MARCH 20, 1998 VOL 1, ISSUE 19 22 ADAR 5758

 

 

 

 

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

 

PARSHAT VAYAKHEL-PEKUDEI

Nothing in the Torah occurs by chance, including its division into Torah portions. The Torah is divided into 53 weekly readings, and each one has a unique theme. Even in years when two portions are read together, the individual portions retain their own unique character. Thus the two Torah portions that are read this week, Vayakhel and Pekudei, each make their own distinct point, although both speak about the Sanctuary and its vessels.

In the Torah portion of Vayakhel we read about how Moses gathered the Jewish people together and told them of G-d's command to build the Sanctuary. In this portion we are told that the Jewish people obeyed G-d's instructions. In the Torah portion of Pekudei Moses tallies the contributions that were made for the Sanctuary, anoints its vessels with the anointing oil and offers its sacrifices. We are then informed that these activities caused the Divine Presence to rest in the Sanctuary: "And the glory of G-d filled the Sanctuary."

Vayakhel is focused primarily on the service of man and his actions within the context of the physical world. The Jewish people

contributed to the construction of the Sanctuary by giving of their personal wealth (donating gold and silver), by physically participating in its erection (actually bringing their contributions), and with their souls (investing their higher faculties and contributing in a heartfelt manner). Vayakhel thus concentrates on a Divine service that flows in an upward direction, a service that commences in the physical world and proceeds upward toward G-d.

Pekudei, by contrast, speaks of a drawing down of G-dliness from above to below, of G-d's causing His Divine Presence to descend from the higher spheres to dwell in the physical Sanctuary. In the Torah portion of Pekudei, G-d descends to man and makes Himself near. Each of the two portions thus concentrates on a different aspect of our Divine service. The first is the service of G-d's creations, the upward striving of Vayakhel. The second aspect is the arousal that originates above and flows downward, the drawing down of the Divine Presence of Pekudei.

This year, as in many others, both Torah portions are read on the same Shabbat, which also reveals a unique lesson: Both thrusts, from below to above and from above to below, must be combined in our service of G-d. For this type of service is the most appropriate way to prepare ourselves for the revelations of the future Redemption with Moshiach. (From L'Chaim Newsletter, issue # 511. Adapted from Likutei Sichot, Volume 3)

DID YOU KNOW?

"Six days work shall be done and the seventh day shall be holy, a Sabbath of rest to G-d." (35:2) QUESTION: Man was created to labor (Job 5:7). Why does the Torah talk about work in a "passive" form " -- "work shall be done" -- instead of using an active form " --"You shall do work"? ANSWER: A chasid of the Mitteler Rebbe, Rabbi Dov Ber Schneersohn (the second Lubavitcher Rebbe), went into the business of producing galoshes. It was soon apparent that his mind was more preoccupied with business matters than the observance of Torah and mitzvot. Once, when he visited Lubavitch, the Rebbe said to him, "Feet enveloped in galoshes are commonplace, but imagine a 'head' sunk in galoshes!" The Torah is in favor of people working, but is against the entire person (head, mind, heart, and soul) being completely preoccupied and immersed in the work. Therefore, even during the six week days "work shall be done" (as if it is done on its own), but one's primary preoccupation and major concern should be Torah and mitzvot.

Alternatively, in the merit of observing Shabbat properly, Hashem sends His berachah into the work done during the week, and the success experienced is much more than anticipated and disproportionate to the efforts. The Torah alludes to this fact by telling us that during the six days -- "work will be done" for us if the seventh day (Shabbat) is observed properly as a Holy day of rest.

"You shall not kindle fire in any of your dwellings on the Sabbath day." (35:3) QUESTION: Why does the Torah single out this prohibition and not any of the other 39 major forbidden activities? ANSWER: Heated fights and arguments are like fire: Unfortunately, they destroy many homes, partnerships and relationships. When people are busy, they do not have time to argue and fight. Because Shabbat is a day of rest, the Torah warns, "Beware not to kindle the 'fire of dispute' on the Shabbat day. Keep yourself busy with Torah study and davening, and avoid idleness."

"See, G-d has called by name Betzalel son of Uri son of Chur, of the tribe of Yehudah." (35:30) QUESTION: Why is it necessary to list Betzalel's genealogy? ANSWER: The Jewish people anticipated Moshe's return from heaven at a specific time. When, according to their calculations, he did not return, they approached Aharon requesting a new leader. His nephew Chur opposed them vehemently and was ultimately killed by the violent crowd (see Rashi 32:5). As a means of atonement for the sin of worshipping the golden calf, Hashem ordered the construction of the Mishkan, for which much gold was to be used. Due to the link between the Mishkan and the golden calf, Chur, who died "al kiddush Hashem" -- sanctifying Hashem -- merited that Hashem select his grandson as the architect of the Mishkan.

What parallel can be drawn between the closing and opening passages of Chumash Shemot? In the beginning of Chumash Shemot the Torah relates how the daughter of Pharaoh saved Moshe when he was placed in a little box on the waters. On the Pasuk "vatishlach et amatah" --"she stretched out her arm" (2:5) -- Rashi says, Hashem miraculously elongated it and it was able to reach the box. In the concluding parshah of Chumash Shemot we learn that when the Mishkan was completed, no one was able to stand it up due to the weight of the boards. It was brought to Moshe and he, too, was puzzled: how could he possibly pick it up? Hashem told him, "Put your hand to it and then it will stand up by itself" (Rashi 39:33). The lesson which we are taught in the beginning and end of this Chumash is that when something has to be accomplished, we should not become disillusioned and frightened because it seems difficult or impossible. If we will make an honest effort to do the utmost, Hashem will bless us with success and the impossible will become a reality. (From: VeDibarta Bam by Rabbi Moshe Bogomilsky)

 

Just as the wise person is distinguished by his knowledge, so too must he be distinguished by his actions, behavior and conduct.

- Maimonides, Laws of Knowledge 5:1

 

The Term "Chassid" is an ancient one that the sages had even applied to Adam. It describes perfection and excellence in intellect or in emotive character-traits, or in both. However, in Chabad chassidic doctrine the appellation "chassid" refers to one who recognizes his own essence-character and his standing in the knowledge and study of Torah, as well as his situation in observing mitzvot. He knows what he lacks and he is concerned and takes pains to fill that void. He is diligent in obedience in the manner of "accepting the yoke". (from: the rebbe's hayom yom - Adar 21).