Parshat Vayakhel-Pekudai
27 Adar 5764

March 20, 2004
Daf Yomi: Chulin 57

Guest Author:
Rabbi Dov A. Brisman

Young Israel of Elkins Park, PA

 

Women: Closest to the Source
"And every wise-hearted woman spun with her hands." (Sh'mot 35,25)

"And all the women whose heart uplifted them in wisdom, spun the goats' hair." (ibid, 26)

"Greater is that which is written by the upper curtains than what is written by the lower ones, for by the lower curtains it is written, 'and every wise-hearted woman spun with her hand', but by the upper curtains it is written, 'with wisdom they spun the goats' hairs'." (Shabbat 99a)

The superior skill used in the spinning process of the upper curtains is described in yet another part of Tractate Shabbat (74b), mentioned in Rashi (passage 26), that a special skill was utilized; for the goats' hair was spun while it was still attached to the backs of the goats. Needless to say, this involved great skill and is described in the Talmud as "extraordinary wisdom".
However, this concept still remains unclear. Why was it necessary to utilize such a skill? Was not the purpose- the final product- the main objective? What purpose was served by incorporating such wisdom when the same goal could have been attained in a much simpler way?

Furthermore, if such wisdom was vital, why was it only applied to the upper curtains?

In Parshat Terumah (26,1) the S'forno explains that the purpose of the lower curtains is inherent in the fact that the Torah refers to them as "mishkan", or dwelling place. These curtains served as an "enclosing case" for the utensils of the sanctuary, such as the table, menorah, altars, ark, etc. For this reason, the cherubs were woven into the curtains. This conveyed the fact that this was a dwelling place of the Divine Presence on the earth.

Thus we can concur that when the Torah speaks of the upper curtains (ibid. 7) as being "for a tent upon the Mishkan", and Rashi explains that this means a tent upon the lower curtains, the purpose of the upper curtains was to protect and preserve the values inherent within the enclosure below.

To preserve values and to guarantee their survival, imbibing them with constant meaning, requires great wisdom. It is very easy to lose and forget that which we gain. Special effort must be exerted into retention. Obtaining skill and wisdom would propel a non-stop inertia to accomplish yet more. Hence, greater wisdom was expended in the spinning of the upper curtains, for preservation, the mark of endurance, requires our maximum energies.

The S'forno further explains in our Sedra that the significance of spinning the goats' hair while attached to the animal is "in order that the spun material should have additional lustre, for many creations lose some of their quality when they are detached from their source of growth".

This "additional" lustre, the preservation of the natural state, is the role of the upper curtains, which cover and protect the "Mishkan" dwelling place.

Who were the initiators of this unique tapestry and spinning process? The women of K'lal Yisroel. For they are the guarantors and protectors of the Jewish dwelling place, the home. It falls upon their broad shoulders to keep the home, its commitment to Yiddishkeit and proper conduct as near as possible to the source. Mesorah, or tradition, is pure and undiluted. The legacy transferred unto each generation must be as fine as the original source. All attainments and achievements must maintain consistency.

They must remain unadulterated, uninfluenced by outer forces and alien motives. This protection is the role of the woman. It is a role which requires great wisdom, to act and react as near to the source as possible. Only then can maximum results be realized. Only then can we be guaranteed survival. Who, then, can claim that the role of the Orthodox Jewish woman is so restrictive and severely limited! Women are indeed the entire essence of our existence! When the objective of the Bat Yisroel is to protect our Mishkan, her role transcends all boundaries, for she links herself with eternity ("nitzchioot"). However, if the motivation is redefining one's role and the protection of the Mishkan is not paramount, tzniut not prevalent, then the role of the Jewish mother becomes truly limited!
 

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