This week, our Parshiyot HaShevua, Vayakhel/Pekudei is being sponsored by Steven and Debra Glanz and family of Ramat Beit Shemesh dedicated for the success of their children. To the Glanz family, many thanks for your sponsorship and for your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.
Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.
As this vort is being compiled, this author is in Florida with his Abba and so this is what may be called a “best of” Parshiyot HaShevua with some additions and revisions.
The word Vayakhel — Assembling together of Kol B’nai Yisrael, introduces the building of the Mishkan (Tent of Meeting), the forerunner of the Beit HaMikdash, which would serve as a kappara (atonement) for the Eigel Zahav (Golden Calf). Our parsha opens by teaching B’nai Yisrael about Shabbos which has always, until recent times, been the unifying, defining factor of Judaism. Shabbos seems a gateway to all else — Kashrut, the Chaggim, Torah learning and Ethics, Yishuv HaAretz, Kiddushin, Family Purity, etc. It symbolizes the Jew’s faith in Hashem. And the melachot involved in the construction of the Mishkan were meant as paradigms defining melachot prohibited on Shabbos.
The parsha begins by stating that “Moshe assembled the entire congregation of B’nai Yisrael…” (Perek 35, Posuk 1) Torah’s loshen (language) “Adat B’nai Yisrael”, in the context of learning the laws of Shabbos to the construction of the Mishkan, seems to indicate a unity — the Assembly of the B’nai Yisrael as if one single entity.
The opening p’sukim of Parsha Vayakhel;
“…These are the words that Hashem commanded you to do: On six days, work may be done, but the seventh day shall be holy for you, a day of complete rest for Hashem…” (Perek 35, posukim 1 and 2)
are not merely an introduction to our Parshiyot, but a rectification, a kapparah for the Chait HaEigel.
Rabbi Daniel Yormark of the Young Israel of Etingville, New York, wrote in a National Council of Young Israels D’var Torah on Parshat Vayakhel on 25 Adar I, 5755 — 25 February, 1995:
The imperative “six days you shall labor” tells us that in all that one does one should strive to have The Creator in mind…. We see that the subjects addressed in the pasuk, the six days and Shabbat, are really based on one theme.
Because it is only when creation is perceived as a sanctuary of Hashem that our abstention from the labors of the Mishkan mirrors the Creator’s abstention [on Shabbos] from creating the universe.
But there are questions: Was Vayakhel — the assembling of the entirety of Am Yisrael, and the learning of the halachot (Torah laws) of Shabbos meant only as a Mitzvah in the times of Moshe Rabbeinu and the building of the Mishkan, as well as during the period of the Malchei Yisrael? Or were both Vayakhel and the laws of Shabbos also meant to have application for B’nai Yisrael throughout our travails in Galut through to our current troubled times where divisiveness, me-first self-centeredness, ego, envy, self-desire, feelings of superiority over one’s fellow and more all carry the consequence of indifference and insensitivity toward one’s fellow Jews? Were Vayakhel and the laws of Shabbos meant to apply as mussar regarding one’s tendency to pursue self-interests and self-aggrandizement on both individual, political party and governmental levels amidst a bitter war against murderous Arab terror which threatens to destroy us from within in ways that the Arabs alone would never be able to accomplish were we truly “Adat B’nai Yisrael”?
Back in the “Old Country”, this author recalls that Kiruv Rabbanim placed heavy emphasis on Shabbos as the embarkation point — the beginning of one’s teshuvah journey to come close, to come closer to HaKadosh Borchu.
However, recalling past history of the past approximately 120 years, Shabbos seemed a point of disembarkment.
This is a point which needs to be repeated and emphasized: When the Jews emigrated to America in large numbers around the turn of the 20th century and had difficulty finding parnossa in their new residence: when the work was a six day job (before laws were passed regarding the five day work-week), the newly arrived Jew found himself with a huge test of emunah (faith) and hishtadlut (expending effort) — keep Shabbos or earn money to feed, clothe and house one’s family. It was a tough call for many and many failed the test. The results of this test, failed by many, were that after crying rivers of tears, they gradually distanced themselves from Hashem.
The weight of the test led many to working on Shabbos, then to eating non-kosher food, to secular marraige without marriage ketubot, to generations with little or no Torah footing or learning, and ultimately to inter-marriage and more. All of this has evolved to where we are today — massive numbers of Jews in America who are distant from Torah, distant from any trace of identification with their brethren or with our Divine heritage and inheritance: Eretz Yisrael. Despite the mushrooming kiruv movement of the past 50 years, there are huge numbers of offspring of the burgeoning inter-marriage rate who are NOT Jewish and thus, are lost to Judaism.
Rabbi Yormark adds in his D’var Torah on Parshat Vayakhel:
Shabbat is not merely ‘a day off’…. It is not merely a day where there are so many things that I cannot do. It is a day when the Jew enters the realm of The One Above. It is a day when the the theme is Oneg, pleasure and delight. It is a day where even our indulging in physical pleasure can be elevated and becomes an integral part of mirroring Hashem.
It is a day when concerns for mundane and ephemeral pursuits is inappropriate…. Shabbat is a Matanah Tovah — a very special gift.
The word Vayakhel — Assembling together of Kol B’nai Yisrael, introduces the building of the Mishkan (Tent of Meeting), the forerunner of the Beit HaMikdash, which would serve as a kappara (atonement) for the Eigel Zahav
A few years ago, Rav Arye Gordon, z’l said on our Parsha;
Vayakhel, when used for Tov, is to actualize immense power and potential which is capable of being used for the most lofty, noble goals — building, growing and developing love for our fellow Jews, Kavod shel Shemayim V’Torah (man’s recognition of Hashem’s control of the world and Torah as Hashem’s blueprint for man’s service).
Vayakhel, when used for rah, is capable of being used, Heaven forbid, to undermine and destroy. Or if the vehicle, Vayakhel is not used at all, the reticence and inability of Am Yisrael to come together and even talk about unity is something for which we all would be held accountable.
Mida keneged Mida, Vayakhel of our Parsha, by Moshe Rabbeinu’s emphasis on the holiness of Shabbat and his appeal for funds and donations toward the building of the Mishkan, he serves to bring about rectification of the previous misuse both of gathering together and of the donations of gold which went into the making of the avodah zora. The message of Parsha Vayakhel seems meant to atone for the Chait HaEigel.
Much later on, as the B’nai Yisrael is finally about to enter the Land of Israel after their 40 years in Bamidbar, Moshe calls together the Kahal in parsha Vayeilich to give over his final discourse on Torah and Halacha before his passing.
To segui into Parsha Pekudei, just as Shabbos is very special, so was Moshe Rabbeinu, despite whatever the cronic complainers in the camp said. Our Parsha should serve as a paradigm lesson for both today’s secular Israeli government leaders, as well as religious communal leaders in honesty, morality, accountability and transparency.
Our Parsha Pekudei begins;
“These are the accounts of the Mishkan (the Sanctuary), the Mishkan of testimony, which were drawn up on Moshe’s orders …” (Shemos, Perek 38, posuk 21 — Metsudah Linear Chumash, page 579).
In short, Pekudei is the accountant’s parsha, the parsha of crunching the numbers.
The Sefer L’lmod U’Lamed on our parsha asks what the primary reason was for Moshe’s detailed accounting of the costs of the construction of the Mishkan. The Sages tell that “there were apparently some who suspected that Moshe might have kept some … contributions for his own use.” (Parsha Pekudei, pages 97-98).
The Sefer “The Midrash Says” (pages 357-360) notes that Moshe Rabbeinu overheard mutterings among certain people, presumably sinful individuals such as Dasan and Aviram, who cast aspersions upon Moshe’s honesty regarding the allocation of the people’s donations. According to “The Midrash Says”, comments were heard such as:
“Of late, Ben Amram’s neck is very fat! ….No wonder; he is in charge of all that money for the Mishkan!”
Therefore, Moshe committed himself to account for the allocation and purpose of everything donated toward the construction of the Mishkan. “The Midrash Says” (page 357) then relates that not only did Moshe account for all donations, but he “… gave his calculations to a second person, Ithamar Ben Aharon, for verification.” Perhaps this was the first real paradigm of oversight: a Delloite-Touche CPA-like audit.
The irony here is that when the jewelry and gold were collected for making the Chait HaEigel, no accountability or transparency, no source and allocation of donations was demanded from those who compelled the Eigel. However, when the donations came in and the Mishkan was constructed, many demanded and expected such accountability and transparency from Moshe Rabbeinu. Today, we see pretty much the same ironies in the Israel judiciary’s dual standards of prosecution of those who act on behalf of Eretz Yisrael, those who make their homes on Jewish property, on Jewish land, vs (for instance) labor union protestors who disrupt and block traffic in strong-arming through their agendas.
Moshe Rabbeinu was the model of, and set the standard for accountability, oversight and transparency of leadership. One would definitely find no grounds for accusing him of pocketing the shekalim for returning empty bottles or for using an inordinate amount of national funds on the upkeep of his residence.
Moshe is, for all times, the prototype of a true Jewish Leader — humble, modest, without desire for self-aggrandizement and self-enrichment. His first and foremost thought was for the welfare and well-being of his nation — the B’nai Yisrael.
Moshe Rabbeinu was above corruption and self-enrichment. As goes an old political commercial: Nobody owned him as he could not be bought. And thus, no one could compromise Moshe Rabbeinu and his upholding Hashem’s laws by threatening him with public disclosures of corruptions, for Moshe Rabbeinu was incorruptable.
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them and that the expelled families of Amona be restored to their rebuilt homes, at government expense; both due to alt-leftist-agendized, supreme court legalized Yassamnik gunpoint. May our dear brother Jonathan Pollard be liberated and truly free — only upon his return home to Israel, and that Sholom Rubashkin, as well as the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem, as should the remains of the two chayalim from the Gaza War of two and a half years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.