Dedicated L’ilui Nishmas my friend and neighbor, Rabbi Simcha Lauer (ר׳ שמחה יצחק בן אליעזר ע״ה), who moved up to the Yeshiva Shel Maala this week after a difficult illness. Simcha was an early supporter of this blog and contributed toward supporting it.

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May we have easy, pleasant days ahead and merit the geula b’karov.

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Originally written in 2023

The Jewish people are gathered together, awaiting Moshe Rabbeinu's delivery of the grand plan of the Mishkan and eagerly anticipating its unveiling. For the past 2.5 Parashiyos, Moshe has been learning the plan from Hashem, and now it is time to relay it to the people. Despite the excitement surrounding this momentous occasion, Moshe begins by emphasizing the importance of observing Shabbos, before delving into the fundraising pitch and assembly instructions for the dwelling place of God. Why does Moshe start off with the sanctity of Shabbos instead of starting like Hashem did with the fundraising pitch of the Mishkan, after all we already knew about Shabbos from Sinai?

In his sefer Mei HaShiloach, the Izhbitzer teaches us1 that Shabbos serves as a reminder that before undertaking any action, one must have a clear understanding that it aligns with the will of Hashem. Otherwise, it is not permissible to proceed with that action.

He teaches further;2 The Torah tells us that  “A man shall fear his mother and father, and you shall keep my Shabbos’ ….”3

The Izhbitzer explains based on the Zohar4 that this represents three factors that one must consider before taking any action. Firstly, one must ensure their actions align with God's will, as symbolized by keeping Shabbos. Secondly, one must ensure that their actions do not harm the community, which is represented by honoring the father. The father's role is to impart knowledge to the son, even if it may temporarily cause distress, as the father knows it is ultimately for the son's benefit. Lastly, one must confirm that their actions will not cause harm to themselves, as symbolized by honoring the mother. The mother desires the son to follow the path of good, even if it goes against their wishes, without causing them unnecessary suffering.

To gain a deeper understanding of this concept, we can refer to a fundamental idea of the Mirrer mashgiach, Rav Yerucham Levovitz5. He first quotes the Meforshim who explain that it would have been impossible for Betzalel to possess the necessary knowledge and skills to build the Mishkan, considering the Bnei Yisrael were professional mud brick makers while in Mitzrayim and were unfamiliar with precious metals and their craftsmanship. Therefore, Hashem promised Moshe that He would provide Betzalel with all the knowledge required to complete the task at hand.

Next, Rav Yerucham quotes from the Midrash6 where Moshe asks Hashem about the identity of Betzalel. In response, Hashem shows Moshe the book of Adam HaRishon, which contains the lineage of all future generations until Techiyas HaMeisim. The leaders, prophets, and kings of each generation were predetermined at the beginning of time, including Betzalel.

The Mashgiach then offers a profound interpretation of this Midrash. He explains that before Adam's chet, everything was perfect, but with the chet came a loss of shleimus (completeness) and man became imperfect. In order to return to a state of perfection, man must undergo a 6,000 year process of tikkun (repair) to rectify and regain the state of shleimus that existed before the chet.

Furthermore, Rav Yerucham suggests that the book of Adam HaRishon was not a physical book, but rather Adam himself was the book. This means that before the chet, all future generations, including Betzalel, were in a state of perfection within Adam. Hashem was showing Moshe that Betzalel's perfection and mastery of the skills required to build the Mishkan were already predetermined in the book of Adam HaRishon.

Rav Yerucham then offers an explanation as to why Hashem used the book of Adam HaRishon to prove His point about Betzalel. He explains that this was to teach us the fundamental principle that the foundation of every person's creation, which is already engraved in the book of Adam HaRishon, is essential for their future to be maintained. A thinking individual who seeks to understand where their main focus and efforts should be directed, to achieve their maximum potential, in order to fulfill their purpose, must first look at their past. They should thoroughly examine it to recognize its root and beginning. By using their history and past to inform the work they do on their future, they will be assured of success and the continuity of their future.

I am sharing the original language of the Mashgiach, as it so beautiful.

אלא כי ללמדנו בא, כי בלתי יסוד יצירת כל אדם ואדם אשר חקוק כבר בספרו של אדם הראשון, לא יכול להתקיים עתידו, איש אשר רוח בו ומשתוקק לדעת הסתגלותו במה להשים עמלו ומגמתו כל ימי חייו, ראשית הכל עליו לראות ולספר להכין וגם לחקור היטב היטב את העבר שלו, ולהכיר שרשו והתחלתו, ואז כאשר יעמיד עבודת עתידו קבל העבר שלו, היינו שימשוך עתידו ממקור עברו, כי אז בטוח ודאי יהיה בהצלחת וקיום עתידו. 

This is what Hashem was showing Moshe. In order for Betzalel to be successful, it was necessary that Hashem show Moshe the essence of Betzalel, which is in the book Adam HaRishon, since the beginning of time.  As we explained that in the past, before the chet, everything was already perfectly fixed in practice, completed and whole. Consequently, to continue the future, only a light moment is needed, to pause and reflect and direct the attention towards the future.

Rav Yerucham stresses that one should not misunderstand this as the common way of understanding the matter of Koach and Poel, where receiving the potential is seen as something new in actuality, but in truth, everything is already completely fixed and finished, and what is lacking is just something small - the pause, the moment of reflection. 

During a conversation with my Rav, Rav Gerzi, he shared with me a captivating insight from the Arizal7. As previously mentioned, we all originate from Adam and are part of him. While this is commonly understood to explain multi-generational trauma, it also accounts for multi-generational wisdom. By reflecting on his past, Betzalel was able to tap into the wisdom of Adam, which enabled him to understand how to do his work and build the future.

Perhaps we can bridge the worlds of Mir and Izhbitz with Rav Jonathan Sacks, he writes: 

“The redemptive self does not live in the moment, it lives in the future made possible by the present, and in the story that reveals itself only in retrospect.”8

In other words, Rav Sacks is emphasizing the importance of looking beyond the present moment and considering how our actions and choices today will impact our future selves. The "story" of our lives is something that is revealed gradually over time, and it is only through reflection and introspection that we can fully appreciate the journey we have been on and the progress we have made towards our goals. 

As the Izhbitzer explains, Shabbos serves as a time for individuals to reflect on how their actions are affecting themselves, their communities, and their relationship with Hashem. Rather than seeking short-term pleasure, it is a time to consider the long-term consequences of one's actions. For instance, while indulging in too much sugar may provide immediate enjoyment, it can ultimately harm one's body. A wise person thinks beyond momentary satisfaction and considers their overall well-being.

Moreover, when making decisions, individuals should consider not only their own benefit but also the impact on the community as a whole. Actions that are harmful to the community or against God's will will not bring true benefit. By reflecting on these things, we can then reflect on the past and work to build a better future, as was the case with the construction of the Mishkan.

However, if we fail to contemplate where we came from and how our actions are affecting ourselves and those around us, we cannot hope to have the Mishkan - a symbol of the future - in our midst. Therefore, the role of the Mishkan, Shabbos, and each individual is the same: take a moment to pause and reflect on our foundations and where we are building further. By doing so, we can lead more perfected lives and ultimately achieve tikkun.

As we yearn for the building of the third Beis Hamikdash and the arrival of the era of Mashiach, let us take a few moments each day to pause and reflect on why we are doing what we are doing, whether our actions align with the Ratzon Hashem, and how they impact ourselves and those around us. In doing so, we can pave the way towards a brighter future.

Wishing you a meaningful Shabbos,

Shui

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Thanks to my brother Tzvi Hirsch for assisting me with this post and some of the translations.

Tezaveh 5786 Bigdei Kehunah For Extra Ordinary And Ordinary Jews

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This past week I had the opportunity to be at the Shalosh Seudas tish of Rav Yitzchak Meir Morgenstern in Yerushalayim. Being in the presence of an Ish Kadosh was certainly a surreal experience. One of the interesting things I noticed was that the Rebbe wears a white bekeshe on Shabbos. Now this may seem typical of Rebbes and Mekubalim, but for someone whose every move is calculated and is obsessed with kedusha, I was curious as to why he chose to wear white. I decided to try to understand the significance of wearing white on Shabbos.

Until now, the people I know who wear white on Shabbos, share a certain Tzfat vibe. Perhaps trying to mimic the custom of mekubalim of old to wear white for Shabbos. It is something that seemingly did not fully survive the move into modern life. As I learned more about this enigmatic minhag, I realized that I was missing the point and how it is wholly integrated with the theme of our parashah, the bigdei kehunah.

The western world has an oft quoted idiom …

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Terumah 5786 Grasping The Ungraspable

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This week’s parashah is deeply instructional, yet confounding. It discusses the requirements for the Mishkan, with the central items including the Aron, Menorah, Shulchan, Kerashim, Mizbe’ach, and the coverings of the Mishkan.

As I reviewed the parashah, two questions stood out. One is asked by virtually everyone, and the other is asked by virtually no one.

The parashah begins with the mitzvah of terumah, however the wording is strange:

וְיִקְחוּ לִי תְּרוּמָה — “They should take for Me a donation.”

A bit later the purpose becomes clear when Hashem commands that they make Him a Mikdash, “so that I may dwell amongst them.”

There are 2 questions that are asked by the meforshim.

First, why does the Torah say, “Tell Bnei Yisrael to take for Me gifts”? Hashem is instructing Moshe to collect donations, and it seems it should say, “Tell Bnei Yisrael to give Me gifts.”

Second, why does the Torah say, “And let them make Me a sanctuary that I may dwell among them” (ושכנתי בתוכם)? It seems it should s…

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Mishpatim 5786 The Ascent Of Coming Down

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Our downstairs neighbors have a pet cat that seems to be engaged in a mostly futile attempt to bring home the neighborhood pigeons for dinner. The pigeons fly higher and the cat is left perched on our porch, or sometimes even on the porch above us, trying to figure out how to get back down. That is usually when a small rescue mission begins.

After this happened a number of times, I started to wonder why we talk so much about climbing, but so little about coming back down? We praise ascent and romanticize growth, yet the real challenge may not be the climb itself. The real problem may be getting stuck, like that cat, scrambling upward with intensity and then realizing there is no graceful way back down.

David HaMelech writes in Tehillim1, מי־יעלה בהר ה׳ ומי יקום במקום קדשו, “Who will ascend the mountain of Hashem, and who will stand in His holy place?” The Shem MiShmuel2, citing the Maggid of Kozhnitz, explains that while ascending the mountain of Hashem may seem like the achievement, the …

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Yisro 5786 Make Space For The Light

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How many times do I find myself doomscrolling through social media and losing track of time? After a while I realized that I have an unhealthy obsession with news and anything that piques my curiosity. I catch myself feeling that it’s almost as if being a responsible person means being emotionally plugged into the entire planet. Then, I realize that this need to know creates an information bank, but doesn’t necessarily create wisdom. More often, it simply generates anxiety, tension and the need to chase the next hit of dopamine.

This week, in a shiur with my mentor, Rav Yehoshua Gerzi, we spoke about the concept of daas. Daas is many things, but at its simplest level, it’s intentional thinking. It’s the awareness that fills the space between stimulus and response. We discussed how thoughts, feelings, and emotions are not the same as our neshama; they’re the domain of the nefesh. Daas is the conscious choice of what you let into your space. It’s the ability to live inside your own life …

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Beshalach 5786

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After the miraculous crossing of the Yam Suf, Bnei Yisrael began their journey through the midbar. Shortly after, the nation complained of hunger and Hashem sent them angelic food from heaven: the manna. Each day, they gathered exactly what they needed.

This continued all week, until on Friday, the people discovered a double portion. They were surprised and confused, so they approached Moshe. Only then did he inform them that the following day would be a day of rest: “Tomorrow is a day of rest, a holy Shabbos for Hashem. Whatever you wish to bake, bake today…”1. Moshe instructed them not to go out to collect on Shabbos because nothing would fall. This was the first time they were encountering Shabbos as lived reality.

The Lubavitcher Rebbe2 explains that the Jewish people already knew of Shabbos as an idea, a future reality they would one day be commanded to live by. Their confusion stemmed from encountering it in action before hearing it presented as a direct command.

That raises an obvi…

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Bo 5786

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Every home carries invisible signs.

Those signs may appear in our habits, which flow into our way of life. They are also in the memories we create and the values we protect.

We often take these signs for granted. After all, they are invisible. Yet at certain moments it becomes important to notice them and to ask what truly makes a home ours. What do we believe? What patterns shape our days? Is this the life we want our home to reflect? Are we creating the memories we hope will one day define it?

This question stands at the heart of Parashas Bo, when we encounter the mitzvah of the korban Pesach and the command to mark the doorposts with blood.

The Torah tells us some of the intricacies of the korban Pesach:

When slaughtering the lamb or kid for the korban Pesach, the blood must be collected in a basin. Some of that blood is then placed on the two doorposts and on the lintel of the houses in which the korban will be eaten. The Torah explains how the blood will serve as an os, a sign that pr…

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Shemos 5786

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Sefer Bereishis teaches us about the sin of the Etz HaDaas, which sent mankind out of Gan Eden and cut off our access to the Ohr Ein Sof, now the Ohr HaGanuz. From there, the Avos and the Shevatim work to draw that light into our world and guide it back toward tikkun, returning creation to the clarity of before the sin.

In Bereishis, we chased the Ohr Ein Sof as it flashed through beginnings and promises. In Shemos, the light lies dormant, and we learn to live through darkness as refinement brings it back into view.Sefer Shemos enters another exile in Mitzrayim, and then follows the path toward redemption.

One way to contrast Sefer Bereishis and Sefer Shemos is through the difference between the teivah of Noach and the teivah of Moshe.

There are many distinctions between the two, but one detail stands out: how each one was waterproofed. Noach’s teivah was coated with tar on the outside and the inside. Moshe’s teivah was coated with tar only on the outside, and the inside was lined with c…

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Shabbos Vayechi

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We have been learning about the great light, the Ohr Ein Sof, the Ohr hidden with Creation. The Ohr that Noach lacked the vessel to hold, that Avraham carried, that Yitzchak integrated with strength and peace. It is the same Ohr that Yaakov sought through darkness, tasted in moments of clarity, and then met again through concealment. This Ohr does not pass directly from Yaakov to his children, and it is not even given to the seeming heirs, Yehuda and Yosef. Instead Yaakov’s last words act as a prism. They name the vessels that carry the hidden Ohr through concealment, until it refracts as geulah.

Once Yaakov spoke to each shevet about its destiny ,then we see what becomes of this light. The Ohr Ein Sof remains mostly concealed, resting dormant inside the shevatim, until the end of days, a time of absolute darkness. At that time, the dormant traits which Yaakov named will begin to shine. They will each refract the same hidden Ohr in its own way, like a prism, and together they open the …

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Shabbos Vayigash

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Chanukah is over and now we miss the flames that were our most tangible connection to the Ohr HaGanuz. They appear to be gone with their oil used up, yet the light lives on. It moved into our neshamas. Now we need to make sure we do not extinguish that light for the soul of Chanukah stays with us all year round.

Recently, I noticed a tea light starting to flicker out. The wick somehow got dislodged from the little metal piece on the bottom. I tried to straighten it and in the process the flame got extinguished. I tried to relight it by bringing another flame close so it could catch and was unsuccessful. It hit me that some lights do not respond to pressure. They need a different angle, maybe a trimmed wick, fresh air, or patience.

People tend to be like that too. When someone seems far from the Source of light, our instinct is to push, nudge, or flood them with our glow and hope it catches. However the way to keep a candle burning is gentler. The key to success is to clear the draft, wa…

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Shabbos Miketz

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This has been a confusing week. On one hand, we saw darkness and hate in a way that rattled us to our very core. On the other hand, we have been lighting up our homes every night with Chanukah candles. We have been living a week of darkness and light. We have been living a week of reality. Reality keeps moving, and we keep moving with it, as hard as that may be.

This is the message of Parashas Miketz. Yosef shows how to preserve light inside darkness without romanticizing the darkness, while Shabbos shows that light can arrive from Above even when nothing down here feels ready for it.

Previously, we learned the idea that the segments of Yaakov’s life where he spent decades living with Lavan, needing to find the light in the darkness. Then he went back to Canaan, a place of light but beset with shadows and lingering darkness, setting a foundation for his children, primarily Yosef and Yehuda. As discussed, Yosef represents the light that survives the darkness, Yehuda represents the darkne…

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Shabbos Vayeshev

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Yaakov’s encounter with the darkness inside the light extends beyond himself. The Torah carries this pattern into the lives of his children and, through them, into the unfolding of Jewish history.

The Beis Yaakov1 notes that when the parashah says אלה תולדות יעקב, יוסף, “these are the generations of Yaakov: Yosef,” it speaks about more than genealogy. The hidden depths of a parent’s heart emerge either through their deeds or through their children. Yosef stands as the visible manifestation of Yaakov’s inner world. Everything that lies most inward in Yaakov, his clarity, his truth, his capacity to live only through fully clarified actions, enters history through Yosef. When Yosef is later torn away from him, Yaakov loses a beloved son and with that loss, he watches the very structure of his own spiritual life appear to collapse. Even then, the Beis Yaakov explains, Yaakov returns to what he learned in the house of Lavan and serves God in a darkness where his promises seem broken and any …

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This is an idea I was thinking about over Shabbos and felt the need to write down and share.

Yaakov splits his family into two machanos. On paper, nothing changes: same people, same number. So what actually shifted?

My local Rav, Rav Jeff Wohlgelernter, explained that this became the template for Jewish history.

Klal Yisrael is one people living in at least two camps. Some in Eretz Yisrael, some in chutz la’aretz. When one camp is in danger, the other carries the story. We are never stuck in one place; Hashem always leaves another door, another camp, open.

This is where it gets uncomfortable:
Recently there has been a toxic obsession with guilting people into moving to Eretz Yisrael, whether because of antisemitism, or ruchnius, or whatever the slogan of the week is. Yaakov’s two machanos remind us that Klal Yisrael has always existed in more than one place, and that this is part of the design, not a failure of faith.

Living in Eretz Yisrael is a tremendous zechus, but it is not for every…

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Rav Eliyahu Dessler once showed up to a lecture with a large white oak tag that had a single black dot in the center. He asked the students, “What do you see?” They answered immediately. A black dot. Rav Dessler responded, “Do you not see all the white around it?” His point was simple. Make sure to see the white part of life, the clear and shining candle of life.

The story of Yaakov Avinu is fascinating. Each time he seemed to reach for perfection, for shleimus, something pulled him back. His life hints that his mission was to reveal how growth continues even when life presents endless excuses to remain stagnant.

Two great spiritual movements shape Yaakov’s life. They stand in clear contrast: last week’s parashah, Vayetzei, and this week’s parashah, Vayishlach.

In Vayetzei, Yaakov left his home and entered the uncertainty of exile. He was alone, afraid, penniless, and unprotected. Yet in that very darkness he was forced to search for light. Leah became his guide, teaching him how to unco…

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Shabbos Within The Darkness

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There are times that Shabbos arrives after a productive and fulfilling week. Other times, we suddenly find ourselves on erev Shabbos after dark, stressful or frustrating days. How are we meant to tap into the light of Shabbos from within the darkness?

The answer might be found in the contrast that becomes apparent in this week’s parsha, Vayeitzei. While Avraham first received light before entering any darkness, Yaakov entered concealment and only afterward was shown light1.

Another contrast between Yaakov and his grandfather Avraham is how they journeyed. Avraham set out on a journey toward the light, while Yaakov seemed to turn away from it. Avraham heard “Lech lecha,” a call to go forward. Yaakov began with “Vayeitzei,” he went out.

The purpose of Avraham’s journey was clear. “Lech lecha” means ‘go to yourself’, discover who you are. Yaakov’s journey seems the opposite as he was not moving toward something. Rather, he was leaving something behind, fleeing from his brother. Vayeitzei is …

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Note: For simplicity, all sources and footnotes are included in the attached PDF.

The Scent Of Gan Eden And The Clothes We Wear On Shabbos Toldos 5786

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Every Erev Shabbos, we take a moment and simply open our closet, choose different clothing, and change. The people around us see a jacket or a dress, while the Torah sees a levush.

Which leads us to the quiet question:

Who is actually wearing these clothes, and whose story are they telling?

Fork in the Road: Who Inherits the Light

After Avraham Avinu’s passing, the story of the Ohr Ein Sof changes direction. The spotlight turns inward, and the great movement of Avraham teaching the world about monotheism pauses. We stop searching for students, and begin searching for heirs. Who will carry the Ohr forward?

Will it be Yaakov or Esav?

Avraham spent his life turning outward with his tent open on all four sides, as his mission was to spread light. Had Sarah not intervened, Avraham would have handed that ohr to Yishmael. Ironically, Yitzchak, who grew up in that atmosphere of outward chesed would have continued alon…

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Shabbos Bringing The Light Inside Chayei Sara 5786

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Having explored Shabbos through the worlds of Atzilus and Ohr Ein Sof, this week I would like to follow that light inside, into the home, and look at what it reveals in the light of the Shabbos candles.

The Midrash1 teaches that there were three constant miracles in Sarah’s tent. After her passing they stopped, and when Rivka entered, they returned:

• A cloud of the Shechinah hovered over the tent, reflecting the mitzvah of niddah and a state of taharah.

• There was blessing in the dough; it always rose with abundance, reflecting the mitzvah of challah.

• A lamp burned from Friday night to Friday night, reflecting the mitzvah of Ner Shabbos and the light of Shabbos itself.

These three miracles had deep significance, revealing how Sarah’s life began to repair the chet of Chavah.

Let’s focus on the candles. They reveal that the connection of ohr never cuts. There is a continuous wire of light running through the week. In most homes, Shabbos candles bring the house from darkness into light. In Sar…

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Shabbos Spreading The Light Vayera 5786

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Starting 2013, the Shabbos Project is marked on Parashas Vayeira. It began with Chief Rabbi Warren Goldstein in South Africa and grew into a global kiruv movement. Families across every sector of Judaism join Orthodox communities to bake challah and rediscover the gift of Shabbos. Rabbi Goldstein explains the connection to Vayeira through Avraham and Sarah’s tent, open on all four sides, a vision of hospitality and relief from the heat.

This is a beautiful idea, and I believe we can understand this on a much deeper level. Before the light of Shabbos reaches the guests, it must envelop the host. Parashas Vayeira shows how light moves from inside a person into the world through simple acts of chesed.

As I’ve been tracing the past few weeks: Adam struggled to live with the Ohr Ein Sof, the light of Shabbos. Noach lived with it but could not hold or translate it. Avraham discovered that real understanding begins within and then carries the light into ordinary days. That is the turn from a…

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Shabbos The Light Within Lech Lecha 5786

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Inspiration comes in different forms. Sometimes it is a sudden flash of clarity that propels us forward and other times we need to find the light within ourselves. Noach reached for the light of Shabbos, the Ohr HaGanuz, yet it slipped from his grasp; still, he was the first to live in a world that could contain its radiance. Through the ten generations from Noach to Avraham, the world learned the art of containment, the capacity to let the Ohr Ein Sof dwell within the limits of the finite.

While Noach held Malchus alone, Avraham expanded it into a philosophy of clear emunah that taught the world how to receive kedushah without breaking. He did not merely endure the light, he welcomed it, and in that welcome the nature of humanity’s relationship to the Ohr Ein Sof shifted forever.

Even though Noach did not live Shabbos in its fullness, he captured its glow, the radiance of the Ohr HaGanuz, through which we reconnect to the source of Creation and join Hashem as partners in His work.

From …

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Previously1 we established that Shabbos reconnects the world to its source in Atzilus, to the Ohr HaGanuz, the Infinite Light that preceded existence. However, if Shabbos is what sustains the world, how did the world exist before Shabbos was revealed? What held creation together before anyone lit candles or made kiddush on a Friday night?

My friend Neil Harris compares it to a clockmaker assembling and testing each gear. By the time Shabbos arrived, everything was in place. Hashem wound the clock, so that when He finished, He let go, and the world began to run. That was His rest.

Perhaps the world was still in a state of creation and not yet complete. Meaning that until Avraham acknowledged Hashem, the world’s existence remained in a state of Tohu u’Vohu, unformed and unstable. The Midrash teaches that Hashem warned Bnei Yisrael that if they would not accept the Torah, He would return the world to Tohu u’Vohu. Maybe it was a consequential reminder of what existence feels like without Sha…

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