Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Pekudei Volume VI/Number 23 (257) 2 Adar II 5752/March 7, 1992 Parasha Overview This week's Parasha concludes the book of Sh'mot and the description of the building of the Mishkan. In particular, Parashat Pekudei consists of Moshe's accounting for all of the donations which Bnei Yisrael had brought to the Mishkan. The "Sifrei Drush" (homiletic works) teach that the end of every Torah work is related to its beginning. R' Menacham Mendel Schneerson, Shlita, notes that the end of Sefer Sh'mot shares a common theme with the beginning: counting. The very first verse of Sh'mot counts the sons of Yaakov who settled in Egypt; the last Parasha counts all of the donations which were brought to the Mishkan. Ramban writes that Sefer Sh'mot is the book of liberation, a process which began with the Exodus, continued with the giving of the Torah, and was concluded with the completion of the Mishkan, where Hashem's "Presence" rested among Bnei Yisrael as it had among the Patriarchs. However, asks R' Schneerson, aren't "counting" and "liberation" antithetical concepts, for the former implies limitation while the latter implies a lack of restrictions? Why then do they share such prominent positions in the same Book? To answer this question one must understand the Torah's definition of "liberation." Chazal say: "There is no truly free person other than one who occupies himself with Torah." At first glance, this statement is difficult to understand; how can the observance of a rigid code of laws make one free? The answer is that through the Torah we "liberate" ourselves and our surroundings by elevating our beings from a state of fragile transience (i.e. This World, where everybody and everything must die) to a state of eternal existence (in the World-to-Come). The way to do this is to take account of one's possessions (material and spiritual) and figure out how to use them in Hashem's service. (R' Schneerson's answer differs slightly. See Likutei Sichot, XVI p.476) [The above explanation was verified by many who visited the Soviet Union in the darkest days of Communism, and found a small, yet vibrant group of Jews returning to the observance of Torah. Why were they so eager to exchange one set of regulations for another? Because they perceived that only when they were immersed in Torah study could they feel liberated from the oppressive world around them. (Heard from R' W. Altshul)] Sefer Sh'mot begins with the counting of Bnei Yisrael, and it concludes with the counting of the inanimate objects which comprised the Mishkan. This, writes R' Schneerson, teaches us how to accomplish the goal described above. We must first work on ourselves and find the "Divine spark" within us, and then we can work on our surroundings as well. We must first make ourselves into a "Mishkan" (dwelling place) for Hashem, and then we can make a "home" for Hashem in the world at large. The Haftara (Melachim II 7:40-50) describes the construction of the Bet Hamikdash. If last week had not coincided with Parashat Shekalim, Ashkenazim would read as this week's Haftara Melachim II 7:51-8:21 which describes the dedication of the Bet Hamikdash. Psukim 8:10-12 describe how Hashem's presence descended on the Bet Hamikdash in the form of a thick cloud, and "Then [King] Shlomo said, 'Hashem has said that He would dwell in the fog'." Another reference to fog is found in the Torah (Sh'mot 20:18) which states that Moshe went into the fog surrounding Har Sinai. R' Meir Shapiro comments that this is an allusion to the exile which would follow the destruction of the Bet Hamikdash. Our spiritual vision is clouded and we no longer have a place where we can perceive Hshem's glory, but Hashem is with us in the fog. It is the Torah which we must use to liberate ourselves from the clouds which restrict us in This World, and thus to achieve true freedom in the World-to-Come. ************************************ "This is the count of the Mishkan, the Mishkan of the testimony." (38:21; in Hebrew: "....Hamishkan, Mishkan Ha'edut") The Gematria of "Mishkan" is 410, the number of years that the first Bet Hamikdash stood. The Gematria of "Hamishkan" is 415, and with the addition of five (representing the world's five letters) it equals 420. This is the number of years that the Gemara says the second Bet Hamikdash stood. The Gematria of "Ha'edut" is 479, the number of years which passed between the building of the Mishkan and that of the Bet Hamikdash. (Rabbenu Bachya) ************************************ Why is the allusion to five of the second Bet Hamikdash's 420 years hidden? This alludes to the five ways in which the second Bet Hamikdash was inferior to the first. (The second Bet Hamikdash had no Aron, Kaporet, and Keruvim; the eternal flame; Shechinah; Ruach Hakodesh; and Urim V'turim.) ("Chatam Sofer") ************************************ From the Midrash...... Why did Moshe give an accounting of the donations that were brought to the Mishkan? Certainly Hashem trusted him, as we read, "In My whole house, he is trusted" (Bamidbar 12:7). Because Moshe heard the scoffers of his generation speaking behind his back; one would say, "Look how fat that son of Amram has become," and another would respond, "Wouldn't you expect the person who was responsible for that wealth of the Mishkan to become fat?" (Midrash Rabbah) Look how low the scoffer can stoop! Not only does he accuse a Tzaddik of a crime, but of the one crime which could not be farther from the truth. The Mishnah (Sanhedrin 81b) states: "If one sees another stealing utensils from the Bet Hamikdash, the witness may kill the perpetrator on the spot." Why? This can be understood based on the following: The Gemara (Baba Kama 79b) says: "Why is a burglar punished by the Torah more severely than an armed robber? Because an armed robber is not afraid of G-d, but neither is he afraid of people. A burglar, however, is afraid of people, but not of G-d." For this disrespect, he must be punished more. A person who steals from the Bet Hamikdash commits the ultimate act of denying G-d; he acts as if Hashem does not know what is happening in His own house, so-to-speak. This is why a zealot may kill this thief on the spot, for such a sin cannot be tolerated. Now we can appreciate the seriousness of the accusations against Moshe. Not only is he accused of stealing from G-d's own dwelling place, but the scoffers accuse Moshe, the person who regularly spoke to Hashem "face-to-face." These scoffers knew very well that Moshe had committed no crime, but they had no shame, for their battle against the Torah enabled them to make personal attacks against Torah scholars as well. (Be'er Yosef) *********************************** R' Meir Shapiro, the "Lubliner Rav" This scholar, best known for his innovation of the "Daf Yomi" program in 1923, was a descendant of several Chassidic Rebbes, and was himself a Rosh Yeshiva who was a fervent Chassid. He therefore set out to create a Yeshiva (in Lublin, where he was Rabbi) which would combine the analytical exercises of the Lithuanian academies with the warmth of Chassidism. In the spirit of Purim and the month of Adar, we present here R' Shapiro's response when he was asked: "What is the difference between the way a 'Mitnaged' (non-Chassid) and a Chassid study Gemara?" "I will give you an example," he said. "The Gemara (Sukkah 28a) describes the greatness of R' Yonatan ben Uziel with the statement that any bird that soared over him while he studied Torah would be burnt to ashes. A Chassid who studies this Gemara would be awed by the greatness of R' Yonatan ben Uziel. 'Look how holy he was! Look how great his attachment to Hashem was!' "Not so a Mitnaged. His reaction would be, 'I wonder if R' Yonatan be Uziel was liable to the owner of that bird for his damages'." Everything about R' Meir Shapiro's "Yeshivat Chachmei Lublin" befitted royalty. When he was asked by a prospective donor whether this did not contradict the Mishnah which teaches: "This is the way of Torah: Eat bread with salt, drink a limited amount of water, and sleep on the ground," he responded, "Indeed, Chazal do give those instructions to an aspiring scholar. However, they are not the affair of the Yeshiva's supporters. To them Chazal say, 'Torah is a tree of life for those who support it'." ************************************ The learning schedule for this Shabbat is: Daily Mishnah Kelim 24:9-10 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 362:1-3 (Learn three paragraphs each day) Daf Yomi Ta'anit 2 Begin Tractate Ta'anit Today (Learn two sides of a page each day) Shmirat Halashon: L.H. 6:1-2 or Guard Your Tongue: "Rechilut" 7:6-7 Rambam Chapter/Day: Hilchot Shechanim - Chapter 8 3 Chapters/Day: Hilchot Isurai Mizbayach - Chapters 5 - 7 Sefer Hamitzvot Sh:P60,N100,N98,P62,N99; Su:P63,N146,P64; M:N139,N112,P65 Tu:P89,N145,N148; W:P66,N147,P67,N102,N103,N138 Th:N124,P88,P83,N155; F:P84,P85,N90 ************************************