Parshas Vayakhel - Take the First Step

Thoughts on The Parsha

Parshas Vayakhel

Take the First Step

By: Daniel Listhaus

וַיֹּאמֶר משֶׁה אֶל בְּנֵי יִשְׂרָאֵל רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה: וַיְמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת וּבְכָל מְלָאכָה

“Moshe said to the Children of Israel, 'See, Hashem has proclaimed by name, Betzalel son of Uri son of Chur, from the tribe of Yehuda. He filled him with G-dly spirit, with wisdom, and with understanding, and with knowledge, and with every craft.”

-Vayakhel 35:30-31

The passukim (verses) describe the involvement of Betzalel and the chachomim (sages) in the building of the Mishkan (Tabernacle) and its keilim (vessels). Betzalel actually received a few personal shout-outs among the passukim because, as Rashi¹ explains, Betzalel was even more devoted to the building of the Mishkan than the others.

Why was Betzalel one of the few individuals who were so heavily involved in the building of the Mishkan? Rashi², based on a Gemara³, relates an incident through which Moshe was certain that Betzalel had achieved a level of Ruach HaKodesh. When Hashem commanded Moshe to tell Betzalel what to do, He said, “Go tell Betzalel to make Me a Mishkan, an aron, and the keilim.” However, Moshe, to test Betzalel's wisdom, reversed the order and told him that the commandment was to “Make an aron, keilim, and the Mishkan.” At that point, Betzalel said to Moshe that he must have misunderstood what Hashem had told him to say, because as Betzalel said, “The way of the world is that a person first builds a house and then brings its furniture into it. However, you are telling me to do the opposite. Perhaps what Hashem really told you is to build the Mishkan first.” To this, Moshe responded, “And perhaps you were in the shadow of G-d⁴ and that is how you were able to figure this out”.

Clearly, Betzalel was someone who was privy to understand the ways of Hashem. Where did this skill come from? From where did Betzalel learn this ability?

The Torah⁵ tells us that Betzalel was one of the people who earned a level of Ruach HaKodesh and a special degree of understanding and wisdom from Hashem. The Rosh⁶ comments that even before Hashem granted Betzalel this knowledge, he was already someone of great wisdom. The Rosh then comments that we learn from this passuk that Hashem only gives wisdom to those who already have it.

This Rosh is very complex and paradoxical. First of all, why would Hashem only grant His wisdom to those who already have it? Is this a “the rich get richer” scheme? Would it not make more sense for Hashem to bestow His wisdom on those who have yet to achieve it? Second of all, this Rosh presents a paradox. If Hashem only gives His wisdom to those who already have wisdom, how does one get knowledge in the first place?

The Nefesh Hachaim⁷ explains that only those who are deserving and capable of receiving Hashem's wisdom could in fact be a receptacle. The way one prepares oneself to achieve this readiness is by working on one's yiras shamayim (fear of Heaven). Yiras shamayim is the “knowledge” required as a prerequisite in order to attain a level of Ruach HaKodesh and chochma from Hashem. This is what Dovid ha'melech taught in Tehillim⁸ that, “The beginning of wisdom is fear of Hashem”. Similarly, Rebbe Chanina taught, “Everything is in the hands of Hashem except for fear of Hashem.”⁹ It is our job to work on our yiras Hashem. This is the one thing we are here to accomplish, as the Torah itself challenges us, “And now, Yisroel, what does Hashem, your G-d, ask of you but to fear Him?”¹⁰

Fear of Hashem is necessary to achieve a level of divine understanding. This is the knowledge required in order to be a fitting vessel to contain the wisdom of Hashem. As a matter of fact, the Gemara¹¹ offers a parable for this, “R' Zeira or R' Chanina bar Pappa once said: Come and see how different the characteristics of Hashem are from the characteristics of humans. The characteristic of humans is such that an empty vessel could hold things you pour into it, whereas a full container cannot hold anything more. However, regarding matters involving Hashem, it is exactly the opposite. A full vessel (one with yiras shamayim and Torah knowledge) can hold even more, whereas an empty vessel cannot hold anything.”

The Orchos Tzadikkim¹² in his hakdama (introduction) writes that a person must train his middos in a way of yiras shamayim because yiras shamayim is the kesher (connector, knot) which ties and strengthens the middos together in the right way. Yiras shamayim is as vital a part in sharpening one's traits, as the string of a necklace is necessary to hold its jewels. Just as if the string of a pearl necklace would be cut, the pearls would all scatter – bouncing across the floor, so too without yiras shamayim to channel the middos in a person, the middos would run wild without restraint.¹³

Our job is to make ourselves into vessels which could hold the deep understandings of the Torah and the infinite wisdom of da'as Hashem. In order to accomplish this, one must work on his yiras shamayim and then direct his middos appropriately. However, for every area which one thinks is not important to channel in the way of Hashem, one is essentially making a puncture in himself. The vessel he is supposed to complete has holes! Anything poured in is really only being poured in superficially, and it will all just come pouring out. This person is handicapped; and just as a handicapped man cannot climb a ladder, so too as long as this person keeps his ways, he will never climb the stairs to greatness.¹⁴

Looking back at this concept we see how, simultaneously, man is so small yet so great. On the one hand, the only thing we are really capable of doing is attaining yiras shamayim. But on the other hand, once that great task is accomplished, there is no limit to the heights one could reach with siyata d'shmaya (Heavenly help). Moshe saw in Betzalel someone who had “insider information” in the thoughts of Hashem. This was not a power that Betzalel was born with, rather it came as a gift from Hashem to him because he had already worked on himself to become a yarei shamayim of the highest degree. Betzalel truly reached the level of “reishis chochma yiras Hashem”¹⁵ (The beginning of wisdom is fear of Hashem), which is why he was hand chosen to be showered with even more Ruach HaKodesh.

It is important to note, however, that the power of one who has yiras shamayim does not stop here. The Kli Yakar¹⁶ writes that when the B'nei Yisroel and all the chachmei-lev tried to erect the Mishkan, they found themselves unable to do so. Hashem then said to them that if they merely start to involve themselves in the construction of the Mishkan, that it would stand on its own.¹⁷ Now, if the Kli Yakar would stop here, we would say that he is saying something specific to the Mishkan; that it stood through a miracle, and somehow, if the Jews in the desert merely showed that they cared, by involving themselves, then Hashem would take care of the rest. However, the Kli Yakar continues to comment that what happened at that time during the building of the Mishkan is really an allusion to every action a person does. Sometimes a person has a task before him that he wants to do l'shem shamayim, but he comes to the realization that it is an impossibility. Once these thoughts start entering this person's head, he may get turned off from going forth with the job. However, Hashem tells us that all we have to do is start, He will help us finish. It will look as if we are somehow doing the task on our own, just as it seemed Moshe was carrying the heavy beams of the Mishkan himself. In reality, though, just like the beams, Hashem will make the task carry itself.

When Hashem decided to destroy Sodom, the Torah describes that Hashem said, “Shall I conceal from Avraham what I am going to do?”¹⁸. The Orchos Tzadikkim¹⁹ writes that when Hashem says such things about a person, it is a sign that that person is a tremendous ba'al anavah (humble person). Humility goes hand in hand with yiras shamayim. The anav is one who knows his place as a human being, and realizes that it is his job to do only what Hashem wants of him. Such a person is privy to Hashem revealing his plans to him. This is obvious. After all, if a man achieves a level of wanting only what Hashem wants and has developed da'as Torah and da'as Hashem, then clearly what Hashem wants and what this person wants should be the same.

Yiras shamayim is the one thing we must achieve. As mentioned, this is an explicit passuk in the Torah, “And now, Yisroel, what does Hashem, your G-d, ask of you but to fear Him?”²⁰ Once one achieves yiras shamayim, one enters a world with no limits. G-dly wisdom and understanding is poured into his complete kli (vessel), and as long as he takes the first step in doing any task l'shem shamayim, Hashem will ensure that it gets completed.

1Shemos 37:1

2Shemos 38:22

3Berachos 55a

4The name Betzalel in Hebrew comes from two words: b'tzel (in the shadow of) and [k]el (G-d).

5Shemos 35:31

6Ibid.

7Nefesh Hachaim: Sha'ar 4 Perek 5

8Tehillim 111:10

9Berachos 33b

10Devarim 10:12

11Berachos 40a

12Orchos Tzadikkim: Hakdama

13This is not only true for the bad middos within a person, but for the good ones as well. The Orchos

 Tzadikkim maintains that each middah could be used for good or bad. Even the middos we generally 

praise people with: kindness, patience, humbleness, etc. could unfortunately be used at inappropriate times

 as well if not trained properly.

14Orchos Tzadikkim: Hakdama

15Tehillim 111:10

16Shemos 40:2

17This is actually a Medrash Tanchuma brought by Rashi a little earlier in the parsha (Shemos 39:33). Rashi writes that the B'nei Yisroel brought Moshe the Mishkan because they were unable to erect it. As Rashi says, “Because Moshe did no work on the Mishkan, Hashem left its erection to him. For no man was able to erect it because of the weight of the beams, as a man does not have the strength to set them upright, but Moshe erected it. Moshe then said before Hashem, 'How can the erection be accomplished by man?' Hashem said to him, “Involve yourself with your hand and it will appear as if you were setting it up but it will rise upright and stand by itself.'”

18Beraishis 18:17

19Orchos Tzadikkim: Sha'ar HaGaivah

20Devarim 10:12

Parshas Ki Sisa - The Power of Potential

Thoughts on The Parsha

Parshas Ki Sisa

The Power of Potential

By: Daniel Listhaus

וַיַּרְא הָעָם כִּי בשֵׁשׁ משֶׁה לָרֶדֶת מִן הָהָר וַיִּקָּהֵל הָעָם עַל אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלֹהִים

אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי זֶה משֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה הָיָה לוֹ: וַיֹּאמֶר

אֲלֵהֶם אַהֲרֹן פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם בְּנֵיכֶם וּבְנֹתֵיכֶם וְהָבִיאוּ אֵלָי: וַיִּתְפָּרְקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶל אַהֲרֹן: וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם: וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַה' מָחָר: וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק

“The people saw that Moshe delayed in descending the mountain, and the people gathered around Aharon and said to him, 'Rise up, make for us gods who will go before us, for this Moshe, the man who brought us up from the land of Egypt – we do not know what became of him!' Aharon said to them, 'Remove the golden rings that are in the ears of your wives, your sons, and your daughters, and bring them to me.' The entire people unburdened themselves of the golden rings that were in their ears, and brought them to Aharon. He took it from their hands and he bound it in a scarf, and made it into a molten calf; then they said, 'These are your gods, O Israel, who brought you up from the land of Egypt.' Aharon saw and built an alter before him; Aharon called out and said, 'A festival to Hashem tomorrow!' They arose early the next day and offered up olah-offerings and brought peace offerings; the people sat to eat and drink, and they got up to sport.”

-Ki Sisa 32:1-6

The cheit (sin) that we performed as a nation by the episode of the eigel ha'zahav (golden calf), was without a question the most catastrophic event in all of history. The ramifications of our huge mistake then by cheit ha'eigel is something we still must deal with on a daily basis; death, sickness, and galus (exile) are all part of the punishment, which we still obviously suffer from. As a matter of fact, Rashi¹ writes this based on a Gemara²: there is no punishment that comes upon B'nei Yisroel which does not have in it some retribution for the sin of the golden calf.

Not only was the aveirah (sin) itself so horrible – avodah zarrah (idol worship) at its worst – but so was the timing. The passuk (verse)³ tells us that when B'nei Yisroel saw that Moshe had delayed in his coming, they decided to worship avodah zarrah. Rashi⁴ paints the following picture: Moshe had announced that at the end of forty days, he will come back within the first six hours of the day. However, the issue was that there was a slight mis-communication. Moshe meant forty full days – meaning days complete with their nights preceding them. Therefore, since the day Moshe went up on Har Sinai was after its night had already passed, it was not part of Moshe's calculation. B'nei Yisroel though did count it as the first day. This was why, forty days later, as the people crossed off the last box on their calenders and realized that Moshe had not returned yet, they became very nervous and confused. The Satan took immediate advantage of the and added to the tumult by introducing an aura of darkness and gloom, as well as an image of Moshe rabbeinu being carried away, in order to give off the impression that Moshe had died.⁵ The Satan's idea worked and indeed at the foot of Har Sinai the Jews assumed Moshe had died and went on to serve avodah zarrah.

This whole event is more than absolutely abominable and disturbing, it is senseless! If they would have done this after Amalek came to attack them or when they were out of food or water, then at least we would be able to slightly understand the rational behind such a rash action; for at a time of real distress and discomfort it could perhaps be tempting to rebel and switch religions looking for new hope and purpose. However, at this point there urge for avodah zarrah was instigated by nothing of the sort. Everyone was happy, they had gotten past some hardships in the midbar (desert) through the leadership of Moshe, and they had heard Hashem Himself declare His Oneness. Now, they were a day away from receiving the physical luchos and Torah – the pinnacle of their time in the midbar which would prepare them to enter Eretz Yisroel. Yet, within the window of one day, they totally did an 'about-face'.

Furthermore, it is not even like it was a process which took a long time of waiting around and arguing over what should be done in Moshe's unexpected absence. Rather, they were able to quickly work together and gather everything needed to build the eigel ha'zahav and put it together. This is also despite the fact that Aharon tried very hard to stall time until Moshe would come back. For example he said that the men should bring the jewelry of their wives and children.⁶ After all, imagine trying to demand your wife to give up all her jewelery and asking your children to hand in their ipods and cell phones. It will most definitely not happen. Yet, within hours, they came up with all the resources needed to mold the avodah zarrah.

How could it be that while the entire B'nei Yisroel was on such a spiritual high – only a day away from receiving the luchos, that they could rush to do avodah zarrah from a mere suggestion from the Satan that Moshe had died? It should have been news they did not want to hear and would have been in a state of shock unable to believe it. Yet that was not the case. They fell for it immediately and hit rock bottom. How could we understand all this?

Within the realm of physics, there are many types of energy. Among the more commonly discussed types of energy are kinetic and potential. Kinetic energy is simply the energy something possesses due to its motion. One could imagine a roller coaster at the bottom of a steep drop where it is speeding from all the motion gathered as it charged down the track.

Potential energy, on the other hand is a little harder to visualize, for it is merely energy stored in a system ready to be unleashed. The classic example of this is a clock pendulum swinging. If one were to pause time as the pendulum reaches the highest point of its swing on either side, one could imagine the potential energy contained as it is on the verge of heading back down. In order to make it feel more real, we will once again go with the roller coaster example. Imagine yourself on a roller coaster. It has just slowly chugged its way up the track for quite some time and all you have been thinking is “what goes up must come down”. As the sound of the air brake being released reaches your ears and the coaster begins to inch ahead, you peer over from your front row seat and notice the steep decline of the track in front of you. At that point, immediately before zooming forward, you and the coaster are full of potential energy. However, imagine for a second that as your body prepares itself and that sensation has permeated every part of your body, the roller coaster breaks down and never goes down the track, but rather gets stuck on top and everyone is escorted down an emergency staircase on the side. What would happen to that bottled up sensation? Some may have the urge to jump down the last few stairs, while some may need to release their energy by heading straight over to another thrill ride, and while others my need to punch something hard, but one thing is for certain – it just does not feel right letting that potential energy dwindle away slowly. In some way or another we look for ways to re-channel it on another route.

When it comes to our personal levels of potential as individuals, the more kochos (abilities) we have, the greater the impact we are capable of making in the world. However, having more kochos comes with a tremendous risk, that they could be used for bad as well

Perhaps this is how we could understand what happened by the cheit ha'eigel. B'nei Yisroel were indeed super charged with ruchniyus (spirituality) prepared to receive the luchos. However, when the moment came and passed and all their bottled up potential and energy had no where to escape, the weak ones among them who were unable to control the direction of their potential, let it all rush forward to the point where it was very possible to have the eigel ha'zahav up and running in only a matter of hours. The rubber band had been pulled back and held in position for too long. So when Moshe did not come down with the clear direction to head in, they just had to let it fly in an area which could hold their massive potential energy that had been reserved to serve Hashem on a spiritual high upon receiving the luchos. This is perhaps why the event was so catastrophic and was able to be so easily misled with a mere single implication from the Satan to plant a new idea in their heads during a time of confusion.

Each and every person has his or her own kochos and incredible levels of potential that are able and meant to be utilized to achieve tremendous heights. However, along with these kochos come an equal risk of taking that energy and running with it in the wrong direction.

With this in mind, let us try to adopt two behaviors. The first is to work on setting our directions correctly so that the potential energy we have is not set in motion the wrong way. We must realize what our strengths are and what we are capable of and then think about how to use them to further our own growth, and that of K'lal Yisroel as a whole.

The second thing to keep in mind as an inferred lesson, is to not get let down when we do things that are wrong. Rather we should do teshuva (repent) and gain chizuk (strength and confidence) from the realization that the magnitude of the aveirah we did is an indicator of what we are really capable of on the other side of the spectrum.

May Hashem help us realize our kochos and how to utilize them effectively in order that we be able to direct them in the right way.

1Shemos 32:34

2Sanhedrin 102a

3Shemos 32:1

4Rashi ibid.

5See Rashi 32:1

6See Rashi 32:2

Photo Credit: http://www.negative-g.com/SFOG/SFOG2011/SFOG-2011-9.htm

Parshas Tetzaveh - Passing the Torch

Thoughts on The Parsha

Parshas Tetzaveh

Passing the Torch

By: Daniel Listhaus

וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד

“And you will command the Children of Israel that they shall take for you clear olive oil, crushed, for illumination, to light a lamp continually.”

-Tetzaveh 27:20

The Torah tells us that Aharon Ha'Kohen was commanded to light the menorah every single night. The verb that the Torah chooses to describe this task of Aharon is, “l'ha'alos” (to light; literally – to cause to go up) as opposed to the more common way of expressing the verb “to light” in hebrew, which is “l'hadlik” (to light). What is the reason for the Torah's usage of “l'ha'alos” instead of “l'hadlik”?

Rashi¹ is seemingly bothered by this question and explains that the Torah is teaching that Aharon's job was not merely to light the Menorah, but rather to ensure that it would remain lit – that the lights of the menorah would be able to rise on their own.²

The menorah symbolizes Torah shel ba'al peh (the Oral Torah). Torah shel ba'al peh gets transmitted from generation to generation, taught by rabbeim (teachers) to their talmidim (students) since the time of receiving the Torah at Har Sinai. Indeed, the mesorah of our Torah shel ba'al peh has only been able to continue all this time because of the lessons contained within the commandment “l'ha'alos ner tamid.”

The first thing we see from the lighting of the menorah as a symbolism for passing on the Torah is that just like a fire could create another fire without diminishing anything from itself, so too, the Torah is a “lekach tov”. The Torah could be taught to others and passed on for generations without diminishing from one's own knowledge of Torah. Therefore, one must be willing to selflessly give over his Torah to share with others. One should have no reservations when it comes to teaching others that perhaps they will become greater than himself in Torah, because Torah belongs to all and in fact if someone is the cause for someone else's spark to learn more, then he gets a share in the other's learning as well.

The second aspect we see is that when a person commits to teach others after realizing that there is an obligation to give over what you know and that you will not lose anything by doing so, one must teach with patience. It is not enough to just yell out everything you know, but rather you must teach with a patience and hold the proverbial torch until the new flame catches the light well enough to be able to rise on its own.

Only with this approach of l'ha'alos ner tamid does our mesorah remain in tact. Its continuity depends on the genuine care and effort put in to each generation in order for the flame to continue.

One of the most famous traditions of the Olympics is the Olympic Torch Relay. The relay begins in Olympia, Greece where the torch is lit and from there it begins its journey to wherever the host city happens to be that year. The flame gets passed by many people and via many means of transportation. This year for example, over its 39,000 mile route, the Sochi Torch Relay found itself in the North Pole, on top of mountains, in the depths of lakes, and was even taken into space for the first time. The 14,000 total torch bearers were from all over the world and ranged in age from teenagers to a 101 year-old man.

There is no doubt that there is tremendous symbolism in continuing a burning fire and passing it from hand-to-hand. On the 'loftiest' of levels, it represents a potential unity of the world with a shared interest to maintain peace. However, despite all the focused effort put in and technology used in order for the flame to remain lit, it went out multiple times along the trip. Additionally, in order to accomplish the feat of bringing the torch into space, they had to put it out because the limited oxygen brought to space is vitally needed for the astronauts, and not to be wasted on keeping a flame burning. So, the link was broken in order to modernize the route to include space. After all, we must stay with the times: what is more symbolically important – a mere consistent flame or the bringing of the torch into space to show how great man is? It is surely well worth it to put out the flame in order to modernize the route to include space.

Additionally, chances are that despite all the symbolism, if after the Olympic torch went out, you were to ask one of the previous torch bearers if they were upset that the light had gone out – effectively meaning that their job was retroactively pointless because the torch was re-lit – they would probably respond that they could not care less and were just happy to have been in the spotlight for a little while and glad that the flame did not go out on their watch. As long as they were able to get their dream experience of being a part of the relay they are happy with that alone.

In great contrast to the Olympic torch, we as a nation and our torch that we have carried for thousands of years is still lit with the same flame. Despite being put into exile after exile, having to flee cities and countries on short notice, and despite all the harassment and troubles we have had to endure and all the crusades and holocausts we had to experience, we remain with the same mesorah. Our proverbial menorah remained continually lit over the years because of our attitude of l'ha'alos ner tamid: The mesorah was passed on with a love and care for the sake of continuing the mesorah. In contrast to the Olympic Torch, the torch bearers of the Torah do not carry it for self glorification, nor to be in the spotlight. Also, they are not willing to put out the flame in order to fit with modern ideas. This is the uniqueness of our mesorah and our secret as a nation.

Unfortunately, we oftentimes find that we are fooling ourselves by superficially teaching others when really we are doing so for our own greatness, or when we are helping others only enough to make it seem that their proverbial wick is lit while in reality as soon as you pull your flame away it becomes obvious that theirs was still dependent. Instead of this fake-ness, we must bear in mind the uniqueness of Torah and chesed (kindness) that the more we give to others, the more we are in reality getting. Also, we must keep in mind that teaching Torah and doing chesed must be with patience and with a selflessness that ensures that the new flame will be able to remain lit on its own with the capacity to light future flames.

May Hashem help us realize the importance of our mesorah and help us treat it with care by wanting to learn in order to teach others and make sure that it is properly transmitted by not removing the flame until the next one has the ability to stay lit on its own.

1Rashi Shemos 27:20

2See also Sifsei Chochomim Shemos 27:20

Photo Credit: http://www.tobyperkins.org.uk/2012/06/chesterfield-to-welcome-olympic-torch/

From the Archives....Parshas Tetzaveh

Parshas Tetzaveh 5772 - Measure for Measure

Parshas Tetzaveh 5773 - Pur Sight 

PLEASE FOLLOW OUR GOOGLE+ PAGE FOR A STREAM OF ALL DIVREI TORAH WITH NEW COVER PICTURES, PARSHA STUMPERS/QUESTIONS TO THINK ABOUT, AND THOUGHTS ON SHA'AR HA'ZECHIRA