B"H
Monday, Adar1 27, 5782 / February 28, 2022
This week's Parsha, Pekudei, will conclude the second book of the Torah, the Book of Exodus (Shemot). In most years, the two Parshiot, Vayakhel and Pekudei are read together. This year, being a Hebrew leap year, they are read separately.
In the previous Parsha, Vayakhel, we read that the Jewish people donated so generously for the Mishkan (Tabernacle) that Moshe had to make an announcement not to bring any more contributions.
In this week’s Parsha, Pekudei, the Torah tells us how Moshe accounts to the Jewish people for all the gold, silver and copper donated and for what these precious metals were used. Moshe did this to eliminate any doubt among the people that he personally gained from the contributions.
A Jew is commanded to be very careful in his dealings, so that people should not doubt his honesty. For example: According to Jewish law, when one collects for charity and at the same time receives payment for a personal loan, he should not put the personal money in his pocket. Someone may suspect that he is taking charity money for personal use. Instead, the money should be put together with the charity. Only when he is out of the public eye can he take out whatever belongs to him. That’s how careful we must be with charity funds, not to even create a doubt in people’s minds.
This is why, even Moshe about whom G-d says, “In all my House he is most trustworthy,” gave an accounting of how much was collected and what it was used for.
In Europe, Magidim (preachers) would travel from place to place to deliver Torah sermons. For this they would be paid by the people and so they sustained themselves and their families.
Once, a Magid came to the city of Premishlan, where Rabbi Meir was Rabbi. On Shabbat the Magid delivered a brilliant sermon. After Shabbat, he was presented with the amount of money that the villagers collected for him. However, he wasn't pleased with the amount, as he was expecting more.
Before leaving town, he visited Rabbi Meir's home to say good-bye. He noticed that people came to Rabbi Meir to ask his advice and receive his blessings. In return, they left generous contributions so that Rabbi Meir could help the poor and needy of the city.
"I don't understand," remarked the Magid to Rabbi Meir, "Why do people give you so generously; while for my sermon, they gave very little?"
"It's simple," replied Rabbi Meir with a smile. "When a person learns from a Rabbi or Magid, he becomes the role model and the person strives to be like the Rabbi or Magid. The townspeople know that I have no desire for money and that I give it all away to the poor. As a result, they too are willing to give their money away."
"You, on the other hand, give sermons so you can receive money for personal use. When the townspeople see that you want money for yourself, they imitate you! They are reluctant to part with it because they too want the money for themselves.."
HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY
In memory of my mother, Margaret Zoldan
A wonderful, generous, kind and loving Mother and Grandmother.
Always in our hearts and memories. May Her Neshamah Have An Aliyah.
From: Andre, Esther, Zachary, Benjamin, Jonah.
B"H
Tuesday, Adar1 28, 5782 / March 1, 2022
Last week’s Parsha, Vayakhel and this week’s Parsha, Pekudei, tell in detail about the items which the people donated and the actual construction of the Mishkan and all of its contents. These two Parshiot are a repeat of the two Parshiot, Terumah and Tetzaveh, which we read a few weeks ago.
Q. Every word, indeed every letter, in the Torah is precise. Why is the story of the building of the Mishkan, G-d’s sanctuary and dwelling place, repeated in such great length in the Torah?
A. The building of the Mishkan was a sign of G-d’s forgiveness for the gravest sin committed by the Jewish people, the sin of worshipping the Golden Calf. The Mishkan is called, “Mishkan Ha’eidut” – “The Mishkan of Testimony.” It served as testimony that G-d forgave them for the sin of the Golden Calf.
In order to prove that this sin was forgiven and His love for the Jewish people did not waver, G-d wrote about the Mishkan, which was testimony to his forgiveness, in such great length.
Q. The Torah, in this week’s Parsha, Pekudei, tells us that Betzalel was in charge of the building of the Mishkan; “And Betzalel, son of Uri, son of Chur of the tribe of Yehuda, had made all that G-d had commanded Moshe.” How old was Betzalel when he took charge of building the Mishkan?
A. Betzalel was only thirteen years old when he built the Mishkan!
Q. The Mishkan was extremely heavy. How many people did it take to erect the Mishkan?
A. Moshe put up the Mishkan by himself! This was a miracle in itself, for the weight of each of the beams of the Mishkan was beyond the capability of a person to lift. In fact, the first seven days after the completion of the Mishkan, Moshe assembled and took apart the Mishkan each day.
Q. Why did G-d perform this special miracle that Moshe should erect the Mishkan all by himself?
A. The Midrash says: Each one of the Jewish people contributed or was involved in the construction of the Mishkan, except for Moshe. G-d wanted Moshe to have a part in the Mishkan so he left the erection of the Mishkan to Moshe.
However, Moshe said to G-d, “How could a human possibly erect it? G-d said to Moshe, ‘You work with your hands and it will appear as if you are erecting it, but it will actually go up by itself’”
Q. Throughout the Parsha, the Torah describes the work of the Mishkan, and adds that they did it, “As G-d has commanded Moshe.” This phrase appears 18 times! What is the significance of this number?
A. The Midrash says that when the Rabbis of the Great Assembly instituted the Shmone Esrei prayer (Amida), which is comprised of 18 benedictions and recited three times daily, they based it on the 18 times in which it says, “As G-d has commanded Moshe,” in this Parsha.
HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY
B"H
Thursday, Adar1 30, 5782 / March 3, 2022
Today is the first day Rosh Chodesh Adar 2.The Torah tells us, in this week’s Parsha, Pekudei, that after the craftsmen finished the Mishkan (Tabernacle), all of its contents and the garments for Aaron (High Priest) and his children, they were all brought to Moshe. The Torah says, “Moshe saw the entire work and they did it exactly as G-d had commanded. Moshe then blessed them.”
The Torah doesn't specify what exactly was Moshe’s blessing. However, our sages explain that Moshe’s blessing was, “May His divine presence dwell inthe work of your hands.”
Q. Moshe should have blessed them that G-d’s divine presence should rest in the Mishkan. Why did he say, ‘May His divine presence dwell in the work of your hands?’”
A. When G-d descended to give the Torah at Mount Sinai, which was the greatest revelation of G-d’s presence in history and the mountain was permeated with holiness, it was only for the duration of the Giving of the Torah. Afterwards, the mountain returned to its original state.
However, in the Mishkan and later in the Beth Hamikdash (Holy Temple), G-d’s presence rested permanently. Even today, two thousand years after the destruction of the Holy Temple, the very place where the Temple stood is still holy.
Here we see the significance which our work and input can accomplish. At Mount Sinai we were passive participants. G-d descended in all His glory and majesty accompanied by breathtaking sounds and sights of grand thunder and lightning, while the Jewish people merely observed and heard. Thus, the impression of the holiness wasn't permanent.
However, the Mishkan and Holy Temples were built by the people, using their own materials, crafted with their hands and sweat. Men, women, rich and poor, each contributing their talents and expertise.
This human participation is what caused the Sanctuary to become permeated with enduring holiness. This is Moshe’s blessing to them, “May His divine presence dwell in the work of your hands.” G-d’s presence will rest there forever, because of the work of your hands.
On the lighter side: Little Sarah was sitting on her grandfather’s lap as he read her the story of creation. From time to time, she would take her eyes off the book and reach up to touch her grandfather’s wrinkled cheeks. She was alternately stroking her own cheeks, then his cheeks again.
"Grandpa, who made you?" asked little Sarah. “G-d,” replied her grandfather. "Grandpa, did G-d make me too?" she asked. "Yes. G-d made me a long time ago and you just a few years ago."
Running her hands across their respective faces one more time, Sarah observed, "Don’t you think G-d is getting better at it?"
HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY
B"H
Tuesday, Adar2 5, 5782 / March 8, 2022
The holiday of Purimwill be celebrated next week, Wednesday night, March 16 & Thursday March 17.
The story of the Purim miracle is recorded in the Megilat Esther - Scroll of Esther. Megilat Esther is read Purim night at the conclusion of the evening service and again Purim day in the morning service.
The Megilah is one of the Scriptures, yet, G-d’s name is not mentioned even once in the Megilah.
Q. The Purim miracle was one of the greatest miracles which G-d performed for the Jewish people. Why then is G-d's name not mentioned in the Megilah?
A. Our sages explain that the miracle celebrated on Purim differs from other miracles in the Torah. All other holidays celebrate miracles which clearly showed G-d's involvement. For example, at the Exodus, at the splitting of the sea and at the Giving of the Torah, G-d's presence was obvious.
Also the miracle of Chanukah, when the Jewish people defeated the much stronger Greek army, was clearly a G-dly miracle. The miracle of the oil, where there was barely enough oil to keep the Temple Menorah lit for one day, yet, it lasted eight days, here too, G-d’s presence was strongly felt.
In the miracle of Purim, however, G-d’s presence was hidden. No laws of nature were broken. In fact, one can even make a mistake and attribute the saving of the Jewish people on Purim to natural cause; to Queen Esther’s intervention with the king for her people.
Yet, looking closely, we see G-d's hand throughout. In keeping with the hidden nature of this miracle, G-d's name is not found in the Megilah in a revealed way.
There is another reason why the Megilah avoids openly mentioning G-d's name. The story of Purim, as written in the Megilah, was also translated and entered into the records of Persia. Mordechai and Esther were afraid, if they include G-d’s name, the scribes of the land will substitute G-d’s name with the names of their idols. For this reason they refrained from mentioning G-d’s name in the Megilah.
Q. Mordechai and Esther both played an important role in the story of Purim. Why then is the Megilah called "Megilat Esther - Scroll of Esther?"
A. The Megilah tells us that Esther's Jewish identity was originally not known, so her life was not endangered by Haman's decree. In spite of this, Esther risked death by revealing her Jewish identity in order to plead for her people. Since Esther put her life in danger, the Megilah was named after her.
Also, the sages at the time had their doubts about recording the story of Purim in the Megilah. Esther, however, insisted that the story of Purim be recorded and be added to our Holy Scriptures. Therefore, it was named "Megilat Esther."
HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY
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