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ועשו ארון עצי שטים אמתים וחצי ארכו ואמה וחצי רחבו ואמה וחצי קמתו וצפית אתו זהב טהור מבית ומחוץ תצפנו

They shall make an Ark of shittim wood, two and a half cubits its length; a cubit and a half its width; and a cubit and a half its height. You shall cover it with pure gold, from within and from without shall you cover it. (25:10, 11)

The construction of the Mishkan — its various components and accompanying vessels — is replete with symbolism. The materials used for the Mishkan, its very measurements, and the manner of constructing its components are a source for much exposition by the various commentators. While we are not on the level of comprehending the mystical aspects and secrets involved in this holy edifice, there is great practical application to be derived from what we are able to understand. The Chafetz Chaim explains the half-measurements of the Aron as alluding to the reality that no human being can claim to have achieved…

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ויקחו לי תרומה מאת כל איש אשר ידבנו לבו

And let them take for Me a portion, from every man whose heart motivates him. (25:2)

Rashi notes that the word terumah, portion/donation, is mentioned three times. This teaches that there were three terumos: one was the Machatzis HaShekel, half-shekel, which was used for the Adanim, sockets, in which were placed the Kerashim, poles, which acted as the walls of the Mishkan; another half-shekel which was placed in the communal chest and designated for communal offerings; third was for the building of the Mishkan. Here, each person gave according to his heart’s content. The Bostoner Rebbe, zl, expands on these two approaches to communal involvement. The Jewish People form a community, all dedicated toward a common…

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ונתת אל חשן המשפט את האורים ואת התמים והיו על לב אהרן בבאו לפני ה'

Into the Choshen HaMishpat shall you place the Urim v’Tumim and they shall be on Aharon’s heart when he comes before Hashem. (28:30)

In his commentary to the beginning of Sefer Shemos (4:14), Rashi comments concerning Aharon HaKohen’s attitude vis-à-vis Moshe Rabbeinu becoming Klal Yisrael’s leader, V’raacha v’somach b’libo, “And he will see you and be gladdened in his heart” (Hashem said to Moshe).  “Unlike what you think, that Aharon is envious of your appointment (achieving a position higher than he did, despite Aharon being the older brother), he will see you and be gladdened in his heart”.  Aharon HaKohen’s brotherly love for his younger brother was stronger than any feeling of envy which might otherwise have festered within him.  As a result…

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ועשית בגדי קדוש לאהרן אחיך לכבוד ולתפארת

And you shall make vestments of sanctity for Aharon, your brother, for glory and splendor. (28:2)

When the Kohanim performed the avodah, service, in the Mishkan/Beis Hamikdash, they had to wear special vestments; otherwise the service was considered to be invalid.  The commentators explain that the special nature of these vestments served as a medium for setting the Kohanim apart from the people when they performed the service.  They were Kohanim on a mission to act as agents of the people in performing the Temple service.  As such, they had to be devout, maintaining an exalted spiritual level, replete with exemplary moral and ethical standards – as evinced by their total demeanor.  The unique nature and…

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ועשית בגדי קדש... לכבוד ולתפארת

And you shall make vestments of sanctity… for glory and splendor. (28:2)

Some of us get carried away by the impression we develop based upon an individual’s attire.  In reality, it is difficult to ignore– or not be impressed by– one who is impeccably dressed, his clothing perfectly cut to his body’s form, the material and color drawing attention to the wearer’s position in life.  Our first impression is generally governed by outside appearances, of which clothing plays a leading role.  Of course, if the wearer opens his mouth and spews forth one foolish statement after another, our first impression will be impugned, and our next impression invariably overpowers it.  A wise…

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ויקחו אליך שמן זית זך כתית למאור

They shall take for you pure, pressed olive oil for illumination. (27:20)

“Pure, pressed”: only the oil which was designated for lighting the Menorah had to be the product of pressed olives – not crushed. The oil used for illumination must be quintessentially pure, without any sediment, in its original state.  Filtering later on is insufficient.  The oil must be pristine from its very beginning.  Thus, the oil was made by gently pressing the olive until only one drop emerged.  That drop was used for illumination. La’Yehudim haysah orah v’simchah v’sasson vikar, “The Jews had light and gladness, and joy and honor” (Megillas Esther 8:15).  Orah zu Torah, “Light, this is (the…

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ואתה תצוה את בני ישראל

Now you shall command Bnei Yisrael. (27:20)

V’atah – now you – this, of course, refers to Moshe Rabbeinu, whose name is not mentioned in this parsha.  Veritably, from the time he was born until Parashas V’Zos HaBrachah, in which his mortal self takes leave of this world, this is the only parsha in the Torah which does not mention Moshe’s name.  Chazal teach that this was by design.  When Moshe was interceding on behalf of Klal Yisrael, following the Eigal HaZahav, Golden Calf infraction, he told Hashem: “And now, if You would but forgive their sin! If not, erase me now from Your Book that You…

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והצרוע אשר בו הנגע... וטמא טמא יקרא... בדד ישב מחוץ למחנה מושבו

And the person with tzaraas in whom there is the affliction… he is to call out: “Contaminated, contaminated…” “He shall dwell in isolation; his dwelling shall be outside the camp. (13:45,46)

Horav Yehoshua Shklar, Shlita, writes that he heard from one of the contemporary Mashgichim an explanation why lashon hora is different than all other sins. When a person sins, it affects a certain part of his body. When a person slanders his fellowman, regardless of the nature of the slander, it affects the entire human being. The entire subject of the lashon hora has been transformed, diminished by the slander. For instance, if one were to allege that an individual was guilty of a sin – ie, theft, moral turpitude, ethical impairment – it is not just one specific point…

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נגע צרעת כי תהיה באדם והובא אל הכהן

If a tzaraas affliction will be in a person, he shall be brought to the Kohen. (13:9)

Someone who lives in the dirt, whose garments are perpetually soiled, does not comprehend the ruckus made over a stain on one’s shirt. Likewise, as Ramban explains, the parsha of negaim, plagues, applies only when Klal Yisrael is shleimim b’Hashem, whole, perfect with the Almighty, when the Ruach Elokim, Spirit of G-d, is always over them. It is then that they must maintain a pristine attitude and appearance in the external semblance of body, apparel and abode. Sforno writes that it is the Kohen, the spiritual mentor and exemplar of the Jewish People, who determines the viability of the plague…

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וראה הכהן את הנגע בעור הבשר... וטמא אתו

And the Kohen shall look at the mark in the skin… and (he will) pronounce it unclean. (13:3)

One cannot study the laws of tzaraas and the reason for their occurrence and not be filled with pride that he is a Jew. Other religions pay lip service to social graces, human decency, and ethical behavior. Nonetheless, they are not part of their corpus of laws. One is encouraged to be ethical, distance himself from avarice, not commit social sins, but if he does, it is not the end of the world. Imagine censuring a politician for lying! We would have no government! On the other hand, our Torah’s inclusion of Hilchos Negaim, laws concerning plagues, indicates that Hashem…

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