DIVREI TORAH ON PARSHAS KI SISA
Immediately after discussing the construction of the Mishkon the Torah tells us about Shimiras Shabbos. What is the connection between the two? Rashi explains that it is to highlight that, despite the importance of needing a Mishkon, its construction doesn’t override Shabbos. All construction must stop until after Shabbos. As with many of our Chachomim’s statements, this is a precious one that may go unnoticed. This is what it means to me.
In many cases the Torah speaks of Mitzvohs in a vacuum, discussing their relevance, but not their relationship to other Mitzvohs. For example, Tzitzis is one of several Mitzvohs which are considered to be equal to all of the other Mitzvohs combined. If people learn this statement in a vacuum, they can conclude that whenever they must make a choice between fulfilling the Mitzvoh of Tzitzis, and any other Mitzvoh, Tzitzis should be considered more important. Nevertheless, it’s not that simple. There are other Mitzvohs, such as refraining from serving Avoda Zoro, idols, which are also equal to all the Mitzvohs. How should people decide which Mitzvoh they should do (or do first)?
By placing the Mitzvoh of Shabbos next to the Mitzvoh of building the Mishkon, the Torah is telling people that they must learn the guidelines. In this case, the fact that Shabbos is an “Os”, a sign, of the relationship between Hashem and Klal Yisroel, it overrides the importance of having a Mishkon in which Hashem will reside.
People can learn the Torah, but will only be able to apply it if they learn its “code”, the rules that tell people when to apply which Torah concept. Without knowing the code, people can draw terribly wrong conclusions, such as that the Mitzvoh of Tzitzis is as important as Avoda Zoro.
There are only two ways that people can learn the code: 1) When people learn from Seforim, they should do it in a methodical manner, and choose Seforim that “connect” with them. This will allow them to extract the rules to understand not only the individual Halachos, but also the relationship between them; 2) People must learn from a Rebbi, and by observing how he lives his life, and his Torah. Seeing how he lives is teaching Torah in “real time”, as each rule which seems to conflict with another, is given its appropriate value, and relationship to other Mitzvohs, by him.
In many cases the Torah speaks of Mitzvohs in a vacuum, discussing their relevance, but not their relationship to other Mitzvohs. For example, Tzitzis is one of several Mitzvohs which are considered to be equal to all of the other Mitzvohs combined. If people learn this statement in a vacuum, they can conclude that whenever they must make a choice between fulfilling the Mitzvoh of Tzitzis, and any other Mitzvoh, Tzitzis should be considered more important. Nevertheless, it’s not that simple. There are other Mitzvohs, such as refraining from serving Avoda Zoro, idols, which are also equal to all the Mitzvohs. How should people decide which Mitzvoh they should do (or do first)?
By placing the Mitzvoh of Shabbos next to the Mitzvoh of building the Mishkon, the Torah is telling people that they must learn the guidelines. In this case, the fact that Shabbos is an “Os”, a sign, of the relationship between Hashem and Klal Yisroel, it overrides the importance of having a Mishkon in which Hashem will reside.
People can learn the Torah, but will only be able to apply it if they learn its “code”, the rules that tell people when to apply which Torah concept. Without knowing the code, people can draw terribly wrong conclusions, such as that the Mitzvoh of Tzitzis is as important as Avoda Zoro.
There are only two ways that people can learn the code: 1) When people learn from Seforim, they should do it in a methodical manner, and choose Seforim that “connect” with them. This will allow them to extract the rules to understand not only the individual Halachos, but also the relationship between them; 2) People must learn from a Rebbi, and by observing how he lives his life, and his Torah. Seeing how he lives is teaching Torah in “real time”, as each rule which seems to conflict with another, is given its appropriate value, and relationship to other Mitzvohs, by him.
The author can be contacted at shmuelgluck@areivim.com
The Torah describes the sin of worshipping the EIgal as if it was national sin. In truth, 3,000 people worshipped the Eigal, representing only a half of 1%. Why, then, is the Eigal described, and why was the nation punished, as if the majority had sinned?
There is another way to look at the story. Only 0.5% sinned, but 99% did not protest. Since they were the vast majority, they could not have been afraid to defend the Torah, and nevertheless, they didn’t. Chur was killed, and Aharon was left “on his own”, forcing him to compromise his standards as a stall tactic, until Moshe Rabbeinu would come back down from Shomaim. Why?
99% of Klal Yisroel believed in Hashem, but they had only apathy towards Hashem, and his Mitzvohs. Apathy for anything important is a sign that the belief isn’t strong, and isn’t true. While only 0.5% did the Aveiroh, the remaining nation wasn’t that “far behind”.
This explanation can be seen in the story of Bais Bilgah, one of the 24 Mishmoros, the groups of Kohanim, who served in the Bais Hamikdosh. One woman showed disrespect for the Mizbeach, and the entire family was punished. The explanation that the Gemoroh gives was that without her family’s general apathy, the woman would not have been able to adopt her negative attitude towards the Avoda in the Bais Hamikdosh.
People often believe that their attitudes are good enough for them to be considered good Jews. Although their apathy may be good enough for this, they are placing their children, and even their peers, in great danger.
There is another way to look at the story. Only 0.5% sinned, but 99% did not protest. Since they were the vast majority, they could not have been afraid to defend the Torah, and nevertheless, they didn’t. Chur was killed, and Aharon was left “on his own”, forcing him to compromise his standards as a stall tactic, until Moshe Rabbeinu would come back down from Shomaim. Why?
99% of Klal Yisroel believed in Hashem, but they had only apathy towards Hashem, and his Mitzvohs. Apathy for anything important is a sign that the belief isn’t strong, and isn’t true. While only 0.5% did the Aveiroh, the remaining nation wasn’t that “far behind”.
This explanation can be seen in the story of Bais Bilgah, one of the 24 Mishmoros, the groups of Kohanim, who served in the Bais Hamikdosh. One woman showed disrespect for the Mizbeach, and the entire family was punished. The explanation that the Gemoroh gives was that without her family’s general apathy, the woman would not have been able to adopt her negative attitude towards the Avoda in the Bais Hamikdosh.
People often believe that their attitudes are good enough for them to be considered good Jews. Although their apathy may be good enough for this, they are placing their children, and even their peers, in great danger.
The author can be contacted at shmuelgluck@areivim.com
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