Shmooze News March 29, 2025
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Shabbos Mevarchim Chodesh Nisan
Rosh Chodesh will be Sunday.
The Molad for Nisan will be on Shabbos morning {Mar 29},
46 minutes and one cheilek after 7
The Cap of the Book of Shemos
This week’s parashah, Pikudei, is the conclusion of Sefer Shemos (the Book of Exodus). Sefer Shemos began with the descent of the Jewish People into Egypt and our slavery there. It then moved on to discuss our miraculous redemption, our travels to Sinai, our receiving the Torah and its aftermath, and concludes with the construction of the Mishkan.
Ramban (introduction to Sefer Shemos) explains that the very end of our parashah sheds light on the message of the entire Sefer Shemos. After discussing the successful construction of the Mishkan and Moshe having set it up, the final verses of Pikudei state: The cloud covered the Tent of Meeting, and the glory of Hashem filled the Tabernacle… the cloud of Hashem would be on the Tabernacle by day, and fire would be on it at night, before the eyes of all of the House of Israel throughout their journeys (Shemos 40:34,38).
With these concluding verses of Sefer Shemos, the Torah notes how the Jewish People came full circle. How so? Sefer Bereishis (Genesis), explains Ramban, is the “book of creation of the world and the story of the Forebearers of the Jewish People.” Understood correctly, it contains within it the future story of the Jewish People, for the story of our Avos (Forefathers) is a portent for us, their children (מעשה אבות סימן לבנים). Their lives are effectively the outline of our story, much like a baby’s DNA spells out its development.
The next sefer, Sefer Shemos, then is the beginning of the unfolding of that story; starting with the first exile decreed upon the descendants of Avraham at the Covenant Between the Pieces (see Bereishis 15:13) and our redemption therefrom. But the sefer does not end with the splitting of the sea, when we were freed from Egyptian tyranny. Rather it takes us all the way through to the end of our parashah, when the Cloud of Glory filled the Mishkan. Why? Because back in Sefer Bereishis the Shechinah was a fixture in the lives of our Avos. In the words of our Sages (Bereishis Rabbah 47:6), האבות הן הן המרכבה, The Patriarchs are the chariot [of the Omnipresent], so to speak. His Presence rested upon their tents and was manifest in every aspect of their lives.
Simply leaving Egypt was not enough. Rather to achieve redemption, we would need to come full circle. The Shechinah would need to return to us, the children of the Patriarchs. And return it did! The cloud of Hashem would be on the Tabernacle by day, and fire would be on it at night, before the eyes of all of the House of Israel. And with that we were redeemed from Egypt, and ready to move on to our destiny in the Promised Land.
Wishing you all a Shabbat Shalom / Good Shabbos
Rabbi Moskovitz
Shmooze News March 22, 2025
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A Gathering For the Ages
One of the salient features of the Sinai experience was the Jewish unity that existed at the time of the giving of the Torah, where we were described as כאיש אחד בלב אחד, like one man with one heart.
With the sin of the golden calf, however, that unity broke down. Amid the chaos and hysteria of that tragic moment, different individuals and groups sought different things. In the words of our Sages, “they sought many different gods” (Sanhedrin 63b). In fact, according to some, each tribe made their own golden calf (Yerushalmi, Sanhedrin 10:2)! The beautiful unity that existed just forty days earlier had seemed to vanish into thin air.
That is…until the start of this week’s parashah.
In the beginning of this week’s parashah, Moshe introduced the Jewish People to the mitzvah project upon which they were about to embark; the building of the Mishkan. To do so, Moshe had to first do one very important thing. וַיַּקְהֵ֣ל מֹשֶׁ֗ה אֶֽת־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל, And Moshe assembled the entire congregation of the Children of Israel (Shemos 35:1). The foundation of the work of building the Mishkan and bringing in Hashem’s presence, was the act of bringing the Jewish people back together (Emes l’Yaakov ad loc.).
That was not a one time gathering. Rather, this was to be the blueprint for our future as well. For the pasuk in full reads, וַיַּקְהֵ֣ל מֹשֶׁ֗ה אֶֽת־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה ה' לַֽעֲשֹׂ֥ת אֹתָֽם, And Moshe assembled the entire congregation of the Children of Israel and said to them: ‘‘These are the things that Hashem commanded, to do them.” While the simple reading of the verse is that it is an introduction to the work of the Mishkan outlined later in the parashah, the works of deeper Jewish wisdom see the verse as a self- contained statement. What are the “things that Hashem commanded [of us] to do”? The answer is to mimic what Moshe did. It is the very gathering itself! That incredible feat, wherein “Moshe assembled the entire congregation of the Children of Israel,” that is the “thing that Hashem commanded us to do,” then and forever (מעינה של תורה בשם ספרי צדקים).
Wishing you all a Good Shabbos / Shabbat Shalom.
Rabbi Moskovitz
Shmooze News March 15, 2025
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The Gift of Giving
As we are finishing our Purim celebrations and entering into Shabbos, I would like to share an interesting connection between one of the mitzvos of Purim and a pasuk in the beginning of this week’s parashah.
The Megillah states that Purim is to be celebrated as days of feasting and gladness, and sending delicacies to one another, and gifts to poor people (matanos l’evyonim) (Esther 9:22). Regarding the gifts to the poor, the verse uses the plural “evyonim” (poor people), from which we derive that we are commanded to give to at least two poor people on Purim day (Megillah 7a). Rambam notes the significance of being generous and making sure that the poor are amply included in our celebrations. He writes: For there is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts. One who brings happiness to the hearts of these unfortunate individuals resembles the Divine Presence, [about which] it says (Yeshaya 57:15) "to revive the spirit of the lowly and to revive those with broken hearts." (Rambam, Hil. Megillah 2:17).
In fact, one who gives generously to those in need never loses. He only stands to gain. This is alluded to in the opening verses of this week’s parasha where the Torah speaks of the half-shekel donation. To describe that act of giving the Torah uses the word, v’nusnu - וְנָ֨תְנ֜וּ, they shall give (Shemos 30:12). The Baal HaTurim (ad loc.) notes that the word v’nusnu, ונתנו, is a palindrome, it can be read both backwards and forwards and either way it says ונתנו. He explains that this boomerang effect of this word teaches us that whatever we give to tzedakah comes back to us. The blessing that we sought to bestow upon another comes back to us in spades.
To cite Rambam again, “A person never becomes impoverished from giving tzedaka. No harm nor damage will ever be caused because of tzedakah, as it says (Yeshaya 32:17), ‘And the deed of charity is peace’." (Rambam, Hil. Matanos Aniyim 10:2).
Finally, the Shulchan Aruch rules with regard to matanos l’evyonim on Purim: כל מי שפושט יד נותנים לו, whoever extends their hand [to request help on Purim], we give to them (Orach Chaim 694:3). We are less discerning as to the justness of the cause. We simply give. The works of deeper Jewish wisdom note that the same is true for us. When we turn to Hashem during this powerful time of year and extend our hands upward (so to speak) to ask Him for what we need in our lives, He too does not go “to the record.” He follows the above formula. These are auspicious days. May HKB”H answer all of our tefillos for goodness.
Wishing you all a very Happy Purim and a Good Shabbos / Shabbat Shalom
Rabbi Moskovitz
Shmooze News March 8, 2025
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Business Ethics: Don’t Detach the Choshen from the Ephod
In this week’s parashah we are introduced to the garments of the Kohen Gadol that he wore while doing the avodah (the Temple Service). Among those garments were the Choshen (the golden breastplate with the twelve precious stones) and the Ephod (an apron like garment that covered much of the Kohen’s back and hung down to his heels). The Choshen and the Ephod were a set, of sorts, in that they were attached to one another by way of woolen cords and golden ropes. In fact, detaching the two garments from one another was not allowed, and would be a violation of a Biblical prohibition, as the pasuk says, and the Choshen shall not be detached from upon the Ephod (Shemos 28:28; Rambam, Sefer HaMitzvos 87).
On a simple level, Chinuch explains that it is inappropriate that the Kohen’s breastplate be flopping around while he does the avodah. Rather, it should be nicely fixed in place, in a manner that confers dignity on the service that he is performing (Sefer HaChinuch §100).
R’ Moshe Feinstein, however, offers an ethical approach to why the Torah requires these two garments to be joined. Our Sages teach us that each one of the eight garments of the Kohen Gadol had the power to bring atonement for the sins of the Jewish people. Each garment would on some level help address a different sin. For example, the Choshen, which is also referred to as the Choshen HaMishpat (Shemos 28:15), the Choshen of Judgement, helped bring atonement for perversions of justice. The Ephod helped bring atonement for the sin of idolatry. And so on (Zevachim 88b).
R' Moshe suggests that physical connection of these two garments relates to the strong connection of the two sins they come to correct. The sin of perversion of justice is not limited to courts. Individuals too are faced with making moral decisions and judgements throughout their working day. They often need to choose between what is ethical and moral on the one hand and the temptation of dishonest gain or immoral business practices on the other. Mistaken judgement in this area flows from a deeper underlying issue; namely, a lack of Emunah, a lack of trust and faith that our sustenance and success come from Hashem. The most extreme and egregious form of lacking Emunah, is to turn to imaginary other “sources” for one’s sustenance and success – namely, turning to idolatry and false gods, rather than to the True Source.
One with strong Emunah will more readily make the right decisions when faced with moral dilemmas and ethical challenges in the workplace. His Choshen will always remain bound to his Ephod! In fact, they will be joined at the hip, just like they were for the Kohen Gadol!
Wishing you all a Good Shabbos / Shabbat Shalom
Rabbi Moskovitz
Shmooze News March 1, 2025
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Rosh Chodesh is today and Shabbos.
The Poles of the Aron Remain In … Always
In this week’s parasha we are introduced to the Mishkan and its various keilim (vessels), many of which had staves or poles by which they were carried. The poles of most of the keilim (e.g., the Shulchan, the golden altar, the copper altar) were only inserted when the Mishkan was in transit. There was one notable exception: the poles of the Aron (the ark). The Torah prohibits removing those poles as it says, The staves shall remain in the rings of the Aron; they may not be removed from it (Shemos 25:15; Rambam, Sefer HaMitzvos, Lo Saaseh 86). Why were the Aron’s poles different in this regard from those of the other keilim?
Ultimately, the form of the Mishkan and its keilim relates to mysteries that are beyond our limited understanding (see Sefer HaChinuch #96). Nevertheless, the commentators offer various approaches to help explain this phenomenon which existed only with the Aron – the repository of the Torah, and suggest lessons that this law may be teaching us.
Some argue that insofar as the Torah is perfect and complete, the Aron itself should reflect that. Therefore, one should never need to bring some external item to the Aron to help complete it. Rather, like the Torah it houses, the Aron too remains in its perfect form always (Ralbag).
Others suggest that since the poles are the means by which the Aron was “supported” and carried, they come to represent those individuals who help support Torah learning and Torah institutions. The permanent attachment of those poles to the Aron indicates the significant role such supporters have in the continuity of Torah learning and growth (Meshech Chochmah).
The Chinuch, though, has a different approach. He understands that the poles had to remain in the Aron because it had to be ready to travel at a moment’s notice. If the Kohanim would have to first fumble around to put the poles into the Aron, they might do so incorrectly, leading to (Heaven forbid) it falling to the ground (Sefer HaChinuch #96). R’ S.R. Hirsch takes this idea of the Ark being ready to travel a step further. Our adherence to the Torah, and its influence over every aspect of our lives, is not limited to one place or time. Wherever the vicissitudes of life take us, we do not travel alone. Whenever it is time to move to the next stop there is one thing that we can never leave behind: The Torah. For wherever our personal and national wanderings bring us; the Torah comes with, always.
Wishing you all a Shabbat Shaolm / Good Shabbos
Rabbi Moskovitz