With regard to the general offerings for the construction of the Mishkan, the Tabernacle, the Torah tells us in Vayakhel that "any person inclined to give an offering" could do so. This of course included both men and women. In fact, the Torah goes on to relate that "the men accompanied the women," which our Sages interpret to mean that, in giving, the men were subservient to the women. This being so, why is it that in the earlier portion of Terumah, when discussing the donation of these gifts, the Torah says: "from any man whose heart moves him to give" - an expression that seems to exclude women?

A woman, however, is not in need of this command, for feeling as she does that her mission is to establish future generations, she does so of her own volition. This is also one of the reasons why, in preparing the Jews to receive the Torah, G-d instructed Moshe to inform the women about the forthcoming event in a gentle tone, while the men were to be told in a harsh manner. Even a gentle tone sufficed to prepare the women; their character was such that they strongly desired to receive it. The men, however, had to be told in a harsher fashion, as they were not as receptive to the idea of having to follow all the commandments. This difference also came into play regarding the gifts for the Mishkan: Jewish women excelled in the offerings that had no established criteria as to amount, obligation, etc. These gifts came strictly because the donors were moved to give. In this aspect the women were clearly superior. The earlier portion of Terumah, however, concentrates on the two offerings which the Jews were obliged to bring because G-d had so commanded. That was not the place to emphasize the unique qualities of women in relation to free-will gifts. It is specifically in the portion of Vayakhel, where the Torah emphasizes the eagerness with which the Jews gave their voluntary gifts, that it is most germane to stress the superior quality of the Jewish women (From: Wellsprings by Rabbi Sholom Wineberg, Based on Likkutei Sichos, Vol. XXVI, pp. 266-268.)

"And the people stopped bringing." (36:6) QUESTION: The Ba'al Haturim notes that the word "Vayikalei" -- and they stopped" -- is found twice in the Torah. Once here and also in Bereishit (8:2): "vayikalei hageshem min hashamayim" --"and the rain from the heaven stopped." What is the connection between the two? ANSWER: Rain produces material abundance: Plentiful rain brings affluence, and drought leads to famine and deprivation. Many people give charity generously when Hashem showers them with heavenly blessings. As soon as "vayikalei hageshem min hashamayim" --they experience restraint in their income -- immediately "vayikalei ha'am meihavi" -- the first thing they curtail is the giving of tzedakah. Unfortunately, little do they realize that their wealth will not be minimized by the giving of tzedakah. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)

The dedicated teacher often finds it necessary to discuss the progress and difficulties of students with parents, colleagues and principals. A lack of clear guidelines with regard to loshon hora can create either a free-for-all atmosphere, where people talk about anyone with anyone, or, at the other extreme, a simplistic approach to shmiras haloshon which could inhibit the teacher's effectiveness as an educator. Generally speaking, the area of chinuch (child education and upbringing) constitutes a constructive purpose which would permit relating negative information concerning a student. However, the specific conditions which permit speaking negatively for a constructive purpose must never be overlooked. Verification of facts is crucial. For a teacher to play amateur psychologist and hastily diagnose the student as having some complex disability or disorder without pursuing the matter properly constitutes recklessness -- and the consequences can be devastating. To communicate one's evaluation under such circumstances would be hotzaas shem ra (slander). It is an unfortunate fact that certain problematic children have not succeeded only as a result of having been misunderstood by a teacher, whose labeling tainted the image of that student in the eyes of all his future teachers. A teacher must make every effort to fully understand the behavior of each student; he must not be swift to condemn. It is essential that a student feel comfortable about expressing his true feelings to his teacher (in a respectable manner, of course). Conditions 1-4 of constructive speech (see Day 50) necessitate a good heart-to- heart talk with the student before reporting a problem (unless one suspects that serious danger may be imminent). (From: Chafetz Chaim: A Lesson a Day by Rabbi Shimon Finkelman and Rabbi Yitzchak Berkowitz)

"[They shall make..] the stakes of the Tabernacle and the pins of the courtyard and their tying ropes." (35:18) Rashi explains that the stakes were inserted in the ground to fasten the edges of the curtains so that they would not flap because of the wind, and the ropes were used for binding them. There is a moral to be derived from this: The generations that preceded us can be compared to the builders of the Tabernacle itself. Our own generation, the last one before the coming of Moshiach, can be compared to those who tie down the edges of the curtains to the stakes in the ground to avoid their flapping loosely in the wind. In the overall stature of Israel's history, our generation is the very "heel" - the lowest part of the body - while our predecessors are like brains, heart and other "higher" parts of the body. Our task and mission is likewise the "last" or "heel" - labor to complete and finish all that is still required to bring about the Messianic redemption. Ours may be the "lowest" task, the mere tying down of the very edges of the curtains, some rather incidental and external details. Nonetheless, it is precisely this work that completes the whole job, and precisely what we do that will fasten the Tabernacle so that it may stand firm. We are indeed the "heel" - generation, time-wise and quality - wise, compared to all those before us, and this may raise the question, "Is the generation worthy?" That is, why should we merit the coming of Moshiach when our ancestors who were greater saints and scholars than we are, did not? Nonetheless, we are the ones who complete the work, and as our sages said that a meritorious deed is attributed to him who does the last part of it and completes it. Moreover, the edges of the curtains were to be tied to the pegs that were fixed in the ground, the earth. This alludes to the very purpose of the Sanctuary, namely, to bring about an indwelling of the Divine Presence in the Tabernacle which was to be a physical abode placed precisely here on earth. This, indeed, is the very task and purpose of our generation, to draw the Divine Presence all the way down to the very earthiness of this material world - which will happen with the coming of Moshiach and the ultimate redemption. From: Insights to Geula, Chabad in Cyberspace)

Hoshi'einu (p. 76) is said after the Song of the Day on weekdays, Shabbat, Festivals, Rosh Hashana and Yom Kippur. (Hayom Yom for 25 Adar.) The chassid, R. Mordechai Horodoker, related: "The first aphorism we heard from the Alter Rebbe when we arrived in Lyozna was: `What is forbidden is forbidden, and what is permitted is unnecessary.' "For some three or four years we labored with this until we integrated this manner (of service) into the various aspects of our lives. Only then did we enter into Yechidus, to ask for a path in Avoda." (Hayom Yom Adar Sheini 25)