Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Vayakhel Volume VI/Number 22 (256) 25 Adar I 5752/February 29, 1992 Parasha Overview For the past three weeks we have read of Hashem's commands regarding the construction of the Mishkan. In this week's Parasha we read how that construction was actually done. The Parasha begins, however, with the command to keep Shabbat, and from the juxtaposition of these two subjects Chazal learned that the categories of "work" which are prohibited on Shabbat are those categories which were part of making the Mishkan. What is the connection between these two subjects? The Midrash and many commentaries teach that the Mishkan was a microcosm of the whole world. In fact, says the Vilna Gaon (quoted in Ohr Gedlayahu), the 39 types of labor which were part of building the Mishkan are the same 39 types of labor which were required to make the world. (The meaning of this statement is beyond the scope of this publication, but the idea it expresses resolves our question.) Shabbat is the day on which Hashem rested from creation. On that day, He rested from precisely these 39 types of work. That is why they are forbidden on Shabbat. The special Haftara read this week (for "Parashat Shekalim") is Melachim II 12:1-17 (Sephardim start at 11:17). However, there are several customs regarding the Haftara which is read when this Parasha does not coincide with "Parashat Shekalim". (Ashkenazim would read Melachim I 7:40-50; Sephardim - 7:13-26; some stop at verse 22.) All of these discuss the construction of the first Bet Hamikdash. Pasuk 7:13 refers to a craftsman named Chiram - not to be confused with King Chiram of Tzor - whom King Shlomo brought from Tzor (Tyre) to work on the Bet Hamikdash. Chiram was "filled with wisdom, understanding, and knowledge," an expression which is used in the Torah to describe Bezalel, the chief craftsman of the Mishkan. This is not a coincidence, notes R' Naftali Zvi Yehuda Berlin ("Netziv"). Chazal say that Bezalel understood the process by which Hashem had created the world, and this is how he was able to construct the Mishkan which, as noted above, was a microcosm of that world. Chiram also possessed this knowledge, and was thus able to construct the Bet Hamikdash. (By contrast, the second Bet Hamikdash, which was not built by such a personage, had a lower level of holiness.) Parashat Shekalim (see page 4) can coincide with only two or three Parashot, one of which is Vayakel. It is therefore not surprising that it too relates to the ideas expressed above. R' Gedalya Schorr explains that the month of Adar is a propitious time for making a Bet Hamikdash; in fact, the name "Adar" shares a root with "Dirah" - a dwelling place. During this month, a person can make a "dwelling place" for Hashem within himself. Where does Hashem dwell? The Gemara teaches that since the day when the Bet Hamikdash was destroyed, Hashem dwells in Halacha, i.e. Hashem can be found through Torah study. Adar has a strong connection to Torah study. Chazal teach that Hashem originally forced Bnei Yisrael to accept the Troah, but after the Purim miracle, they re-accepted it freely and lovingly. It is with this love, concludes R' Schorr, that our "Mishkan's of Torah study" should be built, just as the original Mishkan in Moshe's time was made from donations brought freely and with love. ************************************ "And Moshe gathered together the congregation of Bnei Yisrael" (35:1 - on the day after Yom Kippur (Rashi) What is the significance of this date? Only after Yom Kippur, when a person has closely examined his affairs and determined whether any of his money was ill-gotten, would Moshe take Bnei Yisrael's donations for the Mishkan. (She'airit Menachem) Or: On Yom Kippur it is easy to gather together all of Bnei Yisrael, for the holiness of the day inspires every Jew to love his brethren. However, Moshe was hinting to the people that even on the day after Yom Kippur they should make such a gathering possible. (R' Moshe of Kobrin) ************************************ "The seventh day [Shabbat] shall be holy for you." (35:2) Even that part of the day which is "for you," i.e. your eating, drinking, and other pleasures, shall be done in holiness. (R' Yosef Chaim David Azulai) ************************************ "And they [the craftsmen] told Moshe, 'The people are bringing too much....'" (36:5) Why does the Torah tell us of Bnei Yisrael's generosity? Who would not give all of his wealth to help build the Mishkan?! What was remarkable here was not the size of the donations which Bnei Yisrael gave, but the enthusiasm with which they gave. The true test of a charitable person is not whether he gives - for everyone does - but how he gives. Is his enthusiasm the 100th time he gives charity as great as it was the first time? (Mei Hashiloach) ************************************ Parashat Shekalim The custom of reading Parashat Shekalim on the Shabbat before the beginning of Adar is mentioned in the Gemara (Megilah 29b). However, commentators disagree as to the exact reason for the custom. The fiscal year in the Bet Hamikdash began on the first of Nisan, and it was therefore a Mitzvah for each Jew to pay his "taxes" (i.e. the Shekalim) during Adar, the month before Nisan. According to Rashi, it was customary in the time of the Bet Hamikdash to read Parashat Shekalim in order to remind Bnei Yisrael to send their Shekalim to the Temple, and our reading commemorates that reading. R' Mordechai Yaffe (the "Levush") disagrees; he maintains that the reading of Parashat Shekalim was instituted after the Bet Hamikdash was destroyed as a reminder of the Mitzvah of giving Shekalim. R' Zvi Pesach Frank suggests a practical consequence of the above dispute. If we say (like Rashi) that our reading Parashat Shekalim merely recalls the announcement that the Jews should bring their Shekalim, we would permit even a minor (under Bar Mitzvah) to read Parashat Shekalim in Shul. However, if we say (like the Levush) that Parashat Shekalim commemorates the actual giving of the Shekalim, we might not permit a minor to read the principle that anyone who is not personally obligated to perform a certain Mitzvah - and minors were not required to give Shekalim (the Mitzvah of which this reading is a remembrance) - cannot fulfill that Mitzvah on behalf of someone who is. (Mikraei Kodesh, ch.4) ************************************ R' Chaim Shmuelevitz -- Part III R' Chaim's style of teaching has been called a form of "Pilpul". For example, he did not concentrate on "what has to be said here," but rather on "how to arrive at what has to be said here." To appreciate this, the student had to be taught to make fine distinctions between seemingly similar points. Also, the presentation had to follow a very specific sequence in which each detail was positioned for maximum clarity. R' Chaim's lectures were carefully organized to facilitate memorization by the students. The "Shiur" (lecture) nearly always began with four questions in ascending order of difficulty. These were followed by the "fundamental principles" (also usually four in number). Based on these, R' Chaim would proceed to explain the flow of the "Sugya" (topic). Finally, the four original questions would be answered with a single synthesis of all that had been said before. Besides maintaining a regular structure, R' Chaim aided his students' memories by stopping after each section of the Shiur to review all that he had said up to that point. He would also stop periodically to say, "we are now one quarter [third, half, etc.] done," and that too would become an "excuse" for review. However, no one was ever bored, because each review was expressed in a different manner. R' Chaim encouraged the study of every commentary, from the earliest until his own time. To say (as some scholars do), "I do not study 'Acharonim' (works written after a certain year)" is like locking oneself in a laboratory and "inventing" electricity. Why ignore that which is already done, only to have to reinvent it? Furthermore, such an attitude leads one to dismiss the words of even the earlier commentaries, for one may find an apparent difficulty in an earlier work which, unbeknownst to the student, has been resolved by the later authorities. (Based on R' Reuven Grossman, The Rosh Yeshiva) ************************************ The learning schedule for this Shabbat is: Daily Mishnah Kelim 22:10-23:1 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 357:3-358:2 (Learn three paragraphs each day) Daf Yomi Rosh Hashana 29 (Learn two sides of a page each day) Shmirat Halashon: L.H. 4:11 or Guard Your Tongue: "Rechilut" 5:3-5 Rambam Chapter/Day: Hilchot Shecanim, Chapter 1 3 Chapters/Day: Hilchot Klei Hamikdash V'Haovdim Bo, Chapters 3-5 Sefer Hamitzvot Sh:N85,N82,P34,N86; Su:P23,N72,P32,P36; M:P33,N88,N87,N73,N163,N164; Tu:N68,N165,P31,N77,N78 W:N75,N76,P24,N69-N71; Th:N74,P61,N91-N93; F:N94-N97,P86 ************************************ The hard copy distribution of this week's Hamaayan is sponsored by: Dr. and Mrs. Jerry Taragin in memory of Mr. Asriel Taragin