Sie sind auf Seite 1von 4

L'zecher Nishmas R’ Nissan Ben R’ Shmuel / For the Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam

ד"סב

for Freidel Shaindel Bas Mindel Miriam ד " סב 28:3 “ רשא בל ימכח לכ לא

28:3 “ רשא בל ימכח לכ לא רבדת התאו

ןרהא ידגב תא ושעו ,המכח חור ויתאלמ יל ונהכל ושדקל

רשא םידגבה הלאו

28:4 “ שדק ידגב ושעו

ושעי

יל ונהכל וינבלו ךיחא ןרהאל

“And you shall speak to all the wise hearted people whom I invested with a spirit of wisdom, and they shall make the garments of Aharon to be Mekadesh him, to serve Me.” “These are the garments that they shall make…they shall make garments of Kedusha for Aharon your brother and his sons to serve Me.” The Torah discusses the special garments which the Kohen Godol and all of the Kohanim need to wear when performing Avodah in the Mishkan. The Posuk says that those making the garments shall make them in order to be Mekadesh the Kohanim to serve the Ribbono Shel Olam. Why does the Torah repeat in the following Posuk that they shall make the Bigdei Kodesh to serve Me? Perhaps the following Divrei Torah will help us answer this question.

יח ףסוי דוע – 28:8 “ וילע רשא ותדפא בשחו היהי ונממ והשעמכ– “The Eiphod’s belt, which is on it (the Eiphod), shall be made in the same manner (as the Eiphod) it shall be of the same workmanship.” The Guf of a person clothes itself with םיימשג םישובלמ, garments of Gashmiyos. The Neshama of a person wants to be clothed in םיינחור םישובלמ, garments of Ruchniyos. Each good action one performs in this world “clothes” his Neshama in Ruchniyos. One would think a person should be concerned about providing his םיימשג םישובלמ, and let the Ribbono Shel Olam be concerned about providing םיינחור םישובלמ. The Chachamim teach us that this is incorrect. Brochos 33b – “םימש תארימ ץוח םימש ידיב לכה– “Everything is in the hands of Shomayim except for Yiras Shomayim.” A person cannot control his Gashmiyos garments. It is decided in Shomayim. A person is in control of his Ruchniyos garments. It

is essential to work on ensuring that the Neshama be clothed properly.

ךנא תמוח – 28:2 “שדק ידגב תישעו” – “And you shall make Bigdei Kodesh.” The Posuk refers to Divrei Torah which clothe a person. As it says in Avos 6:1 “האריו הונע ותשבלמו”.

בוט םויו תבשל שובלמ – 28:6 “ תא ושעו דפאה– “And they shall make the Eiphod”. The Meforshim explain that in reference to the Aron the Posuk says, “ושעו” (and they shall make), as opposed to the other Meleches Hamishkan where it says “תישעו” (and you shall make) because the Aron, which represents the Torah Hakdosha, is for everyone - not just for the Kohanim. In regard to the Eiphod the Posuk says “ושעו” as well because it also applies to all of Klal Yisroel. The Zohar says that the Eiphod is Meramez to תוכלמ לארשי תסנכ םימש. Having a part in the making of the Eiphod will cause one to be Zoche to Yiras Shomayim. Shabbos 31a – One must have Yiras Shomayim along with his Torah.

השמ ראב - 28:6 “דפאה תא ושעו– Why does it say ושעו, Loshon Rabbim? תישארב תדגא פ"פ – Why were the names of the Shevatim written on the stones? All of Klal Yisroel were called Kohanim at Har Sinai. 19:6 “ יל ויהת םתאו םינהכ תכלממ” – All of Klal Yisroel cannot actually perform the Avodah. Therefore the names of all of Klal Yisroel are placed on the stones so that when the Kohen Godol enters, it is as if each and every individual of Klal Yisroel entered the Kodesh along with the Bigdei Kehunah. The Eiphod causes all of Klal Yisroel to become “Kohanim” and therefore the Posuk uses a Loshon Rabbim.

רוש רוכב ףסוי וניבר – 28:3 “ לא רבדת התאו בל ימכח לכ– Just as the Ribbono Shel Olam commanded the Chachamim to build the Mishkan, so too the Ribbono Shel Olam commanded that they must make the Bigdei Kehunah. One should

For questions, comments, or to get a weekly Dvar Torah on the Parsha- Please email: ParshaPshetel@gmail.com Thank you, Y. Schechter

L'zecher Nishmas R’ Nissan Ben R’ Shmuel / For the Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam

ד"סב

not say that Aharon could hire whomever he wants to make the Bigdei Kehunah. ףסוי ראב – 28:12 “ םינבאה יתש תא תמשו לארשי ינבל ןורכז ינבא דפאה תופתכ לע– “You shall place the two stones on the shoulder straps of the Eiphod as remembrance stones for B’nei Yisroel.” The purpose of Aharon Hakohen wearing the Choshen on his heart was to be a constant reminder when he was in the Kodesh to Daven for all of the needs of Klal Yisroel. The stone on the right side of the shoulder strap was Meramez to the Ruchniyos of Klal Yisroel, and the stone on the left was Meramez to the Gashmiyos of Klal Yisroel. Aharon Hakohen was responsible for both the Ruchniyos and Gashmiyos of Klal Yisroel. When performing the Avodah he needed to worry and Daven to the Ribbono Shel Olam for the complete welfare of each and every individual in Klal Yisroel. םירוטה לעב – 27:20 “ ינב תא הוצת התאו לארשיMoshe Rabbeinu’s name is not mentioned at all in this Parsha because after Klal Yisroel did the Chet Ha’eigel, Moshe begged the Ribbono Shel Olam to forgive them. Moshe said that if the Ribbono Shel Olam will not forgive them – “תבתכ רשא ךרפסמ אנ ינחמMoshe said to leave his name out of the Torah. והילדג רוא – 27:20 “ ינב תא הוצת התאו לארשיMoshe was Moser Nefesh for the sake of Klal Yisroel. Why was he punished for this action in that his name was left out? Chazal say that the Loshon of התאו with the 'ו means התאו ינא , Me and you, Kevayachol Hakodosh Boruch Hu said to Moshe “I and you together will command Klal Yisroel”. The name of a person is his essence as a human being. It is because Moshe Rabbeinu was Moser Nefesh for Klal Yisroel, he achieved the highest possible Madreiga. His essence as a human being became nullified, and he Kevayachol became one with the Ribbono Shel Olam. The name of a person is a separation between himself and the Ribbono Shel Olam. Moshe transcended this barrier and rose to the level that it became

the Ribbono Shel Olam together with Moshe commanded Klal Yisroel. קידצ ירפ – Ki Saitzai 25:17 “ רשא תא רוכז קלמע ךל השע– “Remember that which Amalek did to you.” Amalek represents the Midah of הואג, haughtiness. The root of all bad Midos is the Midah of Ga’avah. Amalek saw all that the Ribbono Shel Olam did for Klal Yisroel, yet Amalek attacked Klal Yisroel. We must remember to stay away from the Midah of Ga’avah. Perhaps now we can understand why the Torah repeats that the purpose of the Bigdei Kodesh was to serve Hashem. Aharon Hakohen was chosen by the Ribbono Shel Olam to be the Kohen Godol. The Kohen Godol had the great Zechus of representing Klal Yisroel. Klal Yisroel needed to know that Aharon was representing them. They had to perform Mitzvos, learn Torah, and dress themselves with Ruchniyos. Aharon needed to know that he was representing the entire Klal Yisroel. It was through his Zechusim, along with the Zechusim of Klal Yisroel, that they would merit a positive outcome from the Avodah, and they would receive a Kapparah from the Ribbono Shel Olam. The Kohen Godol had to be Moser Nefesh for Klal Yisroel. When he went into the Kodesh to perform the Avodah, his thoughts were to plead with the Ribbono Shel Olam for Klal Yisroel’s well being in Ruchniyos and Gashmiyos. It is קלמע / ןמה who had the terrible Midah of Ga’avah, a Midah which we must stay far away from. Perhaps this is why it is in Parshas Tetzaveh, the Parsha that discusses the Bigdei Kehunah, that Moshe’s name is left out. Moshe’s name being left out demonstrated his complete Mesiras Nefesh for the Tzibbur. So too the Kohanim, when performing the Avodah, needed to be Moser Nefesh for Klal Yisroel. All of Klal Yisroel are, on some level, “Kohanim” and we must all strive to be Moser Nefesh on behalf of the Klal. May we be Zoche to see the Bigdei Kodesh used in the Bais Hamikdash ןמא ונימיב הרהמב.

For questions, comments, or to get a weekly Dvar Torah on the Parsha- Please email: ParshaPshetel@gmail.com Thank you, Y. Schechter

L'zecher Nishmas R’ Nissan Ben R’ Shmuel / For the Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam

ד"סב

for Freidel Shaindel Bas Mindel Miriam ד " סב םירופ - 9:22 “ החמשו התשמ ימי

םירופ - 9:22 “ החמשו התשמ ימי םתוא תושעל םינויבאל תונתמו והערל שיא תונמ חלשמו

“To make them as days of feasting and gladness, and for sending delicacies to one another, and gifts to the poor.” Days of mourning and sorrow were transformed into days of gladness and festivity. Klal Yisroel were on the brink of being annihilated. All was reversed, and Klal Yisroel were saved. This great day was established for future generations as a day of החמשו התשמ. Megilah 12a Klal Yisroel sinned by partaking in the meal of Achashveirosh. Klal Yisroel did Teshuva and were saved. The sin which caused the potential destruction to Klal Yisroel was a sin of feasting. If so, why would they establish the day in which they were saved as a day of feasting? It would seem more appropriate to establish it as a day of fasting; a day to demonstrate to the future generations not to sin and feast improperly. The following Divrei Torah will shed light on this question.

תמא תפש – 6:12 “ רעש לא יכדרמ בשיו ךלמה” – “And Mordechai returned to the King’s gate.” Chazal say that Mordechai returned to his mourning and fasting. בשיו, and Mordechai returned to the Ribbono Shel Olam with Teshuva. This is the way of a Tzaddik in order to receive the assistance of the Ribbono Shel Olam. Mordechai Hatzaddik knew the Ribbono Shel Olam was going to save Klal Yisroel. Nonetheless, he Davened with his full heart beseeching the Ribbono Shel Olam to save them. In a time of הרצ, we must cry out to the Ribbono Shel Olam from the depths of our hearts. They established this day as a day of feasting and happiness. How should one approach the fulfillment of this dictum? Every Yid must remember the miracles the Ribbono Shel Olam performed. The feasting must bring one closer to the Ribbono Shel Olam.

קידצ ירפ – “ החמשו הלהצ בקעי תנשוש יכדרמ תלכת דחי םתוארב” – The Gematria of הנשוש is the same as רתסא – 661. It says in the Zohar Hakodosh that the הנשוש (rose) is a Remez to Klal Yisroel. There are thirteen petals on a rose. It corresponds to the הרשע השלש תודמ which can help Klal Yisroel achieve Rachamim and Teshuva from the Ribbono Shel Olam. Bereishis 1:1 – There are thirteen words between the first time the Torah says the word םיקלא and the next time it says םיקלא. This is Meramez to the Thirteen Middos through which one can achieve a Kapparah from the Ribbono Shel Olam. Between the second םיקלא and the third םיקלא, there are five words. These five words correspond to the five petals which strengthen and surround the rose. These five petals are Meramez to the five תורובג which sweeten the light of Teshuva. רתסא 8:15 “ ריעהו החמשו הלהצ ןשושריעהו has five letters which is represented with the letter “'ה. ןשוש with the ”'הat the end is הנשוש. It was the power of Teshuva in the city of Shushan which saved Klal Yisroel.

המלש תוכילה – 2:333 “החמשו התשמ” – Sanhedrin 94a – Hakodosh Boruch Hu wanted to make Chizkiyahu Moshiach. The Midas Hadin did not allow it because Chizkiyahu did not sing Shira to the Ribbono Shel Olam for saving him from Sancheriv. Chizkiyahu had full Emunah in the Ribbono Shel Olam. He believed that if one is constantly toiling in the Torah Hakdosha and following the will of the Ribbono Shel Olam, the Ribbono Shel Olam will take care of all of his needs and protect him from all harm. Chizkiyahu did not sing Shira to the Ribbono Shel Olam because he understood that this is the way the Ribbono Shel Olam created the world. Everything in this world is dictated by the Chesed of the Ribbono Shel Olam. The fact that Sancheriv’s army was destroyed seemingly by a

For questions, comments, or to get a weekly Dvar Torah on the Parsha- Please email: ParshaPshetel@gmail.com Thank you, Y. Schechter

L'zecher Nishmas R’ Nissan Ben R’ Shmuel / For the Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam

ד"סב

miracle, is the way of the Ribbono Shel Olam. It is all under the guise of “nature”. Nonetheless, this was the failing of Chizkiyahu. He was correct that nature and miracles are one and the same. Yet when a miracle occurs, one must show more gratitude to the Ribbono Shel Olam, and this will bring him closer to the Ribbono Shel Olam.

בר ללש ןורחא לאומש תיב- Megilah 12a – “עשר ותוא לש ותדועסמ ונהנש ינפמKlal Yisroel deserved to be punished ונהנש, because they had pleasure from the Seudah of that Rasha. The Gemara does not say because they “ate” from the Seudah. We learn from this that they may not have had a choice whether to partake in the Seudah. They deserved to be punished because they had enjoyment from the Seudah. They should have been pained that they had to partake in the Seudah of this Rasha. רפוס ם"סח - Megilah 12a – “ ונהנש ינפמ עשר ותוא לש ותדועסמ” – Klal Yisroel went to the Seudah because they feared that if they didn’t, they would be killed. Why did they deserve to be punished for this? Although they had to go, there was a way for them to do it without performing an Aveira. Immediately before going to the Seudah they should have eaten until they were completely satiated. That way by the time they ate at the Seudah, their eating would have been הסג תליכא - which is not considered eating. Had they done this, they would not have had enjoyment from the food and would not have performed an Aveira. בקעי תלהק – Purim 3 – “ הליכאב 'ד תדובע בוטל ר"הציה תוואת ןיכפהמו היתשו” – Every person has a Yetzer Tov and Yetzer Hara. The Yetzer Tov wants to follow the will of Hashem, and the Yetzer Hara wants the person to perform Aveiros. The day of Purim is about evil being morphed into good. All of the evil plans of Haman and Achashveirosh ended up being for the good of Klal Yisroel. On Purim one is to take

something that is inherently something of Gashmiyos, something which is generally provoked by the Yetzer Hara, and transform it into something good. We must feast and be jovial in a way which will bring us closer to the Ribbono Shel Olam. We must serve the Ribbono Shel Olam with our Yetzer Tov and with our Yetzer Hara. Perhaps now we can understand why the main purpose of Purim is to be a day of התשמ החמשו. Yom Hakippurim is a day like Purim. They are both days which we dedicate to the Ribbono Shel Olam. While Purim and Yom Kippur are alike, they are also very different. On both days we are to attach ourselves to the Ribbono Shel Olam. On Yom Kippur we must attach ourselves with the Yetzer Tov, and on Purim we must attach ourselves with the Yetzer Hara. Yom Kippur is a day of complete Yetzer Tov. We don’t eat and drink, rather we Daven to the Ribbono Shel Olam the entire day. It is a day on which we try to make all of our actions of complete Ruchniyos, not Gashmiyos. Purim is a day to serve the Ribbono Shel Olam through Gashmiyos. We must learn Torah and do Teshuva, and then eat, drink, and be merry. It needs to be done in a way where we extract the good from Gashmiyos. Through Gashmiyos we can raise our level of Ruchniyos. Klal Yisroel went to the Seudah of Achashveirosh and had pleasure from it. If they had to go, they should have been pained to go to such a Seudah. Purim is a time to focus on Teshuvah. We need to elevate all of our Gashmiyos actions which we performed to satiate our physical desires. We need to do Teshuva and transform them into actions of Ruchniyos. Klal Yisroel sinned through Gashmiyos. The Avodah of the day is to elevate ourselves through Gashmiyos. May we be Zoche to use the Yom Kodosh, Purim, to do a proper Teshuva by turning our Yetzer Hara into a vehicle of Kedusha.

For questions, comments, or to get a weekly Dvar Torah on the Parsha- Please email: ParshaPshetel@gmail.com Thank you, Y. Schechter