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"For Instruction shall come forth from Zion, The word of the L-rd from Jerusalem." -- Isaiah 2:3


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EXODUS — 35:3 kindle

[T]here is a positive rabbinic mitzvah to light candles before Shabbat that will burn on Shabbat. Shulchan Aruch, Orach Chaim 263:2. On the other hand, lighting a fire on Shabbat itself is absolutely forbidden.[This verse, codified in Shulchan Aruch, Orach Chaim 261:1]. Thus, lighting a fire one minute before nightfall is a mitzvah. One minute later, lighting that same fire is a sin. Thus, the sensitivity to time is needed by the Jew to know that small differences between day and night, between mitzvah and sin.

EXODUS — 35:3 kindle

We should take special care not to quarrel or grow angry on or before Shabbos. The Shaloh wrote that besides the literal meaning of the words, this verse also alludes to the fire of anger and disputes. On Shabbos a person should be especially careful not to grow angry what become involved in disputes. (Shnay Luchos Habris, part 3, p. 119). Rabbi Eliyahu Lopian wrote in a list of regulations for his yeshiva that everyone should be careful not to speak angrily on Friday and Shabbos. He added that ideally a person should never feel angry; someone who nonetheless feels angry, should at least not speak out of anger. On Friday, in the rush to finish the Shabbos preparations on time, a person is apt to become short tempered. Also, on Shabbos when the entire family sits at the table together, parents might become angry with their young children for not behaving properly. Therefore, special care should be taken to control one's anger. (Lev Eliyahu, vol. 1, p. 304).

EXODUS — 35:13 showbread

Our Sages said (Pesachim 3a), "A person should never utter something unseemly, for the Torah went out of its way [to add] eight letters rather than utter something unseemly, as the pasuk says (Bereishis 7:8), '… and of the animals that are not pure.'" [i.e., instead of writing tamei ["impure"] which is five Hebrew letters, the Torah adds eight letters and writes asher aynah t'horah ["that are not pure"] to avoid using the unseemly word tamei "impure" (Rashi)]. At that time, an impure pure animal [i.e., a non-kosher animal] could be eaten [Rabbeinu Yonah explains in his chidushim on Sanhedrin 59b that although it was forbidden to slaughter and eat animal flesh at this time, if the animal died on its own it could be eaten. (Cf. Rashi, Bereishis 9:3)] but could not be brought as a sacrifice. Therefore, it is considered an unseemly form of speech, deprecating those things that serve as food for man. [Rabbeinu Yonah has resolved the following problem: if the word tamei is unseemly, why does it appear many times in the Torah? His answer is that the word is only unseemly when describing animals fit for human consumption. The word tamei relating to non-kosher animals appears in the Torah only after the prohibition on their consumption at Sinai (Matnas Chelko)]. It follows that a person is obligated to be careful not to utter something unseemly, even if his departure from unseemly language forces him to be wordy and to elaborate more in his discussions. This becomes a kind of safeguard against obscene talk, which is of the more grave transgressions, and also is a safeguard against speaking lashon hara and finding fault with people. As ours Sages, z"l, said (Bava Basra 123a) in respect to keeping far from unseemly speech: "The Torah did not deprecate even an impure animal." Our Sages further said (Pesachim 3b) that in the presence of Rabbi Yochanna ben Zakai one of the Kohanim said, "I received for my portion of the lechem hapanim [i.e., the twelve showbread that were eaten by the Kohanim every Shabbos [this verse; Vayikra 24:5-9] an amount equal to the tale of a lizard." When he examined his genealogy they discovered a taint [in his lineage] [i.e., he was a chalal (Rashi; see Vayikra 21:15), and therefore unfit to be a Kohen. This shows the power of speech to reveal the inner soul (Zeh Hasha'ar). A real Kohen would never speak about the holy lechem hapanim in such a manner].

EXODUS — 35:30 called

R. Yitzchak said: A leader is not appointed over the people without their first being consulted, as it is written: "See, the L-rd has called in the name of Bezalel." The Holy One Blessed be He said to Moses: Moses, is Bezalel acceptable to you? Moses answered: L-rd of the Universe, if he is acceptable to You, how much more so is he acceptable to me! Whereupon He responded: Even so, go and tell the Jews (Berachoth 55a).

EXODUS — 36:6 more

If someone performs an unnecessary service for us, we should be considerate of his feelings. The people were asked to contribute to material necessary for building the Sanctuary. With great enthusiasm, they responded with the various items that were needed. When the men in charge of the collection reported to Moshe that they were receiving an abundance of material, Moshe commanded the people to suspend further work on their offerings. Sforno notes that Moshe did not instruct that the people should not bring any more items, but that they should discontinue doing additional work. Some of the people had already completed doing work for the Sanctuary and had they been told not to bring with they had already prepared, they would have been most disappointed. Moshe, therefore, worded his announcement in a manner that would not cost them anguish. (Shaar bas Rabim, on this verse). If someone does something for you which ultimately proves to have been superfluous, be considerate of his feelings. Do not tell him that his efforts were not actually needed, since this will cause him needless disappointment.

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