Pause
A thought on embracing reflection, assessing our actions, and pursuing purposeful living for a promising future.
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
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
Thanks to my brother Tzvi Hirsch for assisting me with this post and some of the translations.
Mei Hashiloach, Volume 2 - Vayakhel - כי שבת מורה שהאדם צריך לסלק נגיעותיו ולשבות מכל דבר בלתי שיברר מתחלה בכמה בירורים אם הוא רצון השי"ת וכל זה הוא בהתחלה
Mei Hashiloach, Volume 1 - Kedoshim
Shemos 200a
Daas Torah, Ki Tisa
Shemos Rabbah 40:2