SEDRAH SELECTIONS PARSHAS VA'YAKHEIL-P'KU'DEI 5766 BS"D
Ch. 35, v. 2: "Sheishes yomim tei'o'seh m'lochoh" - Six days work shall be
done - The Holy Zohar in parshas Yisro writes (found in most zmiros booklets in
the Friday night section after "eishes chayil") that the blessing of the six
work days comes from Shabbos. Although in other places the Torah tells us that
we should work for six days, "taa'seh," here we have the enhanced level of
existence, "tei'o'seh," our work will be done for us, but with one proviso, that
we deserve it. The verse goes on to tell us that it depends upon our Shabbos
experience. "Uva'yom hashvii yi'h'yeh lochem KODESH Shabbas Shabboson laShem,"
- and on the seventh day it shall be for you HOLY, a Shabbos totally for the
intention of Hashem. If we view Shabbos only as a day of restrictions, and even
if we consider only as a day of rest, we have shortchanged Shabbos. It should
be viewed as a day of holiness, earmarked for serving Hashem while withdrawn
from "mlochoh" pursuits. (Nirreh li)
Ch. 35, v. 3: "Lo s'vaaru aish b'chole moshvoseichem b'yom haShabbos" - Do
not kindle a fire in any of your residences on the Shabbos day - The Holy Zohar
in parshas Trumoh writes that even those who suffer the fire of Gehinom during
the six weekdays have a reprieve on Shabbos. However, those who desecrated
Shabbos during their stay on the ephemeral world get no reprieve. They lit fires
on Shabbos so they likewise have their Gehinom fire going on Shabbos. Rabbi
Vidal Tzrofosi writes that this is the intention of our verse. Do not kindle a
fire on Shabbos in ANY of your residences, even in Gehinom.
Ch. 36, v. 6: "Va'yiko'lei ho'om mei'hovi" - And the nation stopped bringing
- The word "va'yiko'lei" appears in Breishis 8:2 as well, "Va'yikolei
ha'geshem min hashomayim." These two verses can be linked as follows: The gemara
Taanis 5b says that drought is caused by people pledging donations and not
fulfilling their commitment. This is derived from the verse in Mishlei 25:15, "N'siim
v'ruach ayin ish mis'ha'leil b'matas sho'ker," - clouds and a storm wind, but
there is not (rain), similar to a person who prides himself with a false
donation, i.e. a pledge that is not honoured. The pledge gives a false feeling of a
donation about to be given. Similarly, not only is there no rain, but there
are clouds and a storm wind, which give rise to an expectation that becomes
naught. When is there "va'yiko'lei ha'geshem," there is no rain? It is when
"va'yiko'lei ho'om mei'hovi," when the nation does not bring its donation. (Kli
Ch. 38, v. 21: "Mishkan ho'eidus" - Tabernacle of testimony - The Mishkon
attests to Hashem's having forgiven the bnei Yisroel for the sin of the golden
calf, as otherwise He would not have rested His Holy Spirit upon them (Rashi).
Y'dei Moshe asks, "Since we derive from "Hashochein itom b'soch tomosom"
(Vayikra 16:16) that even when the bnei Yisroel ch"v sin Hashem still rests His
"sh'chinoh" upon them, how is the Mishkon a testimony that they were forgiven
Divrei Sho'ul answers that although service of Hashem is done even in a state
of defilement, such as "korban shekovua lo z'man," this is only true once
there was already sanctity. However, an inauguration of sanctity will not take
place in a state of defilement. This explains why only pure oil could be used by
the re-dedication of the Mikdosh. (Rabbi Yoseif Engel is of the same opinion
and has a lengthy treatise on this concept.)
Since the Mishkon was dedicated and the Holy Spirit was present, it is quite
conclusive that the sin of the golden calf was forgiven.
Ch. 39, v. 7: "Avnei zikorone livnei Yisroel" - Stones of remembrance for the
bnei Yisroel - The gemara Sotoh 36b relates that when Yoseif had his awesome
test with the wife of Potifar, a prophetic message came to him that if he were
to falter, then his name would be missing on the his corresponding stone.
Once the names of all the tribes are etched into the stones, everyone has a
reminder to avoid sinning, as sin is contrary to their ancestral tribal names
appearing on the stones. (Meshech Chochmoh)
Ch. 39, v. 32: "Va'teichel kol avodas mishkan ohel mo'eid" - And all the
labour of the Tabernacle tent of meeting was complete - The Holy Zohar writes that
the craftsmen began their work and miraculously it was completed by itself.
This is indicated through the wording of our verse. It does not say that they
completed their work, but rather, the work was completed.
Similarly, by the building of the Beis Hamikdosh, the same took place. In
M'lochim 1:6:7 the verse says, "V'habayis b'hibonoso," and the building in its
being built, rather than "kaasher bonuhu," again indicative of the same miracle.
Ch. 39, v. 32: "Va'teichel kol avodas mishkan ohel mo'eid va'yaasu bnei
Yisroel k'chole asher tzivoh Hashem es Moshe kein ossu" - And all the labour of the
Tabernacle tent of meeting was complete and the bnei Yisroel did everything
as Hashem commanded Moshe so did they do - A major function of the Mishkon was
the bringing of sacrifices that brought atonement to the bnei Yisroel for
their sins. Once the Mishkon was complete and functioning one might think that the
bnei Yisroel became quite lax in their mitzvoh observance, expecting their
sins to be expiated through the bringing of sacrifices. Our verse therefore
immediately states that even though the Mishkon was complete, the bnei Yisroel
continued to fulfill all the mitzvos that Hashem commanded them through Moshe.
Ch. 39, v. 32,33: "Va'yaasu bnei Yisroel k'chole asher tzivoh Hashem es Moshe
kein ossu, Va'yoviu es hamishkon el Moshe" - And the bnei Yisroel did
everything as Hashem commanded Moshe so did they do, And they brought the Mishkon to
Moshe - Rashi (Medrash Tanchuma) says that Moshe was distraught because he
took no active part in the actual creation of the Mishkon. Hashem then gave him
the opportunity to actually assemble the building. The "kroshim" beams were so
heavy that it was impossible to set them upright. Moshe did his best and
Hashem did the rest, and they were miraculously set vertically. This is the
intention of these words of our two verses. Because the bnei Yisroel did everything
in the creation of the Mishkon components, they therefore brought them to Moshe
for assembly. (Beis Aharon)
Ch. 39, v. 43: "Va'y'vo'rech osom Moshe" - And Moshe blessed them - Rashi
says that the blessing was the verse of "Vihi no'am" (T'hilim 90:17). B'tza'leil
was unique in that he was able to invest extreme sanctity into all that he
crafted. However, the rank and file was not on that level. Since they did their
best Moshe still blessed them, and specifically with the words of that verse,
which says "umaa'sei yo'deinu kon'noh o'leinu." We can interpret "kon'noh,"
spelled with a Vov after the Kof, as "kavon'noh," intention. May the actions of
our hands be imbued with the full intentions required to execute such a holy
task. (Nirreh li)
Ch. 40, v. 15: "Umoshachto osom kaasher moshachto es avi'hem" - And you shall
anoint them as you have anointed their father - This is more than a command
to use the same procedure to induct them into their priesthood. Moshe was a
prophet of a greater stature than Aharon, also served as Kohein Godol, albeit
temporarily, and was also the king, a position that Aharon did not enjoy.
However, Moshe was denied having his children being given any of these positions,
while Aharon's sons were now being inducted into priesthood. There is a distinct
possibility that he might induct them somewhat begrudgingly. When Hashem
commands Moshe to anoint them as he had done to Aharon, it includes doing so with
the same magnanimous attitude. (Meshech Chochmoh)
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