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מקבץ נדחי עמו ישראל

Mekabeitz nidchei amo Yisrael

How was Avraham Avinu able to unite an entire world of committed pagans to accept the monotheistic belief? A world filled with idol worshippers, each devoted to a form of sheker, falsehood, left their idols and joined the ranks of believers. How did this occur? He showed them the truth. Someone who is living the life of a lie will eschew the lie as soon as the truth glares at him. Avraham taught the world the meaning of emes, truth. When they saw the truth, they realized the falsehood to which they had been adhering. Our Patriarch could have easily…

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ואם זבח שלמים קרבנו

And if he will slaughter a peace-offering. (3:1)

Targum Onkeles defines the word zevach as “a holy slaughtering.” Indeed, the essence of a Korban Shelamim, Peace-offering, is fundamentally different from that of other korbanos. The average korban serves as a medium to serve Hashem. As part of this objective, the animal must be slaughtered, but the slaughtering is not the primary act of hakravah, offering. Unlike other korbanos, the act of shechitah, slaughtering, within the context of a shelamim, has greater significance. A Korban Shelamim is brought by a person who wants to eat mundane food. He wants elevated, consecrated food. When one partakes of a Korban Shelamim,…

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וכל קרבן מנחתך במלח תמלח

You shall salt your every meal-offering with salt. (2:13)

You shall salt your every meal-offering with salt. (2:13) The Bris Melach, Covenant of Salt, which Hashem made with the earthly waters after He created a division between the waters above and the waters below, is the reason that salt is included in the Temple service. In his Elef HaMagen, Horav Eliezer Papo, zl, author of the Pele Yoeitz, writes that the words melach/timlach have the same letters as mechal/timchol, forgiveness. He comments that the greatest korban, sacrifice, one can bring before Hashem is to be maavir al midosav, voluntarily surrender his right (or feeling that he is right) to…

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אדם כי יקריב מכם קרבן לד'

When a man among you brings an offering to Hashem. (1:2)

The Torah refers to the person who brings the korban, sacrifice/offering, as Adam, which is also the name of Adam HaRishon, to imply that, just as Adam did not bring an offering from a stolen animal (since everything belonged to him), so, too, should we not serve Hashem with ill-begotten goods. Adam HaRishon offered a bull as his korban to Hashem. This primordial bull was different from any other bull that would ever be created. Chazal (Chullin 60a) state: “Adam arose and offered up a bull whose horns appeared before its hooves, as David Hamelech writes (Tehillim 69:32): V’sitav l’Hashem…

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מקבץ נדחי עמו ישראל

Mekabeitz nidchei Amo Yisrael. Who gathers the dispersed of His People Yisrael.

Three elements are to be discerned in this brachah. It begins with Teka b’shofar which shall proclaim to the nations, commanding them to set free the Jewish people and allow them to liberate their Land. Following this, a banner will be raised for all that long for redemption. This is now possible because the nations have been given the “message” via the blast of the great shofar. The opportunity for return is now available for all who seek it. Last, the opportunity is available for all of the lost Jews who have strayed due to ignorance, who, through no fault…

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ביום החדש הראשון באחד לחדש תקים את משכן אהל מועד

On the first day of the new moon, on the first day of the month, you shall set up the Mishkan of the Ohel Moed. (40:1,2)

Chazal (Yalkut Melachim 184) teach that the work of constructing the parts of the Mishkan actually concluded on Kislev 25, but Hashem delayed its completion until the month of Nissan – the month in which Yitzchak Avinu was born. What is the significance of the date of Kislev 25 as the date on which the Mishkan was ready? Why did they delay until Rosh Chodesh Nissan to use the Mishkan? Last, what role does Yitzchak play vis-à-vis the implementation of the Mishkan? The Zera Shimshon quotes Rabbeinu Bachya (Pikudei 21) who says that the construction of the Mishkan corresponded to…

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אשר צוה ד' את משה

As Hashem commanded Moshe. (38:22)

Nineteen times (actually eighteen, with a slight deviation in the nineteenth), the Torah makes a point of emphasizing the peoples’ dedication to prepare the Mishkan and all of its appurtenances in accordance with Hashem’s command, as conveyed through Moshe Rabbeinu. This teaches us, explains Horav Mordechai Illan, zl, that, even concerning the Mishkan, which is totally imbued with Hashem’s Presence and is the essence of kedushah, sanctity, it is possible to be penetrated with a machasheves pigal, an unacceptable, deviated thought, as was evinced with the construction of the eigal ha’zahav, Golden Calf, so close following the Giving of the…

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והנשאם הביאו את אבני השהם ואת אבני המלאוים לאפוד ולחשן

The Nesiim/Princes brought the Shoham stones and the stones for the settings for the Ephod and the Choshen. (35:27)

Chizkuni teaches that when the Nesiim left Egypt, they chose to include precious stones among their requests of the Egyptians. They knew that there would be a Sanctuary and that the Kohanim would administer the service under the leadership of a Kohen Gadol. They were aware that the Kohen Gadol would wear special Priestly Vestments, among which would be the Ephod and Choshen – two articles that would have the names of the tribes inscribed on them l’zikaron, for a remembrance. They would be the ones to contribute the stones on behalf of the tribes which they represented. The Midrash…

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קחו מאתכם תרומה לה'

Take from yourselves a terumah, portion, for Hashem. (35:5)

What is the meaning of Kechu me’itchem, “Take from yourselves?” From whom else should they take, if not from themselves? The sefer, Torei Zahav, offers an insightful interpretation of this phrase. One who is about to offer a terumah, portion, to Hashem; i.e., one who wants to determine the best medium, the strongest motivation, for serving Hashem, should take from himself. He should study his own life experiences and ask himself, “I receive so much from Hashem. I owe Him everything. I should serve Him in a manner that shows that I know, I care, I am thankful.” The author…

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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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