The Torah specifies that the washbasin in the Mishkan was made of copper taken from the mirrors that the women brought as donations. Rashi explains that by telling us where the copper came from the Torah is teaching a significant lesson.
Rabbeinu Bachya points out that of all the materials that were donated to the building of the Mishkan, we do not find the inclusion of meshi (silk).
The difference between the intellectual and emotional approach to performing a mitzvah is most noticeable when analyzing the different approaches to giving charity. A person can readily comprehend and accept the intellectual rationale behind giving charity to the poor.
Granted, Hashem miraculously gave Betzalel unimaginable wisdom, but shouldn’t life-experience count for something?
King Achav reports back to his wife, Queen Izevel, thoroughly dejected. It seems Eliyahu has defeated them and their idolatrous practices. The nation would no longer worship Baal and return once again to serving Hashem. This threatened Achav and Izevel's entire hold on their kingdom.
The Jewish people commit the worst sin possible - worshiping a false god.
Klal Yisrael was living in the desert. They neither worked for a living nor had any use for money. All their needs were taken care of. They ate mon that was delivered to their tents daily. They drank water from the be’er, the rock that followed them in their journeys. Their clothes were washed by the Clouds of Glory, and their shoes never wore out. They didn’t need money and couldn’t use it. How could it become their downfall?
One of the most extraordinary images in the Torah appears in this week's portion. Moshe requests of God: "Show me your glory." God responds that He cannot be seen by any human being. But, God tells Moshe, "Stand in the cleft of the rock” and "you will see My back, but My face must not be seen" (Exodus 33: 17-23). What does this mean?
The Gemara says that Moshe lost his ability to pray and protest when he was ordered to descend. The Gemara uses the parable of the friend of the king to indicate that Moshe realized that Hashem provided him, despite his diminished status, with an opening and an opportunity to pray on their behalf to prevent their annihilation.
There are various requirements as to who can perform the shechitah. Optimally one should know the halachos involved and be a male over 13 years of age. If an individual is unfamiliar with the halachos of shechitah he should not shecht, as many problematic issues that he is unaware of can arise. He is also required to be an observant Jew.
Friday night corresponds to Shabbos Bereishis – therefore we discuss the creation. Shabbos morning corresponds to the Shabbos when we received the Torah, so in Shachris we mention that. And finally, Shabbos afternoon corresponds to the Shabbos of the World to Come, so in Mincha we talk about the Oneness of Hashem, which will be clearly revealed at that time.
One of the most striking features of this week’s parsha is the absence of Moshe Rabbeinu's name, an omission which occurs only once from the beginning of Sefer Shemos until Moshe’s death at the end of Sefer Devraim.
How can God be both outside of space and time, and in our physical world?
One of the signs a diamond is real is that it has a flaw. While it may be a very minor imperfection and almost unnoticeable, all genuine diamonds have flaws.
When the Rambam wished to give an example of how a non-kohen could light the menorah, why did he have to say that a kohen took the menorah outside of the Kodesh?
The Gemara mentions that the grape clusters refer to Moshe and Aharon, the paradigm of what a Jew can be.
Even the judiciary has its limits, based on the principles set forth at Sinai by the Almighty.
Winston Churchill repeated a grade during elementary school. He twice failed the exam to the Royal Military Academy at Sandhurst. He later wrote, “Never give in, never give in, never, never, never, never – in nothing, great or small, large or petty – never give in except to the convictions of honor and good sense. Never, Never, Never, Never give up!”
The mishkan represents the 'face' of God.
The notion of a Temple, as either a temporary dwelling or as a permanent building at a specific site, is inherently difficult to understand. How can Hashem, the paradigm of perfect sanctity, coexist with our mundane, flawed universe? Infinity with the finite?