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L'zecher Nishmas R Nissan Ben R Shmuel / For the Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam "
For questions, comments, or to get a weekly Dvar Torah on the Parsha- Please email: [email protected] Thank you, Y. Schechter
28:3
,
28:4 ...
And you shall speak to all the wise hearted
people whom I invested with a spirit of wisdom,
and they shall make the garments ofAharon to be
Mekadesh him, to serve Me. These are the
garments that they shall makethey shall make
garments ofKedusha forAharon your brother and
his sons to serve Me. The Torah discusses the
special garments which the Kohen Godoland all of
the Kohanim need to wear when performing
Avodah in the Mishkan. The Posuksays that those
making the garments shall make them in order to
be Mekadesh the Kohanim to serve the Ribbono
Shel Olam. Why does the Torah repeat in the
following Posuk that they shall make the Bigdei
Kodesh to serve Me? Perhaps the following Divrei
Torah will help us answer this question.
28:8
The Eiphods belt, which is
on it (the Eiphod), shall be made in the same
manner (as the Eiphod) it shall be of the same
workmanship. The Gufof a person clothes itself
with , garments ofGashmiyos. The
Neshama of a person wants to be clothed in
, garments of Ruchniyos. Each
good action one performs in this world clothes
his Neshama in Ruchniyos. One would think aperson should be concerned about providing his
, and let the Ribbono Shel Olam be
concerned about providing . The
Chachamim teach us that this is incorrect. Brochos
33b
Everything is in the hands ofShomayim except for
Yiras Shomayim. A person cannot control his
Gashmiyos garments. It is decided in Shomayim.
A person is in control of his Ruchniyos garments. It
is essential to work on ensuring that the Neshama
be clothed properly.
And 28:2
you shall make Bigdei Kodesh. The Posuk refers
to Divrei Torah which clothe a person. As it says inAvos 6:1 .
28:6
And they shall make the Eiphod. The
Meforshim explain that in reference to the Aron
the Posuk says, (and they shall make), as
opposed to the other Meleches Hamishkan where
it says (and you shall make) because the
Aron, which represents the Torah Hakdosha, is for
everyone - not just for the Kohanim. In regard to
the Eiphodthe Posuksays as well because it
also applies to all of Klal Yisroel. The Zoharsays
that the Eiphodis Meramez to
. Having a part in the making of the Eiphod
will cause one to be Zoche to Yiras Shomayim.
Shabbos 31a One must have Yiras Shomayim
along with his Torah.
- 28:6 Whydoes it say , Loshon Rabbim?
" Why were the names of the Shevatim
written on the stones? All of Klal Yisroel were
called Kohanim at Har Sinai. 19:6
All of Klal Yisroelcannot actually
perform the Avodah. Therefore the names of all
of Klal Yisroel are placed on the stones so that
when the Kohen Godolenters, it is as if each and
every individual ofKlal Yisroelentered the Kodesh
along with the Bigdei Kehunah. The Eiphodcauses
all of Klal Yisroel to become Kohanim and
therefore the Posukuses a LoshonRabbim.
28:3
Just as the Ribbono Shel Olam
commanded the Chachamim to build the Mishkan,
so too the Ribbono Shel Olam commanded that
they must make the Bigdei Kehunah. One should
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L'zecher Nishmas R Nissan Ben R Shmuel / For the Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam "
For questions, comments, or to get a weekly Dvar Torah on the Parsha- Please email: [email protected] Thank you, Y. Schechter
not say that Aharon could hire whomever he
wants to make the Bigdei Kehunah.
28:12
You
shall place the two stones on the shoulder strapsof the Eiphod as remembrance stones for Bnei
Yisroel. The purpose ofAharon Hakohen wearing
the Choshen on his heart was to be a constant
reminder when he was in the Kodesh to Daven for
all of the needs of Klal Yisroel. The stone on the
right side of the shoulder strap was Meramez to
the Ruchniyos ofKlal Yisroel, and the stone on the
left was Meramez to the Gashmiyos ofKlal Yisroel.
Aharon Hakohen was responsible for both theRuchniyos and Gashmiyos of Klal Yisroel. When
performing the Avodah he needed to worry and
Daven to the Ribbono Shel Olam for the complete
welfare of each and every individual in Klal Yisroel.
27:20
Moshe Rabbeinus name is not
mentioned at all in this Parsha because after Klal
Yisroel did the Chet Haeigel, Moshe begged the
Ribbono Shel Olam to forgive them. Moshe saidthat if the Ribbono Shel Olam will not forgive them
Moshe said to
leave his name out of the Torah.
27:20
Moshe was Moser Nefesh for the sake of
Klal Yisroel. Why was he punished for this action
in that his name was left out? Chazalsay that the
Loshon of with the ' means , Me
and you, Kevayachol Hakodosh BoruchHu said to
Moshe I and you together will command Klal
Yisroel. The name of a person is his essence as a
human being. It is because Moshe Rabbeinu was
Moser Nefesh for Klal Yisroel, he achieved the
highest possible Madreiga. His essence as a
human being became nullified, and he Kevayachol
became one with the Ribbono Shel Olam. The
name of a person is a separation between himself
and the Ribbono Shel Olam. Moshe transcended
this barrier and rose to the level that it became
the Ribbono Shel Olam together with Moshe
commanded Klal Yisroel.
Ki Saitzai 25:17
Remember that whichAmalek
did to you. Amalekrepresents the Midah of,haughtiness. The root of all bad Midos is the
Midah of Gaavah. Amalek saw all that the
Ribbono Shel Olam did for Klal Yisroel, yetAmalek
attacked Klal Yisroel. We must remember to stay
away from the Midah ofGaavah.
Perhaps now we can understand why the
Torah repeats that the purpose of the Bigdei
Kodesh was to serve Hashem. Aharon Hakohen
was chosen by the Ribbono Shel Olam to be theKohen Godol. The Kohen Godol had the great
Zechus of representing Klal Yisroel. Klal Yisroel
needed to know that Aharon was representing
them. They had to perform Mitzvos, learn Torah,
and dress themselves with Ruchniyos. Aharon
needed to know that he was representing the
entire Klal Yisroel. It was through his Zechusim,
along with the Zechusim of Klal Yisroel, that they
would merit a positive outcome from the Avodah,and they would receive a Kapparah from the
Ribbono Shel Olam. The Kohen Godolhad to be
Moser Nefesh for Klal Yisroel. When he went into
the Kodesh to perform the Avodah, his thoughts
were to plead with the Ribbono ShelOlam for Klal
Yisroels well being in Ruchniyos and Gashmiyos. It
is / who had the terrible Midah of
Gaavah, a Midah which we must stay far away
from. Perhaps this is why it is in Parshas Tetzaveh,
the Parsha that discusses the Bigdei Kehunah, that
Moshes name is left out. Moshes name being left
out demonstrated his complete Mesiras Nefesh for
the Tzibbur. So too the Kohanim, when
performing the Avodah, needed to be Moser
Nefesh for Klal Yisroel. All of Klal Yisroel are, on
some level, Kohanim and we must all strive to be
Moser Nefesh on behalf of the Klal. May we be
Zoche to see the Bigdei Kodesh used in the Bais
Hamikdash.
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L'zecher Nishmas R Nissan Ben R Shmuel / For the Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam "
For questions, comments, or to get a weekly Dvar Torah on the Parsha- Please email: [email protected] Thank you, Y. Schechter
9:22 -
To make them as days of feasting and
gladness, and for sending delicacies to one
another, and gifts to the poor. Days of
mourning and sorrow were transformed into
days of gladness and festivity. Klal Yisroelwere
on the brink of being annihilated. All was
reversed, and Klal Yisroelwere saved. This great
day was established for future generations as a
day of. Megilah 12a KlalYisroel
sinned by partaking in the meal of
Achashveirosh. Klal Yisroel did Teshuva and
were saved. The sin which caused the potential
destruction to Klal Yisroel was a sin of feasting.
If so, why would they establish the day in which
they were saved as a day of feasting? It would
seem more appropriate to establish it as a day of
fasting; a day to demonstrate to the future
generations not to sin and feast improperly. The
following Divrei Torah will shed light on this
question. 6:12
And Mordechaireturned to the Kings
gate. Chazalsay that Mordechaireturned to his
mourning and fasting. , and Mordechai
returned to the Ribbono Shel Olam with
Teshuva. This is the way of a Tzaddikin order to
receive the assistance of the Ribbono Shel Olam.
Mordechai Hatzaddik knew the Ribbono Shel
Olam was going to save Klal Yisroel.Nonetheless, he Davened with his full heart
beseeching the Ribbono Shel Olam to save them.
In a time of, we must cry out to the Ribbono
ShelOlam from the depths of our hearts. They
established this day as a day of feasting and
happiness. How should one approach the
fulfillment of this dictum? Every Yid must
remember the miracles the Ribbono Shel Olam
performed. The feasting must bring one closer
to the Ribbono Shel Olam.
The Gematria of
is the same as 661. It says in the
Zohar Hakodosh that the (rose) is a
Remez to Klal Yisroel. There are thirteen petalson a rose. It corresponds to the
which can help Klal Yisroel achieve
Rachamim and Teshuva from the Ribbono Shel
Olam. Bereishis 1:1 There are thirteen words
between the first time the Torah says the word
and the next time it says . This is
Meramez to the Thirteen Middos through which
one can achieve a Kapparah from the Ribbono
Shel Olam. Between the second and thethird , there are five words. These five
words correspond to the five petals which
strengthen and surround the rose. These five
petals are Meramez to the five which
sweeten the light ofTeshuva. 8:15
has five letters which
is represented with the letter ' . with
the ' at the end is . It was the power
of Teshuva in the city of Shushan which savedKlal Yisroel.
2:333
Sanhedrin 94a Hakodosh Boruch Hu wanted to
make Chizkiyahu Moshiach. The Midas Hadin
did not allow it because Chizkiyahu did not sing
Shira to the Ribbono Shel Olam for saving him
from Sancheriv. Chizkiyahu had full Emunah in
the Ribbono Shel Olam. He believed that if oneis constantly toiling in the Torah Hakdosha and
following the will of the Ribbono ShelOlam, the
Ribbono Shel Olam will take care of all of his
needs and protect him from all harm.
Chizkiyahu did not sing Shira to the Ribbono Shel
Olam because he understood that this is the way
the Ribbono Shel Olam created the world.
Everything in this world is dictated by the Chesed
of the Ribbono Shel Olam. The fact thatSancherivs army was destroyed seemingly by a
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L'zecher Nishmas R Nissan Ben R Shmuel / For the Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam "
For questions, comments, or to get a weekly Dvar Torah on the Parsha- Please email: [email protected] Thank you, Y. Schechter
miracle, is the way of the Ribbono Shel Olam. It
is all under the guise of nature. Nonetheless,
this was the failing of Chizkiyahu. He was
correct that nature and miracles are one and the
same. Yet when a miracle occurs, one mustshow more gratitude to the Ribbono Shel Olam,
and this will bring him closer to the Ribbono Shel
Olam.
- Megilah 12a
Klal
Yisroel deserved to be punished , because
they had pleasure from the Seudah of that
Rasha. The Gemara does not say because they
ate from the Seudah. We learn from this thatthey may not have had a choice whether to
partake in the Seudah. They deserved to be
punished because they had enjoyment from the
Seudah. They should have been pained that
they had to partake in the Seudah of this Rasha.
" - Megilah 12a
Klal Yisroelwent to the
Seudah because they feared that if they didnt,
they would be killed. Why did they deserve tobe punished for this? Although they had to go,
there was a way for them to do it without
performing anAveira. Immediately before going
to the Seudah they should have eaten until they
were completely satiated. That way by the time
they ate at the Seudah, their eating would have
been - which is not considered eating.
Had they done this, they would not have had
enjoyment from the food and would not haveperformed anAveira.
Purim 3 '
" Every
person has a Yetzer Tov and Yetzer Hara. The
Yetzer Tov wants to follow the will of Hashem,
and the Yetzer Hara wants the person to
performAveiros. The day ofPurim is about evil
being morphed into good. All of the evil plans of
Haman and Achashveirosh ended up being forthe good ofKlal Yisroel. On Purim one is to take
something that is inherently something of
Gashmiyos, something which is generally
provoked by the Yetzer Hara, and transform it
into something good. We must feast and be
jovial in a way which will bring us closer to theRibbono Shel Olam. We must serve the Ribbono
Shel Olam with our Yetzer Tov and with our
Yetzer Hara.
Perhaps now we can understand why the
main purpose of Purim is to be a day of
. Yom Hakippurim is a day like Purim.
They are both days which we dedicate to the
Ribbono Shel Olam. While Purim and Yom
Kippurare alike, they are also very different. Onboth days we are to attach ourselves to the
Ribbono Shel Olam. On Yom Kippur we must
attach ourselves with the Yetzer Tov, and on
Purim we must attach ourselves with the Yetzer
Hara. Yom Kippur is a day of complete Yetzer
Tov. We dont eat and drink, rather we Daven to
the Ribbono Shel Olam the entire day. It is a day
on which we try to make all of our actions of
complete Ruchniyos, not Gashmiyos. Purim is aday to serve the Ribbono Shel Olam through
Gashmiyos. We must learn Torah and do
Teshuva, and then eat, drink, and be merry. It
needs to be done in a way where we extract the
good from Gashmiyos. Through Gashmiyos we
can raise our level of Ruchniyos. Klal Yisroel
went to the Seudah ofAchashveirosh and had
pleasure from it. If they had to go, they should
have been pained to go to such a Seudah. Purimis a time to focus on Teshuvah. We need to
elevate all of our Gashmiyos actions which we
performed to satiate our physical desires. We
need to do Teshuva and transform them into
actions ofRuchniyos. Klal Yisroelsinned through
Gashmiyos. TheAvodah of the day is to elevate
ourselves through Gashmiyos. May we beZoche
to use the Yom Kodosh, Purim, to do a proper
Teshuva by turning our Yetzer Hara into avehicle ofKedusha.