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By Rabbi Naftoly Bier

In Chapter 40:2 it states, “On the first day of the first month you shall erect the Tabernacle…”

The construction of the משכן, Tabernacle had been completed some time before; according to many it was on כ”ה כסלו, more than three months prior. Why did Hashem wait until ראש חודש ניסן, to “rest His Divine Presence” on the Tabernacle.

The Medrash answers that יעקב אבינו, our Patriarch Yaakov, was born in Nissan. Now we ask; why not in the month (Tishrei) when אברהם אבינו and יצחק אבינו, the other Patriarchs were born?

The “Shem M’shmuel” explains: The Talmud, Tractate Shabbos 89b relates that in the future Hashem will say to אברהם אבינו, Patriarch Avraham, “Your children have sinned against Me.”

Avraham will say, “Let them be ‘erased’ in order to sanctify Your Name.” יעקב אבינו, our Patriach Yaakov, though he had the pain of raising a family, will concur with Avraham Avinu.

Yitzchok Avinu, our Patriarch Isaac, will say, “Are they my children and not yours? Didn’t you call them ‘my son, my firstborn son, Israel’…And if you say I must bear (as their ancestor) all their sins, I sacrificed my soul before You and due to this merit forgive them!”

The Alshich HaKadosh asks; Yitzchak Avinu represents מדת הדין, the dynamic of living where every action, thought, and word is scrutinized for the slightest deviation from what is correct. It should be logically improbable for him to be the defender of those who sinned?

He answers, “there is a unique aspect to the birth of Yitzchak. Normally, just as there is physical genetics, so too one passes to one’s descendants one’s spiritual or non-spiritual genes which are a consequence of one’s life’s actions. Hashem, therefore created Avraham and Sarah with the inability to produce offspring, thereby nullifying the natural transmission of the genes of their ancestors who were idol worshippers. Miraculously, at their respective age of 99 and 89, they were suddenly gifted with the ability to have progeny. Yitzchok, consequently, was born with no prior conditions; a representative of one presented with the ability to forge ahead with no prior encumbrance, He therefore could contend that Klal Yisroel, even those who had sinned, could be accorded the gift of a fresh beginning without having to be ”cleansed” for their sins and the impact their sins had on them. That which their previous actions needed atonement for; Yitzchak argued that his self-sacrifice was sufficient for Hashem to benevolently forgive them.

The Medrash Tanchuma equates the day of creation with the day Hashem placed His Divine Presence in the Tabernacle. Just as the creation of the world was a new phenomena with no previous substance, so too Hashem’s “appearance” in this world was a totally new dynamic.

Yitzchak Avinu, who represents the idea of חידוש, freshness and novelty, merited that in his month of birth, Hashem would suffuse the Mishkan with His presence. It was in effect the same cause for exhilaration; the concept that was inculcated through these happenings. Klal Yisroel should never despair; they had sinned with the Golden Calf, but there is always the metaphysical dynamic that one can continue in life with a new beginning.

How did Klal Yisroel merit the presence of Hashem? How did Klal Yisroel merit to leave Egypt, after all they were steeped in idolatry and immoral behavior?

Chazal teach us that Hashem says to us, “Open me a pinhole and I will open the door of a palace.” Quite a difference! We are gifted by Hashem with that if one with acuity, honesty, and selfless dedication wants to embark on a journey of following Hashem’s dictates, Hashem facilitates its actualization. If one sincerely desires to be in His Presence, it happens.

In Egypt, Hashem instructed us with two mitzvos; circumcision and the Pesach sacrifice. The תרגום יונתן explains with the blood of circumcision I will have pity on you (bond with you) and with the blood of the Pesach laws I will redeem you (you having earned freedom). We merited to be granted the greatest gift of all, the Torah, due to initiating a path to accept Hashem’s dictate!

Nissan is a time that contains a metaphysical dynamic endemic to it; if one wants to selflessly subordinate their will to Hashem, it will happen due to Hashem’s benefaction. This idea is represented with the advent of springtime; all that seemed “dead” in the winter comes to life!

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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.

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By Rabbi Shloimie Lindenbaum

ויעשהו עגל מסכה ויאמרו אלה אלקיך ישראל (פרק לב פסוק ד)

Just a short while after בני ישראל witnessed the wondrous miracles of יציאת מצרים (leaving Egypt), קריעת ים סוף (the splitting of the sea), and מתן תורה (the giving of the Torah), they fell terribly in creating a עגל הזהב (golden calf) and serving it. Rashi tells us that this עבירה was initiated by the ערב רב- the group of Egyptian converts that joined בני ישראל as they left מצרים. Many ask, even if it was the fault of the ערב רב, we are taught that at קריעת ים סוף everyone reached tremendous levels of holiness and prophecy, if so, how could they have fallen so low in such a short amount of time? R’ Chaim Shmulevitz answers that although everyone, even the lowest elements, were on high levels by the ים סוף, it was not something they had worked for. When someone slowly works their way higher and higher in the spiritual spheres, they are constantly changing themselves and truly becoming greater and holier people. However, when someone is given a high level as a gift from Hashem, it does not change their essence. They remain the same person they were before, even through their momentary flash of greatness. Therefore, the ערב רב returned to their true level once the first נסיון, test, came along. Their greatness was not internalized as a real part of them because it was not something that they had worked and prepared for. Our job on this world is to strive and push to become greater and closer to Hashem. The obstacles in our way may seem inconvenient, but it is only by pushing through them and working through the hurdles that we truly make our greatness a part of our essence. The process is slow and arduous, but in this way, we can truly grow and become better people.

ויתן על פניו מסוה ובבא משה לפני ה’ לדבר אתו יסיר את המסוה (פרק לד פסוק לג-ד)

After משה returned from הר סיני the second time, his face shone with a spiritual light that was blinding for בני ישראל. They could not look at his face, and so when he spoke with them, he wore a mask. When he spoke with Hashem, however, he removed his mask. R’ Akiva Eiger explains this on a deeper level. He says that משה was an incredibly humble person- עניו מכל אדם, however he was also the king and leader of בני ישראל. As their leader he needed to act towards them with a certain assertiveness and authority, also demanding a high level of respect. This was his “mask”- concealing his true character of humility with a façade of grandeur for the sake of properly leading and directing Hashem’s nation. It follows then, that when he spoke with Hashem, he removed the “mask” and stood before his Master in his true form of the ultimate humble servant.

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By Rabbi Naftoly Bier

One of the most puzzling, perplexing, bewildering portions of the Torah is the incident of the Golden Calf.

How is it possible that after having witnessed Hashem’s presence at Har Sinai, that people would make the implausible act of violating a directive from Hashem as not to create “forms” that are in “Heaven”? “לא תעשון אתי אלהי כסף ואלהי זהב”

HaRav Nosson Wachtfogel זצ”ל, who was the Mashgiach in Lakewood Yeshiva, a person whose understanding of human nature was profound and singular, taught that there are many fundamental lessons to be derived.

Let us remember that the בני ישראל in Egypt were greatly involved with idol worship. (יחזקאל כ’, ח-ט, Ezekiel 20, 8-9) How was it possible for them to reach the spiritual level of having Hashem speak to them directly (פה אל פה – see Rambam); to attain the spiritual level of Adam, אדם הראשון, before he ate from the עץ הדעת, the Tree of Knowledge? The resounding, unequivocal answer is that we are taught הבא לטהר מסייעין אותו. If one truly, relentlessly desires to conduct themselves in the manner that G-d prescribes for us, he will gain a silent partner, who will magnanimously facilitate its accomplishment; that being G-d Himself.

It therefore follows that when one is confronted with situations and tests of life which need focus and assistance from Hashem, one has to be cognizant that the only manner in which to overcome hurdles is with Hashem’s help.

Human nature is the opposite; we want to declare כחי ועצם ידי, I am, I can, I am able to create, conquer, and be productive on my own. If we lose the correct focus of the true dynamic of success; then we lose our partner, Hashem, and yes, we can create a golden calf.

Another lesson is the following: A person could have a revelation, one can witness a miracle. For example, a person who has been told by a doctor that he or she had an inoperable brain tumor that has disappeared; at that moment it’s obvious that there is a G-d who performed a miracle.

But a month or a year later the person is once again an agnostic or one who believes in G-d, but still conducts the previous pattern of living.

To truly change, to with certainty not lose the power of the moment, necessitates constant intellectual and emotional focus on their invaluable experience. Human nature demands that one can only effect change by relentless fixation without any divergence.

Though they had witnessed the awesome, “earth-shattering” experience of הר סיני. They had squandered the opportunity of acuity through constant focus and therefore made a terrible mistake.

The third lesson is that the revelation of Hashem at Mt. Sinai included their ability to “see” the happenings in “Heaven” itself. That is what the prophet יחזקאל, Ezekiel in Chapter 1 describes, “And I saw… the forms of four distinct living beings…” (the celestial chariot) was discerned by all of the Jewish people.

But a revelation of the metaphysical sphere necessitates dogged contemplation and intellectual resolution. To apply a vision of the supernatural to the life of a human can’t be correct without a determined, truthful effort. Those who were involved with the Golden Calf had not dedicated the necessary time to truly understand the implications of their newly found revelation in order to use it properly.

Three major lessons: change is the most difficult ordeal and accomplishment of life, we need G-d’s partnership.

We are not creations of intellect or emotion but rather what creates our essence is constancy or behavior. To thoroughly and “perfectly” understand what is presented to us demands sincere deliberation and reflection.

We are taught one of the most fundamental ideas is that “אדם נפעל כפי פעולותיו”, “We develop into who we are, due to repetitive action.” Though constant focus helps; persistent action has a significantly more powerful impact, for one is inculcating in oneself thoughts which now the “whole body” is involved. A formula for implementing this dynamic is to write one’s thoughts, inspirations and lessons learned.

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By Rabbi Shloimie Lindenbaum

The Baal Haturim points out in the beginning of this week’s פרשה that Moshe’s name is not found at all in our פרשה. He explains that after Klal Yisroel sinned with the Golden Calf, Moshe asked Hashem that if He does not forgive them then Moshe’s name should be erased from the Torah. R’ Gedaliah Schorr explains that Moshe was not being punished because of his harsh bargaining with Hashem. Rather, when Moshe asked to be erased from the Torah unless Hashem forgives the Jews, he was displaying tremendous self-sacrifice on behalf of the Jewish nation. He reached such a high level through this selfless act that it was almost as if his essence disappeared in his disregard for his own needs. One of the things that separate us from Hashem is when we think too much of ourselves, and therefore by Moshe completely removing his own self interests he reached a much greater level of attachment to Hashem. A person’s name represents his essence. To express the utter nullification of Moshe’s essence for the needs of Klal Yisroel, the פרשה omits his name, thereby praising Moshe tremendously for his self-sacrifice  and greater attachment to Hashem.

כי יד על כס קה מלחמה לה’ בעמלק מדר דר (בשלח פרק יז פסוק טז)

We are commanded to remember that which עמלק did to us after leaving Egypt, to forever hate them and eventually take revenge by wiping them out. This seems to be a strange מצוה- after all we are usually encouraged to forgive and forget, and yet here we are specifically commanded to forever hate an entire nation? R’ Ahron Kotler explains that our war with עמלק isn’t absolving a personal vendetta, rather the תורה tells us that as long as עמלק exists, the true glory of Hashem is hidden. The world cannot fully appreciate Hashem’s greatness and honor while the evil of עמלק impacts society. The goal, therefore, to remember and destroy the nation of עמלק is so that the world can attain it’s ultimate mission of expressing Hashem’s honor. This is how we can understand a מצוה to hate and obliterate עמלק.

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By Rabbi Naftoly Bier

The Torah commands, “(Shemos 28:2) Make holy garments for your brother Aharon, for glory and majesty.”
Why is it important that Aharon who is a spiritual giant, a person of saintliness, needs to wear majestic, royal garments? In what manner does it add to his selfless service to Hashem and the Jewish people?
The Chinuch explains that the wearing of these unique garments was a natural means of ensuring that the Kohen, priest, has a proper state of mind during his service in Hashem’s abode, temple. A person is influenced by one’s deeds, his actions shape his thoughts and state of mind. The emissary who intervenes with Hashem on behalf of his people must concentrate and focus only on his mission. By wearing special clothing, it will arouse him to be acutely aware of his standing in front of Hashem. It is comparable to wearing תפילין, tefillin, that serves amongst many reasons, to focus properly.
Additionally, the special clothing and the beauty of our sanctuaries will affect others to atone for their sins and to return to Hashem; they being influenced by their ornate garments which convey the magnitude of serving Hashem.
The physical mundane aspect of our world is a unique gift, enabling one to be constantly aware of Hashem’s benefaction (beauty, nature, health, etc.) thereby ensuring that the epicenter of life is asking what is Hashem’s will?
On Purim, the day that we can attain an attachment to Hashem’s interminable love for us; we are instructed to have a merry feast, including meat and wine (or grape juice). This obligation is according to most incumbent on women also. Again, we are puzzled! Why don’t we spend the whole day in prayer, study, relating all to the miracles of Purim with depth and clarity?
In משלי, Proverbs 9:1-2 it states, “With wisdom she built her home, she has hewn seven pillars. She prepared a feast, mixed the wine and set the table.”
The Medrash says that is a parable. Hashem created the world in seven days, created the land and the bodies of water and vegetation.
Why is a grand feast the metaphor for creation? A phenomenon that exists is that parents will make a lavish feast for their child’s wedding. Human nature is that when one is ecstatic, one wants to share one’s euphoria with others. How? By giving of their “largesse” to others- (ביום טובה היה בטוב” (קהלת ז’ י”ד”. Hashem who had the “supreme exhilaration” of “giving” to His creation is analogous to one who invites others to a feast of joy.
On Purim when we are celebrating Hashem’s external love for us, we express our intense appreciation by elevating our spirits, acknowledging with acuity, the gifts of life we are given; henceforth partaking in the most delicious, “uplifting” foods – meat and wine. Used properly, it is segue to truly connect to Hashem with intense emotion.
Another example of how our relationship with the physical world impacts on our relationship with Hashem is the first משנה in Tractate Megillah. The mitzvah of reading the Scroll of Esther can be done on the 11th, 12th, 13th, 14th, or 15th of Adar. The usual rule is the 14th for unwalled cities and the 15th for walled cities. The 11th, 12th, and 13th were exceptions for the farmers who came Monday and Thursday to the cities for “market day”. In order that they shouldn’t have to once again make a journey to hear the Megillah, Chazal created a dispensation for them. To show our appreciation for the whole year (Rashi), enabling us to have food and water. Aren’t they doing it for a selfish reason; they need to earn a living? What do we, the city inhabitants, owe them? The answer is appreciation! Isn’t a heartfelt thank you each time they come sufficient?
HaRav Yeruchim Levovitz זצ”ל taught that one can truly ascertain another’s true appreciation by observing if the recipient will initiate an action as a consequence of their being a recipient. Some will say they owe it to me, or they did it for their own good, or I said thank you! But real appreciation is when one expends time and effort to truly convey one’s thanks.
To truly appreciate Hashem’s eternal beneficience is only possible if we have the same for all humans. We are one person; the physical world, the human society are constant educators how to relate to Hashem’s gifts and to appreciate His love for us.

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By Rabbi Shloimie Lindenbaum

אמתים וחצי ארכו ואמה וחצי רחבו (פרק כה פסוק י)

The Torah lists in detail all the objects needed in the משכן, starting with the ארון, the Ark. All the measurements given for the ארון are in “halves”- 2.5 cubits long, 1.5 cubits wide, and 1.5 cubits high. The Baal Haturim comments that the ארון represents the Torah. By telling us that all its measurements are “broken”, the Torah is teaching that for one to truly learn and appreciate Torah, one must break themselves- lowering themselves with proper humility.

ועשית מנרת זהב טהור מקשה תיעשה המנורה (פרק כה פסוק לא)

Hashem tells Moshe that he should make the מנורה, and the פסוק ends off, “so will it be made”, as if it is made by itself. Rashi explains that Moshe had a difficult time creating the מנורה, so Hashem had him throw the gold into a furnace, and the מנורה came out “on its own”. The Sfas Emes asks, if so, why did Hashem bother showing Moshe the מנורה in the first place? It will anyway be created through a miracle? The Sfas Emes answers that our responsibility is to do as much as we possibly can. Sometimes, there will be a מצוה that seems impossible for us to do. In that situation we must do our job, i.e. anything we possibly can do towards the fulfillment of the מצוה, and then Hashem will finish the rest “by itself”. That is why Moshe needed to be shown the מנורה- to do whatever he could, and only then would Hashem “step in” and miraculously finish the rest. This is encouragement for all of us to never give up when the task seems too big- we must do whatever we can and leave the rest for Hashem to take care of.

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By Rabbi Naftoly Bier

In מסכת ברכות כ”חי, Tractate Brachos 28b relates the following: When ר’ אליעזר, Rav Eliezer was on his deathbed his pupils entered to visit him. They said, “May our teacher please teach us the manner of living that will gain for us the life of the World to Come. He answered them, “Be careful with the honor of your friends, keep your children away from dynamics which will cause a separation from Torah study and when you pray be constantly aware in front of Whom you are standing. With this focus you will merit a life of the World to Come.”
There are many difficulties with this passage. Don’t we all know that to merit the World to Come, one has to follow the dictates of the Torah? Why only these three? Doesn’t the משנה in Pirkei Avos teach that one should not do mitzvos in order to gain reward but rather to conduct oneself in the opposite manner; to selflessly follow the will of Hashem?
The צל”ח answers that the understanding of this passage is deciphered by an extra word. Rather than asking ונזכה לעולם הבה, “we will merit the World to Come”, they asked ונזכה בהם לעולם הבה, “we will merit in them the World to Come”. They were seeking the manner whereby one can experience the ideal of the World to Come in this world on a continuous basis.
In Pirkei Avos, Ethics of our Fathers, chapter 4:22 it states: “One hour of repentance and good deeds in this World is better than the entire life in the World to Come, while one hour of spiritual bliss in the World to Come is better than all of life in this world.”
The profound lesson of this teaching refers to one who is able to selflessly conduct themselves in a manner that defines their actions as one of complete negation of self, complete subservience to Hashem due to one’s infinite love of Hashem, as a result of one’s clarity of His constant, infinite benefaction. This is akin to one being embraced by Hashem in the World to Come, in this world! The students were perplexed; how is it possible to completely transcend every minute iota of self-aggrandizement and fully connect to Hashem in this world?
The answer given was, firstly honor your friend – the most important genuine caring friend you have. As Rashi explains in Shabbos 31a, Hillel taught all of Torah is founded on the principle (one foot), “What you despise; to your friend don’t do.” Who is this, it’s Hashem Himself! Firstly create an understanding of who Hashem is, what He represents. Secondly, study Torah with sincerity and exactitude. Thirdly, when talking to Hashem, praising Him, pleading with Him; never for a moment lose the awareness that one is talking to the Creator, Sustainer, Supervisor, Loving Father – Hashem.
The Torah (שמות כה:א) instructs, “Speak to the children of Israel and they will take for Me, תרומה, and offering, from each man whose heart motivates him, take My offering.” A couple of questions: Why does it say “they will take”, the proper verse would be “to give”. “For Me” – it’s for the Tabernacle? What does it mean “whose heart motivates him”; isn’t it superfluous?
On one level, the Torah is instructing that there is no obligation to give, it should be given with pure motivation of gratitude. It should not be given for honor, attention, or to take pride in their gift, only for the sake of Hashem. Thirdly, even one strand of material that is given should be accepted. Everyone and everything is important and significant.
An idea of the משכן, Tabernacle, was the given possibility for Klal Yisroel to experience the World to Come in this world, to embrace without any desire but to subordinate oneself to Hashem. To contribute material to it, which was only used in the construction, was an opportunity to wholeheartedly embrace Hashem.
The פסוק says “ושכנתי בתוכם, I (Hashem) will dwell amongst them”, though it first says “ועשו לי מקדש, and they shall make me a sanctuary”. First and foremost the Jewish people and every individual have to sanctify their personal life; i.e. to dedicate their whole existence to Hashem. This in turn creates a sense of the World to Come, a feeling of intimate, inseparable attachment with Hashem. The sanctuary would be a conduit to be constantly aware of the ability to connect in a “metaphysical manner” to Hashem. But the existence of a sanctuary, בית המקדש in our midst is dependent first and foremost if an individual develops an unbridled, total commitment to Hashem that defines all of one’s actions.
This idea is formulated in the מכתב מאליהו חלק א page 228. Chazal say בטל רצונך מפני רצונו, it doesn’t say שבירת הרצון, it isn’t sufficient to dismiss one’s desires, but rather to completely nullify, quash any negative drives or inclination.
Even when a person is greatly inspired, exhilarated and passionate regarding a mitzvah, nevertheless there could always be a slight aversion to the action needed. The idea of “to take” was to the דור דעה, the greatest generation; the one that witnessed Hashem at Mt. Sinai; to scrutinize if they are a נדב לבו, one whose heart , one’s desire is totally in harmony with subservience to Hashem. In every action, there is an inner sense of true, unmitigated attachment to Hashem; that encapsulates the lack of complete self-negation. The challenge is to allow it to dominate and subsequently to nullify the “self-focus”.
A fascinating example is the מראות הצבאות, the mirrors that the women dedicated for the משכן, Tabernacle. Though they were used for the purpose of attracting men; nevertheless these women completely negated this previous desire and need and therefore the mirrors attained a high level of holiness.
Though this level of dedication is lofty; every time we enter a בית הכנסת or בית המדרש, a place dedicated to connecting to Hashem, we have an opportunity to “ignite the inherent flame” of total subservience to Hashem. How? By remembering we are in His presence and to act accordingly. We must treat the place with utmost respect, and to properly talk and act.

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By Rabbi Shloimie Lindenbaum

אם כסף תלוה את עמי את העני עמך (פרק כב פסוק כד)

The Torah tells us about the mitzvah to lend money to people in need, “when you will lend money to my nation, the poor person with you”. What is the meaning of the line “with you” and what does it have to do with giving צדקה? The Alshich explains based on a Gemara in Bava Basra (131b) that if a man bequeaths all his possessions to only one of his sons, we say that he certainly did not mean to make that son the sole owner. Nobody would willingly leave any of their children with nothing. Rather, we say that he was appointing that son as the caretaker of the estate, to safeguard the funds and provide them to his brothers when necessary. So too, says the Alshich, we are all children of Hashem, certainly He would not give one person wealth and leave others destitute. It must be that the one who has the money was just appointed as a “guardian” over the poor person’s money, that is why he has so much, and part of his job is to distribute it when needed. This perspective is being taught to us by the pasuk, “the poor person, with you”, in other words, the portion of the poor person was deposited with you- and you must give it back to him. With this perspective it is much easier to give צדקה.

ובשר בשדה טרפה לא תאכלו לכלב תשלכון אתו (פרק כב פסוק ל)

The Torah tells us that we are forbidden to eat meat from an animal that was “torn in the field”, rather we should give it to the dogs. The Daas Zekeinim says that the reason why the dog is picked as the lucky recipient, is because they would often use dogs to guard their sheep. As appreciation for all the dog’s hard work, when there is a טרפה- a torn animal, one should give it to the dog. That means, even if this time the dog’s defenses were broken through, and an animal did get killed, one must still recognize all the good that the dog does, all the sheep that it did protect, and all the other times that no animals were killed. With this outlook, focusing on the positive and appreciation, even when something went wrong, one can lead a much happier life.