Vayakhel: When One is Moved in Their Heart

Moshe assembles the children of Israel and tells them to bring donations to Hashem to build the mishkan. He addresses the appeal to those who are נדיב לב, noble or generous of heart. The Chumash describes those who contributed as נדבה רוחו, of giving spirit, and as נשאו לבו, uplifted or moved of heart. The Or Hachaim analyzes these two terms. Those who were of giving spirit, נדבה רוחו, made a rational assessment of the task being done and of their own capability, then made an appropriate donation. He continues to explain that while the assessment may be fair it is not what is in the threshold of their soul. Those who were moved or heart, נשאו לבו, were of a higher level, since they gave a disproportionate amount, as they were moved by the great goodness of their heart.

One can ask how is it that a nation of slaves could do the fine and delicate work in building the mishkan. Can a person who was working in the muck and mire suddenly cut precious stones and do exquisite weaving? Also how can such people understand the meaning of the temple articles and practically apply that knowledge? The answer is that if a person is greatly moved it awakens all kinds of hidden abilities. The result of a person being moved of heart, both physically and emotionally, is to change their mentality and make them into בעל נפש, master of their soul, and a more holy person.

Tetzaveh: Continuous Ascension

Parshas Tetzaveh has a number of components. It is a continuation of parshas Terumah in which Moshe receives the instructions from G-d, while he is on Mount Sinai for forty days, on how to build the mishkan. Tetzaveh starts with the oil used to light the menorah, then spends a significant amount of time on the garb for the cohanim, especially the cohen gadol. After that it gives the commandments concerning the investiture of the priesthood, and the mitzvah for the korbon tamid (the daily offering), and concludes with the instructions for the incense alter. The final details for the construction of the mishkan are in the beginning of the next parsha, Ki Tisa.



A remnant of the korbon tamid remains today in the form of the shacharis and mincha services. The Baal Haturim notes that the gematria of the word האחד is 18, the same number of the prayers that were originally incorporated into the amida. Perhaps when the temple is rebuilt, speedily and in our days, we will be bringing a yearling sheep, as an offering, twice a day, as was done in the distant past. Until then it is important that we should understand the meaning of the daily offering, and maybe that is its essential message from the Torah. The Ibn Ezra explains that the cohanim learned the procedure for the daily offering from the procedures Moshe followed when he inducted them into the priesthood. As a result our daily dovening is a commemoration of this seminal event.



The karbonos have multiple symbolisms. Bringing an animal onto the altar is reminiscent of a meal. Burning it entirely, as an olah, is a metaphor for total dedication. So to speak dovening represents a festive meal which is an act of devotion. This is how we are to start and end our day and through it we become sanctified in the glory of G-d. The Baal Haturim comments that the last letters in the phrase על המזבח כבסים בני spell out the word לחמי, my bread. This is a hint, if it is possible to say, that the daily devotions of the Jewish people are the bread of Hashem, and just like bread is the staff of life for a man, this is what gives Him life. The section ends that through the korbon tamid, we will recognize the Creator and see that He took us out of Egypt to dwell among the children of Israel.

Ki Tisa: The Glory of G-d

After Moshe rabbainu receives the tablets on which are engraved the Ten Commandments, the children of Israel sin with the golden calf. Moshe appeals to Hashem for forgiveness and Hashem forgives them partially because Moshe has found favor in His eyes. Moshe sees that this is a propitious moment and asks that he be shown the glory of G-d. G-d replies that a man can not see the face of G-d and survive, however He will pass all of His good before him. Moshe will so to speak see the back of G-d but His face he will not see. The commentaries say that Moshe saw the knot on the back of G-d tefillin shell rosh (head), which is made like a ד On tefillin there are three knots. The other two are on the tefillin shel yad (arm), one is a ש, often on the hand, and the other is a י, which fastens the box to the strap. Together they spell out the name of G-d שקי.

The commentaries focus on a number of issues. What is in fact the glory of G-d and what does it mean to see it? The Ramban explains that the request is that Moshe should have a clear perception of the divine and that he should comprehend and reflect on all of G-d’s goodness. The Or Hachaim renders the verse as speaking mouth to mouth with G-d, a consuming fire, and a vision of the light above. The Seforno focuses on the meaning of the shem Havaya and states that the glory of G-d is how everything that exist draws existance from his existance. Also, that there is a relationship between everything that is to be found in the world. The Clee Yakar says that Moshe requested to see reward given to the righteous in the world to come. He continues that this is impossible for flesh and blood to comprehend. The best we can see is the small amount of compensation that flows to them in this world, so to speak the knot on the back of G-d’s tefillin.

In the following verse Hashem replies to Moshe, “I will pass all my goodness before your face and call the name of Hashem before you, and I will be benevolent to whom I will be benevolent and be merciful to whom I will be merciful.” Hashem has a number of names and appellations. It would seem that the revealed good flows from the name Havaya. This is the name of the Creator who gives existance to all. The name Elokim is a G-d of judgement. The name Shaki is the bestower of what we need. When G-d behaves as Hashem this is where we clearly see benevolence and compassion. This is the essence of the goodness of G-d and the highest expression of His glory.