What was the significance of the bells and pomegranates that hung from the hem of the m’eil of the kohen gadol? The Chizkuni explains that when the Jewish people would hear the sound of the bells they would know that the kohen gadol was going in to do the avodah. They would stop and hold on to that moment of kedusha (holiness). This is a fundamental aspect of Judaism. One must grab on to inspiration by investing it in a physical act. At the splitting of the yam suf the Jews said, “Zeh keli vanvehu.” Experiencing spiritual awareness, zeh keli, is not enough. It must be followed with v’anvehu, putting the inspiration into practice. Rav Dessler says that if one lets an opportunity for growth pass, not only has one lost out on the moment of inspiration, but one falls further. Whether it’s praying when a baby cries at a brit or asking Hashem for yeshuot during a chupah, grab those auspicious moments to elevate yourself higher.

The Ramban explains that the bells were meant announce the kohen gadol’s presence before entering Hashem’s inner domain. Rav Akiva would admonish his son, “Don’t enter your home without knocking, all the more so the house of your neighbor.” The bells teach us that a fundamental aspect of Torah is being sensitive to others. Rabbi Bunim notes on this that properly integrating the Torah hinges on developing an innate sense of derech eretz and good middot.

The K’sav v’hakabalah writes that the bells resembled the mitzvah of tzizit. Through seeing the techeilet the Jews were reminded of heaven and the throne of glory. Similarly, through hearing the sound of the bells, the kohen gadol remembered Hashem’s presence. In this way he would not get lost in the grandeur of his clothing and position.

Rav Feuer notes in his commentary on the Igeret HaRamban; A great sage was once asked, How were you accepted as the leader of the generation? He answered, “I have never met anyone in whom I didn’t detect some quality in which he was superior to me. I honored all men and considered them greater than me.” This is the message of the bells. We must recognize our inherent greatness while never losing our humility and sense of respect for others.

The fourth lesson of the bells is about “Sur mera v’asei tov,” leaving the negative and embracing the positive. Noise is the mark of resistance. It’s an outer reflection of what’s going on within. The rustling of a burning wick is matter succumbing to the energy locked inside it. The kohen gadol represented the entirety of Israel in the service of the Almighty. The tinkling of the bells signified their struggle to transcend their external earthbound selves and to reveal their true inner identity.

Rashi says a bell was attached between every two pomegranates. Ramban disagrees and says that the bells were contained within the

pomegranates. In Shir Hashirim, the Jewish people are compared to both an apple and a pomegranate. An apple can be eaten through and through from core to skin. A pomegranate contains many individually wrapped seeds which are isolated by membranes. A person whose whole being is connected to Hashem is compared to an apple. One whose deeds are self- contained and do not transform him is compared to a pomegranate The sound of the bells represent the imperfect individual struggling to transcend his deficient state. Ramban sees the pomegranate encased bells as a functionary thing. Rashi disagrees and says the value of Israel is in the pomegranate itself. The struggle of the imperfect soul is more beautiful to Him than pure righteousness. A life spent in the clamor of perfection is music to Hashem’s ears.

The me’il atoned for the sin of loshon hara. It was blue to remind us of the sky. Speech has tremendous power. With our words, we can build or destroy worlds Therefore, we must be careful to use our speech only for good things. The Leket V’halibuv writes that the month of Adar is connected to the tribe of Naftali which relates to prayer (Naftali Elokim naftalti). When we use our mouth only for positive things our prayers can ascend to heaven. May all our requests be answered l’tova.

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Brought to you by Naaleh.comVolume 5 Number 3

Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

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Parshat Vayakhel: Bells and PomegranatesBased on a Naaleh.com shiur by Mrs. Shira Smiles

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visit us online at: www.naaleh.com | for questions, suggestions, or dedication opportunities, email contact@naaleh.com 2

Brought to you by Naaleh.comVolume 5 Number 3

Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Bitachon: The Meaning of TrustThe Value of Spiritual Joy #4

Based on a Naaleh.com shiur by Rebbetzin Tziporah HellerHaving bitachon means trusting Hashem to give us the abilities to attain our spiritual goals. The fact that Hashem gives us new life every day is His way of telling us that we still have new doors to open. As Jews, we have the potential to experience a different sort of joy, which comes from closeness to Hashem. We should not expect a peaceful life in the merit of our good deeds. Rather, we should perform mitzvot with simcha in gratitude to Hashem for all He has given us.

The most unhappy people are those who destroy their own lives through jealousy, desire, and honor. No matter what they have, they are not satisfied. We have an enormous amount to be grateful for and we must let it take us higher. There is no moment in all of a person’s life that Hashem’s goodness isn’t upon him. Hitbonenut (contemplation) is very important for us to our place and purpose. The Mesilat Yesharim says one has to set aside time to think, what am I accomplishing in life and how am I doing it? Is it getting me where I want to go? If we fail to do this, we can easily get lost in the maze of life. Hitbonenut should lead us to love Hashem. The more we see how much He’s given us, the more we see His love and caring. The more we see the intricacy and the enormous compassion Hashem has for nature, the more recognition we have of Hashem’s goodness, and the more we trust Him. We should see ourselves as a part of the unending

continuum of Hashem’s giving and realize that Hashem has more to compassion for us than for nature. He can guard us from tragedy just as well as He can confront us with it, if it’s for our benefit.

Mashiach can come at any moment but it depends on our readiness and willingness. The Rambam tells us that we don’t have to be perfect. Readiness can be even on the most rudimentary level. We have to be open to the possibility of teshuva. We should not think that Mashiach’s coming will give us sudden access to material prosperity. Rather, Hashem will take away all the obstacles that keep us from being who we are meant to be. In Parshat Chayei Sarah the Torah says, “V’Hashem beirach et avraham bakol.” Ramban explains that Hashem blessed Avraham with a certain level of consciousness where he recognized that Hashem is involved at all levels of creation. On the second day of creation, Hashem separated the higher waters from the lower waters, the spiritual source of nature from its physical consequence. The result was a vast empty space that could be filled with trust or doubt. If we live the kind of life where we do battle with our desires and ego, where our emotional agendas don’t get in our way, we can learn to see Hashem’s involvement in everything.

On a symbolic level the Gemara explains that bakol means a daughter. The man’s role in a

marriage is to provide, and the woman’s role is to build using what he provides. Hashem blessed Avraham bakol, as a daughter so to speak. He empowered him to take the middah of seeing Hashem’s involvement in all things and to act upon it. There are obstacles on the outside and even bigger ones on the inside that keep us from seeing Hashem. We don’t see the whole picture. Mashiach will throw open the curtains so that we can see the light that was there all along. All of the prosperity discussed in the books of prophecy is related to discerning Hashem in the physical world without being challenged by evil. Hashem will take away the yetzer hara from the hearts of His people. Our inner obstacles will disinte-grate and every one of us will come to know Him.

The beauty and splendor of this world is coarse and vulgar compared to the unending pleasure of the next world. The same way a king would never want to switch roles with a beggar, we should never want to have the pleasures of this world instead of the next. Yet, given our spiritual immaturity, we’ll sometimes trade olam habah for the transient joy of olam hazeh. A small revelation of Hashem’s presence in this world gives us a sense of what will be in the next world. As the verse in Tehillim says, “How great is the goodness you’ve hidden for those who fear you.”

The blessing of Mechaye Hamaitim is about life and death. Since life is so short, secular society espouses, “Eat and be merry for tomorrow we die.” Forget rules and responsi-bilities, maximize the time left for pleasure. Unfortunately, much of their lives are lost in debauchery, nonsense, and degradation of the human spirit.

The blessing of Mechaye Hamaitim expresses

the opposite. Life is a serious obligation and it should be filled with goodness and kindness. The Torah teaches that death is just a short interlude. The soul is eternal because it’s connected to Hashem, who is eternal. Not only will it live on in olam habah, but the physical part of us too, will be revived when Mashiach comes. Just as a dead seed planted in the ground, with the right conditions, will turn into sustenance, the dead will come alive

again at the end of days. This faith in Hashem’s ability to do the impossible is the basis for our belief that He can fulfill any of our requests even if they seem beyond grasp.

The blessing of Mechaye Hamaitim attests to Hashem’s power to give life and that he will bring the dead back to life. May it be speedily in our days.

G-d as the Source of Life: Mechayeh HamaitimBased on a Naaleh.com shiur by Rabbi Hershel Reichman