STAM
TORAH
TORAH
PARSHAS
VAYAKHEL-PEKUDEI/HACHODESH 5777
VAYAKHEL-PEKUDEI/HACHODESH 5777
“OUR BIGGEST PROBLEM”
When Rabbi Uri Zohar decided to leave
behind his previous life of glamour and stardom to become Torah observant, his
non-religious friends asked the noted comedian if he could tell them one last
joke. He replied by telling them the following[1]:
behind his previous life of glamour and stardom to become Torah observant, his
non-religious friends asked the noted comedian if he could tell them one last
joke. He replied by telling them the following[1]:
One day a secular Israeli police officer
noticed a religious yeshiva student driving a motorcycle. The officer drove his
car behind him looking for a pretense to issue the driver a ticket. To his
chagrin, the driver stopped at every stop sign, adhered to the speed limit, and
drove courteously. After a half-hour, the cop gave up. He pulled him over and
said to him, “I don’t get it. I couldn’t catch you doing anything wrong!” The
yeshiva boy replied curtly, “That’s because G-d is with me.” The cop jumped up,
“Aha! I’m going to give you a ticket. You have two on a motorcycle!”
noticed a religious yeshiva student driving a motorcycle. The officer drove his
car behind him looking for a pretense to issue the driver a ticket. To his
chagrin, the driver stopped at every stop sign, adhered to the speed limit, and
drove courteously. After a half-hour, the cop gave up. He pulled him over and
said to him, “I don’t get it. I couldn’t catch you doing anything wrong!” The
yeshiva boy replied curtly, “That’s because G-d is with me.” The cop jumped up,
“Aha! I’m going to give you a ticket. You have two on a motorcycle!”
Before the Torah begins its discussion
about the construction of the Mishkan, its vessels, and the Priestly vestments,
the Torah reiterates the laws of Shabbos. The AriZal explains that the sanctity
of Shabbos and the sanctity of the Mishkan[2]
are inextricably bound. The sanctity of Shabbos in the realm of time parallels
the sanctity of the Temple in the realm of place/space.
about the construction of the Mishkan, its vessels, and the Priestly vestments,
the Torah reiterates the laws of Shabbos. The AriZal explains that the sanctity
of Shabbos and the sanctity of the Mishkan[2]
are inextricably bound. The sanctity of Shabbos in the realm of time parallels
the sanctity of the Temple in the realm of place/space.
In anticipation of the consecration of the
Bais Hamikdash, Dovid Hamelech wrote[3],
“If G-d will not build a house, for naught have his builders toiled in it.” The
commentators explain that Dovid was expressing the idea that, all of man’s
efforts not withstanding, the greatest Temple structure contains absolutely no
sanctity unless G-d allows His Divine Presence to rest there. It is not the
grandeur or opulence of a building which creates holiness, but the Presence of
G-d! Therefore even if they will construct an august Temple, if G-d will not
accede to rest his Presence there, as it were, all of their efforts were futile.
Bais Hamikdash, Dovid Hamelech wrote[3],
“If G-d will not build a house, for naught have his builders toiled in it.” The
commentators explain that Dovid was expressing the idea that, all of man’s
efforts not withstanding, the greatest Temple structure contains absolutely no
sanctity unless G-d allows His Divine Presence to rest there. It is not the
grandeur or opulence of a building which creates holiness, but the Presence of
G-d! Therefore even if they will construct an august Temple, if G-d will not
accede to rest his Presence there, as it were, all of their efforts were futile.
In a similar vein, when the construction of
the Mishkan was completed the Torah says[4],
“Moshe saw the entire work, and behold! They had done it as G-d had commanded,
so they had done! And Moshe blessed them.” Rashi records the vernacular of
Moshe’s blessing: “May it be the Will that the Divine Presence rest amongst
your handiwork.” Moshe too expressed this same sentiment, that even after all
of their painstaking efforts, the construction would not achieve its goal
unless the Divine Presence rested there.
the Mishkan was completed the Torah says[4],
“Moshe saw the entire work, and behold! They had done it as G-d had commanded,
so they had done! And Moshe blessed them.” Rashi records the vernacular of
Moshe’s blessing: “May it be the Will that the Divine Presence rest amongst
your handiwork.” Moshe too expressed this same sentiment, that even after all
of their painstaking efforts, the construction would not achieve its goal
unless the Divine Presence rested there.
This seems like an extraordinary concept.
Is it possible to have a Bais Hamikdash without the Divine Presence? Could “G-d’s
House” exist without His Divine Presence?
Is it possible to have a Bais Hamikdash without the Divine Presence? Could “G-d’s
House” exist without His Divine Presence?
As mentioned, the holiness of Shabbos
parallels the holiness of theTemple
Thus the question extends to Shabbos as well. Is it possible for there to be a
Shabbos without holiness? Could “G-d’s day” be lacking G-d’s Presence?
parallels the holiness of the
Thus the question extends to Shabbos as well. Is it possible for there to be a
Shabbos without holiness? Could “G-d’s day” be lacking G-d’s Presence?
During one of his lectures about the
sanctity of Shabbos, Rabbi Shimshon Pinkus zt’l related what he feels is the
biggest issue that the contemporary Torah world faces. He explained that the
Torah world today is particular to perform mitzvos with incredible beauty and
stringency. We procure beautiful esrogim, our matzah is made with all levels of
stringency, we wear quality tefillin, and have beautiful Menorahs for Chanukah.
We have more yeshivos and individuals studying Torah today than we have ever
had during the exile. From an outside vantage point the Torah world is
thriving. But there is one area in which we are severely remiss. We have
created a Judaism without G-d! Despite all of our precision and devotion to all
facets of Torah observance, G-d is often left out. In the vernacular of Rabbi
Pinkus, “We have cultivated a Judaism from which we have left Hashem out of the
equation.”
sanctity of Shabbos, Rabbi Shimshon Pinkus zt’l related what he feels is the
biggest issue that the contemporary Torah world faces. He explained that the
Torah world today is particular to perform mitzvos with incredible beauty and
stringency. We procure beautiful esrogim, our matzah is made with all levels of
stringency, we wear quality tefillin, and have beautiful Menorahs for Chanukah.
We have more yeshivos and individuals studying Torah today than we have ever
had during the exile. From an outside vantage point the Torah world is
thriving. But there is one area in which we are severely remiss. We have
created a Judaism without G-d! Despite all of our precision and devotion to all
facets of Torah observance, G-d is often left out. In the vernacular of Rabbi
Pinkus, “We have cultivated a Judaism from which we have left Hashem out of the
equation.”
The tragic irony that sometimes we are so
busy serving G-d that we forget about G-d. The concept of prayer, for example,
should be viewed as an opportunity to simply ‘talk to G-d’. When one prays with
devotion and concentration and pictures himself standing before the Almighty
Who is fully concentrating on his prayer, it fosters within him a feeling of
closeness with G-d. But very often even while we are praying we don’t pay
attention to whom we are praying!
busy serving G-d that we forget about G-d. The concept of prayer, for example,
should be viewed as an opportunity to simply ‘talk to G-d’. When one prays with
devotion and concentration and pictures himself standing before the Almighty
Who is fully concentrating on his prayer, it fosters within him a feeling of
closeness with G-d. But very often even while we are praying we don’t pay
attention to whom we are praying!
Rabbi Pinkus related an anecdote about
Rabbi Avrohom Farbstein[5],
one of the Roshei yeshiva of the famed Chevron Yeshiva. Rabbi Farbstein was a
skilled orator and would travel and lecture about living a Torah life to eclectic
audiences. He had a decent command of the English language and was careful to
translate all the verses and statements he quoted into English.
Rabbi Avrohom Farbstein[5],
one of the Roshei yeshiva of the famed Chevron Yeshiva. Rabbi Farbstein was a
skilled orator and would travel and lecture about living a Torah life to eclectic
audiences. He had a decent command of the English language and was careful to
translate all the verses and statements he quoted into English.
On one occasion he delivered a very
powerful lecture to a crowd of unaffiliated Jews in America. After the lecture
a fellow approached him and told him, “Rabbi I want you to know that I really
appreciated your lecture and I was emotionally moved by what you said. You
really touched my heart and inspired me. However, there was one word you didn’t
translate although you repeated it quite a few times during your lecture. What
is ‘Hakadoshbaruchhu’[6]?”
powerful lecture to a crowd of unaffiliated Jews in America. After the lecture
a fellow approached him and told him, “Rabbi I want you to know that I really
appreciated your lecture and I was emotionally moved by what you said. You
really touched my heart and inspired me. However, there was one word you didn’t
translate although you repeated it quite a few times during your lecture. What
is ‘Hakadoshbaruchhu’[6]?”
Rabbi Pinkus noted that our Torah observance
is somewhat analogous to that man’s understanding of the lecture. We love to perform
the mitzvos and be involved in all of the beautiful rituals endemic to Torah
observance. But we often forget to contemplate and think about
‘Hakadoshbaruchhu’.
is somewhat analogous to that man’s understanding of the lecture. We love to perform
the mitzvos and be involved in all of the beautiful rituals endemic to Torah
observance. But we often forget to contemplate and think about
‘Hakadoshbaruchhu’.
Rabbi Pinkus continued, “We have too much
love in our lives! We love our homes, we love our cars, we love our phones, and
we love our refrigerator. I didn’t even realize how much I loved my
refrigerator until it broke down. Then I realized how attached I was to it and
how much it meant to be.”
love in our lives! We love our homes, we love our cars, we love our phones, and
we love our refrigerator. I didn’t even realize how much I loved my
refrigerator until it broke down. Then I realized how attached I was to it and
how much it meant to be.”
When
we love so many things we cannot think about the more important things that we
really love, such as our families, and G-d. The greatness of Shabbos is that on
Shabbos everything ceases. On Shabbos there is no phone, no car, no building a
house, and no turning on an air conditioner. On Shabbos there is nothing but
G-d Himself! On Shabbos we turn off our love for everything else so that we can
focus on our love for G-d.
we love so many things we cannot think about the more important things that we
really love, such as our families, and G-d. The greatness of Shabbos is that on
Shabbos everything ceases. On Shabbos there is no phone, no car, no building a
house, and no turning on an air conditioner. On Shabbos there is nothing but
G-d Himself! On Shabbos we turn off our love for everything else so that we can
focus on our love for G-d.
But the tragedy is that one can observe
Shabbos and miss this integral point. He can be so involved in the additives of
Shabbos – the cholent and kugel, the extra sleep, the family time, and even the
melodious prayers – that he doesn’t stop to appreciate that all of those
beautiful things are only means to a much higher and important end. That ‘end’
is G-d Himself, Who is truly the beginning and the end!
Shabbos and miss this integral point. He can be so involved in the additives of
Shabbos – the cholent and kugel, the extra sleep, the family time, and even the
melodious prayers – that he doesn’t stop to appreciate that all of those
beautiful things are only means to a much higher and important end. That ‘end’
is G-d Himself, Who is truly the beginning and the end!
Prior to the destruction of the Bais
Hamikdash the prophets warned the nation that they had forgotten G-d. The
Temple itself had become a place of Service to G-d without paying attention to G-d
Himself. The prophet Yeshayah expressed G-d’s indignation with the nation’s
heartless Service. “Why do I need your numerous sacrifices? Says G-d – I am
satiated with elevation-offerings of rams and the choicest of fattened animals;
and the blood of bulls and sheep and he-goats I do not desire.[7]”
The nation would only use the best animals for its offerings, but G-d
proclaimed that it was all meaningless because their hearts were not in it.
Hamikdash the prophets warned the nation that they had forgotten G-d. The
Temple itself had become a place of Service to G-d without paying attention to G-d
Himself. The prophet Yeshayah expressed G-d’s indignation with the nation’s
heartless Service. “Why do I need your numerous sacrifices? Says G-d – I am
satiated with elevation-offerings of rams and the choicest of fattened animals;
and the blood of bulls and sheep and he-goats I do not desire.[7]”
The nation would only use the best animals for its offerings, but G-d
proclaimed that it was all meaningless because their hearts were not in it.
A few verses later the prophet lamented
about their Shabbos observance as well. “You shall not continue to bring Me a
worthless meal-offering – incense of abomination is it unto Me; New Moon and
Shabbos, callings of convocation, I cannot abide mendacity with assemblage.”
Their Shabbos too had become a G-dless experience, despite the fact that they
may have still been particular to adhere to the letter of the law.
about their Shabbos observance as well. “You shall not continue to bring Me a
worthless meal-offering – incense of abomination is it unto Me; New Moon and
Shabbos, callings of convocation, I cannot abide mendacity with assemblage.”
Their Shabbos too had become a G-dless experience, despite the fact that they
may have still been particular to adhere to the letter of the law.
Today in exile, we no longer have a central
Bais Hamikdash. But we have shuls and Batei Medrash[8],
which play a central role in our lives and observance. The pitfall that our
ancestors fell into then is not very different from the challenge we face. Our
shuls cannot only be houses of study and prayer. More importantly, they must be
places of connection and devotion to G-d!
Bais Hamikdash. But we have shuls and Batei Medrash[8],
which play a central role in our lives and observance. The pitfall that our
ancestors fell into then is not very different from the challenge we face. Our
shuls cannot only be houses of study and prayer. More importantly, they must be
places of connection and devotion to G-d!
We are analogous to people who travel to
the palace of the king and marvel at the intricate architecture of the physical
structure. The guests gawk at the lavishness and beauty of the chambers, and
are enthralled by the might of the king. They are delighted to have the
opportunity to take part in the elaborate rituals associated with the service
of the king. But then they leave without ever meeting the king himself. That is
surely an affront to the king!
the palace of the king and marvel at the intricate architecture of the physical
structure. The guests gawk at the lavishness and beauty of the chambers, and
are enthralled by the might of the king. They are delighted to have the
opportunity to take part in the elaborate rituals associated with the service
of the king. But then they leave without ever meeting the king himself. That is
surely an affront to the king!
The blessing of Moshe and the statement of
Dovid Hamelech serves as a reminder that ultimately it is not the buildings we
build or the services we perform that create holiness, but G-d’s Divine
Presence.
Dovid Hamelech serves as a reminder that ultimately it is not the buildings we
build or the services we perform that create holiness, but G-d’s Divine
Presence.
The final of the four special Torah
readings read during the weeks prior to Pesach is Parshas Hachodesh. The twenty-verse
reading begins with the words, “This month shall be for you the beginning of
the months, it shall be for you the first of the months of the year.” The
following eighteen verses discuss the laws of the offering of the Paschal Lamb offered
just prior to the onset of the Pesach holiday.
readings read during the weeks prior to Pesach is Parshas Hachodesh. The twenty-verse
reading begins with the words, “This month shall be for you the beginning of
the months, it shall be for you the first of the months of the year.” The
following eighteen verses discuss the laws of the offering of the Paschal Lamb offered
just prior to the onset of the Pesach holiday.
It is intriguing that the title of the
reading is named after the second verse, when most of the reading has nothing
to do with the title[9].
The commentators explain that the point of the Paschal Lamb, as well as the
entire Pesach holiday, is to infuse us with encouragement and excitement
because it is a time of renewal.
reading is named after the second verse, when most of the reading has nothing
to do with the title[9].
The commentators explain that the point of the Paschal Lamb, as well as the
entire Pesach holiday, is to infuse us with encouragement and excitement
because it is a time of renewal.
The renewal which we refer to is not in
ritual or performance, for we continue to do the same things we have been doing
until now (even the Paschal lamb is repeated from the year before). Rather the
renewal is internal; emotional renewal of one’s feeling of connectedness and devotion
to his Creator. The holiday of Pesach is a celebration of G-d’s love for us,
and our role is to embrace that love and appreciate it.
ritual or performance, for we continue to do the same things we have been doing
until now (even the Paschal lamb is repeated from the year before). Rather the
renewal is internal; emotional renewal of one’s feeling of connectedness and devotion
to his Creator. The holiday of Pesach is a celebration of G-d’s love for us,
and our role is to embrace that love and appreciate it.
Parshas Vayakhel and Pekudei record the
actual construction of the Mishkan. Before commencing its recording of the
building the Torah reminds us about the holiness of Shabbos.
actual construction of the Mishkan. Before commencing its recording of the
building the Torah reminds us about the holiness of Shabbos.
Both of these integral mitzvos are
connected in the sense that they are primarily granted as a means for
connection with G-d. We must always ensure that we have not left G-d outside of
our shuls/Shabbos[10].
connected in the sense that they are primarily granted as a means for
connection with G-d. We must always ensure that we have not left G-d outside of
our shuls/Shabbos[10].
The reading of Hachodesh reminds us that we
can always renew our connection with G-d, for in reality it is not He who
obscures that connection, but we. With that renewed level of awareness and
devotion we can approach the holiday of Pesach with excitement – not merely in
order to perform all of the special rituals and mitzvos unique to that nigh –
but more importantly, to feel the emotional connection with G-d that those
mitzvos can help us achieve!
can always renew our connection with G-d, for in reality it is not He who
obscures that connection, but we. With that renewed level of awareness and
devotion we can approach the holiday of Pesach with excitement – not merely in
order to perform all of the special rituals and mitzvos unique to that nigh –
but more importantly, to feel the emotional connection with G-d that those
mitzvos can help us achieve!
“If G-d will not build a house”
“And
Moshe blessed them”
Moshe blessed them”
Rabbi Dani Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
[1] Rabbi
Shimshon Pinkus zt’l repeated this story in Rabbi Zohar’s name. He prefaced it
by saying, “I love this joke.”
Shimshon Pinkus zt’l repeated this story in Rabbi Zohar’s name. He prefaced it
by saying, “I love this joke.”
[5] 1917-1997; in
his youth he learned in the Mirrer yeshiva in Europe. He married the daughter
of Harav Yecheskel Sarna zt’l
his youth he learned in the Mirrer yeshiva in Europe. He married the daughter
of Harav Yecheskel Sarna zt’l
[7] Yeshayah 1:11 [This verse is from the
haftorah of Shabbos Chazon, read the Shabbos prior to Tisha BAv.]
haftorah of Shabbos Chazon, read the Shabbos prior to Tisha BAv.]
[9] “Hachodesh”
means ‘the month’; the letters also form the word ‘hachadash- the new one’
referring to the fact that Nissan, the first of the months, is a time of new
beginning
means ‘the month’; the letters also form the word ‘hachadash- the new one’
referring to the fact that Nissan, the first of the months, is a time of new
beginning
[10] Perhaps
this is part of the reason why we have the custom to recite an added prayer of
kabbolas Shabbos – acceptance of Shabbos. Before we embrace the holiness of
Shabbos we need to take a few minutes to mentally prepare ourselves for this
great occasion. We need to realize that Shabbos in not just a day with added
laws, but it is a different experience completely; a day of connection with G-d
Himself!
this is part of the reason why we have the custom to recite an added prayer of
kabbolas Shabbos – acceptance of Shabbos. Before we embrace the holiness of
Shabbos we need to take a few minutes to mentally prepare ourselves for this
great occasion. We need to realize that Shabbos in not just a day with added
laws, but it is a different experience completely; a day of connection with G-d
Himself!