So Enjoyable

The beginning of this week’s Parsha discusses the “Yom Hashmini”, the eighth day of the Miluim, which was the first day that Aron did the Avodah in the Mishkan. The Pessukim describe the various Korbanos that were brought on that day and their attendant processes, at length and the feeling of excitement that was surely present at the time is practically palpable. If we wish to access the message of that exciting day, however, it behooves us to examine not only the actual Avodah, but the final Pessukim that describe its effects.

After Aron HaKohen completed his part of the Avodah, and all the various Korbanos were appropriately placed upon the Mizbeach, we are told that he gave Klal Yisroel a Bracha: “Vsyisa Aron Es Yadav El Ha’Am Vayivarechem.” Although the Pessukim don’t elaborate, Rashi explains that Aron recited the Birchas Kohanim with which we are all familiar. At that point, Aron alighted from the Mizbeach and he and Moshe Rabbeinu entered the Mishkan together. When they emerged, the Passuk once again speaks of a Bracha: “Vayetzeu Vayivarchu Es HaAm.” Once that Bracha was given, the Torah tells us “Vayera Kavod Hashem El Kol Ha’am”, that Bnei Yisroel saw the Shechina in the Mishkan.

From the progression of the Pessukim, it seems that the second Bracha, given by both Moshe and Aharon was directly related to the presence of the Shechina in the Mishkan. We are not told, however, what the content of that Bracha was and why it was so significant. The Ohr Hachaim Hakodosh points out that this Bracha could not have been Birchas Kohanim, as that was already given by Aron Hakohen previously. What then was this second Bracha about?

Rashi writes that the Bracha Moshe and Aron gave was “Vihi Noam Hashem Elokeinu Alienu” followed by a Teffilah in the form of “Yehi Ratzon Shetishreh Shechina B’Maseh Yadechem.” This formulation seems to be based on a widely quoted Mechilta, with some minor changes.

Rashi then adds the contents of a conversation between Moshe Rabbeinu and Klal Yisroel: During the seven days of the Miluim, Moshe Rabbeinu did the Avodah each day and then dismantled the Mishkan, erecting it anew the next morning to carry out the Avodah again. During this time there was no Hashra’as HaShechina, causing Klal Yisroel distress—they had toiled to build the Mishkan so that the Shechina would rest amongst them, providing a sign that they were forgiven for the Chet HaEgel. They brought their concerns to Moshe, who responded with the words, said at the beginning of our Parsha, “Zeh HaDavar Asher Ta’asu Veyera Alechem Kavod Hahsem.” These words refer to the Avodah of Aron, which would indeed bring the Hashra’as Hashechina for which they yearned.

What is unclear, however, is how the two parts of Rashi’s comment are connected. First, he clarifies the content of the second Bracha, the one which seems to have brought on the reality of “Vayera Kavod Hashem El Kol Ha’am”, and then the discussion between Moshe and Bnei Yisroel, which really seems unrelated. Lest we assume that the two portions are not in fact connected, Rashi begins the second half of his comment with the word “Lefi”, which usually means “because” or “since”. The inclusion of this word makes it seem that the Bracha which Moshe gave, “Vihi Noam Hashem Elokenu Alienu”, was because of the discussion he had with Bnei Yisroel, but it is not clear why or how this is so.

It seems, however, that if we understand the nature of the Bracha given by Moshe and Aron, perhaps we will be able to better understand the progression of these Pessukim, as well as the words of Rashi.

The words “Vihi Noam Hashem Elokeinu Alienu” appear in Tehillim, in the Perek which begins “Tefillah L’Moshe”, which is clearly apropos. If we examine their meaning, perhaps we can understand Moshe Rebbienu’s intent.

Although the word Noam is commonly translated “sweetness” or “enjoyment”, we know that there are numerous words in Lashon HaKodesh that have the same implication—if the word “Noam” was chosen there must be a reason. The Malbim, in his Pirush on Tehillim, explains that “Noam” is the feeling that a person gets when his work is complete as planned. For example, when a craftsman completes a project, and his handiwork matches his intended design, the feeling of joy and satisfaction he experiences is “Noam”.

Thus, when Moshe gave a Bracha that included the word Noam, he was wishing for Klal Yisroel to experience a feeling of Noam in relation to the Meleches HaMishkan—that they should feel the Sipuk HaNefesh of knowing that their intended purpose, with regard to this important undertaking, was fulfilled. It is the next words he used, however, which perhaps contained his real message.

As we know, there are many names which describe Hakadosh Baruch Hu, and each of these Shemos has a specific connotation. Chazal tell us that the name “Elokim” refers to the Middas HaDin, and is used when Hashem is acting with Din, whereas the Shem Adnus, which we pronounce as “Hashem”, implies Rachamim and is used when the Kaviyachol acts with Rachnamus. Interestingly, Moshe uses both these terms in his Bracha: “Vihi Noam Hashem Elokeinu Alienu”, but maybe this was exactly his message.

Klal Yisroel approached Moshe Rabbeinu feeling dejected: they had worked hard, and gave of their time and resources, to ensure that the Mishkan was built. This endeavor had a specific goal: to give the Shechina a place to rest in their midst, so that they me be assured of their Kapparah for the Chet HaEgel. When Moshe began doing the Avodah in the Mishkan, and no presence of the Shechina was sensed, they became discouraged—perhaps all their efforts and dedication were for naught.

Moshe Rabbeinu first reassured them—explaining that the Avodah of Aron HaKohen would indeed bring the Hashra’as HaShechina the expected. Then, he gave them a Bracha: that they be able to feel a sense Noam whether the Shem of Adnus or that of Elokus is employed.

Sometimes our plans work out, we set out to accomplish something and all goes accordingly. We sense the Yad Hashem as our intentions come to fruition—we experience the Noam Hashem. Other times, however, we do not see the success or results that we’d imagined—Rabbos Machshavos B’Lev Ish—and it is hard to see the Yad Hashem. At those times in our lives, we cling to the knowledge that Atzas Hashem Hi Sakum, and that the Middah of Din is also a Middah of Hakadosh Baruch Hu. If we are properly aligned in our Emunah and Bitachon, then, we can experience the Noam Hashem Elokeinu—the enjoyment of knowing that the Ratzon Hashem prevails, even when it is accompanied by Din.

This was the Bracha that Moshe Rabbeinu gave Klal Yisroel: “Vihi Noam Hashem Elokeinu Alienu.” The people had approached him, destressed that events did not unfold as they had imagined—Moshe was doing Avodah, yet there was no Shechina. He therefore passed on the message of “Noam Hashem Elokeinu” that it is possible to feel “Noam” even when our plans don’t work out as imagined, if we remember that Hashem is at work. In the case of the Mishkan their intended goal was not far off—they would indeed be Zoche to the Shechina in their midst—but this is not always the case.

It is therefore understandable why Rashi connects the discussion that Moshe had with Klal Yisroel to the Bracha that he later gave them—he saw from their reaction that they needed a dose of Chizuk in this matter. We can also now understand the progression of the Pessukim—why this Bracha seems to have directly resulted in the Hashra’as Hashechina.

If we think about it, this was in fact a most appropriate message and Bracha in relation to the Mishkan, which served to be Mechaper on the Egel. The Chet HaEgel came about because of the way Klal Yisroel reacted to a situation which they did not expect. According to their counting Moshe should have descended from Har Sinai, yet he did not appear—the catastrophic events of the Chet HaEgel stemmed from their reaction to that moment. Thus, when the Mishkan was built, and Bnei Yisroel was ready for their full Kapparah, Moshe passed on the message of “Noam Hashem Elokenu Alienu”, reinforcing the notion that events are not always in our control, but our reaction to them can be. Moshe’s intention was clear: If we keep in mind the message of “Hashem Elokenu” we will be able to experience Noam even when circumstances are other than what we may have expected.

Once they had received this Bracha, and understood that they could feel a sense accomplishment no matter the outcome of their plans, Klal Yisroel immediately saw the Shechina. The Passuk does not say that then the Shechina rested, but “VaYera Kavod Hashem El Kol Ha’am,” that the Kavod Hashem, Kaviyachol, appeared to them. Only once they understood the message of “Noam Hashem Elokenu”, were they able to see the Shechina in their midst, because the mindset that had led to the Chet HaEgel had been eradicated.

The Sfas Emes points out that after they saw the Shechina, the Passuk tells us that Bnei Yisroel sang: “Vayoronu VaYiplu Al Pineihem.” The Torah, however, does not report what they sang. He explains that the Shira they sung then was Shiras HaYam, which they sang prior to the Chet HaEgel but could not sing afterward. Now that Klal Yisroel had been restored to the level they were on prior to the Chet HaEgel they could once again sing this song. This idea dovetails well with our understanding of these Pessukim.

As we know, Shiras HaYam was a song spurred by the Emunah that Krias Yam Suf engendered: “Vayaminu B’Hashem UviMoshe Avdo, Az Yashir”. The deficiency in Emunah displayed during the Chet HaEgel would have prevented them from singing that Shirah , but now that they had discovered the secret of “Noam Hashem Elokenu”, they could once again raise their voices in song.

We too can experience the Noam Hashem Elokenu, remembering that no matter the outcome of our plans, the Yad Hashem is at work, and it is His intentions that matter most. Girded by this certainty we will be able to welcome the Shechina into our own lives, and join in the chorus of those singing the song of Emunah.