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וקבצנו יחד מארבע כנפות הארץ

V’kabtzeinu yachad meiarbo kanfos ha’aretz. And gather us together from the four corners of the earth.

Gathering together apples and oranges and placing them in one basket does not alter the fact that they are distinct from one another in their variant species. Likewise, simply gathering Jews from all walks of life and streams of belief – spiritually and ideologically – will not catalyze the Redemption’s enduring fruition if there will be discord and constant controversy. As long as there is disunity and discord the Redemption is in danger of disintegrating. Thus, as Horav Avigdor Miller, zl, explains, we say yachad (v’kabtzeinu yachad), “together,” all as one. We anxiously await that glorious day, when, despite our…

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ראיתי את העם הזה והנה עם קשה ערף הוא

I have seen this nation and behold they are a stiff-necked nation. (32:9)

The chet ha’eigel, sin of the Golden Calf, is the first collective rebellion against Hashem by the nation that had just earlier accepted the Torah. Understandably, with our limited ability, we are unable to fathom the sin. What provoked it, its egregiousness, its roots in the mindset of the people? We can, however, piece together various correlative events which shed light on this defining sin. When we take note of the haftorah, reading from the Prophets, which describes Eliyahu HaNavi’s showdown with the prophets of the Baal idol, we are enlightened with regard to a new concept of sin and…

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ושמרתם את השבת כי קדש היא לכם

You shall observe the Shabbos for it is holy to you. (31:14)

Concerning Yamim Tovim, Festivals, we find the concept of lachem, “For you,” which means that a person is permitted to have personal enjoyment from the Festival. The Talmud (Pesachim 68b) cites a dispute between Rabbi Eliezer and Rabbi Yehoshua concerning the proper manner in which to celebrate Yom Tov. Rabbi Yehoshua contends: chetzya LaHashem u’chetzya lachem; part of the day should be spent in service to Hashem, ie, praying and learning, and part of the day for oneself, enjoying good food and wine. Rabbi Eliezer is of the opinion that it be spent kulo LaHashem, in total service to Hashem….

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ואתה דבר אל בני ישראל לאמר אך את שבתתי תשמרו

And you shall speak to Bnei Yisrael saying, “However, you must observe My Shabbos. (31:13)

V’atah tidaber; “And you should speak.” It almost sounds as if it was only this mitzvah (Shabbos) that Moshe Rabbeinu was to (personally) teach the nation. What about the rest of the Torah? Did he not teach the entire Torah to Klal Yisrael? Why is emphasis placed on the mitzvah of Shabbos? Chazal (Eiruvin 54:13) teach that there was a special seder, order/sequence, in the manner that Torah was transmitted to Klal Yisrael. Keitzad seder ha’mishnah, “What was the order of (teaching) the Torah?” Moshe studied (a halachah) from Hashem. (When Moshe was finished) Aharon HaKohen would enter and Moshe taught…

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ועשית כיור נחשת... לרחצה

You shall make a copper Laver… for washing. (30:18)

The Kiyor, Laver, was a large, copper utensil filled with water, from which the Kohanim were required to wash their hands and feet prior to performing the service. This washing was not for purposes of hygiene, but for the sake of kiddush, sanctification. The Kohanim purified their hands and feet, representing the upper and lower parts of the body, symbolic of the Kohen’s total devotion and the sublimation of his entire body to the service which he was about to perform. The Laver is not mentioned in the previous parshiyos (Terumah,Tetzaveh) together with the other utensils of the Mishkan, because,…

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