Ukrainian Refugees

As the situation worsens in Ukraine, Jews in Kiev were given the go ahead to travel on Shabbos in order to evacuate. A ruling similar to this had been given to the Jewish population in Miami, when an impending hurricane had been deemed dangerous enough to evacuate on the Sabbath, several years ago. Only to preserve life is such a ruling of this kind ever made and granted by a leading rabbi. When the ruling for Miami was made, it was based on one word spoken by one of the rabbonim gedolim in Israel; that one word was “sakana,” meaning “danger.” And, certainly the population of Kiev and elsewhere in the Ukraine is in danger of being caught up in harm’s way as the Russian invasion continues.

The openness of Ukraine’s neighbors, including Poland and Hungaria is a plus, inasmuch that refugees are being welcomed into these and other countries. Men between 18 and 60 who are able to defend the country are forbidden to leave, according to the Ukranian president. The rabbis of many Ukranian cities like in Kharkov and Dnipro are remaining to care for their communities. This is a commitment that many of them had made, from the onset of their tenure. The reality of remaining committed under such adverse conditions is a test of their faith in G-d, and an assurance of their faithfulness toward the communities where they preside. They also seek to bring relief to all locals in the cities where they are located. Many of them are Chabad rabbis.

ukraine jewish relief fund

G-d’s Architect

parashas Vayakhel 5782

“The Lord, by wisdom, founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up and the skies drop down the dew” (Proverbs 3:19-20, JPSN). These three qualities, wisdom, understanding, and knowledge were imbued in the heart of Bezalel, “And I have filled him with the spirit of G-d, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Exodus 31:3; Berachos 55).

The sages say of Betzalel that he was capable of using the letters of the alphabet of the Holy Tongue in a manner similar to the way G’d had used them when creating the universe (Sforno). How remarkable to note this comparison. The building of the Mishkan was like unto the creation of the world. And, how remarkable that the chosen craftsman for overseeing the construction of the Mishkan was given qualities inspired by the Ruach Elokim (G-d’s Spirit).

We should marvel at the construction of the Mishkan, as well as the Creation of the World. G-d’s Creation is a masterpiece beyond compare; yet, reflected in the Mishkan. Our appreciation of the Mishkan, although we only have the written account, should compel us all the more to appreciate G-d’s Creation. For, “the heavens declare the glory of G-d, the sky proclaims His handiwork” (Psalms 19:2, JPS 2006 Tanach). King David compares the orderliness of the heavens, and the sun in particular to the perfectness of Torah (Psalms 19:3-10).

“And in the hearts of all the wise-hearted, I have placed wisdom.” – Exodus 31:6

The builders of the Mishkan were also imbued with wisdom. Through Torah, we learn of the right ways to interact, harmonize, and build the world, bringing G-d’s perfection of creation into every part and parcel of our lives. May we continue this endeavor, in the face of adversity, chaos, and the imbalances currently found within societies around the world. H’Shem will grant us an assurance of tomorrow’s promises, when we focus on His Kingdom being established through Moshiach. And, the Torah will go out from Zion as is written:

“And it shall come to pass in the end of days, that the mountain of the L-RD’s house shall be established as the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the L-RD, to the house of the G-d of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of the L-RD from Jerusalem” (Isaiah 2:2-3, JPS 1917 Tanach).

Insights on the Mishkan

weekly Torah reading: parashas Vayakhel 5782

“Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the L-RD.” – Exodus 35:2, JPS 1917 Tanach

Before giving the commandment to B’nei Yisrael, concerning the terumah (offerings) that are to be brought (silver, gold, and various materials for the building of the Mishkan, a free will offering from the heart of each and every individual), H’Shem instructs Moshe to remind the B’nei Yisrael about Shabbat.

The juxtaposition of the commandment to observe Shabbos, with the commandment, concerning the construction of the Mishkan is significant. As holy as the project of the Mishkan is, the building of the Mishkan does not supersede the sanctity (holiness) of Shabbos; therefore, even work on the Mishkan was prohibited on the Sabbath.

Additionally, the Shabbos points toward acknowledgment of H’Shem, Who created the world in six days, and rested on the seventh day. Therefore, belief in a H’Shem is primary; and, perhaps, by implication, a greater imperative than the construction of the Mishkan. That is the essence of what is truly necessary: first, a belief in the existence of G-d; then, a desire to draw near to Him through our avodah (service).

Although the Mishkan was the officially prescribed way to serve H’Shem, through the bringing of offerings, today the main way to do so is through the service of the heart (prayer). Prayer may be enacted on a communal basis, as well as a personal level – external aspects of prayer, and an internal heartfelt connection to H’Shem, that strengthens the inner dimension of our soul.

Our ultimate avodah (service) reflects the purpose of the Mishkan, inasmuch that we are to make ourselves into a temple for His Presence, for this is implied in the commandment, “let them make Me a sanctuary, that I may dwell among [within] them” (Exodus 25:8, JPS). The Mishkan serves as a dwelling-place for H’Shem’s Presence, the Shechinah, and is a model for us as vessels for the Shechinah, too.

poem: Seeking Refuge

Despite the explosions nearby,

they daven as usual at shul;

a staunch commitment to the Almighty,

in the face of adversity and ruin.

And, the presence of the Shechinah,

who shelters all who seek refuge under her wings;

will guarantee protection to those on the bimah,

and amongst the congregation otherwise serene.

For, neither war, nor the chaos that might ensue,

will damage the spirit of the truly pious;

sending our hopes Above, into the azure blue,

our heartfelt prayers to Whom we trust.

Nothing will shake the faith of the soul,

who aspires to dream beyond what appears bleak;

everything is possible, as silence reveals the toll,

of redemption, soon at hand for the meek.

original post

Entering the Cloud

weekly Torah reading: parashas Vayakhel 5782

  “Then the cloud covered the tent of meeting, and the glory of the L-RD filled the tabernacle.” – Exodus 40:34, JPS 1917 Tanach

H’Shem’s Presence appeared to B’nei Yisrael, before they crossed the Sea of Reeds; at that time, H’Shem’s presence was manifest in the form of the cloud, and the pillar of fire. At Sinai, H’Shem’s Presence was accompanied by thunder and lightning (Exodus 19:18). And the cloud rested atop Sinai: “‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee’” (Exodus 19:9, JPS).

When Moshe was on Sinai with Aaron, Nadav and Avihu and the seventy elders of Israel, (see 24:9), he was called by H’Shem, “Come up to Me into the Mount and be there; and I will give thee the tables of stone,” and thus, “Moses entered into the midst of the cloud.” (24:18). R. Bachya explains that just as he was called to go into the cloud of H’Shem’s glory at Sinai, the only way he could enter the sanctuary when the cloud of glory filled the sanctuary was when H’Shem would first call to him (40:34, sefaria).

Consider that to a certain extent, a parallel lesson can be drawn from this reading, wherein we too will find that as we approach H’Shem, the way may be obscured by His glory, like the cloud atop Sinai and within the Mishkan (Tabernacle). We may find that we are not able to draw any closer to Him than we are at current, until He calls us from within the obscurity of our understanding. Then, we may enter a cloud, so to speak, of initial unknowing (like leaving our comfort zone) that will eventually bring us to a greater understanding.

Census Sense

weekly Torah reading: parashas Vayakhel 5782

 “‘When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the L-RD.’” – Exodus 30:12, JPS 1917 Tanach

The silver from the census – a half shekel from every man – was used in the construction of the Mishkan (Tabernacle). The exact amount needed was the exact amount collected from B’nei Yisrael when the census had previously been taken. Ohr HaChaim comments that this was a miracle.

The census itself is referred to as an atonement for the souls of B’nei Yisrael. Commentary explains that the half shekels that were taken from each individual served as an atonement for their souls, specifically for the sin of the golden calf. Sforno notes that the nature of a census itself requires an atonement for the souls of the individuals counted.

This is reflected in the following translation, “that no plague may come upon them for being enrolled” (Exodus 30:12, JPS 2006 Tanach). He explains that the head count of people is an oblique reminder of man’s guilt regarding sin (Sforno on 30:12, sefaria.org). In Sforno’s estimation, humans change from day to day, in regard to their moral status. Therefore, they are not the same when counted each time; thus, they are also scrutinized when counted.

It is as if they are scrutinized by the Almighty Himself, at the time of the census, and may fall short of His standard, namely, the commandments, at the time of counting. Therefore, from this perspective, the half shekel served as an atonement for their moral deficiencies at the time of being scrutinized. Inasmuch that we are subject to our yetzer hara (evil inclination) every day, we should scrutinize ourselves, seeking forgiveness even on a daily basis. And, finally, may it be H’Shem’s will that when we are scrutinized on Yom HaDin, we will be judged favorably. May His attribute of mercy override His attribute of judgment.

Established from Above

parashas Vayakhel 5782

Upon completing the monumental task of building all of the various components of the Mishkan (portable tabernacle in the desert), the artisans and craftsmen brought everything to Moses, who responded with the appropriate enthusiasm of the leader of B’nei Yisrael (the Children of Israel). “And when Moses saw that they had performed all the tasks—as the L-RD had commanded, so they had done—Moses blessed them” (Exodus 39:43, NJPS).

The Israelites had done all that was commanded of them; so, of course, they deserved a blessing. Yet, what does a blessing in and of itself constitute, especially for such an enormous amount of work that was done willingly, as a free gift offering by the people that committed themselves to the task?

In the modern world, remuneration for services rendered is the norm amongst those who work for a living; and, often we value even our very selves, based upon our profession, and our ability to provide for ourselves and our families. Yet, anyone who has worked as a volunteer for some cause, knows the reward for doing so; and, to feel a part of a greater whole, for the sole sake of contributing to a good cause results in an invaluable estimation of one’s time and effort in the endeavor.

The big picture concerns our contribution to the expectations of G-d for the sake of others, as well as ourselves. There is no monetary remuneration that can be measured in terms that would compare to the benefits that the soul receives for having been part of G-d’s master plan; for He is the great architect of our lives, as well as the end goal of all human endeavors that are in alignment with His divine blueprint for the world.

The  Mishkan was constructed for the sake of providing a place where G-d’s presence would rest amongst His people (see Exodus 25:8). The project required a coordinated effort from the people to build something of lasting value for the sake of maintaining a connection with G-d. We would also do well to consider, that whatever we do will only be established through the blessings of G-d in our lives, whether we realize the nature of those blessings or not. The more we contribute to worthy endeavors that will be approved in His eyes, the greater will be our security. When we place our trust in Him, He will guide us in the right endeavors. “Except the L-RD build the house, they labour in vain that build it” (Psalm 127:1, JPS).

“Let the graciousness of the L-rd our G-d be upon us; establish Thou also upon us the work of our hands; yea, the work of our hands establish Thou it.” – Psalm 90:17, JPS 1917 Tanach

The Full Blessing

“Sur meira, v’asei tov.” (Avoid evil, do good).  – Psalm 34:15

Especially when we consider our mitzvoth, avodah, and Yiddishkeit, that may all be flourishing, we can easily overlook areas of our lives, where we fall short of the standard, prescribed for the pious. That is to say, that every area of our life should represent our values. Inasmuch that Abraham, Isaac, and Jacob were blessed “in everything, through everything, and with everything,” this implies according to the Talmud that in this life they had already received a taste of Olam Haba (the-World-to-Come; Bavra Batra 16b-17a). Thus, they were blessed with heavenly as well as earthly blessings; perhaps, their blessings rested upon their character, inasmuch that the Talmud also asserts that the yetzer hara (evil inclination held no sway over them (ibid.). If so, then all areas of their lives may have been blessed because there was no corruption to be found lurking about in the corners of their personal lives.

Yet, we are not on the level of Abraham, Isaac, and Jacob, in terms of our challenges in the face of adversity from the yetzer hara (evil inclination). Thus, the TANYA recommends that we need to “turn away from evil” in all areas of our lives, in order to receive the full blessings due to our positive endeavors. In other words, we have the opportunity to bring more blessings into our lives, beyond those we receive from “doing good,” if we sweep out the dust, so to speak, from the places in our lives that need improvement, the faults, and minor sins that have been neglected. These are the aveiros  that most people trample upon, figuratively speaking, because they seem trivial in their eyes. If we search our hearts, we may find that we are also guilty of “trampling upon” these sins. Therefore, let us search our minds and heart, and root out the behaviors that prevent us from receiving the full blessings H’Shem would like to grant to us.

note: based on Likutei Amarim, middle of chapter 30

The Mishkan & Creation

parashas Vayakhel 5782

“And He hath filled him with the spirit of G-d, in wisdom, in understanding, and in all manner of workmanship.” – Exodus 35:31 JPS, 1917 Tanach

Moshe assembled B’nei Yisrael, reiterating what H’Shem had commanded to him, while on Mount Sinai, to speak to them that they bring an offering – willingly from the heart – to contribute materials to build the Mishkan (Tabernacle). Bezalel is chosen by H’Shem to oversee the entire project, that would amount to a great artistic endeavor; moreover, Bezalel is endowed by H’Shem with the Spirit of G-d (Ruach Elokim), in wisdom (chochmah), in understanding (binah), and in knowledge (da’as)” (Exodus 35:31).

The Talmud notes in Berachos 55a that these same qualities were used by H’Shem to create the Heavens and Earth (see also Proverbs 3:19-20). This comparison points towards the idea that the Mishkan (Tabernacle) itself is a reflection of Heaven on Earth. H’Shem’s Presence (the Shechinah) dwelt in the Mishkan between the two golden Cherubim on the cover of the Ark of the Covenant, from where H’Shem spoke to Moshe; in this sense, the Mishkan encapsulated a smaller rendering of H’Shem’s Glory in Shomayim (Heaven), where, according to the vision of the prophet Ezekiel (see Ezekiel 10:1), H’Shem is surrounded by Cherubim.

In consideration of the designation of the Mishkan as a place where the Shechinah would dwell, it is all the more understandable why its master craftsman was endowed with the same qualities that H’Shem used to create the Heavens and Earth: a microcosm of the whole (Akeidut Yitzchak), the Mishkan required more than artistic capabilities; rather, it called for divine intuition, in regard to making patterns found in the Heavenly Realm. That may be the reason that the most-used color of various components of the Mishkan was blue, denoting a similarity to “the sea that resembles Heaven, and Heaven resembles the Throne of Glory,” as mentioned in the Talmud, tractate Menachos 43a, based on Exodus 1:24, and Ezekiel 1:26.

“The L-RD by wisdom founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up, and the skies drop down the dew.”

 – Proverbs 3:19-20, JPS 1917 Tanach