….
6th Aliya (25:1-11) Avraham marries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak is blessed by G-d: he lives in Beer L’chai Roi. The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will be Yitzchak and not Yishmael.
In preparation for the upcoming Yom Tov of Pesach, when every Jew is required to be in a state of taharah, ritual purity, this Shabbos we add the reading of Parshas Parah, the laws of the Red Heifer. The sacrifice and burning of the Parah Adumah achieved atonement and a process of restoration for people who had become contaminated by contact with death. It also brought atonement and a process of restoration of life.
7th Aliya (25:12-18) The generations of Yishmael are enumerated. Yishmael dies. His descendants dwell from Egypt to Assyria. Yishmael’s story is brief. He has numerous and powerful offspring. The brevity
A SHORT VORT
As we continue to live through new and exciting, and challenging, stages of redemption, may our minds and hearts be purified and revivified, so that we be privileged to rejoice in revealed good, and in the complete restoration of the Nation and Land of Israel. May we merit to witness the ultimate Knessiah Gedolah, the great ‘Vayakhel’ reuniting all of Am Yisrael, which will feature Mashiach’s Parah Adumah offering, in the rebuilt Yerushalayim, the source of purity.
is to emphasize that the Torah is not as interested in the history of power as in the history of the covenant of G-d with the Jewish people. And that will be told at great length.
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HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31
Be’er Tziporah a"h - Bottled Water Gemach
The theme of this week’s haftorah echoes the theme in our parsha which mentions both the death of Sarah and Avraham.
Walking down King George St. in Jerusalem and want a cold bottle of water?
Come help yourself to a bottle at 52 King George.
King David was an older man and a woman was assigned to him to serve him and provide warmth.
Adoniyahu, one of King David’s sons, began to prepare for ascension to his father’s throne. This was despite the fact that King David expressed his wishes that his son Shlomo succeed him.
In loving memory of Yoni’s wife Tziporah a"h, a true Eishes Chayil, always full of chessed, kindness and laughter, and brought life and strength to so many people, that she touched! She was like Aron, who loved peace and pursued peace.
Adoniyahu convinces two very significant personalities - the High Priest and the commander of King David’s armies - to
BY RABBI CHANOCH YERES
R av, Beit Knesset Beit Yisrael, Yemin Moshe
When Avraham addresses the people of Cheit, trying to acquire a burial spot for his wife, he says “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and a Resident am I with you”
Yoni thanks Hashem for having the opportunity of having Tziporah in his life, to learn of her caring, patience and happiness, to overcome her challenges. May Tziporah's Neshama be a light onto the world, in a time of darkness, and may her Neshama shine to Gan Eden. Yoni misses Tziporah with tears in his eyes, as Hashem gave him a gift, a crown jewel, now he returns her to Hashem. With thanks and Toda. Love, Yoni
This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he is no longer a stranger. What did Avraham mean?
To find out more about Rabbi Mischel’s book ‘Baderech Haggadah’, visit: www.judahmischel.com/ baderech-book
To help refill the supplysend tax deductible donations for Be’er Tziporah a"h Bottled Water Gemach to Chabad of RechaviaRabbi Yisroel Goldberg email
The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) explains that Avraham watched how he spoke in this tense situation in order to, both, state his truth and be able to keep the peace -Shalom Bayit. Avraham said, on the one hand, “I am a Resident’ due to G-d’s promise to receive this Land and on the other hand, I still need your agreement to purchase a plot. In other words, Avraham implied “I am the resident” and you are the “strangers”, while they understood him as saying that “they” are the residents and Avraham is the stranger.
The peace was kept, and Avraham remained true to his ideals.
Shabbat Shalom
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OU KASHRUT
PAGE BY RABBI EZRA FRIEDMAN Director, The Gustave & Carol Jacobs Center for Kashrut Education Director, The Gustave & Carol Jacobs Center for Kashrut Education
The Laws of Chadash – Timing
Introduction to Bishul Akum
According to the Torah, any of the five grains—barley, oats, rye, spelt, and wheat— that are planted after Pesach (Passover) may not be consumed or even harvested until the Omer offering has been sacrificed. As discussed in previous articles, after the Omer offering is brought, all grains, whether ripe or still growing, are considered Yoshon (meaning “old”) and may be consumed. Since Chadash affects numerous areas of food, including all food and beverages containing grains (such as pasta, bread, wheat by-products, and beer), it is essential to define when this prohibition is relevant.
The prohibition
According to Biblical law, food that is completely kosher and cooked by a nonJew is permitted. However, our Sages decreed that such food, even when cooked in kosher utensils, is prohibited for consumption. This prohibition is known as bishul akum. In the coming weeks we will discuss the parameters of this rabbinic prohibition, including the reasons behind the decree, when it applies, and the practical halacha for modern industrial kashrut.
ISRAELI GRAINS
Food is a very connecting element in every society. That is the basis behind the decree of bishul akum. Our Sages were very concerned about close relationships with non-Jews since intermarriage is a very severe transgression. The prohibition effectively limits Jews and gentiles dining with each other, although there is no specific prohibition against dining with a non-Jew per se. (See Rashi on Avodah Zara 31:b.)
Forbidding the non-Jew’s cooking would be enough to create an emotional distance such that families wouldn’t marry into each other.
Rabbeinu Tam (Tosfot Avodah Zara 38:a) and Rambam (Ma’achalot Asurot 17:9)
In Israel, the season for planting grains occurs in early winter. The rainy season, which is crucial for growing grains, only happens during the winter months. If grains were planted in early winter and harvested before Pesach, they would be considered Chadash and prohibited for consumption. Once Pesach has passed, these grains become Yoshon and are permissible for consumption. However, it is important to note that the harvest season typically falls in the spring, immediately after Pesach, which means that almost all winter wheat would be Yoshon. In cases where grains are planted after Pesach and harvested in the fall, those grains would remain Chadash and, therefore, not kosher until the 17th of Nissan. In short, because grains in Israel are typically
maintain that the decree is based on this issue of closeness to non-Jews that could lead to intermarriage; this is the opinion of most early authorities. However, Rashi and others attribute a different reasoning to the prohibition of bishul akum, which is that non-Jews might mix non-kosher ingredients into the kosher food. In future articles we will discuss whether the parameters of bishul akum are based on both of these reasons or just one. However, it is clear from numerous sources that the danger of intermarriage is the main reason behind the prohibition (See Torat Habayit 3:7).
grown during the winter months, the prohibition of Chadash is a rare occurrence.
GRAINS GROWN OVERSEAS
There is a dispute about whether the prohibition of Chadash applies solely to grains grown in Israel or if it also extends to other parts of the world. This topic will be explored in future articles. In general, however, it is accepted that there is some form of prohibition on grains grown overseas. Depending on the country, agricultural system, and type of grain, the Chadash prohibition can be highly relevant.
The decree is binding regardless of the reason
In countries in the Southern Hemisphere, where the seasons are opposite to those in the Northern Hemisphere, most grains are certainly Chadash. For example, in Australia, wheat is grown in the summer months of May, June, and July (which corresponds to winter in the Southern Hemisphere). All grains harvested in the fall in these regions would certainly be Chadash and, therefore, prohibited for consumption.
Grains grown in Northern Europe present a different scenario, as the winter conditions may affect the laws of Chadash. In years when the winter is particularly cold and prolonged, it may only be possible to plant grains immediately after Pesach. In such cases, these grains would also be considered Chadash. Early authorities addressed this concern, as it would affect the large Jewish community at the time.
Since the transgression of intermarriage was the primary concern behind our Sages’ decree, their goal was to powerfully discourage the possibility of developing emotional connections to non-Jews that could lead to intermarriage either in that generation or the next. Accordingly, early authorities discuss whether the prohibition of bishul akum still applies even in situations where intermarriage is not technically possible. For example, Rashba, in his responsa (1:248), examines the case of food cooked by a priest. Being that Catholic priests do not marry nor do they have children with whom to intermarry, is it permitted to eat food cooked by a priest even though the reason for bishul akum seemingly does not apply to
One solution relates to when the grains were planted. Last week, we discussed a dispute between Rebi Yossi and Rebi Yehuda in the Gemara regarding the time required for seeds to root. Rabbi Yehuda holds that three days is sufficient, while Rabbi Yossi asserts that 14 days are necessary. It is generally accepted to follow the lenient opinion, meaning that grains planted three days before the 16th of Nissan would be considered Yoshon, even if they were harvested in the fall (Aruch HaShulchan YD 293:9, Sdei Chemed Chametz U’matza 10:16). This ruling was applied in areas of Northern Europe to allow the Jewish community to consume grains during the winter months. In such cases, Jews would either plant the grains themselves close to Pesach or confirm that non-Jewish farmers would plant them at least three days prior to the holiday.
TYPES OF GRAINS
The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of kashrut. Rabbi Ezra Friedman, Deputy Rabbinic Administrator for OU Kosher Israel is the Center's director. him? Rashba answers that we have a rule regarding rabbinic decrees: even when the reason does not apply, the prohibition still stands. This is a necessary element in every rabbinic prohibition. Otherwise, Rashba explains, people could rationalize and find reasons why any decree should not apply in their particular situation. Accordingly, Rashba concludes that even food cooked by a Catholic priest has the prohibition of bishul akum. A similar ruling is made by Ramban (Avodah Zara 35:a) regarding non-Jewish royalty who, because of their stature, are prohibited from marrying Jews. He maintains that the fact that the non-Jews are royalty is irrelevant, and that the decree of bishul akum stands regardless of the reason behind it. Taz (YD 112:1) , Shach (YD 112:4) and Pri Megadim (YD 112:1) cite these rulings as axioms of the laws of bishul akum.
Other examples
gentiles, even if the ingredients and uten sils are kosher.
The reason cited by most authorities is the risk of intermarriage.
Even in cases with virtually no risk of intermarriage, the food is still prohibited, including non-Jewish royalty, priests, young children, and non-Jews from distant lands.
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Later authorities discuss similar cases where the logic behind bishul akum may not apply. Responsa Shevet Kehati (6:273) rules that even food cooked by a non-Jewish child is considered bishul akum, despite the fact that the chances of marriage seem remote. The same is true for food cooked in a faraway country where Jews cannot travel -- bishul akum still applies.
In summary:
Our Sages prohibited food cooked by
The relevance of Chadash does not only depend on the geographical location; the type of grain is also crucial. Certain grains are more likely to be Chadash, while others are almost never Chadash. For example, wheat can be grown in winter, spring, and summer, depending on the country. In the United States, most barley and oats are Chadash, as they do not take root before Pesach. Canadian oats, which are exported globally, are also Chadash. As for rye and spelt, the status of Chadash can vary depending on the country of origin. It is essential to consult with competent kashrut authorities regarding the status of Chadash and Yoshon for local grain products.
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• Grains that have rooted before the 17th of Nissan, even if they are not yet ripe, are considered Yoshon. This applies to countries with long winters.
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SIMCHAT SHMUEL
simchat shmuel
BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL
BY RABBI SAM SHOR Program Director, OU Israel Center
Our Sedra this week, Parshat VaYakhel, highlights the efforts of Betzalel and his team of artisans who are charged with the sacred task of crafting the many vessels to be used in the Mishkan. However in describing the construct of the Aron the Torah tells us Vayaas Betzalel et HaAron-And Betzalel fashioned the aron. Unlike all the other vessels, which were worked on by many, the Torah tells us that when it came to the aron, Betzalel himself fashioned the aron.
One might ask, why all the other Keilim were constructed by many, but the Aron, Betzalel seems to have insisted on constructing himself-what was so significant about the Aronthat Betzalel chose to construct it himself?
Our Chazal in the Midrash Rabba offer the following explanation: When Moshe instructed Betzalel to assemble a team to construct the Mishkan, Betzalel in turn asked Moshe, what is the purpose of this tabernacle? Moshe answered him by saying that Hashem desires a dwelling among the Jewish people to be able to teach them Torah. Betzalel then insisted that if that is the purpose of the Mishkan, then first there must be a proper place for Torah within the Mishkan, and then and only then can the rest of the enterprise be constructed.
The great Reb Naftali Tzvi of Ropschitz zy’a, suggests that just as Hashem created light, and then created the heavens, so too, Betzalel ,understood that the Torah is a source of light, and the aron needed to be crafted, placed in the center of the mishkan, and then and only then could the rest of the enterprise
be completed.
Rabbeinu Bechaya builds on this idea introduced in the midrash cited above. He explains:
“The construction of the aron required that the person making it ,should have a deep understanding of its significance and proper intent while making it. Seeing that construction of the other furnishings did not demand that the craftsman engaged in making it entertained specific thoughts, the Torah contented itself with simply writing: “he made it,” without specifying who it was who made it.”
The Avodat Elazar of Koshnitz zy’a, in explaining this same Midrash, points out that every single Jewish home is called a Mikdash Me’at- a miniature sanctuary. If indeed the actual sanctuary required that the focal point or essential purpose of the sanctuary was to create a space for Hashem’s presence to teach Torah to the Jewish people, then so too, our homes must have as their essence a central place for Torah. Torah should be the focal point that one sees and experiences when they enter each and every Jewish Home.
This beautiful teaching should inspire each of us to consider the atmosphere and environment we create in our homes. Do our furnishings, decor and overall setting indeed project that sense that Torah is the focal point of our Mikdash Me’at?
May each of us take to heart to emulate the lesson we learn from Betzalel, to create within our own homes a place for Torah and Hashem’s presence.
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Vayakhel: Sacred Words and the Power to Mend
The regal garments of the Kohanim or the הנוהכ ידגב and especially the special clothing of the Kohen Gadol, were far more than mere clothing. Each piece was iconic, laden with historical, moral, and religious symbolism.
For example, the Choshen, worn upon the Kohen Gadol’s chest and inscribed with the names of the twelve shevatim, ensured that the needs of the Jewish people remained ever present upon the Kohen Gadol’s heart. The bells and pomegranates adorning the hem of his magnificent blue Me’il carried a profound moral lesson. Their ringing and clanging mimicked the chatter of idle gossip, serving as a deterrent against lashon hara, a reminder of the emptiness of mindless speech.
Every garment bore a message, transforming the Kohen Gadol into a walking symbol of spiritual refinement and national responsibility.
THE GOLDEN TZITZ
The most striking and majestic of the Kohen Gadol’s garments was the tzitz, the golden plate worn upon his forehead. It was the only article of clothing inscribed with Hashem’s name. Fittingly, it was also the only garment made entirely of gold, radiating an aura of holiness and reverence.
The tzitz was positioned with precision,
resting just beneath the hairline, directly below the tefillin which the Kohen Gadol wore the entire day. This placement was deeply symbolic, bridging the divine name inscribed upon the tzitz with the name of Hashem embedded within the parshiyot of tefillin and engraved upon the boxes of tefillin itself, uniting the names of Hashem in a continuous bond.
For this reason, both tefillin and the tzitz demand constant awareness. The Torah commands that the tzitz be worn tamid continuously—which Chazal interpret as a prohibition against hesech da’at. The Kohen Gadol was not permitted to forget, even for a moment, that he bore the divine name upon his forehead.
Every article of his clothing carried deep symbolism, but the tzitz, positioned just beneath his tefillin, was the most iconic—a radiant emblem of his sacred charge.
MORAL AND RELIGIOUS SYMBOLISM
On a moral level the golden tzitz underscores the peril of arrogance and brazenness—traits often associated with a defiant forehead, known as חצמ תוזע. By bearing Hashem’s name upon his forehead, the Kohen Gadol stood as a testament that honor is found not in unchecked ego, but in humility
and devotion.
However, in addition to providing a moral lesson, the tzitz possesses a ceremonial role in the Mikdash. According to the Gemara in Pesachim (77b), the tzitz was meratzeh—it atoned for and validated korbanot that had become impure. This extraordinary function ensured that certain sacrifices, despite encountering impurity, could still fulfill their purpose.
Halacha carefully limits the tzitz “rescue” effect. This unique atonement applies only to korban disqualification based upon tumah or impurity. Other types of disqualifications— such as improper intent (pigul) or physical defects (ba’al mum) —are beyond the reach of the tzitz’s power.
In this capacity, the golden plate, worn upon the Kohen Gadol’s forehead, served as a bridge between human imperfection and divine acceptance, ensuring that the nation’s collective service could endure, even in the face of impurity.
INSPIRATION AND TOLERANCE
This extraordinary halacha—allowing the tzitz to be “meratzeh” or to repair faulty korbanot—symbolizes the Kohen Gadol’s delicate role as the overseer of the Mikdash.
The primary duty of the kohen gadol is to both officiate korbanot and to elevate and guide those who enter toward spiritual transcendence. Bound by additional mitzvot, the Kohen Gadol embodies the possibility of rising above human frailty and striving for a higher plane of devotion. An encounter with him in the Mikdash should awaken a yearning for higher transcendence and deeper devotion.
His golden and radiant tzitz inscribed with the words “Kodesh LaHashem” calls everyone else to a higher plane of holiness. The tzitz is
more than an ornament; it is a proclamation and a call to greater religious devotion.
However, just as the Kohen Gadol must inspire, he must also support people when they falter. The same tzitz that calls us to greater spiritual heights also lifts us when we stumble, repairing our imperfect korbanot. Through the tzitz, the Kohen Gadol not only inspires but also offers a remedy for spiritual lapses.
LEADERSHIP LESSONS
This golden plate embodies the delicate balance of leadership—both demanding greatness and embracing human frailty. When others falter in their religious journey, the Kohen Gadol carries their burdens by atoning for their shortcomings and spiritual missteps. Though others falter, he upholds his own higher standard; his dedication elevates those who struggle to ascend. His steadfast devotion sustains their efforts, ensuring that their service endures despite its imperfections.
Genuine leadership is not merely about setting lofty ideals but about recognizing that not everyone will always reach those heights. People are inherently limited and imperfect; they will not always meet expectations or uphold the standards set before them. Sometimes, witnessing religious shortcomings in others provokes anger, disappointment, and harsh rejection. The gap between aspiration and reality can stir frustration, even disillusionment. But leadership is not about anger and judgement—it is about patience, about embracing human frailty with understanding and compassion. It means setting lofty standards that others may struggle to attain, but doing so with kindness, vision, and persistence, not criticism or condemnation.
RECOGNIZING SINCERITY
The ability to accept religious shortcomings in others is always essential, but it becomes even more profound when those shortcomings stem from sincere effort that falls just short of success. A korban that became tamei reflects a genuine yearning to draw closer to Hashem, only to be disrupted by an unfortunate mishap. This failure does not deserve harsh judgment or reprimand but rather understanding and encouragement. This compromised situation deserves a Kohen Gadol whose life of “Kodesh LaHashem” grants others merit when they fall short and lifts their spirit in moments of struggle.
Not everyone can bear the weight of the tzitz, with “Kodesh LaHashem” inscribed upon their forehead. There will be impurity—both ritual impurity and spiritual frailty. A leader must be patient, recognizing the limits of human religious achievement. He must press forward, living a life of greater dedication—not only for himself, but for those who cannot.
HASHEM REPAIRS HIS PEOPLE
The aforementioned gemara in Pesachim records a machloket between Rebbe Yehuda and Rebbe Shimon regarding the tzitz’s power to atone. Rebbe Yehuda maintains that its repairing effect is only active when the Kohen Gadol is actually wearing the golden headplate. During moments that the tzitz isn’t upon the Kohen gadol’s forehead, flawed korbanot aren’t repaired. In contrast, Rebbi Shimon believes that the tzitz atones even when it is not being worn.
Rebbe Shimon’s opinion that the tzitz atones and repairs faulty korbanot even without the Kohen gadol reflects a deeper idea: there exists a higher force independent of the religious dedication of the Kohen
Gadol which uplifts and repairs korban imperfections. When korbanot are brought with sincere intent but falter along the way, something beyond the Kohen Gadol ensures that they are not lost.
Evidently, according to Rebbe Shimon, the inscription of “Kodesh LaHashem” on the tzitz holds its own sacred power. This lofty phrase applies not only to the Kohen Gadol but to the entire Jewish people, who themselves embody “Kodesh LaHashem.” Our exalted status as “Kodesh LaHashem” even in the absence of the Kohen Gadol, carries the strength to mend broken korbanot.
Our people are chosen by Hashem, summoned to a higher mission, and entrusted with a life shaped by mitzvot and sacred order. Nowhere is this divine structure and regimentation of mitzvot more exacting than in the Mikdash, the holy sanctuary fashioned to host Hashem’s presence. Our broader religious experience, built upon a vast framework of mitzvot, finds even greater intensity within the Mikdash—bringing profound glory but also bearing a weighty responsibility. The more mitzvot we must keep the greater the chance of slipup and error. The privilege of serving Hashem carries not only immense opportunity but also profound challenge, and fearsome responsibility.
But we are not infallible. There will be moments when we fail to carry this glorious burden fully, when we strive to fulfill every mitzvah yet fall short of Hashem’s ideal. And still, Hashem understands. He knows that our failures do not always stem from neglect but from human limitation. Sometimes, we get it wrong, even when we are trying to get it right.
To Hashem we are always “Kodesh”, set apart from the rest of the world, entrusted with a
sacred mission. If we give our utmost effort in fulfilling that responsibility but occasionally stumble—if our korban becomes impure despite our sincerity—Hashem forgives. The korban is repaired. Not because there is a more perfect man who inspires us and atones for us. Not because the Kohen Gadol lives a holier life on our behalf and for our merit. But simply because we are Hashem’s chosen people, the only nation to embrace the duty of serving Him. He expects us to strive for perfection. When we fail—and especially when we struggle yet fall short—our status as “Kodesh LaHashem” mends our imperfections.
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HAFTORAH
INSIGHTS
BY REBBETZIN DR. ADINA SHMIDMAN
DIRECTOR, OU WOMEN’S INITIATIVE
The Psychology of Purity
PARSHAT PARAH
HAFTORAH YECHEZKEL 36:16-38
The Navi Yechezkel, relating to the special Torah reading about the Parah Adumah, the red heifer, describes the purification of Bnei Yisrael, םתרהטו
, I will sprinkle purifying waters upon you, and you shall be cleansed (Yechezkel 36:25). This vision of renewal offers hope, demonstrating that even after failure, one can achieve purity and restoration. Yet, an important question arises: What mindset allows one to truly embrace this transformation?
In describing the process of repentance, Yechezkel states: םיערה
, And you shall remember your ways… and you shall loathe yourselves because of your sins and abominations” (Yechezkel 36:31). This posuk
May the learning from this issue of Torah Tidbits be in memory of my dear mother
suggests that part of the process of teshuvah is acknowledging one’s past misdeeds, yet it also raises a psychological challenge. Can self-loathing ever be constructive? How does one balance the recognition of past mistakes without becoming trapped in self-deprecation?
The Gemara (Yoma 86b) discusses whether one should continue confessing past sins year after year. If teshuvah is done me-ahavah (out of love), sins are transformed into merits, and there is no need to revisit them. If teshuvah is done mi-yirah (out of fear), sins are merely downgraded to shgagot (unintentional errors), requiring further confession. This distinction highlights an essential concept: dwelling on past mistakes can either uplift or hinder a person, depending on their approach.
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Psychological research supports this idea. Studies show that excessive self-criticism can lead to anxiety and stagnation, while self-compassion fosters growth and resilience. When people believe they are inherently flawed, they are less likely to take proactive steps toward improvement. In contrast, those who view mistakes as opportunities for learning and transformation are more likely to progress.
In his sefer Ahavas Yonason, Rav Yonason Eibschutz posits that this is
why self-loathing—if it remains an end in itself—can be dangerous. The goal of remembering one’s sins is not to dwell in shame, but to move forward. Yechezkel preempts self-reproach by first presenting Hashem’s promise of renewal: בל םכל ית
, I will give you a new heart and put a new spirit within you” (36:26). This mindset of change assures constructive guilt, fostering the ideal form of teshuvah me-ahavah.
As we read this Haftarah, we are reminded that Hashem’s cleansing waters are not just external; they require an internal shift. The healthiest form of teshuvah is not driven by fear and self-judgment, but by a belief in one’s ability to change. Like the Parah Adumah, purity is not about erasing the past, but about transcending it.
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attribute of Emet, truth in Yaakov. And above all, G-d valued their commitment to passing on these valued attributes to their descendants. That is why He ‘chose us from all the nations.’
Our chosenness has nothing to do with high intelligence. It has to do with Midot, character traits. At the end of the day, this is what we are all about. The central challenge to us is working on our personal Midot. The Vilna Gaon said that the reason we are here in this world is to improve a Midah, which we have thus far not perfected. Therefore, we must always work on this, for if we do not improve our Midot while we are here, what is the purpose of life? We must instill this concept in our children and grandchildren that bringing home a Report Card with all “A’s” on academic subjects will bring them a reward but getting all “A’s” on the Midot side will bring even a greater reward.
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With less than a month until the celebration of Pesach be’ezrat Hashem, we devote the divrei Torah in this column to insights from Rav Kook regarding Pesach and the Haggadah. Perhaps some of the insights will resonate with you and you can share them at your Seder or during the meals of Yom Tov and Chol Hamoed.
1. THE FIRST MITZVAH OF PESACH: MAOT CHITIM
A brilliant talmid chacham, by the name of Rabbi Shimshon Polonski, known as the Tepliker Rav, immigrated to Eretz Yisrael in the summer of 1922. He was known for his phenomenal memory; he knew the voluminous responsa of the Chatam Sofer nearly verbatim. Shortly after his arrival in Jerusalem, he was appointed rabbi of the Beit Yisrael neighborhood. However, his salary covered only his barest needs.
Before Pesach, the Tepliker Rav visited Rav Kook to discuss with him a variety of halachic questions relating to the holiday. During the conversation the Tepliker Rav remarked, “They are talking about new vessels. Who has dishes for Pesach?”
Rav Kook excused himself and went to his study for a few minutes. When he returned,
the conversation resumed. After the discussion, Rav Kook stood up, wished his guest a happy Pesach, and hugged him.
“When I returned home,” the Tepliker Rav related, “I found a sizable sum of money in my jacket pocket, sufficient to purchase dishes and everything else needed for the holiday.”
Aware of the financial straits of many Torah scholars in Jerusalem, Rav Kook would secretly send them funds, especially during the costly pre-Pesach season. He even assisted those scholars who opposed his views, charging his emissaries to conceal the source of the money from the beneficiaries.
He insisted on judging even his most vehement opponents favorably, saying that they simply failed to understand him. The fact that they were Torah scholars and God-fearing men was his overriding concern.
Rabbi Shemuel Shezuri reported that “one Pesach eve, Rav Kook asked me to transfer money to one of his antagonists, a scholar whom I knew to be one of his fiercest opponents. I begged the Rav’s forgiveness and requested that he release me from this duty, for I could not assist a man who so dishonored him. The Rav acceded. I later learned that he dispatched another emissary to deliver the money to that zealot.” (Moadei Ha’raaya, Neriya p. 275)
2. “LET ALL WHO ARE HUNGRY COME AND EAT, ALL WHO ARE NEEDY, COME AND PARTAKE OF THE PESACH” (Haggadah)
As soon as we are freed from bondage what is our first act as a Jew? Rav Kook says that at the core of a Jewish soul is loving kindness. This noble quality was embedded in our souls going back to our forefather Avraham. Thus, immediately upon liberation, we engage in an act most characteristic of us as a people: feeding the hungry. This is why the Seder opens with an invitation to the needy.
Rav Kook takes note that there are two distinct invitations that are being offered to those in need in the text of the Ha lachma anya - (1) to join the meal and (2) to to join the Pesach. Why both? Rav Kook exquisitely suggested that they refer to two distinct areas of our concern for the impoverished.
The Jew is not placated by some ordinary act of kindness. It is not enough for him to attend to the physical needs of others. This act of chesed, of kindness must extend to the spiritual needs of others as well. It is not sufficient to call out “Let all who are hungry come and eat” - this must be followed immediately by “Let all who are needy, come and partake of the Pesach.” A Jew, a descendant of Avraham, wishes to share physical sustenance but also the wisdom of God in order to provide for the hungry with the spiritual nutrients they desperately need as well. (Olat Re’iyah vol. 2, pp. 264-265)
3.THE MEANING OF THE WORD PESACH
We generally translate the word Pesach to
mean that the Holy One skipped, or passed over the homes of the Jewish slaves and went on to smite the firstborn in every home in Egypt. Rav Kook argued that the word Pesach does not mean to skip over, rather to skip from one home to the next.
He based this interpretation on the way the term is employed in the story of Eliyahu on Har Carmel. Eliyahu exhorts the people saying: “Ad matai atem poschim all shtei ha-se’iphim” - “How long will you pass from one thought to the other?” (1 Kings 18:21). In other words, the Jewish people were sinful in that in their minds they would reside at one thought (i.e. belief in God) and then linger at another thought (i.e. belief in idols).
‘Poschim’ or ‘pesach’ means to jump from one to the other.
This is a very significant change from the typical translation of the word Pesach. Rav Kook teaches that God, therefore, also visited the houses of the Children of Israel on the final night in Egypt. Every Jewish home felt the hashra’at hashechina (the dwelling of the divine presence). Perhaps this explains
Picture of Rav Kook and his Yeshiva Faculty and Students
the true significance of naming the holiday Pesach, otherwise Hashem skipping over the
axiomatic.
Every Jew in Egypt felt the Shechina actually lingering in their home. This is of enormous spiritual significance and meaning. It represents the very fulfillment of Judaism’s ideal that we as a people forge an intimate and eternal bond with Hashem. (Midbar Shur, pp. 139-140)
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Owning Guns
Question: I am interested in purchasing firearms for personal protection, particularly within the context of today’s American “social climate,” with increased anti-Semitism. What is the Torah’s perspective on owning guns? I would appreciate it if you could relate to Shulchan Aruch, Choshen Mishpat 427:7-8 and 409:3 about having around dangerous things and animals?
Answer: It is good that you realize that guns not only protect but also can cause danger to its owners and their surroundings. We of course are not experts in the tradeoffs for each specific case, but will try to provide a general Torah perspective. Torah Judaism is often based on finding the critical balance, and we start with your well-chosen sources. Although the Shulchan Aruch (427:8) says literally to
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remove and guard from any “stumbling block that can endanger a life,” we are not actually commanded to remove the dangerous things, but to manage them properly so that the danger is removed or sufficiently limited. Roofs and pits are dangerous, but they serve purposes; therefore, the roofs are to be fenced and the pits covered (ibid. 7). One may own and use oxen, but they must be guarded when proven necessary (see Shemot 21:29).
The Torah requires Jews to be prepared to protect each other. including from attacking enemies or bandits (see Rambam’s Sefer Hamitzvot, Lo Ta’aseh 297; Yereim 196). One is allowed to use force even to repel a burglar, even though this could cause the death of either the burglar or the homeowner (see Rashi to Shemot 22:1; Magen Avraham 329:5). To make this feasible, the average person needs a weapon, and every time period has its example. In fact, when Chazal discuss going to repel an attack, it talks about taking weapons, even on Shabbat (Eruvin 45a).
On the other hand, weapons are not glorified in Jewish thought and practice. We find an aversion between things of special sanctity and weapons. Metal could not be used in building the Beit Hamikdash because of its use for swords (Shemot 20:21; Melachim I, 6:7). One should avoid (when possible) having (uncovered) weapons in a shul (Shulchan Aruch, Orach Chayim 151:6; Mishna Berura ad loc. 22). Connection to the sword is fundamental to Eisav’s being (Bereishit 27:40),
Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, is headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by Rav Shaul Yisraeli, zt”l, to prepare rabbanim and dayanim to serve the National Religious community in the Israel and abroad. Ask the Rabbi is a joint venture of the OU, Eretz Hemdah, and OU Israel’s Torah Tidbits. whereas Yaakov was a peace lover who used weapons only as necessary (see ibid. 22 and ibid. 32:8-9 with Rashi).
The main difference between the prohibition of having a dangerous animal and the permissibility of having weapons is that the animal is liable to act without its owner’s approval, whereas a person is presumed to use his weapons properly until proven otherwise. Also, even dangerous animals are permitted, based on special need (a dangerous location) and/or precautions (always tied up) (Bava Kama 83a; Shulchan Aruch, CM 409:3).
This does not mean that it is wise for any given individual to possess guns. Accidents occur, guns can be stolen, and their presence can “up the ante” of a conflict. Some prefer more defensive precautions, e.g., pepper spray, connectivity with security services. But the weighing of plusses and minuses depend on the time and place, as well as the individual’s circumstances, skill, and training.
in the hands of every citizen.
While we leave the details to experts, we agree that the safety of Jewish communities and individuals may be enhanced by more access to firearms than in the past. An individual should consider his specifics to determine whether he is best served by having a gun.
It is interesting to contrast the firearm policies of the United States and the Jewish State. In America, the Second Amendment guarantees (on some level – let’s avoid debate) the rights to “bear arms,” even when few have served in the armed forces. In Israel, where a high percentage of the population has/does serve, one needs special circumstances to be eligible for a private gun license. It also requires significant training in usage and safety precautions. Israeli society has shown repeatedly that, in our circumstances, it is crucial to have guns in any vicinity, but not Having a dispute? For a Din Torah in English
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Matching Religious Levels
Yochi asks: Hi Aleeza! Love your show and your responses each week! I am the ambassador of a few of my friends, and it’s sometimes hard to find someone that is completely aligned religiously. From your experience, do you think there is any benefit in specifically the girl being stronger religiously in the relationship?
Aleeza answers: Great question, Yochi. Finding someone who is completely aligned religiously isn’t always easy. Even within the same community or label, there can be differences in practice, mindset, and growth. But when it comes to a couple’s spiritual dynamic, here’s something important to keep in mind: THE WOMAN SETS THE SPIRITUAL STANDARD
From a Torah perspective, the woman is the one who sets the spiritual tone of the
home. She brings in the kedusha (holiness), the warmth, and the atmosphere of connection to Hashem. While the man may take the lead on halachic observance—learning, davening, and determining certain halachic rulings—the woman creates the environment that nurtures that observance and infuses it with meaning.
So, is there an advantage to the woman being stronger religiously? In many cases, yes. A woman’s deep connection to Hashem can elevate the home, inspire her husband, and influence their future family in a beautiful way. If a woman is committed to her spiritual growth and her husband values and respects that, it can be a powerful force for building a strong Jewish home.
THE KEY INGREDIENT: RESPECT & GROWTH
The real question isn’t just about religious level—it’s about alignment in values and a shared growth mindset. If a woman is stronger in her observance but her husband is respectful, admires her devotion, and is open to growing, then this can be a beautiful match. Many strong Jewish families have been built this way.
However, if there is resistance—if he does not respect her level of spirituality or if their hashkafot (religious outlooks) are fundamentally different—then that can lead to tension. A couple should be able to
walk their spiritual journey together, each bringing their strengths to the relationship, with mutual respect at the core.
My approach to matchmaking follows this Torah perspective: the woman sets the spiritual standard of the home, and as long as there is admiration, respect, and a shared vision for growth, they can build something strong and lasting together.
Because at the end of the day, marriage isn’t about identical levels—it’s about partnership. When a couple supports and uplifts one another, that’s where the real magic happens.
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TORAH 4 TEENS
BY TEENS NCSY ISRAEL
JOSH HULKOWER
WHAT DOES BUILDING THE MISHKAN HAVE TO DO WITH ME?
When I was seven years old, I took a trip with my dad to New York. While we were there, the highlight of the trip was going to the 101st floor of the Empire State Building. For a seven-year-old, this was quite an experience—riding the elevator up and seeing the incredible view from such a magnificent building. A bunch of different thoughts ran through my mind, like, “Wow, this is a really tall building,” and “The architect who designed this must have been really smart.” But never once did I ask myself, “What were the architect’s emotions or the deeper motivation that pushed him to create this building?”
In this week’s parsha, we continue with the construction of the Mishkan, a seemingly similar task of building a grand structure, much like the Empire State Building. However, as we read the parsha, an extra word stands out:
Shalom explains that the whole purpose of Bnei Yisrael donating to the Mishkan was so that each Jew could contribute something that truly represented themselves. That’s why the parsha begins with:
The contribution must come from within us. The extensive details of the Mishkan, which we spend four parshiyot learning about, are only significant when infused with heart and emotion.
Hashem isn’t looking for architects who simply know how to build large structures. He is looking for each Jew to contribute their unique talents!
Hashem has gifted each of us with different strengths so that we can serve Him in the way that best suits us. As we read these parshiyot detailing the Mishkan, reflecting on its intricate details and their importance, we should also recognize that each of us has a special talent that Hashem has given specifically to us. Our job is to use these talents to serve Hashem and take part in building the world.
May we all be zocheh to use our kochot and merit to see the building of the Third Beit HaMikdash bimheira b’yameinu!
If the goal was simply to construct a building, it would make sense to emphasize
(wisdom). But why is the בל (heart) mentioned?
The Mishkan, unlike the Empire State Building, was not built by a single architect or a team of engineers. It was a project undertaken by the entire nation. The Netivot
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“THE POWER OF 39: MORE THAN JUST REST!”
The Gemara in Shabbos ( צ) , using Gematria, interprets the word הלאו as a reference to the 39 Melachot, the prohibited labors on Shabbos. However, the Baal HaTurim raises an obvious question: הלאו only has a Gematria value of 36—so where do we get 39?
He explains that the unusual word “־בדה םיר” holds the key. The word “םירבד” (things) hints at the number two, and the extra “ה” adds one more, bringing the total to 39. This wording is unique because in all other places discussing the Mishkan, the Torah says “הזו רבדה” (in singular), whereas here, it uses the plural “םירבדה” .
Reb Levi Yitzchak of Berditchev explains that while Shabbos is defined by these 39 Melachot, there’s another side to it as well. It’s not just about refraining from physical labor—it’s also about elevating our spirituality. By ceasing from physicality and increasing in spirituality, we transform the “הלא” of restriction into the “הלא” of redemption, as in “היכוב ינא הלא לע” (Eicha 1:16).
Through this, we accomplish the ultimate Tikkun Olam, bringing us closer to the arrival of Mashiach. May we all be blessed to see him come speedily in our days!
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