Dvarim Hayotzim Min Halev 1

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mi`veid Volume XII - Issue 13

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This week’s issue of

c"kv in ohtmuhv ohrcs
is sponsored by
A Change of Focus
By Aaron Joseph, 11th Grade GourmetGlatt.com • 516.569.2662

T he relationship of the commandment to build the Mishkan and the narra-

tive of its actual construction is quite puzzling. That is to say, in Parshas
Terumah, we find that God commanded Moshe first to build the holiest
kelim - the Aron and Keruvim - followed by objects of lesser holiness - namely,
the Shulchan and Menorah - while the actual Mishkan structure and perimeter PARSHAS TERUMAH
were commanded last. On the other hand, when it came time to construct the 1 ADAR ALEF, 5771
FEBRUARY 5, 2011
Mishkan, Betzalel reversed the order, first establishing the outer chambers and
All Zmanim are calculated by myzmanim.com for
sections, and then constructing and installing the holy furnishings (Aron, Shul- Woodmere, NY (11598)

chan, Menorah) last. In fact, Rashi quotes the Tamlud which explains that Moshe Candle Lighting: 4:58 pm
Latest ‫קריאת שמע‬: 9:34 am
Rabbeinu agreed to this order. Why then was the commandment to build the ‫ שבת‬Ends: 6:00 pm
Mishkan in reverse?
On a simpler level, one can question why the narrative of the Mishkan's
construction details every facet of the work, for all the details of the Mishkan
were already presented in the commandment to build it. Couldn’t the Torah just
have said that all that Moshe was commanded to do was carried out by Betzalel
and his workers without repeating each elaborate step? To sponsor an issue of
One can suggest that both of the above questions share one answer. Ac- c"kv in ohtmuhv ohrcs'
cording to the Ramban, who assumes that the Mishkan was commanded to be email us at
built before the Chet Ha-Egel and that the construction started subsequent to the
Chet Ha-Egel, we must understand that the Mishkan's role changed as a result of
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(Continued on page 7)

The Priorities of Life

By Jonny Perlman, 11th Grade

A few weeks ago, we started reading the second sefer of the Torah, Sefer Shemos. The sefer opened with
our slavery in Egypt, and marked the beginning of our great exile. As the weeks went on, we continued to
read about our exile out of Egypt en route to Israel. Then after we stopped to receive the Torah from G-d
at Har Sinai, for two parshas, we stop to tell the Jewish people some mitzvos of the Torah, many of which (many
from this weeks parsha) weren’t even applicable at the time. Why all of a sudden do we stop for two weeks in the
middle of a magnificent story to hear laws that weren’t even relevant during that time?

The answer to this question is a life lesson from the Torah. One might be living a happy, beautiful life with
a big house, multiple cars, and happy kids. But one still has to stop and realize at every step of his life that every-
thing he has is from G-d. G-d said you can have a well paying job, a big house, and happy kids. We se the same
thing here in sefer Shemos. B’nei Yisroel were on there way to total freedom and “living the life”. But B’nei Yis-
roel has to remember that all of this is from G-d. So G-d says, stop and learn what you have accepted upon your-
(Continued on page 7)
2 ‫דברים היוצאים מן הל”ב‬
Torah Teasers
By Rabbi Moshe Erlbaum
‫פרשת תרומה‬
Questions
1. Which four letters spell out three different items
that were found in the ‫?משכן‬
2. Which item in the ‫ משכן‬had 3 halves in its
dimensions?
3. Where are rings, ‫ טבעות‬mentioned in the ‫?פרשה‬
4. Which 2 items found in the ‫ פרשה‬are spelled with
two letters, both of which are the same?
5. What three items in the ‫ פרשה‬involve the number
fifty?
6. Which three items did Moshe see on the moun-
tain?
7. Which parts of the human body appear in the
‫ פרשה‬within the context of the ‫?משכן‬
Answers
1.The letters ‫ת‬,‫ר‬,‫פ‬,‫ כ‬spell out three different items:
the ‫ּכָּפרֶת‬, the ‫ּפָרכֶת‬, and the ‫ ַּכפְּתר‬. The ‫ ּכָפרֶת‬was the
covering of the ‫יז( ארון‬:‫)כה‬. The ‫ ּפָרכֶת‬was the
partition separating the ‫ קדש‬from the ‫קדש הקדשים‬
(‫לא‬:‫)כו‬. The ‫ ַּכפְּתר‬was the round ball designs found
on the (‫לג‬:‫מנורה )כה‬.
2.The ‫ ארון‬was two and a half ‫ אמות‬in its length, one
and a half ‫ אמות‬high and had a width of one and a
half ‫י( אמות‬:‫)כה‬.
3.There were rings soldered on to the ‫יב( ארון‬:‫)כה‬
the ‫כו( שלחן‬:‫ )כה‬and the ‫ו( מזבח הזהב‬:‫)כז‬, and the
poles were placed inside of them to carry each ‫כלי‬
when ‫ בני ישראל‬travelled. In addition the ‫קרשים‬,
beams of the ‫משכן‬, had rings on them so that poles
could be slid through for support (‫כט‬:‫)כו‬.
4.A ‫וָו‬, hook and ‫שש‬, ֵ flax are each spelled with the
same two letters.
5.There were fifty ‫ללאת‬, loops, on each ‫יריעה‬, set of
coverings, to attach them together with fifty
‫קרסים‬, curved hooks (‫ו‬-‫ה‬:‫)כו‬. The third item was
the ‫ חצר‬that had a width of fifty ‫יב( אמות‬:‫)כז‬.
6.The ‫מנרה‬, the ‫משכן‬, and the ‫ מזבח הנחשת‬were all
shown to Moshe in their exact form on ‫הר סיני‬.
7. The following parts of the body appear in the
context of the ‫ משכן‬1) A ‫צלע‬, rib, refers to the
sides of many of the objects found in the ‫משכן‬. 2)
A ‫פנים‬, face refers to the faces of the ‫כרובים‬, the
‫לחם הפנים‬, and other items. 3) The ‫ידות‬, hands
refers to the protrusions on the bottom of the
‫ קרשים‬that locked into the ‫אדנים‬. 4) A ‫ראש‬, head
refers to the tops of the ‫קרשים‬. 5) A ‫כתף‬, shoulder
refers to the two 15 ‫ אמה‬curtain sections which
made up the gates of the east side of the ‫חצר‬,
courtyard. ■
*
‫*לזכר נשמת שלמה בן אלתר יחיאל‬
“For the Lord is my Sheperd... and my Watchman... and my Father”
By Rabbi Aryeh Lebowitz, Maggid Shiur of Yeshivat Lev Shlomo
The Medrash, in relating to the construction of the mishkan
and it’s vessels states: ‫"ועשו ארון" מפני מה בכל הכלים האלה כתיב‬
‫ א"ל הקב"ה יבואו הכל‬:‫"ועשית" ובארון כתיב ועשו? א"ר יהודה ב"ר שלום‬
‫ דבר אחר "ועשו ארון" מה כתיב‬.'‫ויעסקו בארון כדי שיזכו כולם לתורה וכו‬
‫למעלה "ועשו לי מקדש" אמר הקב"ה לישראל אתם צאני ואני רועה שנאמר‬
‫ לכך נאמר ועשו לי מקדש ושכנתי‬,‫וכו' עשו דיר לרועה שיבוא וירעה אתכם‬
‫ אתם כרם שנאמר וכו' ואני שומר שנאמר וכו' עשו סוכה לשומר‬.‫בתוכם‬
‫ אתם בנים ואני אביכם שנאמר "בנים אתם לה' אלקיכם" ואני‬,‫שישמור אתכם‬
‫אביכם שנאמר "כי הייתי לישראל לאב" כבוד לבנים כשהן אצל אביהם וכבוד‬
‫לאב כשהוא אצל בניו וכו' עשו בית לאב שיבוא וישרה אצל בניו לכך נאמר‬
.‫ועשו לי מקדש‬
Why does the Torah say “and you (singular) shall make”
with regard to all of the vessels of the mishkan with the excep-
tion of the aron where it says “and you (plural) shall make”?
Rabbi Yehuda bar Shalom says: Hashem said “let everybody
come and be involved in the aron so that they will all merit to-
rah”. Alternatively, “and they should make the aron” relates to
the earlier passuk “and they should make the Sanctuary”, as if
God is telling the Jewish people “you are my sheep and I am
your shepherd… make a pen for your shepherd so he may graze
his sheep”. That is why it says “make a Sanctuary so I may
dwell within your midst”. You are my vineyard and I am your
watchman. Make a small hut for the watchman to watch over
you. You are children and I am your father… it is an honor for
the children when they are near their father and an honor for the
father when he is near his children… make a house for the father
so that he may come and rest at his children’s home. Therefore it
says “build for me a Sanctuary”.
The Medrash, poetic as it may be, is troubling for several
reasons:
First, why is the relationship between God and the Jewish
people compared specifically to these three relationships: shep-
herd-sheep, watchman-vineyard, father-son? What does each
add to the other? Does the imagery of a caretaker and he who is
being cared for really require three separate allegories?
Second, the ‫ מדרש‬started with a question of why it says ‫ועשו‬
by the ‫ארון‬, proceeds to give one answer (so that all may partake
of torah), says ‫( דבר אחר‬alternatively) as if it will give another
answer, but then never provides a second answer. Instead it
waxes poetic about the ‫ משכן‬itself. How does this answer the
question about the terminology employed in describing the ‫?ארון‬
(Continued on page 3)
Dvarim Hayotzim Min Halev
(Rabbi Lebowitz- Continued from page 2)
Finally, it has been suggested that the various ‫כלים‬
of the mishkan represent the three pillars of the world -
‫ –תורה עבודה וגמילת חסדים‬represented by ,‫ מזבח‬,‫מנורה‬
‫ ושולחן‬respectively. Noticeably absent from the
triumvirate of symbolic vessels is the aron. Why isn’t
the ‫ ארון‬representative of one of the pillars on which the
world stands? Isn’t it the most important ‫ כלי‬in the ?
‫מקדש‬
We may answer all of these questions by a slightly
different reading of the Medrash. Perhaps the Medrash
is indeed offering a second answer to its original ques-
tion. ‫ועשו‬is the term used in the context of the ‫ארון‬
because it is used in the context of the ‫משכן‬. This
demonstrates that the ‫ ארון‬is not merely “one of the
“‫ כלים‬of the ‫בית המקדש‬. It is the very source of ‫קדושת‬
‫המקדש‬. Without the ‫ ארון‬there can be no ‫מקדש‬.
Throughout our exiles, one of our more consistent
features has been to bring our ‫( מקדש מעט‬shuls and batei
medrash) with the ‫ ארון‬in it to every community. ‫מיום‬
‫שחרב בית המקדש אין לו להקב"ה בעולמו אלא ד' אמות של הלכה‬
.‫ בלבד‬From the day the Beis Hamikdash was destroyed
Hashem has only the four amos of halacha.” The mish-
nah in Avos says ‫אפילו אחד שיושב ועוסק בתורה שכינה שרויה‬
‫עמו‬, even a single person learning Torah merits the
company of the shechinah, underscoring the point that
the Torah is the source of all kedusha. The Torah is the
true resting place of the ‫שכינה‬. The ‫ משכן‬and the ‫ ארון‬are
both said in the plural "‫ ”ועשו‬because these apply for all
times. Wherever we go we must bring a ‫ מקדש‬and an
‫ארון‬. There are three possible circumstances within
which we as a nation find ourselves and yearn for the
support and comfort of God’s presence.
First, we are often in situations where we do not
need any reminders that we are different. We are perse-
cuted. We are forced from exile to exile ‫נע ונד בארץ‬, like
sheep being led to graze from one place to the next. At
these times we may feel very disconnected from the
grandeur of the ‫מקדש‬. We don’t understand the
connection to the ‫מקדש‬. We feel dejected. Sheep may
feel like they are wandering aimlessly, but in reality
there is a shepherd who wards off all of the potential
threats to the flock. We have to make a ‫דיר קטנה‬, a ‫מקדש‬
‫ מעט‬for our shepherd because if he is not granted a space
with us He will not be able to protect us when we need
protection. Even if we don’t see Him clearly, the pres-
ence of our shepherd, and our willingness to build a
place where He can be comfortable, will save our lives.
Second, in those rare better times, we are treated as
equals in foreign lands. We have all of the rights and
privileges as other citizens. We are successful in busi-
3
ness. We are firmly rooted in the ground of the land,
like the vines in a vineyard. We are prosperous with
beautiful homes that seem to be producing delicious
fruits. In times of relative comfort we begin to think that
we do not need Divine protection because there is no
enemy. We forget the lessons of history - how in the
blink of an eye our host country can turn on us both in
the political arena and in day to day social activities. We
forget that a civilized people can become bloodthirsty
monsters in the blink of an eye. While we are intoxi-
cated by the beautiful products of the vineyard and we
let our guard down, we need a ‫ שומר‬who will never let
his guard down - ‫אשר לא יינם ולא יישן שומר ישראל‬. We
have to set up the booths to house our ‫שומר‬. Our
involvement in ‫תורה‬within the confines of our mini
sanctuaries will serve as our protection when we need it
most.
Ultimately, we will experience ‫ גאולה‬and will dwell
in peace on our land, at which point we may deempha-
size the need for a ‫ מקדש מעט‬because we can have the
true ‫ מקדש‬in all of its majesty. This ‫ מקדש‬where miracles
occur on a daily basis serves as a sign of God’s affec-
tion for his children. When a child has a room in the
house reserved for the parent, it shows a bond, a close-
ness between parent and child -‫בנים אתם לה' אלקיכם‬.
When we build Jewish communities, complete with
batei medrash and shuls within a community, there is a
tendency to lose sight of where the ‫ מקדש מעט‬derives its
‫ קדושה‬from. There is no ‫ –מקדש מעט‬no protection when
we need it most - if we allow the contents of the ‫ ארון‬to
remain a closed book that we only occasionally enjoy.
God enters our lives and shows interest in protecting us
only to the extent that we meet him in the ‫ ד' אמות של‬.
‫ הלכה‬It has to be with religious attendance at ‫שיעורים‬,
never going to sleep at night before learning some ‫תורה‬,
setting up ‫ חברותות‬on a consistent basis. For those who
still have the good fortune of spending their days and
nights in yeshiva, we must remember that these critical
years, and the Torah we learn during them, are the foun-
dation, not only of our adult lives, but of our very sanc-
tity. Only if we make a ‫ דיר‬for our ‫ רועה‬and a ‫ סוכה‬for
our ‫ שומר‬will we one day be ‫ זוכה‬to build a ‫ בית‬for our
father.
Have a wonderful Shabbos! ■
4 ‫דברים היוצאים מן הל”ב‬
HALACHA
VÉÜÇxÜ
Purim Costume Limitations – Crossdressing
Rabbi Aryeh Lebowitz
I. Introduction. The holiday of Purim is a joyous one
with celebratory customs that are completely unique
to this one day of the Jewish calendar. One of the
more prevalent joyous Purim customs is the custom
to dress in a costume on Purim. While the exact
source and reason for this custom is subject to much
speculation, the overall custom seems to be a posi-
tive way of expressing the special excitement and fun
of the day. However, as with any custom, one must
take care not to sacrifice any binding halachot in the
interest of observing a custom. One of the more com-
mon costumes that may border on halachic impropri-
ety involves cross-dressing. In this essay we will dis-
cuss the halachic problem of men dressing like
women and vice versa, explore the possible heterim
and outline the opinions of contemporary poskim on
this matter.
II. The halachic problem. The Torah (Devarim 22:5)
clearly states “male garb shall not be on a woman,
and a man shall not wear a woman’s garment for
anyone who does so is an abomination of Hashem”.
The Shulchan Aruch (Yoreh Deah 182) extends the
prohibition to a variety of activities that are deemed
to be feminine activities. Based on the explicit and
unambiguous nature of the prohibition, it would
seem that the burden of proof for this issue would lie
squarely on the shoulders of those who wish to per-
mit cross-dressing for the sake of Purim joy.
III. The Lenient Opinions.
A. The first of the major poskim to discuss the per-
missibility of cross-dressing for the sake of mitz-
vah celebration is the Mahari Mintz (15th century
German scholar). The Mahari Mintz’s (Responsa
#15) begins his discussion by citing the permissive
ruling of R’ Elyakim Segal, and suggesting that
this ruling is authoritative and cannot be ques-
tioned. Mahari Mintz does not record the logic of
this earlier lenient ruling, and we do not have a
copy of the original ruling, but Mahari Mintz in-
sists that if the previous gedolim would have
sensed even the slightest prohibition in dressing as
a woman on Purim they never would have re-
mained silent as their children did so. The Mahari
Mintz adds his own theories and proofs as to why
this would be permissible:
1. First, he cites the discussion in Maseches
Avoda Zara relating to receiving a haircut
from an idolater. The gemara prohibits such
haircuts unless the recipient of the haircut is
able to look in a mirror, because we are con-
cerned that when the Jewish customer isn’t
expecting it, the idolater barber may attempt to
murder his Jewish patron. When receiving a
normal haircut from somebody other than an
idolater, however, a man may not look in a
mirror because doing so is considered a femi-
nine activity prohibited under the above cited
passuk. Tosafos also allow for a member of
the house of the Nassi to use a mirror when
receiving a haircut because their consistent
contact with non-Jewish royalty made it im-
perative that they always look their finest. Ap-
parently, argues Maharam Mintz, the prohibi-
tion of engaging in feminine activities is lim-
ited to one who does so in an attempt to be
more effeminate. One who has a practical need
to look in a mirror, or dress in women’s cloth-
ing, may do so. Just as looking one’s best for
greeting royalty is considered sufficient
grounds to suspend the prohibition, so is an
effort to enhance simchas Purim.
2. Second, Mahari Mintz points to the language
of the Smag in formulating this prohibition,
which suggests that the prohibition is only vio-
lated if one intends to dress like a woman in an
attempt to infiltrate gatherings of women and
ultimately commit adultery. Cross-dressing for
any other purpose would seem to be permissi-
ble by Torah law according to the Smag. In-
(Continued on page 5)
Dvarim Hayotzim Min Halev
HALACHA
VÉÜÇxÜ
deed, Rashi, in his commentary on chumash,
records the prohibition as one of attempting to
gain access to private gatherings of members
of the opposite gender and ultimately engage
in extremely immoral behavior. When one’s
intentions are a purely innocent attempt to en-
hance simchas Purim, there would seem to be
no prohibition.
3. Finally, Mahari Mintz cites the Riva who per-
mitted young men to “steal” and grab food
from each other without permission to en-
hance the festive and free atmosphere of the
day. Typically, one is prohibited to steal, even
temporarily and even just for a practical joke.
However, on Purim an exception is made. Just
as an exception to the biblical prohibition of IV. The Stringent Opinions.
stealing is made in the interest of Purim fun, a A. The Taz (Yoreh Deah 182:4) writes that his father in
similar exception to the biblical prohibition of
cross-dressing is possible.
a. Rav Moshe Isserlis (Darkei Moshe) strongly
rejects the argument of Mahari Mintz, sug-
gesting that one cannot compare leniencies in
monetary law to leniencies in ritual law.
While monetary law is certainly severe and
deserving of utmost adherence, both beis din
(through the mechanism of hefker beis din
hefker) and the person who is owed the
money (through the vehicle of mechila) have
the ability to cancel the obligation. Prohibited
activities outside of monetary law enjoy no
such leniencies. Consequently, the laws of
stealing may be forgiven by the victim on
Purim, but laws of cross-dressing cannot be
suspended. Furthermore, it should be noted
that many rishonim dispute the contention of
the Riva that there is room for leniency with
regard to “stealing” on Purim.
B. The Rama (Orach Chaim 696:8) writes that many
have the practice of dressing like the opposite
gender on Purim, and that this practice may be
justified based on the sincere and pure intentions
on the part of those who do it. He then records
5
Continued
that some prohibit this practice, but confirms that
the common practice is in accordance with the
lenient view. (Interestingly, the Rama records the
practice to be lenient with “stealing” temporarily
on Purim, without recording a dissenting opinion.)
C. Pri Megadim (cited and disputed in Mishnah
Berurah 696:30) argues that there is no prohibi-
tion for a man to don a single feminine garment
while otherwise maintaining a masculine appear-
ance. The prohibition would only be violated if
one wears an entire outfit of the opposite gender.
Interestingly, the Rama (Yoreh Deah 182:8) ex-
plicitly rejects this leniency during the rest of the
year, but perhaps there is more room for leniency
on Purim.
law, the Bach, was strongly opposed to any sort of
cross-dressing, even in the interest of Simchas
Purim. Indeed, the Bach suggests that Mahari
Mintz must have been unaware of the Sefer
Yereim’s strong rejection of any such practice
even when done for the sake of a mitzvah. How-
ever, the Bach writes, that since the practice has
become so widespread, it is better to refrain from
saying anything based on the principle that it is
better for people to violate a prohibition unwit-
tingly than to do so purposely.
1. Knesses Hagedolah (Orach Chaim 696) argues
that we would only refrain from protesting if
people were violating a lesser-known law.
However, violation of an explicit biblical
verse can never be met with silence. The logic
for this ruling may be that the only reason we
may remain silent to religious violations is the
recognition that it is better for people to sin
unwittingly than to sin wantonly. However, in
the case of a violation of an explicit biblical
verse, the common knowledge of the prohibi-
tion leads us to believe that those who are vio-
lating the prohibition are already doing so
(Continued on page 6)
6 ‫דברים היוצאים מן הל”ב‬
HALACHA
VÉÜÇxÜ
wantonly. As such, there is no reason to re-
main silent to their violation. It should be
noted, of course, that even when rightfully
protesting a particular behavior, the gemara
(Shabbos 34a) warns that the words of the
wise are best heard when spoken softly.
Therefore, should one feel the need to repri-
mand people who have this practice, great
care must be taken to do so properly and with
respect.
B. The Shelah Hakadosh (end of Megilla) argues
that while we encourage jovial behavior on Purim,
joy that may be defined as
“holelus” (inappropriate lightheadedness) never
has a place in Judaism. Cross-dressing at best is a
joy of “holelus” and at worst is a violation of an
explicit biblical verse.
V. Halacha. Though the Rama explicitly records that the
practice was to be lenient in this matter, poskim over
the past several centuries have attempted to abolish
the practice. Rav Ovadya Yosef (Yechave Da’at
5:50) points out that Sefardim never had the practice
to do any sort of cross-dressing on Purim, and that in
Ashkenazic communities rabbis have been working
for centuries to abolish the practice. Given that back-
ground, he argues, it would be most unfortunate if
we were to re-introduce such a questionable practice.
Indeed, the Aruch Hashulchan reports that by his
time (late nineteenth century Russia), the practice
had become unheard of. In fact, Orchos Rabeinu Part
3 page 80 #107 reports that when a student arrived in
the Steipler’s home on Purim wearing what seemed
to be a feminine wig, the Steipler’s first reaction was VI. Conclusion. We have discussed both sides of the is-
to have somebody tell the student that such costumes
were entirely inappropriate. Only when he was in-
formed that such wigs were not uncommon for men
to wear in modern times did the Steipler relent and
suggest that it is unnecessary to correct the student’s
behavior.
A. Children. While it seems clear that there is room
to discourage adults from cross-dressing on Pu-
rim, even in the interest of good clean fun, it is
unclear if the same is true of children. In fact, Se-
Continued
der Chemdas Aryeh chapter 30 (cited by Moadim
l’Simcha) suggests that the Rama’s entire leni-
ency was only meant to be geared toward young
children. However, considering the source of the
Rama’s comment (the Mahari Mintz), this claim
seems unlikely. The Mahari Mintz makes explicit
reference to people who are bnei mitzvah dressing
as women.
1. Rav Ovadya Yosef (Yechave Da’at 5:50) ar-
gues that just as it is prohibited to feed a child,
even below the age of chinuch, non-kosher
food and to dress him in shatnez and to bring a
kohein child into a cemetery, it is similarly
forbidden to dress a child in clothing that is
not gender appropriate. This would be true
regardless of the age of the child. While the
gemara (Yevamos 114a) writes that a child
who eats non-kosher on his own need not be
reprimanded or stopped by the beis din, such a
leniency would be limited to cases where the
child takes the initiative and would not apply
to an adult dressing a child in this way.
2. In Orchos Rabeinu (3:105) the Steipler is re-
ported to have allowed people to rely on the
Rama’s lenient ruling so long as the children
are not yet at the age of chinuch. Once, how-
ever the child is at the age of chinuch (which
in this case is probably defined as the age
when he can differentiate between gender ap-
propriate and gender inappropriate clothing)
he should no longer be dressed as the other
gender for Purim.
sue of dressing as a member of the opposite gender
on Purim. On a whole Ashkenazic poskim seem to
be a bit more sensitive to this perplexing practice
than Sefardic poskim, though both groups discour-
age adults from doing so. This study of a single
seemingly harmless practice is just one example of
how careful one must be to ensure that all of our ac-
tivities, no matter how well intentioned, do not con-
flict with the will of God as expressed in halacha. ■
Dvarim Hayotzim Min Halev 7
(Jonny Perlman—Continued from page 1)
selves. Har Sinai was not just a pit stop on our way to freedom, it was our lives. B’nei Yisroel overslept on the
day of Matan Torah because they didn’t truly see what was happening. The only way to wake them up was to
hang a mountain over their heads as the Medrash tells us.
We see clearly that at in all stages in life, we have to acknowledge the fact that everything that happens is
G-d’s will and we are here to do that which G-d has commanded upon us.
Have a great Shabbos! ■

(Stories of Greatness—Continued from page 8)

gogue. This time, I promise you that everything will be alright. And tell Rabbi Michel that I would be honored if he
could trouble himself to come visit me."
Rabbi Michel wasted no time in abiding by the Baal Shem Tov's request. But no sooner had he and his
coachman set out that all sorts of troubles beset their journey. First, the wagon tumbled into a ditch. Then, an axle
broke many miles from the nearest town. After which they lost their way altogether. When they finally found the
road to Mezhibuzh it was late Friday afternoon and the sun was about to set. They were forced to abandon the
wagon and continue on foot.
Rabbi Michel arrived at the Baal Shem Tov's door an hour into Shabbat, weary and traumatized by his near-
violation of the holy day. "Good Shabbat, Reb Michel," Rabbi Israel greeted him, "come in and warm yourself by
the fire. You, Reb Michel, have never tasted sin, so you did not comprehend the remorse a Jew feels at having
transgressed the will of his Father in Heaven. I trust that you now understand something of the agony that our
friend experienced. Believe me, his remorse alone more than atoned for his unwitting transgression..." ■

(Aaron Joseph—Continued from page 1)
the Sin and was redefined afterwards. Prior to the Chet,
the Jews were treated as deserving people worthy of
experiencing God's holiness and goodness almost ef-
fortlessly. The radiant tablets were gifted without hu-
man toil, and so too the Mishkan was to be a place of
God's lofty Presence in our midst, and we were not ex-
pected to do anything to merit this state other than build
the Mishkan. It is for this reason that the most holy ke-
lim were commanded first, as the idea of the Mishkan
was for us to experience God's holiness in all of its in-
tensity, to the greatest extent humanly possible. The
exterior of the Mishkan was a mere object used for the
holding of the holy kelim.
With the Chet Ha-Egel, that all changed. We
took God's Presence for granted and no longer deserved
automatic exposure to manifestations of His holiness;
just as we no longer merited to have the first set of tab-
lets, which were a supernatural object of absulute, im-
measurable kedusha. From now on, the Jews needed to
appreciate God's presence, and they had to work for His
closeness. This is why Moshe had to personally carve
the new tablets, and why Hashem said that He would
not personally accompany Bnei Yisroel after the Chet.
He was teaching us that we need to put forth effort and
show a desire to be close to Him. So too, the Mishkan
now took on a new identity. It was to be a place for
Bnei Yisroel to approach Hashem and seek Him. Thus,
the structure, being a place of prayer and a venue to ap-
proach God was primary, and the keilim were secon-
dary. This explains the reverse order of the Mishkan
and vessels at the time of its construction.
Thus, there were on a conceptual level, really
two Mishkans. One was a container for kedusha, as de-
picted prior to the Chet. Another was a place for getting
close to Hashem, as narrated in the post-Egel parshiyos
of the Mishkan's construction. The Mishkan is thus pre-
sented twice, as it was truly a structure of dual charac-
ter.
Have a Good Shabbos. ■

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8 ‫דברים היוצאים מן הל”ב‬
PUBLICATION
STAFF
STORIES OF GREATNESS
TOLD OVER BY: YEHUDA ISAACS Editors in Chief
David Freilich
Yaakov Feldstein
Good Shabbos. This weeks story is portant mitzvot of the Torah. Why is the rabbi
adapted from one written by Rabbi S.Y. Zevin. treating the matter so lightly?" Associate Editors
Enjoy! That Friday afternoon, the wagon Layout Editors
Judah Max Abittan
driver brought the candles to the synagogue. Dani Scheinman
In his youth, the famed Maggid of As Rabbi Michel watched disapprovingly from Yitzie Scheinman
Zlotchov, Rabbi Yechiel Michel, lived in a cer- his table against the back wall, he placed them Rabbinic Articles
tain town, where he would sit all day in the lo- on the lectern for the synagogue beadle to light Yechiel Auman
cal Beit Midrash (study hall and synagogue) in honor of the Shabbat. But this was not to be.
Student Articles
and pursue his studies. In that town there lived Before the beadle arrived, a stray dog carried Adam Goldstein
a simple Jew who earned his livelihood by off the candles and ate them. The distraught Avrumi Blisko
transporting travelers and merchandise in his penitent ran to report the incident to the rabbi. Director of Production
wagon. "Woe is me!" he wept. "My repentance has Andrew Mermelstein
One day, the wagon driver came to the been rejected in Heaven! What shall I Production Staff
local rabbi in a state of great distress. "Help do?!" "You're making too much of the matter," Nison Basalilov
me, Rebbe!" he wept. "I have committed a ter- the rabbi reassured him. "These things happen Jeremy Bienenfeld
Yaakov Bluestein
rible sin. I have desecrated the holy Shabbat. -- there's no reason to deduce that G-d is reject-
How can I atone for my transgression?" "How ing your repentance. Bring another pound of ‫סופרים‬/Authors
Benny Aivazi
did this come to pass?" asked the Rabbi. candles to the synagogue next week, and eve- Yonatan Aivazi
"Last Friday," the man explained, "I rything will be alright.” Ariel Bagley
Dan Bamshad
was returning from the marketplace with a But when the beadle lit the candles on David Beer
wagonload of merchandise when I lost my way the following Friday afternoon, they inexplica- Marc Eichenbaum
in the forest. By the time I found my way to the bly melted down, so that by the time Shabbat Yered Elisha Ginsberg
Yitzchak Ginsberg
outskirts of the city, the sun had already set. So commenced, nothing was left of them. And Shmuli Gutenmacher
preoccupied was I with my worry over the upon his third attempt on the week after that, a Yaakov Hawk
merchandise, that I failed to realize that the strong wind suddenly blew out the candles just Elisha Ishaal
Aaron Joseph
Shabbat had arrived until it was too late..." when Shabbat began and it was not possible to Yoni Kadish
Seeing how broken-hearted the man relight them. The rabbi, too, realized, that Barak Klammer
was, the rabbi comforted him and said: "My something was amiss, and advised the wagon Eli Lonner
Avi Moisa
son, the gates of repentance are never closed. driver to seek the counsel of the great Chassi- Yonatan Mehlman
Donate a pound of candles to the synagogue dic master, Rabbi Israel Baal Shem Tov. Gavi Nelson
Jonny Perlman
and your transgression will be forgiven." "Hmm..." said the Baal Shem Tov, Shmulie Reichman
The young prodigy, Rabbi Michel, upon hearing the man's story. "It seems that a Yigal Saperstein
overheard this exchange, and was displeased certain young scholar in your town finds fault David Silber
Alex Selesny
by the rabbi's approach. "A pound of candles to with the path to repentance that the rabbi has Daniel Stroh
atone for violating the Shabbat?" he thought to prescribed for you. Never mind. Next week, Jesse Steinmetz
himself. "The Shabbat is one of the most im- donate another pound of candles to the syna- Jeremy Teichman
Benjamin Watman
(Continued on page 7) David Weitz
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Yehuda Isaacs
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