Seeing the Forest of the Mishkan

 “And Betzalel, the son of Uri the son of Chur, of the tribe of Judah, did everything that Hashem had commanded Moshe.”

Rashi notes the unusual phrasing of this pasuk. It should say that Betzalel did all that Moshe commanded HIM. Or it should say that Betzalel did all that Hashem commanded HIM through Moshe. Instead it says that Betzalel did all that Hashem commanded Moshe. Rashi quotes the Gemara in Brachot that explains how Betzalel proved to Moshe his suitability for the job:

When Moshe gave Betzalel his instructions he told him to first build the Klei Hamishkan and then put together the curtains and beams that comprise the sanctuary itself. Betzalel refused on the grounds that an architect must first build the house and only then decorate the interior with furniture. Moshe was impressed with Betzalel’s refusal; in fact Hashem had commanded him to first build the Mishkan and then work on the utensils. So Betzalel defied Moshe, and in so doing fulfilled the Divine command that actually had been conveyed to Moshe.

Why did Moshe want to build the keilim before there was a location to store them? And what was this dispute really about?

According to the Midrash, at this time Betzalel was only 13 years old. Developmental psychologist will tell you that early adolescence is a time during which children test limits in a more sophisticated (almost adult) manner. They begin to demand answers to why questions, not just what and how. These two characteristics can help explain why Betzalel was adamant to build the Mishkan before the vessels, against the command of Moshe.

There’s a tremendous amount of detail involved in the building of the vessels of Mishkan, ie aron, menorah, shulchan. Moshe wanted to start with the more detailed and interesting aspects of construction. But before getting bogged down in details, it’s important to take a step back and ask: What is this all about? What am I doing here? What is my goal? Sometimes we are so focused on the details of a project or the rat race of day to day living, that we don’t take a step back to appreciate what it’s all about.

Betzalel understood this. At his age, it was at the forefront of his mind. He realized that before they built specific vessels, there needed to be a vision for the overall project. And so he worked first on building the general structure of the Mishkan. Only then did he turn his attention to the specific vessels, each with their own specifications, each with their own meaning and lessons.
Sometimes we get so bogged down in the details of life that we don’t have a chance to look at the big picture: What am I trying to accomplish? What are my goals? Why am I doing what I am doing? Betzalel the Bar Mitzvah boy understood the importance of addressing these issues. He understood that we must first define our goal. The purpose of the mishkan was to have sacred space in this world dedicated to G-dliness and Jewish unity. So he began his efforts on the actual sanctuary and then moved on to the individual components of that vision.

Betzalel taught us two important lessons: 1) Never lose sight of the big picture 2) and be prepared to reevaluate and refine that big picture on an ongoing basis. Betzalel’s approach was ultimately endorsed by Moshe; for he called him B’tzel Kel, “one who dwells in the shadow of God”. Betzalel’s approach was endorsed by G-d, his building project was successful, and our Parsha ends with God’s presence dwelling in the mishkan.

We too must do our best to be mindful of the big picture and make sure to revisit it on an ongoing basis. By doing so, we can also benefit from the blessing described as the culmination of the Mishkan construction: The Divine presence and Hashem’s blessings permeating our lives.

Vote Slate 5 in the World Zionist Congress Elections

Dear Friends:

Every five years, the World Zionist Organization (WZO), one of the most influential

organizations in the Jewish world, of which 30% is controlled by US Jewry, holds a

crucial election.

This election, which runs from March 10, through May 4, gives American Jews the

opportunity to vote for representatives in the World Zionist Congress. The number of

seats a slate receives directly impacts leadership decisions, policies, and the allocation

of over $1 billion annually toward Jewish education, aliyah, security, and other vital

causes.

We are proud to both be members of the National Board of RZA: Religious Zionists of

America, the US affiliate of Mizrachi. We are also proud to both be candidates on the

Orthodox Israel Coalition (OIC) slate seeking election to the World Zionist Congress.

We strongly encourage our members, and all Jews over age 18, to vote for Orthodox

Israel Coalition (OIC) Mizrachi, slate #5. Coalition partners include RZA-Mizrachi, YU,

OU, RCA, Amit, Bnei Akiva, NCYI, Touro University, and Sephardic organizations such

as Shvilim and UMJCA.

Your vote will ensure that our Religious Zionist voice is heard. An authentic Torah voice

of integration and unity: integration between Judaism and Zionism; Torah learning and

army service; between Torah u’Madda; and balancing Israel and Diaspora needs.

YOUR VOTE FOR OIC-MIZRACHI HELPS US STRENGTHEN ISRAEL AND

RELIGIOUS ZIONISM BY:

 Supporting our Chayalim and Milluim families 

 Rebuilding devastated Israeli communities 

 Bringing volunteer missions to Israel 

 Creating JLIC communities on campuses in the U.S and Israel

 Providing shlichim from Israel to American schools 

 Supporting Yeshivot & Midrashot financially & educationally 

 Providing Torah based Zionist Educational resources in Israel and abroad 

 Promoting Aliyah & Love for Israel 

 Fighting Antisemitism on campuses worldwide

 Building bridges to unite the Jewish People

All Jewish American residents who are 18 (by June 30, 2025) can vote. There is a voter

registration fee of $5.00. Go here to register and vote: www.voteoic.org

Please share this link with your family and friends.

We believe it is critical for our Religious Zionist community to vote for Slate 5 OIC

Mizrachi and to encourage our friends and family to do so as well.

Thank you,

Rabbi Yosef Weinstock & Lisa Baratz

Purim and Yom Kippurim

The Zohar suggests that there is a connection between the holiday of Purim and Yom Kippur, which in the Torah is called Yom HaKippurim. At first glance the two days are as different as can be. Yom Kippur is a solemn day of fasting, while Purim is a joyous day of feasting. Yet upon closer examination one will note a number of similarities. First, both holidays commemorate the drawing of lots. In Megillat Esther we read how Haman chose the date on which to annihilate the Jewish People by drawing lots. In the Torah we read how on Yom Kippur the Kohen Gadol would draw lots to determine the fate of the two identical goats: one would be offered LaHashem as a sacrifice on the Mizbeaich, while the other goat, La’Azazel, would be thrown off a cliff in the Judean wilderness. Second, both Purim and Yom Kippur are specially mentioned as being “forever” holidays. Midrash Mishlei teaches (9:1): “All of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated: “And these days of Purim will not be rescinded from the Jews.” (Esther 9:28).  Rabbi Elazar said: Also Yom Kippur will forever not be nullified, as it is stated, “And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.” (Vayikra 16:34). Perhaps this Midrash is teaching us that we will always need opportunities to feel God’s Presence in an acute and poignant way, like on Yom Kippur, but also in a more ambiguous and hidden way, such as in the Purim story. Lastly, both holidays focus on standing before a royal figure. In Megilat Esther we read how Esther risked her life by appearing before the king in his inner sanctum without an invitation. And Yom Kippur was the one day of the year on which the Kohen Gadol would enter into the inner sanctum of the Beit Hamikdash. The Kodesh Hakodoshim is understood to be the location in which the Presence of Hashem, the King of kings, was most imminently perceived. This royal connection between Purim and Yom Kippur is appreciated more in light of the tradition that while God’s name is nowhere in the Megillah, it is alluded to through every mention of “the king”. While on a literal level the king in the Megilah is Achashverosh, on a deeper level we are supposed to recognize the role that Hashem plays behind the scenes throughout the Purim story. The Talmud (Shabbat 88) teaches that since at Sinai the Jewish People accepted the Torah under a degree of duress, it was important for us to accept the Torah a second time- which is what happened in the Purim story and is alluded to in the Megilah by the words “kiymu v’’kiblu” “The Jews ordained and took upon themselves” which is understood to mean “the Jews ordained (on Purim) what they had already taken upon themselves (at Sinai).” Yom Kippur commemorates a second receiving of the Luchot. In this week’s Parsha we read how Moshe broke the first Luchot in response to the sin of the golden calf. 120 days later Moshe came down with the second set of tablets- on Yom Kippur. While the first Luchot were “written by God” the second were written by Moshe. Hashem is teaching us that if we want something to be permanent and to remain important to us, then we must invest our energies into it. This is also the lesson of Purim. Unlike most other holidays, where Hashem did most of the work and performed miracles, Purim commemorates a story in which human beings took the risks, took the initiative, and exhibit bravery and self-sacrifice. Purim and Yom Kippur are forever holidays because they both celebrate human effort and human initiative. Whether it is our relationships, our professions, our shul, or our Jewish identity, we love and treasure those things in which we invest and toil. 

Nosh a Hamantasch!

 Tosfot in Brachot (35a) write that there was a baked good eaten on Purim called “nilash” whose bracha was either Mezonot or Hamotzi. The Bach (16^th century) writes that baked items such as Nilash should only be eaten in the context of a bread meal to avoid the brachah question. However, the Bach writes that “Purim kreplach”, a sweet pastry filled with nuts, is definitely Mezonot. The Bach’s “Purim kreplach” are similar to what we call hamantaschen. The Taz (17^th century) describes hamantaschen as sweet pastries stuffed with seeds. The classic hamantasch was always filled with poppy seeds. Indeed, the very word “haman” can either refer to the wicked Haman or poppy seeds (mohn), and the Yiddish word “tash” means pocket. Thus, “hamantaschen” means “poppy-seed-filled pockets.” The bracha on the Taz’s hamantasch was definitely Mezonot. The Mishna Berurah (20^th century) suggests that hamantaschen must have evolved over time. In the Taz’s time they were a dessert food, while 200 years later, some were eating hamantaschen as the staple of a meal and its bracha was Hamotzi. There are a number of suggestions offered as to the relationship between hamantaschen and Purim. One suggestion is based on a Midrash that states that on the night that Achashverosh couldn’t sleep in Shushan, the 3 Avot also couldn’t sleep in Mearat Hamachpela in Chevron. The midrash is teaching us that the Avot are disturbed when the Jewish People are in potential or actual danger. In the merit of the Avot, Hama’s strength was weakened. Hamantasch is a contraction of the Hebrew words “Haman Tash” ie Haman was weakened. In Hebrew hamantaschen are called “Aznei Haman”, ie Haman’s ears. Some suggest that this alludes to the fact that while all other nations heard about the Jews’ exodus from Egypt and were impressed and afraid, Amalek (ancestor of Haman) were not impacted by what they heard, and they attacked Bnei Yisrael. Just as there is a custom to eat hamantaschen on Purim, there is also a custom to eat meat filled kreplach on Hoshana Rabbah and Erev Yom Kippur. Some have a custom to also eat kreplach on Purim. By both foods, the filling is hidden by the dough. Purim, Hoshana Rabbah and Erev Yom Kippur are considered auspicious days even though there are no restrictions on work on those days. It ends up that these three days are like kreplach and hamantaschen in that their goodness is hidden. On a related note, some suggest that we eat hamantaschen because, like the filling, the miracle of Purim is hidden. One can explain the events of the Purim story as purely coincidence and unfolding in a natural and normal fashion, without any Divine Intervention. In reality, Purim commemorates a major miracle and Hashem was behind the scenes the entire time. Sometimes we must get beyond the dough in our life to appreciate all of the good stuff that Hashem bestows upon us. Hamantaschen is a great example of food, tradition, history, Jewish law, and Jewish values all coming together in one delicious bite.