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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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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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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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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.

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