Special Features
for Parshat Vayak-hel/P'kudei

From the virtual desk of the OU VEBBE REBBE

The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... 

Question: In our community, there has always been one shul. Over time, there have been major changes in the origin of the Jewish population, and many either want to change the minhagim of the shul or to start a new minyan. Are there issues of "Lo titgod'du" or changing minhagim? 

Answer: The issue of "Lo titgod'du", not having different sets of rulings and practices within a community is an important halachic concept. However, it is not a problem to have different batei k'nesset in a community, reflecting different age-old approaches, regarding text of the tefilot and halacha. Certainly, communities with different batei k'nesset with different minhagim did not all start the various sub-communities simultaneously (see Chatam Sofer, Choshen Mishpat 188; Maharam Shick, Choshen Mishpat 24). 

In practice, not every time that a group breaks off to form a new minyan or shul with a different nusach, is the true motivation the stated one. It may involve such issues as "local politics" or personalities. Certainly, it is not proper for people from the outside to make rulings 

without being invited by the sides and learning the situation well. Thus, our statement is a general one about certain parameters of "Lo titgod'du" and is not a specific ruling or advice. It is crucial for the local rabbinic and lay leadership to work matters out in a way which is best for peace and the needs of the community (see also Maharam Shick, ibid.). 

Changing the minhagim within the shul to reflect the present population is a tricky matter. If a beit k'nesset was formed with a clear minhag and nusach, it is not proper to switch it even when the membership has changed significantly (Chatam Sofer, ibid.; Igrot Moshe, Orach Chayim II, 21). This is assuming that there is still a significant representation of the followers of the old minhagim (Igrot Moshe, ibid.). When a new congregation is formed, it should follow the majority of the mitpalelim. It is possible that a congregation which was formed with the realization that it would serve a heterogeneous and possibly changing group could be more flexible about changing minhagim (ibid.). On these matters as well, it is the obligation and privilege of the local rav to appraise the situation and rule accordingly. [This response is based on a teshuva in our sefer, B'Mareh Habazak, III, p.53]. 

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. 

Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel 

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) 

I ask only three things of you: Do not be a flatterer by nature. Do not flatter or fawn upon your neighbor. And do not think only of yourself. 
- Rabbi Menachem Mendel of Kotzk 

One must strive to live as a good Jew (and not just die as one). 

Even Bil'am the Wicked wanted to die a Jew, saying, "May I die the death of the upright". 

Meaning, he wanted to live as a heathen, but die as a Jew. 
- Rabbi Noah of Lechovitz 

All worrying is forbidden, except to worry that one is worried. 
- Rabbi Mordechai of Lechovitz 

Rite and Reason by Shmuel Pinchas Gelbard 

It is customary to add some extra dish on the second day of Pesach, in remembrance of the feast of Esther (Magen Avraham) 

REASON Rashi writes in Masechet Megila (15a): Haman was hanged towards evening of the 16th of Nissan. Therefore, we commemorate that day during the meal. [Remember that the 3-day fast, the wine parties with Achashveirosh and Haman, and the demise of Haman all took place mid-Nissan.] 

ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein 

A person sitting SHIVA for a deceased relative is forbidden to work throughout the entire week. For a poor person this can create real financial hardship. In Frankfurt-am-Main the community had a remarkable way of solving this problem. Whenever a person sat SHIVA, a charity box belonging to the community was placed in his home. This box had a sizable amount of money already in it. If the person was well-to-do, he would add money to what was already there, as would those who came to pay a SHIVA call. If, on the other hand, the person needed money to tide him over during that week, he was permitted to take as much as he needed, without anyone being aware who had given or taken from the box. 

Excerpted with the permission of the copyright holder 

Although the main fulfillment of the mitzva to set up a Jewish Calendar falls upon the shoulders of the Sanhedrin, there is an aspect of the mitzva that is of a personal nature for each and every Jew. And that is, to know your calendar. It is sad how many Jews can complete the ditty, 30 days hath September, but are ignorant of which Jewish months have 30 days. Tishrei, Shvat, Adar Rishon, Nissan, Sivan, and Av always have 30 days in our fixed calendar. Tevet, Adar (and Adar Sheni), Iyar, Tammuz, and Elul always have 29 days. Cheshvan usually has 29, but in "full" years, it has 30 days. Kislev usually has 30 days, but in "short" years, it has only 29. What determines a "short", "full", or "in order" year is the day of the week of Rosh HaShana at either end of the year. In other words, first a year's R.H. is fixed according to various rules, then the following R.H. is also established, and then Cheshvan & Kislev "fall into place". 

From the Desk of the Director 

At the beginning of Parshat Vayakhel the mitzva to observe Shabbat precedes the injunction to build the Sanctuary. From a legal perspective, Rashi notes that the prohibition of work on Shabbat supercedes the mitzva of building the Mishkan. 

Commenting on Rashi, the Sefat Emet suggests that Shabbat is an expression of that love “which is not dependent on any other considerations.” Rabbi M. Miller explains this cryptic phrase to mean that Shabbat - unlike Eretz Yisra’el, the Bet Mikdash and Malhut Bet David - is unconditional. Whereas in these three instances, Israel retains the gifts only through faithful service of G-d, Shabbat - like Torah and Priesthood - is an unconditional symbol of Hashem’s unremitting love for Israel. 

Shabbat is a sign for all generations, taking no account of changes of time and space. Shabbat is untrammeled by required responses from us. Its essential nature remains unchanged; it is intact from the ravages of man. As we say during Kabbalat Shabbat: “Merosh Mikedem Nesucha” – it was anointed from the very beginning and crowned with holiness. 

The gift of Shabbat incorporates the basic tenets of our faith, the belief in the One G-d who created the Universe and the belief in Hashem’s hashgacha through Yetziat Mizrayim. These two tenets can be attained by every human being. And for this reason Shabbat always awaits and beckons us whatever the circumstances. No wonder the Torah elevates the Shabbat over the Mishkan! 

Shabbat Shalom, Menachem Persoff, Director, Israel Center