Parshas Vayakel - "What Do We Want Our Names to Be?"

Quickie/Funfact: Shemos 35:2 "On six days, work may be done, but the seventh day shall be holy for you, a day of complete rest for Hashem; whoever does work on it shall be put to death."

Rav Baruch Simon Shlit"a quotes in his sefer, Imrei Baruch, a Shl"A HaKadosh (Meseches Shabbos P'Ner Mitzvah O'9) that has to do with the way that we greet each other on Shabbos. The Shl"A comments that it is most appropriate that when a person greets a friend on Shabbos he not greet him in the same way that he would greet his friend during the week (Good Morning, Good Afternoon, Good Night). Rather he should try to say "Shabbat Shalom" in order to specifically be mikayeim the mitzvah of "Zachor es Yom HaShabbos". Furthermore it is specifically fitting to finish off the greeting with the word "Shalom" because Shabbos is a day of peace. It is the responsibility of every person to distance himself from anger as much as possible on Shabbos.

(Shemos 35:30) "Moshe said to the Children of Israel, See Hashem has proclaimed by name, Betzalel son of Uri son of Hur, of the tribe of Judah."

The Midrash Tanchuma on this weeks Parsha says that whenever a person takes part in a abundance of mitzvos he acquires a name for himself. The Midrash continues to explain that a person is given three names within their life time. One name is given by ones parents, one name is given by ones friends, and one name is given based how a person distinguishes himself in life. No person could be more exemplary of this midrash other than Bitzalel, he created a great name for himself and therefore merited to build the Mishkan.

Bitzalel acted skillfully by preparing to erect the Mishkan by acquired wisdom, understanding, and knowledge from Hashem. For the verse says, (Shemos 35:31-32) "He filled with Godly spirit, with wisdom, insight, and knowledge, and with every craft. To weave designs, to work with gold, silver and copper." Nonetheless it is the Jewish belief that a person cannot accomplish anything that he was not destined to initially accomplish. From Bitzalel's birth he was destined to be a vessel that was to be utilized for the good of Klal Yisrael in order to build the Mishkan. Nonetheless a person cannot become something that they do not bring upon themselves. Bitzalel honed his skills and used them to serve Hashem and for the betterment of Klal Yisrael.

Rav Eliezer Simcha Weiss notes that according to the Midrash each person has three names: The first is given from one's parents, the second is given by one's friends, and the last which a person makes for himself. Bitzalel was not his first or his second name, rather Bitzalel was his third and most important name, it was the one that he had made for himself because of his many merits during life.

Although we can change our legal names, when we are in the earliest stage of infancy our parents give us a name that we identify ourselves with. Often times our friends will give us an additional name that somewhat represents a few of our character traits and the surroundings in which we dwell. Our real name however, is the name that we create for ourselves. The name that we create based on the way that we chose to lead our lives.

Bitzalel chose to live in the shade of G-d, thus he merited having an honorable name. What do we want our names to be?

Have a Fantastic Shabbos.......or should I say SHABBAT SHALOM!

Simcha Enhancers

Most recently I struck up a conversation with my good friend Moshe Jacobs. I had noticed that Moshe had been very busy and I wanted to know if everything was alright. After seeing the glow on his face I realized that he must have been up to BIG THINGS.

The answer to what had been consuming all of his time can be said in two words, Simcha Enhancers. Moshe had taken it upon himself to spearhead an initiative that will G-d willing change the face of simchas in the Tri-State area forever.

After attending a few weddings he was disappointed by the amount of simcha that was displayed (or lack there of). Of course, every one was smiling, clapping, and dancing with the new bride and groom, but the simcha was still lacking. Immediately he devised a plan. He was going to create a wedding shtick gemach that would be available to any simcha-goers, in order to enhance their event.

It started with just an idea, but after creating a catalog and website (www.SimchaEnhancers.com), Moshe now finds himself spending most of his time dealing with this unbelievable chesed.

After perusing the world wide web for a good way to contrast a traditional wedding with a Jewish wedding, I stumbled upon an article that was written by Emunah Braverman on Aish.com.

Simply put, "At a non-traditional wedding, after the ceremony is over, the newly married disappear in the middle of the dance floor briefly surfacing to hear some toasts. There's tremendous pressure to have the right dress, and even more pressure, to bring an appropriate date. A Jewish wedding is different. The whole goal -- the only goal -- is to make the bride and the groom happy. It's not about the food, the dance partners, their lives. This is the bride and groom's special moment. And it's up to us to create it."

Just remember, two words, SIMCHA ENHANCERS.

Torah from Beis Yeamans

This past Shabbos I had the privilege of staying with the Yeamans family in beautiful Scarsdale,NY.

After davening on Shabbos day, the Rav and the Rebbetzin of the community came over to the Yeamans home for a brief Kiddush and discussion of the weekly Parsha.

As conversation changed from the conventional chatter that comes with introductions, The Rav proceeded to ask a question stemming from Parshas Ki Sisa that he said, "had been bothering him for quite some time."

The Gemara Brachos 7a (See "Parshas Ki Sisa - "...First isn't the worst") discusses Moshe's refusal to see the Ribbono Shel Olam's face, even after G-d insists that he does. With an inquisitive tone the Rabbi asked, "If G-d offered Moses the Divine opportunity to see his face, who is Moses to say no?!"

After internalizing the question for a moment or so, I suggested (Yes, I believe that I raised my hand!), Perhaps Moshe did not refuse. He saw G-d "panim al panim", but he chose not to internalize his vision.

There are times in our lives when we read, see, or even experience things that we chose not to internalize. Moshe Rabbeinu saw the Ribono Shel Olam in His full glory, he just never saw him with the right perspective. Only when he stood on Har Sinai did he chose to view G-d with the correct intentions. Unfortunately, by that point in time it was too late.

It seems that many of our mistakes throughout history have not been in practice but in perspective. So much so that the Second Temple was destroyed because of it. It is said that the Temple was destroyed because we did not say Bircas HaTorah before learning Torah. Can this be? Did every person in Klal Yisrael make the same mistake? Is it possible that after generations of saying a blessing, that everyone communally made the decision to drop this piece of their tradition?

One is forced to answer that the reason for the Temple destruction was not because they didn't say Bircas HaTorah, of course they did! The reason was because they didn't have the right perspective or approach to the learning of Torah. It was more of an intellectual pursuit than a way of life. We had the wrong perspective

The lesson that Moshe learned at Har Sinai was not one of his generation a lone but it is one that will remain for Dorei Doros. Moshe might have been the first person to have a test at a burning bush, but each and every one of us regularly is tested at a burning bush of our own.

Parshas Ki Sisa - "Second is the Best, but First Isn't the Worst"

QUICKIE/FUNFACT: (Shemos 33:20) "He said, You Shall not be able to see My face, for no human can see My face and live."

The (Gemara Brachos 7a) mentions that Hashem said to Moshe, "when I wanted to reveal myself to you (at the burning bush) you did not want to see me, now that you want to see me, I don't want to see you."

Rav Yechezkel Abramsky Zt"l exlains that at the burning bush Hashem wanted Moshe to see him and to have an understanding of G-d's initiative for Klal Yisrael. This was so they would not sin. Nonetheless Moshe did not want to look. Now at Har Sinai when Moshe finally wanted to glance at the Ribbono Shel Olam, Hashem turned him down because the only reason why looking at Hashem was necessary was when there were no prior sins or a Torah to live by. Now that the Torah was given, G-d has no reason to reveal himself.

Commenting on the words, (Shemos 34:1) "Psol Licha Shnei Luchos Avanim Karishonim" "Carve for yourselves two Tablets like the first ones", the Medrish Tanchuma says that from the moment Hakadosh Baruch Hu said, "I am the Lord your G-d" the tablets were destined to be broken because an Eyin Hara was cast on them.

Only after the first Luchos had been broken does Hashem tell Moshe that the Second set of Luchos will be given in private. A simple question that must be asked is, if Hashem knew that the first Luchos were destined to be broken because they were given in public, why didn't Hashem give them in private?

Rav Yosef Dov Soloveitchik Zt"l answers that when we say the Havdala prayer on Motzei Shabbos we recognize a few different types of havdalas (contrasts). There is the difference between Kodesh and Chol (Holy and Secular), Ohr and Choshech (Light and Dark), and Yisrael and the Amim (Israel and all other nations).

There is a major distinction made that humans and animals can see the contrast between light and darkness. To a certain degree even the flowers and the shrubs can recognize the difference these two things. This is in contrast to the difference between the Sacred and the secular. This difference is one that is almost completely hidden from the eye. (Kiddushin 68a)In the story of the Akeida, only Avraham and Yitzchak could see the holiness that hovered above the makom of the Akeida/ Mt. Moriah and not Yishmael who came with them (see Gemara for more details). We can see from this Gemara that the difference between the sacred and the secular is almost undetectable.

Lastly there is the difference that G-d created between the nation of Israel and the rest of the nations. When creating mankind Hakadosh Baruch Hu decided that everyone's exteriors, both Jewish and non-Jewish, would be similar. Thus meaning that this final difference is hidden to the human eye. There are many Jews who are meticulous with Torah commandments even though on the streets they may not look like Jews at all. Only once they close their doors and are in the confines of their homes does their true Jewish side come out.

When Hashem gave Klal Yisrael the first Luchos the entire world shook. At that point, in fear that G-d was destroying the world, all of the nations came running to Bilaam's court asking him to save their lives. After listening to every single one of them plead and cry, Bilaam answered, "Hashem Oz Liamo Yitein Hashem Yivareich Es Amo BaShalom." He told them that they have nothing to worry about. G-d was delivering the Torah to his people, the nation of Israel. Even though Hashem knew that the first Luchos were going to be destroyed, He still gave them in public so that everyone in the world would know the difference between Klal Yisrael and all of the other nations. They were G-d's chosen people. (Also said in the name of R' Meir Shapiro Zt"l , who is most famous for instituting the Daf Yomi cycle.)

HAVE A FANTASTIC SHABBOS!!!

ViChayei Olam Nata Bisocheinu - Purim Katan

As I’m sure many of you know, today was Purim Katan. Aside from it being the 14^th day of Adar Rishon and a day of minimal levity it is also the Yartzeit of the late Rav Shimon Schwab Zt”l….

Tonight in the Yeshiva University’s main Beis Medrish, Rabbi Elchanan Adler Shlit”a addressed the student body in an intriguing and thought evoking speech. He reflected upon a major part of this week’s Parsha.

In this weeks sedra we learn of the infamous occurrence with the Golden Calf. Many meforshim commenting on this grave sin, mention that the causers of this despicable act were not from Jewish decent but were in fact Egyptian converts (Eirev Rav).

Rav Chaim Shmuelevitz Zt”l asks in his work Sichos Mussar, many people seem to find comfort in the fact that it wasn’t the Jews themselves who originally sinned but that it was the non-Jews who directly distorted the Jews ideas. Rav Chaim says, unfortunately there should not be any comfort found in this. The Egyptians saw and even experienced all of the miracles that G-d performed in Egypt and at the sea!

How is it possible that even the Eirev Rav could have sinned so gravely after experiencing these unbelievable events?!

Rav Chaim answers, that often times we have experiences which give us momentary highs. At the point of theses temporary euphorias we believe that we have been eternally changed. Shortly after the high leaves however, we realize that it was nothing more than a mirage.

When the Eirev Rav saw all of the miracles that were performed by G-d in Mitzrayim they were mesmerized. This placed them into a momentary trance that had them following the ways of klal yisrael up until mamad Har Sinai. Unfortunately this love of Hashem was only a quick fix and left immediately after they were “abandoned” my Moshe at Har Sinai.

Rav Adler recalled a specific meeting that he once had with Rav Shimon Schwab Zt”l. Rav Schwab told him a story that involved the true meaning of the words, “Vichayei Olam Nata Bisocheinu”.

As a child R’ Schwab had the opportunity to meet the Chofetz Chaim. The Chofetz Chaim barded the child (R’ Schwab) with rhetorical existential questions. The main one being, “where will you be in 100 years?” “where will you be in 1000 years?” “where will you be in 1,000,000?” After each question the Chofetz Chaim appropriately answered with increasing emotion, “with the Ribbono Shel Olam!”

R’Schwab commented that when a person says “ViChayei Olam Nata Bisocheinu”, it should not be a temporary fix, but it should be something that is permanently ingrained within each and every one of us. We should truthfully believe that we are and will always be with the Ribbono Shel Olam.

The Avnei Miluim

This past Friday morning my good friend Jeremy Apfel asked me to go to a shiur with him which was given by Rav Shor in Brooklyn. Rav Shor gave over the following inspiring Dvar Torah along with many others.

In Parsha Tetzaveh there is a listing of the clothing that the Kohen Gadol would don in the Mishkan. (The Meil, Ephod, Ketones,Avneit,Choshen,Tzitz...etc.) The one that is most identified to the Kohen Gadol however is the Choshen.

When describing the beautiful and valuable stones that made up the Choshen (see story with Dama ben Nisina to see the value) the Torah calls then the “Avnei Miluim” – filling stones. Rashi commenting on the name of these precious stones says that they were given the name “Avnei Miluim” because they filled 12 holes.

The late Rav Shmuel Birnbaum Zt”l posed the question; shouldn’t the name of the stones be on the stones themselves and not what they happen to accomplish on the side?

R’ Shmuel answered that within the context of the Kohen’s clothing there are two different types of stones mentioned. There is the Avnei Miluim and there is the Avnei Shoham. The Avnei Shoham were also beautiful and ornate stones much like the Avnei Miluim, nonetheless the Avnei Miluim were used in the Choshen to teach Klal Yisrael that a person or community can be tremendously accomplished, but as long as they are lacking something their accomplishments are belittled. A person/community must fill their holes (Avnei Miluim) before they can move on to the Avnei Shoham.

Will the real Moshe please stand up

Arguably the most talked about aspect of this past week’s Parsha was Moshe Rabbeinu’s name not being mentioned.

The Baal HaTurim explained that Moshe Rabbeinu was so humble and selfless that he told Hashem to take his name out of a Parsha in hopes that Hashem would save Klal Yisrael after the sin of the Golden Calf. Although Hashem made the “decision” to spare the lives of Klal Yisrael some aspects of Moshe’s condition were ever lasting and his name was erased eternally from Parshas Tetzaveh.

The Rav who spoke in the Romanisha shul (in the Lower East side) commented that of all of the Parshiyos in the Torah for Moshe not be mentioned this Parsha was the absolute worst. Parshas Tetzaveh talks about the Kehuna (Moshe was a Kohen for 8 days) and the listing of responsibilities which were to be handed over to his dear brothers and nephews. Hashem should have removed him from Parshas Balak! Why was he specifically removed from Parshas Tetzaveh?

The Romanisha Rov suggested that contrary to the Baal Haturim’s insight, perhaps Moshe Rabbeinu’s name is mentioned in this past week’s Parsha.

A person has two aspects to his name. There is the name which is given to a person by a guardian (Moshe,Aaron,Dovid, Shlomo, Aryeh, Zev…)and there is the actual essence of a person which a person is most familiar with as “himself/herself”. (See Aryeh Kaplan’s, "If you were G-d")

In this past week’s Parsha, by “removing” Moshe’s pretentious name (which was given to him by Batya – Pharaohs’ Daughter), we see the true essence of Moshe Rabbeinu. The first word of the Parsha truly illustrates this idea. The Parsha begins, “V’Ata Titzaveh Es Bnei Yisrael.” Who is the V’Ata that Hashem is commanding? It is Moshe Rabbeinu!

The only one who was truly responsible enough to handle this important revelation from G-d about the protocols of the Priestly garb was Moshe. Instead of Moshe being removed, Parshas Tetzaveh is the only Parsha were the real Moshe is beings mentioned.