Simply, the Mishkan was the abode of the Aron HaKodesh which contained within it the Luchos HaEidus, Tablets of Testimony. Noticeably, the word Mishkan is repeated, alluding to the two Mishkanos. Chazal teach that this refers to the two Batei Mikdash which were taken from us. Mishkan is a resting place. It can also be transformed (changing the vowels) to mashkon, collateral. Thus, the dual Mishkan in our pasuk alludes to the two mashkanos, collaterals (Batei Mikdash), that were taken from us, to be returned only when the collective nation repents and, consequently, is restored to its original glory. We…

A king commissioned a master craftsman to build a summer mansion. The king gave him the approved architectural drawings and instructed him to build the mansion in accordance with the drawings. The craftsman was a brilliant builder who had ideas of his own which he incorporated into the edifice. When it was completed, he felt that the mansion was far more beautiful than what he would have constructed based upon the architect’s drawings. He was beyond proud of himself. It, therefore, came as a surprise when the king frowned upon seeing and entering the mansion. “What did you do?” asked…

Rashi explains that the rimonim were colored wool, shaped as a ball and hollow within. Between each two rimonim hung a gold paamon which served as the sound-maker to inform people that the Kohen Gadol was approaching. Ramban disagrees, contending that rimonim were not present to “hang around” between the paamonim. He feels that the rimonim were hollow for one purpose: so that the paamonim would be placed inside of them. Clearly, the Bigdei Kehunah, Priestly vestments, and indeed all of the klei, vessels, of the Mishkan were there for a lofty purpose, with concealed esoteric secrets to be derived…

The present anointment of the Kohanim prepared them to transmit the Kehunah to their children as well. The Kehunah now was to remain in the family eternally. We have studied the previous meshichos, anointments, in which the Mishkan, its vessels, the Mizbayach, Aharon HaKohen, and now his sons were anointed. It never mentioned kaasher moshachta es avihem. Why did Hashem instruct Moshe to anoint Aharon’s sons in a manner similar to the way he anointed Aharon? Why should this anointment be different? The Meshech Chochmah explains that Moshe Rabbeinu was considered to be a Kohen; thus, he had the power…

Of the seven days of the week, Shabbos stands out as kodesh, holy, consecrated for Hashem. Chazal (Bereishis Rabbah 11:8) relates a dialogue that ensued between Shabbos and Hashem: “Shabbos said before Hashem, ‘All of the days of the week have a zug/mate, but I have no mate.’ Hashem replied, ‘Knesses Yisrael will be your mate!’” Simply put, each day of the week is matched with another day (Sunday/ Monday, Tuesday/ Wednesday, Thursday/ Friday), making three matches, leaving Shabbos as the odd day out. Others explain that each day of the week has as its mate the various entities which…

The Gemorah records a debate among Chazal (Shabbos 70a) about why the Torah singled out the prohibitive mitzvah of creating fire on Shabbos – as opposed to the other 38 acts of labor. One Tanna opines havarah l’lav yatzas, havarah, kindling fire, was singled out to be a mere prohibition – not a capital crime. The other Tanna contends havarah l’chaleik yatzas, it was singled out to separate the melachos, forms of labor, into distinct categories of liability. Each melachah is an act of chillul Shabbos and carries with it its own punishment. If one performs two melachos, he is…

Chazal (Shemos Rabbah 49:2) teach that zahav, gold, kesef, silver; and nechoshes, copper – all allude to the Avos, three Patriarchs. The connotation of the pasuk (based upon Chazal’s interpretation) is that the Shechinah rests His Divine Presence in the Mishkan in the merit of the three Avos. Gold alludes to Avraham, whose faith was put to a test when he was flung into a furnace – a process which is used to refine gold. Silver represents Yitzchak, who was purified when he was bound upon the Altar. Unlike gold, which is heated in a furnace to test its quality,…

In his Avodas Ha’Gershuni, commentary to Shir HaShirim, the nephew of the Gaon, zl, m’Vilna (son of Horav Avraham, the Gaon’s brother) writes that he heard from his revered uncle a reason why Succos is celebrated during the month of Tishrei (fifteenth), rather than Nissan which coincides with the liberation from Egypt. The Torah (Vayikra 23:43) indicates that the Succos festival was initiated because, “I caused Bnei Yisrael to dwell in succos/huts when I took them out of the land of Egypt.” If so, why is Succos not celebrated in Nissan? The Gaon explains that the underlying reason for Succos…

The Torah command those twenty-years old and up to give one half-shekel as part of the census.  The Torah counts men to be participants in the census over al ha’pekudim, everyone who passes through the ranks of the counted.  The pasuk implies that two groups exist:  those who are among the counted; and those who are not.  The mass of people about to be counted are, upon giving their half-shekel, now among the ranks of the counted.  This is an amazing transformation which occurs when the individual drops a half-shekel into the pushke box.  The giver is now among the…

The mitzvah of machatzis ha’shekel, half a shekel, as outlined by the Torah ensures equality in contributing to the korbanos tzibur, communal offerings.  However, Horav Elimelech, zl, m’Lishensk sees a deeper meaning in its spiritual symbolism.  It is a message that applies to every Jew – he who is spiritually wealthy and has performed a treasure trove of mitzvos, and his destitute brother, whose spiritual achievements are lacking. The poor, representing those who feel spiritually deficient due to their errant behavior, are reminded not to despair.  Even if they personally feel themselves to be distant from Hashem, He still loves…

A distinction exists between a sin that reveals an essential moral flaw and a spiritual shortcoming and one that is the result of circumstantial pressures.  A surface-level sin is an error in action or inaction resulting from impulsivity, ignorance or external pressures.  This type of sin, although baneful, does not necessarily reflect the sinner’s true character or values.  The sins are nonetheless significant, but rectifiable via the medium of teshuvah, repentance. A sin which is deeply-rooted in a spiritual flaw reveals deeper issues within a person’s moral/spiritual psyche.  His actions are not isolated errors, rather of profound misalignment with Torah…

Hashem revealed to Moshe Rabbeinu that there are instances in which He shows favor and mercy to people who are (for whatever reason) not deserving of these gifts.  Hashem essentially intimated to Moshe that, even though someone had sinned egregiously, there was still hope for him, and Moshe should pray for his forgiveness.  Horav Avraham Pam, zl (cited by Rabbi Shalom Smith in Messages from Rav Pam), derives a powerful insight from this.  Hashem not only shows mercy and favor to those who are undeserving, [Undeserving is a strong term, because we have no idea who does and who does…

On the surface, v’atah, and you, is an unusual formulation for Hashem to use to command Moshe.  Usually, He calls him by his name, Moshe, followed by tzav, command; or dabeir, speak. Noticeably, the Torah does not mention Moshe Rabbeinu’s name in the entire parshah. His missing name is the subject of much exegesis. The Be’er Mayim Chaim posits that v’atah, is a higher level of communication, reflecting a closer relationship with the Almighty than what is represented by calling Moshe by his name. Horav Moshe Shmuel Shapiro, zl (Be’er Yaakov), explains that when Hashem speaks to Moshe on the…

Midrash Tanchuma (Shemos 27) explains that the Choshen, Breastplate, which included the Urim v’Tumim worn over Aharon HaKohen’s heart, was middah k’negged middah, reward measure for measure.  When Hashem charged Moshe Rabbeinu with leading Klal Yisrael out of Egypt, he initially refused to accept the role.  He claimed that his older brother, Aharon, had been serving as the leader of the people. He did not want to hurt his feelings. Hashem told him that, not only was Aharon not upset, he was actually filled with joy over his younger brother’s selection. Thus, Hashem said, “The heart that was happy over…

Chazal (Bereishis Rabbah 71:5) teach that the yashfeh was the stone of Binyamin.  Being the son of Rachel Imeinu, who remained silent when her sister took her place on the night that she was to be married, he symbolizes silence. Thus, he is represented by the yashfeh stone, which stands for yeish peh, there is mouth; something can be said, but he remained in control and was silent. As a result of Rachel Imeinu’s commitment to the middah, attribute, of shetikah, her two sons personified the maintenance of self-control in speech.  Indeed, although Binyamin was well aware that Yosef has…

Rashi explains that the Mizbayach, Altar, is a Kodesh Kodoshim, Holy of Holies Its sanctity is supreme, designated for this service exclusively.  We derive from Rashi that the Mizbayach HaKetores, Incense Altar, is considered Kodesh Kodoshim, since no other service (the application of blood on the horns of the Mizbayach on Yom Kippur) was performed on it.  (The daily Ketores, Incense, was also offered on it.)  In his commentary to the pasuk, the Malbim posits that the focus of Kodesh Kodoshim is not the Mizbayach, but Aharon HaKohen.  Thus, the Torah is informing us that Aharon Hakohen performed the service…

The well-known Midrash (Shemos Rabbah 33:1) begins with a quote from Mishlei (4:2): Ki lekach tov Nasati lachem, Torasi al ta’azovu; “The Torah is a lekach tov, good purchase—one that you should not forsake.” Chazal continue, underscoring the unique character and function of this mekach:“A person may purchase an item which is comprised of either silver or gold. The mekach which Hashem gave us has both gold and silver.” Chazal quote Sefer Tehillim, which describes the Torah as containing both silver and gold. The Midrash is enigmatic. Are there no items of value that contain both gold and silver? Many…

The Yalkut (Remez 363) relates: Hashem said to Moshe Rabbeinu, “Speak to Klal Yisrael in a manner of pius, apologetic.” When one asks for money, it is important to take into consideration everyone’s feelings. It is not easy for one to part with his money, regardless of the size of his bank account. The Baalei Mussar, Ethicists, take note of this. After all, the Jews were sitting on all the gold and silver which they removed from Egypt. Here Hashem was asking them for a comparable pittance. Indeed, whatever reluctance and pain they might have manifested, it was miniscule. Yet,…

How are we to understand the profound nature of v’yikchu Li– take for Me? Chazal (Sotah 13b) describe Moshe Rabbeinu’s “funeral” and the eulogy which Hashem rendered for him: Mi yakum li im mireim, mi yisyatzev li im poalei aven; “Who will rise up for Me against evildoers? Who will stand up for Me against those who commit iniquity?” (Tehillim 94:16) Now that Moshe was no longer on this earth, who would serve in his capacity? What about Yehoshua, Moshe’s trusted disciple, and the seventy Elders? Why could they not be counted on to step into Moshe’s role? Why could…

The language is striking. The Torah should have written V’Shachanti b’socho, “within it.” Rather, it writes, V’Shachanti b’socham, “within them,” which implies that Hashem will reside within them—within the hearts of each and every individual. The Alshich HaKadosh explains that the physical Mishkan was a model and a standard for how, and in what form one should create a space/Sanctuary within his own heart for the Shechinah to reside. The idea that each Jew will create a Mishkan within himself is inspiring and profound. It is also frightening. The inspiration profoundly comes from the realization of what Hashem feels we…

The Torah addresses a very sad situation in which a Jewish master strikes his non-Jewish slave with such force that he kills him.  The master is liable for the death penalty; Nakeim yinakeim, “He shall surely be avenged.”  It is sad for a number of reasons.  First, a Jew is to be executed for a violent act of murder.  Second, is the fact that we can have among us a person of such low character that he can kill another human being – for whatever reason.  This pasuk obviously does not apply to the normal ben Torah, observant Jew, whose…

If one steals cattle or sheep and either sells or slaughters it, he pays not only the principle, but an added fine.  If he steals, but neither sells nor slaughters the animal, he is fined keifel, double-principle plus one.  The fines apply only to one who is a thief (an individual who conceals his act of theft).  A gazlan, robber (an individual who steals brazenly without fear of people), pays no fine.  Chazal (Bava Kamma 79B) record a dialogue that ensued between Rabbi Yochanan ben Zakai and his students.  They asked why such a variance exists in the reimbursement of…

Sensitivity to the helpless and abandoned is a given, a concept that we should all understand.  Unfortunately, a tendency exists among insecure people, who contend with a negative image of themselves, to take advantage of those who are weak.  Nonetheless, for the most part, the average person does not walk around with poor self-esteem.  Why does the Torah underscore that we should not take advantage of the stranger, because we, too, were once strangers?  The simple understanding is that we should know how it feels to be excluded, to be different.  When we have personally experienced behavior which is uncomfortable…

Rashi explains that, when one sees wicked people perverting justice, he should not say to himself, “They are the majority.  What will I gain by disagreeing with them?”  On the contrary, one must do what is right – regardless of how many people do what is wrong – and regardless of the eventual repercussions.  The question is obvious: What would possess a person to do something wrong, just because everybody else is doing it?  We do not follow reshaim, wicked people.  The fact that everybody is acting inappropriately does not make it right.  Horav Meir Soloveitchik, zl, explains that a…

The Torah relates that Yisro was so impressed by what he heard had happened to Pharaoh and the Egyptians that he packed up and left Midyan to join Klal Yisrael. The Torah continues telling us that Moshe Rabbeinu told Yisro everything that Hashem had done for His people-the many miracles and wonders that He wrought. Is this not somewhat redundant? Obviously, Yisro was impressed enough by what he heard that he left Midyan, where he held a leadership position, to join Klal Yisrael., Not one to waste words, Moshe was clearly rehashing the Exodus experience to impart an important lesson….