We Are All Rocks

בס"ד

Moshe Rabbeinu is commanded to speak to the rock and it will bring forth water. Instead, as we know, he hits the rock and the requisite water comes out [Bamidbar 20:7-11].

What message were bnei yisrael meant to take from the rock ? That even one who feels that he is barren like a rock can burst forth with a huge amount of torah. How does this happen ? Moshe was meant to illustrate to us that just hearing the word of Hashem and His firm command is sufficient. Instead, we understood that we must get hit and only then will we be cognizant of our potential to bring forth torah.

But Hashem's original message still stands. Let us crane our ears and seek out the dvar Hashem – when we hear it, truly hear it, then we, too, will be a wellspring of torah.

Hatzlacha !!

Holy Blossoming Staff, Aharon!

בס"ד

Following the episode with Korach, Hashem gives Moshe instructions on how to avoid another vote of 'no confidence' in Aharon as Kohein Gadol. Each tribal prince is to send in their staff and Moshe will place the staves, along with a staff for Aharon, in the oheil moed.

Aharon's staff is 'chosen' by Hashem – this fact is displayed prominently by having the staff blossom, flower and grow fruit (almonds).

Why would a flowering staff be the message that Hashem wishes to send to the princes ? Hashem could have had the words "Kohein Gadol" appear on the staff instead.

Rav Hirsch suggests that the almond's message is a clue to the nature of a true kohein. The almond is the first tree to flower and give fruit, so too, the kohein, is the first to stand up and declare allegiance to Hashem. Alacrity (zrizus – quickness) is the hallmark of the kohein, as is fitting when one considers the Master that he serves.

There can be another message hinted to in the flowering staff. The Princes may have harbored secret desires to serve in a kohanic capacity. Hashem is telling them that this notion is best left unfulfilled. The symbol of the authority of the princes is the staff. It was these staffs that the princes used to dig a channel of water from Miriam well towards their tribe's encampment. But, ultimately, a staff is an instrument of discipline. The harsh, unyielding staff represents the princes' responsibility to enforce the law. How effective would a flowering fruit tree be in broadcasting authority?

But broadcasting authority is not the job of a kohein. A kohein is meant to focus all of his energies on performing the service, b'ahava, with love. A kohein is not an authority figure to be feared, he is a spiritual icon to be emulated.

By using the staves and causing Aharon's staff to blossom, Hashem is emphasizing this message. He is telling the princes, Aharon does not outrank you, he merely has a different role to fill.

And what can we implement from this ?

We are all meant to be a "nation of priests and a holy people". Let us resolve to implement the koahnic alacrity in our service of Hashem.

Let us also internalize this idea of independent roles. Aharon brought the ketores incense every day. It had a mixture of several spices, one of which was foul smelling. The Shem MiShmuel teaches that the reason that Korach and his band were challenged to bring the ketores was to check if their claim was sincere. They claimed that the entire nation was holy – and shouldn't require an appointed priest. If they truly believed in the acceptability of all Jews their ketores would have been accepted, since it is made up of a variety of spices, just like the nation. They, however, harbored feelings of elitism, and didn’t really believe that "the entire nation was holy" – therefore, their ketores was unacceptable.

We should focus on this idea as well, especially while saying the parasha of the ketores in davening. There are many types of Yidden. As those who wish to see the ketores brought once again, we should remember to love them all.

Hatzlacha !!

Show Me The Dough

בס"ד

Following the incomprehensible national tragedy of the meraglim, the Jewish people receive two mitzvos. One of them is the requirement to separate a portion of every significant batch of dough that they prepare and give it to a kohein. This portion is called challah.

(It is for this reason that the braided loaves, traditionally used on shabbos, are called challah. During the week, regular bread from the local baker was procured. In honor of shabbos, Jewish women were eager to fulfill this special mitzvah and would make sure to bake at home to be able to separate challah from the dough. )

Why does the mitzvah of challah follow the sin of the spies ? Because performing the mitzvah of challah is actually a kappara for it. Hashem is not in the business of punitive punishments. If He punishes you – it is for corrective purposes !

With the sin of the meraglim, they, and all who believed them, displayed a tremendous hubris. They were particularly haughty and high and mighty when referring to the conquest of the land. Even though they did not think it could be done, that was only because they couldn't do it. Implying that under other circumstances – they could ! This was the underlying sin of the spies – not just discounting Hashem's promise, but assuming that we, alone, are solely responsible for our successes, without a thought to Hashem.

Part of our constant effort to recognize Hashem's role in our prosperity is the system of tithes. We bring the first of everything to the kohein. Bikurim, terumah, maaser beheima, even our first born sons – all go to the kohein (as a proxy of Hashem). This is to drill into us that all comes from Hashem, and we are simply the beneficiaries. What happens when this system in not enough?! What happens when, despite these safeguards, we are still possessed with the mistaken idea that we create and achieve?!

Hashem has to increase the dosage.

Until now, dough, which represents human achievements, didn't need to be tithed, as long as it was made with tithed ingredients. Presumably, if I know that I may only use foods upon which I have already declared G-d's ownership and mastery, I'll continue to acknowledge that mastery, even when the result of my efforts is qualitatively better than the raw ingredients themselves (like bread).

But, when the people are consumed by delusions of grandeur, when they imagine that they themselves are would-be conquerors – and only in this specific case are they thwarted, Hashem instructs them in the proper corrective procedure. From now on, says Hashem, you must acknowledge that even your own efforts (represented by the dough) only exist with a healthy dose of divine assistance. If you do that, you will hopefully phase out the hubris and delusions that brought about the sin in the first place.

Perhaps this is also why challah is associated with shabbos. By refraining from any constructive activity for an entire day, we are not only declaring our dependence on Hashem during this day, but rather, during all the days of the week.

May we all be zocheh to see the guiding, helping hand of Hashem in all of our endeavors, and may He see our humility and bring us the moshiach, speedily in our days, amen.

Hatzlacha !!

To Lead Or To Follow ?

בס"ד

When Eldad and Meidad receive the gift of nevuah they are still "in the camp" and have not made their way to the Oheil Moed [see Bamidbar 11:24-29]. Yehoshua is incensed by their prophetic pronouncement that he will lead the people after Moshe Rabbeinu's death.  Moshe's reaction, however, stands in stark contrast to all other breaches of conduct that are mentioned in this week's parasha (the people who desired meat, the complainers about family life, those who ran away from Har Sinai, etc'…) Moshe hears this news and isn't fazed at all. No condemnations, no chastisements. Why not ?

In truth, we must first determine why Yehoshua was so upset. He felt that even if the prophecy of Moshe's demise and his succession was correct, it shouldn't be publicized "in the camp". Moshe still has plenty of time to lead the people and telling the nation that he has 'one foot out the door' could only undermine him. This is also why Yehoshua only suggests a jail sentence, a punishment that is at beis din's prerogative. If they were indeed false prophets, Yehoshua would have called for their heads!

Moshe Rabbeinu, on the other hand, still has a lesson or two to impart to Yehoshua. Completely unperturbed by this seeming insubordinance, Moshe tells Yehoshua that there is a lesson in Jewish leadership he must never forget. It's not about the image you sell to the people and it's not about effective management of your human resources. A Jewish leader is still just a messenger. A messenger of Hashem. And if that is the message that Hashem chose to prophetically share with Eldad and Meidad, then it must be the right thing to say. Wouldn't it be great, waxes Moshe, if Hashem's spirit could rest on each one of the people in such a direct fashion ? Essentially, teaches Moshe, the grandest lessons would come straight from Hashem with no earthly emissary intervening at all.

Apparently this lesson made its mark. There is no further discussion regarding Eldad and Meidad's "infraction". And Yehoshua, who does succeed Moshe eventually, is actually referred to as being the 'moon' to Moshe's 'sun'. And there is no greater expression of a mere messenger of reflected light than that.

What lesson can we glean from this ? We are all leaders at one point or another, whether in our families or our peer group. We must never forget that it isn't our wishes or desires that govern our 'leadership' overtures, it is only one goal, our service as G-d's messengers to His people.

Hatzlacha !!

From Whom Do We Take ?

בס"ד

Tucked in between the details of the specific responsibilities held by the Leviim and the laws of the sotah and the nazir, is the cornerstone of any atonement or forgiveness, the mitzvah of viduy. The pesukim briefly describe an action of wrongdoing and state that, as part of the restitution process, the sinner confess his sins. The Sefas Emes posits the following question. Why is the universal mitzvah of viduy (confession) listed here? The answer (that he credits to the Chiddushei HaRim, his grandfather) is the nature of the sin with which viduy is linked.

The Torah (Bamidbar 5:6)refers to the sinner as one who "misappropriates" or "embezzles" something from Hashem. Only by reading the commentaries, do we understand that the underlying sin here is theft. Why should theft be the paradigm misdeed that the Torah uses to teach us how to do teshuva? Because there is something of theft in every sin we do.

The Chiddushei HaRim explained that all of our abilities, every sling and arrow in our arsenal of achievements, were given to us for one purpose – to serve Hashem. By misusing our G-d given abilities and straying from the proper path, we are, de facto, embezzling these powers from Hashem, since we aren't using them towards their intended consequence.

Additionally, we can consider another reason why the misdeed of theft is used as the paradigm to instruct us in the specifics of teshuva. Without proper cognition of our sin, we can never hope to attain forgiveness and repentance. We might erroneously consider simple restitution a fitting teshuva for the crime of theft. By performing viduy, we are acknowledging that the action, in and of itself, was wrong – not just its consequence. Since the action itself was a crime against G-d ( as well as a crime against the man from whom we stole ) we must ask His forgiveness as well. We begin this process by confession.

May we use all our many talents and strengths for the service of He who bestowed them upon us and may we constantly recognize that all our actions have a direct import to our Grand Maker up above.

Hatzlacha !! 

One, Two, Three ...

בס"ד

In Parshas Bamidbar we see the plans for the layout of the Israelite camp, the circular pattern that echoed the positions of the sons of Yaakov as they carried his coffin to its eternal resting place. The torah goes through each tribe and lists how many there were and in which direction they should camp. But, wait ! Didn't the Torah just list a regular census in which every tribe was counted ? Why count the Jewish people twice in as many chapters ? ( Census 1 is written in perek alef while the camp layout, and it's population register, is recorded in perek beis)

To answer this seeming redundancy, we must ask ourselves as to the purpose of the census to begin with.  Rashi, commenting on the first accounting, tells us that the census was an expression of love. Hashem loves us and therefore counts us frequently as a demonstration of His affection. When something is precious we are constantly aware of how much of it we have. (This would also explain why an Omniscient G-d would need to perform a count to know how many yidden there are. He doesn't. The act of counting is a show of love.) That is why this census was taken in the tribes' birth order. Hashem loves us, not just for what we do, but for who we are – and we came into being in that order.

The second accounting, highlighted a different aspect of the Jewish nation, our differing roles. There are twelve tribes because there is a need for many distinct types of yidden. Not everyone was born to lead like Yehudah or guard the Mishkan like Levi. There are scholars like Yissachar and merchants like Zevulun. And they all have their unique place in the tapestry of Jewish communal life.

By listing the different locations of each tribe the Torah is emphasizing our distinct identities. But by counting the Jews for a second time, along with giving them their "marching orders", the Torah is stating unequivocally that Hashem's affection for us is unconditional to us fulfilling those roles. Yes, we each have a unique place in the camp that we must shore up and support. But, no, our place amongst G-d's beloved children isn't dependant on that. Hashem begins by counting us – just for who we are – and only afterwards counting us for what we should, and could, do.

Hatzlacha !! 

You Are What You Are

בס"ד

The final chapters of parshas Bechukosay are called parshas Erchin. There the Torah describes the relative value that an item has if it is pledged to the Beis HaMikdash. This even includes people. That means that if I say – "I will donate my daughter to the Beis HaMikdash" – there is a specific amount of money I have to give.

We might think this is a bad thing. We may be insulted or think that the Torah is belittling us to give us a dollar amount as our self worth.

The truth is exactly the opposite.

When a person thinks about themselves – they always think it terms of what they've done. "Oh, I am great because I did this and that", or "I'm not such hot stuff since I once did that…" What the Torah is teaching us in the parsha of Erchin is that Yidden have an intrinsic value. No matter how good or bad you have been recently and without any consideration as to your recent accomplishments (or, chas veshalom, failures).

This should be a shining light for a Jew. To know that we are worth an incredible amount – just for who we are. And to whom are we worth this much? To Hashem!

Perhaps this is why we read parshas Bechukosay right before receiving the Torah. We must first internalize the concept of an intrinsic value – only then can we begin to appreciate the tremendous gift that we are being given as befitting our value.

Hatzlacha ! 

Brand New and Still Gleaming !

בס"ד

"...תספרו חמישים יום, והקרבתם מנחה חדשה לד'" [ויקרא כג:טז]

"… you shall count fifty days and bring a new offering to Hashem" [Vayikra 23:16]

The Shavuous flour offering is called a 'new' offering since it is the first flour offering to be brought from the new wheat harvest of the year. Prior flour offerings (such as the ones that accompanied the daily korbanos in the Beis Hamikdash) were made using last year's wheat.

The Kli Yakar, however, gives us an incredible angle from which to view the 'new-ness' of this offering.

Shavuous is unique amongst the Jewish holidays, the date of its occurrence is conspicuously omitted from the Torah. The best description we have is "…count fifty days". What could be the reason behind the omission ? Precisely this idea, that it could be anytime. If you know something will happen at a particular date – you might feel that it is only applicable then. For example, everyone appreciates mom on mother's day, but what about every other day of the year ?! By marking a specific day, we are, in fact, lessening the impact of any event upon all subsequent days.

For this reason, says the Kli Yakar, the fact that Shavuous is the day that the Torah was given was not mentioned at all, and its date is purposely obscured. So that we can assume that it happened any day !

This is also the reasoning behind the label of the 'new offering'. The Torah should be continually embraced, but not just as some old set of rules that we do by rote. The Torah should be clung to like it was a brand new possession, shiny and enticing. IT is therefore only fitting to bring a 'new' offering on the holiday that celebrates the continual and perpetual renewal of our covenant with the Torah.

So why post this now and not at Shavuous time ? That's exactly the point ! We got the Torah today, too !!

Hatzlacha !!

Holiness

בס"ד

One of the most famous of the Torah's missives is the all encompassing "קדושים תהיו". Rashi tells us that with these words Hashem is commanding us to keep an extra distance from immorality. The Ramban understood this instruction as a call for moderation and restraint even in areas of permissible pleasures.

Perhaps most striking are the words of the Kli Yakar. To him, the words of Kedoshim Tihiyu are not just a commandment, but also a promise and statement of fact.

This shabbos, let us bask in the knowledge that we posses a divinely granted spark of holiness. And may our shabbos reflect this.

Hatzlacha !

Are We Our Successes Or Our Failures ?

בס"ד

The beginning of Parshas Metzora teaches us an important lesson in teshuva.

After the first two pesukim that refer to the formerly afflicted person as a metzora, he is never again called by this appellation. He is given a new title, האיש המיטהר – the man who is becoming pure.

Now, if he is only becoming pure – that means that he is not yet pure. Without being overly technical, if he is not yet pure – then he must still be impure! Why don't we simply refer to him as the tameh, or better yet, the metzorah, until such time as his purification is complete?

Because that would be inaccurate.

While there are still steps a former metzora must take to achieve divine forgiveness and prevent backsliding, these are all technicalities. Ultimately, he has turned a corner and is now on the mend, spiritually.

This is, in essence, true for any one of us who is struggling with any part of our avodas Hashem. Once we are free and clear of the core blemish, the initial misjudgment that caused us to stray – we can take the vaunted title of "ba'al teshuva". We may still struggle, we may even still fall, but never again should we refer to ourselves as a sinner. We are a "מיטהר"-one who is becoming pure, not there yet – but commited to staying the path.

And with this new, positive self image we are deserving of much siyaata dishmaaya. Even the kohein, who spends all of his days in the innermost camp, communing with the shechina, must go out to the מיטהר to see that he is indeed free of blemish.

May we all be zocheh to recognize our shortcomings and commit to a path to overcome them, thusly earning the polished crown of a מיטהר. And marching with these crowns, may we greet mashiach tzidkeynu, bimheyra beyameinu, amen

Hatzlacha !.

Are We All Wet ?

בס"ד

Why would Hashem punish the Egyptians by splitting the sea ? He has already shown them His mastery over water in the first makka when He turned their Nile god into blood. What greater demonstration of Hashem's power was to be seen ?

Water is that with which Hashem gives life. For that reason Torah is compared to water. Dry land, on the other hand, is, well … dry. We can thusly compare the sea as being the receptacle for Hashem's midda of chessed while on land his midda of din or strict justice prevails.

When Pharaoh catches up to the fleeing Jews at Pi HaChiroth, he is convinced that now he will destroy them. How could Pharaoh be convinced of this ? Has he forgotten the past year, when ten plagues decimated his country and shattered his defenses ? Pharaoh remembered these things all too well. He was just erroneously convinced that this was the manifestation of Hashem's will on land. With the attribute of justice, Hashem dealt harshly with the Egyptians and trounced them in a nightmarish year. But, on the sea, with the attribute of loving kindness playing center stage, Pharaoh was sure that he could beat Hashem and His Jews, too.

Pharaoh was a fool.

And to emphasize that Hashem's plan is unfathomable by the human mind, Hashem saves the Jews by bringing them into the heart of the sea, and saves them by opening it and having dry land in middle! It is thusly not kindness (water) which saves the Jews, but rather justice (land). And the Egyptians aren't punished by justice, as we would expect, but rather by a flooding of kindness!

How does this shape our focus for the end of Pesach ? By offering Hashem our praise. When the Jews sang the shira at the edge of the Sea of Reeds, they reached new and lofty levels of Emunah. Perhaps this was their new recognition. They had seen Hashem's mighty hand all throughout the year as the makkos unfolded. But only by seeing Hashem reverse His hands, so to speak, did they really begin to get a glimpse of Hashem's awesome power. When the Jews understood that there is no objective kindness-mode or justice-mode but rather a unified, all encompassing, dominion over all, that's when they offered the greatest praise to Hashem.

May we, at the conclusion of our Pesach, merit seeing this Divine dominion, unhampered and unconstrained by any regulations of the mundane. And let our praise of this incredible glory reflect this majestic fact.

Hatzlacha !

Skip, Skip, Skip To My Lou

בס"ד

One of the classic ploys of the Yetzer hora is impulsiveness, or the ability or inclination to perform an action quickly and without too much (or any) thought. It is both a tool to perform negative actions that we would usually avoid ("Oh, I can't believe I just said that …") and a deficiency in its own right.

Then why does it seem that Pesach is all about this same trait ?

Because it is.

What makes impulsivity bad is the absence of a rational thought process. While this is usually utilized for bad actions, there is no reason why we can't hijack this for good.

In the same way that an impulsively quick action can drop you (or your actions, or your speech, etc' …) to a pitifully low level in your avodas Hashem – the same kind of action can turn the tables!

Pesach is when Hashem did not examine our overall status in order to redeem us from bondage. It is a time when Hashem asked us to do the impossible (taking the sheep, god of the Egyptians in total and complete defiance) and without thinking too long about the possible ramifications … we did it ! We skipped the part of out decision making process that would have caused us to doubt fulfilling Hashem's command. G-d, in turn, skipped our houses and children when He swept through Egypt in the final retributionary rampage. To commemorate this we even skip the rising of the dough in the baking process.

This Pesach, skip something. At the seder, or in teffila, get into it! Skip the self consciousness, skip the doubts, and have an incredible, meaningful Pesach!

Hatzlacha !

A "Great" Shabbos

בס"ד

The shabbos before Pesach is known as shabbos hagadol, or the 'great' shabbos.

What is so "great" about this shabbos ?

It is said that shabbos is actually above time and that the world was created for the short duration of six days. On shabbos, all creation is recharged, getting it set for another week. Shabbos, however, is outside of this calculation and exists in a sublime, timeless nature. Thusly, shabbos has the unique double distinction of being both the culmination of the preceding week and the foundation of the following week.

Since shabbos serves as the flashpoint of recreation, it must follow that everything which is needed for that week will also be created on shabbos.

Now we understand what is so "great" about shabbos haGadol – on shabbos hagadol the act of recreation is greater than other times since it needs to also include the incredible holiday of Pesach.

The first night of Pesach is known as 'leil shimurim' a night that we are watched over. On that night the level of Hashgacha pratis or personal divine guidance and care is at its highest point of the year. On that night Hashem personally 'passed over' each one of our houses in dealing destruction upon the Egyptians – He even struck down any Egyptians who may have been hiding in our very own homes ! Divine involvement on such an intense, personal level, is sure to leave a mark in time – as it did on seder night.

So this shabbos, as we sing testimony to Hashem's (re)creation of the world and palpably feel the rejuvenation of all that surrounds us – know that this shabbos is truly greater than others, it is the shabbos where the divine presence descends into our world in greater force than any other time during the year. And since seder night is a full week away, we have this extra hasgacha for a full eight days. That's pretty great!

With Hashem's guiding hand ever closer, we must ask ourselves, what are we going to do with such an amazing opportunity ?

Hatzlacha !

An Offering Worth Offering

בס"ד

"... אדם כי יקריב מכם קרבן לד' ..." [ויקרא א:ב]

"…when a man from amongst you brings an offering to Hashem …"[Vayikra 1:2]

The Medrash Rabba [2:7] quoted in Rashi [ad loc.] points out that this is an allusion to the famous offering of Adam Harishon.

What was the famous offering of Adam and how is it connected to the idea of sacrificial offerings ?

The Gemara (avodah zara 8a) tells us that after Adam and Chava sinned they experienced sunset. Adam was startled and declared – "woe is me, because of my sin I have brought darkness to the world. Perhaps this is the inevitable death that Hashem decreed as a result of my sin." And they both sat and cried all night long. When the sun rose the next morning, Adam concluded that the period of darkness was part of the 'natural' order of things and did not represent any divine punishment for his misdeeds. He immediately took an ox that was created by Hashem and offered him as a sacrifice.

(Sacrifice is a poor translation of the term korban – we shall stick to korban)

There is a world of difference between a korban and a scapegoat. The latter is something that you offer up in the hope that its elimination will foster enough goodwill that any grievance will be forgotten. A korban, however, is fundamentally different. A korban is given in recognition of its intrinsic value and with the understanding that a certain amount of loss in necessitated by the circumstances. In short, the more something means to you – the less fitting it is for a scapegoat and the more fitting it is for a korban.

Now we understand why all of our korbanos should echo Adam's. Adam demonstrated an incredible attachment and responsibility for all of creation. He did this by crying all night long at the darkness and destruction that he believed were inflicted upon the world and its occupants at his expense. He clearly valued, and felt a strong stewardship over, creation. This is also evident by the timing of his korban. If Adam's korban was a scapegoat, designed to appease Hashem and rescind the darkness – he would have brought it when the darkness first fell, at night! By offering the ox with the first rays of light, Adam's actions proclaim loudly, "Hashem, I rejoice to find that you did not destroy the world because of me, let me make an offering of praise to your name!" It is this feeling of responsibility for the world and its inhabitants that we aim to echo any time we bring a korban.

In today's impoverished times we are without a temple and without the ability to ofer physical korbanos. Yet, we have the ability to offer prayers. Let our teffilos (which replace the korbanos as a temporary substitute) resonate with the same devotion and intensity as Adam's. And may we see the rebuilding of the Beis Hamikdash speedily in our days, amen.

Hatzalcha !!

But, Does it Count ?!?

אלה פקודי... משכן העדות אשר פוקד על פי משה עבודת הלויים ביד איתמר בן-אהרון הכהן

[שמות לח:כא]

“This is the accounting of the Tabernacle, the Tabernacle that bears witness, that was counted by order of Moses, the work of the Levites as supervised by Itamar the son of Aaron the priest.” (Shemos 38:21)

Moshe instructed the people to count. What was it they were supposed to count, and why?

Sometimes, we count in order to determine the total number of items in our possession, such as when we count out money in our pockets to see if we can purchase a certain item. Sometimes, we count that which is important to us, even if we already know how many there are supposed to be, such as trophies won. At other times, “counting” doesn’t refer to numbers, but worth, as in, “Does spelling count?” In the Torah portion this week, all of these facets of counting seem to be important in the Tabernacle.

As an expression of our national desire to serve G-d, the Tabernacle was the result of a building campaign that was incredibly wide in scope. The verses relate that anyone whose “… heart had been filled with a giving spirit” [Exodus 25:2 & 35:5] gave whatever they could. Those who did not donate items, donated services. There is even the suggestion that the talent for working the materials into the Tabernacle was not an inborn trait of those craftspeople who performed this task, but rather a G-d given ability that was bestowed upon those who were worthy of it, commensurate to their inner dedication [Exodus 36:25].

So when the Torah summarizes all this effort with the phrase, “These are the accountings of the Tabernacle …”, it is actually coming to regard all these definitions. The individual contributions to the Tabernacle are worth counting and that the effort itself was worthy of being counted.

In his commentary on the Torah, the Ohr HaChaim (Rabbi Chaim Ben Atar b. Morocco 1696, d. Jerusalem 1743) contrasts the beginning of the accounting with other beginnings in the Torah. Whenever the Torah begins a quote with the letter “vav”, meaning “and”, the intention is to highlight the connection that this topic has with the previous topic. Whenever the “vav” is missing, the intention is an emphasis in the disconnection between the two topics. For example, the beginning of parshas Mishpatim (which deals with many laws of interpersonal damages) begins with the phrase “And these are the laws that you (Moses) shall place before them”[Exodus 21:1] to underscore the connection with the previous segment which tells of the revelation at Sinai. This is intended to teach us that all the laws were given at Sinai and not just the Ten Commandments.

Why, then, does the verse begin the description of the accounting without the connector? To emphasize the disconnection. Not only that the accounting is disconnected from the specific topic that immediately precedes it, but rather that it is disconnected from all previous topics.

The Ohr HaChaim’s observation leads us to the Torah’s valuable lesson – there are some things that are worth counting. And there are some that aren’t quite in the same category, hence the isolation of the verses of accounting. The "grade a" goods are not meant to associate with all other topics. You wouldn't count the amount of twenties in your wallet on the same tally as the number of plastic cups you have left in the drawer. To emphasize this lesson the Torah lists the accountings of the Tabernacle as a dedicated endeavor. A unified, nation-wide outpouring of concretized desire to serve the Creator, is something that is worth counting. It is something so worthy of being counted that it rates exclusive billing.

When we take mental stock of our days, when we budget out our resources, we are also performing an accounting. We list priorities and goals, and try to match them up with time and the ability to accomplish them. How much time do we spend on ourselves? How much do we spend on others? Are we making time for spiritual enrichment? Do we value and budget in our obligations to the Creator? To our fellow man?

In light of this lesson, we can ask ourselves, are we counting what counts?

What’s the count up to?

Hatzlacha !

Don't Worry Be Calf-ey

בס"ד

In Parshas Ki Sisa we read of one of the greatest tragedies to ever occur to the Jewish people, the sin of the golden calf. Miscalculating the fortieth day when Moshe was supposed to return from his sojourn in the heavens, the people grow restless when they believe that Moshe is not coming. Seizing upon this opportunity, Satan creates a scene of heavenly confusion and tells the people mockingly, "your leader has died." In response to this, some of the Egyptian hangers-on that trailed the Jewish camp (known as the erev rav or rabble) demand from Aharon a new leadership figure. After Aharon attempts, unsuccessfully, to stall for Moshe's return, the rabble succeeds in having two of the Egyptian sorcerers (formerly of Pharaoh's court – see Tanchuma ch. 19 – quoted in Ohr Hachaim Shemos 32:20) craft a golden idol and parade it before the people. The main body of calf worshippers were also of the rabble, they were killed by the Levi'im (see Shemos 32:26-28).

In light of the above information, what part did the mainstream Jewish community play in the sin of the calf ? Why is it considered so heinous a transgression ? What did they do ?

The Torah goes to great emphasis to point out that Moshe was a regular human being, born of a mortal father and mother and in no way supernatural. It should have been obvious to the Jews that Moshe wasn't going to live forever, and so when he died, Hashem would have his replacement all lined up. The people misunderstood the function of a Jewish leader. They should have gone to Aharon or Yehoshua or any one of the prominent people in the camp. Instead, they sought to replicate the divine aura that emanated from Moshe. True, only the rabble truly worshipped the calf and danced in idolatrous ecstasy at the feast in its honor. But the rest of the Jewish camp enabled this to occur because they allowed themselves to be lulled into despair at Moshe's passing.

Since Moshe's passing was inevitable, the people should have realized that the same G-d who brought them to Har Sinai would also continue to take care of them. People do silly and crazy things out of despair, the lesson of the golden calf is that this kind of despair has no place in the heart of a believing Jew. And if it does worm its way in there – the results can be catastrophic.

Don't despair, Hashem's got your back. Always.

Haztlacha !

Just Our Luck

בס"ד

It would seem that an entire holiday based on random luck is a little ridiculous. As a matter of fact – the whole message of the intricate, hidden plots and sub plots of royal intrigue in ancient Persia teach us that there is no such thing as luck! So why then is our holy holiday of Purim called "Lottery Day"?!

To understand this perplexing conundrum let us examine the other time in the calendar when we rely on a lottery. On the (other) holiest day of the year, Yom Kippur, we take two identical sheep and sacrifice them in a ritual fashion. One of them we offer as a korban olah, or ascension offering, so called because it is the highest kind of korban which rises straight to Hashem. The second sheep, we carry out of the city to a remote desert cliff where we fling it off to be ripped to bloody shreds in an apparent offering to the demons that inhabit such a treacherous and fearsome locale.

It would seem that there is no greater contrast than these two offerings which seem to represent the farthest two points on the avodah spectrum. To be "worthy" of being the korban olah on Yom Kippur should seemingly have taken a year if not a lifetime of preparation and to deserve being tossed off into the barren cliffs of Azazel would indicate a comparable time spent in total moral decay. Yet, the Torah teaches us that these two animals must not only be identical in every way but are also chosen by lots, at random! What are we meant to understand from this?!

That even within the blind, random luck, Hashem's guiding hand is always there. If we thought that the lottery of the sheep was fixed and that G-d always insured that the deserving sheep got his fate then we may mistake the world for being one in which G-d is both the director and the behind-the-scenes manager, but that luck was still possible. By taking two identical sheep we declare that even within the randomness of luck Hashem's guiding hand is never off the wheel.

And that's the message of Purim. There is such a thing as random chance. There is luck. But, as with everything else, Hashem has that under control as well. And why? Because of His incredible boundless love for us, his children.

Gosh, we should consider ourselves pretty lucky!

Happy Purim!

To Honor The King

בס"ד

Parshas Terumah is where the Torah tells us about the mishkan (tabernacle) and all the keillim (holy vessels) used therein. Parshas Tetzaveh is where we are instructed in the intricacies of the clothing worn by the kohanim and the methods of their induction into service. There is one exception, however. All the way at the end of Parshas Tetzaveh, after we have long finished discussing the keillim used in the mishkan, does the Torah teach us about the inner, mizbeach hazahav (golden altar). The mizbeach hazahav was used for the most sublime of the temple services the offering of the ketores (incense).

Why does the Torah discuss the mizbeach hazahav out of place?

The Seforno contends with this difficulty and his answer offers us an incredible insight into the service of the Creator.

Much of the avodah within the mishkan was dedicated towards one goal – establishing a dwelling place for the shechina down here amongst the physical world. This was done by dedicating ourselves to a very detailed service and by building an incredibly intricate edifice for the purpose. The ketores, however, was not brought to establish the mishkan as a fitting resting place for the shechina. It was brought in honor and recognition of that fact. The shechina would have dwelled in the mishkan without the ketores, but we would have been lacking in our honor to Hashem if we didn't offer it.

This leads us to an incredible analysis. Every day we serve Hashem in countless ways. We bring Him into our life by thanking and praising Him for all that He has done for us and by demonstrating kindnesses that are in His image and under His direction. We even toil to understand His holy word that He gave us at Sinai. To complete the picture, however, we need to honor His holy presence as well. We do this by adding a dimension of beauty to our service.

A nicer esrog or a fancy meggilah case is not just adding a touch of class to our mitzvos, its actually a recognition of the fact that by doing those mitzvos, we are bringing the shechina into our lives, and according the divine presence its due honor. Next time we perform a mitzvah, let us endeavor to do it with an extra flourish, not just to show how much we love the mitzvah, but also to display our boundless love for Hashem, whom we honor by its performance. And in the merit of our little ketores-like observances, may we merit to see the rebuilding of the Beis HaMikdash speedily in our days, where we will once again offer the real ketores and it will rise as a pleasing fragrance before Hashem. Amen.

Hatzlacha !!

Pulling Both Ends

בס"ד

While the entire tabernacle was also called the "משכן" or dwelling place for the Divine Presence, the passuk ascribes this lofty title to one particular part, the first layer of cloth coverings.

There were three (or four) layers that covered the mishkan. The first was made up of multiple strands of dyed wool, linen and gold and was woven into a pattern of cherubs. The second was called the "אהל" or tent and was made out of goat hairs woven together. The final layer of curtain was either a singular layer that incorporated both the dyed ram skins and the skins of the miraculous tachash (a rainbow colored animal that resembled a unicorn – see Talmud Shabbos 28a), or two individual curtains – one made up of each material, respectively.

It is interesting to note, however, that the lower two layers were not whole curtains. Hashem instructs Moshe to make these layers out of individual strips that would later be sewn together to form two curtains and those two curtains would be connected by a series of hooks called "קרסים". Both sections of curtain ended in fifty loops and fifty double edged hooks attached the two edges together.

Two questions stand out rather starkly.

Firstly, if the strips were to be sewn together permanently – why weave them as different strips at all? Secondly, if the two section were to be connected – why not have the hooks woven into one section and the loops in the other, so that they could hook each other easily? It seems more intuitive that having loops on both edges and a separate, double-edged, hook to hold them together.

One question is answered by the kli yakar. The innermost layer of curtain, the "mishkan" itself, was made of exactly ten strips. These were sewn into two sections of five strips each, and they represented the Ten Commandments. The Ten Commandments had two parts, one dealing with the obligations of man to his Creator and one dealing with man's duties to his fellow man. Similarly, the "mishkan" was split, one side to cover the Holy of Holies which contained the Word of G-d, and one side to cover the Holy which contained the offerings of man.

So why use the cumbersome double loop structure? To teach us that neither side has precedence. If we would have crafted the sections to latch one onto the other, we have been tempted to view one part of the curtain as central and the other as merely hitching a ride. In light of the symbolism of the Ten Commandments we can assess just how tragic such a misunderstanding would be. Neither the obligations of man to his fellow nor the duties of man to G-d, take priority over each other. Rather, they both represent the fulfillment of the Divine will.

By latching them equally, G-d is teaching us the secret to achieving Divinely inspired harmony. When we assist our fellow man with the same fervor and piety usually reserved for service to G-d, and when we approach our divine duties with the same goodwill and generosity that we manage to garner for our fellow, we will have truly fulfilled the message of the "mishkan". And in doing so, we will merit the blessing "ועשו לי מקדש ושכנתי בתוכם" [שמות כה:ח] "And they shall make me a sanctuary and I shall dwell amongst them" [Shemos 25:8] And hosting the Divine Presence is a harmonious experience indeed.

Haztlacha !!

Putting In Your Entire Half

בס"ד

Rav Shmishon Raphael Hirsch points out that at the end of Parshas Shekalim, the Torah issues a profound commentary on human accomplishment.

The commonly understood message of the half shekel is that we should never view ourselves as being a law onto ourselves – we are always one of the greater community and anything that we may accomplish is but a half, a fraction of the work of the greater whole. However, the Torah concludes the reading with the mention that the shekel was one of twenty pieces. Simple mathematics tell us that the half shekel was then the equivalent of ten pieces.

Why would the Torah tell us to contribute such a round and complete number of pieces for the donation famous for being a fraction? To teach us that our efforts must be complete. While we need to realize that we are never the bottom line and, at most, our efforts constitute the half of the greater whole. We should concurrently keep in mind that we have to put in all ten pieces. Our effort should be a complete representation of what we have to offer. No holding back, and no leaving a little for the next guy to do. Only when we perform our contribution to it's fullest, and place in all ten pieces, do we reach the fifty percent mark of the shekel.

To paraphrase : "Be the greatest and fullest half you can be"

Hatzlacha !!