In the opening passuk of Vaera, Hashem proceeds to reveal Himself in an even more profound way than ever before; more so than by the burning bush and to the Avot. He instructs Moshe to use the four famous expressions of redemption, inspire the people, and appear before Paraoh as a strong, united front; we are poised for what seems like a huge re-group/4th quarter rally/achdusclinic.
After Hashem’s rousing speech to Moshe, along comes passuk 9, and instead of an exuberant, rallying response from the nation, the Torah tells us (6:9):
Two interesting thoughts from this passuk:
This phenomenon exists today as well. We too can fall victim to the hardships and atrocities that are all too ubiquitous in the world today, and lose sight and hope of the future. But just like Hashem fulfilled His promise then to the Avos and Moshe Rabbeinu, by springing Bnei Yisrael from bondage, so too:
אני מאמין באמונה שלמה בביאת המשיח ואף על פי שיתמהמה עם כל זה אחכה לו בכל יום
2. Breishis Rabba links the “avodah kasha” term with virtually an entire chapter in Sefer Yechezkel. Chapter 20 in Yechezkel details the depths Bnei Yisrael descended to in Egypt, and how steeped in paganism they were. Bnei Yisrael were told to lift themselves out of the muck, but they were too mired in avodah zara, and they failed. They refused Hashem’s offer.
They were too involved with the influences of Mitzrayim to listen to the word of Hashem and the word of Moshe. There is a well-known medrash that, while enslaved in Egypt, Bnei Yisrael did not change their names or their manner of dress, but even keeping this in mind, they could still have been living in two worlds – part jewish identity, part enticed by paganism. As the Navi Eliyahu says to Bnei Yisrael, in the famous story on Har HaCarmel, in Melachim I 18:21:
So we see that the two words of “avodah kasha” is a hyperlink to an entire perek in Yechezkeil. It is not a “pretty” perek, so it makes sense that its contents wouldn’t be recorded in Shmot, which is more about the grandeur of yetziat mitzrayim, but it is a part of our history nonetheless.
In a shiur given by Rav Moshe Taragin, he discusses the concept of “deserving” redemption. Certainly, this notion of “deserving” redemption is not something that we as humans can really judge. But Rav Taragin suggest that our role in the 21st Century isn’t as much to infuse the world with the concept of a monotheistic G-d, but rather to defend our G-d and His profile. Much of the world acknowledges the existence of G-d, but vandalize His Name.
In that same light, we were given a country in 1948 and it is our job as Jews to use it as a place of morality, peace, advancements in medicine and science, education, etc. Similarly, Jews have risen to great heights in business, political office, wealth; it is our responsibility to use those positions and monetary means for tikkun olam, instead of corruption and greed. Whether we “deserve” to be redeemed now, or whether we have “deserved” it in the past, is obviously up to Hashem. But we are taught that the reason Hashem did not destroy us in Egypt, in spite of our poor behavior, was because the world would have been too devoid of Hashem’s presence without us here to represent Him. Therefore, the message is that we must embrace that responsibility and utilize our time to the fullest, as ovdei Hashem, constantly making kiddushei Hashem, and not, chas v’shalom, the opposite.
Daniella A”H, certainly understood this idea, living up to Hashem’s expectations of us in this world, infusing this world with kedusha and exemplary middos. She lived a life of chessed, integrity, tzniyus, by greeting every person she met with a smile and incredible kindness. May we continue on in her shining example.
The first passuk in Vayeitzei, which is the precursor to Yaakov’s famous dream, reads:
וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה
The first passuk in the second perek of the parsha (the day after Yaakov’s dream):
וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְנֵי קֶדֶם
Why does the Torah include the descriptive phrasing of Yaakov lifting his legs? We know how a person walks – lifting one foot, putting it in front of the other, etc. – why does the Torah need to tell us how Yaakov was walking? It seems superfluous to tell us about the mechanic’s of Yaakov’s legs. The torah should have just said:
וילך יעקב ארצה בני קדם
Rashi 29:1, quotes Breishis Rabbah that explains that when Yaakov received the good news the night before that Hashem would be with him and protect him, he was so happy with the good news, and so: “nasah libo et raglav, v’na’aseh kal” – his heart “carried” his legs. He was no longer worried; he was calmer from hearing Hashem’s promise. To quote Rashi/Breishis Rabbah:
וישא יעקב רגליו: משנתבשר בשורה טובה שהובטח בשמירה, נשא לבו את רגליו ונעשה קל ללכת
We see that the Midrash offers a psychological and technical reason for Yaakov’s flight of foot i.e. the good news Yaakov received. He felt better, so he was able to move faster.
Rav Moshe Taragin suggests that an even broader perspective from Yaakov’s standpoint, which contributed to Yaakov’s enthusiastic travel:
Yaakov’s position as one of the Avos had just been confirmed – the dream and subsequent promise he was given by Hashem was the first time Hashem spoke with Yaakov since receiving/acquiring the bracha from Yitzchak. Following Hashem’s assurance, his journey, destiny and life’s vision became much clearer, and therefore he moved with greater energy and vigor.
In life we all have “projects”. The short-term projects are easier. We invest in them for a finite amount of time, and if we are successful, then that breeds confidence and motivation and encouragement to accomplish more. Investment, success, motivation, more investment, more success, etc. When we see the light at the end of the tunnel, it is much easier to run toward it.
But what about the long-term projects? The macro and grand projects that require more than just a few days or weeks to accomplish? Those endeavors require great discipline, but even more so, they require tremendous vision.
Running to meet our daily schedules, we may lose sight of the longer term and broader picture and can become distracted, dragging our feet, losing interest – we’re not dragging our feet on the project at hand, but we may be slowing down and losing traction on the larger goals.
One could actually say Yaakov actually passes too quickly at the beginning of Vayeitzei – he passes the makom of the Beit Hamikdash and has to return because he “missed” it:
וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ ה’ בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי
The story immediately after “vayisah raglav” is the story of Yaakov removing the large stone from the well and meeting his future wife, Rachel. He is certainly excited to see Rachel, which gives him the strength to remove the stone, but in Rachel, he also sees a key element of his life’s path. He is excited to remove the stone, help her, and set in motion the path toward a life together.
Hashem promises Yaakov a legacy, and within hours finds his wife. Yitzchak, by contrast, had to wait around for Eliezer to come back with Rivkah; Yaakov finds his wife immediately once he gets the concrete vision of his future. He is able to walk quickly and remove heavy stones.
Discipline is then needed to endure 7 years of work for Lavan to marry Rachel, and then another 7 years after Lavan tricks him. Unquestionably, Yaakov needed this discipline to work all those years. But without the vision of marrying Rachel whom he felt was his zivug, he may have given up hope. He had a yearning to marry Rachel and fulfill his destiny, and allowed nothing to deter him. Yaakov demonstrated the need for both vision and discipline to be truly successful.
Yaakov’s ability to keep the grand picture squarely in focus, and the discipline to move him along his path, is the reason he had the vigor and the energy to walk swiftly, remove heavy stones, eventually marry his wife, and complete his destiny of being the last of the Avos.
Many seforim discuss the difference between Leah (representing nistar, dor hamidbar, shamayim, spirituality, lofty goals, Mashiach ben David), and Rachel (representing giluey, dor Eretz Yisrael, aretz, living in physical world but conquering the physical, Mashiach ben Yosef, etc.).
Yaakov, realizing the importance of joining both, marries Leah and Rachel. As we see from the quarreling amongst the sons of Yaakov, housing all 12 shvatim under one roof, and loving two wives, was no easy accomplishment. However, Yaakov had the vision to see it through. Yaakov, who dreams of a ladder entrenched in the ground but rising to the heavens, understood the duality required to properly serve Hashem and to successfully reach our own personal goals and destinies.
[Based on a shiur given by Rav Moshe Taragin]
On the first passuk in Parshat B’har, Rashi quotes the very famous question posed by Toras Kohanim:
Mai inyan Shmitta eitzel Har Sinai?
1. Loyalty and adherence over time to the specific rules that direct us toward a general idea or goal :
2. Challenge of delving into the laws of a mitzvah that arises quickly or infrequently:
3. Challenge of delving into the laws of mitzvot that are not immediately performable/
The Gemara in Keddushin says that 61 years passed from time Bnei Yisrael learned the laws of Shmitta until the time they observed their first Shmittta year. When Bnei Yisrael learned about Shmitta on Har Sinai, they thought they were immediately going into the land, but unfortunately the Meraglim episode delayed entry by 40 years. Nevertheless, they were still expected to maintain the same level of intensity and interest, not only in generalities of Shmitta concepts, but also on a granular level.
At Sinai, the Jews received all aspects of Torah, including those they would not utilize right away. Despite lacking immediate practical significance, these laws with deferred application, are a part of one complete Torah that was received at Har Sinai.
Finally, the Brisker Rov (Chiddushei HaGriz) explains that mastering the laws of Shmitta is extremely difficult. Its laws are intricate and, on the surface, boring to the casual reader. Ma’amad Har Sinai, by contrast, was full of excitement. The drama and flair of the receiving of the Torah can garner far more interest and demand for elaboration. The bright lights, the “kolos u’vrakim…v’kol shofar” of Ma’amad Har Sinai should be studied with the same care and excitement as the precision we place on Halachic matters. Although some sections of Torah may sometimes seem like high-level bullet points, and other sections like a detailed tax code, l’havdil, it is one Torah, and the excitement and intensity we put forth, should be uniform throughout our study of the Torah’s component parts.
[Based on a dvar torah written by R’ David Silverberg on the VBM]
Parshat Acharei-Mot introduces the obligation of kisui ha-dam – covering the blood that spills out of birds or non-domesticated animals, when slaughtering them for consumption:
“And if any Israelite…who hunts down an animal or a bird that may be eaten, he shall pour out its blood and cover it with earth” (17:13).
A few approaches and explanations offered, with regard to the practice of kisui ha-dam:
1. The Rambam, in his Moreh Nevuchim (3:46), consistent with his general approach to mitzvot as intended to negate the pagan practices and beliefs of the ancients, explains the obligation of kisui ha-dam on the basis of the blood rituals reportedly practiced by the ancient pagans. The pagans considered blood to be food of the spirits, and therefore some sects would collect the blood of a slaughtered animal in a receptacle and eat the animal’s meat while sitting around the blood. By doing this, the pagans believed they were forging some sort of camaraderie with the “spirits,” because both the idolaters and the spirits would be feasting at the same time, on the animal and the animal’s blood, respectively.
The prevalence of this practice, according to the Rambam, gave rise to the Torah prohibition against eating blood, as well as to the prominent role of blood-sprinkling in the sacrificial process, which precluded the possibility of ritual gatherings around animal blood. The blood of birds and non-domesticated beasts, which, by and large, were not offered as sacrifices, had to be covered, so as to prevent ceremonial “spirit assemblies” near the site of spilt blood.
2. The Sefer Ha-chinukh (187) explains this obligation as aimed at preserving the refined character of the people. Should one grow accustomed to slaughtering animals and immediately proceed to partake of its meat as the blood remained exposed in a pool on the ground, he may develop a violent, heartless tendencies. Therefore, the Torah required covering the blood as a measure of self-respect and dignity.
In trying to connect this to the upcoming Pesach holiday and a nice idea for the Seder, I was reminded of an idea I heard from Rav Moshe Taragin –
The Korban Pesach was a blend of being a Korban for Hashem, as well as food for us to consume on the night of Yetziat Mitzrayim.
What is the significance of the blood of the lamb that was to be applied to the doorpost? The simple reading is that it was a sign for Hashem to identify the Jewish homes.
The Gemara in Psachim mentions another purpose, and says blood on the doorpost was zrikas hadam. According to the general laws of karbanot, since a lamb is a domesticated animal, its blood is not covered, rather it is elevated by being sprinkled on the Mizbeach. The Korban Pesach was the first korban of an entire nation, but we didn’t have a Mizbeach! How could there be a sacrifice with no Mizbeach?? He answers that the first Mizbeach was the doorposts — the home. So the home is a specifically a place for serving Hashem. We don’t only serve Hashem in a synagogue or Beis Medrash, rather we also serve Him with family in the home. Clearly, the home and the family unit (immediate and communal) are key elements of Leil HaSeder.
At the moment of the Jewish people becoming the Jewish nation, we highlight the importance of our difference from the animal kingdom – and the ideal of being controlled by our neshamot, rather than our physical, animalistic composition – and we elevate our homes into a Mikdash Me’at and a place ofavodas Hashem. In trying to mimic that first Seder night, we hopefully turn our own homes on Pesach (as a model for the rest of the year) into a place for family gathering, divrei torah, avodas Hashem andsimchas yomtov.
[Based on a shiur given by Rav Moshe Taragin]
The first perek of Parshat Vayakhel can be roughly broken into 3 sections:
1. Psukim 1-3: Moshe gathers the entire nation and discusses Shabbos.
2. Psukim 4-20: Moshe speaks to the entire nation and gives them instructions on gathering items for the Mishkan and what would need to be built. (end of Rishon)
3. Psukim 21-35: The actual Mishkan process begins; details of the actual logistics and carrying out of the instructions for constructing the Mishkan.
An easily “overlooked” passuk is verse 20:
| כ וַיֵּצְאוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִלִּפְנֵי מֹשֶׁה | And all the congregation of the children of Israel departed from the presence of Moses. |
…Obviously Bnei Yisrael were not going to be doing the actual building in the exact same place where the instructions were given. In order to gather the materials for the Mishkan and execute the instructions, they would first have to physically leave Moshe’s tent! It seems like a very technical passuk – they had to leave Moshe’s tent in order to go get the items for the Mishkan – so why do we need it? What is message of vayeitzu kol adas B’nei Yisrael?
Rav Taragin offers 3 possible answers:
1. Eagerness and Relief: The Midrash says the exit was a combination of eagerness and cathartic joy that they were brought back into Hashem’s and Moshe’s good graces after the Cheit Ha’Eigel. No more mask on Moshe – he was now accessible and communicative with them.
The Midrash says: “k’shenisbasru Yisrael b’mechilas oso ha’avon, samchu simcha yeseraih v’yatzu b’zrizus” — When Bnei Yisrael heard that they were absolved of the sin [of the Golden Calf], they had tremendous joy and exited with fervor/excitement. They channeled their relief and joy into positive, creative energy. There are moments in life we feel we’ve been spared or been granted something magnificent. We take this new-found relief and joy and try to use it to propel ourselves to new heights.
2. Unity, attained (2 types): Encountering Hashem is experienced most acutely through the collective. We are most effective when we are together (hence the gathering of ALL of Bnei Yisrael to build the Mishkan, and the concept of a minyan, importance of community, b’rov Am hadras Melech, etc.). But there are two ways of becoming a collective unit:
a) Unification by a skilled leader: During and after the Cheit Ha’Eigel there was a great deal of disunity among the nation; disunity between Shevet Levi (non-transgressors) and the rest of Bnei Yisrael, between the women (also non-transgressors) and the men, the consequences of the killing of Chur, etc. The incredible strength of Moshe’s personality, was that he was able to unite the entirenation. This occurs in the first 19 psukim of Perek 35. And then comes verse 20…
b) Unification through realization of commonality and shared goals: Verse 20 says that Bnei Yisrael left “mi’lifnei Moshe” – they all departed from the presence of Moshe. That is to say, they all decided to go out together “despite” Moshe, so to speak. The project assigned to them of building the Mishkan, created a unified spirit. With this goal in mind, they no longer needed to be held together quite so firmly by the strength of an individual. (This should not be taken as a diminishing of Moshe, chas v’shalom, rather a commentary on how Moshe “put them back together” and gave them a collective mission, which allowed them to move forward as a unit). The internal unity of common interest and agenda is arguably stronger and more enduring than unity borne out from the imposed charisma of a leader.
3. Empowerment to the people (through building): The Torah’s inclusion of Bnei Yisrael walking away from Moshe is a metaphor for taking their newly acquired sense of power and purpose, which was just bestowed upon them:
Bnei Yisrael needed Moshe more than ever in Parshat Ki Tissa and the Golden Calf episode. Part of why Moshe’s name is absent from Parshat Tetzaveh is to contrast it with his towering presence in Ki Tissa, where he “defies” Hashem’s threats, davens relentlessly, doesn’t eat drink or sleep on Har Sinai, he comes down the mountain with his face is shining brightly, etc. He achieves tremendous heights at a time Bnei Yisrael needed him in the worst way.
How do you deliver self-respect back to the people, in an empowering way, without fostering a dependence and a feeling that only the great Moshe could build a house for Hashem? How do you make them not feel small and ashamed?
Moshe appoints Betzalel and Ohaliav. He empowers all men and women to contribute toward the Mishkan and assist in its construction. He activates people, giving them autonomy, and important roles, thus gives them back their dignity and confidence. This is especially critical for a ba’al cheit – to not suppress a sinner in his/her fragility and futility.
Moshe downgrades himself, in a sense, taking a less central role in building the Mishkan, and empowers the nation. He takes a shattered people and rebuilds their unity and allows them to recognize and exercise their talents and confidence, which sustains itself long after they’ve “departed” and walked away from the presence of their leader. THEY build the Mishkan, and this is one of the crowning achievements of Moshe Rabbeinu. After the nation’s most damaging collective sin, he is able to do what is needed to prop them back up to re-assume the role of the Chosen people of HKBH.
Obviously, there are many links between Shabbos and the Mishkan. I would like to suggest that this last idea connects to the first section of the chapter, regarding the observance of Shabbos: We are instructed in psukim 1-3 to work for 6 days, to stop on the 7th day because it’s kodesh, and not to kindle a flame on Shabbos.
The Chasam Sofer explains that when the passuk states, “Six days you shall do your work”, it is teaching us that it is our duty during the six days of the work week to kindle a flame of devotion to Hashem by engaging in Torah study and serving Hashem with fervor… “But the seventh day shall be holy for you, a day of complete rest for Hashem”– so that come Shabbos, this flame of spiritual fervor will blaze on its own. The Torah concludes: “You shall not kindle fire in any of your dwellings on the Sabbath day.” The Torah is telling us not to wait until Shabbos to kindle this flame of spiritual fervor; rather, begin to kindle this flame during the six weekdays. We can’t expect to gain the full potential of d’veikus with Hashem that Shabbos is supposed to bring, unless we make Hashem a part of our lives during the rest of the week. L’havdil, we would never rush into the palace of a king of basar v’dam having given no thought to the visit, so kal vachomer we shouldn’t show up to the palace of the Melech Malchei Hamlachim, without making proper hachanos.
Every day we say at the end of davening, “hayom yom X b’shabbat.” On a daily basis we try to draw down the kedusha of shabbos, but really it’s a two-way street; ouractions during the week influence our Shabbos, and an ideal-Shabbos will hopefully influence our week. By properly utilizing the 6 other days of the week, we have the power to make the occurence of Shabbos even greater.
This is true as we prepare in the days leading up to Shabbos, and certainly on Shabbos itself. The central commandments of Shabbos are Zachor and Shamor. I think that they reflect the power of what Hashem did during the first 7 days of Creation and every day since, on the one hand, and what we are empowered to do with our observance of Shabbos, as well:
Zachor: Stopping to remember that Hashem created the world for 6 days, and then rested. It is a commemoration of what Hashem did during the 6+1 days of Creation, which we try to emulate. There are countless aspects of the world to marvel at, and so much about the power of creation to inspire us, yet there is also something wonderful about taking a day to stop creating. So we try to remember this and the lessons of Creation. It seems to me, however, that this is slightly more passive than Shamor. The 7th day of the week is going to come no matter what; Shabbos occurs regardless of our remembrance. But its mere occurrence is only one piece of Shabbos.
Shamor: Our active role in observing and enjoying Shabbos. As we say, Yismichu b’malchuscha, Shomrei Shabbat v’korei oneg am mekadshei shevi’i — we are given an active part in sanctifying Shabbos, just as Hashem and Moshe gave Bnei Yisrael a key role in the construction of the Mishkan. Shabbos is about so much more than eating, taking naps and being mindful of all the things we can’t do. We are empowered to elevate the day of Shabbos through our actions (teffila, Talmud Torah, appreciation of what we have, dibuk chaveirim, etc.) and observance, and hopefully merit to use each passing week to enhance the week to come.