DVAR TORAH
In Parshat Vayakhel, we read of Bnei Yisrael's overwhelming response to Moshe's request for donations to build the Mishkan. The people donated so generously that the donations exceeded the amount needed. As a result, Moshe had to call off the appeal and tell them not to contribute anything more.
But why did he do that? Couldn't they have used the extra donations to build an even more beautiful structure? Why didn't they take advantage of the additional donations?
Perhaps it was because the Mishkan also served to atone for the sin of the Golden Calf - a sin caused by a misguided attempt at creative thinking rather than through strict obedience to G-d. And maybe that's why the Torah repeatedly emphasizes that this project was built "as the L-rd commanded Moshe" and nothing more.
But Rabbi Menachem B. Sacks, in his Menachem Zion, suggested a different reason which begins with the realization that, unlike the Mishkan, the Beit Ha-mikdash was a lavishly decorated building that was more extensive and more elaborate than strictly required.
The difference, Rabbi Sacks explained, stems from the fact that the Mishkan – unlike the permanent Mikdash – had to be transported. Additional furnishings would have added to the work required of the Leviim, who were responsible for dismantling, carrying, and reassembling the Mishkan before, during, and after travel.
Said Rabbi Sacks, that it may be admirable to accept upon oneself additional, voluntary measures beyond strict obligations – but not at the expense of someone else. Even if more gold and silver would have enhanced the Mishkan, the craftspeople refused to do it because it would have intensified the burden of the Leviim. And that, he explained, is why Moshe told them to stop donating more.
HALACHA OF THE WEEK: Bedikat Chametz at a Hotel
The obligation to perform bedikat chametz on the 14th day of Nisan in incumbent upon any person who owns or rents a place of residence. However, if a person will be leaving their home before Pesach (but within 30 days of the holiday), that bedikah should take place on the evening before one leaves, but without a bracha.
But what if a person leaves home before Pesach and moves into a hotel for the Pesach holiday? Does bedikat chametz have to be performed in a hotel room?
According to the Shulchan Aruch [Orech Chaim 437:1], a person who rents a room, even on the 14th of Nisan (erev Pesach) has an obligation to do bedikat chametz in that room. Based upon this, a person renting a hotel room is also obligated to do bedikat chametz in the room with a bracha (even though he may have also done a bedikah in the house he left before Pesach) [Chovat HaDar p. 121; see also Chag B'Chag by Rabbi Moshe Karp who makes the same ruling in the name of Rav Elyashiv]. However, if the person is only renting the hotel room after the evening of the 14th, and the owner of the hotel (if Jewish) did not perform a bedikah, the hotel guest must perform a bedikah but without a bracha.
There is a dissenting opinion, which suggests that since the hotel management has complete access to the room, a hotel room should be considered the same as a rented room discussed in the Shulchan Aruch, and therefore does not require bedikah [Kinyan Torah vol. 1 responsa 120].
A related issue is the question of dormitory students - whether or not they must perform bedikat chametz. The difference between a dormitory student and a renter, or even a hotel guest, is that students typically eat their meals in a communal dining room, and therefore are not fully independent tenants. As a result, a bracha should not be recited when searching through a dorm room [Chovat HaDar p.122].
SEMICHAT CHAVER PROGRAM - Wed. 8:15pm
SHABBAT WOMEN'S SHIUR - 5:00pm 
TALMUD CLASS – 45 minutes before mincha
SEFER YESHAYAHU - Sundays, 9:00pm 
