269 - Shemini

Chazal tell us that Rochel Imeinu engaged in the "occupation" of silence and therefore her offspring engaged in the same "occupation." Binyomin, her son, although privy to the sale of Yosef, did not reveal this knowledge to Yaakov. Her descendant, Shaul Hamelech, was anointed king and chose not to relate this amazing piece of information to others. Additionally, Esther, did not reveal her nationality to anyone in Achasveirosh's palace.

To remain silent is an Avodah, and sometimes silence expresses much more than words themselves. In this week's Parsha, we read how Aharon's two sons, Nadav and Avihu, were consumed by a Heavenly fire when they brought an unauthorized incense offering. Thereafter we are told, "And Aharon was silent." His silence was an expression of his total acceptance of this Heavenly, albeit very painful, decree, and Chazal tell us that he was rewarded for his silence.

Rav Wolbe adds (Alei Shur vol. I pg. 178) that one who has difficulty remaining silent, will never fully appreciate anything that he experiences. When he is awed or shaken by something that he has heard or seen, he always feels compelled to categorize the occurrence with a verbal description: "amazing" or "very nice!" If he would remain silent and allow what he has seen or heard to seep in and be internalized, it would make a much bigger impression on him.

Additionally, silence goes hand and hand with the capacity of solitude. One who doesn't know how to remain silent, runs away from any amount of solitude. A moment of solitude affords him a private audience with himself - someone he has no specific interest in getting to know. In contrast, a person who enjoys a quiet moment, gets to know himself and his internal world, and will actually make an effort to find time for solitude.

If not for nighttime, we wouldn't know that there are stars. Only once the sun sets are the stars revealed, and along with them new and almost endless expansions. Likewise, during the day one is busy with a multitude of people and other worldly pursuits. Only once the day concludes and he isolates himself from all the commotion does he have the ability to perceive his internal world and the spiritual yearnings that come along with it.

We run from work to home, from the company of people to the radio, from cell phone to ipod, and we don't have a minute for ourselves. Sometimes we get so caught up in our work and the technological hubbub that, even if we would have a quiet minute, we wouldn't know what to do with it. There is no one in the entire world more interesting than you yourself. Take a few minutes a week to try to get to know the spiritual yearnings of that most amazing personality!

268 - Tzav (Zachor)

In this week's Haftorah we read about Shaul's war against the Amaleikim, and his failure to properly heed Hashem's commandment to wipe out that evil nation. Shaul did not kill the king of Amalek, and he left the best animals alive to sacrifice to Hashem. When Shmuel was apprised of the situation, he castigated Shaul. "To obey [the word of Hashem] is better than a choice offering, to be attentive, than the fat of rams. For rebelliousness is like the sin of sorcery" (Shmuel II 15, 22).

Rav Wolbe (Da'as Shlomo Geulah pg. 219), basing himself on the Ralbag explains Shmuel's metaphor of sorcery. The Rambam writes that there is a basic difference between a prophet of Hashem and one who divines through sorcery. A sorcerer can tell the future, but he will never be able to predict what will happen to the very last detail. He might declare that there will be a terrible drought during the year and no rain will fall, while in reality a small amount of rain will indeed fall. In contrast, a true prophet will correctly predict every last detail. Therefore, if even one minute detail of his prophecy fails to come to fruition, we can be certain that he is not a true prophet.

From Shmuel's rebuke of Shaul, we can glean that this concept applies not only to prophecy, but also to mitzvos. The fulfillment of a commandment with a lack of meticulousness to every detail due to a feeling that one can get away with less, is to a certain extent comparable to sorcery! An unjustifiable excuse in order to enable one to be lax in one's performance of a mitzvah, demonstrates that the mitzvah does not stem from an entirely holy source. It resembles sorcery, the prime example of lack of attention to detail.

Purim is a day packed with unique mitzvos, and care should be taken to perform them all with attention to the details. This includes listening to each word of the Megillah, gladdening others with mishloach manos and matanos l'evyonim, and a joyous seudah that does not result in detracting from the proper performance of other mitzvos. The proper performance of these mitzvos has the ability to raise one to great levels of ahavas Hashem and ahavas Yisroel!

A Freilichin Purim!

267 - Vayikra (Pre-Purim)

Chazal tell us that the violation of Rabbinic commandments carries a more severe punishment than the commandments written in the Torah. Rav Yeruchom Levovitz zt"l explains the rationale behind this idea. The more one can relate to a concept or idea, the more it obligates him. It is easier for us to relate to the commandments and restrictions that were enacted by the Rabbanan, not only because the reasons behind them are more comprehendible to us, but also since those who instituted them lived in a more recent era than the one in which the Torah was given. Hence, these mitzvos obligate us to a greater degree and neglecting them carries a greater punishment.

Rav Wolbe (Da'as Shlomo Geulah pg. 201) writes that if mitzvos de'rabanon carry a greater punishment, it follows that their fulfillment brings greater results. The fact that we can relate to the mitzvah means that we can gain more from the mitzvah. Therefore, it is quite possible that we can gain more from Purim, which is de'rabanon, than we can gain from other Yomim Tovim even though they are mi'deoraisa. Additionally, the Arizal writes that Yom Kippurim means that it is "a day like Purim," i.e. Yom Kippur is secondary in greatness to the day of Purim. Another indication to the spiritual loftiness of Purim is the fact that a sefer in Tanach, a Mesechta of Gemara, and a plethora of mitzvos and customs are dedicated solely to this day.

The miracle of Purim was the very last miracle that happened to Bnei Yisroel which is recorded in Tanach. However, the uniqueness of this miracle is the fact that it occurred during a time of galus and hester panim. Therefore, we can glean from the day of Purim all that one needs to know to live and weather the days of galus and hester panim.

When Achashveirosh gave his ring to Haman, thereby allowing Haman to do to the Jews as he pleased, despite the hester panim the Jewish People were able to decipher that it was Hashem who brought upon them the decree of annihilation. This realization was more successful than the prophets in causing them to do teshuva. Moreover, when they merited the salvation through the hands of Mordechai, they literally felt Hashem's loving hand penetrating through the hester panim, which in turn prompted them to reaccept the Torah wholeheartedly.

Purim is the day that helps us become more aware of Hashem despite the hester panim of galus. If we prepare ourselves properly, and internalize the message of the miracle of Purim, we can anticipate coming out of the day of Purim better than the way we went into Purim!

266 - Pekudei

Rashi in the beginning of this week's parsha quotes an interesting Gemara in Berachos (55a): "Betzalel was so called because of his wisdom. When Hashem told Moshe, 'Go tell Betzalel make for Me a Mishkan, an Aron and utensils,' Moshe reversed the order and told him to make the Aron, the utensils, and then the Mishkan. [Betzalel] said to Moshe Rabbeinu, "The way of the world is to first build a house and then afterwards bring the utensils inside, and you told me to first make the Aron and only afterwards to build the Mishkan. Where should I put the utensils that I make? Perhaps Hashem told you to build the Mishkan and then the Aron and utensils? Answered Moshe Rabbeinu, 'Maybe you were in the shadow of Hashem (b'tzal Ale) and that is how you knew!'"

Rav Wolbe writes (Alei Shur vol. II pgs. 503, 504) that Betzalel taught us a timely lesson. The purpose of the Mishkan was to house the Aron and the luchos that it contained. The Shechina would rest on the Aron and Moshe would receive his prophecy from the area in between the keruvim which stood upon the Aron. With this in mind, how could one not commence the building of the Mishkan with the construction of the Aron and instead choose to begin with the walls and curtains? The answer to this question was Betzalel's message for all generations.

We say in davening, "Search for Hashem and His might, seek His Presence always." One who wishes to fulfill the dictum of this pasuk might feel compelled to "search for Hashem" by trying to "seek His Presence." Whether it be through his prayers, his performance of mitzvos, or even via lofty thoughts, he will try to place himself in Hashem's presence. Yet, to his great chagrin he will not succeed in his endeavors. Moreover, the harder he pushes himself to attain this goal, the harder he will fall, thus causing him to decide that, "This is just not for me."

Where does the mistake of this well meaning individual lie? One who wishes to "seek Hashem's Presence" must build his own personal Mishkan. Just as there was specific order in the construction of the Mishkan, so too, one must follow this blueprint in the construction of his own Mishkan. He must begin building from the part of the Mishkan that is furthest from the Aron (Hashem's presence). He must first construct the outer walls and only then proceed towards attaining the ultimate goal. The "outer walls" represent the derech eretz which preceded the Torah.

If we too would like to build our personal Mishkan, we must be sure that the construction takes place in the proper order. We must first work on correcting and perfecting our character and middos - the true manifestation of the type of person that Hashem intended to create - and only then advance towards "seeking Hashem's Presence."

265 - Vayakhel

Chazal tell us (Brachos 55a) that Betzalel, who was charged with building the Mishkan, possessed the knowledge of how to connect the letters that were used in creating heaven and earth. This knowledge is the quality of da'as. Rav Wolbe writes (Alei Shur vol. I pg. 138) that da'as is a quality which enables one to unite even things that seem to be opposites. With this da'as, Betzalel succeeded in building the Mishkan; a structure that united spiritualistic Heaven with the materialistic Earth.

It might very well be that properly exercising this trait is the very purpose of creation. Hashem presents us with seemingly contradictory entities and our avodah is to fuse them into one single entity. We are given a body and a soul, heavens and earth; and with the middah of da'as we are supposed to unite them in order to accomplish our avodas Hashem.

Likewise, the Gemara tells us (ibid. 33a see Maharsha) that da'as is the ability to strike a balance between chessed and din, and similarly, the Beis Hamikdosh struck a balance between Heaven and Earth. Therefore, one who possesses the quality of da'as is so great that it is considered as if the Beis Hamikdosh was built in his days. Once again we see that da'as is the ability to fuse two opposites into a harmonious expression of avodas Hashem.

This being the case, a vital aspect of avodas Hashem is ensuring that our physical actions are united, i.e. act in consonance, with our spiritual knowledge. There have been brilliant thinkers who preached ethics and morals, but whose actions belied all that they espoused. This is not the Torah way. Any discrepancy between what one practices and what he preaches is duplicitous. It is an expression of shleimus when one's actions mirror their knowledge.

When we hear a drasha, learn a halacha or study a mussar sefer, the knowledge gained isn't meant to be stored away in the recesses of the mind. Rather, as the Ramban writes in his famous letter to his son, "When you finish studying from a sefer, contemplate whether there is an aspect of your learning that you can fulfill."

263 - Tetzaveh

"And I will dwell among Bnei Yisroel" (Shemos 30, 45). The Mishkan was built so that Hashem would have an abode wherein He could "reside" down here on Earth. However, one might wonder, "The Torah tells us that His glory fills the entire world. If so, what was unique about the Mishkan that it was described as Hashem's place of residence on Earth. Isn't Hashem found everywhere?"

Rav Wolbe (Alei Shur vol. II pg. 52) cites the Ibn Ezra (Devarim 31, 16) who sheds light on this question. The Ibn Ezra writes, "We know that Hashem is one; the discrepancies come as a result of the perception [of Hashem's hashpa'ah]. Hashem does not alter His deeds for they are all executed with wisdom. An [important] facet of avodas Hashem is ensuring that the recipient reacts in accordance with his location."

Hashem's glory fills the entire world, yet we know that there are ten different levels of holiness in the land of Israel. Additionally, the levels of holiness in the rest of the world cannot compare to the holiness of Eretz Yisroel, for as we know, prophecy could not be received outside of Eretz Yisroel. The Ibn Ezra enlightens us that the difference in holiness is not a difference in Hashem's presence; rather, the difference is in how much His presence is felt. In some locations on Earth His presence is more manifest while in others it is more hidden. Just as certain types of earth are more conducive to planting specific vegetation than others, so too, certain places on Earth are more conducive to feeling Hashem's presence than others.

This idea is essential for those who have moved from chutz la'aretz to Eretz Yisroel. One must recognize that the spiritual climate is not the same in both places and therefore one must adjust his lifestyle accordingly. However, even those who have not made such a move must bear this idea in mind. One who lives in Eretz Yisroel and wishes to daven at the Kosel must prepare himself so that he can gain from the occasion.

When a person goes to hear a shiur or enters a shul or yeshiva, he should be cognizant that he has entered a place that contains a high level of spirituality which is conducive to feeling Hashem's presence. However, if he does not prepare himself accordingly, he will have difficulty gaining from the experience. If he wishes to stay connected to his i-phone while entering a mikdash me'at, he might find himself leaving with no more kedusha than when he entered! A small amount of preparation will allow us to make the most of every spiritual opportunity.

262 - Terumah

The Aron in the Mishkan was made out of wood, but it was covered on the inside and the outside with gold. Chazal (Yoma 72b) tell us that a true talmid chochom must resemble the Aron; his inside must exactly mirror his outside. From the writings of the Rambam we can glean how he explained this Gemara. He writes (Hil. Da'os 2, 6) "It is forbidden for one to smooth talk and cajole. He shall not say one thing with his mouth while intending something else in his heart; rather, his inside should be like his outside." A talmid chochom must say what he means and mean what he says.

Rav Wolbe writes (Alei Shur vol. II pg. 36) that it is interesting to note the importance that Chazal placed on this attribute. The Gemara (Brachos 28.) relates that Rabban Gamliel placed a guard at the door of the Beis Medrash and instructed him not to let in anybody whose outer conduct did not mirror their inner feelings. Even Rebbi Elazar ben Azaria, who subsequently removed the guard, did not disagree with Rabban Gamliel's restrictions; rather, he felt that everyone should be considered innocent until proven guilty. However, had he known for certain that a specific person did not meet this criteria he too would not have allowed such a student to enter the Beis Medrash.

We can deduce from here that the first step in becoming a talmid chochom is being meticulous with regard to one's speech. As the Rambam continues, "And even a single word of wheedling or deceit is forbidden - only true speech, an accurate spirit, and a pure heart devoid of any treachery and deception."

The two things that set humans apart from all other living creatures are intelligence and the ability to talk. This being the case, one must be sure to use this powerful tool of speech in the proper manner thereby manifesting that superiority. Moreover, the proper use of speech is a prerequisite to becoming a talmid chochom.