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Dear  Naaleh Friend,
This week we feature a class on this week's parsha: Parshat Vayakhel-Pekudei: The Cloud of Glory , from Mrs. Chana Prero's series Parsha Learning Group: Discovering Classical Commentaries .  In this Torah class, Mrs. Prero discusses the cloud of glory that rested on the Mishkan, and analyzes the last verses in the Book of Shemot. This class delves into the commentaries in a clear and simple manner, and does not assume any prior knowledge of Hebrew.

To watch this class now and learn more please click on the image below: 
parsha learning group 1 

This week's edition of our Torat Imecha Newsletter on Parshat Vayakhel-Pekudei is available now, below
. Be sure to visit the homepage as well, for many more inspiring Torah classes! 
Shabbat Shalom!

-Ashley Klapper and the Naaleh Crew
Based on shiur by Mrs. Shira Smiles
Summary by  Channie Koplowitz Stein
Parshat Pekude includes a review of many of the components of the Mishkan as they are completed. When all is ready, the people try to erect the Mishkan but are unsuccessful. Then the Torah states: " They brought the Tabernacle to Moshe, the tent and all its utensils: its hooks, its planks , the cover . " The Commentators ask, if they brought all the separate parts to Moshe, as Ramban understands it, why does the Torah say they brought the Tabernacle, seemingly already built. This is especially hard to understand since the Torah later states that the Mishkan was erected, in the passive voice, intimating that the Mishkan miraculously built itself, as Rashi explains.
Medrash Tanchuma explains that Moshe was saddened because, although he delivered all the instructions for the Mishkan, he had no personal involvement in the construction. Hashem understood that Moshe wanted to be part of this great mitzvah. When the workmen couldn't erect the Tabernacle on their own, they brought it to him. Although Moshe was not physically strong enough, Hashem told him to begin building and He would then"lend His hand"and complete the process. Moshe would nevertheless be credited for building the Mishkan based on his deep desire for the mitzvah.
Why was it was necessary for Moshe to erect the Mishkan when he too needed Hashem's help? Hashem could have helped the workmen just as easily. Rabbi Zev Leff, citing the Meshech Chochma, notes that no object or time has intrinsic holiness except that which is conferred upon it by Hashem through the Torah and its teachers. Moshe represented the Torah, and only he could invest the Mishkan with the holiness it needed to serve as a dwelling place for Hashem. In doing so, Hashem taught us that Torah directives are given to us through the sages, and that we cannot sacrifice Torah law to achieve something sacred, whether it's building the BeitHamikdashor preserving the sanctity of Shabbat.
Along these lines, The Sichot Ba'avodat Hashem notes that the intention at the beginning of any activity or time frame will imbue the entire time with that essence. For this reason, we recite kiddush right at the onset on Friday night, so that the entire Shabbat will be invested with sanctity. The early Christians,lehavdil, understood this concept and therefore decided mistakenly to make the first day of the week their"holy day." What they neglected to remember, however, was that we begin our day at night, and we end Shabbat by extending it into the evening, thereby investing the beginning of the following week with sanctity. He explains the adage, "Kol hatchalot kashot," to mean that everything must begin with hard and strong resolve. Before performing any mitzvah, one must first resolve to do the mitzvah properly for the sake of Heaven, so that even if one falters, that initial intention remains in place.
With these two concepts in mind, one can understand why it was necessary for Moshe to erect theMishkan. As the Shaarei Chaim explains, Moshe possessed the qualities necessary to erect the  Mishkan for Heaven's sake. He had spiritual and physical strength, as well as the humility to nullify his ego completely. Thus only he could imbue the Mishkan with the proper sanctity from the moment of its inception.
If Moshe's passion to participate in the physical building of the Mishkan was already there, why did Hashem require him to act on this desire? The Chochmat Hamatzpun notes that Bnei Yisrael were commanded to bring the sheep to their homes in front of the Egyptians, tie it to the bedposts, and then to slaughter it. Wasn't their belief in Hashem after so many plagues enough to prove their loyalty to Him? Since intention is so important, why go through such a tedious, dangerous, process? But in Judaism, intention alone is not enough. Just as Bnei Yisrael were required to act on their faith, so Moshe needed to act on his passion before Hashem would help him complete the process.
Rabbi Wolbe writes that Hashem wants us each to build a sanctuary within ourselves so He can dwell there. It is not enough just to believe in God, we must act to create sanctity in our lives by performing the mitzvot with love, intent and focus. The Tiv Hatorah notes that Moshe perceived the task of erecting the Mishkan as daunting. But Hashem demanded that he begin and only then did He help him. So too, we must begin our daily battles with the yetzer hara even if we feel weak, and count on Hashem to help us. For that reason, says Rabbi Rabinowitz, if we have indeed invested all of energy, we should not berate ourselves if we fail. Hashem alone determines our success and will reward us immeasurably for our efforts. 
Pesach: Birth of a Nation- Egypt part 2 
Based on shiur by Rebbetzin Leah Kohn 
We are commanded to remember yetziat Mitzrayim every day and we have many mitzvot that remind us of it. Every year, at the seder we say, "Man is obligated to see himself as if he left Egypt." Egypt is not only something that was but something that still is. At the peak of the miracle, when the Jews sang shirat hayam they said, " Hashem yimloch l'olam va'ed. Hashem will reign forever." The verse is written in future tense to teach us that we are still living the same reality. Hashem is in control and he calls upon man to be in control. Just as Hashem is free, man can be free.
When the sages instituted the prayers, they established the rule of smicha geulah l'tefilah . When we stand in front of Hashem to pray the amidah we connect it to the redemption of Egypt. That is when Hashem revealed who He truly was and what our relationship to Him could be. It's an ongoing state which defines who we are as a nation till today.
Rav Hirsh writes, " Hashem megaleh zivo ," Hashem reveals his splendor through His light, which illuminates the heart of man. The splendor of Hashem is more glorious than the light of the sun. We can recognize Hashem through the sun's awesome beauty and power. But we can discern Him more deeply by experiencing Him in our heart. When a Jew's behavior proclaims that he is above nature, he in turn glorifies the name of Hashem and makes Him known in this world. And that is the difference between a Jew and a non-Jew. While all the other nations are limited by nature and Hashem deals with them accordingly, the Jew lives a different reality.
When the Torah discusses the Exodus it says, " Ki b'chozek yad hotziani Hashem M'Mitzrayim . With a strong hand Hashem took us out of Egypt." Again when the Torah discusses chametz and matzah the concept of a strong hand is cited. So too when we read about the mitzvah of redeeming the firstborn and the mitzvah of tefilin, the Torah mentions a strong hand. What is the common idea here?
The Torah says the Jews were rushed out of Egypt so that they could not even let their dough rise and that is why we eat matzah on Pesach . We were completely passive and unable to maneuver at the time of redemption. This indicates Hashem's control over our circumstances. The same thing happened during makat bechorot . On the night when Hashem killed the Egyptians, the Jews could do nothing. Hashem Himself skipped over the Jewish homes and smote the Egyptians declaring to all that He was in control. Similarly, we wear tefilin on the hand, corresponding to the heart, and on the head, corresponding to the brain. We want to internalize the concept that we are incapable of doing anything alone. It's all in the hands of Hashem.
Based on shiur by Mrs. Shoshie Nissenbaum

The joy of Purim is " ad d'lo yada ," knowing that Hashem is hidden within nature and the events that happen in this world. The joy of Pesach is daat , acknowledging that Hashem is here with us, not hidden, but revealed. The 30 days between Purim and Pesach are the transition between the two perspectives. We can only come to a state of daat once we have gone through the state of ad d'lo yada . The Gemara says that a person should train himself to say, " Eineni yodaya , I do not know." When we recognize how much we don't know, then Hashem will fill us with knowledge as the pasuk in Mishlei states, " B'chochma yivne bayit.... Through wisdom a house is built and through knowledge it is established. Through understanding and knowledge it's chambers become filled with all dear and pleasant treasures.

Shlomo Hamelech teaches that in order to get to the state of being filled with all things precious a person must acquire chochma, tevuna, and daat . Chochma can be read as koach mah . We question the purpose of a force. How do I use this technical knowledge? Tevuna is understanding one thing from another. It's connecting concepts together. Daat is a combination of both type of wisdom. It's not only having a good founding in technical knowledge but knowing how to apply it.

These three keys of knowledge are found when a person is reik (empty). Hashem can only fill a person when he is free of arrogance. This is similar to the first step in cleaning for Pesach. First we empty out everything, discarding what is unwanted, and then we clean. So too in a spiritual sense, Hashem says, if you want me to fill you with chochma, tevunah, daat, and everything precious you need to make yourself empty in order to absorb spiritual purity. We must humble ourselves and make space for others and Hashem.

The Torah calls the mitzvah of parah adumah a chok . It is not something we can humanly understand. Shlomo Hamelech, the wisest of all men admitted, "I said I would understand but it is far from me." The point of parah adumah is affirming that we don't know. The Midrash offers a reason for the mitzvah. "Let the mother atone for the sin of her child." Let the female red heifer atone for the sin of the golden calf. Yet it is still hard to comprehend. How could a person who was impure become pure? In our physical world, when something breaks and is irreparable, there's nothing more we can do. Once a person spoke, he can't take back his words. But Hashem tells us if we falter there is still teshuva and there is still the possibility of tehara . A person does not need to stay stuck in the rut of sin. If you believe you can destroy and become impure, believe you can fix and be purified.

Featured Classes
Parshat Vayakhel: The Secret of One
Rabbi Hershel Reichman
Parshat Vayakhel-Pekudei: Intelligence and Inheritence
Mrs. Shira Smiles
Blessings of the Morning Rabbi Ari Jacobson
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