The Torah Portion of Beha'alotcha
Why was the passage about the Menorah placed after the passage about the Princes? Because when Aharon saw the inauguration of the Princes he felt mentally weakened because neither he nor his tribe participated in it. Then the Holy One Blessed Be He said to him, by your life "yours is greater than theirs, because you light and prepare the candles" (from Rashi) The Ramban says that this comes to hint to us that the Chashmonaim will be descended from him, and they will establish the Mitzvah of lighting the candles of Chanukah, and that is what is meant by "yours is greater than theirs".
Rashi says "yours is greater than theirs because you light and prepare the candles".
It has been asked, didn't it need to say "because you prepare and light", since the preparation of the candles is before the lighting? Another question is, how did the Holy One Blessed Be comfort him by saying that, so that afterwards he no longer felt mentally weakened? The answer is, that there are rare Mitzvot such as the redemption of a first-born mule, and the like, and that when people do those Mitzvot they feel great enthusiasm, because they are not frequently performed, but for a Mitzvah which is performed on a regular basis there is not so much enthusiasm. And this is what the Holy One Blessed Be He intended when He said to him "yours is greater than theirs": that you will light the Menorah regularly, and even so it will be with great enthusiasm. Therefore it is written "light and prepare" because that indicates the continuity "light and prepare, light and prepare" without stopping. (from Kol Yehuda)
"Toward the face of the Menorah they will cast light" (Bamidbar 8:2)
It is written in the Zohar, that the face of a man is similar to the Menorah. The 6 branches correspond to the 2 ears, the 2 eyes, the 2 nostrils, and the mouth, which is most important, corresponds to the "face of the Menorah" (Bamidbar 8:2). One needs to sanctify all of these parts of one's face, and then he will cast light upon the Torah with great success, and that is what is meant by the verse: "towards the face of the Menorah they will cast light" (Bamidbar 8:2)
"But a man who is pure and was not on the road" (Bamidbar 9:13)
There are those who explain, that if someone wants to be pure, then he should not be on the road, he should not wander around outside and he should guard his eyes.
"According to the word of Hashem they would camp, and according to the word of Hashem they would journey" (Bamidbar 9:23)
The Chida says, that we always need to mention the name of Hashem, at every place and in every matter that we turn to: Baruch Hashem (Bless Hashem), May Hashem be merciful, If Hashem wills it, etc., and we learn this from the verse: "according to the word of Hashem they would camp, and according to the word of Hashem they would journey" (Bamidbar 9:23)
"And the man Moshe was very humble, more than any other person" (Bamidbar 12:3)
It has been asked, why isn't this written in the Torah Portion of Shemot, because also there the humility of Moshe is shown when he said "Who am I" (Shemot 3:11), "I am not a man of words" (Shemot 4:10), and "Please send by the hand of whomever you will send" (Shemot 4:13)? The explanation is that here in this passage, his humility is shown after they hurt him when they said about him "that he had taken a Cushite woman" (Bamidbar 12:1). This is a greater proof of his humility.
Moshe prayed for Miriam "Please G-d, heal her now" (Bamidbar 12:13)
In this verse the Hebrew word "Na" appears twice. Why? The Daat Zekainim says the translation into Aramaic explains the first "Na" as a language of request ("Please"), and the second "Na" is translated as "now". There are those that explain that a request which includes the word "Na" two times is a great Segula (that is, it is very effective method) for a prayer to be accepted. The word "Na" also occurs twice in the prayer "Please Hashem Save Now" (Tehillim 118:25, which we say during the Hallel).
The Sages say that four categories (of sinners) don't receive the face of the Shechina (Divine Presence).
These have the initial letters of Chashmal (the Hebrew letters Chet Shin Mem Lamed). Chet stands for Chaneifim (flatterers), Shin stands for Shakranim (liars), Mem stands for Mesaprai Lashon Hara (speakers of Lashon Hara - derogatory speech), and Lamed stands for Laitzanim (scoffers). The Gr"a says that these four groups of sinners are the four legs of the throne of the chariot of impurity. And the Raishit Chachma writes, that he heard in the name of the Kabbalists that corresponding to these four groups of sinners are the four impure animals, the Shafan (rock badger) , the Arnevet (rabbit), the Gamal (camel), and the Chazir (pig). And in correspondence to these there are four Klipot (husks of impurity) in the upper realms to raise up the act of the sinner and punish him in Gehinnom. In addition he wrote that he heard that someone who sinned and was a member of one of the aforementioned four categories, in the future he will be reincarnated as one of these four impure animals, each one in the animal that is hinted at and related to the particular type of sin which he did.
The Torah Portion of Beha'alotcha has 136 verses, 3 positive commandments and 2 negative commandments. Haftora: "Rani v'simchi" (Zecharia 2)
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Naso
The Torah Portion of Naso is usually read immediately after the holiday of Shavuot, and it is the longest portion in terms of the number of its verses, to hint to us that after receiving the Torah we need to increase in learning and to strengthen ourselves. Also the Midrashic explanations, as well as the explanations in the Zohar on this Torah Portion, are very extensive.
The Torah Portion of Naso is the longest Torah Portion and has 176 verses.
And also in the book of Psalms, the longest chapter is chapter 119 which has in it 176 verses. In addition, the longest tractate is Baba Batra, and it has 176 pages. In the name of the Gr"a it is stated that in truth the tractate of Baba Batra is the longest in terms of the number of pages which it has; however, the tractate of Berachot is the longest one in terms of the number of words.
"Count the number of the sons of Gershon, also them" (Bamidbar 4:22).
The Ohr HaChama explains, why does it say "also them"? The sons of Levi in the order of their birth are Gershon, Kehat, and Merari, that is, Gershon is before Kehat. But in the order of their carrying of components of the Mishkan (Tabernacle), the carrying done by the sons of Kehat is written about in the Torah Portion of Bamidbar - before the carrying done by the sons of Gershon, because the items carried by Kehat were the most holy items. So in order to not cause us to err and say that the sons of Gershon were excluded from the general class (of sons of Levi who were honored by being given the task of carrying components of the Tabernacle), it was therefore written "also them", because also they were highly honored.
"And they shall confess their sin" (Bamidbar 5:7)
The law of Vidui (confession) is written in the context of stealing from a convert: "And they shall confess their sin" (Bamidbar 5:7). And why was this written in the context of stealing from a convert? The reason is that every sin is a type of theft, because Hashem created man to do good acts, and if so when he sins he is stealing from the Holy One Blessed Be He. (from the Sefat Emet)
"To take a nazarite vow" (Bamidbar 6:2).
Rashi explains that the reason the passage about the Sotah is adjacent to the passage about the Nazir is to tell you that everyone that sees a Sotah in her disgrace should take upon himself to abstain from wine. And this presents a difficulty, because a Nazir needs to bring a sacrifice for causing himself to abstain from wine, as the Rabbis said, that he sinned against his soul by causing himself suffering by abstaining from wine. And the explanation is, that what is meant by saying that someone who sees a Sotah should abstain from wine is that he should not drink a lot to the point of drunkenness. (from the Riv"a)
"And the first days shall fall aside" (Bamidbar 6:12)
This is a hint, to every person who is trying to bring himself closer to Hashem, and the evil inclination puts him down, by saying "you are a sinner and doing repentance will not be effective". The verse says "And the first days shall fall aside" (Bamidbar 6:12); he should not think about what occurred in the past, but rather should start anew, and strengthen himself. And so we say in one of the prayers: "from now until eternity"; that the main point is that we need to strengthen ourselves so that "from now until eternity" we will behave correctly. (from Mussar teachers)
"And I will bless them" (Bamidbar 6:27)
In the blessing given by the Kohanim, it is not specified in the verse with what Hashem will bless us, etc. (The Sages explained, that "May He bless you" is with wealth, "And may He guard you", is from damaging influences, etc., but these are not stated explicitly in the Torah.) The Gaon Rav Yosef Chaim Zonenfeld ztz"l says, that the Kohen himself doesn't know what is lacking for each individual, so it would be possible for him to bless someone with wealth and it wouldn't be good for him to have that, because "there is wealth which is guarded for its owner to his detriment". The Holy One Blessed Be He said to the Kohen "You will say 'May He bless you', etc.", "And I will bless them" (Bamidbar 6:27). I will bless each and every one with what is beneficial for him.
The Torah Portion of Naso has 176 verses, 7 positive commandments and 11 negative commandments. Haftora: "Vayihi ish achad m'tzara" (Shoftim 13)
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Bamidbar
The Chumash of Bamidbar is also called the Chumash of Counting (i.e. similar to the idea of calling it the Book of Numbers in English) because within it is written the number of all of the children of Israel.
"Their counted ones, for the tribe of Dan: 62,700" (Bamidbar 1:39)
The Chafetz Chaim says that when we read in the Torah Portion of Vayigash "the sons of Dan, Chushim" (Bereisheet 46:23) , we pity him because he had only one son, but in the Torah Portion of Bamidbar we see that the tribe of Dan had the largest number after the tribe of Yehudah, and from this we see the great importance of one soul in Israel.
"Their counted ones for the tribe of Dan: 62,700" (Bamidbar 1:39)
It is said that Dan would always request from his father to pray for him, and Binyamin, who had 10 sons, did not request that he pray for him. After the event of the Pilegesh B'givah there remained in the tribe of Binyamin only 600 people, and from this we see that a person always needs to pray.
"As they camped so they traveled". (Bamidbar 2:17)
The Ramchal says, there are people who when they are in their homes act strictly with all the Jewish laws and when they go outside on a journey they take matters lightly. And the opposite case is also true, there are people that when they are at home, take matters lightly, but outside of their houses they act strictly in front of the eyes of the public to show others that they are righteous. Therefore the verse says, "as they camped so they traveled", that one should behave with the same behavior whether at home or outside.
Haftora:
"And the number of the children of Israel will be like the sands at the sea". (Hoshea 2:1)
And in the Torah it is said also "like the stars of the heavens". Stars of a necessity are separated one from the other because every star is a world unto itself, and if G-d forbid one star would crash into another, entire worlds would be destroyed. In contrast to this, the sand at the sea is not able to exist unless every grain of sand attaches itself to another one, for each grain by itself would be washed away by the waves of the sea and made to vanish. But the gathering together of all the grains of sand into one body generates a powerful opposing force to the waves of the sea. Similarly for the children of Israel: if each one of them is like a complete world in and of himself, similar to the "stars of the heavens", on the other hand, they don't have any existence except when they are united together like the sand on the shore of the sea (Mayana Shel Torah - from one of the great Mussar sages).
Chag Hashavuot:
There are those who call the Shabbat before Shavuot "Shabbat Derech Eretz", the Shabbat of courtesy, because Derech Eretz (courtesy) comes before the Torah. And there are those who call it Shabbat Kallah, the Shabbat of the Bride.
The Torah was given in Sivan
The Torah was given in the month of Sivan. The Hebrew letters that spell "Sivan" are Samech, Yud, Vuv, Nun. These letters are Roshei Teivot (initial letters), and have significance, as follows:
Samech has the numerical value of 60. 60 groups of 10,000 = 600,000 men stood there at the occasion of receiving the Torah
Yud has the numerical value of 10. That refers to the 10 commandments.
Vuv has the numerical value of 6. Shavuot is celebrated on the 6th of Sivan.
Nun has the numerical value of 50. We count 50 days until the receiving of the Torah. (That is, we count 49 days during Sefirat Haomer, and on the 50th day is the receiving of the Torah.)
"Moshe received the Torah from Sinai" (Avot 1:1)
Why was it not written "at Sinai"? The Bartenura explains that the intention is, from the One who was revealed at Sinai, and that is the Holy One Blessed Be He. The Tiferet Yisrael explains that the word "Sinai" implies humility, since that mountain was lower than the other mountains, and that is why is says "from Sinai"; one needs to learn from Moshe who was humble and then he will have great success in the Torah. The Sages say that the mountain of Moriah was removed from its place and came to the mountain of Sinai, in order that the Torah would be given on it, for it was worthy that the Torah should be given on the place where Yitzchak was bound (at the Akeidah).
"And they journeyed from Rephidim...and they encamped in the desert and Israel encamped there..." (Shemot 19:2)
The Ohr HaChaim writes that there are 3 ways to succeed in the Torah (as hinted at by the above verse): 1) "And they journeyed from Rephidim", first one needs to remove himself from the desires of this world and from laziness (from things which weaken him -- since the place name Rephidim has the same root letters as the Hebrew word for weakness). 2) And afterwards "they encamped in the desert" -- one needs to make himself like a desert, abandoning his selfishness and giving in to other people, and not being overbearing toward other people. 3) And afterwards "Israel encamped there" -- one needs to be in unison with all of Israel like one person with one heart.
Megillat Ruth:
Ruth, the Moabite woman, lived until Shlomo Hamelech as it was written "and Shlomo put a chair for the mother of the king", and that chair was for Ruth. Shmuel the prophet wrote Megillat Ruth in order to tell of the ancestry of David. And the reasons we read Megillat Ruth on Shavuot are : 1) Because David was born on Shavuot and died on Shavuot. 2) Because the Torah is not given except through suffering and poverty, and that is similar to what Naomi and Ruth experienced. 3) In order to strengthen the Oral Torah, since it is written in the Torah "An Ammonite and a Moabite should not come into the congregration of Hashem", and the Sages said "An Ammonite man and not an Ammonite woman, A Moabite man and not a Moabite woman", and that is an example of Oral Torah. And it is from this which we learned in the Oral Torah that Ruth the Moabite woman was permitted to get married to Boaz.
The Name Ruth
The name Ruth has the Gematria (numerical value of its Hebrew letters) of 606, and if we add to that the 7 Mitzvot of the children of Noach which she was required to fulfill prior to conversion, together we come up with "Taryag" (that is, 613) which is the number of Mitzvot we have in the Torah. In the Midrash Tanhuma for the Portion of Vayelech it is written that the name "Ruth" is because she had 606 Mitzvot added to her by means of her conversion. And in the Gemarah Brachot 6b, it is written that the name Ruth is related to the Hebrew word for quenching thirst, because she merited that David descended from her, and he quenched the thirst of the Holy One Blessed Be He with songs and praises (as written by him in the Book of Tehillim). And the Gr"a explains that certainly the main point of the name "Ruth" is that she had 606 Mitzvot added to her by means of her conversion, but one could question why she shouldn't have been called Tur (which also has the Gematria of 606). And on this the answer was given that David descended from her and he quenched the thirst of the Holy One Blessed Be He with songs, and therefore she was called Ruth and not Tur.
The Seven Mitzvot of Bnai Noach (the children of Noach)
The Seven Mitzvot of the children of Noach are, according to the order of the Hebrew alphabet:
1. Aleph - Aiver Min haChai, not to eat a limb from a living animal.
2. Beit - Birkat Hashem, not to curse Hashem.
3. Gimel - Gezel, not to steal.
4. Dalet - Dinim, to establish a court system for enforcing the laws.
5. Hey - Hariga, not to kill.
6. Vuv - V'avoda Zara - not to worship idols.
7. Zayin - Z'nut - not to have illicit relations.
"Who is that young woman?... She is a young Moabite woman" (Megillat Ruth 2:6)
Boaz asked: "Who is that young woman?" (Megillat Ruth 2:5). And the young man answered him "She is a young Moabite woman" (Megillat Ruth 2:6), because he wanted to embarrass her. Boaz said to her, "Have you not heard, my daughter...." (Megillat Ruth 2:8) --- they are embarrassing you, and you are among those who receive insults and don't insult others, who hear their disgrace and don't answer, therefore I call you "my daughter", a term of importance, for now you are more important to me.
"The name of the man that I did (something) for today, is Boaz" (Megillat Ruth 2:19)
This presents a difficulty, for it should have said "The name of the man that did (something) for me", because Boaz did her a favor. But rather, we learn from this, that moreso than the good that the householder does for the poor person, the poor person does good for the householder. (from the Sages)
"Better for me is the Torah of Your mouth than thousands of gold and silver" (Tehillim 119:72)
The Sages say that after David killed Goliath, everyone threw him lots of silver and gold. And Doeg the Edomite who hated David came and said to them, why are you honoring him, isn't he from Ruth the Moabite and it's forbidden for him to come into the congregation of Hashem? Afterwards the Sanhedrin came and said that thus it has been received from Shmuel HaRamati, "A male Amonite and not a female Amonite..." And that is what David meant when he said "Better for me is the Torah of Your mouth from thousands of gold and silver" (Tehillim 119:72), since the Torah Shel Baal Peh (the Oral Torah) saved me from the words of Doeg who wanted to embarrass me because I received silver and gold.
The Seven Rabbinic Mitzvot
The seven Rabbinic Mitzvot are: 1. Hallel, 2. the Holiday of Purim, 3. Eruvin, 4. Blessings over enjoyment, 5. Lighting the Shabbat Candle, 6. the Holiday of Chanukah, 7. Netilat Yadayim (ritual handwashing). These can be remembered by means of Roshei Teivot (initial letters) based on the letters Shin, Mem, Ayin, Bait, Nun, Yud, which spell the words "Sh'ma B'ni" (which means "Hear my son"), as follows:
Shin - is the first letter of Shevach (praise) which refers to Hallel.
Mem - is the first letter of Megilla, which refers to Purim.
Ayin - is the first letter of Eruvin.
Beit - is the first letter of Birkat Hanehenin, Blessings over enjoyment.
Nun - is the first letter of Nair (Candle), for the Candle of Shabbat and Chanukah.
Yud - is the first letter of Yadayim, for Netilat Yadayim (ritual handwashing).
The Torah Portion of Bamidbar has 159 verses. Haftora: "V'haya mispar yisrael" (Hoshea 2)
Chag HaShavuot:
Two Torah Scrolls are taken out. In the first, 5 men are called for reading in the Torah Portion of Yitro, "Bachodesh hashlishi". In the second, the Maftir is read from the Torah Portion of Pinchas, "Uvayom habikurim". Haftora: "Vayehi beshloshim shana" (Yechezkel 1) until "Kol midabair", then skipping to Chapter 12 verse 3, "V'tizaeini ruach" until "mim'komo".
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
May you all have a light-filled and happy Yom Tov. Good Yom Tov.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Behar
"A Shabbat for Hashem" (Vayikra 25:2)
The Holy One Blessed Be He commanded to fulfill the Mitzvah of Shmittah and Yovel, in order that everyone would know that the Holy One Blessed Be He is the owner of all the world, and therefore it is called "A Shabbat for Hashem". (Vayikra 25:2)
"A Shabbat for Hashem" (Vayikra 25:2)
For all fields it is good for them to rest a certain period of time, and that is beneficial so that they will grow better afterwards, and therefore it is written "A Shabbat for Hashem" (Vayikra 25:2), because it is necessary to fulfill the Mitzvah of Shmittah and Yovel for the sake of Heaven and not for the sake of benefiting the field.
"The land shall observe a Shabbat for Hashem (Vayikra 25:2)
Shmittah is similar to Shabbat; by way of the Shabbat the entire week becomes blessed as is stated in the Zohar, and similarly the Sages state, that from the year of the Shmittah the other six years become blessed.
"Do not harass one another" (Vayikra 25:17)
The verse is speaking about verbal harassment. It is forbidden to cause suffering to one's fellow man, and forbidden to give him advice that is not beneficial to him but which is to the benefit of the person who is giving the advice.
"Do not subjugate him through hard labor" (Vayikra 25:43)
It's forbidden for a person to request a favor from his friend when he knows that it will be a burden for him, because he thereby transgresses the prohibition of "Do not subjugate him through hard labor" (Vayikra 25:43) (from Rabeinu Yonah)
The Torah Portion of Bechukotai
"If you will walk in my statutes" (Vayikra 26:3)
Rashi explains that this means that you should be laboring in the Torah. The Eglei Tal writes in the introduction to his book that the main emphasis of the Mitzvah of learning Torah is to be rejoicing and happy and enjoying one's learning and then the words of the Torah are absorbed into his blood, and since he enjoys the words of Torah he becomes attached to the Torah. And in the book Ohev Yisrael it is written that everyone who learns with more labor and effort finds more enjoyment in his learning, and it is a Mitzvah in and of itself to be laboring and making an effort in the Torah and to increase his enjoyment all the time. And in this way he explains the verse "If you will walk in my statutes...then I will provide your rains in their time" (Vayikra 26:3-4): if you will be laboring in the Torah all the time to increase your enjoyment of learning the Torah, then the reward will be "Middah K'neged Middah" (a turn for a turn) and I will give your rains in their time, which is also an increase in enjoyment.
"If you will walk in my statutes" (Vayikra 26:3)
The Ohr HaChaim explains that "If you walk in my statutes" (Vayikra 26:3) uses the language of "walking", because one should fulfill the Mitzvah (of learning Torah) "when you are walking on the way" (Devorim 6:7)
"If you will walk in my statutes" (Vayikra 26:3)
The masters of Mussar (ethical teachings) say that we need to take a lesson from a bicycle, because if a bicycle stands still it falls, and if it is working then it goes forward. And that is the explanation of "you will walk", that one needs all the time to work and to go forward in the Torah and in the service of Hashem.
"If you will walk in my statutes" (Vayikra 26:3)
This is a hint that in any place where you go, you should go with the Mitzvot of the Torah, because in general when going on a journey it is difficult to be careful about fulfilling the Mitzvot, and that is why the verse says "If you will walk in my statutes" (Vayikra 26:3): even on the road it is also necessary to be careful about the Mitzvot.
A Good Heart
From the holiday of Pesach until Lag Ba'omer there are 32 days, and that is the numerical value of the Hebrew word for "Heart" (Lev). And from Lag Ba'omer until the holiday of Shavuot there are 17 days, which is the numerical value of the Hebrew word for "good" (Tov). Together that is a "Good Heart" (Lev Tov). This is a hint that we need to strengthen ourselves with good character traits and good behavior, as a preparation for receiving the Torah.
Haftora
"Blessed is the man that trusts in Hashem, then Hashem will be his security" (Yirmiyahu 17:7)
When a man trusts in Hashem, then even if he has difficulties Hashem will help him; therefore a man needs to make as much effort as he can and Hashem will help him, and that is why the verse finishes "then Hashem will be his security". R' Yosef Yuz'l Horovitz ztz"l explains that the very essence of the matter that one trusts in Hashem is in and of itself a blessing, even if his request to Hashem has not yet been accepted.
Sefirat Haomer
There were 12,000 pairs of students who studied under Rebbe Akiva from Gabbata to Antipatris, and all of them died during one time period because they didn't behave to each other respectfully. And the world was desolate until Rebbe Akiva came to our Rabbis in the South and taught to them: Rebbe Meir, Rebbe Yehuda, Rebbe Yosi, Rebbe Shimon, and Rebbe Elazar ben Shamua. And these were the ones who upheld the Torah at that time. It is taught that all (of the 12,000 pairs of students) died between Pesach and Shavuot. (Yevamot 62b)
The Torah Portion of Behar has 57 verses, 7 positive commandments and 17 negative commandments. The Torah Portion of Bechukotai has 78 verses, 7 positive commandments and 5 negative commandments. Haftora: "Hashem uzi" (Yirmiyahu 16)
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Emor
"Say to the Kohanim, the sons of Aharon". (Vayikra 21:1)
The Sages say that the Holy One Blessed Be He cautioned Israel about the holiness of the Kohanim. This is analogous to the son of a king whose eating is not similar to that of the resident of a village; for if the son of the king eats the food of the villager, he won't digest his food and it will damage him. Thus Hashem said to the Kohanim -- guard yourself from every impurity, for even a slight impurity can cause you damage.
"These are the festivals of Hashem...declare them (Otam) in their season" (Vayikra 23:4)
There is a Hebrew word in this verse "Otam" (them), which the Sages interpret as "Atem" (you). That is to say, the interpretation is that YOU shall declare the festivals, even if you accidentally err, and even if you intentionally err in your declaration of the timing of the festivals. If when it is written "Otam" (them), we interpret it as "Atem" (you), all the moreso in the verse "You are children to Hashem" in which it is explicitly written "YOU". Then certainly "You are children to Hashem", even if you sin by accident or on purpose; in all circumstances, you are still children of Hashem.
"And you shall afflict your souls " (Vayikra 23:27)
After every fast we pray and request that the lessening of our blood and fat should be considered as if we were bringing a sacrificial offering, but that will be the case only if the blood and fat are pure. Therefore the Torah commands us to eat on Erev Yom Kippur so that the food we put into our bodies will be considered to be a Mitzvah, and that way we can say that our blood and fat which diminish on Yom Kippur are pure and come from the fulfillment of a Mitzvah, and then our sacrifice will be appropriate and acceptable.
Another reason why it is a Mitzvah to eat on Erev Yom Kippur
The "Sefat Emet" says another reason why it is a Mitzvah to eat on Erev Yom Kippur. Since it is a day in which we need to forgive our fellow man, the Torah commanded us to eat and drink on Erev Yom Kippur, in order so that we will be relaxed and settled and will forgive our fellow man with a full heart, because when someone eats he has a happy heart.
Pesach Shaini
In the Mishna, Pesach Shaini is called Pesach Katan. There are those who have a custom to eat Matzah during the daytime of the 14th day of Iyar, and there are those who have a custom to eat it on the night of the 15th of Iyar because that is when they used to eat it. It is written in the prayer book of Yavetz that it was revealed from heaven why Pesach Shaini was fixed on this day; during the first year when they left Egypt they at Matzah until the night of the 15th of Iyar. Because of that, the holiness (of Pesach) lasts until that night.
Lag Ba'omer
One of the righteous people traveled one time to the gravesite of Rebbe Akiva, and it was very difficult for him to reach that place because it was a rocky road, and after he went a certain distance, he said that he didn't have the strength to continue, and he returned. He said to his students: I will already meet Rebbe Akiva in the Mishna and the Gemara. And so it was also said by a particular Rav to his students, that it is possible to meet Rebbe Shimon Bar Yochai in the Mishna and the Gemara. May his merit protect us and all of Israel, Amen.
It is written in books: On Lag Ba'omer the soul of Rebbe Shimon Bar Yochai spreads out over the whole world, and someone who does not travel to his gravesite in Meron in order to pray, is able to pray in any place.
Rebbe Shimon said that if he had been at Mount Sinai he would have requested that two mouths be given to man, one for Torah and one for other things, except that he was concerned that if we had two mouths, we would be liable to destroy both of them with Lashon Hara (evil talk). (From the Yerushalmi Gemara)
"His Torah protects us; it enlightens our eyes; he serves as a good advocate for us, our master Bar Yochai" (from the traditional songs sung on the night of Lag Ba'omer)
The Torah Portion of Emor has 124 verses, 24 positive commandments, and 39 negative commandments. Haftora: "V'hakohanim Haleviyim" (Yechezkel 44)
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Tazria/Metzora
"And who is like your people Israel..." (Divrei HaYamim Aleph 17:21)
It is written by the Sages that the Holy One Blessed Be He puts on Tefillin, and it is written in them "And who is like your people Israel..." (Divrei HaYamim Aleph 17:21). If someone speaks Lashon Hara (evil speech), G-d forbid, it is as if he is speaking against the Tefillin of the Holy One Blessed Be He, because Hashem is adorning himself with the praise of Israel, and this person is speaking Lashon Hara against Israel. (from the Holy Rebbe of Berditchev)
"...he shall be brought to Aharon the Kohen, or to one of his sons the Kohanim." (Vayikra 13:2)
Rav Chaim of Volozhin says: why does the declaration of impurity and purification from plagues need to be done specifically by the Kohen who will say "You are pure" or "You are impure"? The reason is that generally the habitual speakers of Lashon Hara (evil speech) speak about the chosen ones of the people and about great Rabbis, and the Kohanim are the chosen ones.
"...He shall stay in isolation; his dwelling shall be outside the camp." (Vayikra 13:46)
A Metzora, someone who has the plague of Tzaraat, is sent outside of three camps, and also it is forbidden for him to enter in the Land of Israel into a city which has a wall. The three camps are: the Azarah --- which is the camp of the Shechina (the Divine Presence), Har HaBayit -- which is the camp of the Levites, and Yerushalayim -- which is the camp of the Israelites. The Be'er Yosef explains that the Sages say on the verse "what will He give you and what will He add to you, a deceitful tongue?" (Tehillim 120:3), that Hashem gave to the tongue two walls, the lips and the teeth, and in spite of that he speaks Lashon Hara (forbidden speech). Therefore they say to him (the person with the plague of Tzaraat) because you broke through the walls, it's forbidden for you to enter into a city with a wall.
"...he shall shave off all his hair -- his head, his beard, his eyebrows..." (Vayikra 14:9)
The Kli Yakar explains that the Metzora shaves off his beard -- because he spoke with his mouth, his eyebrows -- because he had a jealous, stingy eye, and his head -- because he had a conceited spirit. The law is that he needs to shave off the hair from his entire body, but the Torah mentions specifically these particular places.
Mussar (ethical teachings) for guarding one's tongue:
Rabban Gamliel said to his servant Tavi to bring him the most precious meat and he brought him an animal's tongue. Another time he told him to bring the most simple meat, and he brought him an animal's tongue again. Rabban Gamliel asked him, if a tongue is the most precious meat and also the most simple meat, isn't that a contradiction? He answered him, the tongue is able to be used for the good and also for the opposite, and that is why it is written that "Life and death are in the hand of the tongue".
Why doesn't the tongue have bones?
It's said that the tongue doesn't have within it bones, so that it is possible to turn it in any direction that one wants, and one needs to be concerned and guard it so that it will go in a good direction.
The connection between a livelihood and guarding one's tongue:
Parnassah (a livelihood) in Hebrew has the same letters as Peh Resen (reining in the tongue). Someone who want a livelihood should rein in (control) his tongue.
"This shall be the Torah of the Metzora on the day of his purification..." (Vayikra 14:2)
It is written in the Chovot HaLevavot (the Gate of Submission, chapter 7): Someone who speaks Lashon Hara (evil speech) about his fellowman, all of his Mitzvot (good deeds) go to his fellowman and he receives all of his fellowman's sins. The Chatam Sofer (on the Torah portion of Tetzaveh) writes that if he repents, they (his Mitzvot) return to him. And that is what is meant by "This shall be the Torah of the Metzora on the day of his purification" (Vayikra 14:2), that the Torah that he learned will return to him of the day of his purification, that is to say when he repents.
"This shall be the Torah of the Metzora on the day of his purification, he shall be brought to the Kohen" (Vayikra 14:2)
The Chafetz Chaim wrote books on the topic of Lashon Hara (evil speech), and there is a hint here: one who wants to do Teshuva (repent) for the sin of Lashon Hara, "he shall be brought to the Kohen", he should learn the books of Rabbi Yisrael Meir HaKohen (i.e. the Chafetz Chaim), and he will be healed.
The Torah Portion of Tazria has 67 verses, 5 positive commandments, and 5 negative commandments. The Torah Portion of Metzora has 90 verses, and 11 positive commandments.Haftorah: "V'arbaah Anashim" (Malachim Beit 7)
Shabbat Shalom.
May you all have a light-filled and happy Shabbat.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach
L'Bait Olamo Yud Gimmel Tishrei 5772
Rosh Chodesh Iyar
Words of Encouragement for the Zman HaKaitz (the resumption of learning after Pesach)
"A man should always be like an ox that accepts a yoke and like a donkey that accepts a burden."
The Sefat Emet once went into a Yeshiva and saw that there was a weakening in the desire of the the students for learning Torah. They told him that it was because the day was very hot. He said to them that it is written by the Sages that a man should always be like an ox that accepts a yoke and like a donkey that accepts a burden. The Sages said that a donkey, even in the season of Tammuz, feels cool. And what the Sages meant was that one should learn from the donkey, that even if he feels hot he works just as he does at a time when it is cool.
"One time with suffering is worth 100 times without suffering."
A great Rosh Yeshiva emphasized this point and said that it is written by the Sages that the country of Bavel is at a very low altitude and that it is very hot there. In former times, there was not the framework of a Yeshiva with all the comforts and conveniences that exist today. But in spite of all that, the Talmud Bavli came out of that place. If that is the case, then when needs to increase one's strength and overcome difficulties also at the time when the heat is increasing its strength, and as the Sages said, "one time (performing a Mitzvah) with suffering is worth 100 times without suffering". In the city of Tiveria the heat is very great, and at one time there were not all the conveniences that we have today, and from there came the Talmud Yerushalmi.
The Chazon Ish learned as usual.
One time there was a big heat wave, and the Chazon Ish learned according to his usual schedule jut like on every other day without any interruptions. He said that also he felt the heat in the beginning, but immediately when he entered the "sea" of the Talmud, he forgot about the heat and didn't feel it at all.
A Parable from the Chafetz Chaim:
The Chafetz Chaim told a parable about someone who stood in the street and sold all kinds of drinks, and people asked him how in a heat like that he could stand and sell his wares. He answered that, on the contrary, today there are many buyers and a lot of profit. And understandably, the Torah is compared to water, and on a day like that which is hot, there is more reward for those who occupy themselves with Torah, and more profit in Heaven, because "the reward is proportionate to the exertion".
Chodesh Tov U'Mevorach
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
