CANDLELIGHTING: 5:09

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VOLUME 2 ISSUE 13

ג"תשע א אדר א

FEBUARY 1, 2014

PARSHAS TERUMAH

This week’s Parsha discusses in great detail how the various vessels used in the Mishkan were to be fashioned. Upon reflection, the language of the Pasukim describing Hashem’s command to Moshe regarding the Aron is different from the expression used in the case of the other vessels. When Hashem related to Moshe the instructions for each vessel, He said V’Asisa - you (singular form) shall create, since Moshe was to act as the nation’s representative. However, when Hashem instructed Moshe on the details for constructing the Aron it is expressed in a plural form, as the Pasuk says (25: 10) ‘They shall make…’ The Ramban, noting this discrepancy, explains that the building of the Aron was unique. Hashem wanted every member of Klal Yisroel to partake in its construction. For the Aron housed the Luchos, and by participating in its construction, the entire nation would merit to have an attachment to the Torah. The Sforno in Parshas Beha’aloscha questions the Jewish nation`s statement that they would fulfill the entire Torah - ונשמע נעשה . How could they have accepted such a responsibility when there is no individual who can possibly perform every Mitzvah? A Kohen does not have the ability to fulfill the Mitzvah of redeeming his first-born; conversely, a non-Kohen cannot perform the temple service. Since there is no Jew who can perform every Mitzvah in the Torah, how could each Jewish person promise to keep every Mitzvah? The answer he gives is that, at the time the Jewish people replied

ונשמע נעשה , they accepted upon themselves, as a nation, to observe all of the Torah. Although each individual would not be able to fulfill each Mitzvah, the entire Torah would be kept by the whole nation, each person acting as an agent for a person who was not able to perform that Mitzvah. It was through the joint efforts of each Jewish individual that “ ונשמע נעשה ” would be possible. This is what the Pasuk is intending to teach us here as well, according to the Ramban. The Torah writes that every Jew must contribute to the construction of the Aron, for every Jewish person has his own portion in the Torah which he must learn and fulfill in order for the entire nation to keep its promise of ונשמע נעשה . And through joining in the Aron’s construction, every person would merit to achieve his portion in Torah and together with the rest of the nation would learn and guard the entire Torah. Although not everyone will merit becoming a tremendous sage, each Jewish individual has his or her portion in Torah; a particular Mishna, a special Mitzvah. Every line a person learns may be his portion of Torah that the entire Jewish nation needs, as part of its collective acceptance and fulfillment of the Torah.

THE REST OF THE

STORY:

What’s behind the passuk? By R’ Yosef Dovid Rothbart All the vessels of the Mishkan were to be symbolic representations of the different aspects of the Jewish people in their ideal state. The Shulchan, which held the bread and frankincense, served as a metaphor for nourishment, enjoyment, wealth and prosperity. Bread represents nourishment, while the connotation of scent is pleasure and comfort. The bread that symbolized Jewish prosperity was baked in metal molds and then placed into golden forms that maintained its shape until it was time to place it on the table. The shape of the loaves allowed them to support the loaves directly above them while they lay on their space. This is a metaphor for the basic condition for all prosperity - the total negation of egotism, with each person acquiring wealth not only for himself, but equally for the sake of his fellow man. Indeed, all the aspects of the bread served as a metaphor for the trait of devotion to others. Each loaf consisted of two Esronim - one tenth of an Eiphah. As seen from the Mon, one Esaron was the amount an individual eats daily. The daily ration of Mon that each Jewish person received was an Omer, which corresponds to one Esaron (Shemos 16: 16, 36). Therefore each loaf of bread, which was double this amount, constituted twice the daily amount necessary for an individual. Each loaf contained a person`s own daily requirement as well as the amount necessary for a fellow Jew. Furthermore, besides the bread being baked in this specific form, the Kohanim were not allowed to bake the loaves individually. Instead, each loaf had to be baked with a partner. The number of loaves, totalling 12, corresponded to the 12 tribes which made up the Jewish nation. These 12 loaves were arranged on the table in two columns of equal height, in pairs side by side. Consequently, the shape, mode of preparation, and arrangement of the loaves all combined to be a symbolic representation of the trait of brotherly devotion. From the Gemara (c.f. Menachos 96a) it is evident that, at each of the corners of the loaves, there were protrusions similar to the horns of the Altar. However, unlike the corners of the Altar which were perfectly vertical, the corners of the bread were folded in order to support the loaf directly above it. The horns of the Altar symbolized man`s desire to cleave to Hashem. The corners on the bread, which was itself a metaphor for prosperity, would express the notion that a Jew must share his wealth not only with his fellow man, but with Hashem as well. (based on Rav Hirsch)

Just as the Aron was enclosed by gold in order to honour the Luchos that it contained, so too every person should have beautiful book cases in which to place his Seforim. (Sefer Chasidim Siman 275)

Every month, when the moon is ready to begin its cycle anew, the Jewish people celebrate the mini-holiday of Rosh Chodesh. The moon’s renewal teaches us that we, like the moon, have the ability to begin again and shine brightly in the dark night. Let us explore one aspect of the Rosh Chodesh celebration. Besides the prohibition (which according to some Poskim is biblical (Shitah LaRan, Shabbos 24a)) to fast on Rosh Chodesh, in view of its status as a minor holiday, the Shulchan Aruch (O.C. 425:2) brings a custom to have a festive meal on Rosh Chodesh. This practice is already mentioned in Tanach (Shmuel I, 20:18, 29), where it is related that Dovid excused himself from attending Shaul HaMelech’s table so that he could join his family’s celebration at the beginning of the month. Furthermore, it is clear that his absence from Shaul’s table would have been noticed on Rosh Chodesh. From this incident the Poskim derive that one should celebrate on Rosh Chodesh. The Kolbo (#43) gives two reasons for this custom. The first is that by our honouring Rosh Chodesh and acknowledging that it is a special day, Rosh Chodesh, which is a day of atonement, will in turn atone for our sins. The second reason that the Kolbo mentions is a more practical one. He explains that the reason for having a festive meal on Rosh Chodesh is that it will serve as a reminder to people to recite Mussaf. The Gemara (Berachos 49b) rules that although a person should add to his meal on Rosh Chodesh, he is not required to eat a meal containing bread on Rosh Chodesh. The Tur (O.C. 452) understands that Chazal established that one should eat something special in honour of Rosh Chodesh, and cites four proofs supporting his position. The Beis Yosef cites other authorities who agree with the Tur, and in Shulchan Aruch implies that one should follow the ruling of the Tur. Aside from the Tur’s four sources, the Poskim cite two other sources in Chazal that refer to eating special foods in honour of Rosh Chodesh. The Yerushalmi (Berachos 6:4) records a custom that Torah scholars gathered on Rosh Chodesh to eat grapes together. In addition, Mesechta Sofrim (19:9) describes how the leaders of the Jewish people, their disciples and other prominent people would gather together after Mincha on Rosh Chodesh for a festive celebration that required wine, where they recited special berachos, prayers and praises in honour of the occasion. The Elyah Zuta writes that the proper practice is to add an extra course on Rosh Chodesh to whatever one would usually serve: on Shabbos an extra course that one would usually not serve on Shabbos, and on a weekday an extra course that would otherwise not be served. This is indeed the most common practice followed to celebrate Rosh Chodesh.

HALACHA

Hilchos Rosh Chodesh

Subtitle Every Rosh Chodesh or Yom Tov brings with it different changes to the davening. During Shacharis we add Ya’aleh V’Yavo to the Shemona Esrei, and sing Hallel. After Shacharis, we read from the Torah and, lastly, we include the Mussaf Tefillah. When Rosh Chodesh coincides with Shabbos, the davening has a unique change. Generally when a Chag occurs on Shabbos, the text of the Shabbos Amidah is recited with additions that make reference to the Chag. However, during Shabbos Rosh Chodesh, the middle bracha of the Mussaf Amida is replaced entirely. What is different about Rosh Chodesh that brings about this change? Furthermore, this new bracha includes phrases which are only recited during the Yom Tov Shemona Esrei - ונאת אהבת בחרתנו אתה - and not on a regular Shabbos or on a week-day Rosh Chodesh. Why? A final question is raised by the Levush (Orach CHaim 425). He notes that we are generally discouraged from ending a bracha with more than one praise, as that gives the impression that we are trying to avoid the additional effort of reciting another bracha. Yet, the ending of this new bracha- חדשים וראשי וישראל השבת מקדש - seems to include three different ideas - Hashem sanctifies the Shabbos,

the Jewish people and Rosh Chodesh. Why does this bracha deviate from the aforementioned rule? Perhaps we can explain this based on a Medrash. The Medrash derives from,

בשר כל יבוא בשבתו שבת ומדי בחדשו חדש מדי והיה

יקוק אמר לפני להשתחות (Yeshaya 66: 23), that when Moshiach comes, besides the pilgrimages that are made during the Chagim, we will also go to the Temple every Shabbos and Rosh Chodesh. In the times of the two temples, these

pilgrimages were made only during the three festivals. Why will this change when Moshiach comes? It is possible to say that only the three festivals were fully appreciated even during the first two temple; however, the true holiness of Shabbos will only be experienced when Moshiach comes and will be “ שבת שכולו יום ”. R’ Moshe Shapiro explains that the ending of the bracha - השבת מקדש

is really one idea. We acknowledge that Hashem - חדשים וראשי וישראלsanctified Shabbos, which in turn causes any Jew who is connected to Shabbos to become holy. This holiness gives him the ability to sanctify the Chodesh. If the Shabbos during the time of Moshiach will be more elevated, by extension so will the Jewish nation, which associates itself with Shabbos. Consequently, Rosh Chodesh, which will be sanctified by them, will be more lofty and spiritual. At that time we will have no way of expressing this experience except by going to the temple. When Shabbos coincides with Rosh Chodesh, we express our longing for that time by saying a new bracha. In the bracha there are expressions found only in the Yom Tov Nusach because we are yearning for a time when Shabbos and Rosh Chodesh will be like Yom Tov; a time when only visiting the temple itself could satisfy such sublime desires. May we merit to experience these feelings, soon, in our days.

At that time we will have

no way of expressing this

experience except by

going to the temple.

Shabbos table discussions The Yerushalmi (Klayim 9: 1) indicates that the colour crimson used in the Mishkan came from a worm - a non-

Kosher animal. Yet, the Gemara (Shabbos 28b) writes that only skin of a Kosher animal could be used in the Mishkan. Can these two statements be reconciled?

If a person has a choice between davening in a shul or in a Beis HaMedrash, he should preferably daven in the Beis HaMedrash (O.C. 90). If a shul has a Daf Yomi Shiur before or after davening for an hour, is it considered a Beis HaMedrash even if people don’t learn there throughout the day? (c.f. Chayei Adam 17: 1)

REFLECTIONS

SHIURIM AND EVENTS IN KOLLEL OHR YOSEF THORNHILL COMMUNITY KOLLEL

RIDDLE By R’ Naftali Spiegel

When would a person be obligated to wear Tefillin

during Maariv? Please send your answers to editor@ohrshabbos.com.

Please include your name and age. All those who submit a correct answer will be entered into a raffle to a free meal at Pizza Café. Sponsored by: Pizza Café

(416) 633-5678 Answer to last week’s riddle: The Rokeach writes that every four days Moshe learnt of the 10 commandments and reviewed it.

By R‟ Yossi Bergman

R‟ Menachem Mendel of Shklov (born circa 1760) is considered to be one of the

greatest Talmidim of the Vilna Gaon. His entire essence, as he wrote, was learning

and serving in the shadow of his Rebbi. He describes this in Sefer Ha‟Tzimtzum.

“I served him with all my might, those two years - less a third, and did not remove

myself from his tent day or night. Wherever he went, I went; and whenever he slept, I slept.”

R‟ Menachem Mendel was so attached to his Rebbi that even death could not

separate them. Years after the Gr”A„s passing, the elders of Jerusalem said that the

Gr”A would appear to him in various locations; sometimes by the Kosel, other

times by R‟ Menachem Mendel‟s future burial plot, where he would daven

regularly. He references a meeting in a foreword to the Zohar that he wrote. “I

went to the Nachal of Iyov, and my Rebbi appeared to me and taught the

following…”

He began his life in Shklov, a city located near Vilna. How he grew up, though,

remains obscure. Although his father, R‟ Baruch Bendit, descended from a long

line of Rabbanim who traced themselves back to R‟ Yehudah HaNassi, not much about his early life is recorded.

R‟ Menachem Mendel only began to study with the Gr”A in the final years of his

life. Yet, in that short time, he became so close to his Rebbi, and so respected by

him, that the Vilna Gaon entrusted him with the task of recording many of his

teachings. The children of the Gr”A attested to the unique relationship of R‟

Menachem Mendel and their father. They related that many people attempted in

vain to become close to the Gr”A. Yet, R‟ Menachem Mendel, owing to his

devoted service of Hashem and dedication to the relationship with his Rebbi, attained their father‟s confidence.

After the Gr”A‟s passing in 1788, R‟ Menachem Mendel made the hazardous trip

to the holy land. Arriving there in 1808, he went to Teveria where he intended to

settle. He quickly realized, though, that Teveria was not the place where he would live, and moved to Tzfas.

While in Tzfas, he established an entire community including a Shul and a

Yeshiva, in which he taught and in which the highest standard of learning was

demanded. He was more than just a teacher; he was a loving and caring leader,

concerning himself with everyone‟s physical needs as well. His concern for the

people led him to borrow for their needs. He accumulated a tremendous amount of

debt, and was forced to write to his brethren back in Europe for help. In a letter

dated in 1810, he pleads with them to donate every Erev Rosh Chodesh one

Napoleon per person in place of fasting. (The bond between the Jews of the

diaspora and the Jews of Eretz Yisroel was fundamental for the survival of the

communities in Eretz Yisroel.)

In 1812 a terrible plague, which would claim the lives of 80 percent of the Jewish

population, broke out in Tzfas, causing many Jews, including R‟ Menachem

Mendel, to flee to Jerusalem. These refugees managed to regain an Ashkenazi

foothold in Jerusalem after almost one hundred years of banishment by the local

Arab populace.

The transition to life in Jerusalem was not easy. Many years before his arrival, R‟

Yehuda HaChassid had borrowed a large sum of money to fund the building of

the Churva Shul and could not repay it. The Arabs considered its repayment to

be the responsibility of the entire Ashkenazi community. To avoid persecution

at their hands, R‟ Menachem Mendel had to disguise himself as one of the Sefardim.

This loan also proved to the biggest obstacle to establishing an Ashkenazi

community. The Muslim Authority insisted that these loans be paid back

before any Ashkenazi could settle in Jerusalem. R‟ Menachem Mendel toiled

endlessly to win the consent of the Pasha, using many arguments, including the

law that after 40 years debts were annulled. Finally, after much effort, the

Ashkenazim were granted the approval necessary to establish a community.

However, it was a long, drawn out legal battle which they eventually won.

After paying back what he owed with the money he earned from a Sefer he had

reluctantly published, and putting down the cornerstone of the community, R‟

Menachem Mendel wrote a prayer, in which he beseeches Hashem to allow

him to live out the rest of his life in Jerusalem in tranquility.

However it was not meant to be. Soon after, the Muslims began to oppress the

Jewish community, levying heavy taxes on both Ashkenazim and Sefardim.

Many were incarcerated for lack of payment, including R‟ Menachem Mendel.

The conditions in prison were so bad that he became deathly ill before being freed on the last day of Pesach.

Most of the Seforim he wrote were on Kabbalistic topics and written very

cryptically. In fact some things he wrote were so deep that he advises the reader - “If you want to understand, daven to the One who gives wisdom.”

On Rosh Chodesh the 30th of Shevat, his wife went to the Chevra Kadisha and

told them to come because she thought that this would be the last day of this

great man on earth. Sadly, she was correct. In 5587 R‟ Mencahem Mendel of

Shklov returned his soul to his Creator.

FAMILY DAY BREAKFAST & LEARN

Kollel Ohr Yosef & BAYT Adult Education invite the men & women of the

community to a Family Day Breakfast & Learn on Monday, February 17,

featuring Rabbi Baruch Lichtenstein, Rabbi Dovid Sapirman and

Rabbi Pinchas Jung. See flyer for more details

By R’ Naftali Spiegel

How can we see from this week’s Parsha that Shlomo HaMelech was smarter than Moshe?

Please send your answers to editor@ohrshabbos.com.

Please include your name and age. All those who submit a correct answer will be

entered into a raffle to a free meal at Pizza Café. Sponsored by: Pizza Café

(416) 633-5678 Answer to last week’s riddle: Lashon Hara L’Toeles is only allowed if one says it without enjoyment.

Did you know...

When the Jewish nation left Egypt, they took with them beams of Shittim wood, ten Amah tall, to be used in the construction of the Mishkan? If the Egyptians asked them why they needed these beams since they claimed that they were only going on a three-day journey to serve Hashem, the Jews replied that they needed these beams to build an altar so that they would be able to offer sacrifices. This answer satisfied the Egyptians, who allowed them to leave without any protest.

The trees used in the construction of the Mishkan were called Shittim trees? They are called this because they were planted along the Shittim brook.

The word Mishkan, which is translated as dwelling, can also be read as Mashkon - collateral? If the Jewish nation follows the Torah then they will merit that Hashem dwells among them. They will be like children who eat at their parents’ table. However, if the Jewish people sinned, Hashem would remove His presence from the Mishkan and destroy it. In that situation, the Mishkan would be like a guarantee for a loan that ensures its repayment. If the borrower cannot repay the loan, the lender takes the collateral.

Hashem did not say, “Give Me an offering,” when he told Moshe to collect for the Mishkan? Rather, he said, “Let them take an offering for Me.” This teaches that the main purpose charity was collected was so that it could be distributed to those in need. Only what was left over was used to construct the Mishkan.

Hashem commanded that all the offerings be placed in one box? If the gold had been placed in one box, which, when full, would be replaced by a second box, people might have been jealous of each other. People might have complained, “Why is your donation being used to build the Mishkan, while mine is set aside?” To avoid such feelings, Hashem commanded that all donations, large or small, be put in a single location.

To contribute to this section and be featured in this newsletter, email your D’var Torah to editor@ohrshabbos.com or drop off it at Kollel Ohr Yosef 613 Clark Avenue West. .

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