Parshas Ki Sisa - The Captain Goes Down With His Ship

Parshas Ki Sisa

The Captain Goes Down With His Ship

By: Daniel Listhaus

וַיְדַבֵּר ה' אֶל משֶׁה לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם

“Hashem spoke to Moshe: 'Go, descend – for your nation that you have brought up from Egypt has degenerated.”

-Ki Sisa 32:7

As one reads through the passukim (verses) in our parsha carefully, one would realize a number of surprising and confusing things regarding the conversation between Hashem and Moshe. The Torah¹ tells us that Moshe was still up on the mountain when Hashem broke the news to him: “Go, descend – for the nation that you have brought up from Mitzrayim has degenerated.” Rashi² brings the medrash³ which comments that Moshe realized through Hashem's choice of harsh expressions that the matter was quite serious. As a matter of fact, Hashem immediately banished Moshe and told him he must leave because as great as he was, he was only invited to shamayaim (the Heavens) on account of B'nei Yisroel.

The medrash goes on to describe that at that point Moshe thought to himself that if he would leave right away, B'nei Yisroel would not stand a chance. So, as the medrash details, Moshe argued every argument he could think of to Hashem. He started by saying, “Remember when You went around to offer the Torah to the various nations, all the non-Jews said no, whereas B'nei Yisroel said yes?” Hashem responded that by worshiping the eigel ha'zahav (golden calf), the B'nei Yisroel uprooted that zechus (merit). Moshe continued and argued, “Remember when You sent me to Mitzrayim to tell the B'nei Yisroel Your Name, and right away they believed me and bowed to Your Name?” Hashem replied that as great as that was, they were mevatel (canceled) this by bowing to the eigel.” Moshe again tried to persuade Hashem and asked Him to recall that the bechorim (first-borns) brought karbanos (animal-offerings) to Hashem. Hashem, though, again responded that that meant nothing anymore now that they had chosen to instead bring offerings to the eigel. As a final attempt in his first round, Moshe told Hashem that He cannot wipe out the people who heard Hashem Himself declare, “Anochi Hashem Elokecha...” (I am Hashem Your G-D). Hashem replied that that level which B'nei Yisroel had achieved was replaced with their own declaration of “Eileh Elohecha Yisroel...” (These are your gods, Yisroel...), which they said in reference to the eigel ha'zahav.

The medrash⁴ continues to describe that the Torah⁵ then says that Hashem spoke to Moshe in a slightly softer tone, and as soon as Moshe detected the small change, he immediately began a second round of bombarding Hashem with arguments as to why He should have mercy on B'nei Yisroel. In fact, the Torah⁶ itself accounts that Moshe pleaded before Hashem, “Why should Your anger burn against them? Are they equal to You that they are even worthy of your jealousy? Is a wise man jealous of any but a wise man? Is a strong man jealous of any but a fellow strong man? Why should You be jealous of Bnei Yisroel over them worshiping the eigel? Furthermore, this is Your people who You took out of Mitzrayim. Why should You allow Mitzrayim to say that You took them out only to kill them in the mountains and annihilate them from the world?⁷ Moshe even dared to suggest that the luchos anyway were only targeted at him. After all, the first and second mitzvos contained in the luchos declaring Hashem as the only G-d, along with the negative commandment to not worship idols, say, “Anochi Hashem Elokecha...” (I am Hashem Your [singular] G-d...) and “Lo sa'aseh lecha...” (You should not make for yourself [singular]...),⁸ and not “Anochi Hashem Elokeichem” (I am Hashem Your [plural] G-d) and “Lo sa'aseh lachem” (You should not make for yourself [plural]...). Moshe then completed his pleading with a demand – so to speak – that Hashem forgive the B'nei Yisroel and to remember the zechusim (merits) of Avraham, Yitzchak, and Yaakov.⁹ The Torah¹⁰ testifies that when Moshe was finished, Hashem actually reconsidered regarding that which he said he was going to wipe the entire B'nei Yisroel out.

In reviewing this whole episode, a number of problems come up. Perhaps the most incredible fact in the story is the fact that Moshe actually argued back and forth with Hashem. As great as Moshe was, he was still only human. How in the world did the thought even enter his mind to argue with Hashem? Furthermore, the Torah testifies that Moshe was anav m'kol adom (the humblest person to ever live). How can we reconcile that with the events in this week's parsha? Second, why did Moshe even bother to back up the B'nei Yisroel? Not only did they do the worst aveirah, but their timing was also awful. It is not like they had just gone through a Holocaust or during the Purim story where there was so much pressure to not be Jewish and Hashem's presence was hidden. Rather, the B'nei Yisroel had just experienced yetzias Mitzrayim and the receiving of the Torah. They were now alone in the desert living with miracles as part of their everyday lives. Moshe should have given up on them right away and pretend he never met them. Obviously Hashem was most displeased with them so why did Moshe feel the need to back up a nation who Hashem wanted to wipe out?

Besides for arguing with Hashem with logic, Moshe seems to play an interesting blame-game with Hashem. When Hashem first told Moshe what the B'nei Yisroel were doing, He said, “The nation that you have brought up from Mitzrayim has degenerated.”¹¹ Then, a few passukim later while Moshe is arguing back to Hashem, he says, “Why, Hashem, should Your anger burn against Your people, whom You have taken out of Mitzrayim...?”¹² What is going on here? Hashem and Moshe seem to be arguing with each other over who should be responsible for the whole mess based on who is credited with taking the B'nei Yisroel out of Mitzrayim.

The answer to these questions stems from a deeper understanding in what Moshe's responsibility really was as a leader of B'nei Yisroel. One could take a step back and ask a very basic general question: Why did the B'nei Yisroel need a leader at all? Hashem is really the one Who takes care of all our needs. He fights our fights, provides us with money, and gives us health. Furthermore, Moshe's credentials were nothing to be too proud of. Moshe was not a born warrior – he grew up in a palace. He was not a great campaigner – he had a speech impediment. Rather, as captain of the most prestigious nation in the world, Moshe had the single responsibility of doing everything in his power to stand up for B'nei Yisroel. He was the one who had to guide them on the right path and stand by their side not only when times were good, but even in the most challenging of times as well. A leader's job is to be willing to put all of his abilities and powers into the people he represents. It is often easy for a leader to think that he is in the position because of his own greatness – and to an extent that is true. There is no question that Moshe was an incredible individual with qualifications that the Torah testifies no one will ever be capable of achieving. However, as great as great as anyone could be in reaching his full potential as an individual, that is only on the “individual scale” - where although the potential is unlimited, it is still capped at a lower quality than the infinite potential on the “leadership scale”.

When Hashem told Moshe to descend from the mountain because the people had sinned, the medrash¹³ relates that Moshe was very confused. He said, “First you tell me to come up and now you are telling me to go down?” Hashem replied, “It is not because of your greatness that you were allowed here, but rather because of the B'nei Yisroel. Now that they have done the avoda zarrah, you are no longer welcome here.”

Moshe's job description by definition was to fight as a representative of B'nei Yisroel and argue to Hashem to have mercy on them as long as there was still hope. This is precisely what Hashem appointed Moshe for. Moshe's whole purpose of leader was not only to be mentor and and guider for B'nei Yisroel, but to stand up for them as long as there was even still the smallest amount of hope for them.

We are living in a time where the term leader is used quite loosely. Corporations have leaders, until some scandal occurs and they abandon ship. Countries have leaders who talk the talk or who like to demonstrates their power in war. However, Moshe rabbeinu represented none of these. Rather, Moshe was a role model who set the standard for the B'nei Yisroel based on the Torah of Hashem and guided us through the best and worst of times. As long as there was still the possibility for B'nei Yisroel to do teshuva (repent), Moshe never gave up hope to fight for the tzibbur (entire community) even when he was challenged by Hashem with the opportunity to become the head of a new nation.

Each of us must keep in mind that besides for what is expected of us as individuals, we also have an important role that we play as part of the tzibbur. There are those who look up to us – whether we know about it or not – and we must therefore do our part by maintaining a proper example and standard for others to follow. Additionally, we must always be supportive of B'nei Yisroel as long as there is still hope of them doing teshuva.

1Shemos 32:7

2Ibid.

3Shemos Rabbah 42:1 on Shemos 32:7. The inference is made because the Torah chooses to use the more forceful word “Va'yedabeir” (and He spoke) as opposed to “Va'yomeir” (and He said).

4Shemos Rabbah 42:2

5Shemos 32:9

6Shemos 32:11 also see Rashi there.

7Shemos 32:12

8Shemos 20:2 and Shemos 20:4, respectively

9Shemos 32:12-13. The Medrash describes that even while saying this, Moshe was actually saying a number of arguments as to why Hashem should forgive the B'nei Yisroel. One example is that Moshe said the following: If the B'nei Yisroel are chayav sreifa (death by burning), then Hashem should rememebr Avraham who went into the furnace. And if they are chayav hereg (death by sword) then Hashem should remember Yitzchak who was willing to be slaughtered on the alter by akeidas Yitzchak. And if they are chayav galus (exile), then Hashem should remember Yaakov who was forced to run away from home and live by Lavan.

10Shemos 32:14

11Shemos 32:7

12Shemos 32:11

13Shemos Rabbah 42:3

Photo Credit: Edited picture combining http://www.hatworx.com/nautical-captains-hat.html and http://beforeitsnews.com/conspiracy-theories/2013/02/sandy-hook-slips-of-tongue-loose-lips-sink-ships-2448718.html

Parshas Tetzaveh, Parshas Zachor, and Purim - Pur Sight

Parshas Tetzaveh, Parshas Zachor, and Purim

Pur Sight

By: Daniel Listhaus

וְנָתַתָּ אֶל חשֶׁן הַמִּשְׁפָּט אֶת הָאוּרִים וְאֶת הַתֻּמִּים וְהָיוּ עַל לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי ה' וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ לִפְנֵי ה' תָּמִיד

“Into the Choshen of Judgment shall you place the Urim and the Tumim, and they shall be on Aharon's heart when he comes before Hashem; and Aharon's shall bear the judgment of the Children of Yisroel on his heart before Hashem, constantly.”

-Tetzaveh 28:30

Rashi¹ explains that the Urim V'tumim was in fact a script of Hashem's Explicit Name, which was placed inside the folds of the Choshen. The Choshen was the special breastplate that the Kohen Gadol alone would wear securely on top of his Eiphod (apron). The Gemara² describes that on the face of the Choshen were twelve precious stones with words on them aligned in four rows of three and when the Kohen Gadol would consult the Urim V'tumim, it would light up certain letters on the Choshen with an answer. The Urim V'tumim, reflecting a direct message from Hashem Himself, is also referred to as the K'reisi U'pleisi – alluding to the fact that its message was clear and perfect.³

Despite the incredible potential of the Urim V'tumim to communicate Hashem's ratzon (will), there were times in our history when the Kohen Gadol has misread the message. For example, the Gemara⁴ states that there are many halachos (laws) regarding tefillah (davening) that we learn from the story of Channah davening in the Beis Hamikdash for a son. The passukim⁵ in Navi describe that while Channah was davening only her lips moved but her voice could not be heard. Eili, who was the Kohen Gadol at the time, witnessed this and asked the Urim V'tumim if Channah was drunk and needed to be removed from the Mishkan. After all she was certainly acting like a drunkard moving her lips randomly without speaking. With no surprise, the Urim V'tumim returned with a message containing the letters shin, kaf, reish, and hey. Which Eili read simply as “שכרה” - meaning that she was indeed drunk. However, in reality the Urim V'tumim was trying to communicate “כשרה” - that she was “kosher”, so to speak. Eili was so sure, though, that he was seeing a drunk woman that he failed to consider the other possibilities that the Urim V'tumim may have been trying to communicate.

This is something that we do all the time. We often push our viewpoints and perceptions into scenarios or others' thoughts and intentions, and allow what is really uncertain to become factual in our own eyes. Like Eili, we permit the maybe's in our heads to become definitely's and become closed minded to the bigger picture.

After Hashem took us out of Mitzrayim, it was clear to the world that Hashem was, is, and always will be the only borei (Creator) and manhig (Controller) of the world. However, right after Kriyas Yam Suf (splitting of the Red Sea) – the pinnacle of Hashem's miracles for us – Amalek came and attacked us. At a time of perfect clarity in the world, Amalek challenged B'nei Yisroel and forced a sliver of doubt into the rest of the world. After all, if it was possible to attack the B'nei Yisroel then maybe what they understood to be reality was in fact not. This is the core of Amalek – doubt.⁶ Amalek lives to bring doubt into the world and challenge the belief of Hashem's day to day involvement in even the most mundane matters.

This idea that Amalek represents is so false and is exactly the opposite of everything we as Jews stand for. This is the reason why each year we are commanded to recall the event that occurred when we were leaving Mitzrayim and Amalek attacked us, as well as remember that it is our duty to wipe out every remnant of Amalek.

It is of course no coincidence that we read Parshas Zachor immediately before Purim, nor is it a coincidence that the arch-enemy of the Jews during the Purim story was Haman, who was a direct descendent of Amalek.

The Megillah⁷ tells us that the Holiday is called Purim because of the “pur” (lottery). The pur being referred to is the one mentioned earlier in the Megillah,⁸ which Haman made in order to determine a day on which to kill Mordechai and wipe out the Jewish people. It is hard to imagine the discussion that took place when Mordechai and Esther were thinking of a name for the Holiday. One would think that they would have named it “Day of Miracle” or “Opposite Day” - something to capture the eternal lesson of Purim. The role of the lottery in the Purim story is so small and seemingly unimportant. Why name the Holiday Purim because of the pur? Additionally, why do we not recite Hallel on Purim? Certainly a day which was sealed by the king as a day designated to kill all the Jews but turned out to be one which the king gave us permission to wipe out our enemies, deserves the highest of singing praised to Hashem. So why is Hallel not recited?

In order to answer these questions, we must ask ourselves what the purpose is of reading the Megillah on Puirm. Such a big deal is made over hearing every single word from beginning to end. Why is it that this obligation was instituted – something which we do not have to the same degree on any other Holiday?

The Megillah⁹ tells us that Esther commanded the order of events to be written down into the Megillah for it to be commemorated each year. The Gemara¹⁰ asks why is it that we do not recite Hallel on Purim? Rav Nachman answers that the reading of the Megillah itself is the Hallel. The point of the Megillah is to reflect on the whole story of Purim and realize that there is no such thing as coincidence. As Rashi¹¹ points out – the fact that Achashveirosh happened to have made a party using the keilim (vessels) of the Beis HaMikdash, that Vashti ended up being killed, and that Esther ended up queen while Mordechai irritated Haman to the point that Haman had the gallows prepared. All these events seemed normal and a logical series of causes and effects which fate had decided. However, upon looking back and stringing together the whole story, it becomes evident that the events were really very much organized and were running on track with the plan Hashem had in mind the whole time. Haman, representing Amalek, tried to prove to the world that there is no Hashem and that everything that happens is in the hands of man or merely a coincidence like a pur. The Megillah, however, is our Hallel that we recite because it is megaleh (reveals) the big picture and declares that there is no such thing as coincidence, rather everything that happens is a part of Hashem's intricate plan for each individual.

Perhaps this is the reason that Purim was given its name – to remember each year the difference between our mentality and that of Amalek. Amalek tries to put doubt in everyone's minds and convince people that there is no intelligent Being running the world, but rather everything that happens is just mere coincidence. This is what they did when we left Mitzrayim and this is the perspective that Haman tried to push through during the time of the Purim. Our job, however, is to counter this belief and spend the time noticing how Hashem interacts with each and every one of us on a personal level with a hashgacha p'ratis and guides, changes, and causes events to occur in order that we are each delivered the perfect scenario which is meant for us.

There is no doubt that even now we are constantly being challenged with the mentality of Amalek. There could be asteroids hitting earth which were somehow unnoticed by all the satellites, there could be snowstorms where it is usually hot, there could be earthquakes, tornadoes, hurricanes, and droughts, and yet it is easy to write off each event as a mere coincidence or sensible effect of some cause. However, by doing so we fall into the trap of Amalek where we allow the constant attack of maybe's become the definitely's in our minds, and in turn we fail to be the proper receivers of the true message that Hashem is trying to communicate to us.

Our challenge is to walk away from Purim with this recognition and to spend the time realizing that we each have our own Megillah. The random sequence of events which often seem coincidental – the places we happen to find ourselves in, the people we accidentally meet, and the situations we by chance end up in – are all part of our own Purim story. It is our job to zoom out and realize with a clarity the hashgacha p'ratis that Hashem provides each of us.

May Hashem help us fight against the doubt of Amalek so that we could read His messages clearly and recognize His role as borei and manhig.

1Shemos 28:30

2Yoma 73b

3Berachos 4a

4Berachos 31a-31b

5See Shmuel Aleph 1:13-14 Channah was the wife of Elkana and after being childless for many years she went to the Mishkan to daven for a son who she would be willing to give over completely to work in the Mishkan. Hashem answered her tefillah and she became the proud mother of Shmuel HaNavi.

6It is also pointed out that the gematriya (numerical value) of Amalek is 240, which is the same as the numerical value of Safek, which means doubt.

7Esther 9:26

8Esther 3:7

9Esther 9:29, 0:32

10Megillah 14a

11Esther 9:26

Parshas Tetzaveh - Measure for Measure

Parshas Tetzaveh

Measure for Measure

By: Daniel Listhaus

וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת: וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ לִי

וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר

“You shall make garments of sanctity for Aharon your brother, for glory and for splendor. And you shall speak to each of the wise-hearted people whom I have invested with a spirit of wisdom, and they shall make the garments of Aharon, to sanctify him, so that he shall be a Kohen to Me.”

-Tetzaveh 28:2-3

“...[And] the cheishev with which he is beautified, which is above it, like its work, of it shall be of gold, turquoise wool, purple wool, scarlet wool, and twisted linen.”

-Tetzaveh 28:8

There is no doubt that the bigdei kehunah (special clothes that the kohanim had to wear) were spectacular and royal. When it comes to discussing the cheishev (belt), Rashi¹ writes that the Kohen Gadol's cheishev was the belt above the eiphod (apron) which beautified and enhanced the Kohen, and adorned him.

There are two issues with the way Rashi is explaining this passuk (verse). First, even though certainly one aspect of the bigdei kehunah was to make the kohen look prestigious, why is it that this aspect is stressed so much in the Torah and this Rashi? It sounds as if this was the most important fact of the bigdei kehunah. Second, this Rashi does not seem to flow so well. Rashi starts by explaining that the bigdei kehunah beautified and enhanced the kohen. Then, Rashi adds in as an after thought that the bigdei kehunah also adorned him. Why does Rashi not list all three descriptions as part of the same series?

However, there is an even more potent question, regarding the bigdei kehuna in general, which stems from an understanding of a story in the Gemara. The Gemara² relates a story of a non-Jew who overheard someone teaching his talmidim (students) about the garments that the kohen gadol would wear. This man went over to Shammai and told him that he wanted to convert in order to become the kohen gadol and wear the eight pieces of bigdei kohen gadol. Shammai's immediate response was to chase him out with a stick. This individual then went to Hillel and told him the same thing, that he wanted to become Jewish in order to be able to become the kohen gadol and wear the special garments. Hillel listened patiently and advised this gentile to first learn all the halachos (laws) of being a kohen. The man did so, but when he got up to the passuk (verse), “The stranger that comes near shall be put to death”,³ he was very confused. He asked Hillel, “Who does this passuk refer to?” Hillel replied, “This passuk even applies to Dovid HaMelech. Anyone who is not a kohen cannot do the avodah (work in the Beis HaMikdash).” The Gemara then continues to say that despite the fact that this man's aspirations were shot, he ultimately became Jewish anyway because of Hillel's patience.

The Kli Yakar⁴ is bothered by this whole story. Who did this guy think he was? If he just wanted a good Purim costume, why go through the whole process of becoming Jewish and having to accept the Torah and mitzvos? He should have just went to the local costume store and bought a similar copy made in China! Was this man for real that he wanted to convert just so that he could wear the garments of the kohen gadol?

The Kli Yakar therefore answers that it must be that this gentile heard more than just the list of special garments that the kohen wore. Rather, he must have overheard a Rabbi describing the following Gemara. The Gemara⁵ lists the four garments of the kohen hedyot (regular kohen) and the additional four garments of the kohen gadol. The Gemara then elaborates that each of the garments acted as an atonement for different great sins.⁶ Upon hearing this, the gentile had an idea. He knew that he had done horrible things in his life, and he wanted to start anew. He thought that achieving the position of kohen gadol and getting the chance to adorn these garments would grant him the quick-fix absolution needed to rest his mind of guilt.

This whole concept is so hard to understand. What did the bigdei kehunah have to do with atoning sins? Could it really be that because the kohen would dress up in a certain way, that we become “off the hook” for some of the horrible things we have done?⁷

In order to answer these questions, let us take a step back and try to understand the role that the bigdei kehunah played in adorning the Kohen in the Beis HaMikdash.

The Malbim⁸ makes an incredible observation. He writes that a word used to describe the bigdei kehunah is “mada”. The word mada comes from the root meaning measurement. The reason for this is simply because one gets his clothing tailored according to the dimensions of his guf (body). The body's measurements are what one uses to deduce the accurate size of one's clothing.

Similarly, one's character traits are called middos – referring to the different allocations of qualities that each and every individual uniquely possesses. People are born with different measurements of haughtiness, humility, embarrassment, brazenness, anger, patience, etc. Our job, as the Orchos Tzadikkim⁹ maintains, is to study and analyze each middah and realize where it is inside us. Then, we must work on each and every middah and qualify it in a positive way. Every middah could be directed to be used for good or bad. It is our duty to make sure that our middos are shaped in the right way.

The Malbim continues to write that the reason for the kohen to wear the bigdei kehunah – the outer measurements which cover his body, was in order to have an effect and guide the inner measurements – the middos surrounding his nefesh (soul).

Each of the garments of the kohen gadol represented some of the most difficult and important middos of which a person must take control – the direct effects of kinah (jealousy), taivah (desires), and kavod (honor), which Pirkei Avos¹⁰ describe “remove a person from this world”.

Somehow, merely wearing the types of clothing that the kohen gadol wore, brought about these good middos from the kohen gadol, and had him thinking along pure thoughts in these areas. It is no coincidence that the sins that the bigdei kehunah atoned for were done due to lack of control in the middos that they each represented. These pure thoughts of the kohen, the representative of the entire Jewish people, when wearing the begadim, received a collective kaparah for the entire b'nei Yisroel.

Perhaps now we could better appreciate the aforementioned Rashi. The bigdei kehunah served multiple purposes. On the one hand they adorned the kohen – giving him a prestigious and royal look to stand out above everyone else as the one chosen to serve Hashem.¹¹ Additionally, the bigdei kehunah were designated garments only used to serve Hashem, expressing incredible amounts of kavod Hashem. However, a third aspect of the bigdei kehunah was to effect and direct the kohen's thoughts in order to spark a kaparah.

The clothing we wear has the ability to give power to and bring forth certain aspects of the middos contained within us. Movie producers are well aware of this fact and indeed have their actors wear the clothing of their respective characters for a long time before the actual filming in order to get the full feel of the character. The clothing they wear is able to export different measurements of their born-qualities, thereby creating almost new people within themselves based on their influenced temporary choice of characteristics.

The clothing we wear has an impact on the way we think and act. Let us choose carefully in order that the measurements of the guf should have a positive impact on the measurements of the nefesh; for indeed the way we dress effects our middos – measure for measure.

1Shemos 28:8

2Shabbos 31a

3Bamidbar 3:10

4Shemos 28:39. The Kli Yakar later continues to get into a whole discussion about Achashveirosh during the Purim story when he wore the bigdei kehunah and used the keilim from the Beis HaMikdash.

5Eiruchin 16a

6The Gemara lists the following begadim and that for which they atoned:

• Kesones (tunic) – shfichus damim (murder/bloodshed)
• Michnasa'im (pants) – giluy arayos (immorality)
• Mechaperes (turban) – gasei haruach (arrogance)
• Avneit (belt) – hirhur lev (improper thoughts of the heart)
• Choshein (breastplate) – dinim (incorrect judging)
• Eiphod (apron) – avoda zarah (idol worship)
• Me'il (jacket) – lashon harah (evil speech)
• Tzitz (head-plate) – ma'aseh azei panim (brazen acts)

7Berachos 28a

8Shemos 28:15

9He writes this in his introduction to the sefer as well as throughout his sefer when discussing the various character traits.

10Avos 4:28

11See S'forno on Shemos 28:2
Photo Credit: http://home.centurytel.net/KabbalArt/cohen_gadol.html

Parshas Terumah - Mishkan Man

Parshas Terumah

Mishkan Man

By: Daniel Listhaus

וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם: כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל כֵּלָיו וְכֵן תַּעֲשׂוּ

“They shall make for Me a Sanctuary – so that I may dwell among them – in conformance with all that I show you, the form of the Mishkan and the form of all its vessels; and so shall you do.”

-Terumah 25:8-9

After receiving the Torah and understanding its mitzvos, our next task was to build a mikdash (temple). Parshas Terumah describes the many keilim (vessels) which had to be made, the specifications and details as to how they should be made, and with which materials. The Torah clearly depicts the precise measurements and descriptions of the Aron (ark), Shulchan (table), Menorah, Copper Mizbeach (alter), Paroches (curtain), and all of their respective accessories. Even the Mishkan and the Courtyard itself had their own specific requirements.

The question that begs to be asked on the whole Parsha is, what was the purpose of the Mishkan? Even if we could somehow grasp a small understanding that perhaps the Mishkan was there to allow us to offer karbanos (sacrifices) and do many more mitzvos, how would we understand the need to have to fulfill all the specifications of the keilim? For example, if the purpose of the Aron was to house the eidus (luchos and the Torah),¹ why was it important for some parts to be made of gold and others of wood? If the Menorah was there to be lit, why was it necessary for its structure to be so complicated with such intricate details, that even Moshe rabbeinu had trouble understanding how to make it? Also, did it really matter that the Mishkan and its courtyard had to be of certain sizes? What if they wanted to do an expansion to have more space? On the surface it appears that there was too much attention to detail regarding the Mishkan. An architect reading a challenge to construct a structure conducive for being a place where the Shechina could “rest”, sacrifice animals could be brought, and incenses could be offered, would probably not see a purpose in the exact measurements given in the Torah. Certainly there are much simpler instructions that could be followed with a pretty close result. So, what exactly was the purpose of the Mishkan and why were all these details and measurements such important factors?

If one would take the time to look around and examine the nature that surrounds him, one would see unbelievable creations and undeniable proof of an “Intelligent Designer”. Hashem has placed his stamp of truth in so many areas of the physical world we live in. For example, there is a sequence of numbers called the Fibonacci series. This series is created by starting with the number one and getting the next number in the series by adding together the two numbers which precede it.² This series goes a lot deeper, though, than being an easy math puzzle. The ratio between any two consecutive numbers in this series approaches what is called the “Golden Ratio”, which is approximately 1.61803399. This ratio could be seen in measuring proportions present in plant stems, petals, seeds, fruits, the human arm, fingers, the cochlea of the inner ear, and in many other things. This ratio and series are everywhere! This is just one example of many complex truths that exist in our world and can be seen when one studies nature. Hashem programmed a specific order and set of rules for nature to follow. In order for the physical world to function properly, everything has to follow a precise list of instructions and details.

This is a concept which is touched upon in The Kuzari, a sefer (book) written by Rabbi Yehuda HaLevi. The Kuzari is a lengthy discussion between a Rabbi and a gentile king – the Kuzari, which covers many fundamentals aspects of Judaism. During the conversation, when discussing the necessary details given to us regarding karbanos, the Rabbi says as follows, “Hashem elucidated the details of the sacrificial laws and other laws – every facet involving very detailed laws. The same attention to detail is prevalent in all of nature. Each physical object is made up of a combination of different elements, combined according to very exact specifications. The proportions must be more precise than the mind could imagine; even if the smallest error was made in the proportions of these elements, the object would no longer exist as it is. The plant, animal, or limb in question would be defective or would not exist at all.... The Torah also records how the sacrificial animals is to be cut, how to arrange the pieces, which parts are to be eaten...and which to be burned. All these details are based on the Torah and on that which the Sages recorded in the Oral Law, all originating from Hashem's words to Moshe. Similarly the Shulchan, Menorah, Aron, Courtyard, Pillars, Covers and all procedures, were shown to Moshe and required intricate specifications.” The Rabbi then ends off, “When it comes to serving Hashem, one cannot rely on logic, inference, or discretion....”³

Science is easy for us to see, even though it may be difficult to understand. There is no reason that Hydrogen and Oxygen should combine to make water. Hashem could have easily made Beryllium our water and Hydrogen and Oxygen to react differently when combined. However, we live with the realization that whether we know it all or not, there is indeed a system of nature which is very mathematical and precise. The Mishkan and Beis HaMikdash are places where the physical and spiritual worlds meet. When it comes to the way the physical world must be prepared to connect to the spiritual world, there is also a clear set of rules which must be followed. Certainly we do not have to comprehend how it works, after all we barely have a glimpse of understanding as to how this world works in its own right, let alone its complicated relationship with the spiritual realm. The measurements and details contained in the Mishkan are parts of a unique formula which provides the connection between the physical and spiritual worlds.

This idea further extends to doing mitzvos, learning Torah, and performing acts of chesed. Although to some degree we may have an understanding of what Hashem wants of us, at some level there will always be questions. Does it really matter if it is the precise time to daven or say Shema or start Shabbos? What difference does it make if it is plus or minus one minute? Do we really have to be so careful when it comes to Kosher? I washed it off, that should do the trick! Does it really matter which shoe to tie first? These are thoughts which unfortunately may flash through out heads, even though we probably cannot imagine ourselves saying that although the doctor prescribed us with such and such a medicine with a certain chemistry, that it should not matter if we take a different medicine instead. After all what is the difference between one chemical balance and another? Rather, the above doubts come from a lack of truly believing in the absolute system and real ramification which indeed exist. We must keep in mind that the same Intellectual Designer who constructed our world with atoms, elements, and invisible waves to make a beautiful cooperative world of nature, also created a system – which is beyond science and even further from our grasp – of spirituality. The rules and guidelines of the Torah and its mitzvos are indeed all inherently important and real in their consequences.

As people, made from earth and a neshama, we have a built-in portable feature to take plain things and infuse them with kedusha (Holiness). This is the power of our minds and kavannah (intentions). Similarly, the geographical makom (place) which is the central connection between this world and its counterpart in the spiritual realm, is the Mishkan/Beis HaMikdash. This common denominator between us and the Beis HaMikdash is one which displays itself in more ways than one. Just as the Beis HaMikdash has an Aron Kodesh, so does the human body have a heart which keeps us a alive. Just as the Beis HaMikdash contains the Cheruvim (Angel sculptures on top of the Aron), so does a person have a pair of lungs. And the comparisons continue: Our digestive system, supporting systems, and senses, all of these have counter parts in the Beis HaMikdash. Our job as a microcosm of the Beis HaMikdash is to designate each and every facet of our body for purposes of kedusha in order that we ourselves should be fit to house the shechina within us.

The passuk⁴ (verse) in this week's parsha states, “They shall make Me a Mikdash – so that I may dwell in them – in conformance with all that I show you, the form of the Mishkan and the form of all of its vessels; and so shall you do.” There are two things that strike out from this passuk. First, why does the torah switch from calling the Tabernacle a Mikdash to calling it a Mishkan? Second, the first part of the passuk does not seem to be grammatically correct. “They shall make Me a Mikdash – so that I may dwell in them”? If “them” is a pronoun referring back to the Mikdash, it should be “it”, not “them”?

The Ohr HaChaim⁵, S'forno⁶, and the Alter of Slabodka⁷ explain that the real place for the Shechina is to dwell amongst us. The passuk uses the phrase “so that I may dwell among them” because it is referring to the Jewish people. Perhaps if we put this together with the aforementioned Kuzari, we could see a deeper understanding in this passuk. If we make ourselves like the mikdash – meaning, if we align all of our body parts and abilities with their mirror images in the mikdash, then we will become fit for the shechinas Hashem to dwell amongst us.

Each of us is a mikdash me'at (miniature version of the mishkan). It is our job to make sure that our keilim are being used properly as the keilim in the mishkan that they represent. With this in mind, may we merit to achieve the lyrics of the song “Bilvavi mishkan evneh...” (“In my heart, I shall build a Sanctuary...”).⁸

1See Gemara Bava Basra 14a

2Starting with 0 and 1, 0+1=1, then 1+1=2, then 1+2=3, then 2+3=5...as far as you can go. Thus, the sequence comes to be 0,1, 1, 2, 3, 5, 8, 13, 21, 34, 55, 89, 144.....

3Kuzari 1:99 (Translation based on Feldheim)

4Shemos 25:8-9

5Shemos 25:8-9

6Shemos 25:8

7Ohr HaTzafun; Part 2

8Piyut based on Sefer Chareidim by R' Elazar AzKari