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by Zvi Akiva Fleisher

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PARSHAS VA'YAKHEIL Ch. 35, v. 2: "Sheishes yomim tei'o'seh m'lochoh" - Six days work shall be done - The Holy Zohar in parshas Yisro writes (found in most zmiros booklets in the Friday night section after "eishes chayil") that the blessing of the six work days comes from Shabbos. Although in other places the Torah tells us that we should work for six days, "taa'seh," here we have the enhanced level of existence, "tei'o'seh," our work will be done for us, but with one proviso, that we deserve it. The verse goes on to tell us that it depends upon our Shabbos experience. "Uva'yom hashvii yi'h'yeh lochem KODESH Shabbas Shabboson laShem," - and on the seventh day it shall be for you HOLY, a Shabbos totally for the intention of Hashem. If we view Shabbos only as a day of restrictions, and even if we consider only as a day of rest, we have shortchanged Shabbos. It should be viewed as a day of holiness, earmarked for serving Hashem while withdrawn from "mlochoh" pursuits. (Nirreh li)

Ch. 35, v. 3: "Lo s'vaaru aish b'chole moshvoseichem b'yom haShabbos" - Do not kindle a fire in any of your residences on the Shabbos day - The Holy Zohar in parshas Trumoh writes that even those who suffer the fire of Gehinom during the six weekdays have a reprieve on Shabbos. However, those who desecrated Shabbos during their stay on the ephemeral world get no reprieve. They lit fires on Shabbos so they likewise have their Gehinom fire going on Shabbos. Rabbi Vidal Tzrofosi writes that this is the intention of our verse. Do not kindle a fire on Shabbos in ANY of your residences, even in Gehinom.

Ch. 36, v. 6: "Va'yiko'lei ho'om mei'hovi" - And the nation stopped bringing - The word "va'yiko'lei" appears in Breishis 8:2 as well, "Va'yikolei ha'geshem min hashomayim." These two verses can be linked as follows: The gemara Taanis 5b says that drought is caused by people pledging donations and not fulfilling their commitment. This is derived from the verse in Mishlei 25:15, "N'siim v'ruach ayin ish mis'ha'leil b'matas sho'ker," - clouds and a storm wind, but there is not (rain), similar to a person who prides himself with a false donation, i.e. a pledge that is not honoured. The pledge gives a false feeling of a donation about to be given. Similarly, not only is there no rain, but there are clouds and a storm wind, which give rise to an expectation that becomes naught. When is there "va'yiko'lei ha'geshem," there is no rain? It is when "va'yiko'lei ho'om mei'hovi," when the nation does not bring its donation. (Kli Yokor)


Ch. 38, v. 21: "Mishkan ho'eidus" - Tabernacle of testimony - The Mishkon attests to Hashem's having forgiven the bnei Yisroel for the sin of the golden calf, as otherwise He would not have rested His Holy Spirit upon them (Rashi). Y'dei Moshe asks, "Since we derive from "Hashochein itom b'soch tomosom" (Vayikra 16:16) that even when the bnei Yisroel ch"v sin Hashem still rests His "sh'chinoh" upon them, how is the Mishkon a testimony that they were forgiven their iniquity?

Divrei Sho'ul answers that although service of Hashem is done even in a state of defilement, such as "korban shekovua lo z'man," this is only true once there was already sanctity. However, an inauguration of sanctity will not take place in a state of defilement. This explains why only pure oil could be used by the re-dedication of the Mikdosh. (Rabbi Yoseif Engel is of the same opinion and has a lengthy treatise on this concept.)

Since the Mishkon was dedicated and the Holy Spirit was present, it is quite conclusive that the sin of the golden calf was forgiven.

Ch. 39, v. 7: "Avnei zikorone livnei Yisroel" - Stones of remembrance for the bnei Yisroel - The gemara Sotoh 36b relates that when Yoseif had his awesome test with the wife of Potifar, a prophetic message came to him that if he were to falter, then his name would be missing on the his corresponding stone. Once the names of all the tribes are etched into the stones, everyone has a reminder to avoid sinning, as sin is contrary to their ancestral tribal names appearing on the stones. (Meshech Chochmoh)

Ch. 39, v. 32: "Va'teichel kol avodas mishkan ohel mo'eid" - And all the labour of the Tabernacle tent of meeting was complete - The Holy Zohar writes that the craftsmen began their work and miraculously it was completed by itself. This is indicated through the wording of our verse. It does not say that they completed their work, but rather, the work was completed.

Similarly, by the building of the Beis Hamikdosh, the same took place. In M'lochim 1:6:7 the verse says, "V'habayis b'hibonoso," and the building in its being built, rather than "kaasher bonuhu," again indicative of the same miracle.

Ch. 39, v. 32: "Va'teichel kol avodas mishkan ohel mo'eid va'yaasu bnei Yisroel k'chole asher tzivoh Hashem es Moshe kein ossu" - And all the labour of the Tabernacle tent of meeting was complete and the bnei Yisroel did everything as Hashem commanded Moshe so did they do - A major function of the Mishkon was the bringing of sacrifices that brought atonement to the bnei Yisroel for their sins. Once the Mishkon was complete and functioning one might think that the bnei Yisroel became quite lax in their mitzvoh observance, expecting their sins to be expiated through the bringing of sacrifices. Our verse therefore immediately states that even though the Mishkon was complete, the bnei Yisroel continued to fulfill all the mitzvos that Hashem commanded them through Moshe. (Imrei Shefer)

Ch. 39, v. 32,33: "Va'yaasu bnei Yisroel k'chole asher tzivoh Hashem es Moshe kein ossu, Va'yoviu es hamishkon el Moshe" - And the bnei Yisroel did everything as Hashem commanded Moshe so did they do, And they brought the Mishkon to Moshe - Rashi (Medrash Tanchuma) says that Moshe was distraught because he took no active part in the actual creation of the Mishkon. Hashem then gave him the opportunity to actually assemble the building. The "kroshim" beams were so heavy that it was impossible to set them upright. Moshe did his best and Hashem did the rest, and they were miraculously set vertically. This is the intention of these words of our two verses. Because the bnei Yisroel did everything in the creation of the Mishkon components, they therefore brought them to Moshe for assembly. (Beis Aharon)

Ch. 39, v. 43: "Va'y'vo'rech osom Moshe" - And Moshe blessed them - Rashi says that the blessing was the verse of "Vihi no'am" (T'hilim 90:17). B'tza'leil was unique in that he was able to invest extreme sanctity into all that he crafted. However, the rank and file was not on that level. Since they did their best Moshe still blessed them, and specifically with the words of that verse, which says "umaa'sei yo'deinu kon'noh o'leinu." We can interpret "kon'noh," spelled with a Vov after the Kof, as "kavon'noh," intention. May the actions of our hands be imbued with the full intentions required to execute such a holy task. (Nirreh li)

Ch. 40, v. 15: "Umoshachto osom kaasher moshachto es avi'hem" - And you shall anoint them as you have anointed their father - This is more than a command to use the same procedure to induct them into their priesthood. Moshe was a prophet of a greater stature than Aharon, also served as Kohein Godol, albeit temporarily, and was also the king, a position that Aharon did not enjoy. However, Moshe was denied having his children being given any of these positions, while Aharon's sons were now being inducted into priesthood. There is a distinct possibility that he might induct them somewhat begrudgingly. When Hashem commands Moshe to anoint them as he had done to Aharon, it includes doing so with the same magnanimous attitude. (Meshech Chochmoh)



See also Oroh V'Simchoh - Meshech Chochmoh on the Weekly Parsha, Chasidic Insights and Chamisha Mi Yodei'a

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