Ki tissa 5774 Community Parasha Sheet TAL Shabbat begins - 16:54 Shabbat ends - 18:05 This Week’s Edition is Sponsored Lehatzlachat Rabbi Yosef Mizrachi shlit'a An ignorant patient once approached a doctor asking for his analysis on his brain. The doctor examined the patient and told him, "I'm sorry to tell you that your brain has two halves. The left half has nothing right in it, and the right half has nothing left in it." Many times through life we don’t seem to be reaching out to our full potential – we seem to be filling the glass only half. At others, we are completely empty, only occasionally do we reach our target. How can we go for and realise that potential? Let us take some insight from this weeks Parasha. The Torah relates about the upkeep of the temple in the wilderness (Mishkan) via a collection of Machatsit Hashekel (half shekel). Every man, whether rich or poor had to give half a shekel contribution to the Mishkan. Our Sages ask many questions on this episode; let us concentrate on a few. Why they were commanded to give half a coin? What was the symbol of this half? Furthermore when it came to this half a shekel, it seems that even Moshe was confused. Rashi cites a Midrash that Moshe had difficulty envisioning this. Hashem showed Moshe the appearance of a coin made from fire weighing a half shekel and told him "This is what they shall give." After this Moshe understood, but why did Hashem show the coin specifically to Moshe as a coin made of fire? The Alshich Hakadosh explains that Hashem wanted to portray an important message to the entire congregation. Everyone had to give a half a shekel as op- posed to a whole shekel, to imply that Am Yisrael is only whole, when we get together. Two halves that join together make one. In our single status we are not complete. When Hashem first created Adam, it was a combination of man and women. Hashem then split Adam and Chava, and the du- ty of every man since then is to find his soul mate, to settle down and get married. For this reason the Talmud calls an unmarried man a Palga Ish – half a man. When two halves combine a whole is created. Similarly when we all join in unity then we are a united force, otherwise we are divided and only worth half. The Admor Mibohush shlita gives an awesome insight as to why Moshe was shown a coin of fire. Every Motsei Shabbat at Havdala we light a candle and bless Hashem – Borei Morei Haeish – for creating fire. Why do we bless Hashem on Motsei Shabbat for creating fire? Our Sages explain that when Adam sinned he lost the merit to stay in Gan Eden, yet Hashem in His mercy allowed Adam to stay there for Shabbat. As soon as Shabbat was over, he was banished and entered a dark world. He was alone and didn’t know how to bring light to this darkness. He prayed to Hashem and He informed him that by taking two stonesa spark could be created. Hence fire was ‘created’ by man on Motsei Shabbat, and as we enter the new week, we thank G-d for this creation. Take a look at a stone, what do you see? Not much! Perhaps you can use it as a door stopper, yet on the inside it has the ability to create fire. Can it do this alone? No. In order to create fire, there has to be two stones rubbing away at each other. This, says the Admor, is why Moshe was shown the coin in fire. Its value would be half, in order to emphasise that in order to reach your full potential you must join with others. Team work and unity amongst Am Yisrael are essential. But there is a further dimension – that of the individual. In relating to the artisans that would build the Mishkan, Moshe was told ‘'See, I have called by name Bezalel the son of Uri…’. Betsalel was a man ‘filled with the spirit of G-d, in wisdom, and in understanding, and in knowledge’. Yet this is the first time we are introduced to him. We have no recollection of who he is beforehand. Rabbi Moshe Feinstein Zts’l asks why Hashem told Moshe to ‘see’. How was he supposed to see, if he didn’t know this person before. Rabbi Feinstein Zts’l gives an awesome answer. Everyone is created with fantastic qualities. We each differ in our blessings. But we have to know and understand those blessings and if Hashem has blessed us, we should ‘see’ that this blessing is for a reason. If we have great potential it is because Hashem created us that way in order for us to do great things. Look at that potential and go for it. Moshe was told in effect – “look – see, I have blessed Betsalel for a reason. He has great intelligence and understanding and he is the one that will be able to build the temple.” Thus the Parasha emphasises the individual together with the whole. Each of us has incredible potential; we should introspect and understand that potential in order to bring it to light. But at the same time we should comprehend that the potential also requires joining others in unity. For as King Solomon wisely stated – two are better then one. Rabbi Jonathan Tawil Two is better then one! TAL has many ongoing events for the youth and the community. To sponsor a shiur, event or parsha sheet, please go to www.torahactionlife.com
Transcript
Ki tissa 5774
Community Parasha SheetTAL
Shabbat begins - 16:54 Shabbat ends - 18:05
This Week’s Edition is Sponsored Lehatzlachat Rabbi Yosef Mizrachi shlit'a
An ignorant patient onceapproached a doctor asking for his analysison his brain. The doctor examined thepatient and told him, "I'm sorry to tell youthat your brain has two halves.The left half has nothing right in it, and theright half has nothing left in it."
Many times through life we don’t seem tobe reaching out to our full potential – weseem to be filling the glass only half. Atothers, we are completely empty, onlyoccasionally do we reach our target. Howcan we go for and realise that potential?
Let us take some insight from this weeksParasha.The Torah relates about the upkeep of thetemple in the wilderness (Mishkan) via acollection of Machatsit Hashekel (halfshekel).Every man, whether rich or poor had to givehalf a shekel contribution to the Mishkan.Our Sages ask many questions on thisepisode; let us concentrate on a few.Why they were commanded to give half acoin? What was the symbol of this half?Furthermore when it came to this half ashekel, it seems that even Moshe wasconfused.Rashi cites a Midrash that Moshe haddifficulty envisioning this. Hashem showedMoshe the appearance of a coin made fromfire weighing a half shekel and told him
"This is what they shall give."After this Moshe understood, but why didHashem show the coin specifically toMoshe as a coin made of fire?
The Alshich Hakadosh explains thatHashem wanted to portray an importantmessage to the entire congregation.Everyone had to give a half a shekel as op-posed to a whole shekel, to imply that AmYisrael is only whole, when we get together.Two halves that join together make one.In our single status we are not complete.
When Hashem first created Adam, it was acombination of man andwomen. Hashem then splitAdam and Chava, and the du-
ty of every man since then is to findhis soul mate, to settle down and get
married. For this reason the Talmud calls anunmarried man a Palga Ish – half a man.When two halves combine a whole iscreated. Similarly when we all join in unitythen we are a united force, otherwise weare divided and only worth half.The Admor Mibohush shlita gives anawesome insight as to why Moshe wasshown a coin of fire.Every Motsei Shabbat at Havdala we light acandle and bless Hashem – Borei Morei
Haeish – for creating fire.Why do we bless Hashem on MotseiShabbat for creating fire?Our Sages explain that when Adam sinnedhe lost the merit to stay in Gan Eden, yetHashem in His mercy allowed Adam to staythere for Shabbat. As soon as Shabbat wasover, he was banished and entered a darkworld. He was alone and didn’t know howto bring light to this darkness. He prayed toHashem and He informed him that bytaking
two stonesa spark could be created.Hence fire was ‘created’ by man on MotseiShabbat, and as we enter the new week,we thank G-d for this creation.Take a look at a stone, what do you see?Not much!
Perhaps you can use it as a door stopper,yet on the inside it has the ability to createfire.Can it do this alone?No. In order to create fire, there has to betwo stones rubbing away at each other.This, says the Admor, is why Moshe wasshown the coin in fire.Its value would be half, in order toemphasise that in order to reach your fullpotential you must join with others. Teamwork and unity amongst Am Yisrael areessential.But there is a further dimension – that ofthe individual.In relating to the artisans that would buildthe Mishkan, Moshe was told ‘'See, I havecalled by name Bezalel the son of Uri…’.Betsalel was a man ‘filled with the spirit ofG-d, in wisdom, and in understanding, andin knowledge’.Yet this is the first time we are introducedto him. We have no recollection of who heis beforehand.Rabbi Moshe Feinstein Zts’l asks whyHashem told Moshe to ‘see’. How was hesupposed to see, if he didn’t know thisperson before.Rabbi Feinstein Zts’l gives an awesomeanswer.Everyone is created with fantastic qualities.We each differ in our blessings. But we haveto know and understand those blessingsand if Hashem has blessed us, we should
‘see’ that this blessing is for a reason. If wehave great potential it is because Hashemcreated us that way in order for us to dogreat things.Look at that potential and go for it.Moshe was told in effect – “look – see, Ihave blessed Betsalel for a reason. He hasgreat intelligence and understanding andhe is the one that will be able to build thetemple.”Thus the Parasha emphasises the individualtogether with the whole.Each of us has incredible potential; weshould introspect and understand thatpotential in order to bring it to light. But atthe same time we should comprehend thatthe potential also requires joining others inunity. For as King Solomon wisely stated –two are better then one.
Rabbi Jonathan Tawil
Two is better then one!
TAL has many ongoing events for the youth and the community.To sponsor a shiur, event or parsha sheet, please go to www.torahactionlife.com
TAL is sponsored by020
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The Delight that is ShabbosRabbi silkin
In this week’s Parsha we are doublyenjoined to observe Shabbos: You shall ob-serve the Shabbos (Shemos 31:14) and again:Bnei Yisrael shall observe the Shabbos (31:16).The Ohr HaChaim notices the seemingsuperfluous nature of the second commandand offers more than a dozen possibleexplanations. One understanding is that thefirst is referring to observance of Shabbos –adherence to its rules and acceptance of itsregulations, typically is known as ShemirasShabbos. The second however refers to itsless appreciated aspect – Oneg Shabbos,the pleasure of Shabbos as Yeshaya HaNoviinstructs us: You shall declare your Shabbosa delight (Yeshaya 58:13, see RambamShabbos 30:1,7 on zochor veshomor).Let us explore how we might succeed inexperiencing the delight that is Shabbos.
Chazal record a conversation during whichHakodosh Boruch Hu informs Klal Yisroelthat He has a special place awaiting thosewho observe His Torah called Olom Haboh,the World to Come, whereupon they ask fora sample in this world and are told: “you’llhave a taste of Olom Haboh in this world,it’s called Shabbos” (Osiyos d’Rabi Akiva, 4;see Gemoro Shabbos 57a). Shabbos is thusdubbed “me’ein olom haboh”, a sample ofthe pleasure of the World to Come.Furthermore, Chazal refer to Olom Habohas a “day that is completely Shabbos”(Gemoro Rosh Hashana 31a), an ideaencapsulated in our Shabbos bensching.
We can better understand the relationshipbetween Shabbos and the contentment ofOlom Haboh when we consider the factthat Shabbos is the pinnacle of Creation; inthe words of our davenning: TachlisShomayim vo’Oretz, the ultimate goal ofheaven and earth. As is well documented bythe Ramchal (Derech Hashem, DaasTevunos 2) the entire purpose of Creation isthe fulfilment of Hashem’s desire to bestowgoodness and joy upon His creations:mechok haTov leheitiv, it is the rule of theGood to bestow goodness. As he quotesfurther the be all and end all of existence isthat we delight ourselves with Hashem andbenefit from the glory of His presence(Mesillas Yeshorim). And while we are notencouraged to make that the focus of ouravodoh, nevertheless it is true to say thatthis concept is our very raison d’être. Ittherefore follows that if the “tachlis” ofCreation is Shabbos then the “tachlis” ofShabbos is to revel in Hashem’s goodness.
And it extends further: not only is “oneg” anessential part of Shabbos, it is the vehiclewith which to achieve the ultimate oneg. Inother words, it is not just that the delight ofShabbos is a sampling of Olom Haboh,rather it is the means by which one attainsit. As the Gemoro says: Kol hameaneg esshashabbos zocheh lenachaloh belimetzorim – anyone who basks in Shabboswill eventually merit Olom Haboh (lit. Aportion without borders). This is more thanpoetic; it is a directive: the only route toeternal bliss is through experiencingShabbos with deep pleasure. This is indeed
alluded to in the aforementioned posuk inYeshaya: “you shall declare Shabbos adelight… [only] then will you delight overHashem…”; a prerequisite.
In practical terms this means that Shabbosprovides respite from the hustle and bustleof the week not to simply while away thetime but to stop and appreciate Hashem’smajestic world and take real pleasure fromdoing so. This appreciation is thefoundation of the Universe (see R Dessler,Kuntras Hachessed 13); truly “tachlisshomayim vo’oretz”. On the contrary, asthe Sheloh HaKodosh warned,self-indulgence is not the purpose of onShabbos; rather we are charged with being
“me’aneg es haShabbos”, literally“delighting the Shabbos”, not ourselves!
This is a vital ingredient in the Shabbosexperience that we ignore at our peril. A dry,unenthused Shabbos observance, whilecertainly laudable, nevertheless does notguarantee a rich and rewarding experiencein the Shabbos of our future. As ourShabbos days start to lengthen with theonset of Spring, we must not will the clockon to reach havdoloh faster but rather findways to cherish every moment of this gift intime. Perhaps we ought to go beyond thegreeting “Good Shabbos” and rather wisheach other “Delightful Shabbos”! Atreasured Shabbos is a treasured existence.Kol hamisangim boh, yizku lerov simcha.
LOVEWhat is love? Big question! How about
"What is Jewish Love"? OK, a little easier toanswer. In the Torah, we are commandedto love God (In the prayer "Shema":
"V'ahavta et Adoshem Elokecha").Hard to be 'commanded' to love someoneor something, no? Love is 'supposed' tocome from the heart, right? Maybe it'simportant that we are reminded daily tolove God - sometimes we might forget, betoo busy, get involved with other things.Loving God allows us to do Mitzvahs(commandments, including Tzedakah and
Gemilut Chassadim) more easily, withmore joy, with more feeling.The Torah also tells us to 'love yourneighbor as yourself' (Leviticus 19:18).Maimonides (11th century RabbanicScholar, also known as the Rambam),explains: "Whatever I want for myself, Iwant the same for everyone else. Andwhatever I do not want for myself or myfriends, I do not want for anyone else. Thisis the meaning of the verse “You shall lovethe other person as you love yourself.”(Sefer HaMitzvot, Positive Mitzvah #206)"
So, now, I think you are getting a betterpicture of what Jewish love is. And whatbetter way to do Tzedakah and GemilutChassadim than knowing/understandingwhat you want for yourself (and what youdo NOT want), and allowing this to guideyou in working with people in need. Youwant ice cream, they want ice cream. Youdon't want those types of flip-flops, THEYdon't want them either (even if they havenothing....they still have Kavod - dignity).
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"Remember Avraham, Yitzchak and YisraelYour servants." (32:13)
QUESTION: Why did Moshe mention ourforefathers when he entreated Hashem onbehalf of the Jewish people?ANSWER: In the year 1801 the first Lubavitch-er Rebbe, Rabbi Shneur Zalman of Liadi,known as the Alter Rebbe, was imprisoneda second time for his activities on behalf ofthe Chassidic movement, and he wasreleased on the fifth day of Chanukah.
A prominent Jew, Reb Nota Notkin, offeredto use his influence in the government togain the release of the Alter Rebbe if hewould agree to meet with three very promi-nent Rabbis of the "misnagdishe" (non-Chas-sidic) community. The Alter Rebbe agreed,and the first one he visited was thevenerable sage renowned for his Torahknowledge, Hagaon, Reb Moshe Chayfitz.Without formally greeting the Alter Rebbe,he immediately started asking him ques-tions, which the Alter Rebbe answeredsuccessfully. The Gaon then said, "I will nowask you a question that I asked manyscholars and no one was able to answer it. Ifyou can answer it, I will respect you greatly."
The Midrash Rabbah (44:7) says that whenMoshe prayed for the Jewish people,Hashem said, "When Avraham prayed forSodom, I was ready to spare them if hecame up with ten tzaddikim; I will do thesame now." Moshe replied, "You have me,Aharon, Elazar, Itamar, Pinchas, Yehoshua,and Kaleiv." Hashem said, "I see only seven."Moshe was in a quandary and asked, "Are
the deceased righteous alive [in the worldto come]"? Hashem responded in theaffirmative. "If so," responded Moshe,
"Zechor le'Avraham, le'Yitzchak, ule'Yisraelavadecha" — "Remember Avraham,Yitzchak and Yisrael Your servants, andtogether with them there are ten."
Another Midrash on this subject (Devarim3:15) says that Moshe offered to come upwith 80 tzaddikim. He mentioned the 70elders and the seven tzaddikim, asmentioned in the previous Midrash. WhenHashem said, "That was only 77," Moshereplied, "Remember Avraham, Yitzchak,and Yisrael, Your servants." How do we ex-plain the contradiction between the twoMidrashim?
The Alter Rebbe explained: There is discus-sion in the Gemara (Horayot 5b) whethereach tribe is considered a "kahal"(community) or if, when the Torah uses theword "kahal," it refers to the entirecommunity of Israel.
The Midrash in our parshah follows theopinion that the entire people areconsidered one "kahal." Thus, to gain for-giveness for Klal Yisrael, it was sufficient tohave ten tzaddikim.
The other Midrash follows the opinion thateach tribe is called a "kahal." Since in themaking of the golden calf, the tribe of Levidid not participate, only eleven tribes werein need of forgiveness. Each tribe had tofind seven tzaddikim and could use ourforefathers, the fathers of Klal Yisrael, as theother three. Therefore, Moshe mentioned77, which is seven for each tribe and said,
"Remember Avraham, Yitzchak, and Yisrael,Your servants. Add to each tribe our threeancestors and now they each have the meritof ten tzaddikim and deserve to remain alive."
The Gaon Reb Moshe Chayfitz was greatlyimpressed with the Alter Rebbe andshowed him honour and respect. Hepersonally gave him a chair to sit on andinstructed his wife to prepare a splendidrepast for their honoured guest.
"Moshe descended from the mountain withthe two Tablets of Testimony in his hand."(32:15)
QUESTION: What was the shape of theTablets?ANSWER: The generally acceptedillustration of the Tablets, square on thebottom with rounded semi-circular tops, isinaccurate.
The Gemara (Bava Batra 14a) states thateach of the Tablets was six tefachim (handbreadths) in length, six tefachim in breadth,and three tefachim in depth.
From this alone, we see that the Tabletswere square at both ends (66 tefachim) andnot rounded at one end.
Furthermore, the Gemara accounts for allthe space in the Ark — how it was filled up —either by the Tablets and the sefer Torah orthe Tablets and silver pillars (called "amu-dim") alongside them. There were nospaces unaccounted for, as there wouldhave been if the Tablets had been roundedat one end.
Printed with permission of Sichos in English
1. How many "geira" are in a shekel?
30:13 - Twenty.
2. What was the minimum age of military service in the Jewisharmy?
30:14 - Twenty.
3. What were the three different types of terumah donated?
30:15 - For the adanim (sockets), for the purchase of commu-nal sacrifices, and for the building of the Mishkan.
4. The Jews were counted after Yom Kippur and again afterPesach. Both times they numbered the same amount. How
can this be? Didn't some 19-year olds turn 20 during that sixmonth period?
30:16 - Their ages were calculated based on Rosh Hashana, notbased on their individual birthdays.
5. How many ingredients comprise the incense of the Mishkan?
30:34 - Eleven ingredients were used making the incense.
ParshaQuiz
(All references are to Rashi’s commentary unless otherwise stated)(Printed with permission of Ohr Samayach Yeshiva)
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RABBI YOSEF MIZRACHI’S TOUR OF SHIURIM IN LONDON
10 events in 72 hours !Last week Rabbi Yosef Mizrachi tour of lectures in London was heralded as an incredible success. B’H.
10 events in 72 hours – it must be a record!
Over the course of 72hours the Rabbi packed in a heavy schedule speaking at the following places:Adani shul, Rabbi Bassous, Tiferet Eyal, Od Yosef Hai, R Doron’s, Torah Way, Beis of Hasmonean Boys
School, Menorah Grammar, Anshei Shalom and a private venue.
The Rabbi was inspiring and uplifted the minds of all attending. He spoke on several interesting topicsincluding Emuna and the negative effects of the internet.
Rabbi Mizrachi has expressed a huge thanks to all the important Rabbanim and special individualswho have helped support this initiative. No doubt, you all are already reaping the rewards of the
Torah learning that has resulted B'e'H.
JOIN US for a delicious dinner and talk in Stamford Hill for the YOUTH@ Gan Eden SynagogueEvery Thursday @ 8pm.
It’s free and a great eveningLooking forward to seeing you!
