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“These are the accounts of the Mishkan, the Mishkan of the Testimony, as they were rendered according to the directive of Moshe, the service of the Leviim was by the hand (authority) of Isamar son of Aharon the Kohen. And Betzalel son of Uri son of Chur, of the tribe of Yehudah, made everything that Hashem commanded Moshe.” (38:21,22)

The Sforno states four characteristics which enabled the perpetuation of the Mishkan, not letting it fall into the hands of enemies. First, it was “Mishkan Ha’eidus,” the Tabernacle of the Testimony, in which the two luchos were deposited attesting to Hashem’s covenant with Bnei Yisrael. Second, it was “rendered according to the directive of Moshe,” the master of all neviim. It was, therefore, especially protected by Hashem. Third, it represented “the service of Leviim by the hands of Isamar.” Isamar was a man of outstanding piety and integrity, whose contribution undoubtedly elevated the spiritual status of the Mishkan. Fourth, it…

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“And this is the donation you shall take from them, gold, silver and copper.” (25:3)

In the Midrash, Chazal infer that these three metals represent the three Patriarchs. Gold is symbolic of Avraham Avinu in that he was tested like gold in the fiery furnace. Silver alludes to Yitzchak Avinu, who was purified on the altar in the same manner that silver is refined. Copper, which in Hebrew is “nechoshes,” brings Yaakov to mind. Lavan was referring to Yaakov when he said, “nichashti,” I have observed the signs that Hashem has blessed me for your sake” (Bereishis 30:27). This Midrash begs elucidation.  First, what relationship is there between the Patriarchs and the various metals used…

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“And I will surely have concealed My face on that day.” (31:18)

There will be times when Am Yisrael will be in such desperate straits that they will feel that Hashem has forsaken them as a result of their iniquity. Hashem responds to this fear, assuring that He will never forsake His People.  His presence may be concealed, but it will never disappear.  In a homiletic rendering of the pasuk, the Baal Shem Tov interprets the words rh,xt r,xv as, “I will hide the hidden.” Hashem will send His blessing in a concealed manner — through the vehicle of pain and suffering. In fact, the blessing will be hidden so well, the…

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“Because you did not serve Hashem your G-d, amid gladness and goodness of heart.” (28:47)

We may infer from the text of the pasuk that the curses to which Klal Yisrael will be subjected are a result of serving Hashem without joy. In other words, regardless of one’s actual performance of a mitzvah, if it is not carried out joyfully it is not considered to be a mitzvah. To the contrary, it is a source of curse. The commentators explore the importance of inherent joy in mitzvah performance. The Baal Ha’Tanya offers a profound explanation for this. Unhappiness indicates a total breakdown of personality. A true Jew must be happy! He is blessed — either…

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ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

This pasuk seems to comprise Moshe Rabbeinu’s epitaph. Indeed, if there were to be an inscription on his tombstone, it would be the words of the above pasuk. Rashi explains that the mora gadol, awesome power, refers to his shattering of the Luchos, Tablets, when, upon descending the mountain, he confronted the revelry, debauchery, and rampant idol worship that had overtaken his spiritually lost nation. Moshe made a statement for all time: The Jewish People could not survive on a diet of mixed allegiances; it was either to be Hashem or a life of lewd idol worship. They could not…

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ולזבולן אמר שמח זבולון בצאתך ויששכר באהלך

To Zevulun he said: Rejoice, Zevulun, in your going out, and Yissachar in your tents. (33:18)

Moshe Rabbeinu appears to be counting words. His blessings to the three Shevatim, Tribes, of Dan, Yissachar and Zevulun are quite brief. This is in stark contrast to the blessings given by Yaakov Avinu prior to his death. It is precisely these tribes whom he blessed profusely, sparing no words in showering them with eloquent and lengthy blessings. Why did Moshe choose the path of brevity, while Yaakov functioned on the other extreme? Furthermore, Moshe’s blessings do not seem to do justice to Yissachar, who abides in his tents. These tents are the tents of Torah, which produced the nation’s…

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תורה צוה לנו משה מורשה קהלת יעקב

The Torah that Moshe commanded us is the heritage of the Congregation of Yaakov. (33:4)

The above pasuk contains the name of our quintessential leader, the Rabban Shel Kol Yisrael, Moshe Rabbeinu, and also that of the third Patriarch, the b’chir ha’Avos, chosen one of the Patriarchs, Yaakov Avinu. Does a relationship exist between these two, or is the mention of both in the same pasuk arbitrary? Horav Aryeh Leib Heyman, zl, observes that, in a similar instance, we find Yaakov’s name together with that of Yosef. True, they were father and son. In his commentary to Parashas Vayeishev, however, Rashi notes this, explaining that this association reflects a powerful verity: the events of Yosef’s…

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“See, I present before you today a blessing and a curse. The blessing that you listen… and the curse if you do not listen.” (11:26-28)

Why does the Torah seize upon “listening” as the requisite for blessing ?  Why not action ? Are we not implored to “observe” and to “do” — not merely to “listen” ? Horav Shmuel Pinchasi, Shlita, asserts that the source of blessing and its tragic counterpart is one’s ability to “listen.” Even prior to one’s decision, one’s ability to listen will determine whether his actions will result in blessing or curse. One who refuses to listen, who is afraid to confront the reality of truth, is relegating himself to a life of curse. This form of listening does not refer…

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“See, I present before you today a blessing and a curse. The blessing that you listen to the mitzvos of Hashem, your G-d, that I command you today.” (11:26,27)

The text of the pasuk begs elucidation. Why does the Torah begin this parsha with the word vtr, “see”. It could have simply stated, “I present before you today a blessing and a curse.” Second, Rashi states that the pasuk alludes to the blessing and curse that were stated on Mount Gerizim and Mount Eival. If this were the case, the Torah should have spoken in the future tense; i.e.  the blessing that I will give to you. Why does the Torah speak in the present tense ?  Third, why were the tribes split, half of them situated on each…

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ויאמר לא יעקב יאמר עוד שמך כי אם ישראל כי שרית עם אלקים ועם אנשים ותוכל

He said, “No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

Yaakov/Yisrael are two names, each with unique implications. The name Yaakov heralds back to the birth of the Patriarch, v’yado ochezes b’akeiv Eisav, “his hand grasping on the heel of Eisav” (Bereishis 25:26). Yaakov Avinu emerged into this world holding onto the heel of his brother Eisav. This clearly does not imply strength or assertiveness. Later, at the convincing of his mother, Rivkah Imeinu, he appropriated the b’rachos, blessings, from Eisav, under what appears to be in less than a forthright manner. Eisav declared, Hachi kara shemo Yaakov vayaakveini zeh paamayim, “Is it because his name was called Yaakov that…

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