חיפוש במערכת החדשה
שיעורים לפי נושאים
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פרשת פקודי וחודש אדר – הסיום והתמונה השלמה

אנו נמצאים בתחילת חודש אדר, חודש הסיום של השנה. אחד הדברים המופלאים בסיום הוא היכולת לראות, במבט כולל, את כל מה שקרה והיה, ולהתבונן כיצד כל המאורעות השונים נארגים להרמוניה אחת.

זה מה שקורה כשאנו קוראים את מגילת אסתר. הפרטים הקטנים הולכים ומתחברים לתמונה אחת גדולה, תמונה שמראה את יד ה' במציאות, את הדחיפה האלוקית לגאולת העולם. לא לחינם אומרת המשנה (וקובעת ההלכה) כי הקורא את המגילה למפרע (שלא כסדרה)- לא יצא ידי חובה. וכן המחסיר מילה מן המגילה- לא יצא. כי רק כשמתבוננים ורואים את השתלשלות המאורעות כסדרם, על כל פרטיהם, ניתן להבין את התמונה הגדולה, ואת ההשתלבות המופלאה של יד ה' עם הבחירות האנושיות- שבסופו של דבר מובילה לגאולה וישועה.

גם בפרשתנו, פרשת פקודי, המסיימת את ספר שמות, והמסיימת את השראת השכינה בישראל טרם כניסת ישראל לארץ,  יש שמחה מיוחדת של ראיית המכלול. "וירא משה את כל המלאכה, והנה עשו אותה כאשר ציווה ה' כן עשו, ויברך אותם משה". כשמשה רואה את "כל המלאכה" הוא מתעורר לברך את ישראל, ואומר להם "יהי רצון שתשרה שכינה במעשה ידיכם ויהי נועם ה' אלוקינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו…" (רש"י שם). כשמשה רואה את "כל המלאכה" מתגלה לנגד עיניו החיבור המופלאה שבין נועם ה' – ההשראה האלוקית השורה על ישראל-  לבין מעשה ידיהם של ישראל שמגלים את אותה השראה, ובונים הן את ישראל והן את הגילוי האלוקי בעולם.

הדבר בולט מאוד גם במגילה, שמצד אחד, הקב"ה רוקם את כל העניינים: ושתי מסולקת; אסתר נלקחת; מרדכי שומע את מזימת בגתן ותרש; שנת המלך נודדת וכו'. מצד שני, כדי שכל קצוות החוטים יתחברו נדרשת אסתר למסור את נפשה ולהיכנס אל המלך. וכפי שאומר מדרש תנחומא בפרשתנו, על הקמת המשכן:

"היו מבקשין להעמידו ולא היו יודעין ולא יכולין להעמידו, וכשהן חושבין להעמידו הוא נופל מיד וכו', נכנסו כל ישראל אצל משה, אמרו, משה רבינו, כל מה שאמרת לנו עשינו וכל מה שצויתנו ליתן ולהוציא נתננו הכל והרי כל המלאכה לפניך, שמא חסרנו שום דבר או ויתרנו על כל מה שאמרת לנו וכו', והיה משה מיצר על דבר זה, עד שאמרו לו הקב"ה למשה, לפי שהייתה מיצר שלא היה לך עשייה ולא חלק במלאכת המשכן, לפיכך לא יכלו אותן חכמים להעמידו בשבילך, כדי שידעו כל ישראל שאם על ידך אינו עומד שוב אינו עומד לעולם, ואיני כותב לו הקמה אלא על ידך,ש נאמר ויקם משה את המשכן, וכן הוא אומר וכו'. אמר משה, רבונו של עולם איני יודע להעמידו, אמר ליה, עסוק בידיך ואתה מראה להעמידו והוא עומד מאליו ואני כותב עליך שאתה הקימותו, שנאמר וכו', ומי העמידו, משה, שנאמר ויקם משה את המשכן".

כך עובדים הדברים בעולם. מצד אחד אנו מצווים ומחוייבים לעסוק בידינו, ומצד שני הקב"ה הוא המעמיד את הדברים.

משל למה הדבר דומה? ליהודי שהלך ביער ולפתע נתקל בדב אימתני. בצר לו, מתוך חוסר אונים, לקח היהודי מקל, אחזו כרובה, כיוונו לעבר הדב, ולחץ על ההדק. בו ברגע נשמע ירייה והדב נפל והתבוסס בדמו. הביט היהודי בתדהמה על המקל המופלא, עד שלאחר מספר שניות יצא מאחורי השיחים ציד ואמר ליהודי: איזה מזל שבדיוק הייתי מאחוריך. כך גם מעשינו בעולם הזה: "ויהי נועם ה' אלוקינו עלינו ומעשה ידינו כוננה עלינו". האדם עושה והקב"ה פועל.

זו הסיבה העמוקה לשמחה פורצת הגבולות שאנו זוכים לה בפורים. האדם מסתובב בעולם מלא בפחד, דאגה ולחץ, שהרי כל כובד האחריות מונח על כתפיו. אך כשזוכים להגיע למבט האמיתי, להבנה שאנו אמנם עושים ופועלים, אך הקב"ה הוא העושה והפועל באמת, נכנסת בליבנו אמונה, ביטחון ושמחה, תחושת הבדידות מתפוגגת, והאדם חש את החיבוק האלוקי האוהב- ואז גם הכישלונות מתגלים כאבני דרך, וגם הנפילות הופכות למקור למידה וצמיחה, וחטא העגל הנורא והאיום מוביל ל"וכבוד ה' מלא את המשכן כי ענן ה'… על המשכן יומם ואש תהיה לילה בו לעיני כל בית ישראל בכל מסעיהם".

גם ההשתתפות של ישראל בסעודתו של אותו רשע מובילה לכך שליהודים הייתה אורה ושמחה וששון ויקר. זהו המהלך שהולך ומתגלה, שמצליחים להתבונן מהסוף אל כל המהלך.

יהי רצון שנזכה לשמוח מתוך החיבור העמוק אל הקב"ה.

שיעורים אחרונים:

בלנית, כן או לא?

טהרת הטבילה במים אחד האירועים המרגשים והמשמחים בחיי הזוגיות הוא ליל הטבילה, בו שבים בני הזוג לשמוח יחד בחיבור גופני המצטרף לחיבור

מאחורי הטומאה והטהרה

⬅ כיצד טומאה באה לביטוי בימינו?
⬅ האם ניתן למצוא טעם במצוות הטהרה והטומאה?
⬅ האם יש קשר בין חיים לטהרה ובין טומאה למוות?
⬅ התרחקות ככלי לחידוש הקשר הזוגי
⬅ מה מקור ההבדל בין טומאת נידה לטומאת לידה?

נגיעה בעריות, מתי אסורה ומתי מותרת

מקורות הדין בספרא אחרי מות פרשה ט, יג, מבואר שלא רק גילוי עריות אסור, אלא גם קרבה אל העריות אסורה (אלא שלא

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