Parshas Vayakhel

This week’s parsha deals with the construction of the Mishkan (tabernacle). The Mishkan / Bais Hamikdash was the source of light for the world. The construction of its windows was unusual. In the Bais Hamikdash, the window openings were built to be narrow on the inside and wide on the outside. This allowed the light from within the Temple to illuminate the world without (as opposed to allowing the maxim of light from the outside to shine in). (Kings I 6:4)

Betzalel had the monumental task of constructing the Mishkan. The name Batzalel means, “In the shadow of Hashem.” The definition of a shadow is the absence of light. What is the significance of the light of the Mishkan and the darkness inherent in Batzalel’s name?

The Baal Shem Tov explained the verse in Tehillim, “G-d is your shadow” (121:5) Hashem, like a shadow, responds to your every move. The mystics offer perhaps a deeper interpretation. This verse suggests that the innate divinity in man, the tzelem Elokim – the Divine image in whose likeness we are created, is reached through embracing one’s inner shadow. What is the meaning of this?

The Megilah is the only book of Tanach in which Hashem’s name is not written. The Megilah’s authors, Mordechai and Esther wanted to maintain the true nature of the recorded Purim story in the same light that it originally transpired in and hence, teach a powerful lesson. Similar to life, the entire story can be perceived as an apparent random display of cause and effect. Only the trained eye sees Hashem in every nuance of the scroll.

In fact, Hashem’s name is encoded throughout the Megilah. The name of Hashem, can be found as an acronym in the words of various verses. In addition when the word melech / king is used without a direct reference to Achashveirosh, there is a secret hint to Hashem, the King of all kings. There is even a tradition that King Achashveirosh is a reference to Hashem, as this name is a combination of two words, acher (after) and rosh (first). Hashem is the first and last.

Like the hidden nature of the Megilah, costumes conceal the true identity behind a mask. Thus, costumes have an important role in the Purim celebrations. The pristine greatness of Mordechai, the tzaddik was hidden in coarse clothing. “Mordechai tore his clothes and put on sackcloth.” (Megilah 4:1)

Hashem Himself is said to wear clothing. “He wears light like a garment.” Like clothing, nature disguises Hashem. When one observes a sleeve move on a person, he does not perceive the arm itself, only the concealment around the arm. However, the intuitive eye sees the sleeve move and understands that it’s the arm within, that is performing the act. Similarly, the initiate can see nature / the world and know Hashem.

Hence, clothing does not only conceal, it reveals. Often the higher on the body a garment is worn, the less it conceals and the more it reveals. A crown for example, in essence does conceal a part of the body however, it is worn in order to reveal to the masses that this is the king. (This is the deep tradition for Jews to wear a hat. Unlike other garments of clothing, the hat is purely a sign of dignity). “Mordechai left the king’s presence clad in royal apparel of turquoise and white with a large gold crown…” (Megilah 8:15)

The challenge of life is to reveal the G-dly greatness deep in all of us.

The gemarah asks, “Resh Lakish said, ‘Great is teshuva (repentance), when sins done with intent are converted to accidental sins.’ However, didn’t Resh Lakish say (differently), ‘Great is teshuva for sins done with intent are converted to good deeds?’ The resolution (of the two statements) is; The first statement is true when the teshuva is accomplished out of fear of heavenly punishment; the second is true when the teshuva is preformed out of love for G-d.” (Yoma 86b)

Previously it was explained that all negativity in the world stems from one of three negative shells (klipah). These shells are so tightly tied to negativity they can never be elevated. For example, pig, an idol or the act of the sin itself. A person’s body mass is a consequence of everything that one has consumed. Throughout the duration of one’s life, food’s nutrients are ingested and become a part of one’s very being. If a person were to consume pig, he would become one with it in essence and he can never achieve a rectification. Only when one accomplishes a deep teshuva through “ahava rabba” / great love, the impossible transpires and this negativity is elevated. (Tanya chapter 7)

Chasidus explains, Yom Kippurim is only like (a kuf means like) Purim. Therefore, the true day of atonement is Purim and Yom Kippur is only like it. Perhaps on Yom Kippur we repent out of fear, however on Purim it is through love, transforming even the negativity of the sin / darkness into light.

Light is far more potent when it radiates in the darkness as opposed to it shinning in already illuminated surroundings. This is the unique quality of Beztalel. Through the darkness of this most physical and crude world, he disseminated a great light to all of creation. The mystics interpret the name Beztalel to mean, in the shadow is G-d.

This is the true depth of Purim. It is when Mordechai is wearing the royal garments, a concealment in order for a revelation, the Megilah relates “.The Jews had light …” (Megilah 8;16). This is the light out of the darkness. This familiar verse is repeated as we apparently descend from the light of Shabbos into the darkness of the week, as the havdalah candle illuminates our surroundings. This candle is not the light of Shabbos. It is the light out of the darkness of the week.

The Megilas Esther (the scroll of Esther) means to be megaleh / reveal the hester / concealment. There is a deep tradition that the names of the 3 utter negative shells are, Amalek, Agag and Haman. Perhaps the secret of the mitzvah in becoming so intoxicated until one can’t discern between baruch / blessed Mordechai and arur / cursed Haman is precisely the aforementioned concept. “When wine enters, secrets are revealed”. Once a year, through the lowly act of inebriation we reveal our inner G-dly greatness. Just as the Purim story turned utter despair into our greatest celebration. The gallows were built for Mordechai, however, Haman was hung on it. So too in life, as on Purim, the greatest darkness / evil can be the very source of the greatest light.

Good Shabbos,

R’ Moshe Zionce
Originally Published 2/29/2008

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This week’s parsha, Tazria discusses a mother giving birth. There is a great irony in the birth of a child. The mother is one with the embryo before birth. Physically, a closer bond could never be attained between two. However, at birth, when the infant emerges and mother and child are physically separated, the love intensifies and there is an even greater bond than before. The irony is; through the separation is a stronger union. This new connection can be referred to as a union “face to face.”

The gemarah (Eruvin 18a) explains that Adam and Chava (Eve) were first created as one being, back to back. Hashem separated the two in order to achieve a greater union face to face.

In the deeper wisdom, the back represents the side of negativity. It is the side of darkness where light does not shine. It is a lack of revelation (expressions can only be seen on a face, not a back) and it is the place of filth. Negative energy is referred to as the sitra acher, the forces of the back.

Hashem separated Adam and Chava. In doing so, He created their back, great negativity. The sacrifice, however, was for a greater good. It was in order to attain an eventual, superior union face to face.

The Arizal elucidates that a soul before birth is created back to back. It is explained that a zivug (one’s soul mate) is half of one soul, separated into two, male and female. It seems that, like Adam and Chava, one is attached to his zivug in Heaven back to back. At birth, the two are separated and a virtual back is created. This is the negativity the couple experiences through separation in this world. However, all the uncertainty and anguish is for a greater good. It is in order to have the exalted relationship of face to face under the chuppah.

I would like to suggest this is all a parable for the ultimate relationship in life, our relationship with Hashem. We too were one with Hashem before birth. The soul is a part of Hashem above. Perhaps, our attachment to Hashem on high was like a back to back relationship. Our soul is separated from Hashem and plunged into this lowly world. It is only through the back, the darkness and pain of this world that we can achieve the supreme, ecstatic union of face to face with our Creator.

This is the challenge of Parshas Hachodesh (the Torah portion of the new moon read this Shabbos). The moon only shines in the night sky after it experiences great darkness. A crescent blossoms into a complete sphere. This is the Jew. Through the darkness he shines most magnificently. The non-Jewish calendar is exclusively a solar calendar. A solar year is called a shana. In Hebrew, shana means old. However, our calendar is also based on lunar months. A month in Hebrew is a chodesh. It means new. The Jewish people, like the moon, are always reinvigorating and becoming stronger and brighter than they were previously.

This is the message of Pesach. One can only complete the hagadah when the matzah and marror (bitter herbs) are before him (Pesachim 115b). His mouth can only be full of song through the recitation of Hallel (praises to Hashem) on the Pesach night, when there is a constant reminder of the darkness of Egypt. This is the breaking of the glass at a wedding. This is the plight of a baal teshuva. The apparent negativity and distance is not simply a reminder. It is an integral component of growth. It is this very darkness that yields the greatest simcha. This is Pesach. It is the back to back union transformed into a face to face relationship through the birth of the Jewish people into a nation.

Good Shabbos,

R’ Moshe Zionce

The Torah was given to a nation of baalei teshuva. Egypt is a combination of two words. maitzar / constriction and yam which has a numerical value of 50. The immorality of Egypt squeezed the Jewish nation to (but not including) the 50th level of impurity, the most dire of all levels. However, during the subsequent 50 days, the nation rose to the exalted 50th level of purity, at the giving of the Torah.

The Jewish people were fused into a nation during those 50 days in the desert. Like the nutrients ingested in a developing fetus, the power of teshuva molded their very reality. Therefore, teshuva and the power of elevation are forever an inherent part of our very makeup.

This week’s parsha immediately follows the giving of the Torah. We are given the commandment “Don’t cook the kid in its mother’s milk” / the laws of meat and milk / kashrus.

Hashem now enabled the Jewish Nation to continue the aforementioned pattern of elevation, achieved through the preparation of the giving of the Torah. They were given the opportunity to elevate the entire mundane world through the mitzvah of eating.

To illustrate, a plant receives nourishment from the minerals in the soil. It soaks up the sun’s rays. It absorbs carbon dioxide and it drinks in the rain. In turn, an animal eats the plant. When a Jew ingests this animal with the noble intention of serving Hashem through the food, he elevates the soil, sun, air, rain, plant, animal etc. In fact, the entire creation can be elevated through this holy service.

I would like to suggest this concept is evident through the after blessing al hamichya. We say “Have mercy, please, Hashem our G-d, on Israel, Your people; on Jerusalem, Your city; and on Zion, the resting place of Your glory; upon Your altar, and upon the heichal (the Holy of Holies).” Perhaps we are saying that through eating with the proper intentions, the Jewish people elevate the food spiritually to Israel, to Jerusalem, to the place of the Bait Hamikdash (the Holy Temple), to the altar and finally to the Holy of Holies. The Holy of Holies is the “shaarei shomayim”, the gateway to heaven. Therefore, through eating, the entire creation can be elevated to the greatest of all levels.

Mystically, all negativity in the world stems from one of three negative shells (klipah). It is explained that these shells are so tightly tied to negativity that they can never be elevated. For example, a non-kosher piece of pig can never become kosher. It is forever forbidden and negative.

A person’s body mass is a consequence of everything that one has consumed. Throughout the duration of one’s life, food’s nutrients are ingested and become a part of his very being. Hence the expression, “You are what you eat”. The apparent tragedy is that if a person were to consume pig, he would become one with it in essence.

“Nothing stands in the way of teshuva.” Therefore, apparently for this sin as well one can achieve repentance.

The Tanya explains, however, even with teshuva the problem can still remain. The pig is this individual’s very body mass. Like broken glass, the damage is real in the world and can never be entirely rectified. He is forever one with this negative reality?!

There is one exception. When a person does an intense teshuva of ahava rabba / through a great love, the impossible is achieved. When the very distance created through the performance of the sin invokes a deep desire to return to Hashem, these negative shells that are apparently forever tied to the negativity, are elevated.

“In the place a baal teshuva stands a perfect tzaddik is unable to stand.” The definition of a tzaddik is one that has never sinned. The tzaddik can not accomplish this most wonderful elevation. He has never consumed pig and therefore he can never elevate it. (Of course this is only after the fact. One is never allowed to sin in order to repent and elevate in the future. We are talking here only about the opportunity to elevate the negativity once the sin has already been committed).

A ba’al teshuva has wrestled with negativity. The distinguished status of a baal teshuvah is the unique quality to encompass and elevate the darkest evil in the world. He/she has the ability beyond the tzaddik to take all negative experiences and not only rise above them, but elevate them in the service of Hashem.

Good Shabbos
Rabbi Moshe Zionce

Rabbi Moshe’s weekly lectures can be accessed at www.torahmedia.com