Pekudei

5782

Yahrzeit of the מהרי"ט אלגאזי

This Shabbos, ב' אדר שני, is the Yahrzeit of the מהרי"ט אלגאזי-Rabbi Yom Tov Algazi who lived in Yerushalayim, who was nifter in 1802. He authored a commentary on the הלכות הרמב"ן on בכורות and חלה. Reb Avraham Weinfeld came to the concentration camps when he was fourteen and he had already learned the מהרי"ט אלגאזי on בכורות. He said that it was such a popular לימוד that people would learn בכורות just in order to learn the מהרי"ט אלגאזי.

There is a Haskama written by the Chassam Sofer that he wrote to the publisher of this sefer who lived in his city, Pressburg, where the Chassam Sofer was the מרא דאתרא and it says the following:

הלכות רמב"ן על בכורות הל' חלה וסביביו נסעדה סעד גדול מגברא רבא ויקירא גאון עולם מהו' יום טוב אלגאזי זצ"ל, מכירו הייתי לשעבר בהיותו שליח וכו' והארץ האירה מכבודו, ואמנם עדיין לא הגיעו לחצי הכבוד הראוי לו לפי הנראה מחיבור זה הנקרא הלכות יום טוב על בכורות וחלה, כי הפליא לעשות הגדיל תושי', מיום חבור משנה למלך לא נראה כחיבור זה וכו' ע"ש.

Additionally, the Chida in the שם הגדולים when writing about the מהרי"ט אלגאזי uses the expression in the Gemara יום טוב ראשון דאורייתא.

Yahrzeit of the Levush

Tomorrow, ג' אדר, is the Yahrzeit of the Levush, Reb Mordechaim Yoffe, who died in 1612. In his Hakdamah, he writes how he originally tried to have Talmidim but they didn’t turn out the way he wanted them to. So he decided to write a sefer. After the Beis Yosef on the Tur came out, it was an immediate best seller and everyone learned it. The Levush felt that it was nevertheless too lengthy and there was a need for a more abridged version with clear conclusions and rulings. So he planned to write such a sefer but then when he moved from Prague to Italy, he heard that the Beis Yosef had put out the Shulchan Aruch which was clear and concise rulings so the Levush felt that his idea had already been done. But then he decided that the Mechaber was only based on the rulings of the Rambam as was the Minhag in Sephardi countries. So the Levush decided that he was going to write a Halacha sefer with clear and concise rulings for the people of Ashkenaz. But then he heard, that his Rebbe, Reb Moshe Isserlis had done such a work for the Bnei Ashkenaz. As a result, the Levush writes that he pushed off this sefer and focused on three other seforim that he was working on. Later on, after seeing the Shulchan Aruch and the Rama, he decided that they were too concise and that there was a niche for his sefer, the Levush, and he pursued it.

Chazak Chazak Vnischazak

When completing a Chumash, we said “Chazak Chazak Vnischazak.” Although most people probably say “Vnischazek”-and may we be strengthened, it makes more sense to say Vnischazak as it appears in the Pasuk in שמואל ב י:יב which says חֲזַק וְנִתְחַזַּק בְּעַד עַמֵּנוּ וּבְעַד עָרֵי אֱלֹהֵינו. Additionally, it doesn’t make sense to say to say “Vnischazek”-and may we be strengthened because that is something that happens automatically if we are “Chazak Chazak.” Therefore, it makes more sense to say “Vnischazak.” But either way, what is the meaning of this phrase? Why are we talking about Chizuk?

There is a שו"ת מהר"י מינץ ס' פה that discusses what happens if a shul misses Krias HaTorah on Shabbos. This happened because there was a minhag in shul that if there was a dispute between a תובע and נתבע, the נתבע had a זכות to be מעכב the קריאה (עיכוב הקריאה) until the argument was settled. In this particular incident, it went on the entire day and they didn’t end up doing Krias HaTorah. The Ohr Zarua, brought by the Rama in OH 135:2, ruled in such a case that the shul should read the Parshah they missed the following Shabbos along with the actual Parshah of that Shabbos. The Magen Avraham there quotes the מהר"י מינץ saying that is only if the Parshah missed was in the same Chumash because then they can be connected as opposed to if one was in one Chumash and the following week was in another Chumash. Like we see by פרשיות מחוברות that usually the fourth Aliyah connects the two Parshiyos as we read for him some of the first Parshah and some from the next Parshah. However if the missed Parshah was in one Chumash and the current Parshah is in another Chumash, then they do not read it together the following Shabbos. The reason is because you can’t connect Parshiyos from one Chumash to the next being that it’s a separate ענין and his proof is because we conclude with Chazak Chazak Vnischazak which is like we say הדרן עלך. It must be we got to an end if we are talking about review. (The Magen Avraham only brings the ruling from the מהר"י מינץ but in the מהר"י מינץ he elaborates on the reasoning written above.)

How does the מהר"י מינץ read into the words “Chazak Chazak Vnischazak” the meaning of Chazarah, reviewing, which is the meaning of הדרן עלך?

An explanation could be based on the Gemara in Brachos 32b. The Gemara says ארבעה צריכין חזוק ואלו הן תורה ומעשים טובים תפלה ודרך ארץ וכו' תפלה מנין שנא' קוה אל ה' חזק ואמץ לבך וקוה אל ה', and the Gemara earlier says אם ראה אדם שהתפלל ולא נענה יחזור ויתפלל שנאמר קוה אל ה' חזק ואמץ לבך וקוה אל ה'. So we see that “chizuk” means that even if you tried once and failed that you try again, as we say קוה אל ה' refers toראה אדם שהתפלל ולא נענה יחזור ויתפלל. So also when we complete a Chumash, if we are smart enough to realize that we didn’t really understand it the way we should’ve, then we might be despaired. Therefore, we tell ourselves to be מתחזק and try again.

Giving by Mitzvos and Aveiros

In Parshas Pekudei, the Psukim talk about how Moshe Rabbeinu needed to explain where all the money went. The Medrash Tanchuma says that Klal Yisrael suspected Moshe Rabbeinu of taking the money:

ולמה עשה חשבון הקדוש ברוך הוא מאמינו שנא' (במדבר יב) בכל ביתי נאמן הוא ומשה נתן חשבון, אלא מפני ששמע ליצני הדור שהיו משיחין אחריו שנאמר והיה כצאת משה וגו' והביטו אחרי משה, ומה היו אומרים וכו' ור' חמא אמר לגנאי, היו אומרים ראה צואר, ראה שוקים, אוכל משל יהודים, ושותה משל יהודים, וכל מה שיש לו מן היהודים, וחבירו משיבו אדם ששלט על מלאכת המשכן אין אתה מבקש שיהא עשיר, כיון ששמע משה כך אמר להן חייכם משהמשכן נגמר אני עושה עמכם חשבון, שנאמר אלה פקודי המשכן וגו'

Therefore, he needed to show where and how each material, gold, silver, etc. was used in the Mishkan because they didn’t trust him. However when it came to the חטא העגל, none of the money needed to be accounted for and everyone readily gave the silver and gold without needing to know what became of it and where it went and it only produced a little עגל. They weren’t worried where the extra stuff went.

We see the reality of people is that when it comes to regular daily expenses and spending, people are willing to spend whatever it takes. But when it comes to Mitzvos, the Yetzer Hara gets involved and holds them back. Even more so, when it comes to Aveiros, the Yetzer Hara encourages them. So it’s particularly when it comes to Mitzvos that people have to know exactly how each dollar is being spent.

Regarding the donations of gold, silver, and copper, the Psukim describe that which the silver and copper were used for. However, the Pasuk doesn’t say what the gold was used for. The Ibn Ezra and Ramban discusses this at length. However, the realized explanation is that when it comes to big donors, they give the money without asking what it’s being used for. However, the small donors are very quick to ask what exactly their money is being used for. So when it came to the gold, the major donation, there was no need to explicitly state what it was being used for. But when it came to the silver and copper, the small donations, then the Pasuk needs to write specifically what it was used for.

Giving Conditionally

The Pasuk says אלה פקודי המשכן משכן העדות וכו'. On the words המשכן משכן, Rashi writes שני פעמים רמז למקדש שנתמשכן בשני חורבנין על עונותיהן של ישראל. The completion of the Mishkan and its inauguration was a festive and momentous time. Why should there be a mention here and now about the שני חורבנין, about the destruction of the two Beis HaMikdash?

One explanation could be that it’s a message that they should cherish the Mishkan and what they have now. It’s not something that will last forever and therefore they should appreciate and cherish the moment and do everything they can in order for it to last as long as possible.

Another explanation could be that as important as unconditional love is, it doesn’t reflect anything about the recipient of that unconditional love. The recipient can be unworthy and totally undeserving of that love. However, when a person is given something when he deserves it and is worthy, it gives him an empowering message about himself. It reflects positively about the receiver as opposed to if he is given something unconditionally. Therefore, in the moment of festive celebration, Klal Yisrael is told that there will be a destruction of the Beis HaMikdash, but it’s a positive thing, in the sense that it reflects positively on Klal Yisrael that it shows they are deserving of it when they have it.

Another point is that Rashi says שנתמשכן בשני חורבנין על עונותיהן של ישראל. A משכון is a collateral that is being held until a loan is paid. The two Beis HaMikdash are collateral for the sins of Klal Yisrael and they are taken away from us until we do Teshuva. This expresses the idea that during the time where we don’t have a Beis HaMikdash, it’s not that we totally lost the connection, rather the connection is eternal and always there. Just there are times when the Mikdash is taken as collateral until and in order that we should improve to eventually get the Mikdash back.

5781

Pleasantness Throughout The Week

וירא משה את כל המלאכה והנה עשו אתה כאשר צוה יקוק כן עשו ויברך אתם משה (לט,מג)

Rashi explains אמר להם יהי רצון שתשרה שכינה במעשה ידיכם, (תהלים צ יז) ויהי נועם ה' אלהינו עלינו ומעשה ידינו וגו. Moshe Rabbeinu gave a Brachah that the Shechina should reside in the Mishkan. The Pasuk says that the Mishkan was erected on Rosh Chodesh Nissan and the Gemara in Shabbos 87b says that day was the first day of the week-ראשון למעשה בראשית. The Rokeach explains this is one of the reasons we say on Motzei Shabbos at the end of Maariv ויהי נועם ה' אלהינו עלינו ומעשה ידינו וגו' because Moshe Rabbeinu said it at the completion of the building of the Mishkan which was on the first day of the week.

But why should Moshe Rabbeinu feel the need to give a Brachah that the Shechina should be שורה in the Mishkan if the Pasuk says ועשו לי מקדש ושכנתי בתוכם that by building a Mishkan the Shechina will be שורה. So why was it necessary for Moshe to give such a Brachah?

A possible explanation could be based on the Seforim that say ועשו לי מקדש ושכנתי בתוכם, the בתוכם is said plural because it is referring to each individual in Klal Yisrael that the Shechina should reside within them. So it could be Moshe Rabbeinu’s Brachah wasn’t only referring to the Shechina being שורה in the Mishkan but also referring to the idea that the Shechina should be שורה in כל אחד ואחד בישראל.

The meaning of נועם in the request of ויהי נועם ה' אלהינו עלינו ומעשה ידינו כוננה עלינו is the sweetness, the pleasantness, meaning it’s something that accompanies something else. This meaning is found in Megilah 32a when the Gemara says כל הקורא בלא נעימה ושונה בלא זמרה - עליו הכתוב אומר וגם אני נתתי להם חקים לא טובים וגו'. מתקיף לה אביי: משום דלא ידע לבסומי קלא משפטים לא יחיו בהם קרית ביה? אלא כדרב משרשיא, דאמר: שני תלמידי חכמים היושבים בעיר אחת ואין מנעימין זה את זה בהלכה וכו'-they sweeten each other in Halacha. So the נועם ה' אלקינו עלינו is about Hashem’s presence in our doing, lending his sweetness and pleasantness in our doing. ויהי נועם ה' אלהינו עלינו ומעשה ידינו כוננה עלינו is said on Motzei Shabbos because although on Shabbos we refrain from מלאכה and there is no מעשה ידים, but now we are entering the work week and reengaging מלאכה and we don’t want to lose contact and therefore we say ויהי נועם ה' אלהינו עלינו ומעשה ידינו כוננה עלינו that Hashem should be מכונן our מעשה ידים and accompany us throughout the week.

Giving By the Mishkan VS The חטא העגל

It is interesting to contrast the giving of all the money and material by the Mishkan to the giving of all the gold and silver by the חטא העגל. In Parshas Pekudei, the Psukim talk about how Moshe Rabbeinu needed to explain where all the money went. The Medrash Tanchuma says that Klal Yisrael suspected Moshe Rabbeinu of taking the money:

ולמה עשה חשבון הקדוש ברוך הוא מאמינו שנא' (במדבר יב) בכל ביתי נאמן הוא ומשה נתן חשבון, אלא מפני ששמע ליצני הדור שהיו משיחין אחריו שנאמר והיה כצאת משה וגו' והביטו אחרי משה, ומה היו אומרים וכו' ור' חמא אמר לגנאי, היו אומרים ראה צואר, ראה שוקים, אוכל משל יהודים, ושותה משל יהודים, וכל מה שיש לו מן היהודים, וחבירו משיבו אדם ששלט על מלאכת המשכן אין אתה מבקש שיהא עשיר, כיון ששמע משה כך אמר להן חייכם משהמשכן נגמר אני עושה עמכם חשבון, שנאמר אלה פקודי המשכן וגו'

Therefore, he needed to show where and how each material, gold, silver, etc. was used in the Mishkan because they didn’t trust him. However when it came to the חטא העגל, none of the money needed to be accounted for and everyone readily gave the silver and gold without needing to know what became of it and where it went and it only produced a little עגל. They weren’t worried where the extra stuff went.

One perspective when contrasting this is this is how people are when it comes to Averios. They are willing to just give and throw any amounts of money at it in order to achieve what they are looking to do. But when it comes to a Mitzvah, then people are meticulous and need to know exactly how each dollar and cent is being spent.

But another perspective and outlook could be that deep inside a Jews heart, he doesn’t want to sin as the Rambam says in the end of הל' גירושין פרק ב that every Jew in his heart of hearts wants to do the right thing. Therefore, even though they stumbled in that moment and gave their jewelry for the חטא העגל, immediately after they didn’t want to know if their money was actually given for the חטא העגל and they wanted to believe that what they gave didn’t actually contribute to the creation of the עגל. However, when it came to the Mitzvah of building the Mishkan, each Jew wanted to know exactly how their contribution was contributing to the Mitzvah. They wanted to know where their portion of the Mitzvah was and therefore they wanted Moshe Rabbeinu to tell them what was each item donated being used for.

The truth is that both these perspectives are simultaneously true. When a person tries to extrapolate ideas from biblical stories and מאמרי חז"ל, there is one approach which is to put down human nature and human inclination and the other approach is to talk about his greatness. Both of these approaches are important for different people and for different times. But one needs Siyata Dishmaya to apply the right method to the right moment. This idea is really the idea behind יש דורשין לגנאי ויש דורשין לשבח. A person has to be דורש from himself and sometimes it needs to be לשבח and sometimes it needs to be לגנאי. It all depends on what a person needs at that given moment.