משנכנס אדר א’ – גם
– מרבין בשמחה
ערב שבת ראש חודש
אדר א’
פרשת תרומה
ה’תשע”ד
פנינים מתוך ‘באר בשדה’
פרשת תרומה
Behold, the month of Adar Alef is already here.
The Mishnah]
Gemarah
and many Seforim
teach us that the mitzvos of Krias Hamegillah and Matanos
L’Evyonim are pushed off to Adar Sheini. The reason which is
brought in the Gemarah is that in order to put together the redemption
of Purim which happened in the month of Adar to the redemption of
Pesach which happened in the month of Nisan. However everything else
that pertains to the month of Adar like ‘Marbim B’simcha’
applies to both Adars.The Oirois Ha’elyoninm which many seforim
teach is brought down in Adar, it is brought down in Adar Rishon
as well. The Rama writes “Tov Lev Mishta Tamid”, and to make a feast in Adar
Rishon as well
Many Sifrei Kabbalah explain that on Purim Katan
which is in Adar Rishon the spiritual lofty lights are drawn upon
the person which is happy. These lights are even greater than the ‘lights’ one
can attain on Purim in Adar Sheini. When one fulfills the
obligation to be happy on Purim Katan in Adar Rishon
they fulfill the obligation of remembering the miracle of Purim. The
sages if the Jews, who were delivered from slavery in Egypt to freedom, said a
song of praise to Hashem upon witnessing the Egyptians drown in the sea, then
certainly we should commemorate our deliverance from death at the hands of
Achashverosh and Haman to life with a public reading of the Megillah, which is
the story of that deliverance.
“אין שמחה כהתרת הספק”
“There is no greater happiness then the clarification of a doubt”. There is no greater doubt
then the doubts which are on the mind of so many individuals which is, do I
still have a chance? Do I still have the opportunity to start anew, and be
successful? Am I still loved by Hashem? Is there a chance the salvation will
come?
This doubt is rooted in the Klipah of Amalek we learnt in Parshas
Beshalach that when the Jewish Nation were in doubt and said<![if !supportFootnotes]>[8]<![endif]> – “היש ד’ בקרבנו אם אין” “Is
Hashem in our midst or not?” Immediately
after that the Torah teaches us<![if !supportFootnotes]>[9]<![endif]>, “ויבוא עמלק” – “Amalek came”. Because doubt and Amalek are one!
The Klipah of Amalek cools down the warmth of a Jew. It brings
doubt into people’s will. Therefore when Amalek came it says<![if !supportFootnotes]>[10]<![endif]> “אשר
קרך” which literally
translates to “That happened” but the word קרך
can also be translated as cooled. This is what we must fight with at all times
with all of our might. We must strengthen the certainty we must constantly tell
ourselves certainly Hashem is in our midst! Certainly Hashem loves me!
Certainly I have hope! I certainly can also start anew and be successful! The
salvation will certainly come!
It is written regarding Dovid Hamelech<![if !supportFootnotes]>[11]<![endif]>
“ויברך דוד את הוי”ה לעיני כל הקהל” – “ And
Dovid blessed Hashem in the sight of all the congregation”. Rav Levi Yitzchok Bender
explained that Dovid Hamelech brought certainty to everyone therefore it
says “ויברך דוד את הוי”ה”
which are
the Roshei Teivos of וודאי-certainty. Dovid Hamelech brought
certainty to the Jewish people. He fought with doubt.
The month of Adar Alef is here, it is the month that we
start our fight to rid ourselves of the Klipah of Amalek by raising the
certainty. Therefore it is a time for happiness because there is no greater
happiness then the clarification of a doubt. By clarifying a doubt we lower the
Klipah of Amalek. Therefore many seforim teach us that ספק-doubt
and עמלק-Amalek have the same numerical value of 240.
This idea of certainty we can also learn from the general idea of this week’s
Parsha, Parshas Teruma. This week’s Parsha tells us
the story of the preparation for the building of the Mishkan, which is a
preparation for what happens in the upcoming weeks Parshios of Titzaveh,
Ki Sisa, Vayakel, and Pekudei.
If we look into the stories of all these Parshios we see that
they all teach us all the specific details of the building of the Mishkan.
We must try to understand why the Torah teaches us again and again all
the specific details of the building of the Mishkan. Then we will
understand how all this is a proper preparation for the auspicious month of Adar
which is the month of happiness.
This year we read all of these Parshios of Teruma, Titzaveh,
Ki Sisa, Vayakel, and Pekudei in the first month of Adar, the
month of happiness. The month in which we fought with doubt=Amalek. The Torah
repeats itself eight times about the details of the Mishkan, three times
before Parshas Ki Sisa and five times after. There is certainly a
great lesson to be learned from this which is connected to this month and Purim
Katan, because all these Parshios are in the month of Adar,
before and after Purim Katan.
There are those that explain that the whole story of the Mishkan happened
after the Chet Ha’Egel which is in Parshas Ki Sisa<![if !supportFootnotes]>[12]<![endif]>.
There are others that explain that even before the Chet Ha’Egel during
the 40 days while Moshe went up on the mountain after Matan Torah,
already then Moshe told the Jewish Nation to build the Mishkan. The Chet
Ha’Egel only pushed off the building of the Mishkan from the end of
the first set of 40 of Moshe being up on top of the mountain till the end of
the second set of 40 days. After Hashem forgave the Jewish Nation on Yom
Kippur, He commanded to actually build the Mishkan in order to restore
the Shechina which left the Jewish Nation after the Chet Ha’Egel
In light of all this there are many that explain that there is a משכנא עילאה ומשכנא
תתאה a upper Mishkan and a lower Mishkan it seems that
before the Chet Ha’Egel the Jewish Nation were on a spiritual level high
enough to merit that the upper Mishkan will be with them on earth. After
the Chet Ha’Egel they fell to a lower spiritual level where they were
not able to merit the upper Mishkan. Nonetheless they merited having the
lower Mishkan which is directly aligned with the upper Mishkan.
The Parshios of Teruma and Titzaveh were told to Moshe
on Mount Sinai before the Chet Ha’Egel. They were about the upper Mishkan
the Mishkan that was supposed to go to the Jewish Nation after the
gathering at Mount Sinai. The Parshios of Vayakel and Pekudei
which were told after the Chet Ha’Egel which occurred in Parshas Ki
Sisa were said in reference to the lower Mishkan. We see from
here that even after the Jewish Nation sinned with the Egel they still
had hope, and received the lower Mishkan.
There is a great lesson of encouragement to be learned from here; the idea
of certainty and the idea of lowering the Klipah of Amalek. The lesson
is that even after the Jewish Nation committed such a great sin of the Egel
and announced<![if !supportFootnotes]>[13]<![endif]>
“אלה אלהיך ישראל“– “These are your gods, Israel” they were
still loved by god without a doubt.
The Parshios these weeks of the month of Adar Alef
are coming to teach us that when the Jewish Nation were commanded to build the Mishkan
in Parshas Teruma, it would have been normal to think that after
the Jewish Nation sinned with the Egel and Hashem told Moshe“לך,<![if !supportFootnotes]>[14]<![endif]>
רד, כי שחת עמך” –
“Go descend, for your nation has degenerated”. That there is no need for a Mishkan,
because God Forbid the glory of God wont dwell any more between the Jewish
Nation.
However with all the power of the prayers and supplications of Moshe Rabeinu,
and with the power of Moshes efforts to bring the Jewish Nation to repent slowly
with all they merited having the Mishkan. The Jewish Nation then learnt
a great lesson thatשאין שום ייאוש בעולם כלל
– There is no despair in the world at all. There is still hope and Hashems
mercy is eternal.
It is explained in Parshas Ki Sisa after the great
sin of the Egel which the Jewish Nation sinned Moshe Rabeinu was
told to go descend. Moshe didn’t give up. Moshe didn’t stop for a moment from
trying to ‘heal’ the Jewish Nation. He grinded the Egel until it was as
thin as possible. He sent the Shevet Levi to kill all those that were
obligated to be killed. The Jewish Nation then listened to Moshe and allowed Moshe
to destroy the Egel.
Through all this Moshe successfully brought the Jewish Nation to a
level of<![if !supportFootnotes]>[15]<![endif]>
“ולא שתו איש עדיו “עליו– “Each man did not put on his crown”. The Jewish
Nation no longer wanted to be dressed in clothes of glory; they started
lowering themselves in order to fully repent. Then Hashem continued to guide Moshe
and then<![if !supportFootnotes]>[16]<![endif]>
“ויתנצלו בני ישראל עדיים”– “The
Jewish Nation was divested of their crown”.
Specifically then Moshe merited awakening Hashems mercy on to the Jewish
Nations. He merited the revelation of the back of Hashems face and saw the knot
of the Teffilin. He also merited the revelation of the 13 attributes of
mercy which are eternal, even when God Forbid we lose the merit of our
forefathers. The Jewish Nation then started getting closer to Hashem which is
explained in Parshas Ki Sisa. Afterwards we have the Parshios
of Vayakel and Pekudei which teaches us the laws pertaining to
the building of the Mishkan. Then all the way at the end of Parshas
Pekudei we learn “ויקם משה את המשכן<![if !supportFootnotes]>[17]<![endif]>… וכבוד
ד’ מלא את המשכן<![if !supportFootnotes]>[18]<![endif]>“ – “Moshe
erected the Mishkan… The glory of Hashem filled the Mishkan”
This is all coming to teach us that there is no despair at all, one
must always have hope. Even when there might have been place to think that God
Forbid Hashem doesn’t desire to dwell here on earth amongst us. We might have
thought we would only merit having the Mishkan in Parshas Teruma
and Titzaveh before the Chet Ha’Egel which is in Parshas Ki
Sisa; however we wouldn’t merit having the Mishkan in Parshas
Vayakel and Pekudei after the Chet Ha’Egel in Parshas Ki
Sisa.
The Torah teaches us no! Even after the Chet Ha’Egel the Jewish
Nation was still loved by Hashem. We must learn from here that there is no
place for doubt that the salvation will come. Therefore the Torah
repeats itself many times to teach us the specific details of the Mishkan
to show that they merited having Hashem dwell amongst them even though they
committed such a great sin.“ויכס
הענן את אהל מועד, וכבוד ד’ מלא את המשכן, ולא יכול משה לבוא אל אהל מועד כי שכן
עליו הענן, וכבוד ד’ מלא את המשכן<![if !supportFootnotes]>[19]<![endif]>, כי ענן ד’
על המשכן יומם ואש תהיה לילה בו לעיני כל בית ישראל בכל מסעיהם<![if !supportFootnotes]>[20]<![endif]>“ – “The
cloud covered the tent of meeting, and the glory of Hashem filled the Mishkan,
and Moshe was not able to come to the tent of meeting, for the cloud rested
upon it, and the glory of Hashem filled the Mishkan… For the cloud of
Hashem would be on the Mishkan by day, and fire would be on it at night,
before the eyes of all the house of Israel in all of their journeys.”
All this was to
teach us, “שאין שום ייאוש בעולם כלל! וגם אם, חלילה: חטאת
עווית פשעת! הרי יש עניין ששם נתהפך הכול לטובה!! והכלל והעיקר שלא יתייאש
עצמו מן הצעקה והרחמים לעולם!! כי חסדי ד’ כי לא תמנו ולא כלו רחמיו לעולם”!! – “There
is no despair at all one must always remain with hope. Even is one has
committed all sort of sins. One must not give up from screaming out to Hashem,
or from anticipating Hashems mercy. For the kindness of Hashem will never end
and His mercy will last forever.
א ליכטיגער שבת און א פריילאכן חודש אדר א’
מוטה