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

The Ramban at the end of Bo is a classic work on Jewish philosophy and probably the most quoted Ramban in Chumash. It’s well worth seeing inside. Art Scroll has come out with a translation of the Ramban with commentary, so if you won’t (or can’t) read it in Hebrew, consider picking up the English translation.

Here is a summary:

Reason for the Plagues

The Ramban says that from the time of Enosh there were three types of heretics: 1) Those that didn’t believe in G-d at all; 2) Those that believed in a G-d, but didn’t believe He knew what was happening in the world; 3) Those that believed in G-d’s knowledge, but didn’t believe that He oversees the world or that there is reward and punishments.

By favoring the Jews and altering nature through the plagues, the falsity of the heretical views became clear to all. The supernatural wonders indicate the world has a G-d who created it, knows all, oversees all and is all powerful. And when that wonder is publicly declared beforehand through a prophet, the truth of prophecy is made clear as well, namely that G-d will speak to a person and reveal His secrets to His servants, the prophets, and with acknowledgement of this principle the entire Torah is sustained. (The Ramban brings down a number of pesukim supporting this.)

Reason for so many Mitzvos regarding the Exodus

Now, because G-d does not perform a sign or wonder in every generation in sight of every evil person and disbeliever, He commanded that we should have constant reminders and signs of what we saw in Egypt and we should transmit it to our children thoughout the generations. G-d was stringent in this matter as we see from the strict penalties regarding eating Chometz on Pesach and neglecting the Pesach offering. Other mitzvos regarding the Exodus are tefillin, mezuzos, remembering the Exodus in the morning and evening, Succos.

There are also many other commandments that serve as a reminder of the Exodus (Shabbos, the festivals, redemption of the firstborn,…). And all these commandments serve as a testimony for us through the generations regarding the wonders performed in Egypt, that they not be forgotten and there will be no argument for a heretic to deny faith in G-d.

The Reason behind Mitzvos in General

When one does a simple mitzvah like mezuzah and thinks about its importance, he has already acknowledged G-d’s creation of the world, G-d’s knowledge and supervision of the world’s affairs, the truth of prophecy and all the foundations of Torah. In addition he has acknowledged G-d’s kindness towards those that perform His will, for He took us from bondage to freedom in great honor in the merit of our forefathers.

That is why Chazal say, be careful in performing a minor commandment as a major one, for all of them are major and beloved since through them a person is constantly acknowledging his G-d. For the objective of all the commandments is that we should believe in G-d and acknowledge to Him that He created us.

Purpose of Creation

In fact this is the purpose of creation itself, for we have no other explanation of creation. And G-d has no desire, except that man should know and acknowledge the G-d that created him. And the purpose of raising our voices in prayer and the purpose of Shuls and the merit of communal prayer is that people should have a place where they can gather and acknowledge that G-d created them and caused them to be and they can publicize this and declare before Him, “We are your creations”.

This is what the sages meant when they explained “And they shall call out mightily to G-d” as from here you learn that prayer requires a loud voice for boldness can overcome evil.

Everything is a Sign of Hashem

Through recalling the great revealed signs of Hashem of the Exodus, a person acknowledges the hidden signs of everyday life which are the foundation of the entire Torah. For a person has no share in the Torah of Moshe unless he believes that all our affairs and experiences are signs from Hashem, that there is no independent force of nature regarding either the community or the individual.

Reward and Punishment

Rather if one observes the commandments his reward will bring him success and if he transgresses them his punishment will destroy him. Hidden signs of Hashem can be more clearly recognized as regards the affairs of a community as in the predictions in the Torah in the matter of the blessings and the curses as it says – And the nations will say, “For what reason did Hashem do so to this land…?” And they will say, “Because they forsook the covenant of Hashem, the G-d of their forefathers”. This matter will become known to the nations, that this is from G-d as their (the Jews) punishment. And it is stated regarding the fulfillment of the commandments, “Then all the people of the earth will see that the Name of Hashem is proclaimed over you, and they will revere you.”

First published in January, 2008. Last 2 paragraphs updated January 2012

Students of Torah literature know that serious scholarship begins (and often ends) with the commentaries of Rabbi Shlomo Yitzchaki, familiar to the Jewish world as Rashi. His synthesis of Talmudic law, allegory, and mysticism, together with the multifaceted brilliance of his insights and his economy of language, places Rashi in a class by himself. With deceptive simplicity, he draws our attention to the most profound nuances and gently forces us to consider scriptural anomalies, weaving the breadth and depth of Torah wisdom into his pithy explication of Biblical and Talmudic passages.

Consequently, few things make scholars more nervous than Rashi appearing to point out the obvious. And nowhere does Rashi offer a comment more seemingly pointless than at the outset of this week’s Torah portion.

And Elokoim spoke to Moshe, and He said to him, “I am HaShem; and I appeared to your forefathers, Avrohom, Yitzchok, and Yaakov, as Keil Shakkai, but My name HaShem I did not make known to them” (Shmos 6:2-3).

(This will get a bit technical, but bear with me; the payoff will make it all worthwhile.)
Rashi begins by explaining that scripture’s use of the name Elokim – referring to G-d’s attribute of justice – places our verse in its proper context as a response to Moshe’s complaint at the end of last week’s parsha: “My Master, why have you brought evil (i.e., injustice) upon this people, and why have you sent me?”

Rashi’s next comment addresses the shift from Elokim to the name HaShem (Y-H-V-H), which represents the divine attribute of mercy and here implies the fulfillment of promises; even though G-d had in fact identified Himself to the patriarchs using the name HaShem, He never revealed Himself to them as such by fulfilling His promise to give them the Land of Israel, a promise that would only be realized in future generations. Rather, He appeared to them as Keil Shakkai, a name descriptive of potential power and self-restraint.

It is Rashi’s next comment, however, that confounds us. On the words And I appeared, Rashi offers this observation: to the patriarchs.

Why is this remark so puzzling? For one thing, in the very next breath the verse itself tells us that HaShem had appeared to Abraham, Isaac, and Jacob; for another, there are only three patriarchs of the Jewish people. So why did Rashi feel the need to explain what is glaringly self-evident?

*****

The Zohar, the classic book of Jewish mysticism, explains that Torah wisdom is both inherited and acquired. It is the hope of every teacher and parent that our students and children will surpass us in knowledge and wisdom. Even so, if not for the wisdom handed down to parents and teachers by previous generations, no child would have the foundation necessary to attain any level of accomplishment at all. Even Moshe the Lawgiver, whose unparalleled mastery of piety and spiritual wisdom sets him apart from every other figure in Jewish tradition, built his own achievements upon the spiritual foundations of his forebears.

However, to this rule there are three exceptions: Avrohom, Yitzchok, and Yaakov – the avos, or patriarchs — so called because they had no one else from whom to learn and no one else’s accomplishments upon which to build.

Born into a generation in which all knowledge of HaShem had been effectively forgotten, Avrohom came on his own to a recognition of his Creator and spent his life developing within himself the attribute of chesed – lovingkindness – the perfection of mitzvos bein adam l’chaveiro, commandments between man and his fellow. And although Yitzchok inherited from his father a knowledge of the Almighty, he nevertheless labored to develop within himself the entirely different quality of gevurah – spiritual self-discipline – with no model from whom to learn the process of perfecting mitzvos bein adam L’Makom, commandments between man and G-d.

Finally, as much as Yaakov learned chesed from Avrohom and gevurah from Yitzchok, he had no model for how to perfect within himself mitzvos bein adam l’atzmo, commandments between man and himself, by blending the mutually exclusive qualities of his father and grandfather into a new attribute called emes – ultimate spiritual truth.

Henceforth, with these three qualities woven into the spiritual fabric of the universe and implanted as the spiritual DNA of the Jewish people, all Torah achievement rests upon the foundations of the patriarchs.

What does all this have to do with our parsha? Maskil L’Dovid explains that Rashi recognized an allusion to this profound and mystical lesson in HaShem’s reply to Moshe.
*****
According to Sfas Emes, Moshe had calculated that the suffering of Jews in Egypt was enough to tilt the scales justice in favor of their redemption, thus prompting his complaint that Hashem “had brought evil upon this people.” If the accounting balanced, argued Moshe, then to make the people suffer further was not only pointless but unjust.

What Moshe could not have realized was that, even if the Jews of this generation did not deserve further oppression, the survival of future generations would depend upon the collective suffering experienced by the Jewish people now. That suffering, apparently without just cause, would not only harden the Jewish people so that they could survive thousands of years of tribulations, but would also provide them “credit” against future transgressions to protect them from the harshness of divine judgment later on.

In response to Moshe’s complaint, HaShem rebuked him not for his reasoning but for his lack of trust. “I appeared to the avos,” said HaShem, “not because of merit they had inherited from their forebears but because of merit earned by what they made of themselves. And although none of them saw his life’s work come to fruition, they never wavered in their trust that I would ultimately fulfill the promises I made to them.

“That trust,” explained HaShem, “is the basis of how they became great, how they became the patriarchs whose merit has brought you to the cusp of redemption, just as the merit of your generation will stand by those who come later. So how can you complain to me now, where they never opened their mouths against Me?”

Three times a day, we begin our silent prayer by acknowledging our relationship with HaShem – our G-d and the G-d of our fathers. By standing upon the shoulders of those who came before us, we benefit as the inheritors of a monumental spiritual legacy; at the same time, we acquire our own merit as the avos of our children, who will themselves benefit from what we accomplish.
The power of each — merit received and merit earned — and the power of both together, is beyond comprehension. And the trust we have in that power, especially in the darkest of times, is the key to our ultimate redemption.

Rabbi Goldson writes at http://torahideals.com

An installment in the series
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction click here.
By Rabbi Dovid Schwartz

You will therefore observe the commandments (Mitzvos), and the irrational statutes (Chukim), and the rational ordinances (Mishpatim), which I command you this day, to fulfill them.
Last Pasuk of Parshas VeEschanan

And it will come to pass that in the end, you will listen to these rational ordinances (Mishpatim), and observe and fulfill these, then HaShem your L-rd shall keep with you the covenant and the compassion, which He swore to your fathers.
First Pasuk in Parshas Ekev

Devarim 7:11-12

The jarring contrast between these two adjacent Pesukim is readily apparent. The first includes the generic catchall term, Mitzvos and the two sub-categories of Chukim and Mishpatim while the latter pasuk lists only Mishpatim.

The Izhbitzer is troubled by this contrast and by the opening word of the Parsha; VeHaya, which Chazal teaches us, is indicative of joy and happiness.

The classically defined difference Mishpatim and Chukim is that the ta’amim, the reasons for the former are readily apparent “had the Torah never been revealed, some human legislator would have instituted these as laws”. Their justness is manifest. Whereas whichever taamim are provided by Chazal and great Torah thinkers for Chukim are of a symbolic or homiletic nature. As brilliant and even compelling as many of these taamim are, they call to mind the parable of the boy who drew the bulls-eyes around the arrows only after they were stuck in the wall. No human legislator would ever have promulgated such laws.

As rational beings we often find Chukim inherently less gishmak= satisfying than Mishpatim. Often, our rational minds question and recoil from Chukim. We fulfill them as religious duties and as expressions of our deep-seated belief that, in the Divine Mind, logical reasons for them do in fact exist. Yet to a lesser or greater degree, when compared to Mishpatim we find them burdensome and onerous.

Just as reading a good music review cannot replicate the experience of seeing and hearing the symphony orchestra play the music, believing that apparently irrational Mitzvos are logical and good for us is no substitute for hearing and understanding that they are, indeed, logical and good for us. Currently unable to actually grasp the reasonableness, goodness and compassion that inhere in the Chukim we bear them as a burden.

The sensibility of the here-and-now world bifurcates the Mitzvos into rational and irrational categories. But in the End of Days HaShem will grant us a new consciousness, more perceptive and nimble minds.

The Izhbitzer reads these two Pesukim not as contradictory but as complimentary. Pasuk 11 speaks of K’lal Yisrael observing and fulfilling all categories of Mitzvos. Pasuk 12 is a yiud= a good tiding of joyous things to come. On “That Day” the plugs in our ears that allowed for bifurcated Mitzvos will be removed. We will hear and understand that Chukim are an illusion, figments of our constrained consciousness, and that ALL the Mitzvos of the Torah are Mishpatim. We will then grasp that the Mishpat, the fairness and justice that informs the Torah in its entirety was to provide the wherewithal for HaShem to bestow favor and goodness upon Israel. On “That Day” when this new “hearing”, this expanded consciousness, dawns upon us “then will our mouths be filled with joyous laughter.”

It is precisely because pasuk 12 mentions only Mishpatim that it begins with the word VeHaya.

Adapted from Mei HaShiloach Volume I Devarim 7:12 page 117and page 118

An installment in the series
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction click.
By Rabbi Dovid Schwartz

Invariably, when a toddler takes his first tentative steps he stumbles and falls. Understanding that the child’s staggering and falling are indispensable developmental prerequisites to becoming a full-fledged walker, the wise parent will delight in both the unsure steps and in the awkward falls. On the other hand the toddler himself is apt to howl in pain, humiliation and frustration every time he hits the floor. Once the child outgrows this stage he usually forgets about it entirely until, several decades later, he becomes a toddler’s parent himself. But if, say, at age nine the child were to reconsider it, he too would understand that the early stumbles and missteps were no cause for humiliation or pain at all. In retrospect, the unsteady steps and the stumbling were ALL good.

The Lashon Kodesh word Nechama is often mistranslated as “consolation” or “solace” when, in truth,  the cognate of the concept of Nechama is best expressed in English by words such as “reassessment” or “reconsideration.” When applied to something in our past formerly thought of as sweet, good or beneficial we describe our change-of-mind as remorse or regret. Thus the Pasuk that serves as the prelude to the Great Flood (Bereshis 6:7 ) states “Kee Nechamtee kee assesseem” = “For I regret having made him (man)”. Based on context “For I take comfort in having made man” would be a gross mistranslation of the text.

Rav Tzadok, the Kohen of Lublin teaches that, conversely, when applied to something in our past formerly thought of as bitter, bad or detrimental we can still describe our change-of-mind as Nechama, but there is no parallel word or phrase in English that neatly captures the flavor of this sort of reassessment.

The current Zeitgeist urges people to “move-on” from tragedy and personal setbacks. Time may heal all wounds but it does so by blunting the pain and by dimming the memory, not by affording the one who sustained the wound the wisdom to understand that the wound was not an injury but the indispensable cause of the healing, development and growth, that the operation was not one of amputation or dismemberment but of reconstructive surgery.

We are not punished for our sins but by them. The Divine promise of Nechama will be delivered by Hashem bringing us to the realization that all of our sins and their punishments were necessary components in His original plan for the potential emerging into the actual. This is why the “seven haftoros of consolation”, beginning this week, lead into Shabbos Teshuva. Teshuva, predicated on human regret and remorse -“thinking better of it” lies at the root of the transformative power of Nechama. Our reassessment of our sins, our awakening from below- “return to me”, evokes a sympathetic vibration and awakening from Above- “and I will return to you” i.e. the Divine reassessment of the wages of our sins. Our sins and suffering will no longer be assessed as aberrant departures from His will but recast as indispensable steps in His original plan.

Our People long for the Nechama for a history that has seen countless white-water rivers of blood all surging into stormy oceans of tears. But this aching, longing yearning is for something much loftier than some palliative that will dull the unbearable pain and eclipse the nightmarish memory. We ache for the heightened consciousness of reassessment. The paradigm shifts that will make us “regret” ever thinking that the Golus was painful. The highest consolation and comfort inheres in understanding that all of the stumbles, pain and humiliation were nothing of the kind, that they were all good. When HaShem heightens and expands our consciousness to reassess our Golus then and only then will our Nation have been comforted and consoled. We dare not settle for anything less.

Adapted from Resisei Layla end of Chapter 45, on Page 91

An installment in the series
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction click here.
By Rabbi Dovid Schwartz

All of the historical tragedies associated with the 9th of Av are rooted in the sin of the Spies, a sin of Lashon Hara. Anyone wanting to be “part of the solution” that will transform the 9th of Av into a Moed should use all available ways and means to be metaken Lashon Hara i.e. to heal and repair their damaged faculty for speech.

The Midrash Rabbah at the beginning of our Parsha states: HaKadosh Baruch hu declared “Come see how treasured the power of the Torahs tongue is; in that it cures the human tongue….Rebbe Levy said the proof is from our own Parsha. Before Moshe acquired Torah he acknowledged ‘I am not a man of words…rather, I am heavy of mouth and heavy of tongue’ (Shemos 4:10) but once he acquired Torah, his “heavy tongue” was cured and he began to speak. As our pasuk says ‘These are the words which Moshe spoke to all Israel in Transjordan’

Rav Leibeleh Eiger sheds light on this Midrash based on the Gemara in Sanhedrin 99B.

There, the Gemara explains the Psukim in Iyov 5:6 “For Man is born to labor” and in Mishlei 16:26 “The laboring mans soul exerts itself for him; for his mouth compels him.” as follows: Rebee Elazar said: the pasuk in Iyov is ambiguous as to whether man was born to labor physically or verbally. The second pasuk ‘for his mouth compels him’ proves that man was born for verbal labor. Yet, there is still some vagueness as to whether man was born to labor verbally in Torah or in everyday conversation. We gain clarity from the Pasuk in Yehoshua 1:8 “This Sefer Torah shall not budge from your mouth; you should put it into words day and night.”

The upshot of this Gemara is that the human faculty for speech was created exclusively for Divrei Torah. When one wants to utilize their power of speech for words devoid of Torah but catches himself and reflects “Why should I speak? My mouth was not created for this kind of speech! “and when, as a result of this rumination, he changes the subject matter of the conversation to Torah topics, he edifies and “heals” his mouth through Divrei Torah.

This provides us with a deeper insight into Moshe Rabenus assessment that “I am not a man of words…” It is not that he was not being self-deprecatory. Instead he was expressing his profound awareness of the true raison d’etre of human speech. In essence he was acknowledging that, absent Torah, why should a human labor verbally? Why should one speak at all? Of all speech-endowed human beings Moshe Rabenu deserved to receive the Torah and speak its word because of his unique awareness that any speech is impossible without HaShems consent and assistance. But once he did receive the Torah then “These are the words which Moshe spoke to all Israel!” That is to say that only these (i.e.)Torah words which Moshe spoke are capable of being spoken.

We too can achieve the Torahs therapeutic effect on our speech if we come to comprehend, as Moshe Rabenu did, that unless it is in harmony with HaShems will and unless He facilitates it, that no human verbal communication is even possible.

In order to avoid Lashon Hara it’s essential to master the Halachos of Shmiras HaLashon. But to actually cure our sickly tongues, to achieve spiritual oral health and to be metaken the sin of the spies we need to follow Rav Leibeleh Eigers advice and comprehend that; absent Torah, why bother laboring verbally?

As his Rebbes Rebbe , the Kotzker, might have put it “ I don’t want Chasidim who are too frum to speak Lashon Hara. I want Chasidim so engrossed in speaking Divrei Torah that they are too busy to speak Lashon Hara!”

Adapted from Imrei Emes Devarim D.H. B’Midrash Rabbah