Parshas Pekuday/ Parshas Shekalim/Shabbos Rosh Chodesh: Controlling Our Destiny

“For the cloud of G-d would be on the Tabernacle by day, and fire would be on it at night, before the House of Israel in all their journeys.” (Exodus 40:38)

We have all waited anxiously for the story of the exodus to reach its crescendo, and now, the grand finale has finally arrived. After the buildup of slavery in Egypt, the exodus, receiving the Torah at Sinai, and finally building the Tabernacle, the final moment is here. At last, the Divine presence descended upon the Tabernacle. This Divine presence led the way for the Jewish People throughout their forty-two journeys in the desert, yet it only rested upon them when the Tabernacle was put together again in the new camp.

Accordingly, why does the verse refer to the cloud of G-d resting upon them during their journeys, if in fact the clouds of glory only rested upon them during their encampments? Additionally, the proper tense is either past or present, why is the reference to the clouds of glory in the future tense (would be on the Tabernacle, as opposed to was, or is)?

The Slonimer Rebbe, Rabbi Shalom Noach Barzovsky (1911-2000) in his commentary Nesivos Shalom explains that the original command to build the Temple was directed at both the entire Jewish People to build the physical Temple, and also at each individual Jew to build a sanctuary of holiness within them [and within their homes.] Therefore the verse is also referring to the journeys of each individual in their quest to serve G-d. Those journeys are fraught with many trials and tribulation; however, as long as we make ourselves a receptacle for holiness, the cloud of glory will accompany us throughout. This is a promise for our future. So long as we are faithful seekers of holiness, G-d will protect us.

Based on this understanding, what exactly is the significance of the cloud by day and the fire at night? The famed Jerusalem orator, Rabbi Shalom Schwadron (1913-1997) explains that this verse is a message of hope during the Jewish struggle in the exile. By day, meaning, when things are going our way, it is easy to sense G-d’s presence, albeit hidden in the clouds. Nighttime, on the other hand, remains a much more formidable challenge. So what will keep us strong during the frigidity of night? The answer is: the fire, which Jeremiah (23:29) understands to be referring to the study of Torah. The Fire of Torah will light up our nights. The Talmud (Berachos 8a) states that since the destruction of the Temple, G-d’s (concentrated) Divine presence in this world is manifest in the four cubits of Halakha (study of Jewish law). Rabbi Yosef Shlomo Kahaneman , commonly known as the Ponovezher Rav (1886-1969) elaborates that G-d did not begin to find solace in the study of Halakha only after the destruction of the Temple, rather G-d was always present in the study of Halakha. Now that the Temple is destroyed, G-d has resorted back to His sole place of refuge, namely, the study of Halakha. This study of Halakha is referred to as the four cubits of Halakha because one must study in order to practice. There is no such thing as a static Jew. The Hebrew word Halakha is a spin-off of the word Halikha, meaning, to walk. (Talmud Megila 28b) We don’t merely study Torah as an academic endeavor; it is a walking guide for life. Every single Jew experiences various vicissitudes in their spiritual journey, just as the Jewish People embarked on forty-two journeys, some of which were more positive than others. As long as we strive to make ourselves holy through the study of Torah and the implementation of that which we have learnt, we will arrive fully prepared at our final destination.

What will help us in our quest? The support of our peers as they proclaim “chazak chazak vinischazeik,” (be strong, be strong, and let us all be strengthened) will serve as our greatest impetus. Our coming together as a community just as the Jews of yesteryear donated the half-shekel collectively will ensure our individual success. Chazak!