Dvarim Hayotzim Min Halev

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 Volume XI- Issue 17

 The DRS Weekly Torah Publication
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This week‟s issue of

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In addition to the members of Yeshivat Lev Hatorah, The Yeshiva University -DRS    
Kollel members learn in our Beit Midrash every afternoon. They enhance the vibrant kol is sponsored by
Torah in our yeshiva and as well as their availability during the day, they also partici- the Silber Family
pate in night seder on Tuesdays and Thursdays and give chaburos on Fridays. If you ‫לזכר נשמת אברהם בן יהודה‬
haven’t done so already, feel free to stop by and introduce yourselves. We are pleased
to feature their divrei torah in this week’s issue of Dvarim Hayotzim. Enjoy!

The Source of Wisdom is Wisdom Itself

By Rabbi Shmuel Marcus, Rosh Kollel of the YU-DRS Kollel PARSHAS
VAYAKHEL- PEKUDEI
27 ADAR, 5770
So many of us expect instant gratification. We enjoy living life in the fast MARCH 13, 2010
lane. After all, if it‟s available so much faster, why wait so much longer? Case in All Zmanim are calculated by myzmanim.com for
point: the word “primitive” is now synonymous with “dial-up.” Even DSL and Ca- Woodmere, NY (11598)

ble connections are somewhat archaic. Just ask Sigbritt Lothberg of Karlstad, Swe- Candle Lighting: 5:32 pm
Latest ‫קריאת שמע‬: 9:13 am
den who enjoys a 40-gigabit per second fiber optic internet connection on her home ‫ שבת‬Ends: 6:33 pm
computer. She can download a full-length movie in less than 2 seconds in case of
video deprivation emergency. Apparently, some critical necessities cannot wait.
Gratification must be instant.
Well then, in that case, where‟s my quick access to instant knowledge?
How do I learn all I need to know without having to spend too much time in pursuit
of all the facts? The Bar Ilan Responsa Program offers a pretty good instant refer-
ence tool for ‫ תורה‬sources; Wikipedia and Google perform fairly well for anything If you are interested in sponsoring
an edition of
else. But how do I assimilate vast amounts of knowledge internally? What is the     email us at
secret source of wisdom? DvarimHayotzim@gmail.com
(Continued on page 2)

A Meeting for Redemption

By David Freilich, Editor in Chief, Dvarim Hayotzim

The Parsha starts off “‫ ַוי ַ ְקהֵל משֶׁה‬,” And Moshe Gathered. Chazal say that this gathering of Moshe, where he
taught Bnei Yisrael the commandments dealing with the building of the Mishkan, served as a ‫ כפרה‬for the gathering
of Aharon, ‫וַ י ְַקהֵ ל אהרון‬, by the ‫עגל הזהב‬. Many mefarshim wonder what the connection between the Mishkan and
Egel Hazahav was, that a meeting for the first atoned for the second?
The Ohr Gedalyah, Rav Gedalyahu Schorr, explains this through an examination of the Har Sinai experience
as a whole. By Har Sinai, the Jews had ‫אחדות‬, togetherness, as Rashi famously pointed out on the passuk “ ‫ַויִּחַן שָׁם‬
‫יִּש ְָׁראֵל נֶׁגֶׁד הָׁהר‬,” where he said the Jews camped ‫כאיש אחד בלב אחד‬, like one man. The Jews were only able to receive
the Torah as a result of their ‫אחדות‬. This can be explained homiletically by saying that every single person from Bnei
Yisrael had a single letter lit up for them in the ‫תורה‬, and because the Jew‟s themselves had ‫אחדות‬, the Torah, so to
speak, also had ‫אחדות‬, and was sent down from Shamayim. He further explains that the Jews only got this ‫אחדות‬
through their preparation for Matan Torah, as they tried to get closer to Hashem. When they grasped at Hashem so
hard that they realized they were secondary to Him, they became „like one person.‟
Rav Schorr explains, that at the time of Matan Torah, the Jews realized that the whole world was really all
(Continued on page 6)
2 ‫דברים היוצאים מן הל“ב‬
Torah Teasers
By Rabbi Moshe Erlbaum
‫פקודי‬-‫פרשת ויקהל‬
Questions
1. Which two items in the ‫ משכן‬were made
of one solid piece of gold, ‫?מקשה זהב‬
2. What else used in the ‫ מדבר‬was fashioned
from one solid piece of metal?
3. Which three items found in the ‫ משכן‬were
a perfect square, ‫?רבוע‬
4. Of all the precious metals collected for
the ‫משכן‬, which one had the largest
amount received ?
5. Which precious stone appears three times
on the clothing of the‫?כהן גדול‬
6. What is mentioned at beginning of ‫פרשת‬
‫ ויקהל‬and in the last ‫ פסוק‬of ‫?פרשת פקודי‬
Answers
1. The ‫ כפרת‬and the ‫ כרובים‬on top of it were made of
one solid piece of gold (‫ז‬:‫ )לז‬as was the ‫יז) מנרה‬:‫(לז‬.
2. In ‫פרשת בהעלותך‬, ‫ משה‬is commanded to fashion
two ‫חצצרות‬, trumpets out of one solid block of
silver (‫א‬:‫)במדבר י‬.
3. The ‫כה) מזבח הזהב‬:‫ (לז‬and of the ‫א) מזבח הנחשת‬:‫(לח‬
were perfect squares. The ‫חושן‬, breastplate of the
‫ כהן גדול‬was also a perfect square (‫ט‬:‫)לט‬.
4. Silver was collected in the greatest amount. The
tally was 100 ‫ככר‬, talents, and 1,775 ‫שקלים‬. )‫כה‬:‫)לח‬
5. There were two stones of ‫ שהם‬on the shoulder
straps of the ‫ח) אפוד‬:‫ (לט‬and one on the fourth row
of the ‫חושן‬. )‫יג‬:‫)לט‬
6. ‫אש‬, fire is mentioned at the beginning of ‫ ויקהל‬with
regards to keeping ‫ג) שבת‬:‫(לה‬, and in the last ‫פסוק‬
of ‫ פקודי‬with regards to the pillar of fire that led
the ‫ בני ישראל‬at night (‫לח‬:‫)מ‬.
(Rabbi Shmuel Marcus — Continued from page 1)
The ‫ גמרא‬in ‫ )דף נה׃( מסכת ברכות‬finds the formula for
success in the ‫‟תורה‬s description of Betzalel and those who assisted
him in the technically challenging construction of the Mishkan and
its utensils. “R. Yochanan said: „‘‫ ה‬only grants wisdom to those
who possess wisdom.‟” As proof, the ‫ גמרא‬cites a ‫ פסוק‬in ‫כי תשא‬
‫פרשת‬: (31:6) “ ‫ַֽ ַואֲ נִי ִהנֵה נָתַ ִתי ִאת ֹו אֵ ת ַֽ ָאהֳ לִ יָאב בֶ ן אֲ ִַֽחיסָ מָ ְך לְ מַ טֵ ה ָדן ּובְ לֵב‬
ִַֽ ִ‫ כָל חֲ כַם לֵב נָתַ ִתי חָ כְ מָ ה וְ עָ ׂשּו אֵ ת כָל אֲ ֶשר ִצּו‬.” “And I, behold, I have
‫יתָך‬
appointed with him Oholiab, the son of Ahisamach, of the tribe of
Dan; and in the hearts of all that are wise-hearted I have put wis-
dom, that they may make all that I have commanded you:” This is
echoed in this week‟s ‫ פרשה‬as well in the ‫( פסוק‬36:2) “ ‫יִ ְק ָרא מ ֶֹשה‬
‫אֶ ל ְצַ לְ אֵ ל וְ אֶ ל ַֽ ָאהֳ לִ יָאב וְ אֶ ל כָל ִאיש חֲ כַם לֵב אֲ ֶשר נָתַ ן ה‘ חָ כְ מָ ה בְ לִ ב ֹו כֹל אֲ ֶשר‬
‫ ְנ ָׂשא ֹו לִ ב ֹו לְ ָק ְרבָ ה אֶ ל הַ ְמלָאכָה ַֽ ַל ֲעׂשֹת א ַֽ ָֹתּה‬.” “And Moses called Bezalel
and Oholiab, and every wise-hearted man, in whose heart God had
put wisdom, even every one whose heart stirred him up to come un-
to the work to do it. ” In both verses, the ‫ תורה‬tells us that ‘‫ה‬
endowed all those who were wise at heart with wisdom. So there
you have it. ‘‫ ה‬will grant wisdom to anyone who possesses
wisdom.
The obvious question demands an explanation. If ‘‫ ה‬grants
wisdom only to those who possess wisdom, how do I come into
possession of that which ‘‫ ה‬only grants me after I have it? Rav
Chaim Shmuelevitz once offered a beautiful explanation. The term
“‫”חכם לב‬- wise at heart, refers not to one who already possesses
wisdom but rather to one who intensely desires wisdom. The inten-
sity and sincerity of my yearning for ‫ תורה‬knowledge determines
the ultimate degree of my success in attaining that ‫ תורה‬knowledge.
But how do I demonstrate the sincerity of my desire for
‫ תורה‬knowledge? The following metaphor may prove helpful. ‫המלך‬
‫ שלמה‬compares the pursuit of ‫ תורה‬knowledge to Man‟s quest for
wealth (Mishlei 2:4-5) : “ ‫ ָאז‬:‫ִאם ְתבַ ְק ֶשנָה ַככָסֶ ף ְַֽוכַמַ ְטמ ֹונִים ַת ְחפְ ַֽ ֶׂשנָה‬
:‫ה‘ וְ ַדעַ ת אֱ ֹלקים ִת ְמ ַֽ ָצא‬ ֹ ‫“ ” ָתבִ ין י ְִרַאת‬If you seek it like silver, if you
search for it like a hidden treasure then you will understand fear of
God and you will find Godly knowledge.” If you really want to be-
come knowledgeable in ‫תורה‬, think of it as money. Generally
speaking, no one ever feels they earn enough money. Man‟s drive
for wealth never ends; it increases exponentially and consistently
proves insatiable. Our drive for ‫ תורה‬knowledge must resemble that
insatiable quest for wealth – it must never end.
Equally critical, however, is the need for patience. Billion-
aires don‟t appear overnight. Although Sam Walton, founder of
Wal-mart, died in 1992 with a net worth valued at approximately
$20 Billion, his first store was opened 30 years earlier in 1962. His
wealth accumulated gradually as he invested much time and energy.
Warren Buffet famously eschews the “get rich quick” stock invest-
ments that initially appear so appealing. Even as technology stocks
soared in the 1990‟s, he stayed away, preferring instead to make his
money more gradually in companies like Coca Cola and Gillette.
Torah, ‫ שלמה המלך‬tells us, bears a striking resemblance to
our financial pursuits. We must couple our insatiable quest for suc-
cess with deep patience. We attain our wisdom gradually only after
consistently investing much time and energy. There is no tried and
true get rich quick scheme for ‫ תורה‬knowledge. We may live in an
instant gratification world, but ‫ תורה‬is other-worldly. It follows its
own set of rules. Thankfully, ‫ תורה‬is an equal opportunity provider.
Everyone has equal access and ability to succeed. All you have to
do is want it and try it. Sincerely. Consistently. And patiently.
Have a great Shabbos!
Dvarim Hayotzim Min Halev
Building the Mishkan
Everyday
By Michael Lifschutz,
Member of the YU-DRS Kollel
In the first few pasukim of Parshas
Vayakhel, the Torah mentions all the various ma-
terials that were donated by Klal Yisroel for the
construction of the Mishkan. Amongst the items
enumerated by the Torah are Shemen L‟maor, oil
for the menorah, and B‟samim L‟ketores, incense
spices for the k‟tores. The Daas Zekainim points
out, that Parshas Vayakhel discusses only
Tzorchei Habinyan, the necessary items for the
construction of the Mishkan and its Keilim,
whereas Parshas Pikudei is reserved for Tzorchei
Gavoah, the objects used in the day to day ser-
vice of the Mishkan, such as the bread for
Lechem Hapanim and the animals used for
Korbanos. So why here, in Parshas Vayakhel,
does the Torah mention the oil and incense,
which are seemingly not Tzorchei Habinyan?
Due to this seeming misplacement, the
Daas Zekainim concludes that the oil for the me-
norah and the incense for the Ketores were in-
deed Tzorchei Habinyan. He explains that it is
the way of the kings to have incense burning and
candles lit before the king even enters his own
palace, and therefore they were essential compo-
nents in the building of Hashem‟s palace.
With this insight of the Daas Zekainim
we can understand a Medrash quoted at the be-
ginning of Parshas Beha‟aloscha. The Medrash
says that Aharon felt dejected as he was unable
to take part in the Chanukas Habais along with
the Nesi‟im. Hashem responds to this complaint
by saying that “your role is greater than theirs,
because you get to light the candles of the meno-
rah.” Aharon was the Kohen Gadol, the only per-
son who may step foot in the Kodash Kodashim
to perform the Yom Kippur avodah, yet Hashem
tells him that his role is greater than that of the
Nesi‟im because he lights the Menorah? Sec-
ondly, Aharon was distraught because he wanted
to be involved with inauguration of the Mishkan;
how did lighting the Menorah appease Aharon?
The Daas Zekainim uses his earlier in-
sight to answer both of these questions. While it
may be true that there were other Avodas per-
formed by Aharon that may have been greater
(Continued on page 5)
3
Mitzvot Le-dorot and Hora’ot Sha’ah
By Ben Pianko, 12th Grade
In this week's Parsha we learn that the Jews con-
structed the Mishkan and prepared the bigdei kehunah. Alt-
hough in both cases the Jews followed the directions they
had been told, the Torah stresses at every stage of the prepa-
ration of the bigdei kehunah, that the work was done
"ka'asher tzivah Hashem et Moshe" -- "just as Hashem com-
manded Moshe." Why would the Torah stress the fact that
the Jews obeyed their orders only regarding the bigdei ke-
hunah? Why not include the phrase by the construction of
the Mishkan as well?
To answer this question, R. Velvel Soloveichick ex-
plained that the verb "tzivah" is a halachic term; whenever it
appears in the Torah, it shows the presence of a mitzvah le-
dorot (an obligation that is binding throughout the genera-
tions), as opposed to a hora'at sha'ah (an obligation that was
binding only for a limited time). This distinction between
timeless mitzvot and temporary obligations was noted by
tana'im in the Sifra and was quoted by Rashi (Vayikra 6:1);
the Rambam also adopted this as a criterion for inclusion in
his Sefer ha-Mitzvot (Shoresh 3). For this reason the Torah
only used the phrase "ka'asher tzivah Hashem et Moshe"
regarding the bigdei kehunah, whose specifications would
never change. It would be inappropriate for the Torah to use
the term "tzivah" when referring to the details of the Mish-
kan, whose boards and curtains would later be superseded
by the stones of the Beit ha-Mikdash.
The distinction between mitzvot le-dorot and hora'ot
sha'ah should not be limited to the realm of biblical exege-
sis. It is relevant today as well, particularly in the area of
"ma'aseh rav" (attempting to determine current policy based
on the practices and recorded opinions of our Rabbeim). De-
veloping a p'sak requires careful analysis of a given case's
details, as the recorded p'sak of a rav may not be applicable
to other cases in which the details are different. Sometimes
even the actions of a rav must be considered hora'ot sha'ah,
and therefore inapplicable to the world today.
The great care that must be exercised when drawing
conclusions from the actions of a rav is stressed by the Ge-
marah itself. The Gemarah (Chullin 6b) relates that when
Rebbi heard that R‟ Meir ate fruit grown in the town of Beit
She'an without taking t'rumot u-ma'asrot, Rebbi followed
this "ma'aseh rav" and ruled that Beit She'an should not be
considered part of the Land of Israel (produce grown outside
Israel does not require tithing). But he only lent such weight
to R‟ Meir's reported actions because they were attested to
by R‟ Yehoshua ben Zeruz, a torah scholar in his own right,
and brother-in-law of R‟ Meir. Rebbi was sure that R‟ Ye-
hoshua ben Zeruz would have understood properly what he
(Continued on page 6)
4 ‫דברים היוצאים מן הל“ב‬

The Bearing of ‫ שבת‬on the ‫משכן‬

By Yechiel Auman, Editor of Rabbinic Articles, Dvarim Hayotzim

The ‫ תורה‬mentions ‫ שבת‬twice in conjunction with the concept of ‫דיבור‬, while ‫ שבת‬epitomizes ‫ריוח‬. The ‫משכן‬
the ‫משכן‬. The first time they are mentioned together is in required hard work and labor throughout the process of its
‫פרשת כי תשא‬, where the command to build a ‫ משכן‬is stated construction. During this process thirty-nine different cat-
directly before the prohibition of doing work on ‫שבת‬. The egories of labor were employed to achieve a ‫השראת השכינה‬,
second time they are linked is in this week‟s ‫פרשה‬, ‫פרשת‬ a dwelling place on earth for ‫ה׳‬. Even after it was
‫פקודי‬. Here the order is inverted, and ‫ שבת‬is discussed first, constructed, the primary purpose of the ‫ משכן‬was ‫עבודת ה׳‬,
immediately followed by the lengthy illustration of the serving ‫ ה׳‬through actions such as bringing ‫קרבנות‬. This
building of the ‫משכן‬. ‫ רש״י‬explains this anomaly in a very exemplifies the first step, ‫דיבור‬, or an active role in order
basic way by stating, “ ‫הקדים להם אזהרת שבת לצווי מלאכת‬ to achieve an ‫אות‬, a closer relation with ‫ה׳‬.
.‫ לומר שאינה דוחה את השבת‬,‫ ”המשכן‬The reason why ‫שבת‬
precedes the building of the ‫ משכן‬in our passage is to ‫שבת‬, however is the archetypal passive form of our
teach a fundamental lesson about the sanctity of ‫שבת‬. ‫שבת‬ relationship with ‫ה׳‬. The ‫ זוהר‬compares the days of our
is so holy that it even supersedes the important work in the week to the agricultural seasons of a farmer. The farmer
‫משכן‬. works for months by plowing and sowing, and finally at
the time of harvesting, the farmer enjoys all of his efforts.
However in his work on the ‫תורה‬, Einei Yisroel, Similarly ‫ שבת‬is a period of time when we enjoy the work
Harav Yisroel Belsky takes a much deeper and more phil- of our long and strenuous week. After six days of hard
osophical approach to the relationship between ‫ שבת‬and labor, ‫ שבת‬is the period of time in which the labor is
the ‫משכן‬. Harav Belsky explains that ‫ שבת‬and the ‫משכן‬ transformed into a source of blessing and appreciation for
share many similarities in addition to their juxtaposition. ‫ה׳‬. In Harav Belsky‟s words “‫ שבת‬is the ‫ נשמה‬of the
For example, the work which is forbidden on ‫ שבת‬is world.” For this reason, ‫ שבת‬is also considered an ‫אות‬, as it
derived from the work which was done in order to build represents the second step, ‫ריוח‬, the passive role in our
and maintain the ‫משכן‬. Additionally, both ‫ שבת‬and the goal of getting closer to ‫ה׳‬.
‫ משכן‬are referred to as an ‫אות‬, a special link between ‫ ה׳‬and
the ‫בני ישראל‬. In this fashion the ‫ משכן‬and ‫ שבת‬complement each
other in their respective roles of ‫ דיבור‬and ‫ריוח‬. They
Harav Belsky describes the relationship between portray two ways to attain ‫ רוחניות‬in opposite forms. In the
‫ שבת‬and the ‫ משכן‬based on the method that ‫משה רבינו‬ ‫משכן‬, ‫ רוחניות‬is attained through an active form of ‫עבודה‬
learned ‫ תורה‬from ‫ה׳‬. ‫ רש״י‬on the first ‫ פסוק‬of ‫ספר ויקרא‬ and of the thirty-nine ‫מלאכות‬, while on ‫שבת‬, ‫ רוחניות‬is
explains the reason why there are spaces that separate attained passively by refraining from the thirty-nine
each of the ‫ פרשיות‬in the ‫תורה‬. He says, “ ‫ומה היו הפסקות‬ ‫מלאכות‬.
‫משמשות? ליתן ריוח למשה להתבונן בין פרשה לפרשה ובין ענין‬
.‫ ”לענין‬The reason why there are spaces between the ‫פרשיות‬ Now we can fully understand both episodes that
is because after ‫ ה׳‬taught ‫ משה רבינו‬a segment of ‫תורה‬, ‫ה׳‬ relate ‫ שבת‬to the ‫משכן‬. In ‫פרשת תרומה‬, the ‫ תורה‬needed to
gave ‫ משה רבינו‬a period of ‫ריוח‬, a time to sit and first comprehensively illustrate the ‫ משכן‬and all its vessels,
contemplate what he had just learned. In other words, af- and only then teach about the sanctity of ‫שבת‬. The reason
ter ‫ משה רבינו‬received the actual ‫דיבור‬, or word from ‫ה׳‬, in behind the order over there was based on simple logic. We
order to fully understand and internalize the laws and les- must first go through the laws of the ‫ משכן‬to teach what
sons that he had just heard, he needed a period of ‫ריוח‬, or activities and labors must be done during the week, and
contemplation. This teaches us that in order to reach a per- only then can we learn what we must refrain from on ‫שבת‬.
fect state of comprehension, such as that of ‫משה רבינו‬, we Basically, the only way that you can explain how to rest is
need two forms of learning, an active form filled with vig- by first going through all of the rules of work.
orous participation, and a passive form primarily consist- In this week‟s ‫פרשה‬, ‫פרשת פקודי‬, ‫ שבת‬is mentioned
ing of reflection. before the ‫משכן‬, because in effect the ‫ משכן‬was already
completed; the only component remaining was the assem-
Not only does this teach an astounding lesson to bly of the ‫ משכן‬by ‫משה רבינו‬. This mention of ‫שבת‬
both educators and students on how to convey and grasp preceding the final step of the construction of the ‫ משכן‬is
information, but this is also a perfect allusion to the rela- in order to create a ‫ריוח‬, or moment of pause to
tionship between ‫ שבת‬and the ‫משכן‬. The ‫ משכן‬represents (Continued on page 8)
Dvarim Hayotzim Min Halev 5

Construction, Care and Clarity of Mind:

Betzalel’s Building of the Aron
By Dovid Zirkind, Member of the YU-DRS Kollel

In the aftermath of the cheit ha’eigel, we read, for
a second time, of the construction of the Mishkan in Par-
shas Vayakhel. R‟ Shlomo Kluger notes how the Parsha
opens with Moshe gathering the people using the word
“vayakhel” similar to that which we find in Parshas Ki Si-
sa that the people gathered (“vayikahalu”) around Aharon
to coerce him to build the eigel. R‟ Kluger explains that
this is no coincidence. Moshe had returned to redirect the
passion and misguided unity that led the Jewish people
astray. Moshe wanted to channel this togetherness into a
more constructive “gathering” and into a more productive
and positive creation. The Mishkan functioned as an atone-
ment for the nation‟s mistake.
Placing the building of the Mishkan in this context
helps us understand one of the questions the commentaries
struggle with in our Parsha regarding the precise role that
Betzalel played in the construction. While Betzalel seemed
to be the chief builder of the Mishkan, most of his ability
was devoted to training others and delegating responsibil-
ity, “U‟lhoros nassan b‟libo…” (35:34). Similarly, we find
that for all but one of the vessels built, Betzalel is not men-
tioned by name. However, when we arrive at the building
of the Aron Kodesh, it is Betzalel who, we are specifically
told, is the builder. If Betzalel is the architect and the floor
manager, why does he not delegate the building of the
Aron like he does with everything else?
The Meshech Chochma offers two explanations,
the first of which highlights further, the role of the Mish-
kan as atonement for the Cheit Haeigel. Betzalel, the
grandson of Chur, must build the Aron himself. This is
because the Aron is the most misleading of the vessels in
the Mishkan. Machshava was crucial in the building of the
Mishkan, and we see it emphasized again and again. When
it came to the Aron, which was placed in the Kodesh Ha-
Kodashim, where there were two images formed on its top
with faces, the comparisons to Avoda Zara were not diffi-
cult to draw, even if they were far from the truth. The Ge-
mara tells us (Sanhedrin 7a) that Chur was murdered in his
attempt to stop the cheit ha’eigel because he couldn‟t bear
the thought of Avoda Zara. The Meshech Chochma adds
that his grandson followed him in an equal disdain towards
idolatry. In order for the Aron to be built without the
slightest inclination of improper thought, only Betzalel ben
Uri ben Chur could be trusted.
But the Aron was not only unique because of what
sat above it; the Meshech Chochma explains that what the
Aron contained made it not only essential but irreplacea-
ble. The Aron housed both the first broken set as well as
the second complete set of Luchos received on Har Sinai.
Due to two destructions and exiles, many of the original
vessels built by Betzalel and his team would not last eter-
nally. But there would only be one Aron, the Aron built by
Betzalel. In this approach, Betzalel's individual role in
building the Aron was no greater, per se; rather he is
named as the leader of his team whose prized accomplish-
ment would be at the heart of the Beis Hamikdash forever.
Other vessels could be rebuilt by others down the line, but
once the Aron and its contents were hidden after the de-
struction of the Beis Hamikdash, we will have to wait for
the final Geulah to see them again.
We never know the impact that our actions will
have or not have on the world around us or on generations
to come. Rather than let that deflate the passion we have,
let it be a challenge to put our hearts and souls into every
task we taken on. You never know which accomplishment
will be your namesake.
Have a great Shabbos!

(Michael Lifschutz — Continued from page 3)

than lighting the Menorah, those were actions done in the Mishkan, whereas lighting the Menorah was an action to
build the Mishkan. Aharon was able to take part in the construction of the Mishkan everyday by lighting the Menorah.
Hashem was telling Aharon that although the Nesiim donated more for the inauguration of the Mizbeach, he had the
opportunity to inaugurate the Mizbeach each and every day.

The Gemara in Brachos 5a says that any suffering that causes bitul Torah or bitul tefillah is not considered
yisurin shel ahava. Rashi explains that yisurin shel ahava refers to the fact that Hashem punishes people in this world
even though they didn‟t do anything wrong, so that He can reward them in the next world more than they actually de-
serve. The Gemara tells us that Hashem would never do this at the expense of our Torah or tefillah, yet it seems that
Hashem would give us a punishment that would prevent us from performing other Mitzvos. “Ki Ner Mitzvah Torah
Ohr”, the light of the Menorah is compared to Torah. In Tehillim, Dovid Hamelech davens to Hashem by saying
(Continued on page 8)
6 ‫דברים היוצאים מן הל“ב‬
(Ben Pianko — Continued from page 3)
had seen R‟ Meir practice, and he therefore relied on R‟ Yehoshua's reports in determining the halachah. If R‟ Meir's
actions had been reported by a person of lesser stature, Rebbi would have had to be concerned that important details of
the situation had been overlooked, or that R‟ Meir's actions could only be considered a hora'at sha'ah.
The distinction between mitzvot le-dorot and hora'ot sha'ah is not the only one recognized by halachah; we
must also distinguish between mitzvot possessing different levels of holiness. When a Yom Tov falls on a Sunday, for
example, we recite the blessing "ha-mavdil bein kodesh le-kodesh," to distinguish between the higher holiness of
Shabbat and the lower holiness of the arriving Yom Tov.
In fact, there is a hierarchy of importance which encompasses all the mitzvot and distinguishes between differ-
ent levels of holiness among them. Just as we must know which mitzvot were given le-dorot and which were only in-
tended le-sha'ah, so too we must know today which mitzvot have priority over others, which are the rule and which are
the exceptions to the rule.
It is clear that words and ideas take on new meanings when set forth in different arrangements. The philoso-
pher Blaise Pascal, for example, wrote that although each of his individual ideas may have appeared in the writings of
earlier philosophers, the arrangement in which he presented them created his unique philosophy (Thoughts 1:22). Sim-
ilarly, although all poets use words from the dictionary, no one would argue that therefore all poems mean the same
thing. The same is true of mitzvot: to interfere with the hierarchy of mitzvot is to change the mitzvot themselves, and
to depart from the established values of Judaism.
Adapted from Rabbi Hersel Shecter

(David Freilich — Continued from page 1)
one creation, made of many different parts and powers,
that all exhibit ‫אחדות‬. This appears to be like the people
who say that ‫ בראשית‬was one of the 10 ‫ מאמרים‬that
Hashem said when creating the world; ‫ בראשית‬created
everything, and the next 9 ‫ מאמרים‬split it all up. At the
time of Matan Torah, the Jews realized that their purpose
and goal was to return all the parts of the whole to its
source.
At the time of Matan Torah, the Ma‟amar where
the Jews saw all the parts of the world was Anochi Ha-
shem, where Hashem reaffirmed his strength and superior-
ity. At that moment, everything bowed to Hashem, and the
Jews saw the ties linking all things in the world. Chazal
say that the Jews merited to say ‫ קרית שמע‬at that point, as
‫ קרית שמע‬also points out Hashem‟s superiority, and the
oneness of the world.
The Ohr Gedalyahu points out that in a certain
way, the Jews were witnesses to the ‫ אחדות‬of nature, and
the Awesomeness of God. We reaffirm this twice a day,
every day, when we say ‫קרית שמע‬, which points out
Hashem‟s greatness. This is why the ‫ ע‬and ‫ ד‬are enlarged
in the first ‫ פסוק‬of ‫קרית שמע‬, as we are literally giving
‫ עדות‬to Hashem.
When the Jew‟s committed the terrible sin of mak-
ing a Golden Calf, they suffered a separation, where they
lost the high level of ‫ אחדות‬they had acquired during Matan
Torah. They tried to connect to, and unite, the parts of the
world, but they loosened their connection to Hashem at
the same time, and became scattered, losing their ‫אחדות‬.
Rav Schorr explains that after Bnei Yisrael sinned
by the Golden Calf and lost their ‫אחדות‬, the only way to fix
it was to gather again, in order to teach them Torah. This
was the gathering at the beginning of our parsha, as Moshe
gathered in order to fix their ‫אחדות‬. It was only through the
powers of Torah that they were able to reconnect
May we all connect to each other, and through our
‫אחדות‬, get the Mashiach, bimheira Ve‟yameinu Amen.
Have a great Shabbos.

(Stories of Greatness—Continued from page 10)

available!"
"I am truly sorry," replied the Baal Shem Tov. "I expected angels, but I did not anticipate serafim ("fiery an-
gels" -- spiritual beings that "consume" everything in their path)!"
When the Sabbath ended, the Baal Shem Tov approached his guest and asked, "Why have you seen fit to re-
move the power from my kameyos?"
"It is forbidden to make use of the holy names of G-d in such a manner," R. Yitzchak replied.
"You are mistaken, for I do not use the holy names. All I write in my amulets is my own name - Yisroel ben
Sara."
R. Yitzchak was shocked; he found such a statement difficult to believe. It was only when the Baal Shem Tov
opened one of the amulets and showed it to R. Yitzchak that the tzadik believed that such extraordinary healings and
other miracles could result from amulets that did not contain the holy names of G-d. He was so overwhelmed by this
discovery that he at once restored the potency to the kameyos, saying, "Alm-ghty G-d, if such wonders can come from
the name of this man alone, why should You mind?"
Dvarim Hayotzim Min Halev
Learning from the Missing Letters
By Eli Herman, Member of the YU-DRS Kollel
In the beginning of Parshas Trumah the Torah
lists all the raw materials needed for the building of the
Mishkan. The list begins with precious metals, followed
by different types of cloth, and then by animal hides,
wood, oil, incense and lastly the Avnei Shoham and the
Avnei Meluim. The list is seemingly in descending order
in terms of monetary value except for the precious stones
listed last. These stones were used for the priestly gar-
ments; specifically, the Eiphod and the Chosen. They
were undoubtedly the most precious and valuable items
on the list, but were nonetheless listed at the very end.
The Ohr Hachaim Hakodosh was bothered by this
inconsistency and provided a possible solution. The
nesi‟im, who donated the Avnei Shoham and Avnei
Miluim, thought that Klal Yisroel wouldn‟t be able col-
lect all the necessary materials for the Mishkan them-
selves. Therefore, they committed to provide all the ne-
cessities for the Mishkan that were still deficient after the
donations of Klal Yisroel. Much to the surprise of the
nesi‟im, all that appeared left to donate after Klal Yisroel
had concluded their contributions were the Avnei Sho-
ham and Avnei Melium. Accordingly, these precious
stones were listed last since they were donated last.
Moreover, in Parshas Vayakel (35:27), where the
Torah actually states that the nesi‟im donated the Avnei
Shoham and Avnei Miluim, the word nesi‟im is missing
two letters. Rashi on this pasuk explains that the nesi‟im
lacked zrizus in performing the mitzvah of donating to-
wards the Mishkan by not eagerly taking their own initia-
tive to contribute immediately. Therefore, the Torah pur-
posely leaves those letters out to indicate the improper
conduct of the nesi‟im.
However, I would like to suggest another reason
in addition to Rashi‟s explanation as to why there con-
duct was improper which resulted in their name missing
letters. Many mefarshim ask why in Parshas Trumah the
Torah commanded Moshe to tell Klal Yisroel first to do-
nate to the Mishkan, and only afterwards to reveal that
the purpose of their donations would be for the building
of the Mishkan? Logically, it would have made more
sense if Klal Yisroel was first informed about Hashem‟s
intention for the construction of the Mishkan, and then
commanded to donate materials for its assembly.
Rav Shneur Kotler explains that in truth the phys-
ical building of the Mishkan itself was not the ultimate
goal. It was the donations themselves that Hashem really
7
cherished and yearned for. All Hashem wants from Klal
Yisroel is that we give of ourselves as much as we can
towards serving Him. The priority was the donations to
the Mishkan, while the construction of the Mishkan was
only secondary. Therefore, Klal Yisroel was commanded
first to donate from their personal belongings to Hashem,
and was informed only afterwards that it would be used
for the construction of the Mishkan. Accordingly, the
measurements set forth for the Mishkan in the Torah re-
flected the minimum dimensions necessary to construct a
dwelling for the Shchinah. Had the donations by Klal
Yisroel been greater, the measurements of the Mishkan
would have been that much larger. Therefore, the size
and dimensions of the Mishkan was dependant of the
amount of materials given.
Based on this understanding of the Mishkan, the
amount that could have been donated by Klal Yisroel
was limitless. So why then did the nesi‟im only donate
the Avnei Shoham and the Avnei Miluim and nothing
more? As leaders of Klal Yisroel one would expect that
they would have been more generous with their contribu-
tions.
Perhaps this may be an additional shortcoming of
the nesi‟im that warranted the deficiency in their name,
besides for Rashi‟s explanation that they lacked zrizus in
performing this mitzvah of donating to the Mishkan. The
nesi‟im failed to understand that the goal of collecting
materials and building the Mishkan was really all about
giving as much as possible of oneself to Hashem, and not
about the physical structure itself. As a result, their atti-
tude towards the donating process was mistakenly fo-
cused on the finished product rather than the donations
themselves. Consequently, when they realized that the
minimum amount of materials needed to build a mishkan
was contributed by Klal Yisroel, they thought that there
would be no purpose to continue donating themselves.
Therefore, the nesi‟im neglected to contribute more than
they did.
B‟ezras Hashem, when we listen to laining on
Shabbos and notice the missing letters, we should have
two ideas in mind: how essential it is to always serve Ha-
shem with excitement and enthusiasm and to understand
that out priority in serving Hashem should be in our ef-
forts to devote our heart, soul, and resources to Him
while the results of those efforts are only secondary.
Have a good Shabbos.
8 ‫דברים היוצאים מן הל“ב‬

Creating the World Through Shabbos

By Saul Haimoff,
Member of the YU-DRS Kollel
A little boy was once walking with his father to shul on Shabbos. As they scurried quickly in the steady rain, the
boy turned to his father and asked, “Daddy, how can it rain on Shabbos?” The father looked at him with a puzzled look
and responded, “Why not?” The boy replied, “Well we learned in school that Hashem keeps Shabbos, and we also
learned that you‟re not allowed to water the grass on Shabbos. So how can Hashem water the grass on Shabbos?!”
We can learn a lesson from that young boy‟s innocence. The beginning of Parshas Vayakhel talks about the
completing of the Mishkan and in a seemingly random manner, talks about Shabbos for a few pesukim. The Gemara
jumps on this out-of-context reference and learns out the famous general rule of Hilchos Shabbos – that the 39 melachos
are learned out from the building of the mishkan.
At first glance it seems almost taken for granted that the Melachos of Shabbos should be carbon copies of the
Melachos of the Mishkan. We are trained to ask when learning Hilchos Shabbos how each melacha relates to the way it
was done in the Mishkan. But with further thought, it becomes difficult to explain the reason or meaning behind this
connection. Why is it that the Torah juxtaposed Shabbos to the Mishkan in Parshas Vayakhel?
Rav Chaim Volozhin quotes an amazing, albeit esoteric, idea from the Zohar. He says that the Mishkan and Beis
Hamikdash are a microcosm of the physical universe. In fact, there is a Midrash in the Tanchuma on Parshas Pikudei
which states that the building of the Mishkan was similar to the creation of the world, and says that everything which
was included in the creation of the world was included in the building of the Mishkan.
The Kabbalah Seforim expand upon this and say that all of the 39 Melachos that were used in building the Mish-
kan were also used by Hakadosh Baruch Hu in creating the world (keveyachul). It is difficult to understand how this can
be applied to all the Melachos, like setting the weaving loom, for instance, but it can provide an insight into others. We
can understand on some level how Hashem can use Havarah, igniting, in creating the world, perhaps with lightning or
fire, which can be used through natural means to be a creative force.
This insight can help us understand the connection between the building of the Mishkan and the 39 Melachos of
Shabbos. It can also shed light on a common misconception as to the nature of “not doing work” on Shabbos. Many
times we misconstrue the Melachos as not involving physical or straining labor, and can even question why they should
not be allowed on Shabbos. For instance, turning on a light switch involves almost no effort at all. However, we can re-
interpret Melachos as being creative acts which are not allowed on Shabbos. Since these acts were the way that Hashem
created the world in 6 days, on Shabbos we imitate Hashem by similarly not doing anything involving these 39 creative
acts. Have a wonderful Shabbos!

(Michael Lifshitz- Continued from page 5)

“Tikun Tefilasi K‟Ktores Lifanecha,” that his tefillah should be as powerful as the K‟tores. Torah and tefillah are our own
personal Menorah and Ketores. This is comparable to the Mishkan: if the Mishkan was missing Korbanos or the Lechem
Hapaim for a day, the Mishkan would still be fully intact. However, if the Mishkan lacked the Menorah or Ketores even for a
single day, there would be a lack in the structure of the actual Mishkan according to the Daas Zekainim. So too it is possible
that Hashem may prevent us from performing certain mitzvos, yet we would remain fully intact. Yet, Hashem wouldn‟t pre-
vent us from Torah or tefillah because doing so would mean that we wouldn‟t have our Menorah or Ketores, and we would
be deficient in our own personal Mishkan.
Have a great Shabbos.

(Yechiel Auman- Continued from page 4)

contemplate the ‫ משכן‬and its purpose before it takes a definitive form.
This gives us a greater appreciation for the roles of both ‫ שבת‬and the ‫משכן‬.They both have the purpose of bringing the
‫ בני ישראל‬closer to ‫ה׳‬, either through an active or a passive role. From here we can learn that as Jews we are all ‫דבוק‬, connected
to ‫ ה׳‬and that in every aspect of our day-to-day life we have a chance to improve our relationship with ‫ה׳‬. This can be
accomplished through actions such as ‫ תפילה‬and learning ‫תורה‬, and it can also be attained through passive means such as
resting on ‫שבת‬. May we all be ‫ זוכה‬to serve ‫ ה׳‬both actively and passively, and in effect bring ourselves closer to ‫ה׳‬.
Good ‫!שבת‬
Dvarim Hayotzim Min Halev 9

The Word of G-d

By David Silber, 11th Grade
‫הּודה עָ ָׂשה אֵ ת כָ ל אֲ ֶשר‬ ִ ‫ ּובְ צַ לְ אֵ ל בֶ ן‬self, for the job.
ָ ְ‫אּורי בֶ ן חּור לְ מַ טֵ ה י‬
:‫ִצּוָ ה ְה‘ אֶ ת מ ַֽ ֶֹשה‬ In order to prove this to the people, Moshe came
“And Betzalel the son of Uri, the son of Chur, of the tribe up with this plan. Knowing that Betzalel possessed ruach
of Yehuda, made all that Hashem commanded Moshe. hakodesh and that he would do as Hashem instructed, not
as Moshe instructed, Moshe publicly told Betzalel to
Rashi explains that the reason the pasuk chose to make the Kalim then the Mishkan, knowing that Betzalel
say that Betzalel “did all that Hashem commanded would say the opposite is actually correct in front of all
Moshe” as oppose to just saying “did all that Moshe com- the people, to show them that he was following the word
manded him” was because Moshe had originally instruct- of Hashem, not Moshe.
ed Betzalel to make the keilim of the Miskan first, and Another understanding is that Moshe simply mis-
only afterwards to make the Mishkan itself. Betzalel then interpreted the original command from Hashem. Hashem
objected to this by saying that it should be done the other said to Moshe- According to everything that I show you,
way around, for it is more logical for one to build a house the form of the mishkan and the form of all its kalim,
first, and only after the house is constructed, to build the vechein ta’asu- and so shall you do.”
furniture for the house. The “vuv” in the word vechein seems to indicate
When Betzalel said this, Moshe agreed with him the there were two distinct messages being told to Moshe.
and said “The name Betzalel, or shadow of Hashem, is First to make everything according to how he was shown
appropriate for you because you display nivuah. This is by Hashem, and second, vechein ta’asu- and so shall you
exactly what Hashem told me: to first make the Mishkan do. Rashi explains this as a second command referring to
and to afterward make the kalim.” the future, should there be a need to replace any kalim of
The obvious question in this story is, if Hashem the Mishkan. However, it can also be interpreted to refer
truly did instruct Moshe to make the Mishkan first and to the chronological orderaccording to which the kalim
then make the kalim second, what logic was there for and mishkan should be made.
Moshe in relaying the instructions in the reverse order to Moshe originally interpreted the commands the
Betzalel? way Rashi explains, and therefore didn‟t realize that Ha-
To answer this question, we must understand the shem meant for there to be an order in which one- the
situation present with Betzalel being the man in charge of mishkan or the kalim- were built first. When Betzalel
the construction of the mishkan. Being the young nephew then disagreed and said that it‟s more logical to build the
of Moshe, many people thought that Moshe simply put Mishkan first, Moshe realized that Hashem really did
him in charge because he was Moshe‟s nephew, and that want the Mishkan to be built first and the Kalim to be
there were certainly other people better suited for the job. built second.
Moshe understood that this idea was present, and there-
fore he decided to try to find a way to prove to the people Adapted from Vedibarta Bam by Rabbi Moshe
that Betzalel was the man appointed by Hashem, not him- Bogomilsky

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10 ‫דברים היוצאים מן הל“ב‬
PUBLICATION
STORIES OF GREATNESS STAFF
TOLD OVER BY: KIVI NAIMAN Editors in Chief
David Freilich
This week’s story was adapted from running this way and that to finish their last- Yaakov Feldstein
baalshemtov.com, which has incredible stories. minute preparations for the holy day did he con-
Associate Editors
Have a good Shabbos. clude that it was indeed Shabbat eve.
R. Yitzchak hurried back to the inn to Mark Lerner
director of production
It came to the attention of quickly ready himself for the holy day, but his
the tzadik, Rabbi Yitzchak of Drohovitch, preparations were interrupted by a visitor - none Yaakov Feldstein
that Rabbi Yisrael, the Baal Shem Tov was em- other than the Baal Shem Tov himself! Dani Scheinman
layout editors
ploying very powerful kameyos (amulets, often "I beg of you to join me for Shabbat,"
inscribed with the mystical names of G-d), and the Baal Shem Tov implored, but R. Yitzchak Yechiel Auman
accomplishing healings and other miracles. declined, saying that the innkeeper had already rabbinic articles
Rabbi Yitzchak was extremely displeased at the prepared for him. Avrumi Blisko
use of the holy names, and he uttered the "Don't worry," said the Baal Shem Tov. student articles
phrase, "He who makes use of the [the power "I have already spoken to the innkeeper, and he
of] holy names shall pass away." Immediately, forgives your change in plans." Production Staff
the amulets, which had up to then been so effec- "But, I am accustomed on Shabbat to eat Yaakov Bluestein
Yaakov Deutcher
tive, became totally useless. until I am completely satiated," R. Yitzchak ob- Michael Khaloo
Complaints about the inefficacy of his jected. "I'm afraid you won't have enough food Ari Kupchick
amulets reached the Baal Shem Tov's ears, and for me." Robbie Schrier
when he investigated, he discovered that R. "Don't worry at all; I have prepared a lot
Yitzchak's words had rendered them useless. of food," the Baal Shem Tov assured him. Fi- ‫סופרים‬/Authors
The Baal Shem Tov then exerted his tremen- nally, R. Yitzchak ran out of excuses, and had Ari Adler
Yonatan Aivazi
dous powers of concentration, and caused R. no choice but to accept the Baal Shem Tov's Shuie Alter
Yitzchak to become confused as to which day invitation. Yechiel Auman
of the week it was. At the time, R. Yitzchak was When R. Yitzchak said he was accus- Dan Bamshad
traveling and when he arrived in Medziboz, the tomed to eat huge amounts, he wasn't exagger- David Bamshad
town of the Baal Shem Tov, on Friday after- ating, for he fasted the entire week, from Shab- Avrumi Blisko
Jeremy Goldstein
noon, he mistakenly thought it was Thursday. bat to Shabbat. At the Shabbat meal he had an Zachary Goldstein
Being in no particular hurry, he prayed, had a enormous silver platter, engraved with G-d's Rephael Jacobs
bite to eat and lay down for a nap. name, upon which he heaped food. Every week, Shmuel Lerman
When he awoke, he was shocked to find after he recited the kiddush, he placed the laden Yonatan Mehlman
the entire staff of the inn preparing for the holy platter before him and devoured everything Avi Moisa
Jonathan Niknam
Sabbath. "What is going on?" he inquired. served at each course. Gavi Nelson
"Why are you already prepared for Shabbat, When he finished the portion of food set Jonathan Perlman
when it's only Thursday afternoon?" before him at the Baal Shem Tov's Shabbat ta- Ben Pianko
"No, you are mistaken, it is almost ble, he reprimanded the Baal Shem Tov, saying, Ilan Portnoy
Shabbat," everyone assured him. But R. "You promised to serve me enough to fill my- Yigal Saperstein
Yitzchak wouldn't believe them. Only when he self, but I am still hungry and there is no food Dani Scheinman
Baruch Schonbrun
went outside and saw the street filled with Jews (Continued on page 6) David Silber

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