Rabbi L. Scheinbaum

“And all the work of the Mishkan of the Ohel Moed was completed; and Bnei Yisrael did according to all that Hashem commanded Moshe, so they did.” (39:32)

The seemingly redundant words, “so they did” actually mean, “precisely they did.” Bnei Yisrael were tested after receiving the Torah at Sinai. At Sinai they had learned the lesson of perfect obedience to Hashem’s word through Moshe, without concern for their own reasoning. The construction of the Mishkan, which encompassed thousands of details almost for which no reason had not been given, demanded an exemplary from of compliance. This type of obeidence was demanded of the many thousands of individuals who had participated, who quite possibly could have substituted many more desirable designs. They never questioned what difference one slight…

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Rabbi L. Scheinbaum In 5752, Pekudei

And all the work of the Mishkan of the Ohel Moed was completed.” (39:32)

The Midrash states that originally no one was capable of erecting the Mishkan. Betzalel, the prime artisan who so beautifully fashioned the Mishkan, was at a loss. Even Moshe, who was the leader of Am Yisrael and the Mishkan’s initiator, was not capable of raising it up. The Midrash states that this was due to Moshe’s disability as a result of a depression brought on by his exclusion from the work of the Mishkan. We may well be amazed by Moshe’s attitude. Was he envious of Bnei Yisrael? Was he not the one who had pleaded with Hashem on their…

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Rabbi L. Scheinbaum In 5752, Pekudei

“These are the accounts of the Mishkan.” (38:21)

The Midrash states that the word vkt (these) which begins our parsha, is closely connected with another “vktw” namely “lhvkt vkt ktrah” (These are your Gods O’ Israel). This rebellious statement was uttered by the people who threw themselves at the feet of the Golden-Calf. Although Hashem responded to this uprising with grave measures, Bnei Yisrael were given the opportunity to repent and seek forgiveness. Hashem said to them “With one vkt you angered Me, and with the other vkt you will appease Me.” The shocking crime of the Golden-Calf was forgiven because Bnei Yisrael displayed the same zeal and…

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Rabbi L. Scheinbaum In 5752, Pekudei

“These are the accounts of the Mishkan, the Tabernacle of the testimony.” (38:21)

The Ramban explains that the recounting of the details of the Mishkan demonstrates the virtue of those who were involved in its building. Hashem’s love for the Mishkan is obvious. The focal point of the Mishkan was the Kodesh Hakadashim (Holy of Holies). The Aron Hakodesh, which contained the two Luchos, was placed in its center. Thus, we are able to identify the real source of Hashem’s love for the Mishkan as being the Torah. The Midrash describes this love with a beautiful parable. A king, who loved his only daughter very much, married her off to a young prince…

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Rabbi L. Scheinbaum In 5752, Vayakhel

“And he made the laver of copper… out of the mirrors of the assembled women who assembled at the entrance of the Ohel Moed.” (38:8)

The word vag (to make) is defined as an action which carries out an idea in material or substance appropriate to that idea. Therefore, the making of the laver, its specific shape, and the nature of the materials out of which it was made, were designated to be inherent parts of its symbolic value. It is deeply significant that the vessel of the Mishkan which was to represent the concept of the preservation of the moral purity of one’s efforts, ohkdru ohsh aushe – the laver was used to wash the hands and feet of the Kohanim prior to their…

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Rabbi L. Scheinbaum In 5752, Vayakhel

“And the bringing of the materials was enough for all the work that was to be done, and more than enough.” (36:7)

Upon reading this pasuk, one is confronted with an apparent contradiction. Initially we are told that the bringing of the materials was “enough,” implying that the people brought whatever was necessary to build the Mishkan, but not more than that. Then, immediately the pasuk concluded with “and more than enough.” To paraphrase the words of the Or Hachayim – If it was enough it was not extra; if it was extra, it was it was not enough! He offers the following resolution. The Torah is informing us of the unbounded love that Hashem has for Bnei Yisrael. Due to the…

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Rabbi L. Scheinbaum In 5752, Vayakhel

“See, Hashem has called the name of Betzalel the son of Uri, the son of Chur, of the tribe of Yehudah.” – “And also the gift of teaching He has put in his heart, both he and Ahliav, the son of Achisamach, of the tribe of Dan.” (35:34)

The Midrash takes note of the various “partnerships” involved in the making of both the Mishkan and the Bais Hamikdash. Regarding the Mishkan it is stated that Betzalel of the tribe of Yehudah and Ahaliav of the tribe of Dan were the ones who spearheaded the work. The Bais Hamikdash was also built by individuals who descended from these respective tribes, such as Shlomo Hamelech of the tribe of Yehudah and the son of a widow from the tribe of Dan. The Midrash points out the significance of using an artisan who was a member of he tribe of Yehudah…

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Rabbi L. Scheinbaum In 5752, Vayakhel

“And all of the congregation of Bnei Yisrael went out from before Moshe (35:20)

The Or Hachaim questions the apparent redundancy in mentioning from where the Bnei Yisrael departed. Is it not obvious that since Moshe had assembled Bnei Yisrael for a specific purpose, upon completion of his speech they would leave from “before Moshe”? The Alter of Kelm Z”l answers this question insightfully. When Bnei Yisrael left Moshe’s study hall after listening to a lecture from their great teacher, it was apparent from where they had come, and from whom they had heard words of Torah. Moshe’s students did not reflect his teaching only in his presence. Their essence was permeated by their…

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Rabbi L. Scheinbaum In 5752, Ki Sisa

“And Moshe was angered, and he cast out from his hands the tablets and he broke them.” (32:19)

At first glance the narrative which deals with Moshe’s breaking the first set of tablets is very puzzling. When Bnei Yisrael made a Golden-Calf, did Moshe have the right to decide that they would forever forfeit their claim to the Torah? Would it not have been more appropriate for Moshe to delay teaching them the Torah until they had repented and mended their ways? Instead, he broke the tablets and subsequently asked Hashem for a second set of tablets. This question may be answered by explaining a deeper understanding of the unique characteristics of the first set of tablets….

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Rabbi L. Scheinbaum In 5752, Ki Sisa

“And the people saw that Moshe delayed in coming down from the mountain. And the people gathered themselves together unto Aharon, and they said to him rise up, make for us gods…” (32:1)

It seems peculiar that those involved in the sin of the Golden-Calf did not choose Aharon as the leader to replace Moshe. Indeed, if Aharon was not acceptable to them, how did they have the audacity to ask him to find another leader? Horav Efraim Tzemel Z”l responds to this question with a simple, but insightful, answer. They desired a leader who was more politically oriented, capable of making prudent decisions which affected the community, while simultaneously maintaining his stature as a statesman and diplomat. Aharon was viewed by them as a great scholar embodying an aura of holiness that…

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“And all the work of the Mishkan of the Ohel Moed was completed; and Bnei Yisrael did according to all that Hashem commanded Moshe, so they did.” (39:32)

And all the work of the Mishkan of the Ohel Moed was completed.” (39:32)

“These are the accounts of the Mishkan.” (38:21)

“These are the accounts of the Mishkan, the Tabernacle of the testimony.” (38:21)

“And he made the laver of copper… out of the mirrors of the assembled women who assembled at the entrance of the Ohel Moed.” (38:8)

“And the bringing of the materials was enough for all the work that was to be done, and more than enough.” (36:7)

“See, Hashem has called the name of Betzalel the son of Uri, the son of Chur, of the tribe of Yehudah.” – “And also the gift of teaching He has put in his heart, both he and Ahliav, the son of Achisamach, of the tribe of Dan.” (35:34)

“And all of the congregation of Bnei Yisrael went out from before Moshe (35:20)

“And Moshe was angered, and he cast out from his hands the tablets and he broke them.” (32:19)

“And the people saw that Moshe delayed in coming down from the mountain. And the people gathered themselves together unto Aharon, and they said to him rise up, make for us gods…” (32:1)

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