Day: March 21, 2025

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By Rabbi Shloimie Lindenabaum

ששת ימים תעשה מלאכה (פרק לה פסוק ב)

As introduction to the building of the Mishkan, the Torah reminds us of our obligation to rest on Shabbos from any creative activity- the very ones that are done to build the Mishkan. The pasuk tells us, “six days your work shall be done, and the seventh day will be holy for you etc.” The way the Torah tells us about Shabbos is very odd, firstly, why does it need to say that the work should be done for six days- what does that have to do with resting on the seventh? Additionally, why does the pasuk say “your work shall be done”, and not “you shall do your work”? In the sefer Apiryon, R’ Shlomo Ganzfried explains that if someone believes that it is their hard work that makes them money, and Shabbos is limiting them and restricting their ability to do that, then it will be impossible for them to properly rest on Shabbos. They will constantly be frustrated and worried about their work. Only when someone recognizes that the true source of all their livelihood is Hashem, and only He will decide how much money a person receives, then they can rest properly on Shabbos. He will be calm knowing that he will never lose out by listening to Hashem and refraining from work. That is why the pasuk says that your work “shall be done” for six days. This indicates that it is not the person themselves amassing their wealth by doing work, rather “it is done”- Hashem is the one “doing the work” and giving a person their share. The mitzvah of Shabbos needs this introduction because only with this knowledge can one truly fulfill their obligation of resting on Shabbos.

ראו קרא ה’ בשם בצלאל בן אורי בן חור (פרק לה פסוק ל)

Moshe declares to Klal Yisroel, “see that Hashem has called in the name of Betzalel, son of Uri, son of Chur”, to be filled with incredible wisdom and to be appointed as architect of the Mishkan. Why is Betzalel’s lineage traced back to his grandfather? Also, why did Moshe preface this declaration with “see”? R’ Eliyahu Lopian explains that Chur, the grandfather of Betzalel, tried to stop the Jews from making the Golden Calf, and lost his life doing so. It was because of this incredible מסירת נפש, self-sacrifice, that his grandson merited to build the Mishkan. This is why he is traced back to Chur in reference to the Mishkan. I believe that this explains the expression “see”. Chur took a risk by protesting against the Klal, and he seemed to have lost the battle. He apparently gave up his life in vain, Klal Yisroel ended up making the Calf and sinning terribly with it. Perhaps Moshe is telling Klal Yisroel- see, and take to heart that Hashem doesn’t let any action go unrewarded. “See”- Betzalel is chosen to receive the highly-coveted job of chief architect because of Chur’s mitzvah. Remember that everything we do is observed and repaid by Hashem.

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By Rabbi Naftoly Bier

The title seems an impossible dream. But we are taught by the רמב”ם, Maimonides, that every person can be as great as משה רבינו, our leader, Moses. (הל’ תשובה ה:ב) Rav Itsel explained that of course no person can attain the level of משה רבינו, but the meaning is that every person is obligated to aspire to become the complete, eminent, noble, righteous being that every person is empowered to develop into, in their singular manner. Again, is it possible?

This Shabbos is שבת פרשת פרה, when we read/study the mitzvah of the פרה אדומה, the “red heifer”. It was at that time an atonement for the creation and service of the Golden Calf and for eternity, its ashes were sprinkled upon anyone who had become “spiritually impure” through contact with a deceased. What is the underlying principle that connects these two ideas?

In פ’ שמיני, we are taught that Moshe Rabeinu and Aharon the high priest had an argument relevant to understanding a direction from Hashem. The Torah states in Leviticus (10:30), “And Moshe understood and it was correct in ‘his eyes’.” Rashi explains, “He recognized his mistake and was not embarrassed to say he had forgotten. The תרגום ירושלמי says, due to this Moshe Rabeinu received an immense reward.

HaRav Nosson Wachtfogel זצ”ל asked, “The Torah explicitly states that Moshe Rabeinu was the most humble, self-deprecating person on the earth (Numbers 12:3). Moreso, the Talmud states that in history he is the one whose good deeds surpassed anyone. Why is this acquiescence considered a superior art of nobility that gained him boundless benefaction?”

In Ethics of Our Fathers 3:9, it states, “Anyone whose actions are more that their knowledge, their knowledge will endure. But if one’s knowledge is greater than their actions, their knowledge will decline.” Rabbeinu Yonah explains that if one’s desire for knowledge (how to conduct oneself properly) is greater than one’s actions, it is an oxymoron, for what purpose does the knowledge serve if it isn’t brought to fruition. But what does it mean that one’s actions (mitzvos) are greater than knowledge – if one doesn’t have the knowledge of what one is required to do, he isn’t doing it!?

Rabbeinu Yonah answers that if one has an unbridled, incessant desire to live accordingly with Hashem’s directives – and the חכמים, Rabbis – it is considered as if one actually performs them.

While הרב ירוחים זצ”ל explained this concept in terms of קבלה, the selfless submission to Hashem, HaRav Nosson explained this concept as שאיפה, relentless, enthusiastic aspiration; this being the conduit to human success.

This was expressed by Klal Yisroel, נעשה ונשמע, “We will perform and we will understand/listen.” Their unquenchable, inextinguishable desire to selflessly follow Hashem’s will, was expressed by the complete submission to his will as their singular life mission.

The Medrash states, “Open for me a doorway the size of a pinhole and I (Hashem) will open a palace door for you.” HaRav Nosson taught that we are aware of an idea constantly repeated that if we dedicate ourselves to a life of spiritual accomplishment, Hashem will facilitate the process as a loving partner. Here we are being taught an added lesson: if one with pure, sincere resolve commits oneself to live the “perfect life”, Hashem due to one’s שאיפה, aspiration will open the pathway to sublime all of life.

In Ethics of Our Fathers 2:15, Rabbi Tarfon taught, “The day is short, the work is plentiful and the laborers are indolent, the reward is great and the master of the house (Hashem) is ‘insistent’…” If we are overwhelmed by the fact that our time is limited, though the demands far surpass our innate ability and by nature we are lazy; then what reward is possible and how can it be demanded from us to succeed? The Sforno answers that Hashem created us with an insatiable, unyielding desire to become knowledgeable of everything. This drive enables a person to overcome all seeming limitations.

The key to success is an unquenchable desire and relentless aspiration. Moshe Rabeinu’s singular determination to serve Hashem perfectly was manifested by his humble acceptance that he had been mistaken. This personality trait, being the impetus of all his life journey, was duly rewarded by Hashem!

The פרה אדומה, red heifer, an incomprehensible mitzvah, represents the idea of unmitigated subjugation and subservience to Hashem. At the time of the Golden Calf the Jewish people were perfect in their service of Hashem. They had unequivocally said נעשה ונשמע, we will do and we will understand, a statement of complete submission to Hashem at every second of their lives. But then they made the fatal mistake of deciding to do something that had been prohibited. When a person comes in contact with a corpse they naturally become self-absorbed in their mortality, the forthcoming death of the physical body, thereby minimizing their due focus on spirituality. The red heifer was a means of reeducating a person to focus completely on Hashem, the world being totally His. How can one accomplish this? By developing a constant appreciation of His benefactions and in turn passionately with intense enthusiasm aspire for always doing His will.