At the Speed of Thought

Parshas Vayakhel Pekudei

Posted on March 9, 2018 (5778) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

All the gold that had been used for the work in all the work of the Holy the gold of the waving was twenty nine talents, seven hundred and thirty shekels, according to the holy shekel. The silver of the community numbers was one hundred talents and one thousand seven hundred and seventy five shekels, according to the holy shekel. (Shemos 38:24-25)

 

There is a spiritual principle that “blessings cannot be counted” that is they cannot be quantified.” The Zohar asks, “How is it possible to count the vessels of the Mishkan? The answer in cryptic terms is that “from the left side they cannot be counted but from the right side Brocho- Blessing is relevant!” What in the world does this mean?”

 

Rabbi Dessler helps to decode the message and in doing he reveals a very big secret. Don’t worry, big secrets are not at risk of becoming too well known. They can be shouted out to the whole world and yet they would remain a secret. The left classically represents the weaker side and the right the stronger. It’s not so much about strong or weak but rather about the outer and inner realm. When it comes to what is visible and what can be counted that is the left side.

 

It is the physical dimension of things. The right is stronger because it is eternal and unable to be measured.

 

There are 88 keys on a piano. How many different types of songs can be played on a piano with 88 keys? I believe the answer is, “Almost unlimited!” (What if there are 613 keys!? That’s a different question.) The piano keys are numbered. That’s the view from the “left”. The infinite forms of musicality that it can express and the endurance of the compositions it births is the study of the “right” side. It is the fulfillment of the purpose for which this instrument was created.

 

Reb Dessler explains that that every object or entity in this universe whether big or small, simple or complex, has a root above and a reason for being that can be connected to serving The Creator. The Chovos HaLevavos, in the Gate of Serving G-d spells out that ultimately everything we do is either a Mitzvah or an Aveira, fulfillment of a Divine Commandment or a Violation! How so?!

 

Initially there are three areas of life. 1) Mitzvas which occupy a slim slice of our working days. 2) There are Aveiros – sins which we would hope are not a routine in our schedule. 3) Then there is the largest part of our lives which is called R’SHUS- neutral and able to go either way.

R”SHUS may include sleeping, or eating, or getting dressed, or exercising, or driving to and from work. They are not Mitzvos and neither are they necessarily Aveiros.

Here’s the shocking news. At the end of the day, the Chovos HaLevavos states there are only two realms. Those eight hours of sleep, those two hours of commuting, and all the time and money spent eating and drinking are either connected to their blessed and unquantifiable source or they are by default counted amongst the finite domain of the mundane, to be piled nowhere with last year’s snow.

 

The real raging battle of life is the contest for the territory of the “in between”. If one can connect sleep to the need to get up and serve HASHEM with a refreshed mind then eight hours have been captured. If one can eat to gain strength to do Mitzvos then it becomes a Mitzvah, the eating and the food itself. Mitzvos have the power to rescue buried treasure.

 

With these lenses we can see how the entire world and all of life is a giant field of opportunity and mine field riddled with risk.

 

The son of a very wealthy man once asked me many years ago, “What is the Torah’s view about having money? I told him, “Money is like manure! (Please pardon the crude analogy) If it is spread like fertilizer on a field where Mitzvah have been planted, it can accomplish worlds! If it’s just sitting around it tends to stink!”

 

The construction of the Mishkan was from gold and silver and regular earthly stuff. These are commonplace objects. A thing by itself is a bag of nothing until it is properly dedicated. Then suddenly it can be made holy, that fast, at the speed of thought.

 

Moving Mountains

Parshas Pekudei

Posted on June 7, 2002 (5755) By Rabbi Yaakov Menken | Series: Lifeline | Level: Beginner

The weekly reading begins with “These are the accounts of the Tabernacle…” (38:21). The Midrash tells us that the first word, “Eleh [these]” are closely connected to another “Eleh” – “These are your leaders, Israel…” This latter “Eleh” was said about the Golden Calf by those who followed it, claiming it as a replacement for Moshe. Although this was a severe transgression, we were able to repent for it and turn back to G-d. Hashem said to Israel, “With one ‘eleh‘ you angered Me, and with the other you will appease Me.” We were forgiven because the same enthusiasm was found in the latter as for the first – just as we ran to follow the Golden Calf, we ran to donate to and build the Tabernacle.

 

The Moreshes Moshe (quoted in “Peninim on the Torah“) explains that success in anything is determined not only by what is done, but how. Drive and enthusiasm are essential for success. Leadership is reserved for those who actually “live” their work.

 

So too, those who claim “success” in spiritual endeavors are those who devote themselves to it wholeheartedly. If we put our fullest energies into everything else that we do, but then devote little energy to Torah study, going to classes, or whatever else that we do for our Judaism… then it is hard for us to look back and say that we have truly grown to our fullest potential. It is drive and determination that make it possible for us to move mountains – even those mountains that reside within us.

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Text Copyright © 1995 Rabbi Yaakov Menken and Project Genesis, Inc.

 

Actoverts

Parshas Vayakhel Pekudei

Posted on March 11, 2021 (5781) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

And he made poles of acacia wood and overlaid them with gold. And he inserted the poles into the rings on the sides of the ark, to carry the ark. And he made an ark cover of pure gold, two and a half cubits long and a cubit and a half wide. (Shemos 37:4-6)

 

There’s a helpful writing tool that is good for giving children feedback on writing and it creates beautiful word art. It’s called WORDLE. When one plugs in a given text the most often used words are amplified and made larger in proportion to the frequency of use. Right away the theme of an essay can be detected or the over usage of a word is on open display. I’ve applied it to the Megillah and you won’t be surprised to discover that “HaMelech” is the BIG WORD of that document! Now if we were to insert the Parshios of this week, verbs would dominate by far, the words, HE MADE and THEY MADE would crowd the Word Cloud by far. Why!?

 

There a few dynamics at play here. The entire Jewish Nation is collaborating harmoniously to create a place for HASHEM in this world. It is unique in its unanimity and maybe only comparable to the time of the giving of the Torah when the all of Israel said, “Naase v Nishma”.

 

The construction of the Mishkan follows the Sin of the Golden Calf, and after Moshe broke the Tablets and went back up to Har Sinai twice to pray for his people for 40 days and 40 nights.

 

Only then after Yom Kippur were the instructions for building such a structure that would invite HASHEM into their midst was delivered. The building of the Mishkan is an exercise in Teshuvah. Everyone is doing whatever it takes to realign himself with The Creator! Nothing is more uncomfortable and dangerous for a person or a nation than to be out of sync with his Maker!

 

I once heard a clever phrase like this, and I find it to be very practical, especially when dealing with children in school, and trying to carefully measure out consequences so that mistakes can become converted to lessons learned. “You can’t talk your way out of a problem you acted your way into!” Doing an offensive act does not lend itself to being mended by a mere expression of “Sorry!” If somebody broke something he has to fix or build it anew! If a relationship was shattered by action it makes sense that it has to be rebuilt with action!

 

Here’s another phrase I find particularly meaningful and practical, and it has backing from the Ramchal and the Sefer HaChinuch. The Ramchal says, “External actions arouse the internality.”

 

The Sefer HaChinuch gives most often for the reason-flavor of a Mitzvah, “A person is affected by his actions”. So the agreeable quote is, “It’s easier to act your way into a better way of feeling than to feel your way into a better way of acting.” The best way to create change with ourselves is to get up and do. Actions speak louder than words, even to ourselves!

 

There’s an old time debate that’s probably still alive and well. The question is, “Is it better to be an introvert or an extrovert?” A mentor of mine recently explained to me that defining whether or not one is an introvert or an extrovert is a matter of asking one’s self, “Where do I get more energized!” If being still and reading a book or being contemplative juices your life, then maybe you are an introvert. If interacting with people and working a crowd jazzes your day then maybe you are an extrovert. I heard recently that a study was done and the most successful people are “ambiverts”. They get excitement from both, like a tree that has roots in the private realm and branches reaching out to the world, being both intro and extro symbiotically and healthfully feed each other.

 

I would like to propose a 4th category, “Actoverts”. I meet kids that love to help and do. Being active gives them life. This is more so if the task they perform is seen as truly meaningful.

 

Building the Mishkan awakens in us aspects of a nation of actoverts.

Emotional

Parshas Vayakhel

Posted on March 23, 2006 (5766) By Rabbi Raymond Beyda | Series: Table Talk | Level: Beginner

The job of building the tabernacle was not a simple contractor’s task. The holy kavanot -intentions- that had to be infused into the structure and its utensils were not for a simple Jew either. Moshe was correct in assuming that he was probably the best suited for the task.

 

However, Hashem informed him that it was to be Besalel the grandson of Hur who would merit the misvah. It was Hur’s brave defense of Hashem’s honor in the face of a mob of idol worshippers that tipped the scale in favor of his offspring. The Tabernacle was, after all, atonement for the sin of the Golden Calf that Hur so strongly opposed at the cost of his life.

 

The question is raised, however, “Wouldn’t Besalel’s personal animosity towards those who murdered his grandfather invalidate him to serve as the one to represent all of the people in this holy task?” This emotion should have interfered with his ability to act on behalf of the entire congregation with the unity and purity of intent needed to complete the job correctly.

 

The Midrash points out that the Tabernacle was built with such a degree of purity that it was hidden and never destroyed as were the two Temples that later served as the House of G-d. How did he attain this level and block out the negatives feelings?

 

The Messilat Yesharim describes vengeance as one of the most powerful human emotions – one that can block common sense and clear thought in even the wisest of people. It is, he says, one of the hardest feelings to control. Besalel gathered all of his tremendous energy to overcome this force. He knew that if the Torah demands of a person then the command is achievable. This power that he so definitely invoked earned him the honor of building the Mishkan even more than Moshe. It was the love of his brothers that prompted his grandfather to sacrifice his life and this same feeling made Besalel most suited for the job.

 

We often feel that our emotions are in charge of our behavior. “I couldn’t help myself” is a common excuse. We should realize that we have powers far beyond what logic dictates to conquer our emotions and to do what Hashem prefers. Understanding that this is true, increases our responsibility to perform as the Torah dictates – even in the face of the strongest waves of emotion. If more of used this energy to forgive rather than avenge we could bring peace to our people and redemption speedily in our days.

 

Shabbat Shalom

 

 

 

In Deep Deep Trouble

Parshas Ki Sisa

Posted on March 5, 2021 (5781) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

When the people saw that Moshe was late in coming down from the mountain, the people gathered against Aaron, and they said to him: “Come on! Make us gods that will go before us, because this man Moshe, who brought us up from the land of Egypt we don’t know what has become of him.” (Shemos 32:1)

 

This is the introduction to one of the great mistakes of all time, the Sin of the Golden Calf. We are still mopping up the fallout from that terrible event. It was beyond tragic. HASHEM even offers Moshe the option of wiping out the entirety of the Nation of Israel and starting again from him. Had Moshe not fought ferociously against it, it just might have been. That shows us how horrific this deed was and how it shattered the heavens in cosmic way we cannot comprehend.

 

We look on in horror as we review this incident over and over again through the ages. Maybe it’s a sign of the weakening of generations but I am left asking myself a fundamental question. I intend no irreverence in asking. I don’t mean to be cynical. It just needs to be asked and spelled out clearly so this dull heart can understand. What’s so bad about idolatry? Let me count the ways. Why is it so terrible? Let us try a few approaches.

 

Firstly, the primary and ultimately the most important relationship we can hope to have in life is with HASHEM. King David says, “As for me, closeness to HASHEM is goodness!” That is our mission. That is the goal. Without that we are, in the grand scheme of things, lost!

 

The Maharal studies the Ten Commandments not only in a linear fashion laying out a case for the logical flow of ideas but he also explains them in horizontal pairs. How does number 1 match up with number 6 and 2 with 7. Number 2 is the admonition against idolatry and it’s no mistake that number 7 is the warning against adultery. Choosing to be loyal to other gods is an act of supreme disloyalty and a break trust in our relationship with HASHEM.

 

Now, what is the importance and necessity of the second Commandment? After The Almighty introduces that He is G-d, why then do we need to be told to have no other gods. That’s strange!

Why is there an admonition against idolatry immediately following the bold and open revelation of The Creator Himself? Our classic commentators tell us that the first of the big ten is the head pin, the impetus for all the positive, active Mitzvos. The second is the driving force behind all the negative or prohibitive Mitzvos. How does that help us?

 

Little Chaim comes running into the house after school. He waves quickly and casually “Hi!” to his father who’s planted there in his seat on the couch. Father stops Chaim and asks him where he’s off to in such a hurry. Chaim informs his father that he’s going to get his ball and his glove, his bat and his cleats and join the other guys out on the field. Father shakes his head solemnly and reminds Chaim of their prior agreement. “Last night was your aunt’s wedding and you were up late.

 

The deal was that tonight it would be homework, dinner and early bed!” Dad says firmly. Chaim slinks off deeply disappointed, banging his feet and slamming doors in protest.

 

Five minutes later, though, that same disgruntled Chaim goes running gleefully past his father in the other direction with all his baseball paraphernalia. “Where are you going?” booms Father, amazed at the temerity of his little son. With a confident smile Chaim replies “It’s OK Dad, I asked Mom!” as he scoots out.

 

When our father, our boss, our superior commands us to do something it’s hard to avoid getting the job done. If The G-d who spoke to the entire Jewish Nation on Mount Sinai also tells me to bind my head and arm with little black boxes and straps, I’ll feel compelled to take my blood pressure every day simply because I was told to do so by the Creator.

 

However, if I am told not to do something, something that I have a desire to do, then the devilish genius within begins to search feverishly for a second opinion. Let me find or create a god, a rabbi, a religion that legalizes what I want to do so my conscience can be quieted. Then like a drug it’s hard to escape!

 

This is the genesis of idolatry. When one is capable of consciously abandoning the most important and ultimate relationship to justify a low urge then he is in deep deep trouble.

 

This Makes Intelligent People Act Like Fools

Parshas Ki Sisa

Posted on February 16, 2022 (5782) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The sin of the Golden Calf remains one of the great mysteries in the story of the Jewish people throughout the ages. Flooded with miracles on all sides, unbelievably redeemed from Egyptian bondage, and being sustained daily in a desert, the Jewish people somehow revert to idolatry and paganism. As illogical as this is, it is, nevertheless, not as surprising as later generations may assess the events.

 

Human beings are not only influenced, but, to a greater extent, are limited and bound by the norms of the general society in which they exist. How can millions of North Koreans weep at the death of someone who was a tyrant and a murderer over them? Yet that is exactly what happened when the two previous Kingdoms finally passed from this earth. It is exceedingly difficult to maintain one’s individual beliefs, no matter how correct and logical they may be, in the face of contrary opinion held by the majority general society.

 

There was a phrase in Yiddish and translates as “the general society is malleable and foolish”. Even the most outlandish of ideas – such as paganism itself – somehow will gain traction, even amongst intelligent people, if it is somehow the prevailing attitude that permeates the general society. In a world of belief and sacrifice for paganism, it is not that difficult to understand that this should affect the Jewish people as well, in spite of their own personal and national history of monotheism, miracles and G-dly deliverance.

 

The Talmud records that one of the great rabbis of the time saw the wicked king Menashe in one of his dreams. The Rabbi asked the tyrant for his help in answering a question in Jewish law, over which the rabbis of the study hall were struggling. The king answered promptly and correctly, as to what the law is according to Jewish tradition. The rabbi in wonderment asked the king that if he is such a scholar, how could he follow idolatry and allow it to be rampant in the Jewish kingdom that he ruled? Achov answered: “If you would have lived in my generation, you would have picked up the hem of your robe in order to run more quickly to serve that false idol.”

 

We look back at so many false idols and beliefs that litter the landscape of human history, and especially those of Western civilization. We wonder how people could have been so naïve and foolish and so wrong about such basic matters of faith and perspective? Yet we ourselves live in a society dominated by what we realize to be false ideas, bad policies and the foolish denial of facts and realities, let alone the obvious lessons of history and tradition. We know, for instance, that cancel culture is wrong, evil, and counterproductive to the human spirit and belief. Nevertheless, we are all careful not to say and certainly not to publish what we know to be true, because of our trepidation that we will somehow be canceled because of it.

To be a Jew requires a great moral strength and fortitude. We have not always been able to swim against the current tide, and, tragically, we always pay a price for that failing.

 

Shabbat shalom,
Rabbi Berel Wein

 

 The Heart Before the Force

Parshas Tetzaveh

Posted on March 4, 2020 (5780) By Rabbi Mordechai Kamenetzky | Series: Drasha| Level: Beginner

It takes a lot to build a Sanctuary in the desert. And it takes perhaps, even more to adorn the Kohanim (priests) who serve, in beautiful vestments that both symbolize deep spirituality while depicting splendor and glory. You need more than golden threads and fine tapestry. You need more than the ability to weave and design ornate garments. You need devotion, and you need heart. Not ordinary heart. Not the heart that pennant winners have or athletic coaches call for. You need a special type of heart. You need a heart filled with wisdom — Divine wisdom.

 

That is why Hashem commands Moshe to gather “all the wise-hearted people whom I have invested with a spirit of wisdom” to make the priestly garments (Exodus 28:1).

 

But the Torah is unclear. Were these select people Divinely ordained with a spirit of wisdom for this particular mission, or were intrinsic “wise-hearted” people imbued with an extra “spirit of wisdom”?

 

If the former is correct, then what did Hashem add? And if all their wisdom was divinely-gifted, then why didn’t Hashem simply ask Moshe to “gather all the people in whom I have invested a spirit of wisdom”?

 

Rav Sholom Shwadron, the Magid of Jerusalem, of blessed memory, once told a story about the famed Dubno Magid, Rabbi Yaakov Kranz.

 

The Dubno Magid once spoke in a town and a few maskilim (members of the enlightenment movement) attended. After the talk one of the cynics, who was totally unaffected by the warm and inspiring message, approached the famed Magid. “The sages tell us,” began the skeptic, “‘that words from the heart, penetrate the heart.’ Rabbi,” he snickered, “I assume that you spoke from your heart.

 

Your words, however, have had no impact on me whatsoever! How can that be? Why didn’t your words penetrate my heart?”

 

Rabbi Kranz smiled. In his usual fashion, he began with a parable.

 

“A simpleton once went by the workplace of a blacksmith, who was holding a large bellows. After a few squeezes, the flames of the smith’s fire danced with a rage. The man, who always found it difficult to start a fire in his own fireplace, marveled at the contraption. He immediately went and purchased the amazing invention. Entering his home, he smugly announced, “I just discovered how to make a raging fire with the simple squeeze of a lever!”

 

He set a few logs in the cold fireplace and began to push the two ends of the bellows together.

Nothing happened. The logs lay cold and lifeless. Embarrassed, the man returned to the blacksmith and explained his predicament. “I want a refund!” he shouted. This blower doesn’t work!”

 

“You yokel,” laughed the experienced blacksmith. “You were blowing on cold logs! You must start a small fire on your own! If you don’t start with a spark, a fire will never erupt!”

 

The Magid turned toward the maskil and sadly shook his head sadly. “If there is no spark, the largest bellows will not make a fire.”

 

In telling Moshe whom to choose for the sacred task of designing the Mishkan, the Torah tells us how G-d invests. He wants people that were imbued with a ruach chachmah – a sprirt of wisdom. But he prefaces the statement by telling us how one receives spiritual wisdom. The gift of spiritual wisdom does not go to just anyone. Hashem looks for those who have wisdom of heart. Those who understand what it means to be kind, compassionate, and loyal. Those who have the devotion to His will and the desire for more enlightenment get His ordination. The people who were imbued with Hashem’s Divine spirit previously had a spark.

 

And from that spark grew a force – a Divine force – that propelled wise hearts into a Divine spirit of wisdom.

 

Hashem tells us that we must begin the process on our own. If we supply the heart, He will supply the power to have deep, spiritual, even holy insight. He will supply the force. We must make sure, however, that we put the heart before the force.

 

 

 

The Wealth Challenge

Parshas Terumah

Posted on February 26, 2020 (5780) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

One of the greatest problems that has dogged religious life throughout the centuries is the place of material wealth and money in the structure of religious life. It is obvious to all that wealth corrupts and discredits noble programs and plans. The question boils down to the eternal issue as to whether the noble ends – Jewish education, synagogue worship, social charitable endeavors — justify the means, as the process often borders on the unethical procurement of money.

 

Monetary scandals have plagued all religious projects and ambitions from time immemorial.

 

The fact that the goal trying to be achieved is so noble and morally necessary, makes the temptation to deviate from correct integrity and proper behavior in fund raising and monetary conduct all the more tempting. Unfortunately, the history of religion is littered with monetary scandals driven by poor decisions.

 

The prophets of Israel decried this situation during First Temple times, but apparently to little avail. Religion sadly has a tendency to transform itself into a business, a commercial enterprise. And this always leads to the desecration of G-d’s name and catastrophic disasters.

 

Many commentaries and scholars have stated that this monetary corruption was the real basis for the destruction of the Temples themselves, and the continued cessation of Temple service even until our very day. Even buildings and programs conceived in holiness and founded by the most righteous of people are susceptible, over time, to fall into the trap of monetary scandal. I need not and will not enumerate specific examples of this weakness, but all of us are aware of their existence and sad influence.

 

Yet, despite all of this, these dangers are almost inevitable.  This week’s Torah reading combines the ideas of holy service to G-d with the necessity of fund raising and material wealth. The Torah apparently is of the opinion that the benefits of channeling and using money for noble good outweighs the dangers inherent in combining religion with wealth and money.

 

In fact, this is the pattern of the Torah in all matters of everyday life, events and society.

 

Judaism does not allow for excess hermit-like lifestyles. We are always somehow to be engaged in this world, tasteless and flawed as it may be. Yet the challenge is to somehow remain a holy people, a kingdom of priests, while dealing with these challenges that mark our daily lives and society. The holy tabernacle/mishkan is to be constructed through heartfelt donations of material wealth and personal volunteerism. Though religion and faith are corrupted by monetary issues, wealth applied correctly and through a generous hand can enhance and even ennoble religion.

 

Moshe was shown a coin of fire in Heaven. It could burn and destroy, but it could also warm and light the way. The word Terumah itself, in its literal sense, means to uplift and raise. Wealth properly used and applied can be the engine that propels all holy endeavors forward. As it was in the time of Moshe, so, too, does it remain one of the greatest challenges in Jewish life.

 

Shabbat shalom
Rabbi Berel Wein