Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
STAM
TORAH
PARSHIOS
VAYAKHEL-PEKUDEI 5775
“ACTUALIZING ASPIRATIONS”
The
holy Chassidic master, Rabbi Zushya of Aniploi, once mused[1],
“When I was young I set out to change the world. Then, I became a bit older and
I realized that I would not be able to fix all of the world’s problems, but I
could surely fix my own community. When I became even older I realized that my
community’s problems were beyond me as well. Still, I was confident that I
could rectify the issues in my own family. Now that I have reached old age, I
realized that I should focus on fixing myself!”
A number of years ago I had the opportunity
to spend a Shabbos at the New Springville Jewish Center in Staten
Island . The rabbi of the shul, Rabbi Nate Segal, is a veteran and
insightful educator, and has also had great success in his efforts to draw
unaffiliated Jews back to their roots. At shalosh seudos I was invited to say a
few words. When I finished speaking Rabbi Segal commented to me, “I see that you’re
young and vivacious. Let me give you a piece of advice: Go out and change the
world! I am already older and so I know that I can’t do it. But you’re young
and don’t know that yet. So go out and do it; change the world!”
The Torah portions of Vayakhel and Pekudei
are most unique, in the sense that they are almost a complete repeat of the earlier
portions of Terumah and Tetzaveh. The former portions present the detailed
instructions of the precise dimensions and materials to be used for the
construction of the Mishkan and the vestments of the High Priest. The latter portions
record, with almost exact redundancy, how the Mishkan was indeed constructed as
G-d commanded.
There are myriad laws that the Rabbis
extrapolate from careful exegesis of every extra letter in the Torah. The Torah
writes every word and letter sparingly and with incredible exactitude. The fact
that the Torah deemed it necessary to repeat two entire portions, almost
exactly as was stated earlier, is indicative of the fact that there is a great
lesson to be gleaned from here.[2]
“לך ה' הגדולה והגבורה
והתפארת והנצח וההוד כי כל בשמים ובארץ לך ה' הממלכה והמתנשא לכל לראש - Yours, G-d,
is the greatness, the strength, the splendor, the triumph, and the glory, even
everything in the heaven and the earth; Yours, G-d, is the kingdom and sovereignty
over every leader”[3].
Chazal explain that this verse refers to seven attributes of G-d[4],
through which G-d manifests Himself in this world, as it were.
However, the verse seems to separate the
seventh attribute “kingship” from the other attributes. The verse begins by
stating that all of the following attributes are G-d’s. But then, before
mentioning the seventh, it reiterates that this attribute belongs to G-d. How
does the attribute of kingship differ from the other six?
Rabbi Shimshon Pinkus zt’l explained that
every characteristic and attribute has two components: The first component is
the desire and yearning to accomplish. For example, one may have a deep desire
to do acts of kindness and beneficence. However, despite one’s best intentions
and desires, he may lack the ability and capability to fulfill those noble goals.
He may simply not have funds or resources with which to do acts of kindness.
The second component is the actualization
of one’s inner desires. It is the ability to bring one’s hopes to fruition. Desiring
and accomplishing are very different.
The first six attributes are all in the
realm of the first component. G-d maintains a deep desire, as it were, to do
acts of kindness, and to demonstrate His strength, splendor, glory etc. to us
constantly. The seventh attribute, kingship, represents the ability to
accomplish all of those desires. A king by definition has the ability to
produce and make things happen. He can raise and lower taxes, he can proclaim
war or peace, he can honor or disgrace, and he is known among all his subjects
as their leader and guide. In a word, a king is appointed to accomplish. Every
one else in the kingdom can pine, ponder, and debate. But the king has the
ability to proceed and to produce.
The actualization of G-d’s desire to bless
His world and His creations is represented by His attribute of Kingship and His
Monarchy. Thus, kingship merits its own category for it is the fulfillment of
all of the previously mentioned attributes. It is the “crowning glory” that
rests above all else, for without kingship all other attributes remain
unfulfilled hopes and desires.
The Torah portions of Terumah and Tetzaveh
contain G-d’s commands to Moshe regarding the Mishkan and all of its vestments.
But desires, plans, hopes, aspirations, and good intentions, are a far cry from
accomplishment and actualization. The fulfillment of all of those commands is
recorded in the portions of Vayakhel and Pekudei.
The Torah could have easily stated in one
encompassing verse that everything was created as was commanded. But the Torah
does not take for granted one iota of what was accomplished. Every single
vessel, material, and clothing that was constructed as was commanded merited to
be repeated on its own. Therefore, the words, “And he made… as G-d commanded
Moshe,” are repeated again and again. In this sense Vayakhel and Pekudei
represent the “kingship” of the Mishkan.
The construction of the Tabernacle was
completed on the twenty-fifth of Kislev[5].
However, the service did not actually begin for almost three months. During the
final week of Adar, Moshe performed the Service, during what was known as the ‘shivas
yimei meeluim- seven days of meeluim (inauguration)’. Then, on the first of
Nissan[6],
the Service began to be performed by Aharon and the priests.
The
Mishnah[7]
states that the first of Nissan is the “new year for kings”[8].
With the aforementioned idea from Rav Pinkus in mind, we can offer a
homiletical understanding of the Mishna’s words: Nissan is the New Year for
kingship because Nissan is a time of actualization and accomplishment, as was
symbolized by the fact that the Service in the Mishkan began in Nissan, despite
the fact that it had been completed well prior. In that sense it is a month of
regal bearing.
This can also be seen from a passage
recited in the Haggadah. “ברוך שומר הבטחתו לישראל - Blessed is He Who maintained His promise
to Israel
On Seder night we all are granted the
status of kings. According to the explanation of Rabbi Pinkus, a king is one
who accomplishes - galvanizing and actualizing his potential. To truly become a
monarch we have to merit that distinction.
As someone once said, “The only thing that
stands between a person and what he wants to accomplish in life is the will to
try and the faith to believe it’s possible.
And finally, “Whether you think you can or
you can’t… you’re right!”
“Yours, G-d, is the kingdom and sovereignty
over every leader”
“The new year for kings”
[1] This
saying has also been attributed to Rabbi Chaim of Sanz, and the Ohaiv Yisroel
of Apt, and others.
[2] Every
word and letter in the Torah contains endless explanations and esoteric
meanings. There are undoubtedly myriad ideas and mystical teachings that are
hidden in the extra verses. Our objective here is merely to understand on a
simplistic level what lesson we can derive from the Torah’s lengthy repetition.
[3] Divrei
Hayamim I, 29:11
[4] These
seven attributes were personified by the “seven shepherds” of Klal Yisroel.
Avrohom was the paragon of kindness, which is referred to as greatness;
Yitzchok was the paragon of spiritual strength; Yaakov was the paragon of pride
(the perfect balance between kindness and strength); Moshe was the paragon of
triumph/eternity (he transmitted the eternal Torah to Klal Yisroel) ; Aharon
was the paragon of glory (he performed the Service which is described as
pride); Yosef was the symbolism of faith even when he was alone in Egypt,
symbolizing that “everything in the heaven and the earth” are in G-d’s Hands;
and King Dovid is the consummate king and sovereign leader.
[5] which was
destined to become the holiday of Chanukah
[6] Which the
Torah calls “the eighth day”, including the seven days of the meeluim.
[7] Rosh
Hashana 1:1
[8] i.e. the
year of the reign of a Jewish monarch began anew in Nissan
[9] When this essay was originally written in 5769, the
readings of Vayakhel-Pekudei coincided with Parshas Hachodesh. It was also the
year when Birchas Hachama was recited. The following is the continuation of the
essay as it appeared there:
Every
person has dreams and aspirations. But life seems to have a way of sidetracking
us and distracting us from those dreams. The final of the four unique Torah
portions read during the weeks prior to Pesach, is parshas hachodesh. The bulk
of the portion discusses the laws pertaining to the Pesach sacrifice brought
just prior to the holiday and eaten at the seder on Pesach night. But the
portion begins with the words, “החודש הזה לכם ראש חדשים – This month shall be for you the head of
all months.” Our sages note that the word החודש also means renewal. This month, the month
of Nissan, is a time of regeneration and revitalization.
Nissan,
the month of monarchy and fulfillment, is a time for us to take stock of how
many of our own goals and dreams we have fulfilled. It is a chance for us to
appreciate what we have accomplished and to renew our pursuit of the dreams that
are dormant or have fallen by the wayside.
In Nissan, as the world of winter bursts into
spring, and rejuvenates itself in majestic opulence and splendor, we need to be
inspired to go out and change the world, (the fact that we cannot do so not
withstanding).
This
year we have the added merit of reciting the “blessing of the sun” on the
morning before Pesach. The blessing is recited once every twenty-eight years,
on the day when the sun returns to the exact spot on the horizon on the same
day that G-d created it, 5769 years ago.
A
blessing, or any ritual, performed/recited only once in twenty eight years,
gives a person reason to pause. It is a time to reflect upon where one was
twenty-eight years ago when the blessing was last said. How many of one’s hopes
and goals has he accomplished and how many of his dreams remain nebulous
dreams? On the other hand, it is also a time of hope when one contemplates the
next time, G-d willing, he will recite the blessing. Where does he hope to be
then and what does he hope to accomplish during the next twenty eight years?
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