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Mishenichnas Adar Marbin B’simcha. Today is Rosh Chodesh Adar, however, for us in Yeshiva Torah Vodaas the Simcha is not complete. Unfortunately, our Rosh Yeshiva Rabbi Yisroel Belsky is critically ill with a very sudden illness and I beg all of you to be Mishtateif in Tefilla for Rav “Chaim” Yisroel Ben Chana Tzirel.

Let us begin with a Machlokes Rashi and Ramban regarding the time that the beginning of Parshas Terumah took place. That is to say when did it take place that Hakadosh Baruch Hu told Moshe to gather Klal Yisrael and build a Mishkan. The Ramban says at the beginning of this week’s Parsha that this took place after Naaseh V’nishma. Immediately after the Naaseh V’nishma (נַעֲשֶׂה וְנִשְׁמָע) which we read about in Parshas Mishpatim in 24:7, Klal Yisrael so eagerly embraced the Torah, Hakadosh Baruch Hu said I want to dwell among them as it says in the Posuk 25:8 (וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם). Parshas Terumah follows immediately the last episode at the end of Parshas Mishpatim.

Rashi in Parshas Ki Sisa disagrees. In 31:18 (ויתן אל משה וגו’: אין מוקדם ומאוחר בתורה. מעשה העגל קודם לצווי מלאכת המשכן ימים רבים היה, שהרי בשבעה עשר בתמוז נשתברו הלוחות, וביום הכפורים נתרצה הקב”ה לישראל, ולמחרת התחילו בנדבת המשכן והוקם באחד בניסן:). Rashi there says that the Parshios of the Torah are not written in order. The Maiseh Ha’eigel took place a long time before the commandment of the Mishkan. Because the Eigel incident took place on Shiva Asar B’tammuz and it wasn’t until a long time later, Yom Hakippurim that Hakadosh Baruch Hu forgave Klal Yisrael and then began with the Mileches Hamishkan. So that according to Rashi this took place Yamim Rabbim later after the Kapparah of the Cheit Ha’eigel. So that we have here a dispute. This dispute between the Ramban and Rashi is actually a dispute among the Tannaim. The Medrash Rabbah says as the Ramban says that this Parsha took place immediately following Naaseh V’nishma and the Medrash Tanchuma says as Rashi says that it took place after the Cheit Ha’eigel. So this is one dispute.

If you look at the Rashi in Parshas Ki Sisa 31:18 you will see that someone inserted in parenthesis a Tzorech Iyun, a question, and a suggested Peshara between Rashi and the Ramban. But those parentheses are not part of Rashi, they contradict Rashi and as it stands we have a Machlokes between Rashi and the Ramban. That is one Machlokes regarding the timing of this Parsha.

The Sefer Tzion Ti’oriri points out that this Machlokes as we shall see momentarily is a Machlokes in understanding the purpose and reason of the Mishkan. Rashi understands that the Mishkan is a Makom Kappara a place of forgiveness. That is the Shittah of the Medrash Tanchuma. 25:3 (זָהָב וָכֶסֶף, וּנְחֹשֶׁת), Zahav is Mechapeir Al Haeigel Hazav.

The Ramban on the other hand and the Medrash Rabbah understand that the Mishkan is a place where Hakadosh Baruch Hu shows his love to Klal Yisrael. The Medrash has a Mashul.  The Mishkan is like a King who married off his daughter and asked the young couple to build a small room for him so that he could visit whenever he wants. So too  Hakadosh Baruch Hu gave the Torah to Klal Yisrael and asked that a Mishkan be built. So that according to Rashi it is for the purpose of Kapparah which is Rashi’s Shittah that it took place after Yom Hakippurim. According to the Ramban it is a show of Chibbah a show of love and it took place before the Cheit Ha’eigel and has nothing to do with Kapparah.

There is a second Machlokes between Rashi and the Ramban. In the beginning of Parshas Pekudei, the Mishkan is called Mishkan Ha’eidus (מִשְׁכַּן הָעֵדֻת) in 38:21. Rashi there says what does Eidus mean? It bears witness, testimony for Klal Yisrael that Hakadosh Baruch Hu forgave for the Maiseh Ha’eigel (משכן העדת: עדות לישראל שויתר להם הקדוש ברוך הוא על מעשה העגל, שהרי השרה שכינתו ביניהם). This is Rashi L’shitaso that the Mishkan is a place of forgiveness.

The Ramban in the beginning of Parshas Pikudei disagrees. He says Mishkan Ha’eidus, it was the Mishkan that was built to house the Luchos (אבל משכן העדות כולל הבית בכללו שהוא המשכן הנעשה ללוחות העדות). Again, the dispute is whether the Mishkan’s purpose is primarily for Kapparah.

A third Machlokes which is found in Parshas Tetzaveh 29:46. The Posuk reads, (וְיָדְעוּ, כִּי אֲנִי יְרוָר אֱלֹרירם, אֲשֶׁר הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרַיִם, לְשָׁכְנִי בְתוֹכָם). Klal Yisrael should know the Posuk says, that I am Hakadosh Baruch Hu their Hashem who took them out of Mitzrayim to dwell among them.

Rashi says (לשכני בתוכם: על מנת לשכון אני בתוכם) I took them out of Mitzrayim on condition that I be able to dwell among them. The Ramban says (ושימוש הלמ”ד בתנאי כזה איננו נמצא) that this is not true. The “ל” L’ never means on condition (Al M’nas as Rashi learns). Therefore, the Ramban says
(ואם כן יש בעניין סוד גדול, כי כפי פשט הדבר השכינה בישראל צורך הדיוט ולא צורך גבוה, אבל הוא כעניין שאמר הכתוב ישראל אשר בך אתפאר (ישעיה מט ג), ואמר יהושע ומה תעשה לשמך הגדול (יהושע ז ט), ופסוקים רבים באו כן, איוה למושב לו (תהילים קלב יג), פה אשב כי איויתיה (שם יד), וכתוב והארץ אזכור (ויקרא כו מב):) that this Posuk is telling us what he calls a Sod Gadol, a great secret. The secret is that the Mishkan is not for the Tzorech of Klal Yisrael but Kavayochel it is L’tzorech Govoah (for the purpose of Hashem). Hashem desired to dwell among Klal Yisrael. He brings from Tehillim 132:13 (אִוָּהּ, לְמוֹשָׁב לוֹ), that Hashem desired to dwell amongst Klal Yisrael. 132:14 (פֹּה-אֵשֵׁב, כִּי אִוִּתִיהָ), here will I dwell for I have desired it. So that the Ramban says that this is a Sod Gadol that the Mishkan is built L’tzorech Govoah, for Hahsem’s will to dwell among Klal Yisrael. This is L’shittoso that this is a place to show love. Rashi disagrees with that because Rashi holds that the Mishkan is built L’tzorech Hedyot, for the purpose of the Klal Yisrael to achieve Kapparah.

So we have 3 places of disagreement of the fundamental understanding of the Mishkan. 1) If the Mishkan is for the purpose of showing Chibah to Klal Yisrael as the Ramban says, or 2) the primary purpose is Kapparah, a place of forgiveness. This Yesod will obviously have to do with additional disputes between Rashi and the Ramban. But for today this is a longer Vort then I usually say. Suffice it to say that there are two understandings of the purpose of the Mishkan and as we go on to 4 out of the next 5 weeks of reading about the Mishkan it would be good to be identified.

Let us move on to a second topic regarding the Mishkan. In the Mishkan, Korbanos were brought as sacrifices. Tzomeiach, things that grow from the ground were also brought and offered in the Bais Hamikdash or in the Mizbaiach, but limited. Limited to 3 types of things. 1) Tevua – wheat or flour which is brought as part of the Korban Mincha, 2) Shemen – oil which was brought as well as part of the Mincha, 3) Yayin – wine that was poured on the Mizbaiach. Of all the things that grow, these 3 items wheat, wine, and oil are the only ones that are brought as an offering in the Bais Hamikdash. It is interesting to point out that these 3 items wheat, wine, and oil are unique in the long list of areas that have to do with the Mitzvos Hatorah.

For example these 3 items are mentioned in Kriyas Shema in the middle Parsha when we talk about Schar, giving reward for Mitzvos as it says in Devarim 11:14 (וְאָסַפְתָּ דְגָנֶךָ, וְתִירֹשְׁךָ וְיִצְהָרֶךָ).These 3 are mentioned specifically, wheat, oil, and wine.

Another example, the Mitzvah D’oraissa to give Terumos and Maasros, to give a portion to the Kohen or Levi, according to the Shittos of Rashi and Tosafos on Berachos 36 the Mitzvah D’oraissa is limited to 3 things. Which 3 things? Wheat, oil, and wine.

Similarly, the idea in the Mitzvos D’rabbanan that we make a Beracha. All Berachos are general Berachos with the exception of the Beracha on Tevua – wheat which is a Borei Minei Mizonos or Hamotzi Lechem Min Ha’aretz, the Beracha on wine where we say Borei Pri Hagofen. What about the Beracha on oil? On oil the Gemara in the beginning of the 6th Perek says really there would have been a separate Beracha except that it is not healthy for a person to consume oil by itself and therefore, Chazal didn’t give it its own Beracha. But all 3 would have Midirabbanan this special significance.

In addition, we have Yomim Tovim – holidays that are based primarily on these 3 items. Tevua -wheat of course on Pesach where the main Mitzva of the day is Matza, Shemen – oil of course on Chanuka, and Yayin – wine of course on Purim. So that again, these 3 things that grow from the ground stand out as being very unique.

We also find these 3 items in the teaching of Chazal related to wisdom. We find for example that Shemen Zayis – oil is good for Zikaron according to the Gemara. It is good to help a person improve his memory. I know of an incident with the old Skulener Rebbe Zatzal, he told someone who was becoming senile to take olive oil every day as part of his Refuah. About wine it says in Tehillim 104:15 (וְיַיִן, יְשַׂמַּח לְבַב-אֱנוֹשׁ– לְהַצְהִיל פָּנִים מִשָּׁמֶן; וְלֶחֶם, לְבַב-אֱנוֹשׁ יִסְעָד ). We say that wine brings out a person’s innermost thoughts which for a good person brings out Kedusha. Rav Yaakov Kamenetsky said about the word (לְבַב) that it refers to the brain the Seichel as opposed to the Leiv which refers to the heart.

The same thing with Tevua, the Gemara says in Maseches Berachos 40a (3 lines from the bottom) (שאין התינוק יודע לקרות אבא ואמא עד שיטעום טעם דגן). A certain level of understanding comes to a child when he is able to appreciate eating wheat products. So that we find in a vast array of areas, Mitzvos D’oraiisa, Mitzvos D’rabbanan, Schar V’onesh, Chochmo, that these 3 items, wheat, wine, and oil stand out. Why? What is special about these 3? When one thinks about it in depth you know that these 3 items, wheat, wine, and oil achieve their perfection only through the act of a person. It is not like fruits that can be grown, picked and eaten. Or like vegetables which can be picked and at most require cooking to be eaten. Wheat requires a lot of work to make it into bread, to make it edible. Similarly, with oil and wine a lot has to be done in order to make it desirable and special. Here we understand this basic idea that these 3 items, wheat, wine, and oil are special to the Ribbono Shel Olam. Why are they special? Because they require Ameilus, a certain amount of effort and work that is put in by a human being to make them usable. That is Hakadosh Baruch Hu’s Midda Kavayochel. To appreciate what a person does with effort, what a person does with Ameilus, what a person does with sacrifice. Kach Hu Midoso and the lesson of the Tevua, Yayin, V’shemen which are unique among all the things that grow and are offered Al Gabai Hamizbaiach. So for this week there are 2 thoughts, one thought regarding Rashi and Ramban’s very different opinion in the fundamental Yesod of the Mishkan and the lesson of the Nesachim and Menachos which are brought.

The question of the week is: This coming week will have in it Zayin Adar the 7th day Adar. On the 7th day of Adar Moshe Rabbeinu passed away so it is his Yahrtzeit. Is this a happy day or a sad day for Klal Yisrael. It would seem to be a bit of a Stira. On the one hand on Shabbos we say Tzidkoscha Tzedek, we say Tziduk Hadin because Moshe Rabbeinu passed away. The Shulchan Aruch brings a Minhag Chassidim, a Minhag of Tzaddikim to fast on the 7th day of Adar. On the other hand, there seems to be a custom that on the 7th day of Adar people don’t say Tachnun as if it is a Yom Tov. So it seems to be something of a contradiction in the Hanhaga.

We also have my old question regarding the 7th of Adar. The Sfas Emes in Maseches Megillah asks this question. If Moshe Rabbeinu was born on the 7th of Adar and was Niftar on the 7th day of Adar then he did not live 120 years he actually lived 120 years and one day. The 7th of Adar would have been the beginning of the 121st year. The Gemara says that Hashem was Mashlim Shenosav, gives complete years. It would seem that if Moshe Rabbeinu was born on Zayin Adar and passed away on Zayin Adar the years are not complete. This is a Tzorech Iyun, a question regarding the 7th day of Adar.

Rabbi Reisman – Parshas Teruma 5771

Parshas Terumah is about the Nedavos in the building of the Mishkan. Rav Schwab in his extraordinary Sefer on Tefillah, Iyan Tefillah has a Hakdamah to Tefillah which is certainly a very meaningful one and it is certainly connected to this week’s Parsha. Davening is Avoda and takes the place of the Beis Hamikdash. Rav Schwab in his Hakdama to Sefer Iyun Tefillah explains that as a person proceeds throughout the Davening he is actually entering in a sense into the Beis Hamikdash all the way to the Kodesh HaKodashim. He gives us a way of imagining it as we Daven. If we think about this it gives a great Chashivus to Davening and it makes the Davening so much more meaningful. I will share with you pieces of the introduction, it is not the entire introduction. Ayin Sham.

Rav Schwab explains that when we say the Berachos in the morning, those are the 15 Birchas Hashachar, those 15 Berachos correspond to the 15 steps that led up to the Shar Hanikanor which were the gates that opened into the great courtyard of the Beis Hamikdash. So as we say the 15 Berachos we picture ourselves going up through the steps, Leviim playing music alongside of us and going up and entering the Beis Hamikdash. Of course when we get into the great courtyard, the next thing in Davening is Korbanos. That is what we would see if we would go inside the Beis Hamikdash, the open area, we would see the Kohanim busy on the Mizbaiach bringing Korbanos. As we say Korbanos we can picture ourselves getting closer to the Kodesh Kodashim as we go through the area on which the Korbanos were brought.

The first building we enter is the Ulam or the opening which led to the Heichal, which led to the great hallway of the Klei Hamikdash. That Ulam as many of you know from the Gemara, had enormous doors in its opening. The Gemara calls it the biggest doors in Tanach. Then an entranceway, then again large doors through which one entered into the room which held the Klei Hamikdash. Those 2 large doors are symbolized by Boruch She’amar and Yishtabach.  Boruch She’amar is the entrance to Pesukai D’zimra and Yishtabach through which we exit and move to a higher level.

So when we say Boruch She’amar, Pesukai D’zimra, and Yishtabach we are entering the great entranceway which led into the Heichal, the hall in which the Klei Hamikdash stood. In the Klei Hamikdash from which we entered the Heichal, the Klei Hamikdash that we encounter first are the Shulchan and the Menorah.

Rav Schwab says something beautiful. The Shulchan as many of you know symbolizes the Gashmiyos needs of Klal Yisroel as it is a table. Bread which is Gashmiyos. The Menorah which stood opposite it represents the light of Torah. Limud Hatorah, the Ruchniyosdika needs. As we are entering on our journey towards the Kodesh HaKodashim we pass the Shulchan and Menorah. We say 2 Berachos before Kriyas Shema. The first Beracha is Yotzer Ohr U’vorei Choshech which talks about Hashem’s creation, of course it talks about it in lofty ways, however, it still talks about Olam Hazeh which represents the Shulchan. Subsequently, we have the second Beracha which is Ahavah Rabbah. This Beracha talks about the love of Torah and that represents the Menorah. As we are saying these 2 Berachos we think about the Shulchan and Menorah.

Then we come to Shema. The last Klei Hamikdash which was before the Kodesh Kodashim was the Mizbaiach HaKetores. This was the Mizbaiach on which the Ketores was offered a Rai’ach Hani’choach which is a beautiful smell to the Borei Olam.  That is Kriyas Shema, Kabbolas Ol Malchus Shamayim which is a Rai’ach Hani’choach to the Ribbono Shel Olam.

So we have gone up the 15 steps of with Berachos, we went through the Mizbaiach area with Korbanos. Pesukai D’zimra leads us through the 2 sets of double doors of the Ulam or the entranceway. In the Heichal we encountered the Shulchan and Menorah, which is the first 2 Berachos of Kriyas Shema. We encountered the Mizbaiach HaKetores which is Shema itself. Then the final Beracha which ends with Go’al Yisrael leads us to the Peroches, the great curtain which stood before the Aron. That Peroches is the entranceway into the Kodesh Kodashim. We find that when one says Go’al Yisrael you can’t have a Hefsik and you must go into Shemone Esrei. When you come to the entranceway you go straight in. I would add (Rav Schwab doesn’t mention this) that Rabbeinu Yonah in Berachos compares the Ulam, the Tefillah, the connection between Go’al Yisrael and Shemone Esrei to someone who knocks on the door and then enters. The Peroches being the door and then the Kodesh Hakodoshim, when one Daven Shemoneh Esrei a person should imagine himself as if he is in the holiest of all places in Olam Hazeh, the Kodesh Hakodoshim.

The Gemara actually says in Maseches Berachos 28 that when one stand Shemoneh Esrei Yichavein Libo Neged Kodesh Hakodoshim. His heart should be facing the Kodesh Hakodoshim. According to this, he should be picturing himself as the Kohen Gadol who is entering the Kodesh Hakodoshim. So too he in his mind should be entering the Kodesh Kodashim. This is the beauty of the Seder of Davening representative of a person going into the Beis Hamikdash all the way into the Kodesh Hakodoshim.

There is one more Nikuda. In Tehillim 134:1 ( שִׁיר, הַמַּעֲלוֹת הִנֵּה בָּרְכוּ אֶת-יְרוָר,    כָּל-עַבְדֵי יְרוָר
הָעֹמְדִים בְּבֵית-יְרוָר,    בַּלֵּילוֹת). It talks about people who were in the Beis Hamikdash at night. Why was anyone in the Beis Hamikdash at night? At night the Beis Hamikdash was closed. No business took place. Says Rav Schwab, these were the people who waited there at night waiting eagerly for the opening of the doors of the Beis Hamikdash. Can you imagine the beauty of people waiting to get into the Beis Hamikdash?

Rav Schwab says that they would wait there singing Shiros V’sishbachos, saying Divrei Torah, right outside the Beis Hamikdash. That is represented by Ma Tovu, Adon Olam, and Yigdal. The people who learn before Davening and make Hachanas before Davening. The Hachanah before Davening is this (הִנֵּה בָּרְכוּ אֶת-יְרוָר,    כָּל-עַבְדֵי יְרוָר    הָעֹמְדִים בְּבֵית-יְרוָר,    בַּלֵּילוֹת). A beautiful thought.

25:11 (וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר, מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ) Rav Mordechai Druk in the Sefer that I have quoted often, says a beautiful Raya. He is actually referring to an idea which the Gemara learns from the Aron.  The Posuk says that inside and outside the Aron was gold. The Gemara says that a Talmid Chochom has to have his inside at least as pure as his outside. Rav Druk makes the point that great people are greater on the inside than on the outside. They don’t reveal their greatness to the world. Here he brings an interesting thought.

The Ponovitcher Rav was once talking to the Brisker Rav and someone asked the Brisker Rav why the Chafetz Chaim was known as a Tzaddik, however, he was not known as a great Lamden and Talmid Chochom which he was. The Brisker Rav responded that the Chofetz Chaim had tremendous Koach Hatefilla. He Davened that the world not recognize that he was such a great Talmid Chochom. Subsequently, the Ponovitcher Rav was thinking if the Chofetz Chaim Davened that the world not know that he was such a great Talmid Chochom because of his Anivus, why didn’t he Daven that the world not know that he was such a great Tzaddik?

That troubled him until someone suggested the answer. The Chofetz Chaim knew that he was a great Talmid Chochom, he knew that the Mishna Berura was a Sefer that would mean a lot to Klal Yisrael.   However, the Chofetz Chaim didn’t know that he was such a great Tzaddik. So he Davened to the Ribbono Shel Olam to not let people know what a great Lamden and great Talmid Chochom he was. It didn’t dawn on him to Daven for people to not know that he was such a great Tzaddik because he did not see himself as such a great Tzaddik.  This is the answer that the Ponovitcher Rav suggested.

Rav Druk rejects that and says that the Chofetz Chaim knew who he was. He answers an amazing Teretz to the Kasha of why didn’t the Chofetz Chaim Daven that the world not know what a great Tzaddik he was?

Rav Druk answers that the Chofetz Chaim did Daven that the world not know what a great Tzaddik he was. Not only that, but his Tefillah was answered. The world doesn’t know the great Tzidkus of the Chofetz Chaim. Whatever we know is a small drop in the bucket compared to his greatness. (מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ) the inside gold was greater than the outside gold. That is a beautiful Raya.

25:6 The third Vort for today is a combination. Rav Druk added something beautiful to what Rav Schwab has said. Rav Druk is going on the Kasha that others have asked. Why in the list of the 15 donations to the Mishkan is the listing of (שֶׁמֶן, לַמָּאֹר), oil for the Menorah. In the other things it doesn’t say what it was for.       What is (שֶׁמֶן, לַמָּאֹר), oil for lighting? Furthermore, I would understand that the oil that was donated would be the (לְשֶׁמֶן הַמִּשְׁחָה). (שֶׁמֶן, לַמָּאֹר) oil for the day to day Avodah in the Mishkan should not be listed here. It doesn’t say anything about bringing animals for Korbanos. It doesn’t say anything about bringing flour for bread. So why does it mention (שֶׁמֶן, לַמָּאֹר) the lighting of the Menorah which was a daily routine and not part of the building of the Mishkan.

To answer this, Rav Druk sends us to Parshas Behaloscha and Rav Schwab’s Sefer on Chumash. In Parshas Behaloscha Rav Schwab asks a Kasha. The Posuk says that Aharon lit the Menorah in 8:2 (דַּבֵּר, אֶל-אַהֲרֹן, וְאָמַרְתָּ, אֵלָיו:  בְּהַעֲלֹתְךָ, אֶת-הַנֵּרֹת, אֶל-מוּל פְּנֵי הַמְּנוֹרָה, יָאִירוּ שִׁבְעַת הַנֵּרוֹת). Then it says 8:4 (וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב, עַד-יְרֵכָהּ עַד-פִּרְחָהּ מִקְשָׁה הִוא) how the Menorah was built.  The way the Menorah was built was the way it looked, all its different parts. It doesn’t belong there. The Posuk tells us to bring a Korban Olah on the Mizbaiach it doesn’t repeat what the Mizbaiach looks like. Why here when it says that Aharon lit the Menorah does it say (וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב), it mentions the building of the Mishkan?

Rav Schwab answers beautifully. The Gemara says that Moshe Rabbeinu didn’t understand what the Menorah should look like. The description in words was not adequate to be able to build it. Hakadosh Baruch Hu showed him a vision in which he saw the Menorah. In that vision the Menorah was a lit Menorah. It was a Menorah with oil and flames and lit wicks. The Menorah itself was being used. Therefore when Moshe Rabbeinu built the Mishkan, he had to build a Menorah with oil and wicks in it and it had to be lit. That was all part of the building of the Mishkan. That is why the Posuk here says when Aharon was lighting the Menorah it was not just a daily Mitzvah, he was completing the building of the Menorah. ( וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב, עַד-יְרֵכָהּ עַד-פִּרְחָהּ מִקְשָׁה הִוא:  כַּמַּרְאֶה, אֲשֶׁר הֶרְאָה יְ ר וָ ר אֶת-מֹשֶׁה–כֵּן עָשָׂה, אֶת-הַמְּנֹרָה) Like the vision that Hakadosh Baruch Hu showed Moshe that is the way he built it. Therefore the lighting of the Menorah was part of the building of the Mishkan.

It is doubly beautiful when one looks at what Rav Schwab adds to this. Rashi said on Posuk Beis (בהעלתך: למה נסמכה פרשת המנורה לפרשת הנשיאים, לפי שכשראה אהרן חנוכת הנשיאים חלשה דעתו, שלא היה עמהם בחנוכה, לא הוא ולא שבטו, אמר לו הקב”ה חייך, שלך גדולה משלהם, שאתה מדליק ומטיב את הנרות) that Aharon felt bad because the Nesiim had brought Korbanos to dedicate the Mishkan and Aharon had no part in it. Hakadosh Baruch Hu comforted him by saying you will light the Menorah. One minute, lighting the Menorah is a daily Mitzvah. Dedicating the Beis Hamikdash with Korbanos is part of the consecrating of the Mishkan. How can you compare one to the other? Aharon didn’t feel bad about the daily work he wanted to have a part of the building of the Mishkan?

Says Rav Schwab, according to this it is beautiful. The Mishkan was incomplete until the lighting of the Menorah. Ad Kan Divrei Rav Schwab.

Says Rav Druk, if you learn Rav Schwab in Parshas Behaloscha you can come back to Parshas Terumah. It has to say (שֶׁמֶן, לַמָּאֹר). I would think that the lighting of the Menorah is part of the day to day Mitzvos. I wouldn’t think that the lighting of the Menorah would be part of the building of the Mishkan. So the Posuk has to tell us (שֶׁמֶן, לַמָּאֹר). Even lighting the Menorah is part of the building of the Mishkan. (כַּמַּרְאֶה, אֲשֶׁר הֶרְאָה יְרוָר אֶת-מֹשֶׁה–כֵּן עָשָׂה, אֶת-הַמְּנֹרָה).

The question of the week is: There is a famous Gemara in Maseches Yoma that when the enemies entered the Beis Hamikdash when it was destroyed and they opened up the curtain of the Kodesh Hakadoshim they found the Keruvim were embracing each other. That was to show a love from Hahsem to Klal Yisrael. A beautiful Chazal.

There is another Gemara that Yoshiyahu Hamelech whose reign ended 22.5 years before the Churban hid the Aron by putting the Aron in a secret hiding place so that when the enemy comes it should not be captured. What is going on here? If he hid the Aron how were the Keruvim embracing each other when the enemy came in? They should have found an empty Kodesh Hakadoshim?

A hint to find the answer is in Melachim Aleph 6:23 (וַיַּעַשׂ בַּדְּבִיר, שְׁנֵי כְרוּבִים עֲצֵי-שָׁמֶן:  עֶשֶׂר אַמּוֹת, קוֹמָתוֹ). Anyway for now we will leave it as a Kasha.

Rabbi Reisman – Parshas Terumah 5770

25:2 ב  דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ-לִי תְּרוּמָה:  מֵאֵת כָּל-אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, תִּקְחוּ אֶת-תְּרוּמָתִי  The Meshech Chochmoh makes a Halachik Diyuk from the word Ish that an Isha who is a married is not supposed to give a Matana Meruba and a Gabbai Tzedakah is not permitted to take it from her. Therefore, the Posuk said Ish Asher Yidvenu Liboi.

We find a Chizkuni later in Parshas Vayakheil 35:22 כב  וַיָּבֹאוּ הָאֲנָשִׁים, עַל-הַנָּשִׁים; כֹּל נְדִיב לֵב, הֵבִיאוּ חָח וָנֶזֶם וְטַבַּעַת וְכוּמָז כָּל-כְּלִי זָהָב, וְכָל-אִישׁ, אֲשֶׁר הֵנִיף תְּנוּפַת זָהָב לַירוָרwhere it says that the men came with the women to make Nedavois. Why does the Pouk point that out? To teach us the lesson that women aren’t permitted to give Nedavois.

The difficulty with that is, the Din of Kol Ma Shekana Isha Kana Bai’la that a man is in charge of the money of the house, is actually a Din D’rabanan against the fact that the men are Mechayeiv Mezoinois and the woman accepts on herself Kol Ma Shekana Isha Kana Bai’la. How can they Teitch Pesukim this way in the Torah.

Furthermore, the woman has the right to say Eini Nizoinois V’eini Oise? In the Midbar where the Mezoinois was free, she certainly could have said that. So it seems as if this Meshech Chochmoh is problematic.

25:10 י  וְעָשׂוּ אֲרוֹן, עֲצֵי שִׁטִּים:  אַמָּתַיִם וָחֵצִי אָרְכּוֹ, וְאַמָּה וָחֵצִי רָחְבּוֹ, וְאַמָּה וָחֵצִי, קֹמָתוֹ  The Meshech Chochmoh has another Vort that Rav Yaakov has in Parshas Pekudai. The Rambam counts this as a Mitzvah L’doirois. That whenever an Aron is needed it should be made. The Kasha is why if it is a Mitzvah L’doirois to always have an Aron didn’t they build one in the second Bais Hamikdash?

The Meshech Chochmoh says that we find that the Aron was called Aron Ha’eidus or Aron Habris. The Aron was just a housing for the Luchois. So anytime there is no Luchois there is no Mitzvah to have an Aron. Therefore, in the Bayis Sheini when there were no Luchois, there was no Mitzvah to build an Aron.

Rav Yaakov adds a Kneitch. In the Bayis Sheni the Ribboinoi Shel Oilam made it clear that it was not Yemois Hamashiach. People might have thought that it was because the Bais Hamikdash was destroyed and now they came back.

Rav Yaakov writes in Parshas Bo that the reason why the months Nissan, Iyar, Sivan… are not Hebrew words is because we shouldn’t think that it is Yemois Hamashiach as well.

The Maaritz Chiyois writes in Maseches Yoma 21, that the reason they didn’t build an Aron in the Bayis Sheini is because we know that the Aron didn’t take up any space in the Koidesh Hakadashim. Yoishiyahu hid the Aron somewhere in the Makom Hamikdash. So it comes out that since it didn’t take up any space that it was in the Bais Hamikdash anyway.

25:3 – 25:7 ג  וְזֹאת, הַתְּרוּמָה, אֲשֶׁר תִּקְחוּ, מֵאִתָּם:  זָהָב וָכֶסֶף, וּנְחֹשֶׁת ד  וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי, וְשֵׁשׁ וְעִזִּים ה  וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים, וַעֲצֵי שִׁטִּים ו  שֶׁמֶן, לַמָּאֹר; בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה, וְלִקְטֹרֶת הַסַּמִּים ז  אַבְנֵי-שֹׁהַם, וְאַבְנֵי מִלֻּאִים, לָאֵפֹד, וְלַחֹשֶׁן The Ohr Gedalyahu brings an Ohr Hachaim Hakadoish that says the Pesukim that list the items that can be brought went in descending order like for example gold, silver, and copper. This all makes sense until we get to the Avnei Shoi’ham and Avnei Miluim which are last, Why? These were more expensive than gold, silver, and copper?

How do you show love? By giving something. The Ribboinoi Shel Oilam doesn’t care if I give gold or silver. However, a person who gives up gold shows more love than one who gives up silver because he gives up more. As we go down the list, each item showed less of a commitment to the Mishkan. So Avnei Shoi’ham and Avnei Miluim are at the end because those stones fell miraculously from Shamayim so that it could be used in the Mishkan. So it came out that no one gave up anything in order to give it as they received it only to give it. So even simple flax and wool, they were giving up something and therefore it is Geshmak as the order shows the level of commitment each person had.

27:1 א  וְעָשִׂיתָ אֶת-הַמִּזְבֵּחַ, עֲצֵי שִׁטִּים:  חָמֵשׁ אַמּוֹת אֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב, רָבוּעַ יִהְיֶה הַמִּזְבֵּחַ, וְשָׁלֹשׁ אַמּוֹת, קֹמָתוֹ The question of the week is: The outside Mizbaiach was 5 Amos in length and 5 Amos in Width. Isn’t 5 by 5 a square?  A square doesn’t have a length or a width? Why is this language of length and width being used here?

Rabbi Reisman – Parshas Teruma 5769

The Koil Eliyahu has a P’shat on the Parsha. The Beis Hamikdash was larger than the Mishkan. Although the Peroiches was 20 x 10 Amos, however, in the Beis Hamikdash it was 40 x 20 which was double the size. The Gemara says Peroiches Orka Arba’im Amah, V’rochba Esrim Amah (40 x 20). In Maseches Tamid Daf Chaf Tes Amud Beis it says, that we would have needed 300 Koihanim had the Paroiches became Tamei to Toivel it. The Gemara asks 300?

That is a Guzma. The Gra says, even Chazals Guzmaois are precise. How so? If the Paroiches is 40 x 20, then the Perimeter is 40, 20, 40, and 20. Which is 120 Amos all around.  The Mishnah says in Keilim, that the Amos of the Keilim in the Beis Hamikdash were 5 Tefachim, so it comes out that 120 Amos x 5 Tefachim = 600 Tefachim in the perimeter. So it would take 300 Koihanim holding it with both hands which were 1 Tefach each, which = 600 Tefachim. So it is precise the Guzma of Chazal of 300 Koihanim.

The Yifei Einayim in his Pirush on Maseches Tamid asks, what is the Gra saying that it is = to 600 Tefachim. If it is Takeh true that the Keilim in the Beis Hamikdash was 5 Tefachim for every Amah. Amos of the building is 6 Tefachim. The Paroiches the Gra says, was a Keili. However, it had to fill up the space in the building of the Beis Hamikdash. The building was 20 Amos wide based on Amos Habinyon. How could the Paroiches be 20 Amos wide based on Amos Hakeilim, it would not close off the Koidesh Hakodoshim?

If so, the 20 x 40 is actually Amos Habinyon, which is 120 x 6 Tefachim or 720 Tefachim. The Gra’s Cheshbon wouldn’t fit? When you Toivel something and you have people carrying it dipping into the Mikvah, you can’t hold it on all 4 sides. As you approach the Mikvah the people who are holding it on one side will fall into the Mikvah. So you can only hold it on a maximum of 3 sides. If so, you have a maximum number of Koihanim holding it on 3 sides which is 40, 20, and 40 which = 100 all around. Now you multiply the 100 * 6 Tefachim and it = 600 Tefachim, which works with the Amos Habinyon and the Gra’s Cheshbon is precise.

It says in 25:2, (וְיִקְחוּ-לִי תְּרוּמָה). Rashi says (ויקחו לי תרומה: לי לשמי). Why does this Mitzvah Davka have to be done Lishmah? Doesn’t every Mitvah have to be Lishmah?

Rav Pam said the following. There are two types of givers of Tzedakah. There are people who see others in need and give. Then there is the person who gives because he wants to have a Cheilek in something holy. He doesn’t want that something should happen and he shouldn’t have a part in it. When he gives he is actually taking (Loikaiach) for himself. He is not giving because the other person has a need. He is giving based on his own needs. This is not a Chisaroin, it is a higher level of giving. He understands that when he gives, he is actually taking for himself a Cheilek of what is going on. By the building of the Mishkan, Hashem didn’t need a place to live. There wasn’t a need. The whole idea of the donations was, V’yikchu Li Lishmi. A giving in which you were taking. With this simple thought we are Marviach two things. A) The Nesiim said whatever is left over we will give. For that, they lost a Yud in their name. They were derided. A person who says I will give everything that is left to give is giving in a good way. Rav Pam says, that is a good way to give only on the first way of giving of Tzedakah when there is a need. Here where everyone was supposed to have a part in it, V’yikchu Li T’rumah, a person should not be waiting.

Rav Pam also discusses (וַיְבָרֶךְ דָּוִיד) that we say every day in Davening that is found in Divrei Hayamim in Perek Chaf Tes. When did Dovid bless the people? Dovid wanted to build the Beis Hamikdash, he prepared to do it. Hashem said no, because Harbei Dam Shafachta. Nevertheless, Dovid still wanted a Cheilik in the Beis Hamikdash although he knew he wouldn’t be able to bring it to completion. He gathered the people and made an appeal, the people happily gave. That donation was also a V’yikchu, as Dovid knew that he would never see the completion of the Beis Hamikdash. He didn’t want the Beis Hamikdash to happen without him being a part of it. That is V’yikchu. That level of giving that the people had at that time is a higher level of giving and became a part of our davening.

Rebbi added that the Minhag of the Ari to give Tzedakah in middle of (וַיְבָרֶךְ דָּוִיד) is beautiful because it remembers that higher level of giving from Dovid’s time.

Rav Pam explained a third thing as well. In Uva L’tzion Goi’el it says (שָׁמְרָה-זֹּאת לְעוֹלָם, לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ; וְהָכֵן לְבָבָם, אֵלֶיךָ). Meaning, may You safeguard this forever, as the product of thoughts of the heart of Your people, and may You direct their heart to You. This is also found in Divrei Hayamim 29:18. Rav Pam explained the attitude that the people have of giving for their own sake.  (שָׁמְרָה-זֹּאת לְעוֹלָם), is Dovid’s Tefillah, that let that attitude always stay (לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ; וְהָכֵן לְבָבָם, אֵלֶיךָ). That is Gufa what the Shmira is on. Rav Pam would say, Mi Yoidea that that Tefillah of Dovid was Miskayeim with the great Noidvei Tzedakah of today. Therefore, even if sometimes the amount given is small compared to the amount that is needed, it shouldn’t deter us, because we are having a Cheilek in it.

We have to be careful about who we give to as there are many fake Tzedakas. Make sure the ones you give a nice amount to are real and the ones you are unsure about you should still give a small amount, however, in order to have a Cheilek in it.

A Yid was davening by the Kosel and he saw someone who was Davening there stick in a Kvittel with a few hundred dollar bills. He took the money and went to Rav Elyashiv to find out if he could keep it. Rav Elyashiv said what the intent of the person putting it there was is either a) it should go to Tzedakah or b) it should be money used to build the Beis Hamikdash when it will come time to rebuild it.

Based on this Chakirah, Rav Elyashiv Paskened that the man could keep it because he is eligible for Tzedakah. When Mashiach comes and it will be time to rebuild the Beis Hamikdash if the intent of the person was that it should be used for the rebuilding, it would have to be paid back. Rebbi felt that if an American is putting money in the Kosel, that it was a Segulah type of thing. So this makes it an even more interesting Shayla. If the person stuck it in for a Segulah and obviously there is no such Segulah, what is the Halacha. Do we say that we leave it there because that was this person’s desire, or do we say it is Stam thrown out money? Rebbi thought that given the traffic at the Kosel, that it is an equivalent to the Gemara’s case of Shotfei Nahar. Where the money is in a place that it becomes Hefker. Then anyone can take it, this was Rebbi’s Ha’ora.

The next segment was based on Zayin Adar being Moshe Rabbeinu’s Yahrtzeit and birthday.

Question 1) For Moshe to have been exactly 120 years old, he should have been Niftar on the 6th of Adar. If he was alive on the 7th of Adar, he already started his 121st year? Maybe a Teretz can be that he lived until the moment before he was born on the 7th of Adar. However, we know he died Bein Hash’moshois on Shabbos of the 7th of Adar? Was he born in the second minute of Bein Hash’moshois and died in the first minute?  However, it says that the house lit up when he was born, so it sounds like it was night when he was born.

Question 2) 120 years for Moshe Rabbeinu ended on Zayin Adar. Haman said that is a bad luck day for Klal Yisroel. The Gemara says, Haman didn’t know that Zayin Adar was also the day Moshe was born. Meaning it really is a good day for Klal Yisroel. In Shulchan Aruch Siman Taf Kuf Pei, it mentions that one of the days we should fast is Zayin Adar because of the Tzar of that day. It sounds like the Shulchan Aruch Paskens like Haman that it was a bad day for Klal Yisroel.

Question 3) It says in the Posuk that Moshe was 80 years old when he stood before Paroh.This is before the 10 Makkos. The yidden went out of Mitzrayim in Nissan, about 37 days after Moshe’s birthday. No one says the Makkos only took 37 days. There are a number of Makkos that says B’feirush that they took 7 days. That being said, when Moshe stood in front of Paroh, it was before Zayin Adar of that year. If he would have been 80, on his next birthday he would be 81. Then the 40 years in the Midbar would make him 121 which we know is not the case. So it is a Davar Peleh that the Cheshboin doesn’t really shtim? There is a R’ Yaakov Emden that says that the Yidden were in the Midbar for 39 years and that the Torah rounds it off. This is also shver, because the Gemarah goes thru a Cheshbon with the Man showing that it was 40 years.

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