169 - Vayikra

"And He called to Moshe; and Hashem spoke to Moshe from the Ohel Moed" (Vayikra 1, 1). The Medrash deduces from this pasuk that Moshe did not enter the Mishkan until Hashem specifically invited him to enter. This attribute was a manifestation of da'as. The Medrash goes on to say that a talmid chochom who lacks this attribute of da'as is inferior to an animal carcass.

What exactly is da'as and why is it so important? Rav Wolbe (Pirkei Kinyan Da'as pg. 77) explains da'as as an awareness of what one is doing as opposed to actions done out of habit or mechanically. With regard to davening, da'as is referred to as "kavana." We all know that it is quite possible to recite the entire Shemoneh Esrei while our minds are totally occupied with thoughts that have nothing to do with the tefillah. Such is a tefillah recited without da'as. 

The same thing holds true for everything that we do and say. People converse with others without thinking about what should be said and what should not be said. As a matter of a fact, an entire day filled with events, conversations, and mitzvos, can pass without one paying attention to all that he has said or done!

"Yishuv hada'as" is the description for actions performed with an awareness of what is being done. Someone possessing yishuv hada'as lives an entirely different life than one who is lacking this quality. His davening and performance of mitzvos create a connection with Hashem, his conversations are meaningful and his actions show the thought behind them.

Da'as is the quality possessed by Moshe Rabbeinu and one that everyone must strive to attain. This is a quality so vital that its absence causes even a talmid chochom to be considered inferior to a carcass. A little focused thought can go a long way.

168 - Vayakhel-Pekudei

Rav Wolbe cites two explanations offered by the meforshim on how the Mishkan succeeded in causing the Shechina to rest among Bnei Yisroel. The first explanation is offered by the Kuzari who explains that the rules of nature are in reality a manifestation of Hashem's command. Hashem created the world in a way that specific actions bring about certain desired results. When one plants a seed in the ground, a plant sprouts, while if one would do the exact same action upon a rock he would see no such results.

The Kuzari continues that the same holds true for the mitzvos. Mitzvos are the spiritual counterpart of physical nature. When they are performed exactly as Hashem commanded, it brings about the desired outcome; Hashem's Shechina is brought into the world. We do the "preparatory actions" through the performance of the mitzvos, and Hashem brings about the anticipated outcome.

Therefore, we do not need to try to understand why specifically a menorah, shulchan, aron and the other vessels are needed to bring the Shechina into this world. In order for the Shechina to be able to reside in an abode here on earth, specific conditions must be present. The conditions are the proper construction of the Mishkan and its vessels. If there is even one stone missing from the corner of the mizbeiach, the heavenly fire will not descend to consume the korbanos that lay upon it.

Spirituality is no less a reality than physicality. It is not enough to be a "Jew in our heart." Our goal is to connect to Hashem, and solely practicing yoga, meditation or any other human concocted idea will not bring about this desired result. The only way to accomplish this is through the meticulous performance of His mitzvos.

The second explanation is offered by the Sforno and others. They expound on how each vessel in the Mishkan represents a different quality needed in one's avodas Hashem. The combination of all these qualities creates an appropriate condition for Hashem's Shechina to reside on earth.

Rav Wolbe comments that with this approach, it is possible to understand that the entire creation is made up of symbols that represent spiritual concepts. Chazal tell us (Brachos 32a) that there is no artist like Hashem, for He has the ability to not only paint a picture but to breathe life into it too. Just as the artist's painting on paper represents objects found in this world, so too, everything that the Master Artist "paints" represents spiritual ideas and concepts. The Mekubalim explain that the right hand symbolizes mercy and the left hand symbolizes strict judgment, and therefore, the left hand is weaker than the right because Hashem's compassion is exercised to a greater extent than strict judgment. The same holds true for the all the limbs in a person's body; each one represents a way to understand Hashem more deeply.

The Reishis Chochma writes that it is difficult for one who is not married to get a true picture of what it means to love Hashem, for he hasn't experienced the love created through marriage. Rav Wolbe takes this idea a step further and suggests that it might be possible that Hashem created the concept of love between a husband and wife for this reason alone - to gain an idea of what it means to love Hashem.

Everything we observe in the creation can serve as a lesson in our avodas Hashem. It all depends on how you look at it.

167 - Purim

Chazal tell us (Shabbos 88a) that even though Bnei Yisroel were to some extent forced into receiving the Torah (for Hashem held a mountain over their heads) nevertheless, they reaccepted the Torah wholeheartedly in the days of Achashveirosh. Rashi explains that the miracle performed for them caused an extraordinary amount of love toward Hashem, which was the impetus for their wholehearted acceptance of the Torah.

Rav Wolbe points out that the Ba'alei Mussar note that love is the thread that runs through all the mitzvos of Purim. The reading of the Megillah is in reality a recitation of hallel and it should bring us to a love of Hashem. Mishloach manos and matanas l'evyonim are ways to breed love between man and his fellow man. Even the seudah on Purim is an expression of love toward oneself. 

Moreover, there is a mitzvah to become intoxicated to the point that one can no longer discern the difference between the cursed Haman and the blessed Mordechai. In other words, we are to love the wicked person just as we love the righteous, and reserve our hatred for his evil deeds. Though it is generally hard to separate a man from his actions, on Purim we are to make a special effort to love each and every one of our brethren.

166 - Tetzveh (Zachor)

"And you shall not keep in your house two measures - one big and one small. You should have a complete and just weight, a complete and just measure, so that you merit longevity on the land that Hashem has given to you. For it is an abomination to Hashem your G-d all who do this - all who act corruptly. Remember what Amalek did to you on the way when you left Egypt ..." (Devarim 25, 14-17).

Rashi explains the juxtaposition of the commandment to have honest measures with the commandment to remember our encounter with Amalek. "If you are dishonest with your weights and measures - fear an attack from your enemy, for it is written, 'Deceitful weights are an abomination to Hashem. . .The wicked one comes [and attacks, thereby] bringing [you] embarrassment'" (Mishlei 11, 1-2).

Rav Wolbe (Alei Shur vol. II pg. 463) quotes Rabbeinu Yonah who uncovers the deeper meaning behind this Pasuk in Mishlei. After all, what did Shlomo HaMelech add to the Torah's exhortation not to conduct business with faulty weights? Rabbeinu Yonah writes that the pasuk in Mishlei is informing us that even if one does not actually use faulty weights in his business dealings, the very existence of dishonest measures in one's house is an abomination to Hashem. The Gr"a adds, even if one weighs the merchandise with a faulty measure and then deducts the difference, he has not acted in accordance with Hashem's will, for "Hashem desires [specifically] a complete weight" (ibid).

Using deceitful weights causes one to distance himself from Hashem. Hence, such an object, even if it remains untouched, has no place in a person's house because the mere fact that one owns an item of deceit is an abomination in the eyes of Hashem. Particularly in our society where there are many abominations that abound, even if one were to bring them into his home without using them, it would still constitute a violation of this principle.

165 - Terumah

The S'forno (Vayikra 11, 2) explains that the commandment to build the Mishkan came as a direct result of the sin of the golden calf. Bnei Yisroel's situation at Matan Torah paralleled Adom Harishon's situation before he sinned: Hashem's presencecould be felt everywhere. However, after they sinned by making the golden calf they lost their ability to feel Hashem's presence, just as Adom lost that ability as a result of his wrongdoing. The Mishkan was meant to address this loss by serving as a dwelling place for the Shechina in this world. Additionally, Bnei Yisroel were thereafter prohibited from eating certain animals and creatures. Because they defiled their bodies with sin, they needed to remedy this defilement by purifying their bodies and refraining from specific foods.

Likewise, the S'forno writes (Bamidbar 15, 3; 20) that after Bnei Yisroel's debacle with the spies (who returned from scouting out the Land of Israel with a negative report), Hashem instituted additional mitzvos. They were commanded to bring flour and libation offerings as a supplement to their korbanos. Having distanced themselves from Hashem with their transgression, they were required to bring another sacrifice whereby they could once again feel His closeness. Furthermore, sin disconnects the transgressor from the Source of all blessings, therefore, Bnei Yisroel were subsequently commanded to separate challah from their dough and give it to a Kohen as a means of bringing blessing into their house.

Rav Wolbe (Shiurei Chumash) gleans two fundamental lessons from the S'forno's explanation. Firstly, every sin lowers the perpetrator one rung on the spiritual ladder, thereby forcing him to strive harder to gain the closeness to Hashem that was previously felt. After every sin, Bnei Yisroel needed yet another mitzva to enable them to reclaim their former spiritual status.

Additionally, we must take notice how the Torah guides a person on whatever level he finds himself. It is because the Torah is eternal, that it contains within it the guidance needed to direct each and every person. Each wrongdoing on Bnei Yisroel's part brought them down another notch in their spiritual standing; nevertheless, the Torah "stepped down" with them and added a mitzvah for their benefit. In whatever situation a person finds himself, or what his spiritual state of affairs might be, the Torah provides direction so that he will be able to live his life properly.

The Torah was given more than three thousand years ago to act as our guiding light, and it continues to shine brightly today to each person on his individual spiritual level. There is no reason for one to feel down or depressed about his spiritual position because invariably the Torah addresses his specific situation.

164 - Mishpatim

 "Do not oppress any widow or orphan. If you oppress him. . . for if he shall cry out to Me I will listen to his cry" (Shemos 22, 22-23). The Ramban explains that there is a tendency to harass a widow or orphan more than others because they have no one to turn to when they need help, and as a result the tormentor is not worried about reprisal for his actions.  Therefore, the Torah warns if you oppress a widow or orphan because they are helpless, know that all they have to do is cry out to Me and I will immediately come to their assistance. In reality they are better off than anyone else. Anyone else who is tormented must seek and pursue someone to come to his rescue. Even then, he can merely hope that his rescuer succeeds in saving him, for after all there is the possibility that his endeavors will fail. In contrast, a widow or orphan merely needs to cry out to Hashem and He will immediately come to their assistance - and there is no chance that He will fail in meting out punishment to the transgressor.

Rav Wolbe notes (Shiurei Chumash) that punishment for transgressions bein adom le'chaveiro is meted out more swiftly and harshly than punishment for aveiros bein adom la'makom. As soon as the widow cries out, the tormentor receives his punishment. We find an additional example of this phenomenon with Yaakov's wives Rachel and Leah. The Torah tells us, "And Hashem saw that Leah was hated and He opened her womb; and Rachel was barren" (Bereishis 29, 31). It is understood why Hashem caused Leah to conceive. However, for what reason was Rachel barren? Why was she to blame for that which her sister was hated? The answer is because the love of Rachel was the cause of a lesser love of Leah, and even a minute infraction in the area of bein adom le'chaveiro can have serious consequences.

However, the opposite is also true. There is great and immediate reward for the performance of mitzvos bein adom le'chaveiro. There is a general rule that there is no reward in this world for the mitzvos we perform (Kiddushin 39b). A spiritual and infinite mitzvah cannot be properly rewarded in this finite world. Nevertheless, there are certain mitzvos that their performance garners reward not only in the world-to-come but also immediately in this world. The Mishna (Shabbos 127) lists ten mitzvos in this category and almost all of them are bein adom le'chaveiro: Honoring one's parents, performing kindness, hospitality, visiting the sick, marrying off a bride, accompanying the deceased, concentrating on the meaning of the prayers (this is included in kindness - see Rashi), and making peace between man and his fellow man.

The great impact of mitzvos bein adom le'chveiro is apparent. One who neglects them will G-d forbid suffer the dire consequences immediately, while one who performs them will be rewarded doubly - not only in the world-to-come, but here and now in this world. This alone should be sufficient impetus to rethink our attitude toward mitzvos bein adom le'chaveiro.

163 - Yisro

The last of the Aseres HaDibros is, "Do not desire your friend's wife, his slave, maidservant, ox, donkey, or anything that belongs to your friend" (Shemos 20, 14). The Ibn Ezra asks a question that bothers many. How can the Torah command us with regard to an emotion? How is it possible to prevent one from desiring in his heart a beautiful person or object? He answers with a parable. An astute peasant who catches a glimpse of a beautiful princess will not desire her hand in marriage, because he knows that there is no possibility in the world for such a marriage to take place. Similarly, every intelligent person must acknowledge that a beautiful wife or desirable possessions are not granted to a person because of his brains or brawn. Rather, they are allocated by Hashem to whomever he chooses. Hence, one who understands that Hashem did not wish to give him that particular object will automatically refrain from desiring another's possessions. Moreover, he is aware that no amount of scheming will succeed in his obtaining the sought after item - it is out of reach to even a greater degree than the marriage of the princess to the peasant. He should place his faith in Hashem that He will provide him with sustenance.

Therefore, one who has true emunah cannot possibly covet another's possessions. Rav Wolbe (Shiurei Chumash) comments that many people have difficulty with such an explanation, because their emunah and bitachon end when it comes to the practical application. Some people claim to have bitachon in Hashem, but if a competitor opens a business across the street from them, they are on the verge of having a heart attack. "But don't you have bitachon?" a friend might ask. To which they will retort, "Of course I have bitachon - but at the end of the day he is going to take away my livelihood!" Their bitachon lasts until it is put to a real life test.

The Ibn Ezra understood that emunah is not a matter of theory. It must be tested to be proven true. Yaakov Avinu lived with the belief that everything that he had was allotted to him by Hashem, and therefore it was incumbent upon him to look after his possessions to the greatest extent possible. When it came to a real life test, he extended himself to claim some forgotten vessels; if Hashem gave it to him, then it was for a purpose. Likewise, living with the realization that whatever Hashem gave me is mine, and what He did not give me cannot possibly be mine, precludes one from feeling any desire for the possessions of his friends and neighbors.

It might do us well to spend another few minutes on the Ramban at the end of Parshas Bo. It will help us inculcate the knowledge that Hashem is the Creator, Knows what is happening, is involved and Omnipotent. One who has absorbed these concepts will be able to fulfill the Tenth Commandment with greater ease.