tag:blogger.com,1999:blog-69637445126672679772024-03-12T18:54:40.647-07:00Words of Torah"Appetizers for the Torah Portion" by Rabbi Gershon Steinberg ztz"lUnknownnoreply@blogger.comBlogger313125tag:blogger.com,1999:blog-6963744512667267977.post-2418530549303520752018-05-09T12:14:00.000-07:002018-05-09T12:14:00.868-07:00Bechukotai 5778<h2>
<span style="font-size: large;">The Torah Portion of Bechukotai - Shabbat Chazak (finishing the book of Vayikra) and Shabbat Mevorchim for the month of Sivan</span></h2>
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<span style="font-size: large;">Please note: In Israel the Torah Portion of Bechukotai coincides with the 27th of Iyar 5778 (May 12, 2018). Outside of Israel, the Double Torah Portion of Behar - Bechutotai coincides with the 27th of Iyar 5778 (May 12, 2018). The reason that the Torah Portions for Israel and outside of Israel are not the same, is because Israel has 7 days of Passover but outside of Israel there are 8 days of Passover, the last day of which was a Shabbat this year. Therefore, Israel started to read the regular Torah Portion of the week while those outside of Israel were reading the Torah Portion for the 8th day of Passover. This week a double Torah Portion is read outside of Israel in order to "catch up" with Israel, so that next week the same Torah Portion will be read both in Israel and outside of Israel.</span><br />
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"If you will walk in my statutes" (Vayikra 26:3) </span></h3>
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<span style="font-size: large;">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 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.</span><br />
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<span style="font-size: large;">"If you will walk in my statutes" (Vayikra 26:3) </span></h3>
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<span style="font-size: large;">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)</span><br />
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<span style="font-size: large;">"If you will walk in my statutes" (Vayikra 26:3) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">"If you will walk in my statutes" (Vayikra 26:3) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">"...and I have broken the bars of your yoke..." (Vayikra 26:13)</span></h3>
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<span style="font-size: large;">The Sages bring a parable about a king who became angry at his son and swore that he would throw a huge stone at him. After several days the king regretted it and was very sorry about his oath. One of his ministers suggested to him: behold, you didn't swear that you would throw the huge stone in its entirety all at once. It's possible to break the stone into small pieces and then to throw that at him and that way you will fulfill your oath and your son will survive. So too, if the Holy One Blessed Be He makes a decree, G-d forbid, and we do Teshuvah (i.e., we repent) then the Holy One Blessed Be He breaks up the decree into small pieces and there won't be damage Israel, and that is what is meant by "and I have broken the bars of your yoke" (Yayikra 26:13).</span><br />
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<span style="font-size: large;">A Good Heart</span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">Haftora:</span></h3>
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<span style="font-size: large;">"Blessed is the man that trusts in Hashem, then Hashem will be his security" (Yirmiyahu 17:7) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">The Torah Portion of Bechukotai has 78 verses, 7 positive commandments and 5 negative commandments. </span></h3>
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<span style="font-size: large;">Haftora: "Hashem Uzi" (Yirmiyahu 16)</span></h3>
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<span style="font-size: large;">Pirkei Avot, Chapter 6.</span></h3>
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<span style="font-size: large;">This is Shabbat Mevorchim for the month of Sivan. Rosh Chodesh is on Yom Shlishi (Tuesday). The Molad is on Yom Gimel Lifnot Boker at the hour 5:21 with 6 Chalakim. </span></h3>
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat.</span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-49867043879533437022018-05-03T10:00:00.004-07:002018-05-03T10:00:47.851-07:00Behar 5778<h2>
<span style="font-size: large;">The Torah Portion of Behar </span></h2>
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<span style="font-size: large;">Please note: In Israel the Torah Portion of Behar coincides with the 20th of Iyar 5778 (May 5, 2018). Outside of Israel, the Torah Portion of Emor coincides with the 20th of Iyar 5778 (May 5, 2018). The reason that the Torah Portions for Israel and outside of Israel are not the same, is because Israel has 7 days of Passover but outside of Israel there are 8 days of Passover, the last day of which was a Shabbat this year. Therefore, Israel started to read the regular Torah Portion of the week while those outside of Israel were reading the Torah Portion for the 8th day of Passover. </span><br />
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"A Shabbat for Hashem" (Vayikra 25:2)</span></h3>
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<span style="font-size: large;">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) </span><br />
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<span style="font-size: large;">"A Shabbat for Hashem" (Vayikra 25:2)</span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">"The land shall observe a Shabbat for Hashem (Vayikra 25:2) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">"Do not harass one another" (Vayikra 25:17) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">"Do not harass one another" (Vayikra 25:17)</span></h3>
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<span style="font-size: large;">The Maharil Diskin did not want to eat the meat that was slaughtered by the Shochet (Kosher slaughterer) in his neighborhood, because the Shochet didn't have enough Yirat Shamayim (Fear of Heaven). But the Maharil did not want to disqualify him as a Shochet because he was an expert slaughterer, and he knew the Halachot (Laws) very well. The Maharil's students decided to search for a different type of work for the man, and they found a position by which he could earn a better living, and they suggested to the Shochet to take the position. The Shochet said to them that he wanted to seek advice from the Maharil. The students were happy because they thought that the Maharil would certainly tell the Shochet to switch to the other work, and now he (the Maharil) would be able to eat meat. The Maharil asked the Shochet: What is the reason that you want to abandon the work of Shechita (slaughtering)? Is it because you don't have the physical strength to continue, or because you think that in the new work you will be able to earn a better living? The Shochet answered him, that his reason was that in the new work he would be able to earn a better living. The Maharil told him that he should remain in the work of Shechita because the work in the new place of employment didn't have enough job stability. And so, the Shochet continued to work at Shechita. The students were puzzled and they asked their Rav the reason for this recommendation. He answered them, that it is written in the Torah Portion "Do not harass one another" (Vayikra 25:17) -- and Rashi explains: It is forbidden to give advice that isn't beneficial for the one seeking the advice. Therefore I need to advise him for his benefit, and not for my own benefit.</span><br />
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<span style="font-size: large;">"Do not subjugate him through hard labor" (Vayikra 25:43)</span></h3>
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<span style="font-size: large;">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)</span><br />
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<span style="font-size: large;">Sefirat HaOmer</span></h3>
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<span style="font-size: large;">Rebbe Akiva had 12,000 pairs of students from Gabbatha until Antipatris, and all of them died during one time period because they didn't behave respectfully one to another. And the world was desolate until Rebbe Akiva came to our Rabbis in the south and taught them, and they were: Rebbe Meir, Rebbe Yehuda, Rebbe Yosi, Rebbe Shimon, and Rebbe Elazar ben Shamua. And they were the ones who were responsible for the continuation of Torah learning at that time. It is taught that all of those who died, died between Pesach and Shavuot. (from Yavamot 62b) </span><br />
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<span style="font-size: large;">The Torah Portion of Behar has 57 verses, 7 positive commandments and 17 negative commandments. </span><span style="font-size: large;"><br /></span><span style="font-size: large;">Haftora: "Yayomer Yirmiyahu (Yirmiyahu 32)</span><span style="font-size: large;"><br /></span><span style="font-size: large;">Pirkei Avot, Chapter 5.</span></h3>
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat.</span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span><br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-84677034158954955742018-04-26T10:33:00.002-07:002018-04-26T10:33:17.229-07:00Emor 5778<h2>
<span style="font-size: large;">The Torah Portion of Emor </span></h2>
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<span style="font-size: large;">Please note: In Israel the Torah Portion of Emor coincides with the 13th of Iyar 5778 (April 28, 2018). Outside of Israel, the Torah Portion of Acharei - Kedoshim coincides with the 13th of Iyar 5778 (April 28, 2018). The reason that the Torah Portions for Israel and outside of Israel are not the same, is because Israel has 7 days of Passover but outside of Israel there are 8 days of Passover, the last day of which was a Shabbat this year. Therefore, Israel started to read the regular Torah Portion of the week while those outside of Israel were reading the Torah Portion for the 8th day of Passover. </span><br />
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"Say to the Kohanim, the sons of Aharon". (Vayikra 21:1) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">"When the sun sets, he becomes purified, and afterwards he may eat of the holy things..." (Vayikra 22:7)</span></h3>
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<span style="font-size: large;">It is written in the Mishna of Berachot "From when do we read the Shema in the evening? From the time that the Kohanim enter to eat their Terumah." And it is necessary to understand what the connection is between the reading of the Shema and Terumah. And the explanation is that we see regarding Terumah, that after the setting of the sun it is permissible for the Kohen to eat the Terumah only after he has immersed himself in the Mikvah during the daytime. And we see from this, that the night is already a different day. If so, then the reading of the Shema which one reads in the morning to accept the yoke of Heavenly Kingship (i.e. of Hashem's Kingship over us) is effective only until the evening, and in the evening one needs a new acceptance of the yoke of Heavenly Kingship. </span><br />
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<span style="font-size: large;">"These are the festivals of Hashem...declare them (Otam) in their season" (Vayikra 23:4) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">"And you shall afflict your souls " (Vayikra 23:27) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">Another reason why it is a Mitzvah to eat on Erev Yom Kippur</span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">The Torah writes that the Succot and Arba Minim (Four Kinds) should be majestic and beautiful.</span></h3>
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<span style="font-size: large;">HaRav Yakovson ztz"l would explain this by means of a parable. There was a boy whose mother needed to dress him in beautiful clothing so that he could participate in a Simcha (happy occasion). The boy came from the street, and his body and clothes were dirty. Then his mother went to dress him in his beautiful holiday clothes. People told her, that's not the right way. First give him a bath, and when his body is clean then dress him in the beautiful clothing. And similarly, this also applies to the people of Israel. During the month of Elul we purify ourselves, and also on Rosh Hashana and Yom Kippur. And after that, we arrive at those things which have majesty and beauty -- a beautiful Succah, and the Arba Minim (Four Kinds) which are majestic. </span><br />
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<span style="font-size: large;">Regarding two holidays it is written "on that very day" -- Shavuot and Yom Kippur</span></h3>
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<span style="font-size: large;">The reason is that because all of the holidays are connected to events which occurred in the past. Passover is connected to the Exodus from Egypt, and Succot is connected to the Clouds of Glory. But Shavuot, which is about the giving of the Torah, even though this also was an event which has already occurred in the past, nevertheless, on every single day it should be in your eyes as if it is something new -- as if the giving of the Torah occurred "on that very day". And with regards to Yom Kippur, the Holy One Blessed Be He forgives us (every year) "on that very day".</span><br />
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<span style="font-size: large;">"...That I caused the Children of Israel to dwell in Succot..." (Vayikra 23:43)</span></h3>
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<span style="font-size: large;">The Tur asks why we don't build Succot in the month of Nissan, since the Succot are a remembrance of the Clouds of Glory, and the Clouds of Glory were there immediately upon our leaving from Mitzrayim (Egypt). The Gr"a explains that after the Sin of the Golden Calf, the Clouds of Glory disappeared, as it is written: "...and Moshe saw the nation, that it was uncovered..." (Shemot 22:25), that is, they had become revealed to everyone's eyes since the Clouds of Glory had disappeared. It was only afterwards that the Holy One Blessed Be He forgave Israel for the Sin of the Golden Calf, as it is written "I have forgiven according to your word" (Bamidbar 14:20), and that was on the 10th of Tishrei (Yom Kippur). Immediately afterwards on the day after Yom Kippur, on the 11th of Tishrei, the Children of Israel were commanded about the construction of the Mishkan (Tabernacle). During the course of two days they brought the donations for the Mishkan, that is on the 12th and the 13th of Tishrei. On the 14th of Tishrei all the wise-hearted took the donations for the Mishkan in their hands and immediately on the 15th of Tishrei they began to occupy themselves with building the Mishkan. It was then that the Clouds of Glory returned. Therefore we find that on the 15th of Tishrei, which is the time when the Clouds of Glory returned, we make a remembrance for that on the Holiday of Succot.</span><br />
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<span style="font-size: large;">Sefirat Haomer</span></h3>
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<span style="font-size: large;">It is written in the Holy Books that "Sefirat Haomer" (which is the name of the time period during which we count the 49 days of the Omer) has a linguistic connection to the words "Sapphire" and "Zohar" (brightness), because these days shine with a great light so that we will be capable of preparing ourselves for receiving the Torah.</span><br />
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<span style="font-size: large;">Lag Ba'omer:</span></h3>
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">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.</span><br />
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<span style="font-size: large;">There are those who ask: Why is it that on the day that Moshe Rabbeinu died, there are those who fast, whereas on Lag Ba'omer, which is the day when Rebbe Shimon Bar Yochai passed away, that has been established as a day of happiness? And the explanation is, that when Moshe Rabbeinu passed away 3,000 Halachot (details of the Jewish law) were forgotten, and on Lag Ba'omer, the opposite occurred, for on that day many of the secrets of the Torah were revealed. And it is also written in the book of the Zohar, that Rebbe Shimon Bar Yochai wanted that we would be happy on this day. </span><br />
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<span style="font-size: large;">Rebbe Shimon Bar Yochai 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)</span><br />
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<span style="font-size: large;">Rebbe Shimon Bar Yochai says: Great is the honoring of father and mother, for Hashem made honoring them equivalent to honoring Himself.</span><br />
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<span style="font-size: large;">"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)</span><br />
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<span style="font-size: large;">The Torah Portion of Emor has 124 verses, 24 positive commandments, and 39 negative commandments. Haftora: "V'hakohanim Haleviyim" (Yechezkel 44)</span></h3>
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<span style="font-size: large;">Pirkei Avot, Chapter 4.</span></h3>
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-26958973949329622102018-04-19T17:31:00.002-07:002018-04-19T17:31:21.169-07:00Acharei - Kedoshim 5778<h2>
<span style="font-size: large;">The Torah Portion of Acharei - Kedoshim 5778</span></h2>
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<span style="font-size: large;">Please note: In Israel the Torah Portion of Acharei - Kedoshim coincides with the 6th of Iyar 5778 (April 21, 2018). Outside of Israel, the Torah Portion of Tazria - Metzora coincides with the 6th of Iyar 5778 (April 21, 2018). The reason that the Torah Portions for Israel and outside of Israel are not the same, is because Israel has 7 days of Passover but outside of Israel there are 8 days of Passover, the last day of which was a Shabbat this year. Therefore, Israel started to read the regular Torah Portion of the week while those outside of Israel were reading the Torah Portion for the 8th day of Passover. </span><br />
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">THE TORAH PORTION OF ACHAREI </span></h3>
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<span style="font-size: large;">"With this shall Aharon come into the Sanctuary..." (Vayikra 16)</span></h3>
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<span style="font-size: large;">In Hebrew, the first word of this verse is "Bezot", which is composed of the Hebrew prefix "Be" (in English" "with") in front of the Hebrew word "Zot" (in English, "this"). The Sages say in the Gemara Avodah Zara (2b) that the word "Zot" is a reference to the Torah, as it is said ""V'zot HaTorah..." (in English: "And this is the Torah..."). Thus the intention of this verse when it states "With this shall Aharon come into the Sanctuary", is to tell us that with the Torah it is possible to go up on on the steps of the Sanctuary, i.e., to increase in our level of holiness.</span><br />
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<span style="font-size: large;">"With this shall Aharon come into the Sanctuary..." (Vaykira 16:3)</span></h3>
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<span style="font-size: large;">In Hebrew, the first word of this verse is "Bezot", which has a Gematria (numerical value) of 408. This is equal to the sum of the Gematrias of the three Hebrew words "Tzom" (in English: "Fasting"), "Kol" (in English: "Voice"), and "Mamon" (in English: "Money"), each of which has a Gematria of 136. These three words are a reference, respectively, to "Teshuvah" (in English: "Repentance"), "Tefillah" (in English: "Prayer") and Tzedakah (in English: "Charity"). And that is why this verse begins with the word "Bezot", because with Repentance, Prayer, and Charity it is possible to nullify bad decrees. Also, David HaMelech said in Tehillim (27:3), "If a war comes upon me, in this (in Hebrew: "Bezot") I trust". With Repentance, Prayer, and Charity, it's possible to be victorious in the wars. </span><br />
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<span style="font-size: large;">The First Service in the Inner Sanctuary on Yom Kippur</span></h3>
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<span style="font-size: large;">The first service within the inner sanctuary on Yom Kippur is the Ketoret (in English: "the incense offering") which atones for Lashon Hara (in English: "evil speech"). "There should come something which occurs secretly and atone for something which occurs secretly" , and the Chafetz Chaim says that if there wouldn't have been an atonement at the start of the service for Lashon Hara, all the service of the day would not have been effective.</span><br />
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<span style="font-size: large;">"For on this day He will atone for you to purify, etc...." (Vayikra 16:30)</span></h3>
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<span style="font-size: large;">The verse begins with the a language of atonement and ends with a language of purification, since the sin which a person transgresses, G-d forbid, besides the essence of the sin itself, also defiles and blocks up the heart, and that is why it says that Yom Kippur atones as well as purifies.</span><br />
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<span style="font-size: large;">"Before Hashem you will become purified" . (Vayikra 16:30)</span></h3>
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<span style="font-size: large;">The teachers of Mussar (ethics) say that before Yom Kippur we need to purify ourselves, and not wait until Yom Kippur.</span><br />
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<span style="font-size: large;">THE TORAH PORTION OF KEDOSHIM</span></h3>
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<span style="font-size: large;">"...You shall be holy..." (Vayikra 19:2)</span></h3>
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<span style="font-size: large;">Rashi says this means that you should make a fence to separate yourselves from sexual immorality, and he also says that this passage was stated at "Hakhel" -- the assembly of the entire congregation. If you are present at "Hakhel", that is to say, in the midst of people, then your need to be very careful to guard your mouth and your eyes, and that is what Rashi meant by saying that you should make a fence to separate yourselves from sexual immorality.</span><br />
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<span style="font-size: large;">"...You shall be holy..." (Vayikra 19:2)</span></h3>
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<span style="font-size: large;">Another explanation about the fact that "You shall be holy", was stated at "Hakhel" -- the assembly of the entire congregation. If you want to be holy, then you need to act as a unified assembly of the entire congregation -- so that every individual will love his fellow.</span><br />
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<span style="font-size: large;">"Every man shall fear his mother and father..." (Vayikra 19:3)</span></h3>
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<span style="font-size: large;">Even if he is an adult man, who doesn't need the help of his father and mother, in any event he is obligated to honor them.</span><br />
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<span style="font-size: large;">"Do not go as a talebearer" . (Vayikra 19:16)</span></h3>
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<span style="font-size: large;">With Lashon Hara (in English: "evil speech") one transgresses 17 negative commandments, 14 positive commandments, and 4 curses. The Sages say that Lashon Hara causes poverty. There is a hint to this in the word "Parnassah" (in English; "a livelihood"), which has the same letters as "Peh Ressen" (in English: "rein in the mouth"), since one who reins in his mouth from speaking Lashon Hara will have an abundant livelihood. The Sages say that the generation of Achav were idol worshipers and yet they went down to war and were victorious since they did not have among them speakers of Lashon Hara (i.e., slanderers). But the generation of Shaul would go down to war and not be victorious, even though there was no idol worship, because they had among them wicked people who spoke Lashon Hara.</span><br />
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<span style="font-size: large;">"And you shall love your neighbor as yourself, I am Hashem." (Vayikra 19:18)</span></h3>
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<span style="font-size: large;">There is a story told about two friends, who loved and were faithful to one another. One time false charges were brought up against one of them, and the court system decreed a death penalty on him, and his faithful friend tried with all his strength to do everything in his power to save him from the death sentence, but it was to no avail. And then, at the time that the bitter day arrrived and he (the one sentenced to death) was already being led to the place of the gallows, and his friend saw how they were bringing him chained and with ropes around his neck, G-d forbid, he felt great pain and suffering, and was not able to see that his friend and close companion was being led that way to death. And he wasn't able to hold himself back, and in his agitation he ran to the place of the gallows shouting "Gevalt! Don't kill a man who is innocent of any crime, who didn't do anything! I am the one who did the crime and it wasn't him!" He did that from his great love because he couldn't bear to see the death of his friend and he requested that they would carry out the death sentence on him and not on his friend who was an upright person. And the executioners, who wanted to perform their role in carrying out the death sentence, were agitated and astonished, and they wondered, is such a thing possible that the guilty will be acquitted and the innocent will be found guilty? And then the one who had been sentenced to death himself, courageously raised his voice and declared that his friend had intentionally spoken a lie, in order to save me from your hands and he is prepared to die in my place. And also he (the one who had been sentenced to death), from the great love he felt for his friend, didn't agree that his friend would sacrifice his life for him. While they were still arguing between themselves about which one was telling the truth, a great ruckuss was made around them, until the matter came to the ears of the king. The king was very moved by seeing that a great love like this could exist between two close companions, and he immediately canceled the death sentence, and requested from them to please include him also as a partner in their friendship. Similarly, the Holy One Blessed Be He, when He sees that there is love and friendship between a man and his fellow man, as it were, He also wants to include Himself with them, and that it why it is written in the verse "And you shall love your neighbor as yourself, I am Hashem" ; if you will love one each other, "I am Hashem" , I will be a partner in your love. (from Mayana Shel Torah)</span><br />
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<span style="font-size: large;">"And you shall love your neighbor as yourself, I am Hashem" . (Vayikra 19:18)</span></h3>
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<span style="font-size: large;">The Holy One Blessed Be He says that in the way that you behave toward your fellowman, in that way I will behave toward you. (from Otzar HaChaim)</span><br />
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<span style="font-size: large;">"And you shall love your neighbor as yourself, I am Hashem" . (Vayikra 19:18)</span></h3>
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<span style="font-size: large;">The Sefat Emet says that this Mitzvah is very difficult to fulfill, and therefore the verse ends with the words "I am Hashem" , that if you truly want to fulfill it, I (Hashem) will help you to do so.</span><br />
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<span style="font-size: large;">"And you shall love your neighbor as yourself, this is a great general principle of the Torah." (from Rabbi Akiva) </span></h3>
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<span style="font-size: large;">To be concerned that your friend will make progress in the Torah (i.e. in his Torah learning and observance), that is a worthwhile way of loving your neighbor.</span><br />
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<h3>
<span style="font-size: large;">"And you shall love your neighbor as yourself, I am Hashem." (Vayikra 19:18)</span></h3>
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<span style="font-size: large;">In the Aruch HaShulchan Orach Chaim paragraph 215 sub-point 1, it is written that someone who hears that they are making a Mishebairach (i.e.,a blessing at the Torah reading for a sick person to recover from illness) for someone, it is proper to answer Amen and to fulfill by doing that the Mitzvah of loving your neighbor as yourself.</span><br />
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<h3>
<span style="font-size: large;">"And you shall love your neighbor as yourself, this is a great general principle of the Torah." (from Rabbi Akiva) </span></h3>
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<span style="font-size: large;">It is written in the Gemarrah that one time a non-Jew came to Hillel HaZakein and said to him, Rabbi, convert me to Judaism on the condition that you will teach me all of the Torah on one foot. Hillel said to him, this is a general principle which you should carry in your hands, that which is hateful to you, don't do it to your friend and now go finish it. The explanation is, that which you hate if people do it to you, don't do to your friend, and the rest of the Mitzvot of the Torah you can learn from this general principle. Now, regarding the intellectually logical Mitzvot (i.e., commandments and prohibitions) such as stealing, robbery, extortion, returning a lost object, murder, and the like, it's understandable how they are included in this general principle. But regarding Mitzvot concerning the eating of pork, Sha'atnez (wearing garments of linen mixed with wool), Klai'im (planting crops of different varieties mixed together), and the like, it is not understandable how they are included in this general principle. The Mateh Yosef wrote that he heard from the Chatam Sofer ztzuk"l, a parable about a boy who was an orphan without a father or mother, who didn't have anything. A rich man met him and took him to his house, raised him and taught him and gave him everything that he lacked. When the boy grew up and it became known to him that this man, who wasn't his real father, had given him benefits just as if he were one of his real children, he recognized that he needed to thank the wealthy man beyond all measure. One day the wealthy man went with the orphan to teach him about commercial business methods and they came to a big city and entered a very big store full of expensive merchandise, and the wealthy man said to the orphan, choose for yourself here merchandise for your wardrobe, and even if it is the most expensive clothing in the store I am prepared to pay for you. And the orphan chose for himself a very expensive item, and the wealthy man looked and saw that it was a red colored garment, and he said "It bothers me very much that you chose the color red, which I dislike; choose for yourself from the other colors whichever one you want and at whatever high price, whatever is good in your eyes, but only the color red don't pick for yourself." Now certainly, the orphan is required to nullify his own choice and fulfill with great delight the will of the wealthy benefactor who gave him many great benefits. And if he doesn't do so and rebels against the wealthy man's will and takes the red garment he is despicable and lacks gratitude, and certainly it would be correct for the rich man to get angry at the despicability of this orphan. The lesson to be learned from this parable applies to the people of Israel in relationship to Our Father in Heaven (Hashem). Hashem in His compassion has allowed us to eat various livestock, animals and birds, but has prohibited us from eating pork. He has allowed us to wear clothing from anything that we desire, only that there should not be Sha'atnez (linen and wool mixed together) within it. He has allowed us to plant all the crops in the world and to plant all the vineyards according to what is good in our eyes, only not Klai'im (mixtures of different kinds of plants together in one place). Now certainly we are required to fulfill with great delight the will of our Father, the Compassionate Father, and if we don't fulfill it then we are despicable, we are destructive children. But if we take to heart the idea, "that which is hateful to you, don't do to your friend" , go and consider, if you were to do so many good things for your friend just like the Holy One Blessed Be He does for you, and if he were to do something against your will, wouldn't you be angry and wouldn't you punish him appropriately? Similarly, you should think how you are required to do the will of your Creator who gives you life and health and intelligence and understanding and houses and fields and vineyards, and doesn't request from you anything except to be in awe of Him and to serve Him and to fulfill His will. It is simply apparent that you are required to fulfill His will with a strong desire and it is well understood how all the entire Torah is included in the Mitzvah of "You shall love your neighbor as yourself" . </span><br />
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<h3>
<span style="font-size: large;">The Torah Portion of Acharei has 80 verses, 2 positive commandments, and 26 negative commandments. The Torah Portion of Kedoshim has 54 verses, 13 positive commandments, and 38 negative commandments.</span><span style="font-size: large;">Haftorah: "Halo K'vnai Kushiyim" (Amos 9).</span></h3>
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<span style="font-size: large;">Pirkei Avot, Chapter 3.</span><br />
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<br />
<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-82720853603137095932018-04-19T17:27:00.001-07:002018-04-19T17:27:15.201-07:00Tazria - Metzora 5778<h2>
<span style="font-size: large;">The Torah Portion of Tazria - Metzora 5778 - Shabbat Mevorchim for Iyar </span></h2>
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<span style="font-size: large;">Note: Outside of Israel, since the preceding Shabbat was the Eighth day of Passover, the Torah Portion of Sh'mini coincides with Shabbat Mevorchim for Iyar rather than Tazria - Metzora.</span><br />
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">It is written by Chazal (the Sages) that the Holy One Blessed Be He puts on Tefillin (Note -- this is not to be taken in a literal way but only in a figurative, symbolic way) and it is written within them "Who is like Your people Israel". Someone who speaks, G-d forbid, Lashon Hara (in English: "Evil Speech"), it is as if he were speaking against the Tefillin of the Holy One Blessed Be He, for within His Tefillin Hashem praises the people of Israel, and this person is speaking Lashon Hara against Israel. (based on Rebbe Levi Yitzchak of Berditchev)</span><br />
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<span style="font-size: large;">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.</span><br />
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<h3>
<span style="font-size: large;">Mussar (ethical teachings) for guarding one's tongue: </span></h3>
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<span style="font-size: large;">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".</span><br />
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<h3>
<span style="font-size: large;">The Tongue doesn't have bones</span></h3>
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<span style="font-size: large;">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.</span><br />
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<h3>
<span style="font-size: large;">Parnassah (Livelihood)</span></h3>
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<span style="font-size: large;">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.</span><br />
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<h3>
<span style="font-size: large;">"This shall be the Torah of the Metzora on the day of his purification" (Vayikra 14:2)</span></h3>
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<span style="font-size: large;">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.</span><br />
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<h3>
<span style="font-size: large;">"This shall be the Torah of the Metzora on the day of his purification, he shall be brought to the Kohen" (Vayikra 14:2) </span></h3>
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<span style="font-size: large;">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.</span><br />
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<h3>
<span style="font-size: large;">The Kli Yakar explains why the Metzora shaves the hair on particular parts of his body</span></h3>
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<span style="font-size: large;">The Kli Yakar explains that the Metzora shaves his beard, because he spoke negatively about others with his mouth. He shaves his eyebrows, because he had "narrow eyes", that is, he was stingy when looking at other people and saw them in a negative light. He shaves his head, because he had a haughty view of himself. The law is that he needs to shave all the hair on his entire body, but the Torah specifies these particular parts of the body.</span><br />
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<h3>
<span style="font-size: large;">It is written in the Holy Books that even though today plagues don't come on the body, they come on the soul.</span></h3>
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<span style="font-size: large;">There are people who think to themselves, what's the big deal if I spoke a few words about so-and-so? The Masters of Mussar (Ethics) epxlain, that also the Kohen only says two words "You're Pure" or "You're Impure", and that determines if he is pure or not.</span><br />
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<h3>
<span style="font-size: large;">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.</span><span style="font-size: large;">The Haftorah (in Israel) is "Machar Chodesh" (Shmuel Aleph 20)</span></h3>
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<h3>
<span style="font-size: large;">This Shabbat is Shabbat Mevorchim for the month of Iyar (in Israel). The Molad is Yom Rishon at the hour 4:37 with 5 Chalakim. Rosh Chodesh is on Yom Rishon and Yom Shaini.</span></h3>
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<span style="font-size: large;">We read Pirkei Avot Chapter 2.</span><br />
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<span style="font-size: large;">Shabbat Shalom.</span><br />
<span style="font-size: large;">May you all have a light-filled and happy Shabbat.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach</span><br />
<span style="font-size: large;">L'Bait Olamo Yud Gimmel Tishrei 5772</span><br />
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-58513264691254625342018-03-24T21:01:00.001-07:002018-03-24T21:01:07.242-07:00Sh'mini 5778<h2>
<span style="font-size: large;">The Torah Portion of "Sh'mini" </span></h2>
<span style="font-size: large;">(Isru Chag in Israel - Eruv Tavshilin; outside of Israel read a week later) </span><br />
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<h3>
<span style="font-size: large;">"And it was on the eighth day..." (Vayikra 9:1)</span></h3>
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<span style="font-size: large;">The eighth day was the day on which the Mishkan (the Tabernacle) was established (this was after seven days during which Moshe performed the service by himself, including assembling and dis-assembling the Tabernacle each day). On the eighth day Aharon, his sons, and Moshe performed the service. The service of Moshe on the eighth day of the inauguration of the Mishkan is written at the end of the Torah Portion of Pekudei. On that day they brought three goats for sin offerings: 1) The goat of Nachshon, 2) the goat of the people of Israel, 3) the goat of Rosh Chodesh. They only burned the goat of Rosh Chodesh, since that was not a one-time-only offering, but was a holy offering for future generations as well.</span><br />
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<h3>
<span style="font-size: large;">"...Come near to the sacrificial altar..." (Vayikra 9:7)</span></h3>
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<span style="font-size: large;">The Satan showed Aharon the likeness of a calf, in order to interfere with his performance of the Divine service, so Moshe said to him, "Come near to the sacrificial altar" (Vayikra 9:7), don't be afraid. (from the Da'at Z'kainim) From this we learn that when the Satan comes to prevent us from serving Hashem, we need to strengthen ourselves. (from Masters of Mussar, i.e. ethical teachings)</span><br />
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<h3>
<span style="font-size: large;">"And Moshe said to Aharon: Of this did Hashem speak, saying: 'I will be sanctified through those who are close to Me'." (Vayikra 10:3)</span></h3>
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<span style="font-size: large;">The death of Nadav and Avihu was by burning of the soul with the physical body remaining intact. Moshe said, that they were greater Tzadikim (more righteous) than himself and Aharon.</span><br />
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<h3>
<span style="font-size: large;">"...the sons of Aharon that were left..." (Vayikra 10:16)</span></h3>
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<span style="font-size: large;">The Sages say that one needs to make oneself like a "leftover", and that is why the verse says "the sons of Aharon that were left", that is to say, that they made themselves like "leftovers", lowly in their own eyes, and because of that they merited to survive. (from the Evnei Ezer)</span><br />
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<h3>
<span style="font-size: large;">"And Hashem spoke to Moshe and to Aharon, TO SAY TO THEM: Speak to the children </span><span style="font-size: large;">of Israel, saying, these are the living animals..." (Vayikra 11:1-2)</span></h3>
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<span style="font-size: large;">It is written in Trei Eser, "And your sons and daughters will prophesy", that in the future to come Hashem will speak with all of Israel. The Sages say that Moshe Rabeinu did not want to nurse from the Egyptian women because in the future he would speak with the Shechina, and that is what is emphasized in this verse (Vayikra 11:1) by the words "TO SAY TO THEM"; that in the future the Holy One Blessed Be He will speak with all of Israel, and therefore we need to be </span><span style="font-size: large;">very careful in the matter of food and to eat only that which is Kosher, so that we will be worthy to have Hashem speak with us.</span><br />
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<h3>
<span style="font-size: large;">Mussar (Ethical Teachings) from the Chafetz Chaim</span></h3>
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<span style="font-size: large;">The Chafetz Chaim says: just as we are careful not to put into our mouths forbidden foods, so one also needs to be careful about what he puts out of his mouth, that is to say, forbidden words.</span><br />
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<h3>
<span style="font-size: large;">The Differences between the Mishkan and the First Temple, in comparison to the Second Temple</span></h3>
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<span style="font-size: large;">There were five things missing in the Second Temple: The Aron (Ark), the container of Mannah, the staff of Aharon, the Holy Name which was part of the Urim and Tumim, and the annointing oil. Also, the fire in the Second Temple was not like the fire in the Mishkan and the First Temple. In the Mishkan and the First Temple, the fire came down from Heaven and appeared like a lion, and in the Second Temple the fire didn't come down from Heaven and it looked like a dog. (based on Yoma 21a)</span><br />
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<h3>
<span style="font-size: large;">PIRKEI AVOT (Ethics of the Fathers)</span></h3>
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<span style="font-size: large;">We say Pirkei Avot during the summer season, for a total of four cycles. A siman (sign) of when when we usually do that is given by means of Roshei Teivot (initial letters) based on the Hebrew word "Nefesh". The letters which spell the Hebrew word "Nefesh" (in English: "soul") are "Nun", "Pey", and "Shin". "Nun" stands for "Naso", "Pey" stands for "Pinchas", and "Shin" stands for "Shoftim". Usually, the times when we start to say Pirkei Avot -- besides the first time -- are when we read the Torah Portions of Naso, Pinchas, and Shoftim. Also, there is another reason why the Hebrew word "Nefesh" ("soul") is connected to Pirkei Avot -- because Pirkei Avot contains teachings which help us to repair the defects of the soul. </span><br />
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<span style="font-size: large;">"Moshe received the Torah from Sinai..." (Pirkei Avot 1:1)</span></h3>
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<span style="font-size: large;">Why is it written "Moshe received the Torah from Sinai"? Isn't all of the Torah from Sinai? The reason is that within Pirkei Avot, what is discussed are matters of ethics and proper conduct, and also amongst the other nations of the world there have been people who have published books about proper conduct and ethics. But those people made up their ethical values on their own, and the ethical values of Israel were given at Sinai. (from Rav Ovadia M'Bartenura)</span><br />
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<span style="font-size: large;">"...the Men of the Great Assembly..." (Pirkei Avot 1:1)</span></h3>
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<span style="font-size: large;">There were 120 Men of the Great Assembly, and there are those who say 85. Amongst them were the prophets Chagai, Zacharia, and Malachi. The last one of them was Shimon HaTzaddik. They returned the crown of the Torah to its place, after the Babylonian exile of 70 years.</span><br />
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<span style="font-size: large;">"He used to say..." (throughout Pirkei Avot)</span></h3>
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<span style="font-size: large;">It is written in Pirkei Avot a number of times, "he used to say". What does this expression mean? On a simple level this means that the Sage being quoted was accustomed to say those words on a regular basis. And there are those who explain that he himself was an elevated person who lived in accord with the principle that he stated, and not just that he used to say it to other people. </span><br />
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<span style="font-size: large;">The Days of Sefirat HaOmer (the counting of the Omer)</span></h3>
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<span style="font-size: large;">It is written by the Ramban (23:36) that the days of the counting of the Omer (the 49 days counted from the second day of Pesach until the holiday of Shavuot arrives on the 50th day) are like Chol HaMoed -- the intermediate days of a festival.</span><br />
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<span style="font-size: large;">The Torah Portion of Sh'mini has 91 verses, 6 positive commandments, and 11 negative commandments.</span><span style="font-size: large;">The Haftorah is "V'yosef Od David" (Sh'muel Bait 6)</span></h3>
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<span style="font-size: large;">The 17 Mitzvot in the Torah Portion of Sh'mini are as follows:</span></h3>
<span style="font-size: large;">1. The negative commandment, that the Kohanim should not enter the Mikdash with long hair (Vayikra 10:6)</span><br />
<span style="font-size: large;">2. The negative commandment, that the Kohanim should not enter the Mikdash with torn clothes (Vayikra 10:6)</span><br />
<span style="font-size: large;">3. The negative commandment, that the Kohanim should not leave the Mikdash during the service (Vayikra 10:7)</span><br />
<span style="font-size: large;">4. The negative commandment, that the Kohanim should not enter the Mikdash when under the influence of wine (Vayikra 10:8)</span><br />
<span style="font-size: large;">5. The positive commandment, to check the signs of animals to determine their Kashrut status (Vayikra 11:2)</span><br />
<span style="font-size: large;">6. The negative commandment, to not eat non-kosher animals (Vayikra 11:4)</span><br />
<span style="font-size: large;">7. The positive commandment, to check the signs of fish to determine their Kashrut status (Vayikra 11:9)</span><br />
<span style="font-size: large;">8. The negative commandment, to not eat non-kosher fish (Vayikra 11:11)</span><br />
<span style="font-size: large;">9. The negative commandment, to not eat non-kosher birds (Vayikra 11:13)</span><br />
<span style="font-size: large;">10. The positive commandment, to check the signs of locusts to determine their Kashrut status (Vayikra 11:21)</span><br />
<span style="font-size: large;">11. The positive commandment, to observe the laws of impurity caused by the eight sh'ratzim (insects) (Vayikra 11:29)</span><br />
<span style="font-size: large;">12. The positive commandment, to observe the laws of impurity caused by liquid and solid foods (Vayikra 11:34)</span><br />
<span style="font-size: large;">13. The positive commandment, to observe the laws of impurity caused by an animal carcass (Vayikra 11:39)</span><br />
<span style="font-size: large;">14. The negative commandment, to not eat non-kosher creatures that crawl on land (Vayikra 11:41)</span><br />
<span style="font-size: large;">15. The negative commandment, to not eat worms and insects that infest fruits and vegetables (Vayikra 11:41)</span><br />
<span style="font-size: large;">16. The negative commandment, to not eat creatures that live in water other than kosher fish (Vayikra 11:43)</span><br />
<span style="font-size: large;">17. The negative commandment, to not eat maggots that develop in rotting food material (Vayikra 11:44)</span><br />
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<span style="font-size: large;">We begin to say Pirkei Avot, Chapter One</span></h3>
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<span style="font-size: large;">Shabbat Shalom.</span><br />
<span style="font-size: large;">May you all have a light-filled and happy Shabbat.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach</span><br />
<span style="font-size: large;">L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-24747289378527032702018-03-24T20:56:00.003-07:002018-03-24T20:56:39.960-07:00Pesach 5778<h2>
<span style="font-size: large;">Pesach: The Passover Holiday </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">The Influence of the Seder Night</span></h3>
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<span style="font-size: large; font-weight: normal;">It is told in the Gemara about Rabbi Yehuda bar Ila'i, that he would have a headache from drinking the four cups of wine on the night of the Seder, from Passover until Shavuot; and this was something to wonder at, that every time he would have a headache, at exactly the same season from Passover until Shavuot. They explained this from a Mussar (ethical) point of view, that the meaning of this is that the influence of the night of the Seder needs to extend until Shavuout because that is its end-point and purpose, for the main reason that the children of Israel went out from Egypt was so that afterwards they would receive the Torah (from Rabbi Yehuda Tzadka).</span><br />
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<span style="font-size: large;">The Four Questions (from the Passover Haggadah)</span></h3>
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<span style="font-size: large;">In asking "Mah Nishtana" (the four questions), the main point of the son's question is -- why we do acts which are diametrically opposed to one another? We eat Matzah, which is a reminder of slavery (as the Ibn Ezra wrote that one time he was held captive in the land of India, and they gave him to eat Matzah, and said to him that Matzah is satisfying even if one eats only a little bit), and also Maror (bitter herbs) is also a symbol of slavery. On the other hand, we perform the act of dipping some foods, and also we recline while eating, and these are symbolic of freedom. And upon this the father answers, "We were slaves, etc.", for on this very night we were also slaves and also freed. Until midnight we were still slaves, and from midnight and onwards we were free people, and therefore on the night of the Seder we do things which are diametrically opposed like that.</span><br />
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<span style="font-size: large;">"How many levels of goodness TO the Omnipresent are upon us." (from the Passover Haggadah) </span></h3>
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<span style="font-size: large;">It should have been written, "FROM the Omnipresent are upon us", and not "TO the Omnipresent", as if the intention was that He received a benefit. And the explanation is, that everything that the Holy One Blessed Be He does for the people of Israel, He is also doing it for Himself, and if there is something which is good for the children of Israel, it is also good for Him. This is similar to what we find by Rabbi Yishmael who entered within (the Sanctuary of the Temple) and the Holy One Blessed Be He requested "Bless me", and Rabbi Yishmael said to Him, "May Your Mercy overcome Your anger at us". Wasn't that a blessing to Israel and not to the Holy One Blessed Be He? However, the explanation is that a blessing to Israel is in its very essence a blessing to the Holy One Blessed Be He.</span><br />
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<span style="font-size: large;">"Matzot shall be eaten in a holy place" (Vayikra 6:9)</span></h3>
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<span style="font-size: large;">It is written in the Torah Portion of Tzav, "Matzot shall be eaten in a holy place" (Vayikra 6:9) This is a hint to the Matzot that are eaten on the night of Passover, that they should be in a holy place. That is to say, that one should sanctify his mouth, for that is the place of eating the Matzot. This is also hinted at by the word "Pharoah", which in Hebrew has the same letters as Peh-Ra (an evil mouth), and the rectification for this is Pesach, which in Hebrew is similar to the Hebrew words Peh-Sach (a mouth which speaks). One should speak only words which are good and holy, for everyone who increases speaking about them (i.e., the miracles of Passover) is praiseworthy. And the opposite is also the case; someone who doesn't speak good words, G-d forbid, is not praiseworthy.</span><br />
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<span style="font-size: large;">Food of Healing and Food of Faith</span></h3>
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<span style="font-size: large;">In the Holy Zohar, Matzah is called a "Food of Healing". The explanation is that this food is a healing for the soul and for the body. It is also called a "Food of Faith", because it brings one to faith. </span><br />
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<span style="font-size: large;">Why are we stringent on Pesach about the slightest bit of Chametz?</span></h3>
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<span style="font-size: large;">Why are we stringent on Pesach about the slightest bit (of Chametz)? To hint that if the congregation of Israel had remained in Egypt the slightest bit more time, they would have entered the 50th gate of impurity.</span><br />
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<span style="font-size: large;">Everyone who is careful about avoiding the slightest bit of Chametz on Pesach is promised that he won't sin all year. (Ba'er Heitev Siman 447)</span><br />
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<span style="font-size: large;">"In the beginning our forefathers were idol worshipers" (from the Passover Haggadah) </span></h3>
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<span style="font-size: large;">Why does the Haggadah begin with a disgrace and end with praise? To show us that even if a person is found at the lowest level, G-d forbid, he is still able to elevate himself to high levels.</span><br />
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<span style="font-size: large;">"For His kindness overcame us" (from the Hallel in the Passover Haggadah)</span></h3>
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<span style="font-size: large;">At times a person doesn't know that what that happens to him is really a kindness for him, but rather he just thinks that it is detrimental for him. And that is the meaning of saying that His kindness "overcame" us, that is to say, the person receives the kindnesses of the Holy One Blessed Be He with self-restraint and effort, even though he doesn't want to. And also, it is necessary to interpret what we mean when we say in the first blessing of the Shemoneh Esrei prayer, that Hashem is "a giver of good kindnesses" -- is there such a thing as kindnesses which are not good? No, it is just that there are kindnesses that appear to a person as if they are not kindnesses, and for that reason we request that it should also be recognizable by us that the kindnesses are good.</span><br />
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<span style="font-size: large;">May we merit to eat from the Zevachim and the Pesachim (the Passover offerings) speedily in our days.</span></h3>
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<span style="font-size: large;">Two Torah scrolls are taken out:</span><span style="font-size: large;">1) Moshchu V'kchu (from the Torah Portion of "Bo")</span><span style="font-size: large;">2) for the Maftir, "Uv'chodesh Harishon (from the Torah Portion of "Pinchas")</span><span style="font-size: large;">The Haftorah is "B'ait Hahi" (Yehoshua 5)</span></h3>
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<span style="font-size: large;">Chag Sameach.</span><br />
<span style="font-size: large;">May you have a light-filled, happy and Kosher Shabbat and Yom Tov. </span><br />
<span style="font-size: large;">In Nissan we were redeemed, and in Nissan we are to be redeemed in the future. (Rosh Hashanah 11a)</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span><br />
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-79918495599844741272018-03-21T21:21:00.003-07:002018-03-21T21:21:23.150-07:00Tzav & Shabbat HaGadol 5778<h2>
<span style="font-size: large;">The Torah Portion of "Tzav - Shabbat HaGadol " </span></h2>
<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"Command Aharon.." (Vayikra 6:2)</span></h3>
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<span style="font-size: large;">Rashi says that the term "Tzav" (in English: "Command") is always denotes urging or encouragement...; said Rebbe Shimon, it is especially necessary for the Torah text to urge or encourage when there is a "Chesron Kees" (in English: "lack of pocket", i.e., a monetary loss). There are those who explain this as an ethical teaching. The Hebrew word for "Pocket" is "Kees", which is linguistically related to the Hebrew word "Keesui", which means "Covering" in English. All the limbs of a person have the possibility of being covered. For example, in the case of the eyes, ears, and also the mouth, it's possible to close them, so that one will not stumble by means of these organs in forbidden matters. Only the brain of a person which is where the person thinks, doesn't have any possibility of being covered or closed. And one needs to invest a lot of effort because of that, in order to not come to bad thoughts, G-d forbid. And that is the explanation, that it is especially necessary to urge or encourage in the place where there is "lack of pocket", that is to say, where there is no possibility of covering or closing (i.e., in the brain). And that is also the connection between the language of urging or encouraging, specifically in the case of the elevation offering, as it explains in the verse "Command Aharon and his sons saying, this is the law of the elevation offering..." (Vayikra 6:2). This is because the elevation offering come to atone for thoughts -- which are in the brain which can't be covered or closed -- and therefore it is especially necessary urge or encourage about this.</span><br />
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<span style="font-size: large;">"And he shall remove his garments and he shall put on other garments" (Vayikra 6:4) </span></h3>
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<span style="font-size: large;">Rashi explains, garments in which he was dressed when he cooked a pot of food for his master, he should not pour while dressed in them, a cup of wine for his master. The Maharsha brings from this a proof, that a person should change his clothes in the honor of Shabbat to garments which are appropriate and clean, just as the Kohen would change his clothes at the time of his service, and would not use the same clothes that he wore when he was removing the ashes from the altar. Thus it is necessary to change clothes for Shabbat, and not use the same clothes that one wore on Erev Shabbat while preparing for Shabbat.</span><br />
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<span style="font-size: large;">"Matzot shall be eaten in a holy place" (Vayikra 6:9) </span></h3>
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<span style="font-size: large;">This is a hint to the Matzot that are eaten on the night of Passover, that they should be in a holy place. That is to say, that one should sanctify his mouth, for that is the place of eating the Matzot. This is also hinted at by the word "Pharoah", which in Hebrew has the same letters as Peh-Ra (an evil mouth), and the rectification for this is Pesach, which in Hebrew is similar to the Hebrew words Peh-Sach (a mouth which speaks). One should speak only words which are good and holy, for everyone who increases speaking about them (i.e., the miracles of Passover) is praiseworthy. And the opposite is also the case; someone who doesn't speak good words, G-d forbid, is not praiseworthy.</span><br />
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<h3>
<span style="font-size: large;">An Ethical Teaching</span></h3>
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<span style="font-size: large;">There is a story told about Sh'muel HaNagid, zya"a (may his memory protect us, Amen), who was close to the king. One time the king was traveling together with R' Shmuel and they encountered a bad person, a non-Jewish musician who was jealous of R' Shmuel. The musician composed derogatory songs about the Jews and about R' Shmuel, and when the the carriage of the king passed by he sang the derogatory songs. The king got very angry about that, and told R' Sh'muel: "For such brazenness, I command you to cut out his tongue". What did R' Sh'muel do? He composed a song with words of praise about the non-Jew, and also gave the non-Jew a significant gift. The non-Jew was very amazed by that, and in response made a song about R' Sh'muel that contained words of praise and thanks for the gift. The king passed by and heard that the non-Jew was still singing, and said to R' Sh'muel: "Didn't I command you to cut out his tongue?" R' Sh'muel answered: "That is what I did. I cut out his bad tongue and changed it into a good tongue." He explained to the king: "If I would have cut out his tongue, there would have sprouted in its place many bad tongues from his family and the people of his city", and his wisdom was very good in the eyes of the king.</span><br />
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<span style="font-size: large;">Shabbat HaGadol</span></h2>
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<span style="font-size: large;">The Shabbat before Passover is called Shabbat HaGadol, the Great Shabbat, because of the miracle which occurred on it: the children of Israel took sheep, and tied them to their beds, in preparation for slaughter. Even though the Egyptians were very angry that the Jews were going to slaughter sheep, since they worshiped the sheep as idols, they didn't say anything about it to the Jews because they had developed a great fear of the Jewish people.</span><br />
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<span style="font-size: large;">Another reason that it is called Shabbat HaGadol, the Great Shabbat, is because then a Gadol (great person) speaks before the people about matters pertaining to the holiday, and therefore it is called "Shabbat HaGadol".</span><br />
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<span style="font-size: large;">Another reason it is called "Shabbat HaGadol" is because the Haftara of this Shabbat ends with the words "Yom Hashem Hagadol..." (the Great day of Hashem).</span><br />
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<span style="font-size: large;">Why do we have this remembrance precisely on Shabbat? Even if the Jews had done so (taken the sheep) on one of the days of the week, it would also have been a miracle. Therefore the remembrance should have been set for the 10th day of Nissan, when they were commanded about it. However, because Miriam passed away on the 10th day of Nissan, as is explained in Shulchan Aruch Siman 580, they didn't want to set the remembrance for that day, but rather on the day of Shabbat, for in that year the 10th of Nissan was on Shabbat. (Shulchan Aruch HaRav)</span><br />
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<span style="font-size: large;">Everyone who is careful about avoiding the slightest bit of Chametz on Pesach is promised that he won't sin all year. (Ba'er Heitev Siman 447)</span><br />
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<span style="font-size: large;">Why are we stringent on Pesach about the slightest bit? To hint that if the congregation of Israel had remained in Egypt the slightest bit more time, they would have entered the 50th gate of impurity.</span><br />
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<span style="font-size: large;">In the Haftorah for Shabbat HaGadol it is written "Behold, I am sending you Elijah the Prophet" and take notice -- it should have been written "I will send", in the future tense, and not "I am sending", in the present tense. And the Chafetz Chaim explains, that the reason it says "sending", in the present tense, is that there is nothing holding back the Holy One Blessed Be He and that He would send Eliyahu HaNavi immediately. But the matter is only dependent upon us, and at the moment that there will not be any delays caused by us, the Children of Israel, Hashem would immediately send us Eliyahu HaNavi to announce the arrival of the redemption.</span><br />
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<h3>
<span style="font-size: large;">The Torah Portion of "Tzav" has 97 verses. There are 9 positive commandments and 9 negative commandments.</span><span style="font-size: large;">The Haftorah, for Shabbat HaGadol, is "V'arvah L'Hashem" (Malachi 3)</span></h3>
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<span style="font-size: large;">The 18 Mitzvot in the Torah Portion of Tzav are as follows:</span></h3>
<span style="font-size: large;">1. The positive commandment, to remove the ashes from the altar every day(Vayikra 6:3)</span><br />
<span style="font-size: large;">2. The positive commandment, to light a fire on the altar every day (Vayikra 6:6)</span><br />
<span style="font-size: large;">3. The negative commandment, to not extinguish the fire on the altar (Vayikra 6:6)</span><br />
<span style="font-size: large;">4. The positive commandment, that the Kohanim must eat the remains of the meal offerings (Vayikra 6:9)</span><br />
<span style="font-size: large;">5. The negative commandment, to not bake a meal offering as leavened bread (Vayikra 6:10)</span><br />
<span style="font-size: large;">6. The positive commandment, for the Kohen Gadol to bring a meal offering every day (Vayikra 6:13)</span><br />
<span style="font-size: large;">7. The negative commandment, that the meal offering of the Kohen Gadol should not be eaten (Vayikra 6:16)</span><br />
<span style="font-size: large;">8. The positive commandment, to carry out the procedure of the sin offering (Vayikra 6:18)</span><br />
<span style="font-size: large;">9. The negative commandment, to not eat the meat of a sin offering which was brought into the inner sanctuary (Vayikra 6:23)</span><br />
<span style="font-size: large;">10. The positive commandment, to carry out the procedure of the guilt offering (Vayikra 7:1)</span><br />
<span style="font-size: large;">11. The positive commandment, to carry out the procedure of the peace offering (Vayikra 7:11)</span><br />
<span style="font-size: large;">12. The negative commandment, to not leave over the meat of the thanks offering (Vayikra 7:15)</span><br />
<span style="font-size: large;">13. The positive commandment, to burn the leftovers of holy offerings (Vayikra 7:17)</span><br />
<span style="font-size: large;">14. The negative commandment, to not eat from sacrifices offered with improper intentions (Vayikra 7:18)</span><br />
<span style="font-size: large;">15. The negative commandment, to not from sacrifices which have become impure (Vayikra 7:19)</span><br />
<span style="font-size: large;">16. The positive commandment, to burn all impure sacrifices (Vayikra 7:19)</span><br />
<span style="font-size: large;">17. The negative commandment, to not eat certain fats from kosher animals (Vayikra 7:23)</span><br />
<span style="font-size: large;">18. The negative commandment, to not eat the blood of mammals and birds (Vayikra 7:26)</span><br />
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<span style="font-size: large;">We stop saying Borchi Nafshi</span><br />
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<h3>
<span style="font-size: large;">In Nissan we were redeemed, and in Nissan we are to be redeemed in the future. (Rosh Hashanah 11a)</span><span style="font-size: large;">May we merit to eat from the Zevachim and from the Pesachim (the Passover sacrificial offerings)</span></h3>
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat.</span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-79265045611168158862018-03-13T15:30:00.002-07:002018-03-13T15:30:31.537-07:00Vayikra - HaChodesh 5778<h2>
<span style="font-size: large;">The Torah Portion of "Vayikra - HaChodesh" </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Shlomo Ben Chaim z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<h3>
<span style="font-size: large;">"Vayikra el Moshe..." (in English: "And He called to Moshe") (Vayikra 1:1)</span></h3>
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<span style="font-size: large;">The word "Vayikra" (in English: "And He called") is written with a small letter Aleph at the end of the word. And it is written in the Ba'al HaTurim that the reason was because Moshe Rabeinu wanted that it should be written "Vayikar el Moshe" (in English: "And He chanced upon Moshe"), similarly to how it was written regarding Bilaam [in Bamidbar (23:4), "Vayikar Elokim el Bilaam" which in English is translated as: "And G-d chanced upon Bilaam"]. For the Holy One Blessed Be He revealed Himself to Bilaam only as if by chance, and Moshe Rabeinu in his great humility didn't want it to be written "Vayikra", "And He called", which has the implication that He appeared to Moshe always (but that it should be written "Vayikar" - "And He chanced", without the letter Aleph at the end of the word). And the Holy One Blessed Be He said to also write the Aleph, and Moshe because of his great humility, responded again that it should not be written unless it is smaller than the other letter "Alephs" that are written in the Torah, and he wrote it small. And in the commentary of the R"osh on the Torah, it is written that Moshe said before the Holy One Blessed Be He, please, I have a request from You, that You should do something so that the generations to come will recognize and know that it is difficult for me this "Calling". The Holy One Blessed Be He said, I will make the "Aleph" small, because you have made yourself small (because of Moshe's great </span><br />
<span style="font-size: large;">humility).</span><br />
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<h3>
<span style="font-size: large;">Why is it customary for young children to begin their learning with the Torah Portion of Vayikra?</span></h3>
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<span style="font-size: large;">The Kli Yakar brings in the name of the Midrash, the reason that the young children begin their learning with the Torah Portion of Vayikra, is because the Book of Vayikra speaks about the topic of Korbanot (sacrifices). Just like Korbanot are pure, so too are the Tinokot Shel Beit Rabban (young children who are learning in the house of their Rebbes) pure. And this is hinted at by the small letter Aleph (at the end of the word Vayikra), to hint that the little ones should begin their learning here. And also, the letter Aleph is the first of all the letters in the Hebrew alphabet, and from this letter they start in the beginning. Another reason which the Kli Yakar wrote, is because the letter Aleph is linguistically related to the Hebrew word a'alephecha (in English: "I will teach you") as in the verse "V'a'ALEPHecha Chachma" which means in English: "And I will teach you wisdom" (Iyov (33:33). This is to hint that learning will not be effective except for someone who makes himself small, that is to say, that he isn't conceited. And also Moshe merited that the Holy One Blessed Be He revealed Himself to him, because he made himself small and fled from being a dominating person, as he said "I am not a man of words" (Shemot 4:10).</span><br />
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<h3>
<span style="font-size: large;">"And He called to Moshe..." (Vayikra 1:1)</span></h3>
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<span style="font-size: large;">Rashi says that this (the use of the term "calling") is a language of love, the language which the angels of service use, as it is said "And one (angel) will call to the other and say" (Yeshayahu 6:3). It can be asked, what kind of a proof is this, that since the angels of service use the term "calling" that this is a language of love? But the explanation is, as the Chatam Sofer says: behold the verse "And one (angel) will call to the other" is translated (to Aramaic) in the Tirgum Yonatan by "And they receive one from another". And on the face of things, what is the connection between a language of "receiving" to a language of "calling"? But we see that by means of the angel calling to the angel who is smaller than he is, the smaller angel is given additional strength so that he can sanctify Hashem and say "Holy holy holy..." (Yeshayahu 6:3). And we thus find that the "calling" of the angels causes "receiving". And that is why the Torah specifies also regarding the speech of Hashem to Moshe the language of "calling", to teach us that by means of this "calling", Moshe was given additional strength to receive the flow of prophesy and holiness, and if so, it's simple that this is a language of love. </span><br />
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<h3>
<span style="font-size: large;">"A man if he offers from you an offering to Hashem" (Vayikra 1:2) </span></h3>
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<span style="font-size: large;">The Holy books write that there is a hint here, that if a man wants to bring himself </span><span style="font-size: large;">close to the Divine service of Hashem, he needs to negate all of his identity, </span><span style="font-size: large;">to submit himself to Hashem entirely, and to negate his "I", his ego. And that </span><span style="font-size: large;">is the intention of saying "A man if he offers 'from you'"; that is to say, if </span><span style="font-size: large;">he is prepared to sacrifice "from you", his identity, then he is worthy to be an </span><span style="font-size: large;">offering to Hashem.</span><br />
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<h3>
<span style="font-size: large;">"A man if he offers from you an offering to Hashem, from the cattle" (Vayikra </span><span style="font-size: large;">1:2) </span></h3>
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<span style="font-size: large;">The Holy Alshich wrote, that the main point of the service of bringing an </span><span style="font-size: large;">offering to Hashem is, that he should think in his heart, that according strict </span><span style="font-size: large;">justice, it would be appropriate to have done to himself that which is done to </span><span style="font-size: large;">the cattle, to burn his limbs and dash his blood on the altar, G-d forbid, </span><span style="font-size: large;">because of the sins which he has committed. And it is only because of the great </span><span style="font-size: large;">mercy and kindness of Hashem, that the animal has exchanged places with the man. </span><span style="font-size: large;">And this is the intention of saying "A man if he offers from you", that is, the </span><span style="font-size: large;">man needs to offer himself, but the sacrifice to Hashem is from the cattle, </span><span style="font-size: large;">since the animal is in place of him.</span><br />
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<h3>
<span style="font-size: large;">"...from the animals -- from the cattle and from the flocks... (Vayikra 1:2)</span></h3>
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<span style="font-size: large;">Rashi says, one might be able to think wild animals are also included; to teach otherwise the Torah says "cattle and flocks". In the book "Eidut B'yosef" it is brought in the name of the Gaon Rav Ziskind M'Rotenberg z"l that behold, the early scholars found three reasons why we don't bring sacrifices from wild animals: 1) The Holy One Blessed Be He said not to bother you to go out to forests. The explanation of this is that domestic animals are found amongst people but wild animals are found only in forests and places which are distant so that the hand of man cannot easily obtain them. 2) Hashem requests the pursued and the domestic animals are always pursued by the wild animals that want to tear them apart. 3) The wild animal has pride and a conceited spirit, but the domestic animal is humble and its spirit is as low as the earth, and the Holy One Blessed Be He hates pride and a conceited spirit. According to this, in the future to come, when it will be as it is written (Yeshayahu 11:7) "A lion like cattle will eat straw together in one trough and a small lad will lead them", it will be found then that wild animals will be easy to obtain, and also there will be peace between the domestic animal and the wild animal so the domestic animal will no longer be pursued. Thus, it will only because of the third reason, a conceited spirit (that we would bring only domestic animals for an offering). And this is the explanation of the verse in Tehillim (51:19), "The offerings to G-d are a broken spirit", that the sacrifices are only from domestic animals who have a broken spirit. And it is thereby demonstrated that "a broken and humble heart, G-d, You will not despise" (Tehillim 51:19). But if you will say that this is not important but rather the first two reasons given above, on this the verse says "Do good as You see fit to Tzion...Then You will desire the sacrifices of righteousness" (Tehillim 51:20-21). That is to say, that then in the future to come, there will not be domestic animals who are pursued and also wild animals will be easily obtained, but even so, only "bulls will then be offered on Your altar" (Tehillim 51:21). And it is thereby demonstrated that the main reason is because "a broken heart You will not despise". (Tehillim 51:21).</span><br />
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<h3>
<span style="font-size: large;">"...to the entrance of the Tent of Meeting he shall bring it, in accordance with his will..." (Vayikra 1:3)</span></h3>
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<span style="font-size: large;">The Torah hints to us, that when a person brings a sacrificial offering to Hashem, it's possible that he might have a thought that he has already reached perfection and rectified everything, and has arrived at very highly elevated state. Therefore the Torah says "to the entrance of the tent of meeting..." -- he needs to know that he is still standing at the entrance, at the beginning of serving Hashem, and is still far from perfection. And also it is brought in the Gemara, someone who has a broken heart, is regarded in the holy texts as if he has brought all of the sacrificial offerings, as it says "the sacrifices to G-d are a broken spirit..." (Tehillim 51:19). The main point of bringing a sacrificial offering is that one's heart should be broken within him, as he thinks to himself about far away he is from serving the Creator. In addition, the continuation of the verse states "in accordance with his will" (Vayikra 1:3); this shows us that the most important aspect of bringing a sacrificial offering is that one should bring his will closer to the true service of Hashem.</span><br />
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<h3>
<span style="font-size: large;">"...and he shall perform Melika (in English: pinching off its head) ..." (Vayikra 1:15)</span></h3>
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<span style="font-size: large;">It is written in the Sefer HaChinuch, what is the reason that when an "olah" (burnt-offering) of a bird is brought, they perform Melika (pinching off its head), and not like the rest of the sacrificial offerings which require Shechita (ritual slaughtering)? The reason is that the children of Israel are compared to a dove, and the children of Israel are referred to in the Torah as a stiff-necked (i.e. stubborn) people. Therefore they perform Melika (pinching off the bird's head), which entails cutting at the neck, to hint that it is necessary to remove the stiff-necked stubbornness from the children of Israel (who are symbolized by the dove). In addition, there are those who explain that the reason that an "olah" (burnt-offering) of a bird is Kosher even if it has a defect, is because it is written about the children of Israel "He perceived no iniquity in Yaakov" (Bamidbar 23:21) -- the Holy One Blessed Be He disregards the lacks and defects of the children of Israel. And therefore, also the dove whom the children of Israel are compared to, is Kosher even if it has a defect. Only if it has a great defect, such as if it is lacking a limb, is it considered invalid.</span><br />
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<h3>
<span style="font-size: large;">"...for any leaven, nor any honey, you shall not burn of it an offering made by fire to Hashem" (Vayikra 2:11)</span></h3>
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<span style="font-size: large;">The Baal HaTurim says the reason for this is that leaven is symbolic of the Evil Inclination, and therefore the verse also warns about honey to hint to us that the Evil Inclination seems as sweet to a person as honey. </span><br />
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<h3>
<span style="font-size: large;">Why are the Chatat (sin offering), the Asham (guilt offering), and also the Minchah (meal offering) considered to be Kodshei Kodashim (the most holy kinds of offerings)?</span></h3>
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<span style="font-size: large;">The Abarbanel wrote that the reason that the Chatat (sin offering) and Asham (guilt offering) are considered to be the most holy kinds of offerings, is that they come from a man who wants to repent and return to Hashem. And that is very dear to Hashem, and therefore they are entirely holy to Hashem. And also, the Minchah (meal offering) is an offering made by a poor person, who has a lowly soul, and also he is very dear to Hashem, and therefore his offering is considered to be one of the most holy kinds of offerings.</span><br />
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<h2>
<span style="font-size: large;">The Torah Portion of HaChodesh:</span></h2>
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<span style="font-size: large;">The reason for this reading is to sanctify and declare the month of Nissan, </span><span style="font-size: large;">because of the importance of this month, for so it is written in the Torah: </span><span style="font-size: large;">"This month will be to you the head of the months; it is the first for you of </span><span style="font-size: large;">the months of the year". (Shemot 12:2) It is the head of the months and of the </span><span style="font-size: large;">festivals. (Practically speaking, this is not the actual sanctification of the </span><span style="font-size: large;">month but rather just an addition of holiness.)</span><br />
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<span style="font-size: large;">Another reason for this reading: to announce to the people that Passover is </span><span style="font-size: large;">coming soon, so that they should prepare themselves to come up to Jerusalem for </span><span style="font-size: large;">the festival. The Mitzvah of coming up to Jerusalem for Passover is more </span><span style="font-size: large;">stringent than for the the other festivals, because of the "Korban Pesach" </span><span style="font-size: large;">(Passover offering), which is a positive commandment that has the punishment of</span><br />
<span style="font-size: large;">Korait (cutting off) if not fulfilled. And they established that they would announce about this on Shabbat, which is a day on which many people would be gathered together in the synagogues, and this announcement would therefore become widely publicized.</span><br />
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<h3>
<span style="font-size: large;">10 Crowns that were taken by Rosh Chodesh Nissan:</span></h3>
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<span style="font-size: large;">1) The first for the act of creation</span><br />
<span style="font-size: large;">2) The first for the princes; the princes began to bring sacrificial offerings</span><br />
<span style="font-size: large;">3) The first for the priests (the Kohanim); the priests began to do their service</span><br />
<span style="font-size: large;">4) The first for the service; the sacrifices of the community began to be offered</span><br />
<span style="font-size: large;">5) The first for the coming down of fire upon the sacrificial altar</span><br />
<span style="font-size: large;">6) The first for eating of the holy offerings, according to their statutory laws</span><br />
<span style="font-size: large;">7) The first for the indwelling of the Divine Presence</span><br />
<span style="font-size: large;">8) The first time for the Kohanim to bless the people of Israel</span><br />
<span style="font-size: large;">9) The first time when it became forbidden to offer sacrifices on Bamot, so that </span><span style="font-size: large;">they would be offered only in the Mishkan</span><br />
<span style="font-size: large;">10) The first of the months of the year</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">On Rosh Chodesh Nissan, Moshe blessed Israel, May it be His will that the Divine </span><span style="font-size: large;">Presence will dwell in the acts of your hands.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">It is customary from Rosh Chodesh Nissan until the 13th of the month to say each </span><span style="font-size: large;">day the Torah verses about one of the princes from the dedication of the </span><span style="font-size: large;">sacrificial altar. On the the first day, we begin with "Vayihi Biyom Kalot </span><span style="font-size: large;">Moshe"; on the 12th day we complete the Torah portion of Naso; and on the 13th </span><span style="font-size: large;">day we say the Torah portion of Baaloticha until "Et Hamenorah". (A Kohen or </span><span style="font-size: large;">Levi should not say the Yehi Ratzon.) (from Mishna Berura, Siman 429)</span><br />
<span style="font-size: large;"><br /></span>
<h3>
<span style="font-size: large;">The Torah Portion of "Vayikra" has 111 verses. There are 11 positive </span><span style="font-size: large;">commandments and 5 negative commandments.</span></h3>
<h3>
<span style="font-size: large;">Three Torah Scrolls are taken out: 1) for the weekly Torah portion 2) the reading for Rosh Chodesh 3) for the Torah Portion of "Bo", from "Vyomar Hashem... HaChodesh Hazeh Lachem" until "Tochlu Matzot". The Haftorah is "Kol HaAm HaAretz" (Yechezkel 45)</span></h3>
<span style="font-size: large;"><br /></span>
<h3>
<span style="font-size: large;">The 16 Mitzvot in the Torah Portion of Vayikra are as follows:</span></h3>
<span style="font-size: large;">1. The positive commandment, the act of bringing an Olah (elevation offering). (Vayikra 1:3)</span><br />
<span style="font-size: large;">2. The positive commandment, the act of bringing a Minchah (meal offering) (Vayikra 2:1)</span><br />
<span style="font-size: large;">3. The negative commandment, to not burn honey or yeast on the altar (Vayikra 2:11)</span><br />
<span style="font-size: large;">4. The negative commandment, to not bring any offering without salt (Vayikra 2:13)</span><br />
<span style="font-size: large;">5. The positive commandment, to bring salt with every offering (Vayikra 2:13)</span><br />
<span style="font-size: large;">6. The positive commandment, that the Sanhedrin Beit Din must bring an offering when it rules in error (Vayikra 4:13)</span><br />
<span style="font-size: large;">7. The positive commandment, that an individual must bring a sin offering if he inadvertently violated certain prohibitions (Vayikra 4:27)</span><br />
<span style="font-size: large;">8. The positive commandment, to give testimony as a witness (Vayikra 5:1)</span><br />
<span style="font-size: large;">9. The positive commandment, to bring a korban oleh v'yored (variable type of elevation offering) (Vayika 5:1)</span><br />
<span style="font-size: large;">10. The negative commandment, to not sever the head of a bird brought as a sin offering (Vayikra 5:5)</span><br />
<span style="font-size: large;">11. The negative commandment, to not put olive oil on a meal offering brought as a Chatat (sin offering) (Vayikra 5:11)</span><br />
<span style="font-size: large;">12. The negative commandment, to not put frankincense on a meal offering brought as a Chatat (sin offering) (Vayikra 5:11)</span><br />
<span style="font-size: large;">13. The positive commandment, that one who profaned property must make restitution plus add one fifth of the value, in addition to bringing an Asham (guilt offering) (Vayikra 5:16)</span><br />
<span style="font-size: large;">14. The positive commandment, to bring an Asham Tolui (conditional guilt offering) if one is not sure whether he violated a particular kind of prohibition or not (Vayikra 5:17)</span><br />
<span style="font-size: large;">15. The positive commandment, to bring an Asham Vadai (guilt offering) when guilt is ascertained (Vayikra 5:21)</span><br />
<span style="font-size: large;">16. The positive commandment, that a thief must return that which he stole or its equivalent value (Vayikra 5:23)</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">We say Borchi Nafshi</span><br />
<br />
<span style="font-size: large;">In Nissan we were redeemed, and in Nissan we are to be redeemed in the future.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-68272096580308376502018-03-08T16:55:00.002-08:002018-03-08T16:55:20.281-08:00Vayakheil - Pekudei & Para 5778<span style="font-size: large;"><br /></span>
<h2>
<span style="font-size: large;">The Torah Portion of "Vayakheil Pekudei Para" </span></h2>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<h2>
<span style="font-size: large;">The Torah Portion of Vayahkeil</span></h2>
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<h3>
<span style="font-size: large;">"And Moshe assembled... and on the seventh day it shall be to you holy..." (Shemot 35:1-2)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Our Rabbis who were learned in Aggadatta have said, that from the beginning of the Torah until its end, there is not within it a portion that states at its beginning "Yayahkeil" ("and he assembled") except for this one. The Holy One Blessed Be He said, make for yourself large assemblies of people and explain before them in public the halachic laws of Shabbat, so that they will learn from you in future generations to gather together assemblies of people every Shabbat and to meet in the Batei Midrash to learn and instruct Israel about words of Torah regarding what is forbidden and what is permitted, in order for my great name to be glorified among my children. (from Yalkut)</span><br />
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<h3>
<span style="font-size: large;">"And Moshe assembled... and on the seventh day it shall be to you holy...(Shemot 35:1-2)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">In addition, there is a Midrash: the Torah said before the Holy One Blessed Be He, "Master of the Universe, when Israel enters into the Land, this one will run to his vineyard and that one will run to his field, and I, what will happen to me?" He (the Holy One Blessed Be He) said to her (i.e., the Torah), I have a marriage-partner that I will marry you to and Shabbat is her name; when they will be resting from their work and able to occupy themselves with you.</span><br />
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<h3>
<span style="font-size: large;">"And Moshe assembled..." (Shemot 35:1) </span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Rashi says that this occurred on the day after Yom Kippur. It is customary for people to appease their friends on the day before Yom Kippur, but also on the day after Yom Kippur we should take care to continue to assemble together and to live in peace and brotherhood. And that was the intention of what Rashi says "And Moshe assembled - on the day after Yom Kippur".</span><br />
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<h3>
<span style="font-size: large;">"You shall not light fire in any of your dwellings on the day of Shabbat" (Shemot 35:3) </span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">It is brought in the holy books that even though the fire of Gehinnom is extinguished on Shabbat, for someone who desecrates Shabbat the fires of Gehinnom are kindled especially for him to punish him. And this is what the Torah is warning us, that one should be careful not to desecrate Shabbat since that would cause the fires of Gehinnom to be lit up for him. Also, the Sages said that the sin of desecrating Shabbat causes fires, G-d forbid. And this is what the Torah is hinting to us, that you shouldn't cause fires to flare up in your dwelling places, because of desecration of Shabbat, G-d forbid. Similarly, if we are careful not to desecrate Shabbat, then as a result there will not be any fires in our houses. In addition, it is hinted in the holy books, that on the holy Sabbath, one needs to be especially careful to prevent the kindling of the fire of divisive argumentation (Machloket). On Shabbat people are present in the Bait Knesset and are not busy with their weekday work, so the evil inclination finds an opportunity precisely on this holy day to incite people to have disagreements and arguments. And that is why the Torah says "You shall not light fire...on the day of Shabbat".</span><br />
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<h3>
<span style="font-size: large;">"Betzalel the son of Uri the son of Chur" (Shemot 35:30)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Why does the Torah, when it is telling the ancestry of Betzalel, also mention his connection to his grandfather Chur? Rashi explains, because Chur was the son of Miriam the Prophetess, and therefore Betzalel merited to make the Mishkan (Tabernacle). And there are those that say, that the reason Betzalel merited to do this, was because of his grandfather Chur who gave up his life during the episode of the Golden Calf, when he refused to make the Golden Calf, and they (the rabble-rousers) killed him. And also, this is to teach us, that by means of the act of the setting up of the Mishkan which was made by the grandson of Chur, that was a sign that Israel was granted atonement for the sin of the Golden Calf. For if that was not the case, Betzalel could not have made the Mishkan, since he was the grandson of Chur who was killed in the episode of the Golden Calf, and someone who is a Katigor (acting, as it were, as attorney on the side of the prosecution in the Heavenly Courts) cannot be a Sanigor (an attorney of the side of the defense in the Heavenly Courts). And also, Mesirut Nefesh (the devotion of one's soul) needs to be done without investigations and over-intellectualization, since the hesitance involved in such investigations will delay one's internal will to give up his life for the sanctification of Hashem Yitbarach, as the Chassid Yavetz states, and Nachshon Ben Aminadav who was the Prince of the tribe of Yehudah, devoted himself at the Sea with Mesirut Nefesh, and also Chur devoted himself at the episode of the Golden Calf. And therefore, he (the Chassid Yavetz) said that since they didn't investigate or over-intellectualize too much, therefore Betzalel was filled with the spirit of G-d with wisdom and knowledge, etc., and that is why it is written "son of Chur of the tribe of Yehuda" (Shemot 35:30) (from the Meshech Chachma) </span><br />
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<h2>
<span style="font-size: large;">The Torah Portion of Pekudei </span></h2>
<span style="font-size: large;"><br /></span>
<h3>
<span style="font-size: large;">"These are the accountings of the Mishkan...which were counted at the word of Moshe." (Shemot 38:21)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">The Holy Zohar asks, isn't it so that the blessing is not to be found except in something which is hidden from the eye, so why did they count all the silver? And the answer is that regarding the silver which was counted by Moshe Rabbeinu, that the blessing rests upon it even if it is counted and not hidden from the eye. And that is the explanation of the verse "these are the accountings of the Mishkan...which were counted at the word of Moshe" -- because they were counted by Moshe there was no damage or lack caused by the counting of the sum of the donations for the Mishkan, and on the contrary because of the power of Moshe's greatness and righteousness, there was no reason to prevent the blessing.</span><br />
<span style="font-size: large;"><br /></span>
<h3>
<span style="font-size: large;">"...a hundred sockets (in Hebrew: "Adanim") for a hundred kikar..." (Shemot 38:27)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">The Baal HaTurim wrote that in parallel to the hundred sockets they established to say a hundred blessings every day. And the Chidushei HaRim says that just as the sockets are the basis of the Mishkan, so also the blessings are the basis of the holiness of every man of Israel, and by means of the blessings he testifies that Hashem, may He be blessed, is the Master of all of Creation. The Kli Yakar says that a Socket (in Hebrew: Aden) is from the same root as Master (in Hebrew: Adon), and he says that someone holds himself to be lowly like a Socket, is a Master, and as in the language of the Zohar, someone who regards himself as lowly, is great.</span><br />
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<h3>
<span style="font-size: large;">"...and Moshe blessed them." (Shemot 39:43)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Rashi states that Moshe said to them "May it be Hashem's will that the Shechina (the Divine Presence) should dwell within the work of your hands". And the explanation of this is, that in all the activities that a person is occupied with, also in matters of physicality and earning a livelihood, it needs to be recognizable within that activity that he is serving the Creator and that the Shechina is present. And that is the meaning of saying that "the Shechina should dwell within the work of your hands."</span><br />
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<h3>
<span style="font-size: large;">"...as Hashem had commanded Moshe." (Shemot 40:19 and other places)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">There are 18 times in this Torah Portion that it is mentioned "as Hashem had commanded Moshe", and it is brought in the Talmud Yerushalmi that in parallel to this there were 18 blessings established in the Shemoneh Esrei prayer. And this is also to show us that in every act that a person does, he needs to know if that is in accord with the commandment of Hashem.</span><br />
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<h3>
<span style="font-size: large;">Why is the Torah repetitive?</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Why did the Torah repeat separately the service in the Mishkan, and the commandments about the Mishkan, and the making of the Mishkan, and the setting up of the Mishkan, with all the details each and every time? It is because the Holy One Blessed Be He desires very much to have His Shechina dwell within Israel.</span><br />
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<h3>
<span style="font-size: large;">The Mishkan was finished on the 25th of Kislev.</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">The Mishkan was finished on the 25th of Kislev, but Hashem said to set it up on Rosh Chodesh Nissan, since that is the month in which Yitzchak Avinu was born, and he was a Korban (sacrificial offering), and the Mishkan was the place to bring sacrificial offerings. The month of Kislev came with a complaint, "why are they waiting till the month of Nissan?" So Hashem said, it is incumbent upon me to "pay" Kislev with the holiday of Chanukah. (from the Sages)</span><br />
<h3>
<span style="font-size: large;"><br /></span><span style="font-size: large;">The Siman (Mnemonic Sign) at the end of every Torah Portion.</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">At the end of every Torah Portion appears the sum of the number of verses in the Torah Portion, together with a corresponding mnemonic sign, except for the Torah Portion of Pekudei. There is no mnemonic sign for the sum of the number of verses. And it has been explained in the name of one of the Tzaddikim (Righteous Men), that in his opinion, that was just an omission of the printer. And it is possible that it was written "Bli Kol Siman" (In English: "without any mnemonic sign") --- that is to say, the "Siman" (in Engish: "mnemomic sign" ) was "Bli Kol" (in English: "without any") which has the Gematia (numerical value of the letters) of 92, which is the number of verses in the Torah Portion. And the printer came and understood it in a simple manner, that there was no mnemomic sign, and therefore left it out...(from Otzar HaChaim, as brought in the book "Torat HaParshah"). )</span><br />
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<h3>
<span style="font-size: large;">We bless "Chazak" at the end of the Torah Portion of Pekudei, which is the end of the book of Shemot.</span></h3>
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<h2>
<span style="font-size: large;">THE TORAH PORTION OF PARA </span></h2>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">The reason for the reading of the Torah Portion of Para (the Red Heifer) is that at the time when the Temple existed and they could sacrifice the Passover offering, someone who was impure because of contact with a dead person was not able to bring the offering unless he became purified beforehand by means of the ashes of the red heifer. It was necessary to remind and announce to everyone who had become impure from contact with a dead person to purify himself from that impurity, so that he could bring the Passover offering at the right time. </span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Therefore they began early to encourage people about it before the month of Nissan, so that those who lived far away from Jerusalem would already start to leave their cities on Rosh Chodesh Nissan in order to go up to Jerusalem, and while the people were still at home in their cities, they would remind them that if someone had become impure from contact with a dead person, he first needed to purify himself. And even though, in our many sins, the Temple has been destroyed and we don't have the bringing of the Passover offering and don't have impurity from a dead person which we need to be purified from beforehand, in any event we learn about these commandments and laws and pray before Hashem, may His name be blessed, that also upon us will be cast the purifying waters, in the near future. And by means of learning these laws may it be considered as if we have purified ourselves from our impurity.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">There are those that say that also the reading of the Torah Portion of Para is a Mitzvah D'Oraita (a commandment from the Torah), but the opinion of most of the Halachic authorities is that this reading is a Mitzvah D'Rabanan (a commandment from the Rabbis). In the Sefer Aruch HaShulchan, and in the Sefer Dovev Meisharim, there are sources brought about this. And it is written in the Mishna Brura (Section 685, small section 15) that even for a Mitzvah D'Rabanan (a commandment from the Rabbis), it is also necessary to have intention to fulfill the Mitzvah.</span><br />
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<h3>
<span style="font-size: large;">"...And they shall take to you..." (Bamidbar 19:2)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">The Holy One Blessed Be He said to Moshe that only "to you" I am revealing the reason for the Para Adumah (Red Heifer), and not to anyone else. And even Shlomo HaMelech that Scriptures says about him that he was wiser than all the people, and he was expert in all kinds of wisdom, did not grasp the secret of the Para Adumah, and that is why he said: "I said that I would become wise, but it is distant from me" (Kohelet Chapter 7). That is to say, I thought in my heart that I would become wise and succeed to understand the secret of the Para Adumah, and behold, it is distant from me. The words "it is distant" in Hebrew have the same Gematria (numerical value) as "Para Adumah".</span><br />
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<h3>
<span style="font-size: large;">The Torah Portion of "Vayakheil" has 122 verses. It has 1 negative commandment. </span><span style="font-size: large;">The Torah Portion of "Pekudei" has 92 verses. </span></h3>
<span style="font-size: large;"><br /></span>
<h3>
<span style="font-size: large;">Two Torah Scrolls are taken out: 1) for the weekly Torah portion and 2) the Torah portion of Para, from the beginning of the Torah Portion of Chukat until the words "ad haerev" (in English: until the evening).</span><span style="font-size: large;">The Haftorah is "Vayehi Devar Hashem" (Yechezkel 36)</span></h3>
<span style="font-size: large;"><br /></span>
<h3>
<span style="font-size: large;">This week is Shabbat Mevorchim for the month of Nissan. Rosh Chodesh Nisan is on Shabbat Kodesh. The Molad is Lail Shabbat Kodesh at the hour 3:53 with 4 Chalakim.</span></h3>
<span style="font-size: large;"><br /></span>
<h3>
<span style="font-size: large;">The 1 Mitzvah in the Torah Portion of Vayakheil is:</span></h3>
<span style="font-size: large;">The negative commandment, that the Beit Din should not carry out the death penalty on Shabbat. (Shemot 35:3)</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">We say Borchi Nafshi</span><br />
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<br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">May you have a light-filled and happy Shabbat.</span><br />
<span style="font-size: large;">Shabbat Shalom</span><br />
<div>
<br /></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-4646035686138755602018-02-27T20:06:00.005-08:002018-02-27T20:06:38.952-08:00Ki Tisa 5778<h2>
<span style="font-size: large;">The Torah Portion of "Ki Tisa" </span></h2>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"This is what they shall give..." (Shemot 30:13)</span></h3>
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<span style="font-size: large;">Rashi explained that the Holy One Blessed Be He showed Moshe a sort of coin of fire and told him: "Something like this is what they shall give". The coin of fire hints that fire is able to be beneficial and also to cause damage. Fire is able to burn, G-d forbid, but it is also able to cook and to heat and to give light, and the like. Similarly, the coin, if it is used for Tzedaka (charity) and acts of kindness, then it has great benefit; but if we use money when it isn't for the purpose of fulfilling a Mitzvah, it can burn and cause damage, G-d forbid. (from Noam Elimelech)</span><br />
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<span style="font-size: large;">The Coin of Fire</span></h3>
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<span style="font-size: large;">The coin of fire also hints that just as fire is able to give enjoyment to several people simultaneously and the fire does not get used up any faster because of that, so too someone who gives (tzedaka) does not diminish his property and won't be lacking anything. The coin of fire also hints that even for a poor person who is only able to give a little bit and a small amount, if his giving is done with the enthusiasm of fire then even the small amount that he gives is thought of as a great donation, and it is also able to be an atonement for his soul like a great donation.</span><br />
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<span style="font-size: large;">"...half of the shekel..." (Shemot 30:13)</span></h3>
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<span style="font-size: large;">And why not a whole one? Because a man needs to regard himself as a half, and not as a complete person.</span><br />
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<span style="font-size: large;">"...half of the shekel..." (in Hebrew: "Mechatzit HaShekel") (Shemot 30:13)</span></h3>
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<span style="font-size: large;">In the Hebrew word "Mechatzit" (in English: "Half of"), the first letter is "Mem" and the last letter is "Tav", which together spell the Hebrew word "Mait" (in English, that means "Dead"), the second letter and the letter next to the last are the letters "Chet" and "Yud", which together form the Hebrew word "Chai" (in English, that means "Alive"). In the middle of the word is the letter "Tzaddi", (which is the first letter of the Hebrew word for "Tzedaka" -- in English, "Charity"). This comes to hint to us that someone who gives Tzedaka (charity) is saved from death to life, as it is written "and Tzedakah will save from death" (in the verses Mishlei 10:2 and Mishlei 11:4).</span><br />
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<span style="font-size: large;">"...Miben Esrim Shana ..." (In English: "... from twenty years...") (Shemot 30:14)</span></h3>
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<span style="font-size: large;">The last letters of "Miben Esrim Shana" are "Nun", "Mem", and "Hey". Rearranged, the letters "Hey", "Mem" and "Nun" spell "Haman". This is a hint to what the Sages said, that when Haman wanted to give 10 thousand silver talents to King Achashveirosh, the Holy One Blessed Be He said "Wicked One! Israel already gave their silver shekels before you! (from Ba'al HaTurim)</span><br />
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<h3>
<span style="font-size: large;">"... and into the heart of all who are wise of heart I have put wisdom..." (Shemot 31:6)</span></h3>
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<span style="font-size: large;">The Sages, may their memory be blessed, say that Hashem gives wisdom to the wise. It can be asked, how did they get their original wisdom? There are those who explain that the intention of this verse is that Hashem gives wisdom to those who have fear of Heaven, which is called wisdom, as it is written "The beginning of wisdom is the fear of Hashem" (Tehillim 111:10). And there are those who explain that Hashem gives wisdom to those who want the wisdom and know to appreciate it.</span><br />
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<span style="font-size: large;">"...Only (in Hebrew: "Ach") observe my Sabbaths..." (Shemot 31:13)</span></h3>
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<span style="font-size: large;">The Hebrew word "Ach" is a language of limitation and exclusion, as when it is used in the context of Hagalat Kailim (Kashering pots). The verse about Kashering pots states: "...Only (in Hebrew: "Ach") the gold and the silver..." (Bamidbar 31:22). And the Sages derived from that verse, that the word "Ach" comes to exclude the rust and the tarnish. Therefore one needs to clean the rust off before Kashering the pots. Similarly it is possible to derive from the current verse (in which the Hebrew word "Ach" is also used) that before Shabbat one needs to clean the "rust" off one's body, and to purify himself by doing repentance in preparation for Shabbat, in order to enter Shabbat when he is clean. And then he will be able to receive the Shabbat with perfection. (from the Sefat Emet)</span><br />
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<span style="font-size: large;">"...it is a sign forever..." (Shemot 31:17) </span></h3>
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<span style="font-size: large;">The Shabbat is like a sign. Just as in the case of a store, even if it is closed, all the time that the sign is hanging at the entrance, it's an indication that the store will be open in the future. But if the sign is taken down it's an indication that the store will never open again. Similarly, regarding the Shabbat, if it happens that G-d forbid a Jew stumbles in a sin, all the time that he still observes the Shabbat it's an indication and evidence that he is a Jew who has a connection in his heart to the Holy One Blessed Be He. But if he doesn't observe the Shabbat, the sign is removed and it's evidence that he doesn't have any connection to the Holy One Blessed Be He and the Torah. (from the Chafetz Chaim)</span><br />
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<h3>
<span style="font-size: large;">"...and he put on his face a mask." (Shemot 34:33)</span></h3>
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<span style="font-size: large;">The Kli Yakar says that Moshe was a very humble and shy person, and that everyone looked at him, and therefore he put a mask on his face because he felt embarrassed. But when he came to learn Torah from Hashem he took off the mask because (as it says in Pirkei Avot Chapter 2) "the bashful person cannot learn". </span><br />
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<span style="font-size: large;">"...Carve for yourself..." (Shemot 34:1)</span></h3>
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<span style="font-size: large;">Rashi says about this verse, "the chips shall be yours". And from the point of view of Mussar (Ethics), when you see on yourself something which is "chipped" or defective in any way, you should not blame this on other people, but reallize that "all the chips are yours", you are responsible for all of it. </span><br />
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<h3>
<span style="font-size: large;">"...the chips shall be yours. From this Moshe became wealthy..." (Rashi on Shemot 34:1)</span></h3>
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<span style="font-size: large;">Another explanation of Rashi's comment that "the chips shall be yours", is that the chips are a reference to the little bits of free time that a person doesn't usually pay attention to. But if a person would take advantage of those small bits of free time that seem to crumble into nothing because of their briefness, he will be able to merit to great wealth. If he will gather up those small time segments (and use them for learning Torah), they will add up to many hours and he will merit to be rich in his Torah knowledge because of them.</span><br />
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<span style="font-size: large;">"You shall not make yourselves molten gods." (Shemot 34:17)</span></h3>
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<span style="font-size: large;">Immediately after this verse it is written: "You shall observe the Festival of Matzot". (Shemot 34:18) Why are these verses next to each other, and what is the connection between the two of them? The reason is that on Erev Pesach (the time before Passover), because of much distress and the pressure of the work, it is possible G-d forbid to become angry. And behold, "everyone who is angry it is as if he is worshipping idols" (Gemara Shabbat 105b). And that is the reason for the juxtaposition of the Festival of Matzot next to the sin of idol worship. Similarly the Be'er Haitev brings in the name of the Rokach, that a person should not say ""how much hardship there is in this Pesach", because that is the statement of the Rasha (the wicked one of the four sons discussed in the Passover Hagaddah) who said "What is this work to you?"</span><br />
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<h3>
<span style="font-size: large;">The Torah Portion of "Ki Tisa" has 139 verses, 4 positive commandments and 5 negative commandments. </span><span style="font-size: large;">The Haftorah is "Vayehi Yamim Rabim" (Melachim Aleph 18)</span></h3>
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<span style="font-size: large;">The 9 Mitzvot in the Torah Portion of Ki Tisa are:</span></h3>
<span style="font-size: large;">1. The positive commandment, to give the half shekel donation (Shemot 30:13)</span><br />
<span style="font-size: large;">2. The positive commandment, for the Kohanim to wash their hands and feet at the time of their service (Shemot 30:19)</span><br />
<span style="font-size: large;">3. The positive commandment, to anoint Kohanim and Kings with the anointing oil (Shemot 30:25)</span><br />
<span style="font-size: large;">4. The negative commandment, not to use anointing oil for personal use (Shemot 30:32)</span><br />
<span style="font-size: large;">5. The negative commandment, not to prepare anointing oil for personal use (Shemot 30:32)</span><br />
<span style="font-size: large;">6. The negative commandment, not to prepare Ketoret (incense) for personal use (Shemot 30:37)</span><br />
<span style="font-size: large;">7. The negative commandment, not to eat or drink from idolatrous offerings (Shemot 34:15)</span><br />
<span style="font-size: large;">8. The positive commandment, to observe the Sh'mittah year (Shemot 34:21)</span><br />
<span style="font-size: large;">9. The negative commandment, to not eat mixtures of meat and milk that have been cooked together (Shemot 34:26)</span><br />
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<span style="font-size: large;">We say Borchi Nafshi</span><br />
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<span style="font-size: large;">May you have a light-filled and happy Shabbat.</span><br />
<span style="font-size: large;">Shabbat Shalom</span><br />
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-29050194031045382042018-02-27T20:03:00.002-08:002018-02-27T20:03:18.317-08:00Purim 5778<h2>
<span style="font-size: large;">Purim - Megillat Esther </span></h2>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">The entire story of the miracle of Megillat Esther took place over a period of nine years. It began in the third year of the reign of King Achashveirosh, at the time when they killed Vashti. In the seventh year of the reign of King Achashveirosh he took Esther as a wife, and in the twelfth year of his reign was the decree of Haman. And at the time when they killed Vashti, not a single Jew foresaw that there would be a connection between that event and the salvation of Israel. It was only afterwards when Achashveirosh took Esther that they began to understand a little bit that there might be a connection. And it was only after nine years when the decree of Haman occurred, and by means of Esther the decree was cancelled, that they understood the preceding events. They saw that all those events had been connected together in order to save them from the decree of being destroyed and killed. And so it will be in the future to come when the Holy One Blessed Be He reveals Himself in His great Compassion and Kindness, at that time all of us will understand that all the events that occurred throughout all the years have been connected together for the purpose of the future redemption, may it occur speedily in our days, Amen.</span><br />
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<h3>
<span style="font-size: large;">"And he raised (in Hebrew: "Omen") Hadassah..." (Megillat Esther 2:7)</span></h3>
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<span style="font-size: large;">The Hebrew word "Omen" has the same root as the Hebrew word "Emunah" (in English: Faith). The meaning of this is that Mordechai the Tzaddik trained Esther to have faith that everything that happens to her is all a result of Divine Providence.</span><br />
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<h3>
<span style="font-size: large;">"...the silver is given to you..." (Megillat Esther 3:11)</span></h3>
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<span style="font-size: large;">The Gematria (numerical value of the letters) for the Hebrew word "HaKesef" (in English: "the silver") is 165. Also the Gematria for the Hebrew word "HaEitz" (in English: "the tree") is 165. Ahashveirosh hinted to Haman that "the silver is given to you", that in the end he would be "hung on the tree". (from Tosefot)</span><br />
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<h3>
<span style="font-size: large;">Why is the name of the holiday called Purim?</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">There are those who ask why the name of the holiday is called "Purim" (based on the Hebrew word "Pur", meaning "lottery"), shouldn't it have been called "Yom HaHatzala", the day of salvation? The explanation is that when Achashveirosh said to Haman "..and the people to do with it as is good in your eyes" (Megillat Esther 3:11), he should have immediately gone to battle to kill Israel, but it came up in his mind that it would be better to do a lottery and not to begin immediately. Therefore there was more time to pray and within four days of the decree they hanged Haman on the tree. The decree was on the 13th of Nisan and they hanged him on the 16th of Nissan. From this we see the power of prayer.</span><br />
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<h3>
<span style="font-size: large;">"...and fast for me, and don't eat and don't drink for three days.." (Megillat Esther 4:16)</span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">There is a difficulty in this verse, for there seems to be an unnecessary repetition; since it said "fast for me", isn't it obvious that they aren't eating and drinking? And the explanation is, that during those three days was also the first day of Passover, and there is a requirement from the Torah to eat Matzah and drink the four cups of wine. And that is what Esther was saying, "fast for me", and even though the Yom Tov of Passover comes out during those days, in any event don't eat Matzah. And don't drink the four cups of wine. And Esther's intention in this was that if they didn't fulfill the Mitzvot of the holiday of Passover, this would show the Heavens how the world would look without the people of Israel. Just as now they are not fulfilling the Mitzvot of the night of the Seder, so it would be if G-d forbid there would be a decree of destruction, and by means of this Mercy would be aroused in the Heavens to cancel the decree.</span><br />
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<h3>
<span style="font-size: large;">"For the Jews there was Light and Happiness and Rejoicing and Honor." (Megillat Esther 8:16) </span></h3>
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">In the Gemara "Megillah", it says that Light means Torah, Happiness means Yom Tov, Rejoicing means Mila (Circumcision) and Honor means Tefillin (Phylacteries). The question is, why are these written only as a hint, it could have been written explicitly "Torah, Yom Tov, Mila, and Tefillin"? But the explanation is that Israel rose at that time to such a great level that they felt that the Torah was their light, that Yom Tov was their happiness, that Mila was their rejoicing, and that Tefillin was their most precious, honored object. (from the Sefat Emet)</span><br />
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<h3>
<span style="font-size: large;">Purim Sameach! (Happy Purim!)</span></h3>
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-22005401857149176882018-02-22T10:19:00.000-08:002018-02-22T10:19:01.998-08:00Tetzaveh & Zachor 5778<blockquote class="tr_bq">
<h2>
<span style="font-size: large;">The Torah Portion of "Tetzaveh & Parshat Zachor" </span></h2>
<blockquote class="tr_bq">
<span style="font-size: large;"><br /></span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span></blockquote>
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<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span></blockquote>
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<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span></blockquote>
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<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span></blockquote>
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<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span></blockquote>
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<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span></blockquote>
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<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span></blockquote>
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<span style="font-size: large;">"And you will command..." (Shemot 27:20)</span></h3>
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<span style="font-size: large;">The word "command" linguistically indicates encouragement, and apparently this presents a difficulty. Why is this language of encouragement used in the Torah Portion of Tetzaveh, whereas in the Torah Portion of T'rumah in which the main donations for the Mishkan (Tabernacle) were discussed, this language of encouragement was not used at all? The explanation is that it is easier to give a lot at one time, than to give even a little bit but on a regular, daily basis. Therefore, the lighting of the Menorah which was done on a regular, daily basis, requires encouragement. (from the Gaon HaRav Chaim Shmuelevitz) </span></blockquote>
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<span style="font-size: large;">"...crushed for illumination..." (Shemot 27:20) </span></h3>
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<span style="font-size: large;">Rashi explains, that the olives are crushed for illumination but not crushed for "Menachot" (meal-offerings). A person needs to be "crushed", that is broken in his own eyes, but only on condition that this will be for the purpose of "illumination", and that he doesn't come because of that to sadness and bitterness, G-d forbid. That is to say, that he does not come because of this to "Menachot" (meal offerings), which in Hebrew is linguistically related to weakness.</span></blockquote>
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<span style="font-size: large;">"Tarshish and Shoham and Yashfeh" (Shemot 28:20) [Translator's note: These are names in Hebrew of three of the precious stones on the Choshen (breastplate) of the Kohen HaGadol.] </span></h3>
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<span style="font-size: large;">The Yashfeh was the stone of the tribe of Benyamin, and the Ba'al HaTurim says this is hinted at by the Gematria (numerical value of the Hebrew letters of the words). The Gematria of Yashfeh with the Kollel (one more for the word itself) is equal to the Gematria of Benyamin son of Yaakov. In the Gemara there is a story told about Dama Ben Netina. The Jews came to buy from him a Yashfeh stone for the Choshen (breastplate), but since his father was sleeping at that time on top of the chest in which the Yashfeh was stored, he didn't want to wake him up. He honored his father, even though he lost a lot of money because of it. In reward for this, he received a reward from Heaven that made him wealthy after that. His cow gave birth to a Para Adumah (Red Heifer), and the children of Israel bought it from him for a great amount of money. The Meshech Chachma clarifies why the stone from Benyamin had been lost. All of the tribes caused sorrow to their father in the sale of Yosef, and even Yosef caused him sorrow about it because he didn't notify his father that he was in Egypt because he was afraid of the Cherem. (His brothers had imposed a condition of Cherem, ex-communication, on anyone who told their father about the sale.) But Benyamin honored his father (since he didn't participate in causing him sorrow through the sale of Yosef), and therefore the Shechina dwelled in his portion. Therefore when the stone of Benyamin was lost, the Holy One Blessed Be He showed them the greatness of the Mitzvah of honoring one's father through Dama Ben Netina, and this was precisely with the stone of Benyamin, because Binyamin had honored his father. </span></blockquote>
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<span style="font-size: large;">"... and the Choshen (breastplate) will not be loosened from upon the Ephod." (Shemot 28:28)</span></h3>
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<span style="font-size: large;">Why did the Torah emphasize the importance of the attachment of the Choshen and the Ephod to each other at all times? The "Chatam Sofer" says that the Sages said that the Choshen atones for the perversion of justice and the Ephod atones for idolatry. And these transgressions are connected to one another, for behold, the Sages said (in Sanhedrin) that anyone who appoints a judge who is not appropriate, it is as if he planted an Asheira (a tree which was worshipped as an idol) next the the Mizbeach (the sacrificial altar). Therefore, the Torah said to join the Choshen to the Ephod in order to teach us that these transgressions are equivalent to one another.</span></blockquote>
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<span style="font-size: large;">"And you shall make the Me'il...the opening of its head shall be folded over within it, its opening shall have a border all around...a golden bell and a pomegranate" (Shemot 28:31-34) </span></h3>
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<span style="font-size: large;">The Sages say that the Me'il (the robe of the Kohen HaGadol) atones for the sin of Lashon Hara (evil speech). The reason is, that there ought to be something that has a sound in order to atone for Lashon Hara, which occurs through sound, and the Me'il has a sound emanating from its bells. In addition, the Me'il was folded over at its top opening, to hint that one needs to greatly guard himself in order to keep his mouth closed. And also "a golden bell and a pomegranate" comes to hint to us that on the one hand, one needs to keep his mouth closed like a pomegranate and not speak forbidden speech, for the pomegranate is like an egg which is sealed and doesn't have a mouth. And on the other hand, when one's speech is for a holy purpose he shouldn't keep quiet but rather open his mouth, like the bells that made a sound for the purpose of holiness, as it is written "its sound shall be heard when he enters the Sanctuary" (Shemot 28:35), meaning that when it comes to a matter of holiness the sound of one's voice should be heard (for example, when praying or learning Torah). In addition the Chafetz Chaim writes that if one does so (that is, closes his mouth to avoid forbidden speech, but makes his voice heard for the purpose of holiness), "his voice will be heard when he enters the Sanctuary", that is to say, that his prayers will be accepted.</span></blockquote>
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<span style="font-size: large;">All the Clothing of the Kohen HaGadol serves as an Atonement</span></h3>
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<span style="font-size: large;">These are the things that the clothing of the Kohen HaGadol atones for: The Mitznefet (mitre) atones for having a coarse spirit. The Tzitz (golden plate on the mitre) atones for brazenness, and for blood that was dashed or fat that was burned (in the Temple) in a state of impurity. The Choshen (breastplate) atones for the perversion of justice. The Me'il (robe) atones for Lashon Hara (evil speech). The Ephod (apron) atones for idolatry. The Avnet (girdle) atones for improper thoughts. The K'tonet (tunic) atones for bloodshed. The Michnesayim (breeches) atones for immorality.</span></blockquote>
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<span style="font-size: large;">"And I will dwell among the children of Israel" (Shemot 29:45) </span></h3>
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<span style="font-size: large;">It is told about one of the early Tzadikim (Righteous Men), that when he was still a little boy, his father said to him: "If you tell me where the Holy One Blessed Be He is, I will give you one gold coin". The little one answered: "If you tell me where he can't be found, I will give you two gold coins, because the Holy One Blessed Be He fills the whole world with His Glory".</span></blockquote>
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<span style="font-size: large;">The Mitzvah of Reading "Zachor"</span></h3>
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<span style="font-size: large;">The Rambam writes in the Sefer HaMitzvot, that we were commanded to remember what the Amalek did to us, that he hurried up to do evil to us, and that this will be stated year after year, so that we arouse our souls by means of the words in these passages to fight him and the people are encouraged to hate him until the Mitzvah will not ever be forgotten and and the hatred of Amalek will not be removed from the souls of the people with the passage of time...Behold, you see that Shmuel HaNavi, when he began to do this Mitzvah, how he did it. First he remembered Amalek's evil deeds, and then he commanded to kill them. And thus, it is brought that the Chafetz Chaim, ztzk"l would fill himself with hatred and anger against Amalek at the time when he heard the reading of "Zachor".</span></blockquote>
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<span style="font-size: large;">The Fast of Esther, Purim, and the Remembrance of the Half Shekel</span></h3>
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<span style="font-size: large;">On Wednesday, the 13th of Adar, is the Fast of Esther. After Mincha, the unwalled cities give a remembrance for the half shekel. On Thursday, the 14th of Adar, is Purim in the unwalled cities, and the walled cities give a remembrance for the half shekel after Mincha. Friday the 15th of Adar is Purim in the walled cities. One needs to be careful, at the time when he gives the remembrance for the half shekel, that he shouldn't say "this is for the half a shekel", because it is not appropriate at this time (since we don't have the Temple). Rather, he should say it's a "Zacher l'mechatzit hashekel" (remembrance for the half shekel). </span></blockquote>
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<span style="font-size: large;">The Torah Portion of "Tetzaveh" has 101 verses, 4 positive commandments and 4 negative commandments. </span></h3>
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<span style="font-size: large;">We take our two Torah Scrolls. In the first we read the weekly Torah Portion, and in the second we read for the Maftir in the Torah Portion of Ki Teitze, "Zachor". The Haftorah is: "Ko Amar Hashem Pakaditi" (Sh'muel Aleph 15)</span></h3>
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<span style="font-size: large;">The 8 Mitzvot in the Torah Portion of Tetzaveh are:</span></h3>
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<span style="font-size: large;">1. The positive commandment, to tend and kindle the lights of the Menorah in the Temple. (Shemot 27:21)</span></blockquote>
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<span style="font-size: large;">2. The positive commandment, that the Kohen Gadol and other Kohanim should wear special garments (Shemot 28:2)</span></blockquote>
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<span style="font-size: large;">3. The negative commandment, that the Choshen should not be detached from the Ephod (Shemot 28:28)</span></blockquote>
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<span style="font-size: large;">4. The negative commandment, that the Me'il (Robe) of the Kohanim should not be torn (Shemot 28:32)</span></blockquote>
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<span style="font-size: large;">5. The positive commandment, that the Kohanim should eat the meat of the Chatat and Asham offerings (Shemot 29:33)</span></blockquote>
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<span style="font-size: large;">6. The negative commandment, that a non-Kohen must not eat the sacrificial meat (Shemot 29:33) </span></blockquote>
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<span style="font-size: large;">7. The positive commandment, to offer the Ketoret (Incense Offering) on the Mizbeach Hazahav (Golden Altar) (Shemot 30:7)</span></blockquote>
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<span style="font-size: large;">8. The negative commandment, not to offer any other offering on the Mizbeach Hazahav (Golden Offering) (Shemot 30:9)</span></blockquote>
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<span style="font-size: large;">We say Borchi Nafshi.</span></blockquote>
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<span style="font-size: large;">"M'shenichnas Adar Marbim B'Simcha"</span></blockquote>
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<span style="font-size: large;">"When Adar begins Happiness Increases"</span></blockquote>
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span></blockquote>
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<span style="font-size: large;">Shabbat Shalom.</span></blockquote>
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span></blockquote>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-15417940735462830202018-02-13T09:26:00.001-08:002018-02-13T09:26:13.467-08:00T'rumah 5778<h2>
<span style="font-size: large;">The Torah Portion of "T'rumah" </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<h3>
<span style="font-size: large;">Why does Torah Portion of T'rumah (in English: an offering or donation), immediately follow the Torah Portion of Mishpatim (in English: judicial laws and ordinances)? </span></h3>
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<span style="font-size: large;">The Beit Levi explains that in the beginning before a man does the Mitzvah of giving Tzedaka (charity) wiith his money, he needs to see to it that his money was earned lawfully without the slightest dishonesty. For if he doesn't do that, the Tzedaka that he gives will not be effective for him at all. Similarly a Lulav which is stolen is disqualified, because it would be a Mitzvah which comes about by means of doing an Aveirah (transgression). Therefore the Torah told them first about"Mishpatim" (judicial laws and ordinances) and afterwards about the donation for the Mishkan (Tabernacle).</span><br />
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<span style="font-size: large;">"And they shall take (to) Me an offering". (Shemot 25:2) </span></h3>
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<span style="font-size: large;">The commentators ask, shouldn't it have been written "And they shall give"? The Sages say that more than the rich person gives to the poor person, the poor person gives to the rich person. By virtue of the poor person's acceptance of a donation from the rich person, the rich person is able to fulfill the great Mitzvah of Tzedaka. This is the explanation of "And they shall take" -- that the act of giving is in its very essence an act of taking.</span><br />
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<h3>
<span style="font-size: large;">"And they shall take (to) Me an offering". (Shemot 25:2) </span></h3>
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<span style="font-size: large;">It is written in the Tanach that "Mine is the silver and Mine is the gold" (Chaggai 2:8). It would therefore seem that it is not appropriate to speak of giving an offering to the Holy One Blessed Be He, since all the money really belongs to Him. But the explanation is that the main thing that the Holy One Blessed Be He requests from the Children of Israel is that when we give an offering to Hashem, we should give it with a full heart. That is why it is written "whose heart makes him willing" (Shemot 25:2). The physical act of donating is in itself not doing anything, since "Mine is the silver and Mine is the gold", but the act of giving with a full heart is the main point of the donation.</span><br />
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<h3>
<span style="font-size: large;">"From every man whose heart makes him willing you shall take (to) Me an offering." (Shemot 25:2)</span></h3>
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<span style="font-size: large;">The Zohar explains, that the intention of "from every man" in this verse is that it they could also take an offering from the "Eruv Rav" (the mixed multitude of people that went out from Egypt during the Exodus together with the Jewish people). And the Beit HaLevi adds to this explanation by referring to the Gemara in Bava Batra (Daf 10), where it is explained that someone who doesn't believe in Hashem and in reward and punishment, occasionally the kindness that he does is a transgression because the only reason he is doing it is for his own self-aggrandizement. For a Jew who believes, even if his intention is that in the merit of giving he will receive some benefit, it is considered a complete Mitzvah and the Gemara calls him a completely righteous person. But for someone who doesn't believe, it is necessary to accompany his giving with a good intention. And that is why it is written "Speak to the Children of Israel and they shall take (to) Me an offering" (Shemot 25:2); for the Jews who believe, there is no condition, but rather they will accept an offering from everyone, whoever gives. But "from every man", that is, from the "Eruv Rav", from someone "whose heart makes him willing you shall take (to) Me an offering"; there is placed a condition on them, that only if someone intends to give for the sake of Heaven, then they can take the offering, but if he intends to do it for his own benefit, they should not take it because it won't be considered as "Tzedakah" (a righteous act of charitable giving).</span><br />
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<h3>
<span style="font-size: large;">"From every man whose heart makes him willing you shall take (to) Me an offering." (Shemot 25:2)</span></h3>
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<span style="font-size: large;">At the time when the Chafetz Chaim was about to construct the building for his Yeshiva, a Jew came to him and said "Rabbi! Hashem graced me with wealth and I want to merit the great Mitzvah of constructing the Yeshiva entirely from my funds." The Chafetz Chaim answered him: "Your intention is praiseworthy, and Hashem should reward you for your good thoughts, but I cannot accept your offer. The building of a Yeshiva, a place of Torah, is a Mitzvah, and it is necessary to give every Jew the possibility of participating. Thus we find in the case of the Mishkan (Tabernacle). The Holy One Blessed Be He said 'From every man whose heart makes him willing you shall take (to) Me an offering'.(Shemot 25:2) According to the Sages, every single person in Israel had the financial capability to build the Mishkan all by himself. Nonetheless, the Torah commanded: 'From every man', so that every person in Israel would have a portion in the construction of the Mishkan."</span><br />
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<span style="font-size: large;">"...gold, silver, and copper" (Shemot 25:3)</span></h3>
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<span style="font-size: large;">There are 3 levels in those that give Tzedakah (charity): 1) the one who gives when he is healthy, 2) the one who gives in order to be saved from danger, G-d forbid, and 3) the one who is very sick, the Mitzvah is to give Tzedakah before his death, and these three categories are hinted at in the letters that spell "gold, silver, and copper". The word for gold in Hebrew is "Zehav", spelled with the Hebrew letters "Zayin", "Hey", "Bait". These are the Roshei Teivot (initial letters of the words of in the Hebrew phrase) "Z'eh H'anotain B'arie", which in English means, "This is the one who gives when he is healthy". The word for silver in Hebrew is "Kesef", spelled with the Hebrew letters "Kaf", "Samech", "Pey". These are the Roshei Teivot (initial letters of the words in the Hebrew phrase) "K'sheyaish S'akana P'otaiyach", which in English means, "When there is danger, open", that is open your hand to give Tzedakah, when there is a dangerous situation. The word for copper in Hebrew is "Nechoshet", spelled with the Hebrew letters "Nun" "Chet", "Shin", "Tav". These are the Roshei Teivot (initial letters of the words in the Hebrew phrase) "N'etinat Ch'oleh Sh'eamar T'nu", which in English means "the giving of a sick person who said to give".</span><br />
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<span style="font-size: large;">"Shoham stones and stones for the settings, for the Ephod and the Breastplate." (Shemot 25:7)</span></h3>
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<span style="font-size: large;">On the surface of things, these stones are the most precious, so why are they written last after the gold and the silver and the copper? The Ohr HaChaim HaKadosh explains this in accordance with what is written in Yoma, that the clouds brought the Shoham stones, etc., and if so, they didn't have to make an effort to bring them, and they didn't have any financial loss because of them. And this was not the case for the other items that Israel brought; they brought them from their own resources and made an effort to bring them, and therefore those other items are listed first.</span><br />
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<span style="font-size: large;">"And they shall make Me a Mikdash (Sanctuary), so that I may dwell among them". (Shemot 25:8) </span></h3>
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<span style="font-size: large;">Why was it written "among them"? Shouldn't it have said "within it", that is to say, within the Mikdash? The Alshich Hakodesh explained that the intention of this verse is that each one of us needs to make a Sanctuary within his own heart, so that it should be a dwelling place for the Shechina (Divine Presence). Thus, when the verse says "so that I may dwell among them", it means "within the heart of every single person".</span><br />
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<span style="font-size: large;">"And they shall make an Aron (in English: Ark)" (Shemot 25:10) </span></h3>
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<span style="font-size: large;">Regarding the ark it is written "And they shall make", in the plural. Regarding all the other vessels, it is written "And you shall make", in the singular. The reason the Ark is different is because the Torah was within the Ark, and the intention of this verse is to show us that all of us are equals when it comes to the Torah, since every single person has a portion in it. (from the Ohr HaChaim HaKodesh)</span><br />
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<span style="font-size: large;">"And they shall make an Ark of accacia tree-wood; two and a half Amot (in English, cubits) shall be its length, and one and a half Amot shall be its width, and and one and a half Amot shall be its height." (Shemot 25:10) </span></h3>
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<span style="font-size: large;">All the measurements of the Ark are not whole numbers: two and a half Amot, one and half Amot, and one and a half Amot. This is to hint that someone who learns Torah needs to regard his position as being at only the half-way point in his journey, and that he has not yet reached wholeness and completion. </span><br />
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<span style="font-size: large;">"And they shall make an Ark of accacia tree-wood...And you shall overlay it with pure gold". (Shemot 25:10-11) </span></h3>
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<span style="font-size: large;">Wood is a plant substance which continually grows; it develops without stopping and it also bears fruit. In contrast, gold is the substance which is most stable; it doesn't rot or get rusty, and it preserves its qualities against every external influence. The ark hints at the Torah, which has both the qualities of gold, in that it is eternal, and as well as the qualities of wood, in that it grows and causes others to grow. The person that occupies himself with Torah renews himself and grows without stopping because he finds within it an infinite depth.</span><br />
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<span style="font-size: large;">"And they shall make an Ark of accacia tree-wood...And you shall overlay it with pure gold". (Shemot 25:10-11) </span></h3>
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<span style="font-size: large;">They made the ark of wood and gold. This is a hint that the Torah belongs to everyone equally, whether we are poor or rich. The wood hints at poor people and the gold hints at rich people.</span><br />
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<span style="font-size: large;">"...from inside and from outside you shall cover it..." (Shemot 25:11)</span></h3>
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<span style="font-size: large;">The Ark hints at Talmidei Chachamim (Torah Scholars). Thus, what is meant by the phrase "from inside and from outside you shall cover it" is that a Torah Scholar needs to be the same on the inside as he is on the outside, as is discussed in the Gemara. Also on the outside and also on the inside it needs to be recognizable that he is a Torah Scholar. In addition the Beit Halevi explains, that one should not say, it's sufficient for the Torah Scholar if I provide him with essentials such as food so that his heart can be turn towards his Torah studies, but why does the Torah Scholar need to be glorified, and why should I increase my spending for him so that he should be dignified? On this, a hint comes to us from the verse "from inside and from outside you shall cover it...". That is to say, he should also look nice on the outside, for when one supports a Torah Scholar, he should financially cover both the "inside" and the "outside"; he should have inside his house what to eat, and also on the outside, he should look nice in the eyes of people in his clothing, and his apartment, and in all his matters.</span><br />
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<span style="font-size: large;">"The staves shall remain in the rings of the Ark; they shall not be removed from it." (Shemot 25:15)</span></h3>
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<span style="font-size: large;">The Ramban wrote that the reason it is forbidden to remove the staves is because of the great holiness of the Ark, so that one should not carry the staves when it is not necessary. And there are those who say that the Ark hints at those who learn Torah, and the staves hint at those who support the learning of Torah (such as by financial means, emotional encouragement, etc.). And this is the intention of this verse, that it is necessary to continue to support the learning of Torah without any interruption.</span><br />
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<span style="font-size: large;">"And the cherubim shall be spreading out wings above, screening with their wings over the ark-cover..." (Shemot 25:20)</span></h3>
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<span style="font-size: large;">The cherubim had the appearance of young children, and this is a hint to the Tinokot Shel Beit Raban (young children in the house of their Torah Teachers), who learn Torah. And that is the explanation of "screening with their wings", that they (the young children) are defending all of Israel and all of the world by means of their Torah learning, as the Sages stated: "The world would not exist except for the merit of the breath of the mouths of the young children learning Torah."</span><br />
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<span style="font-size: large;">"...their faces one towards another..." (Shemot 25:20)</span></h3>
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<span style="font-size: large;">In the Gemara it is clarified that if Israel does the will of Hashem, then the faces of the cherubim are towards one another, but if G-d forbid they don't, then their faces are not pointed that way. And there is a hint in this verse that the intention of "doing the will of Hashem" is precisely "their faces one towards the other"; that each of us needs to worry not only about himself, but also about other people. But if he worries only about himself, then that is called "not doing the will of Hashem", G-d forbid.</span><br />
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<span style="font-size: large;">"...and He placed at the east of the Garden of Eden the cherubim..." (Breisheet 3:24)</span></h3>
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<span style="font-size: large;">Rashi says that the cherubim in this verse in the Torah Portion of Breisheet are angels of destruction, and in connection with the Aron the cherubim are a hint to Tinokot Shel Beit Raban (young children in the house of their Torah Teachers). This is because if the child is outside, we have "angels of destruction", and if he is inside the Mishkan (Tabernacle) he is holy, and we have "Tinokot Shel Beit Raban" (young children in the house of their Torah Teachers).</span><br />
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<span style="font-size: large;">"On three things does the world stand, on Torah, on Avodah, and on Gemilut Chasadim." (Avot 1:2)</span></h3>
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<span style="font-size: large;">In the Mishkan we find hints to the three things which the world stands upon: Torah, Avodah (Divine Service), and Gemilut Chasadim (Acts of Kindness). There were 48 boards within the Mishkan, in parallel to the 48 ways of acquiring the Torah. The sacrifices represent Divine Service. And the middle bar (in Hebrew: Briach HaTikon) hints to Acts of Kindness. The Sages explain that the middle bar was made from the Eshel (tree) of Avraham Avinu a"h, where he received guests. It is written in the Targum of Yonatan Ben Uziel that the angels cut down the Eshel of Avraham and threw it into the sea, where it floated on the face of the waters. The angels shouted that the wood was from the Eshel of Avraham, so the Children of Israel took it and made the middle bar from it. There were many miracles associated with the middle bar; its measure was 70 Amot and it entered into the walls of the Mishkan from its three sides completely, like a snake. All this comes to hint to us that if we do these three things (Torah, Divine Service, and Acts of Kindness), this will bring about the revelation of the Shechina (Divine Presence), just like in the Mishkan.</span><br />
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<span style="font-size: large;">The Mishkan vs. The Second Temple</span></h3>
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<span style="font-size: large;">The Sages say that within the Mishkan which was in the Wilderness, the revelation of Shechina occurred on a daily basis, just like on the day of Yom Kippur. Aharon the Kohen HaGadol was able to enter the Holy of Holies every day just like on Yom Kippur, and so was Moshe Rabeinu. But in the Temple of Hordus (in English: Herod), even though the Sages said that someone who did not see the building of Hordus never saw a beautiful building all his life, nonetheless the Kohen HaGadol was only able to enter within the Holy of Holies on the day of Yom Kippur. The revelation of the Shechina which occurred on Yom Kippur, did not occur every day. We see from this that even though from an external viewpoint the Temple was much more beautiful than the Mishkan (which was built from wooden boards and curtains); nonetheless, the main point is the internal aspect and not the external aspect.</span><br />
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<span style="font-size: large;">The Three "Crowns" in the Mishkan</span></h3>
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<span style="font-size: large;">There were three Crowns in the Mishkan: the Golden Crown of the Ark which represents the Crown of Torah, the Golden Crown of the sacrificial Altar which represents the Crown of the Kehuna (i.e., the Kohen or Priestly class), and the Golden Crown of the Table which represents the Crown of Kingship. (from Rashi) Similarly, there are 3 times that the word "V'Nishma" (in English: "And we will hear") occurs in the Torah, in parallel to these three Crowns. "Naaseh V'Nishma" ("We will do and we will hear") - this corresponds to the Crown of Torah (regarding the acceptance of the Torah in the Portion of Yitro and the Portion of Mishpatim, Shemot 24:7). "Y'Nishma Kolo" ("And its voice will be heard") - this corresponds to the Crown of the Kohen (in the Torah Portion of Tetzaveh, Shemot 28:35, regarding the M'eil, the Robe of Aharon HaKohen HaGadol). "V'Nishma Pitgam HaMelech" ("And the king's saying will be heard") - this corresponds to the Crown of Kingship (from Megillat Esther 1:20).</span><br />
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<span style="font-size: large;">"And you shall make it a border" (Shemot 25:25)</span></h3>
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<span style="font-size: large;">Regarding the Table, it is written: "And you shall make it a border" (Shemot 25:25). This comes to hint to us that at the table of a person during his meal, he needs to make a border around it, so that he doesn't fulfill all of his physical desires. (from Kli Yakar)</span><br />
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<span style="font-size: large;">"And the Menorah opposite the Table" (Shemot 26:35)</span></h3>
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<span style="font-size: large;">"And the Menorah opposite the Table" (Shemot 26:35) The Menorah hints to Torah, as it written, "A Candle is a Mitzvah and a Torah is Light". The Table hints to Parnassah, a Livelihood. And this is the intention of "And the Menorah opposite the Table", one thing faces the other. For if there is no flour (Parnassah) there is no Torah, and if there is no Torah there is no Parnassah. (from Meforshim)</span><br />
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<h3>
<span style="font-size: large;">"And the Menorah opposite the Table." (Shemot 26:35) </span></h3>
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<span style="font-size: large;">It is written by the Ramban, that by virtue of the Menorah there is an emanation of blessing and satisfaction to all of Israel, just as in the story about the prophet Elisha (Melachim II:4) -- by virtue of the cruze of oil, all of the vessels were filled with oil.</span><br />
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<span style="font-size: large;">The Torah Portion of "T'rumah" has 96 verses, 2 positive commandments and 1 negative commandment. The Haftorah is "V'Hashem Natan Chachmah" (Melachim Aleph 5) </span></h3>
<span style="font-size: large;">[There is a one week break in the four special Torah Portions that we read for Maftir (last Shabbat we read Shekalim and the Shabbat after this one we read Zachor).]</span><br />
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<span style="font-size: large;">The 3 Mitzvot in the Torah Portion of T'rumah are:</span></h3>
<span style="font-size: large;">1. The positive commandment, to build a Sanctuary (Shemot 25:8)</span><br />
<span style="font-size: large;">2. The negative commandment, to not remove the staves from the Ark (Shemot 25:15)</span><br />
<span style="font-size: large;">3. The positive commandment, to place the Showbread on the Table (Shemot 25:30)</span><br />
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<span style="font-size: large;">"M'shenichnas Adar Marbim B'Simcha"</span><br />
<span style="font-size: large;">"When Adar begins Happiness Increases"</span><br />
<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-29090489841031428582018-02-08T18:15:00.000-08:002018-02-08T18:15:03.298-08:00Mishpatim & Shekalim 5778<h2>
<span style="font-size: large;">The Torah Portion of Mishpatim - Shabbat Shekalim</span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<h3>
<span style="font-size: large;">"And these are the judgments (or ordinances) which you shall set before them." (Shemot 21:1) </span></h3>
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<span style="font-size: large;">In Hebrew this verse reads: "V'aileh hamishpatim asher tasim lifnaihem", and the Hebrew letters of each word in this verse form the initial letters of a Hebrew phrase which teaches us something about the judicial process. From the letters of "V'aileh", we get: "A person is required to investigate the legal decision". From "hamishpatim", we get: ""The judge is commanded to make a compromise before holding a trial"; from "asher": "if both sides want". From "tasim": "Listen to both of them speaking, together (that is, don't hear one side of the case without the other side being present)". From "lifnaihem": "Don't favor the person who is a wealthy philanthropist; act as a stranger to him". (from Baal Haturim)</span><br />
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<span style="font-size: large;">"And these are the judgments..." (Shemot 21:1) </span></h3>
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<span style="font-size: large;">Rashi says, just as the preceding (laws were given) at Sinai, so these (were given) at Sinai. The Chidushai Harim explains that these legal ordinances make logical sense, and we could have arrived at them from our own understanding (even if they hadn't been given at Sinai). Therefore, the Torah tells us that all the laws were given at Sinai, because we need to focus on the fact that we are following these laws because they are the will of Hashem, even though we could have arrived at them from our own understanding.</span><br />
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<span style="font-size: large;">"And these are the judgments..." (Shemot 21:1) </span></h3>
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<span style="font-size: large;">It is written in the Zohar that this refers to the arrangement of reincarnations (Gilgulim). The explanation is that when one person owes a debt to another person and doesn't return it, when he dies he is reincarnated as a horse or donkey, and the other person purchases him. In that way the person returns the debt to the other person. There was a story in Jerusalem that there was a man who had a donkey that worked for him much more than was usual. He went and asked a Tzaddik (highly righteous man) about it. The Tzaddik told him that someone remained financially indebted to him and the donkey was his reincarnation, and if he would say to him "You are pardoned", the donkey would stop doing that. And so it was; he told the donkey "You are pardoned", and the donkey died immediately. There is also a hint about this in the verse "For the horse of Pharaoh came..." Shemot (15:19), that he becomes reincarnated as a horse in order to pay off a debt. The word Pharoah in Hebrew is similar to the word for repayment.</span><br />
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<h3>
<span style="font-size: large;">"...which you shall set before them." (Shemot 21:1) </span></h3>
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<span style="font-size: large;">Rashi says, like a table which is set and prepared for eating before a person -- the meaning of this is that one should explain matters clearly to a student.. HaRav HaGaon R' Chaim Yehuda Yakovzon ztz"l explained this by way of analogy to a pharmacy. In truth, the shelves of a pharmacy are full of medications, but the medicines are not given out without a reason. They are only given to patients who need the medications. Similarly, Hashem told Moshe, until now we learned all kinds of essential Mitzvot, such as circumcision, Shabbat, and other similar Mitzvot. But this section of the Torah you only need to set before them, so that they will be prepared if occasionally it is necessary to administer a punishment. But it would be better if they didn't need to use these remedies at all.</span><br />
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<h3>
<span style="font-size: large;">"...and his master shall bore his ear through with an awl." (Shemot 21:5)</span></h3>
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<span style="font-size: large;">Why does he bore him through his ear with an awl? The word for awl in Hebrew is "Martzeiya" and this has the Gematria (numerical value of the letters) of 400. The Holy One Blessed Be He said, I took you out from a slavery of 400 years and I said that "For to Me are the children of Israel servants" (Vayikra 25:55), and this person went and acquired a master for himself; therefore he will be struck with an awl. The reason that the servant doesn't have his ear bored through when he begins his servitude, and only when he has served for six years, can be explained by way a parable which is brought in the beginning of Shaarei Teshuva by Rabeinu Yonah: There were two men who were in prison, and one of them made an underground tunnel and escaped while the second one remained behind. They began to punish the one who didn't flee with a severe beating, and he said to them, "Because I behaved nicely and didn't flee, do I deserve to be punished?" They answered him, "Here this is a prison and not a health spa, and therefore your friend who felt the suffering and punishment searched for strategies in order to escape. But since you don't feel any suffering in being here, it's appropriate that we should now give you suffering and punishment." Similarly, when the servant begins his servitude, there is no reason to bore his ear, but when he wants to remain after six years it's a sign that he doesn't feel the suffering of being a servant, and because of this he deserves to have his ear bored.</span><br />
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<h3>
<span style="font-size: large;">"...and he shall cause him to be completely healed." (Shemot 21:19) </span></h3>
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<span style="font-size: large;">In Hebrew this is written as "V'rapo yirapeh"; the root of the word for "heal" is repeated (twice). This is a hint that when one goes to a doctor, it is sometimes necessary to go repeatedly until one becomes healthy. But the Holy One Blessed Be He says, "I am Hashem Your Healer (or Doctor)" (Shemot 15:26), and here the root for the word "heal" is only written once. Hashem can heal us all at once.</span><br />
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<h3>
<span style="font-size: large;">"...and he shall cause him to be completely healed." (Shemot 21:19) </span></h3>
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<span style="font-size: large;">There is a dot in the Hebrew letter "Pay" within the Hebrew words "V'rapo yirapeh", which is a hint that sometimes when we go to a doctor for healing, there is still some remnant of the illness which continues to leave its mark upon us. But regarding the Holy One Blessed Be He, it is written "Rofecha" (without a dot, so the Hebrew letter is "Fay" instead of "Pay"). When He heals us, no remnant of the illness remains.</span><br />
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<span style="font-size: large;">"...and he shall cause him to be completely healed." (Shemot 21:19) </span></h3>
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<span style="font-size: large;">From this verse, permission is given to the doctor to heal. Someone once came to a Tzaddik and told him that he had a sick person in his household and that the doctors had despaired of the possibility of healing him. The Tzaddik answered him that the Sages say that the doctor has permission to heal but not to despair (or cause others to despair). The Admor of Kotzk ztz"l added, that there is a hint to this in the phrase "despair without knowledge" (in Hebrew "Ye'ush shelo m'da'at", referring to a discussion in Baba Metzia about whether one is required to return a lost object if the person doesn't yet know he lost it, but would have despaired of finding it if he knew he lost it). If someone has despaired, it's a sign that he doesn't have knowledge. </span><br />
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<span style="font-size: large;">"Ayin Tachat Ayin" (In English: "An eye in place of an eye...") (Shemot 21:24)</span></h3>
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<span style="font-size: large;">Rashi explains that this means money, that is: "if one blinded the eye of his fellow he pays him the value of his eye". The Gr"a says that this is hinted by the words "Tachat Ayin" in this verse, which literally translated into English means "underneath an eye". The word for eye in Hebrew is "Ayin", which is spelled with the Hebrew letters "Ayin", "Yud", and "Nun". If all the letters of the Hebrew alphabet are written vertically from the first to the last one, the letter in the Hebrew alphabet which comes under the Hebrew letter "Ayin" is "Pey", the letter which comes under the Hebrew letter "Yud" is "Kaf", and the letter which comes under the Hebrew letter "Nun" is "Samech". Together these three letters "Kaf", "Samech", and "Pey" spell the Hebrew word "Kesef", which means "money" in English. And there are those who explain that in this entire section of the Torah, first the deed is written and then afterwards the punishment, for example, "One who strikes a man so that he dies, shall surely be put to death." (Shemot 21:12), etc. But in this verse "An eye in place of eye..." (Shemot 21:24), first the punishment is written and then afterwards the deed. However, it is possible to say that also in this case the deed is first. And thus would be its explanation: "An eye", if you take out the eye of your fellow, then "in place of an eye" -- you need to pay him something in place of the eye, and what would be the thing "in place of an eye"? Money. </span><br />
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<span style="font-size: large;">"If you will persecute him -- for if he will cry out to Me, I will surely hear his cry" (Shemot 22:22)</span></h3>
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<span style="font-size: large;">The Gr"a asks why is it written "for if he will cry out", and it's not written " and he will cry out"? And he explains that if one person caused suffering to his friend, such as in the case of what Penina did to Chana -- and her intention was for the sake of Heaven because she wanted Chana to pray and cry out to Hashem -- also this is not a good thing. And that is the meaning of "for if he will cry out to Me, I will surely hear his cry". (That is, if you are persecuting him in order to get him to pray, even though your intention is good like Penina's was when she persecuted Chana, that's still not a good thing to do.)</span><br />
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<span style="font-size: large;">"If you will lend money to My people, to the poor person who is with you..." (Shemot 22:24)</span></h3>
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<span style="font-size: large;">One explanation is that even if the "poor person is with you", that is, even if you are also poor, in spite of that, help him. And there are those who explain the phrase "to the poor person who is with you", that you should not lend to the poor person publicly but only privately, and that is the meaning of "with you" -- privately, so that he won't be embarassed. And there are those who explain that the Hebrew word for "lend" (Talveh) is related linguistically to the Hebrew word "Levaya" (which means "accompany", and also refers to the funeral procession in which people accompany the deceased to his burial plot). What are the things which accompany a person to the Next World? The answer is -- money, that is to say, the Mitzvot such as Tzedakah (charity) that the person does with the money; that accompanies the person to the Next World. And that is the explanation of the words "with you" -- that the money which you lend "accompanies" you in the Future.</span><br />
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<span style="font-size: large;">"....and flesh in the field that has been torn you shall not eat; you shall throw it to the dog." (Shemot 22:30)</span></h3>
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<span style="font-size: large;">Rashi says that the dog receives a reward because he fulfilled the verse "...a dog will not sharpen its tongue..." (Shemot 11:7) at the time of the Jewish people leaving Egypt. The Da'at Zekainim says an additional explanation, that since the dog guards your flocks and your house, and is even willing to give up his life for your sake, if so, out of gratitude you should give him to eat the flesh which has been torn. And there are those who explain why the dog is called "Kelev" in Hebrew. The Hebrew word "Kelev" can be thought of as a compound word made up of two other Hebrew words, "Kol" (which means "all") and "Lev" (which means "heart"). The dog is "all heart" and totally dedicates himself to the master of the house.</span><br />
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<span style="font-size: large;">"People of holiness shall you be unto Me; and flesh in the field that has been torn you shall not eat..." (Shemot 22:30</span></h3>
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<span style="font-size: large;">If you will behave in a holy way, then Hashem will guard you from forbidden foods.</span><br />
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<span style="font-size: large;">"...and you shall not respond over a dispute..." (Shemot 23:2) </span></h3>
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<span style="font-size: large;">Rashi says that you should not disagree with the head of the Sanhedrin. And in the explanation of Rabenu Yonah it is written that you shouldn't answer during a disagreement when others are quarreling with you, but you should just keep quiet.</span><br />
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<span style="font-size: large;">"If you see your enemy's donkey lying under his burden..." (Shemot 23:5)</span></h3>
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<span style="font-size: large;">The simple explanation is that the donkey is lying under the burden, and the teachers of Mussar (Ethics) explain that this is hinting at the burden of the donkey's owner. That is to say, even if this man causes you suffering and is always burdensome to you, even so, ignore that and help him.</span><br />
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<span style="font-size: large;">"From a false matter you shall distance yourself..." (Shemot 23:7) </span></h3>
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<span style="font-size: large;">We find the language of "distance yourself" only in regards to falsehood, because we need to be especially careful about falsehood.</span><br />
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<span style="font-size: large;">"From a false matter you shall distance yourself..." (Shemot 23:7) </span></h3>
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<span style="font-size: large;">It is written that "A speaker of falsehoods will not be established before Hashem". A Tzaddik explained, that from one statement of falsehood one becomes distanced from the Holy One Blessed Be He, and that is the explanation of "distance yourself" -- that is, you will distance yourself from the Holy One Blessed Be He.</span><br />
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<span style="font-size: large;">"From a false matter you shall distance yourself; and one who is innocent and righteous, do not kill, for I shall not exonerate a wicked person." (Shemot 23:7)</span></h3>
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<span style="font-size: large;">On the surface of things, the ending of the verse is incomprehensible, for behold, the verse is speaking of someone who is innocent and righteous. And there are those who explain, behold, there is a Halacha (Jewish law) that says that if all of the judges find the accused person guilty then he is spared. And therefore, if the last judge reasons that the accused person is guilty but he sees that all the other judges besides him found him guilty, and in that case, if he also finds him guilty they will spare him, and therefore he wants to say that the accused person is innocent in order so that the judgment will come out that the person is guilty, on this the Torah says: "From a false mattter you shall distance yourself, and one who is innocent and righteous, do not kill". That is to say, don't say that he is innocent if you think that he is guilty; don't say that he is innocent and righteous in order to kill him. The Torah tells you, don't worry, "for I shall not exonerate a wicked person", I will already punish him in a different manner, for Hashem has many agents. (from the grandson of Rashi HaKodesh)</span><br />
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<span style="font-size: large;">"And these are the judgments..." (Shemot 21:1). </span></h3>
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<span style="font-size: large;">The first word of this verse in Hebrew is V'aileh, and the Hebrew letters of this word form the initial letters of the words "La'yehudim Hayta Ora V'Simcha" (in English -- "And the Jews had light and joy") from Megillat Esther 8:16. This is a hint to the beginning of the month of Adar.</span><br />
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<span style="font-size: large;">"We will do and we will hear" (In Hebrew: "Na'aseh V'Nishmah) (Shemot 24:7)</span></h3>
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<span style="font-size: large;">In the Torah there are two portions, the portion that we learn and the portion that we perform. The people of Israel accepts both the "Naaseh", that is the portion of the commandments that we perform, and also the "Nishma", that is the portion that we learn. And in truth there are Mitzvot for agricultural workers, and that is in the category of "Naaseh" for those agricultural workers, since it depends on their activity and work, and there are Mitzvot that the Kohanim do (which are in the category of Naaseh for them) and that is the service in the Temple. And these Mitzvot are not within the capability of everyone to perform, such as those who are not Kohanim; and the people who can't fulfill these Mitzvot by doing ("Naaseh"), fulfill these Mitzvot by means of learning, which is called "Nishmah".</span><br />
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<span style="font-size: large;">Parshat Shekalim - The Torah Portion about Shekalim (Shekels)</span></h2>
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<span style="font-size: large;">It is written in the Mishna that on the first of Adar they announce about the Shekalim. In the time of the Temple it was a Torah Mitzvah that everyone would donate a half shekel to the office of donations in the Temple, in order to purchase with that money all of the public sacrificial offerings.</span><br />
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<span style="font-size: large;">The Sages established during the time when the Temple existed, that on the Shabbat right before the month of Adar (or on the Shabbat which fell on Rosh Chodesh Adar) they would read Parshat Shekalim, because on Shabbat all the people would gather in the synagogues and study halls. When they would hear about the obligation to donate the half shekel, they would be reminded and encouraged to fulfill that Mitzvah. In our times when the Temple doesn't exist, and we don't have the sacrificial altar and sacrifices for our atonement, the Mitzvah of collecting the half shekel cannot be fulfilled. Nonetheless, we read this portion from the Torah on the Shabbat right before Adar, since "we compensate for the bulls with our lips" (Hoshea 14:3). May the reading be considered as if we fulfilled the Mitzvah in actuality.</span><br />
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<span style="font-size: large;">The Sages say that it was revealed and known before the Holy One Blessed Be He that in the future Haman would weigh out Shekalim to the King Ahashvairosh against Israel, and therefore Hashem commanded us to donate Shekalim so that our Shekalim would precede the Shekalim of Haman.</span><br />
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<span style="font-size: large;">The four Parshiot, special Torah portions which are read at this time of year before Passover, are: Shekalim (about the shekels), Zachor (about remembering Amalek), Parah (about the red cow) , and Hachodesh (about the month of Nisan). The names of the four portions give us hints about improving ourselves from an ethical (Mussar) point of view. 1. Shekalim - one needs to weigh his deeds (since the word for weighing has the same Hebrew root letters as Shekalim). 2. Zachor - one needs to remember Hashem (since the Hebrew word Zachor refers to remembering). 3. Para - one needs to purify himself (since the Parah Adumah, the red cow, was used for purification). 4. Hachodesh - one needs to renew himself (since the word for renewal has the same Hebrew root letters as Hachodesh, the month). </span><br />
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<span style="font-size: large;">M'shenichnas Adar Marbim B'Simcha (When Adar enters, we increase in happiness)</span></h3>
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<span style="font-size: large;">The Torah Portion of "Mishpatim" has 118 verses, 23 positive commandments and 30 negative commandments, for a total of 53 Mitzvot. Two Torah Scrolls are taken out. In the first we read the weekly Torah Portion. In the second we read the Maftir, the Torah Portion of Shekalim from the beginning of the Torah Portion of Ki Tisa until "Al Nafshoteichem". </span></h3>
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<span style="font-size: large;">The Haftorah is "Ben Sheva Shanim" (Malachim Beit 12)</span></h3>
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<span style="font-size: large;">This is Shabbat Shekalim and Shabbat Mevorchim for the month of Adar. Rosh Chodesh Adar is on Thursday and Friday. The Molad: Yom Chamishi at the hour 3:09, with 3 Chalakim.</span></h3>
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<span style="font-size: large;">The 53 Mitzvot in the Torah Portion of Mishpatim:</span></h3>
<span style="font-size: large;">1. The positive commandment, of carrying out the laws of an Eved Ivri (Jewish indentured servant) (Shemot 21:1)</span><br />
<span style="font-size: large;">2. The positive commandment, of designating a Jewish maidservant as a wife (Shemot 21:8)</span><br />
<span style="font-size: large;">3. The positive commandment, of redeeming a Jewish maidservant (Shemot 21:8)</span><br />
<span style="font-size: large;">4. The negative commandment, to not sell a Jewish maidservant to someone else (Shemot 21:8)</span><br />
<span style="font-size: large;">5. The negative commandment, to not diminish a wife's marital rights (Shemot 21:10)</span><br />
<span style="font-size: large;">6. The positive commandment, for a Beit Din to carry out the capital punishment of strangulation(Shemot 21:12)</span><br />
<span style="font-size: large;">7. The negative commandment, to not strike one's parents (Shemot 21:15)</span><br />
<span style="font-size: large;">8. The positive commandment, to pay full compensation for a non-fatal injury (Shemot 21:18)</span><br />
<span style="font-size: large;">9. The positive commandment, for a Beit Din to carry out the capital punishment of beheading (Shemot 21:20)</span><br />
<span style="font-size: large;">10. The positive commandment, for a Beit Din to give judgment about injury caused by an animal (Shemot 21:28)</span><br />
<span style="font-size: large;">11. The negative commandment, to not eat the flesh of a ox which has been stoned (Shemot 21:29)</span><br />
<span style="font-size: large;">12. The positive commandment, for a Beit Din to give judgment about damage caused by an open pit (Shemot 21:33)</span><br />
<span style="font-size: large;">13. The positive commandment, for a Beit Din to give judgment about a thief (Shemot 22:2)</span><br />
<span style="font-size: large;">14. The positive commandment, for a Beit Din to give judgment about damage caused by an animal grazing (Shemot 22:4)</span><br />
<span style="font-size: large;">15. The positive commandment, for a Beit Din to give judgment about damage caused by fire (Shemot 22:5)</span><br />
<span style="font-size: large;">16. The positive commandment, for a Beit Din to give judgment about responsibilities of guardianship of an unpaid guardian (Shemot 22:6)</span><br />
<span style="font-size: large;">17. The positive commandment, for a Beit Din to be careful to judge the claims made by the diffferent parties involved, in all the kinds of cases of guardianship (Shemot 22:8)</span><br />
<span style="font-size: large;">18. The positive commandment, for a Beit Din to give judgment about responsibilities of guardianship of paid guardians, and of renters (Shemot 22:9)</span><br />
<span style="font-size: large;">19. The positive commandment, for a Beit Din to give judgment about responsibilities of guardianship of borrowers (Shemot 22:13)</span><br />
<span style="font-size: large;">20. The positive commandment, for a Beit Din to give judgment in cases of seduction (Shemot 22:15)</span><br />
<span style="font-size: large;">21. The negative commandment, to not allow a practitioner of sorcery to live (Shemot 22:17)</span><br />
<span style="font-size: large;">22. The negative commandment, to not embarrass or take advantage of a convert with words (Shemot 22:20)</span><br />
<span style="font-size: large;">23. The negative commandment, to not take advantage of a convert financially (Shemot 22:20)</span><br />
<span style="font-size: large;">24. The negative commandment, to not oppress an orphan or widow (Shemot 22:21)</span><br />
<span style="font-size: large;">25. The positive commandment, to lend money to a poor person (Shemot 22:24)</span><br />
<span style="font-size: large;">26. The negative commandment, to not demand repayment of a debt from a poor person who doesn't have what to pay (Shemot 22:24)</span><br />
<span style="font-size: large;">27. The negative commandment, that the lender should not accept interest and the borrower should not pay interest on any loan (Shemot 22:24)</span><br />
<span style="font-size: large;">28. The negative commandment, to not curse a judge (Shemot 22:27)</span><br />
<span style="font-size: large;">29. The negative commandment, to not blaspheme (Shemot 22:27)</span><br />
<span style="font-size: large;">30. The negative commandment, to not curse a ruler (Shemot 22:27)</span><br />
<span style="font-size: large;">31. The negative commandment, to not withhold the gifts from the produce (such as Ma'aer, T'rumah, etc.) and not to confuse their order (Shemot 22:28)</span><br />
<span style="font-size: large;">32. The negative commandment, to not eat animals which are Treif because of being torn or having certain defects (Shemot 22:30)</span><br />
<span style="font-size: large;">33. The negative commandment, for a Beit Din to not hear the claims of one side of a dispute without the other side being present (Shemot 23:1)</span><br />
<span style="font-size: large;">34. The negative commandment, that judges may not accept testimony from unworthy witnesses (Shemot 23:1)</span><br />
<span style="font-size: large;">35. The negative commandment, that a majority of one is not sufficient to convict in capital or corporal cases (Shemot 23:2)</span><br />
<span style="font-size: large;">36. The negative commandment, that judges should not do anything to pervert justice or unfairly shift the feelings of the court against the accused (Shemot 23:2)</span><br />
<span style="font-size: large;">37. The positive commandment, that rules of law are determined by majority vote of the judges (Shemot 23:2)</span><br />
<span style="font-size: large;">38. The negative commandment, that judges may not show favoritism, even towards the poor (Shemot 23:3)</span><br />
<span style="font-size: large;">39. The positive commandment, to help unload a beast of burden (Shemot 23:5)</span><br />
<span style="font-size: large;">40. The negative commandment, to not pervert justice by even slanting a case against a wicked person (Shemot 23:6)</span><br />
<span style="font-size: large;">41. The negative commandment, to distance oneself from falsehood and not build a case on circumstantial evidence and supposition (Shemot 23:7)</span><br />
<span style="font-size: large;">42. The negative commandment, to not take a bribe (Shemot 23:8)</span><br />
<span style="font-size: large;">43. The positive commandment, to rest one's fields during the seventh year (Shemot 23:11)</span><br />
<span style="font-size: large;">44. The positive commandment, to abstain from all manner of creative work on Shabbat (Shemot 23:12)</span><br />
<span style="font-size: large;">45. The negative commandment, to not swear in the name of false gods (Shemot 23:13)</span><br />
<span style="font-size: large;">46. The negative commandment, to not incite others to idolatry (Shemot 23:13)</span><br />
<span style="font-size: large;">47. The positive commandment, to bring a Chagiga offering to the Beit Hamikdash on the Festivals (Shemot 23:14)</span><br />
<span style="font-size: large;">48. The negative commandment, that the Korban Pesach cannot be brought on the 14th of Nisan while we are still in possession of Chametz (Shemot 23:18)</span><br />
<span style="font-size: large;">49. The negative commandment, that we should cause the Korban Pesach offering to become invalidated by leaving over its fats till the morning (Shemot 23:18)</span><br />
<span style="font-size: large;">50. The positive commandment, to bring the first fruits to the Beit Hamikdash (Shemot 23:19)</span><br />
<span style="font-size: large;">51. The negative commandment, to not cook meat with milk (Shemot 23:19)</span><br />
<span style="font-size: large;">52. The negative commandment, to not make treaties with any of the 7 Canaanite nations or with idolaters (Shemot 23:32)</span><br />
<span style="font-size: large;">53. The negative commandment, to not permit idolaters a foothold in our land (Shemot 23:33)</span><br />
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<span style="font-size: large;">We say Borchi Nafshi.</span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span><br />
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-22953136949140558352018-01-30T07:12:00.004-08:002018-01-30T07:12:48.592-08:00Yitro 5778<h2>
<span style="font-size: large;">Appetizers for the Torah Portion of "Yitro" </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Alice Allegra Bat Miriam </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Nachum Natan Ben Chana and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"And Yitro heard..." (Shemot 18:1)</span></h3>
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<span style="font-size: large;">Rashi says that Yitro was called by seven names, and tells us that the reason why he was called by the name "Yeter" (which is word which implies something additional) is because one section of the Torah was added because of him: "And you shall see..." (Shemot 18:21). It has been asked, why does Rashi cite only "And you shall see..." (Shemot 18:21); aren't the words of Yitro also recorded in several verses prior to that? And the explanation is that the main point is the advice that Yitro gave to Moshe (to appoint judges to assist him), and what that was written before that were only questions to Moshe, such as (Shemot 18:14): "Why are you sitting alone?"</span><br />
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<span style="font-size: large;">"And Yitro heard..." (Shemot 18:1) (in Hebrew: "Vayishma Yitro")</span></h3>
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<span style="font-size: large;">Rashi explains, and what was the report that he heard and came? The splitting of the Sea of Reeds (Yam Suf) and the war against Amalek. The Hebrew word "Vayishma" (which means "And he heard") is spelled with the letters: Vuv Yud Shin Mem Ayin. These letters are Roshei Teivot (initial letters) for the words: "Sh'ma M'ilchemet A'malek V'kriat Y'am Suf, which means "He heard the war of Amalek and the splitting of the Sea (of Reeds). And it is necessary to explain, why was it precisely these two miracles which caused Yitro to come? But the answer is, that after there were so many miracles for Israel and the whole world knew about it, like what the Sages said on the verse "and the waters split" (Shemot 14:21), that all the waters in the world split (and not just Yam Suf), and in spite of all that, Amalek had the brazenness to come and wage war with Israel. Therefore, Yitro said, if there is so much evil in the nations (such as Amalek that still wanted to wage war against Israel after all those miracles), it is necessary to separate from them, and that is the explanation of "he heard and came".</span><br />
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<span style="font-size: large;">"And her two sons, of whom the name of one was Gershom, for he had said, 'I was a sojourner in a strange land'. and the name of (the other) one was Eliezer, 'for the G-d of my father came to my aid and saved me from the sword of Pharoah'" (Shemot 18:3-4)</span></h3>
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<span style="font-size: large;">Apparently, it would have been appropriate for the first son to be called Eliezer, because the miracle of the sword of Pharoah had already happened before Moshe came to Midian, so why did he give the name "Eliezer" only when he had his second son? And in addition, what kind of benefit was it to give a name to a son based on the concept that "I was a sojourner in a strange land"? In answer to these questions, the Chofetz Chaim says that at the time that Moshe came to Yitro, Yitro had not yet converted to Judaism, and Moshe was afraid that they (he and his family) might learn from Yitro's deeds. Therefore Moshe made haste to call his first son Gershom, for he said "I was a sojourner", for by means of this Moshe requested to establish that here in the land (of Midian) he is only in situation of being a sojourner in a strange land, and that it is not a place which is appropriate for serving Hashem. And there are those that say that behold, it is written in the Mechilta that Yitro said to Moshe that he is giving him his daughter Tzippora on condition that his first son participate in Avodah Zara (idol worship), and that was before Yitro converted to Judaism, and Moshe agreed with him. And there are those that question this, because how is it possible that he agreed? And the Baal HaTurim gives an explanation that Moshe knew that in the end he would certainly cause Yitro to return to the proper path and he would change his opinion. And since Moshe had agreed with Yitro (about the condition that this son would participate in idol worship), he didn't want to give the name "Eliezer" (which has a reference to one of the names of Hashem) to the first son. </span><br />
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<span style="font-size: large;">"...the name of one was Gershom...and the name of one was Eliezer..." (Shemot 18:3-4)</span></h3>
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<span style="font-size: large;">It has been asked, why is it written the second time also "and the name of one", rather than saying "and the name of the second"? And the explanation that the Sages say it that when Moshe went up to the Heavens he heard the Holy One Blessed Be He say "Rabbi Eliezer My son says that the Red Heifer is at the age of two years", and Moshe said -- if only that would be a descendent of mine! And that was Rabbi Eliezer HaGadol who descended from Eliezer (Moshe's son). And that was the meaning of the verse saying "and the name of one was Eliezer", that is, it was a reference to the one that was special, and this is Rabbi Eliezer HaGadol who was the teacher of Rebbe Akiva.</span><br />
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<span style="font-size: large;">"And Yitro rejoiced..." (Shemot 18:9) </span></h3>
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<span style="font-size: large;">The explanation is that he was happy, and according to the Midrash the explanation is that his flesh became prickly and he developed gooseflesh, because he was aggrieved over the destruction of Egypt. (from Rashi) [Translator's Note: The basis of Rashi's explanation is that the word in Hebrew "Vayichad" can be simply translated as "rejoiced", but it also has the same root letters as the Hebrew word for "prickly".] The Mashgiach HaRav HaTzaddik R' Yechezkel Levenshtein said to the students at the Mir Yeshiva in Shanghai during the frightful days of the Holocaust, that we see from this verse that it is natural that when someone hears of the sufferings of his people, even if he is disconnected from them for ten generations, he will nevetheless have his flesh become prickly. And if we currently hear about the sufferings of our fellow Jews and we don't feel anything and our flesh does not become prickly, this must only be because our sins and transgressions have caused our hearts to become stupid and our nature has changed (for the worse). Another explanation is that Yitro thought he was coming to the desert to live a life of sorrow and suffering in order to bring himself to the acceptance of the Torah. Now that he came to the desert and saw that they had everything good, he was aggrieved because the Torah was not being received in suffering, because the Sages say that we are given reward for one Mitzvah done in suffering more than for a hundred Mitzvot that are done easily. </span><br />
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<span style="font-size: large;">"And Yitro took ... and Aharon came and all the elders of Israel to eat bread with the father-in-law of Moshe before G-d" (Shemot 18:12)</span></h3>
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<span style="font-size: large;">The Ramban say that this was a festive meal for the celebration of a Brit (circumcision), because Yitro became a convert and was circumcised on that day.</span><br />
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<span style="font-size: large;">Yitro's Advice</span></h3>
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<span style="font-size: large;">Yitro's advice was that there would be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. There were 600 rulers of thousands, 6,000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens. The sum total of all the judges was 78,600. The judges needed to have four qualities: that they would be men of strength (that is, they needed to be wealthy), men with fear of Heaven, men of truth, and that they would hate financial gain (that is, that they would find bribery repugnant).</span><br />
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<span style="font-size: large;">"...every great matter they shall bring to you..." (Shemot 18:22)</span></h3>
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<span style="font-size: large;">Why was it stated in the advice of Yitro to Moshe that "every great matter they shall bring to you..." (Shemot 18:22), and afterwards when Moshe chose the judges it was stated: "the difficult matter they will bring to Moshe" (Shemot 18:26)? And the explanation is that Yitro who was a convert to Judaism thought that a legal Torah case involving a lot of money needed to be brought to a greater judge, which is how it is done by the other nations. Moshe said to him that for Israel, that is not the case; a judgement involving a small amount is the same as a judgment involving a larger amount. If a case is complicated and difficult, even if it only involves a small amount, it needs to be brought before a greater judge; and a judgment of a simple case, even if it involves a lot of money, the smaller judges can decide it. </span><br />
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<span style="font-size: large;">"In the third month from the Exodus of the Children of Israel from the land of Mitzrayim (Egypt), on this day they arrived at the Wilderness of Sinai. (Shemot 19:1)</span></h3>
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<span style="font-size: large;">On this day -- refers to Rosh Chodesh (the beginning of the month of Sivan), and Moshe did not go up on this day to the heights, since all of his ascendings at Mount Sinai were early in the morning. Therefore it is not possible to say that on the day that they came, he went up on Mount Sinai. On the second of Sivan, Moshe went up to the heights. Hashem said to him that if they would accept the Torah they would become "a kingdom of priests (that is to say rulers), and a holy people" (Shemot 19:6); and the congregation of Israel answered "we will do it" (Shemot 19:8). On the third of Sivan, Moshe said to Hashem that the congregration of Israel said "we will do it", and Hashem said to him that he would speak only with Moshe, and the rest of the people would hear in their homes. On the fourth of Sivan, Moshe went up to the heights and said to Hashem that they say that our will is to see our King, because there is a big difference between someone who hears from the mouth of a messenger and someone who hears directly from the mouth of the King. Hashem said to him, if so, they need to prepare themselves for three days, separating from their wives and setting boundaries around the mountain. </span><br />
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<span style="font-size: large;">"They journeyed from Rephidim and arrived at the desert of Sinai and they encamped in the desert (or wilderness); and Israel encamped there, opposite the mountain" (Shemot 19:2) </span></h3>
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<span style="font-size: large;">There are 3 preparations for receiving the Torah: 1) "They journeyed from Rephidim...", means that they left the trait of having weakness of hands, which is laziness. [Translator's Note: The basis for this interpretation is that although the word Rephidim is a place name, it is also similar to the Hebrew word "Refayon", which means weakness.] 2) "...and they encamped in the desert (or wilderness)", each one needs to regard himself as if he is a desert (or wilderness) in order to abandon his physical lusts and to humble himself. 3) "...and Israel encamped there, opposite the mountain", means that all of Israel were together in unity. (from the Ohr HaChaim)</span><br />
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<span style="font-size: large;">"They journeyed from Rephidim and arrived at the desert of Sinai and they encamped in the desert (or wilderness); and Israel encamped there, opposite the mountain" (Shemot 19:2) </span></h3>
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<span style="font-size: large;">The Hebrew word for "encamped" is not written in the plural, as are the other verbs in this verse, to say that they came to Mount Sinai "as one man, with one heart", for the Torah cannot be acquired unless there is unity.</span><br />
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<span style="font-size: large;">"...and Israel encamped there, opposite the mountain" (Shemot 19:2) </span></h3>
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<span style="font-size: large;">The word for encamped in Hebrew ["vayichan"] is similar to the word for "grace" or "favor" in Hebrew ["chein"]. And "opposite the mountain" is a hint about opposing the Evil Inclination. The Sages say that the Evil Inclination is similar to a mountain, and if everyone will find favor (or grace) in the eyes of his fellow, that is the greatest weapon we can have against the mountain which is the Evil Inclination. </span><br />
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<span style="font-size: large;">"So shall you say to the house of Yaakov and tell to the children of Israel" (Shemot 19:3)</span></h3>
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<span style="font-size: large;">The "house of Yaakov" refers to the women, and the "children of Israel" refers to the men. It is written in the Midrash, why did the giving of the Torah begin with the women? Because the commandment about the Tree of Knowledge was said by Hashem to Adam, so that he would tell Chava, and that commandment ended up being broken. Therefore in the giving of the Torah Hashem said "I will start to tell the women first" and that will be successful.</span><br />
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<span style="font-size: large;">"So shall you say to the house of Yaakov and tell to the children of Israel" (Shemot 19:3)</span></h3>
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<span style="font-size: large;">The Maharsha explains, that "So shall you say to the house of Yaakov" refers to the women, "and tell to the children of Israel" -- they, the women, will tell to the children of Israel who are the males, because it is the way of the woman to be present all day in the home and she educates the children of Israel when they are little.</span><br />
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<span style="font-size: large;">"...Go to the people and you will sanctify them today and tomorrow" (Shemot 19:10)</span></h3>
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<span style="font-size: large;">The Yetzer Hara (Evil Inclination), when he sees that someone is beginning to serve Hashem, he tells him to begin from tomorrow. And the advice for dealing with this is to answer the Yetzer Hara that you agree with him, on the condition that "you will sanctify ... today and tomorrow", also today and also tomorrow. And regarding Amalek, it is written, "go out to fight with Amalek, tomorrow" (Shemot 17:9), for it is known that Amalek represents the Yetzer Hara (Evil Inclination); you should fight with him on what that he tells you all the time to begin tomorrow.</span><br />
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<span style="font-size: large;">"All of Israel are guarantors [in Hebrew "aravin"] one for another". (Masechet Shavuot 39a)</span></h3>
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<span style="font-size: large;">There is an explanation that each one needs to be sweet to the other one, because although the Hebrew word "aravin" means guarantors (of loans) it is also is similar to a word in Hebrew which means sweetness.</span><br />
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<span style="font-size: large;">"...when the ram's horn sounds a long, drawn out blast, they may ascend the mountain." (Shemot 19:13)</span></h3>
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<span style="font-size: large;">When was that? According to Rashi, that was at the time of the construction of the Mishkan (the Tabernacle) on Rosh Chodesh Nissan, and according to Tosefot it was on the day of Matan Torah (the giving of the Torah). (Masechet Beitza 5b)</span><br />
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<span style="font-size: large;">The Shofar at Matan Torah (the Ram's Horn at the Giving of the Torah)</span></h3>
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<span style="font-size: large;">The Shofar at Matan Torah was from the ram of Yitzchak, from the left side, and also that was the Shofar in the Battle of Yericho. And the Shofar from the right side of the ram will be in the future to come (i.e., at the Geula HaShleima, the complete redemption).</span><br />
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<span style="font-size: large;">"And G-d spoke all these words, saying" (Shemot 20:1)</span></h3>
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<span style="font-size: large;">Rashi explains that the word "saying" means that on every single one of the statements of the Ten Commandments, Israel said "yes" to a positive commandment and "no" to a negative commandment. But, "I am Hashem your G-d ..." and "You shall have no other gods..." (Shemot 20:2-3) were said simultaneously (according to the Zohar Chadash at the end of the Torah Portion of Yitro). This is what is meant when it says in the Tehillim (62:12): "G-d spoke one thing, I heard two (Gematriot of Rav Y. HaChassid on the Torah Portion of Va'etchanan). And behold, at the time that the children of Israel heard the first two Commandments simultaneously, they were frightened and confused and didn't know what to answer. For if they would say "yes", it would be possible to misunderstand their words and think that G-d forbid they were saying "yes" on the prohibition of "You shall have no other gods before Me", and if they would say "no" it would be possible to misunderstand their words and think that they said "no" to the statement "I am Hashem your G-d...", and that they don't want to accept the Kingship and Oneness of His Blessed Name, G-d forbid. And regarding this problem they took advice from within their inner souls, and they all shouted as one voice "Hashem is Our G-d Hashem is One", and this statement was a good answer for both of the Commandments. For as is known, one needs to have intention at the time of reading the first verse of Sh'ma, "Sh'ma Yisrael Hashem Elokeinu Hashem Echad" (Hear Oh Israel, Hashem is our G-d, Hashem is One). When one says "Hashem Elokeinu" ("Hashem is Our G-d"), that is a reference to the first of the Ten Commandments, "I am Hashem your G-d". When one says "Hashem Echad" ("Hashem is One"), that is a reference to the Second of the Ten Commandments, "You shall have no other gods...". And this is what is hinted at when we say in the Zemirot (Songs) for Shabbat, "And everyone came in a covenant together, we will do and we will hear, were said in unity and they began and answered "Hashem is One". (from the Rav Sholom of Belz, may his memory protect us)</span><br />
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<span style="font-size: large;">"Do not take the name of Hashem your G-d in vain.." (Shemot 20:7)</span></h3>
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<span style="font-size: large;">It is appropriate to avoid swearing even about something that is true. The Hebrew word for "in vain" is L''shav, which is spelled Lamed Shin Vuv Aleph. These letters are the Roshei Teivot (first letters) of the words in the Hebrew phrase "L'o Sh'eker V'lo E'met", which means "Not Falsehood and Not Truth".</span><br />
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<span style="font-size: large;">"You shall not covet your fellow man's house...nor anything that belongs to your fellow man" (Shemot 20:14) </span></h3>
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<span style="font-size: large;">It can be asked, why was it stated "your fellow man's house", isn't that included in "anything that belongs to your fellow man?" And the answer that is given (tongue in cheek) is that if a person covets what another has because he has a nice house or other nice things, he is told to take into account that it's a package deal and if you get everything that belongs to your fellow man that also includes all the sorrows, obligations, and other difficulties.</span><br />
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<span style="font-size: large;">The Seven Mitzvot D'Rabanan (Rabbinic Mitzvot)</span></h3>
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<span style="font-size: large;">There are seven Rabbinic Mitzvot, as follows: 1) Chanukah, 2) Purim, 3) Eruvin, 4) Hallel, 5) Blessings over things we enjoy, 6) Lighting Shabbat candles, 7) Ritual handwashing.</span><br />
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<span style="font-size: large;">"The Torah that Moshe commanded us..." (Devorim 33:4)</span></h3>
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<span style="font-size: large;">There are 613 Mitzvot written in the Torah. The word Torah has the Gematria of 611, which are the number of Mitzvot that Israel heard from the mouth of Moshe, and there are two other Mitzvot, "Anochi..." (the positive commandment to believe in Hashem, in Shemot 20:2) and "Lo Yehye L'cha..." (the negative commandment, to not believe in any other gods, in Shemot 20:3) which were heard directly from Hashem. (from Makot 24)</span><br />
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<span style="font-size: large;">The Torah Portion of Yitro has 72 verses. </span><span style="font-size: large;">The Haftorah is "B'sh'nat Mot Hamelech Uziahu" (Yeshayahu 6)</span></h3>
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<span style="font-size: large;">The Torah Portion of Yitro has within it 3 positive commandments, 14 negative commandments, for a total of 17 commandments as follows:</span></h3>
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<span style="font-size: large;">1. The positive commandment to believe in Hashem (Shemot 20:2)</span><br />
<span style="font-size: large;">2. The negative commandment, to not believe in any god besides Hashem (Shemot 20:3)</span><br />
<span style="font-size: large;">3. The negative commandment, to not make idols (Shemot 20:4)</span><br />
<span style="font-size: large;">4. The negative commandment, to not bow to idols (Shemot 20:5)</span><br />
<span style="font-size: large;">5. The negative commandment, to not worship idols in any manner (Shemot 20:5)</span><br />
<span style="font-size: large;">6. The negative commandment, to not swear in vain (Shemot 20:7)</span><br />
<span style="font-size: large;">7. The positive commandment, to sanctify the Shabbat in words, i.e., Kiddush (Shemot 20:8)</span><br />
<span style="font-size: large;">8. The negative commandment, to not do work on Shabbat (Shemot 20:10)</span><br />
<span style="font-size: large;">9. The positive commandment, to honor father and mother (Sheomot 20:12)</span><br />
<span style="font-size: large;">10. The negative commandment, to not kill an innocent person (Shemot 20:13)</span><br />
<span style="font-size: large;">11. The negative commandment, to not have relations with another man's wife (Shemot 20:13)</span><br />
<span style="font-size: large;">12. The negative commandment, to not kidnap any Jewish person (Shemot 20:13)</span><br />
<span style="font-size: large;">13. The negative commandment, to not bear false witness (Shemot 20:13)</span><br />
<span style="font-size: large;">14. The negative commandment, to not covet what belongs to someone else (Shemot 20:14)</span><br />
<span style="font-size: large;">15. The negative commandment, to not make carved human images even for art (Shemot 20:20)</span><br />
<span style="font-size: large;">16. The negative commandment, to not build an altar of hewn stones (Shemot 20:22)</span><br />
<span style="font-size: large;">17. The negative commandment, to not stride by steps to the altar (Shemot 20:23)</span><br />
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<span style="font-size: large;">We say Borchi Nafshi.</span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-32094722946137867052018-01-24T15:56:00.002-08:002018-01-24T15:56:29.712-08:00Beshalach & Shabbat Shira 5778<h2>
<span style="font-size: large;">The Torah Portion of "Beshalach" , Shabbat Shira </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<h3>
<span style="font-size: large;">"...And Hashem did not lead them by the way of the land..." (Shemot 13:17). </span></h3>
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<span style="font-size: large;">Hashem did not lead Israel according to the natural way of the world, in which the drinking water arrives from above and the food arrives from below, but in the desert it was reversed; food came from above (the manna) and drinking water came from below (Miriam's well).</span><br />
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<h3>
<span style="font-size: large;">"...And the children of Israel were armed..." (Shemot 13:18). </span></h3>
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<span style="font-size: large;">[Translator's Note: The word "armed" in Hebrew has the same root letters as the word "five".] Rashi explains that one out of five came out and the rest died in the plague of darkness, and the Targum Yonatan explains that each one had five children. The B'air Yosef asks, how is it possible that each one had exactly five children? He explains that since four out of five died in the plague of darkness and those that remained accepted upon themselves the responsibility to care for the orphans of the 4/5 that died, therefore each one had five families. In the merit of this kindness there were miracles done for them, and the Targum Yerushalmi adds that it was in the merit of good deeds. Also there is a verse that says "and I remembered for you the kindness of your youth" (Yirmiyahu 2:2).</span><br />
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<h3>
<span style="font-size: large;">"...And Moshe took the bones of Yosef with him..." (Shemot 13:19) </span></h3>
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<span style="font-size: large;">The Sages say regarding Moshe "A wise heart will take Mitzvot..." (Mishlei 10:8), for everyone was busy with silver and gold while Moshe was busy with the bones of Yosef. The Sages say: "After a man's death silver and gold do not accompany him, only Torah and good deeds" (Pirkei Avot 6:9). That is what is meant by saying that he "took the bones of Yosef with him'" (Shemot 13:19), because to the upper realms [in the Next World] we take only Mitzvot. (from Kli Yakar)</span><br />
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<h3>
<span style="font-size: large;">"...Before Baal Tzefon..." (Shemot 14:2) </span></h3>
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<span style="font-size: large;">The Daat Zekainim asks how is it that Hashem said to return and gave them a road-mark to do so before Baal Tzefon? Isn't it forbidden to use a location of idol worship as a road-mark, as it says "...And you shall not mention the names of other gods" (Shemot 23:13)? His answer is, that this was because it was before the giving of the Torah.</span><br />
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<h3>
<span style="font-size: large;">"...And Pharoah said to the children of Israel..." (Shemot 14:3) </span></h3>
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<span style="font-size: large;">Rashi explains that this means "...And Pharoah said about the children of Israel". Another explanation is given by the Targum Yonatan, who says that Pharoah spoke to Datan and Aviram who remained in Egypt. It is asked, if they were wicked [and therefore wanted to stay in Egypt], shouldn't they have died in the plague of darkness? The answer is, they in truth did want to leave Egypt, and therefore didn't die in the plague of darkness. But they thought that since it was only for three days, it wasn't worthwhile to go out and afterwards to return. The secret that the Jews were going out and not returning was not told to them since they were Malshinim (Slanderers) who would have told Pharoah.</span><br />
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<h3>
<span style="font-size: large;">"...And Egypt will know that I am Hashem..." (Shemot 14:4) </span></h3>
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<span style="font-size: large;">The Gaon HaRav A.M. Shach ztzvk"l explains, for how much time did Egypt know Hashem? For just a moment before death, for until the very last moment they wanted to make war against Israel. From this we see how significant is the one moment that "they knew Hashem", for all the miracles and wonders were worthwhile just so that the Egyptians would know Hashem for one moment. All the moreso, the miracles and wonders were worthwhile for the sake of the children of Israel, who were meant to serve Hashem for all time [and not just for one moment].</span><br />
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<h3>
<span style="font-size: large;">"And Pharoah drew close..." (Shemot 14:10) </span></h3>
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<span style="font-size: large;">[Translator's Note: The word for "drew close" in Hebrew is "hikriv", which can also be translated as "to bring a sacrifice".] There are three explanations: 1) Pharoah went first to the war, 2) Pharoah offered a sacrifice to Ba'al Tzefon, and 3) Pharoah brought the Jews close to our Father in Heaven, since because of him Israel repented (did Teshuvah).</span><br />
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<h3>
<span style="font-size: large;">"Hashem will fight for you and you shall remain silent." (Shemot 14:14) </span></h3>
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<span style="font-size: large;">When they were leaving Egypt, why did the Jews need merits such as the blood of the Passover offering and the blood of circumcision, and here [at the splitting of the sea] it was said to them "you shall remain silent"? The explanation is that Hashem knew beforehand that here they would risk their lives in complete devotion to Hashem (Mesirut Nefesh), for example in the case of Nachshon [who entered the sea before it split], and where there is complete devotion to Hashem that is the greatest of all merits. (from Avnei Nezer) Similarly, it is asked, why didn't they build the Temple on Har Sinai where the Torah was given? The answer is that Har Hamoriah was a place where a Jew (Yitzchak) exposed his neck to be slaughtered for Hashem's honor, and therefore it was suitable to build the Temple there, since there is no other place which has a greater honor than that.</span><br />
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<h3>
<span style="font-size: large;">Before Kriat Yam Suf (the splitting of the Reed Sea)</span></h3>
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<span style="font-size: large;">Before the splitting of the sea at Yam Suf the children of Israel were divided into four groups. One group said we should shout against the Egyptians; the second said we should make war against them; the third said we should return to Egypt; and the fourth said we should fall into the sea, for it is preferable to die in the sea rather than dying by the sword. Moshe answered to each of the four groups in an appropriate way. To the group that said we should fall into the sea, he said "...do not be afraid, stand still and see the salvation of Hashem..." (Shemot 14:13). To the group that said we should return to Egypt he said "...for whereas you have seen the Egyptians today, you shall not see them ever again" (Shemot 14:13). To the group which said to fight with the Egyptians, he said "Hashem will fight for you..." (Shemot 14:14). To the group which said we should shout against them, he said "...and you shall remain silent" (Shemot 14:14). (from Yonatan been Uziel)</span><br />
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<h3>
<span style="font-size: large;">"Hashem will fight for you and you shall remain silent." (Shemot 14:14) </span></h3>
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<span style="font-size: large;">If Israel will guard themselves not to speak in the Bait Haknesset and remain silent, then the Holy One Blessed Be He will fight for them. (from the Zohar Hakodesh)</span><br />
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<h3>
<span style="font-size: large;">"...and the waters were split." (Shemot 14:21) </span></h3>
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<span style="font-size: large;">Rashi says all the waters in the world were split, and on a simple level this was in order to publicize the miracles throughout all the world. There are those that explain that this was in order to cause the Egyptians to err. Pharoah was a great king and had many wise counselors, so how could it be that they saw the waters splitting for Israel and were not afraid to enter? If they were seeing an open miracle for Israel how could they think that they could be saved? The answer is, that they saw that all the waters in the world were being split, and they said that this was not connected to Israel but was just a natural event. This is what the Targum means when it translates "the waters were piled up" (Shemot 15:8) as "the waters were intelligent"; the waters did something intelligent and cunning in order to cause Pharoah to err. But it can be asked, how did the waters do something that they weren't commanded to do? And also, why did the Egyptians deserve a punishment? Weren't they fulfilling the command of Hashem who said to Avraham "and they will enslave them and they will oppress them"? (Breisheet 15:13) However, it is because the Egyptians went beyond the decree of enslavement. Hashem didn't tell them to throw the boys into the Nile river, or to put the children into the walls. If so, the waters said, just as the Egyptians went beyond Hashem's decree, we also will go beyond what Hashem decreed. Also, with regards to the plague of darkness it says in the Psalms that "He sent darkness and it became dark" (Psalms 105:28), and the Sages explained, it became even more dark, "and they [the forces that increased the darkness] didn't rebel against His word" (Psalms 105:28). Why wasn't it considered a rebellion? Just as the Egyptians went beyond the decree of slavery, so it was permissible for the darkness to increase itself. (from B'air Yosef)</span><br />
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<h3>
<span style="font-size: large;">"...and the water was a wall for them..." (Shemot 14:22 and Shemot 14:29)</span></h3>
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<span style="font-size: large;">One time the word for "wall" in Hebrew is written "Choma" (in the verse Shemot 14:22 it is spelled fully, Chet-Vuv-Mem-Hey), containing the letter "Vuv", and a second time it is written "Choma" (in the verse Shemot 14:29 it is spelled Chet-Mem-Hey), without the letter "Vuv", so even though it is still pronounced "Choma", it visually looks like the Hebrew word "Chayma", which means "anger" in English. The Sages say that the tribe of Dan carried the idol of Micah with them, and because of that it is written "Chayma" (anger). Another explanation of why the word for wall is written two different ways, is that the first group entered into the sea and after that it became dry land, as it is written "and the children of Israel came within the sea on dry land" (Shemot 14:22), and they risked their lives with complete devotion to Hashem (Mesirut Nefesh), and regarding that group the word for wall is written "Choma" with a "Vuv". And afterwards, the second group entered the water, and regarding them it is written "and the children of Israel walked on the dry land in the midst of the sea" (Shemot 14:29), since they waited until it was dry and afterwards entered the water, and regarding them the word for wall is written like "Chayma" without a "Vuv", which indicates that there was "anger" because they didn't risk their lives to devote themselves to Hashem. (from the Gr"a)</span><br />
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<h3>
<span style="font-size: large;">"The sea saw and fled..." (Tehillim 114:3)</span></h3>
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<span style="font-size: large;">What did it see? The coffin of Yosef. Also by Yosef it is written "...and he fled outside." (Breisheet 39:13) The Holy One Blessed Be He said, the sea will flee before someone who fled from sinning. (from Midrash Tehillim)</span><br />
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<h3>
<span style="font-size: large;">"...And Israel saw the great hand..." (Shemot 14:31) </span></h3>
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<span style="font-size: large;">What caused Nachshon to hurry and enter the water? "The great hand" of the daughter of Pharoah that stretched out her hand and Hashem lengthened her arm. Nachshon said, I will enter the sea and Hashem will help, and that is what is meant by "...And Israel saw the great hand...".</span><br />
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<span style="font-size: large;">SHABBAT SHIRA:</span></h3>
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<span style="font-size: large;">"Then sang..." (Shemot 15:1)</span></h3>
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<span style="font-size: large;">The word for "sang" is written in Hebrew "Yashir" (which is actually in the future tense). The Baal HaTurim says, that this word "Yashir" consists of the letter "Yud" (which has the numerical value of 10) followed by the word "Shir" (which means "song"). There are 10 Songs: 1) the Song of the Sea, 2) The Song of the Well, 3) the Song of Ha'azinu, 4) the Song of Yehoshua, 5) the Song of Devorah, 6) the Song of Channah, 7) the Song of David, 8) the Song of Shlomo, 9) the Song of Chizkiyahu, and 10) the Song of the Future to Come -- may it come speedily in our days, Amen. Therefore it is not written "Az Shar" (in English: "Then sang"), but "Az Yashir" (in English: "Then will sing"), because in the future to come we will sing again, speedily in our days, Amen.</span><br />
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<h3>
<span style="font-size: large;">The Merit of Saying Songs of Praise</span></h3>
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<span style="font-size: large;">Rav Yisrael Ben Levi says that everyone that says songs of praise (Shira) in this world merits to say songs of praise in the Next World (from Sanhedrin 91). Everyone who says the song of the sea with great happiness, has all his sins forgiven. (from Midrash Tehillim 18)</span><br />
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<h3>
<span style="font-size: large;">"This is my G-d, and I will glorify Him..." (Shemot 15:2) </span></h3>
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<span style="font-size: large;">The Sages say, be glorious before him with Mitzvot - a beautiful Tallit, a beautiful Succah, etc. And it is necessary to understand why the explanation about beautifying the Mitzvot is connected to the Torah Portion of Shira (the Song of the Sea), for it should have been appropriate to reveal this concept in one of the Torah Portions which speaks of the fulfillment of the Mitzvot, such Tzitzit, Succah, etc. The explanation is that besides enabling Israel to pass through the Sea, Hashem added many more miracles in the Sea, as is explained in the Midrash: many kinds of fruits grew, and there were many kinds of plants, spices, sweet water, and windows within the walls of the sea, etc. Since Hashem added miracles for us much more than what was necessary, we should certainly add to the Mitzvot much more than what is required by law by making each Mitzvah beautiful and glorious as much as possible. (from Oznaim L'Torah) In addition, there are those that explain that if we look at Rashi in the Torah Portion Vayeitzei (29:35), he wrote "This time I will thank because I have taken more than my portion, and from now on I need to thank". [with regards to Leah when she bore more than 1/4 of Yaakov's children] It is clarified that the concept of thankfulness comes into play especially in response to recognition that we are getting more than we deserve. Therefore at the Sea we come to the expression of thankfulness by means of beautifying the Mitzvot because of the recognition and acknowledgement that we have received more than we deserved from the Holy One Blessed Be He. In response to that, we express our will to serve Hashem more than we are commanded to and required to. And there are those that say that the reason that Israel accepted upon themselves to beautify the Mitzvot, was that the fifth miracle which was done at the Sea (look at the Rav Ovadia Bartenura in Ethics of the Fathers Chapter 5 Mishne 4) was that the waters that "froze" on the floors of the Sea were not all in one piece but were like building blocks that were interlocked, and that certainly was in order to make it beautiful for Israel.</span><br />
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<h3>
<span style="font-size: large;">The Three Levels of the Egyptians' Punishment in the Shirat Hayam (Song of the Sea) </span></h3>
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<span style="font-size: large;">In the Shirat Hayam, verse 5 it is written "they descended in the depths like stone" (Shemot 15:5),</span><br />
<span style="font-size: large;">and in verse 10 it is written "they sank like lead" (Shemot 15:10) and in verse 7 it is written "it consumes them like straw" (Shemot 15:7). Rashi wrote that the most wicked ones, were like straw that was continually tossed about, going up and down; the intermediate ones were like a stone; and the best ones were like lead that sunk immediately. And it has been asked, that if so, the verses are not in the correct order, since it should either have been written first "straw", then "stone", and lastly "lead", or else first "lead", then "stone" and lastly "straw". And also there is another difficulty, how is it that the Egyptians were divided into three groups? There weren't any additional levels of wickedness (besides three)? And one wise man explained, that three groups of Egyptians chased after the Jews: 1) those that pursued the Jews because of the command of Pharoah, and they would have done so even it were against a different nation, 2) those who pursued because of their hatred of Israel, and 3) those who pursued in order to receive booty. And these groups are precisely in accord with the verses. "The chariots of Pharoah and his soldiers He threw in the sea" (Shemot 15:4); that was the first group that pursued because of the command of Pharoah, since usually the first soldiers are the professional military men, and since they didn't do this because of hatred of Israel but on the other hand they pursued in order to kill Israel, therefore, they are at an intermediate level, and "they descended in the depths like stone" (Shemot 15:5). After them came those who pursued because of their hatred of Israel; these were the most wicked ones, and about them it says "In Your abundant grandeur You shatter Your opponents...it consumes them like straw" (Shemot 15:7). The last ones who pursued were those who pursued in order to receive bounty, and therefore they were in back of the other groups of pursuers, as it says "The enemy declared, 'I will pursue, I will overtakee, I will divide the booty..." (Shemot 15:9). And since they didn't want to kill Israel but only wanted the booty, therefore "they sank like lead" (Shemot 15:10). And they said that to the Gaon Harav Chaim Kanievsky Shlita and he questioned, that according to this it presents a difficulty that we say every day in our prayers "and their pursuers You threw into the depths like a stone in turbulent waters", and pursuers refers to those who hate Israel, so why shouldn't they be like straw? And he answered immediately according to the Gemara Baba Batra (73b), as is explained there, that a stone when it is found in turbulent waters that are moving quickly, it moves around like straw, and also in our prayers when we say "like a stone in turbulent waters", our intention is to say, like straw.</span><br />
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<h3>
<span style="font-size: large;">"Moshe caused Israel to journey from Yam Suf (in English: "the Sea of Reeds"...) (Shemot 15:22)</span></h3>
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<span style="font-size: large;">Rashi says that the Children of Israel wanted to remain more time there in order to gather up silver and gold, and after that they came to Marah and they didn't have water, because the Holy One Blessed Be He wanted to show them that money (that is, silver and gold) isn't worth anything. For behold, they had a lot of money and they didn't have what to drink. Is it possible to drink silver and gold? (from Baalei Mussar -- The Masters of Ethical Teachings)</span><br />
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<h3>
<span style="font-size: large;">"...and Moshe became angry with them." (Shemot 16:20)</span></h3>
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<span style="font-size: large;">About what did he get angry with them? The Meshech Chachma explains that until they left over the Mannah and it became infested with worms, we can see that there was an amazing amount of Bitachon (trust) by Israel, that even though they were in a desolate wilderness and the Mannah appeared each day and was going to vanish, they didn't take more than what was necessary for that single day, and this was a constant test of their faith every day. But, when they left it over and it became infested with worms and stank, after that they saw that even if they attempted to store it up for the future, it would become infested with worms and stink, so the test of their faith was over with, and their high level of trust, and therefore, Moshe got angry with them.</span><br />
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<h3>
<span style="font-size: large;">Commandments regarding the Mannah</span></h3>
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<span style="font-size: large;">1. One Omer per person.</span><br />
<span style="font-size: large;">2. Not to leave any over till tomorrow (Datan and Aviram didn't fulfill this)</span><br />
<span style="font-size: large;">3. To prepare from the Mannah that appeared on Friday for Shabbat.</span><br />
<span style="font-size: large;">4. Not to try to gather it on Shabbat (Datan and Aviram didn't fulfill this)</span><br />
<span style="font-size: large;">5. To store a container of the Mannah, the next year, when they erected the Mishkan.</span><br />
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<h3>
<span style="font-size: large;">Miracles of the Mannah</span></h3>
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<span style="font-size: large;">They didn't take more and they didn't take less (than an Omer per person). It had all the tastes in the world except for garlic, onion, zucchini, melon, and eggplant, for these are not good for the nursing of babies (see Rashi in Beha'alotcha). On Friday, it was a doubled portion, and also on Erev Chag (the day before a Yom Tov) and Erev Yom Kippur (the day before Yom Kippur). On Shabbat the taste was different so that it tasted better than on the weekdays. On the day of Shabbat, it did not become infested with worms (even though it was left over from that which was the double portion gathered on Friday). At the end of 40 years from the 7th of Adar until the 16th of Nissan, it remained in their vessels and did not get wormy. It told everyone what his situation was, as it is said "K'zera Gad" (in English "like a coriander seed". In addition, the word "Gad" in Hebrew is similar to the Hebrew word "Magid", which means "to tell" in English).</span><br />
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<h3>
<span style="font-size: large;">"...go out to do battle with Amalek, tomorrow..." (Shemot 17:8)</span></h3>
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<span style="font-size: large;">Amalek hints at the Evil Inclination. The way of the Evil Inclination is to always postpone things till tomorrow. When the Evil Inclincation sees that someone is arousing himself to serve Hashem, it says to him "start tomorrow", in order to cool him off. And that is why it says in the verse "... go out to do battle with Amalek, tomorrow...". You should battle against it (the Evil Inclination) when it tells you "tomorrow", and not listen to it.</span><br />
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<h3>
<span style="font-size: large;">HAFTORAH: </span></h3>
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<span style="font-size: large;">"He asked for water (in Hebrew: "Mayim"), she gave him milk (in Hebrew: "Chalav")" (Shoftim 5:25)</span><br />
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<span style="font-size: large;">The letters which spell the Hebrew word for water ("Mayim") are "Mem", "Yud", and "Mem". These are the initial letters of the words in the question: "Matai Yavo Mashiach" (in English: "When will Mashiach come?"). The letters which spell the Hebrew word for milk ("Chalav") are "Chet", "Lamed", "Beit". These are the initial letters of the words which give the answer to that question: "Chayavim Lahzor Betshuvah" (in English: "We are required to return in repentance"). </span><br />
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<h3>
<span style="font-size: large;">TU B'SHVAT:</span></h3>
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<span style="font-size: large;">On Tu B'Shvat, there is a custom to eat different kinds of fruit from trees, and especially from the fruit of the Land of Israel, in order to fulfill the idea of making symbols for ourselves and to show that this day is the New Year for the Trees (in regards to the matter of Trumot and Maaserot, etc.). And it is customary to pray also for a beautiful Etrog.</span><br />
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<h3>
<span style="font-size: large;">Shabbat Shalom</span><span style="font-size: large;">The Torah Portion Beshalach has 116 verses. </span><span style="font-size: large;">The Haftorah is "V'Devora Isha Naviah" (Shoftim 4)</span></h3>
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<h3>
<span style="font-size: large;">The Torah Portion Beshalach has within it 1 negative commandment.</span><span style="font-size: large;">The negative commandment in Parshat Beshalach is the prohibition of leaving one's T'chum Shabbat (in English: Shabbat boundary) (Shemot 16:29)</span></h3>
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<span style="font-size: large;">We say Borchi Nafshi.</span><br />
<br />
<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-13177031653436747932018-01-18T13:38:00.001-08:002018-01-18T13:38:04.704-08:00Bo 5778<h2>
<span style="font-size: large;">The Torah Portion of Bo </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<h3>
<span style="font-size: large;">There are three plagues in the Torah Portion of Bo</span></h3>
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<span style="font-size: large;">"Bo" (Bait-Aleph) has the gematria of three, a hint that there are three plagues in this Torah Portion. (according to Ba'al Haturim)</span><br />
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<h3>
<span style="font-size: large;">"Come to Pharoah" (Shemot 10:1)</span></h3>
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<span style="font-size: large;">When Hashem said to Moshe to come to the house of Pharoah, He said to come (in Hebrew: "Bo") to Pharaoh, and when He told him to go to the water He said to go (in Hebrew: "Lech") to Pharoah. (according to Ba'al Haturim)</span><br />
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<h3>
<span style="font-size: large;">"Come to Pharoah". (Shemot 10:1) </span></h3>
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<span style="font-size: large;">A small child walking with his father sees a dog and becomes frightened. His father says to him, come with me, give me your hand and don't be afraid. Similarly, Hashem said to Moshe, "Come to Pharaoh", come with me and don't be afraid of the sorcery and the lions.</span><br />
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<h3>
<span style="font-size: large;">"For I have hardened his heart". (Shemot 10:1) </span></h3>
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<span style="font-size: large;">The Midrash says that the root of the word "hardened" ("Kaved") is similar to "liver" ("Kaved"). In the case of liver, the more it is cooked, the harder it gets and it doesn't absorb anything. Similarly, in the case of Pharoah, the more he is struck with plagues, the more he hardens himself and doesn't want to hear what is said to him.</span><br />
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<h3>
<span style="font-size: large;">"That I might show these My signs in the midst of them". (Shemot 10:1) </span></h3>
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<span style="font-size: large;">There are two signs which are a remembrance of the Exodus from Egypt: 1) Shabbat is referred to as a "sign forever", and 2) Tefillin are referred to as a "sign on your hand". This is what was meant by saying "That I might show these My signs in the midst of them"'. That is to say, because of the Exodus from Egypt we will have these two signs (of Shabbat and Tefillin). </span><br />
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<h3>
<span style="font-size: large;">"That one shall not be able to see the earth". (Shemot 10:5) </span></h3>
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<span style="font-size: large;">Rashi says that one who sees shall not be able to see. There are those that explain that locusts do not see, and the Sages say that someone who is blind eats more than he needs because his eyes don't help him to feel satiated, and therefore the locusts cause great damage to the produce. (according to the Kli Yakar)</span><br />
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<h3>
<span style="font-size: large;">"Stretch out your hand over the land of Egypt for (or, with) the locusts". (Shemot 10:12) </span></h3>
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<span style="font-size: large;">The Ohr HaChaim says that it's possible that Moshe attached a locust to his staff and stretched it out like that over the land of Egypt.</span><br />
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<h3>
<span style="font-size: large;">8 Kinds of Locusts</span></h3>
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<span style="font-size: large;">There are 8 kinds of locusts and in Hebrew these are called: arbeh, selam, chargol, chagav, gazam, yelek, chasil, and tz'latzal.</span><br />
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<h3>
<span style="font-size: large;">"And rested in all the borders of Egypt". (Shemot 10:14) </span></h3>
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<span style="font-size: large;">The Baal Haturim says the phrase "and rested" appears twice in the Torah: 1) "And He rested on the seventh day" (Shemot 20:11) and 2) "And rested in all the borders of Egypt" (Shemot 10:14). This teaches that the locusts rested on Shabbat.</span><br />
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<h3>
<span style="font-size: large;">"And he went out from Pharoah, and he entreated Hashem". (Shemot 10:18) </span></h3>
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<span style="font-size: large;">The Ramban writes in the name of Rabbeinu Chananel, that from the time of the prayer of Moshe Rabbeinu until now, there has not been a plague of locusts that causes damage in all of Egypt. And if locusts fall in the land of Israel and come to enter the border of Egypt, they don't eat from all the crops of the land (of Egypt) until today. And it is said, that this is something already known to everyone, and on this it is said (in Tehillim 105:2): "speak of all His wonders".</span><br />
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<h3>
<span style="font-size: large;">"...and afterwards there will not be any like it." (Shemot 10:14)</span></h3>
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<span style="font-size: large;">Rashi writes that the plague of locusts which occurred in the days of Yoel, of which it is said "there has never been anything like it" (Yoel 2:2), consisted of many different kinds of locusts, for there were together arbeh, yelek, chasil, and gazam. But the plague in the days of Moshe was only of one species, and something like that never was and never will be again. And the Ramban raises a question about this, for behold the Tehillim describes the plagues and it is written there (in Tehillim 78:46), "and He gave the chasil their crops and their efforts to the arbeh", and it is written (in Tehillim 105:34): "He spoke and brought arbeh and yelek without number". And the Mizrachi ztz"l explains the language of Rashi, that a plague of one kind like it, there never was. His interpretation is that in the plague in the days of Moshe, regarding the particular species of locust referred to as arbeh, something like that plague never happened before and never will happen again, and therefore we find that the plague in the days of Yoel was greater from the perspective that there were more kinds of locusts, for there were arbeh, yelek, chasil, and gazam, but in the plague in the days of Moshe there were only arbeh, yelek, and chasil. And the plague in the days of Moshe was greater than the plague in the days of Yoel because of the quantity of the specific kind of locust referred to as arbeh, for the arbeh in the days of Moshe was greater than the arbeh in the days of Yoel. But the Rashi text that the Mizrachi based his interpretation on has no "Vuv" on the word "Comohu" (in English: "similar to it"), whereas the Ramban's version of the Rashi text, like our version which we have today, does have "V'comohu" (in English: "and similar to it"), with a "Vuv" and this may account for the differing interpretations of the Ramban and the Mizrachi.</span><br />
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<h3>
<span style="font-size: large;">"...V'acharav Lo Yihyeh Cain." (In English: "...and afterwards there will not be any like it.") (Shemot 10:14)</span></h3>
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<span style="font-size: large;">The word "V'acharav" (in English: "and afterwards"), has the same Gematria (numerical values of the letters) as "V'afilu Bimai Yoel" (which means "and even in the days of Yoel"). And the words 'Lo Yihyeh Kain" (in English: "there will not be any like it") has the same Gematria (numerical values of the letters) as "Zehu Min Achad" (in English: "This is one kind"). (from Rav Ch. Putiel) </span><br />
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<h3>
<span style="font-size: large;">"They did not see one another nor did anyone rise from his place". (Shemot 10:23). </span></h3>
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<span style="font-size: large;">The greatest darkness is when one does not want to be concerned about another person. (from the Chidushi Harim)</span><br />
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<h3>
<span style="font-size: large;">"And also our cattle shall go with us". (Shemot 10:26) </span></h3>
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<span style="font-size: large;">The intention of this is that the animals will go of their own accord and with the desire that they will be offered as sacrifices. This is similar to what is written regarding Eliyahu on Mount Carmel, in which the bull which he offered ran with joy. (from Malbim)</span><br />
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<h3>
<span style="font-size: large;">"For thereof must we take to serve Hashem" (Shemot 10:26) </span></h3>
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<span style="font-size: large;">There are those that explain that also from Pharoah it is possible to learn something about how to serve Hashem. Even after he received so many plagues he still stood in his rebellion. Similarly, in the case of serving Hashem, even if occasionally there are difficulties or failures Chas V'shalom, we need to strengthen ourselves with more capacity and strength to serve Hashem. </span><br />
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<h3>
<span style="font-size: large;">"And we don't know (with) what we will serve Hashem until we come there". (Shemot 10:26) </span></h3>
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<span style="font-size: large;">In this world it is not possible to know if we did the Mitzvot and served Hashem appropriately, until we come to the Next World (Olam Haba) to give a judgment and accounting, and this is the explanation of "until we come there", that is to say, to the Next World. (from Chidushei Harim)</span><br />
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<h3>
<span style="font-size: large;">The Rav asked his students: in what ways was Pharaoh agreeing with Moshe and what not? </span></h3>
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<span style="font-size: large;">The students answered: In the beginning he didn't want to agree at all. Afterwards he agreed that they should offer sacrifices in the land of Egypt, and after that he agreed that they would go out of Egypt to sacrifice but only a short distance and not far away. Afterwards he agreed only to the adult men leaving, and after that he agreed that everyone would leave except for the animals. Finally in the end he agreed on everything, and also that they would take animals from him as well.</span><br />
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<h3>
<span style="font-size: large;">"Speak please in the ears of the people". (Shemot 11:2) </span></h3>
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<span style="font-size: large;">Why is it written "please" (in Hebrew: "Na") which is a language of request? This was so that the righteous one, Avraham, should not say that the promise "And they shall serve them and they shall afflict them" (Breisheet 15:13), was fulfilled for them by Hashem, but "... afterwards shall they come out with great possessions" (ibid), was not fullfilled for them by Hashem. (Rashi) And also there are those that say that since they were being commanded to request silver and gold, the act would be tainted by impure motives (the evil inclination) , even if it were being done for their own benefit. Thus Moshe said "please", a language of request; that is to say, I request from you to overcome the evil inclination.</span><br />
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<h3>
<span style="font-size: large;">"And let them ask every man of his fellow". (Shemot 11:2) </span></h3>
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<span style="font-size: large;">On one level, "his fellow" simply refers to the Egyptians, but another explanation is that every man should ask of his fellow Jew. The strategy behind this was as follows: if the rich Jews would give to the poor ones, then the Egyptians would also give silver and gold to them, because they would understand that a requirement of the Jewish festival was that everyone would need expensive clothing. And the Gr"a explains that first of all the Jewish people needed to do kindness with each other, and in this way Hashem would cause the Jews to find favor in the eyes of the Egyptians, who would then give silver and gold to them.</span><br />
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<h3>
<span style="font-size: large;">"And let them ask every man of his fellow". (Shemot 11:2) </span></h3>
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<span style="font-size: large;">The book Toldot Adam explains the verses "And let them ask every man of his fellow...And Hashem gave the people favor in the eyes of the Egyptians" (Shemot 11:2-3) in a similar way. If the people of Israel act in a kind way with each other and help each other at a time of need, then Hashem will grant Israel favor in the eyes of the nations. </span><br />
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<h3>
<span style="font-size: large;">"Also the man Moshe was very great". (Shemot 11:3) </span></h3>
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<span style="font-size: large;">It would only be natural that the Egyptians should hate Moshe because he brought upon them all the plagues, but nonetheless they honored him greatly. </span><br />
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<h3>
<span style="font-size: large;">"Also the man Moshe was very great in the land of Egypt, in the eyes of Pharoah's servants, and in the eyes of the people". (Shemot 11:3) </span></h3>
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<span style="font-size: large;">It is known that to become well-known as a very great man in the eyes of the common people there are two possible routes: 1) One way is when the great people of the nation recognize his greatness because even though superficially he is similar to everyone else, they recognize his true righteousness, and they publicize his name also among the common people. 2) Another way is when the man does strange acts so that the common people who don't understand much think that he is a holy man, say that he is supernatural, and make up fictitious, wondrous stories about him until his name becomes publicized among the masses. The great extent of the publicity also affects the great, wise people of the nation so that a doubt enters their hearts regarding him and they think that probably it was not for nothing that his name became famous among the masses. Therefore they will also honor him. This second mechanism is by no means a proof that a man who is publicly known as a great man is truly a great man in reality. And this is why the verse emphasized "Also the man Moshe was very great in the land of Egypt, in the eyes of Pharoah's servants, and in the eyes of the people." (Shemot 11:3) In the beginning his name became publicized among the great, wise people of the nation who were the servants of Pharoah, and afterwards his name was publicized by them among the common people. This shows that Moshe was truly great. (according to Meshech Chachma)</span><br />
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<h3>
<span style="font-size: large;">"To multiply My wonders in the land of Egypt". (Shemot 11:9) </span></h3>
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<span style="font-size: large;">In Hebrew this phrase reads: "R'vot Moftai B'eretz Mitzaim", and the initial letters of these four Hebrew words are Reish , Mem, Bait, Mem -- which spells Rambam. It is told that at the end of his life the Rambam was in Egypt, but in the other places that he lived he suffered from many persecutions.</span><br />
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<h3>
<span style="font-size: large;">Where does Rambam's name appear in the Talmud Bavli?</span></h3>
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<span style="font-size: large;">There is only one time in all of the Talmud Bavli that the name of the Rambam is mentioned in the Tosefot, on page 42 of Menachot: The words (at the bottom of the second side of the page) that begin "Tefillin" where he brings the explanation of R' Moshe ben Maimon (the Rambam) that Mezuzot don't need to be made with proper intention (L'shma). And there is a sign which is associated with that: "See Menachot 42". In Hebrew this phrase reads: "Re'ai Menachot Mem-Bait", and the initial letters of these four Hebrew words are Reish, Mem, Bait, Mem -- which spells Rambam.</span><br />
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<h3>
<span style="font-size: large;">"This month is for you the beginning of months, it is the first for you of the months of the year". (Shemot 12:2) </span></h3>
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<span style="font-size: large;">The Chatam Sofer says that Israel is required to count according to the numbering of the months of Israel and not according to the numbering of the months of the non-Jews, because the first month is Nisan and not as the non-Jews say that the first is January, as it is said, "It is the first for you". (according to the Chatam Sofer)</span><br />
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<h3>
<span style="font-size: large;">"It is the first for you". (Shemot 12:2) </span></h3>
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<span style="font-size: large;">The Sages say, the First will come, that is the Holy One Blessed Be He of Whom it is said "I am the First"; and He will take retribution against Eisav, of whom it is said "And the first one came out ruddy"; and He will build the first, that is the Temple of which it is said, "The throne of glory from the first"; for the sake of the first, that is Israel of whom it is said "The first for Zion are they"; in the first month, of which it is said "It is the first for you". (Shemot 12:2)</span><br />
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<h3>
<span style="font-size: large;">Why did the Passover offering need to be a male?</span></h3>
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<span style="font-size: large;">It has been explained that the reason the Passover offering needs to be specifically a male and not a female is because the lamb was worshiped as an idol by the Egyptians. They had to sacrifice a male and not a female, so that the Egyptians couldn't claim that because they sacrificed a female their idol couldn't resist them, but if they had sacrificed a male the idol would have resisted them. Therefore the Passover offering also needed to be without any blemishes, so that they couldn't say that because it was weak it consented to be sacrificed by them.</span><br />
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<h3>
<span style="font-size: large;">"And they shall slaughter it, all the assembly of the congregation of Israel". (Shemot 12:6) </span></h3>
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<span style="font-size: large;">The Aramaic translation by Yonatan Ben Uziel in the Torah Portion Yitro on the verse "And I carried you on the wings of eagles" (Shemot 19:4), says that a cloud came and brought all of the children of Israel to Mount Moriah and they sacrificed the Passover offering there and then returned to Egypt.</span><br />
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<h3>
<span style="font-size: large;">The Rav asked his students: how is it possible that Moshe entered the Land of Israel? </span></h3>
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<span style="font-size: large;">And he told them the answer: according to the words of Yonatan Ben Uziel, all of Israel came in a cloud from Egypt to Mount Moriah to do the Passover offering, and certainly Moshe was also with them.</span><br />
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<h3>
<span style="font-size: large;">"And they shall put it on the two side-posts and on the lintel". (Shemot 12:7) </span></h3>
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<span style="font-size: large;">And later on it is written that Moshe told Israel to smear the blood first on the lintel and afterwards on the two side-posts. In the Mechilta it is written that this is to teach us that the order (of whether to put it first on the two side-posts or first on the lintel) was of no consequence -- either way they would fufill the mitzvah. And the Riv"a (Rav Yitzchak Ben Asher HaLevi) and the Ra"v (Rav Ovadia M'Bartenura) on the Torah explained that this is to teach that if they first put it on the lintel and the blood fell by itself also onto the side-posts, in any event it was still necessary to put it on the sideposts. </span><br />
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<h3>
<span style="font-size: large;">"And the blood shall be to you a sign upon the houses" (Shemot 12:13)</span></h3>
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<span style="font-size: large;">The Rashba in his questions and answers, part 4, section 187 writes that a non-Jewish priest asked him about the verse "Greater will be the glory of this last House from the first", here it calls the second House the last, and if so doesn't that mean there will not be a third Temple? And he answered him, in the Torah Portion of Shemot it says "And they will believe the voice of this last sign" (Shemot 4:8). And afterwards it is written, "And if they will also not believe in these two signs" (Shemot 4:9), and if so we see that the last is not always the last. Until here were the words of the Rashba. And it has been added on the verse written in this Torah Portion, "And the blood shall be to you a sign upon the houses" (Shemot 12:13), that the blood which was the third sign (in the Torah Portion of Shemot) even though the sign before it was called the last, will be a sign regarding the Temples.</span><br />
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<h3>
<span style="font-size: large;">"And you shall have it in keeping until the fourteenth day of this month, and all the congregation of Israel shall slaughter it at dusk." (Shemot 12:6)</span></h3>
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<span style="font-size: large;">Rashi says on Shemot (12:6) "for they circumcised themselves on that night". It is also written by the Ba'al Haturim on verse 13 that they circumcised themselves on the night of Passover. Also Rashi on a verse in Yehoshua (5:2) wrote that they circumcised themselves on the night of Passover. It has been asked, how is it permissible to circumcise at night? The explanation is that it is written in the Holy Zohar that during that night there was light such as during the season of Tammuz as it is said, "A night which like a day will give light". If so, then this night was daytime. [And we still need to clarify this, because circumcision needs to be done specifically during the daytime.]</span><br />
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<h3>
<span style="font-size: large;">How does the Passover offering symbolize unity and completeness?</span></h3>
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<span style="font-size: large;">The Passover offering symbolizes unity and completeness, for it needs to be eaten in a group in unison, and its roasting is precisely when it is whole. It is forbidden to break a bone in it because it needs to be whole. It needs to be roasted and not cooked, because cooking causes it to break apart and roasting only contracts it and it remains intact. The Holy One Blessed Be He wanted to hint to us that the first offering should be in unity and completeness, and in that manner, we will have success in everything. (according to Maharal) </span><br />
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<h3>
<span style="font-size: large;">"And the children of Israel journeyed from Rameses to Succot, about six hundred thousand". (Shemot 12:37) </span></h3>
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<span style="font-size: large;">What is the meaning of the language "about six"? The Da'at Zekainim says that also the Divine Presence (Shechina) returned with them from Egypt, as it is said, "In all their troubles He has sorrow".</span><br />
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<h3>
<span style="font-size: large;">"And the children of Israel journeyed from Rameses to Succot". (Shemot 12:37) </span></h3>
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<span style="font-size: large;">Israel had a miraculously quick jump between places in their journey (in Hebrew: K'fitzat Derech), two times: 1) from Goshen to Rameses, as Rashi wrote on the verse "And I carried you on wings of eagles" (Shemot 19:4), and 2) from Rameses to Succot which was a distance of 120 miles but they arrived there within a moment. (according to Rashi)</span><br />
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<span style="font-size: large;"><br /></span><span style="font-size: large;">"Any alien shall not eat from it". (Shemot 12:43) </span></h3>
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<span style="font-size: large;">A non-Jew and an apostate are not given to eat from the Passover offering. And it has been asked, why do we say during Kol Nidrei that we are allowed to pray with the transgressors, and in the case of the Passover offering we don't participate with them? The answer is that on Yom Kippur the transgressors also come to fast, and we certainly need to join with them, but if they come to eat the broiled Passover offering it is not possible to join with them. (according to Pardes Yosef) </span><br />
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<span style="font-size: large;">"And for frontlets (in Hebrew: Totafot) between your eyes". (Shemot 13:16) </span></h3>
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<span style="font-size: large;">Rashi says that "Tat" in the Coptic language denotes "two", and "Pat" in Africa denotes "two". It has been asked, isn't the Torah written in the Holy Tongue? So how is it found that the language of other nations is found in the Torah? The explanation is, that during the generation of the separation of the languages (at the time of the attempt to build the tower of Bavel) each nation inserted into its language some words from the Holy Tongue, because also the impure draws into itself some aspects of holiness in order for it to be able to exist. (from various Meforshim)</span><br />
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<span style="font-size: large;">Why does the Midrash P'liah say that we don't eat the Passover offering except "with leavening"?</span></h3>
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<span style="font-size: large;">Midrash P'liah says that we don't eat the Passover offering except "with leavening" (in Hebrew: "B'Chametz"). And the explanation is that the letters of the Hebrew word "B'Chametz" (Beit, Chet, Mem, Tzadi) are the initial letters of the words "at night" (in Hebrew: "B'laila"), "midnight" (in Hebrew: "Chatzot"), "by subscription" (in Hebrew: "Minui"), and "roasted" (in Hebrew: "Tzli"). </span><br />
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<span style="font-size: large;">"...the firstborn of man among your sons you shall redeem." (Shemot 13:13) </span></h3>
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<span style="font-size: large;">A person came to Rav Yosef Chaim Zonenfeld ztz"l and said to him that the Sde Chemed says that there is no source for what people say that it is possible to redeem 84 fasts at a feast for a Redemption of a Firstborn Son (in Hebrew: "Pidyon Haben"). Rav Yosef Chaim answered, I have found for this a hint, in the words "...man among your sons you shall redeem" (Shemot 13:13) which in Hebrew is "Adam b'vanecha tifdeh". The letters of these Hebrew words are: Aleph, Dalet, Mem, Bait, Bait, Nun, Yud, Chaf, Tav, Pey, Dalet, Hey. In Hebrew, these letters spell the initial letters of: "If you have enjoyed an item of food at a Pidyon Haben it is as if you fasted 84 fasts". (In Hebrew: "Im Davar Ma'achal B'pidyon Ben Neheneta Y'hyeh K'ilu Ta'aniot Peh-Dalet (that is, 84) Hita'anita". </span><br />
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<span style="font-size: large;">A page of Gemara is also worth 84 fasts</span></h3>
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<span style="font-size: large;">It is told that a person came to Rav Shlomo Zalman Auerbach ztz"l when he was in the middle of learning and asked him to stop learning in order to attend a Pidyon Haben. He answered him that he was in the middle of learning. The person inviting him said, this is as important as 84 fasts. Rav Shlomo Zalman answered him, a page of Gemara (in Hebrew: "Daf") has the gematria of 84 (since the letters of "Daf" are "Dalet" with a value of 4 and "Peh" with a value of 80). If so, also a page of Gemara is as important as 84 fasts.</span><br />
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<span style="font-size: large;">"And every firstborn of a donkey..." (Shemot 13:13)</span></h3>
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<span style="font-size: large;">It is said in the name of Rav Yosef Chaim Zonenfeld that two animals helped Israel to leave Egypt, the donkey who carried the burdens of Israel out of Egypt and the dog that didn't bark. Why to the dog do we only give an unkosher animal to eat, and to the donkey do we perform a Mitzvah of the firstling of a donkey (in Hebrew: "Peter Chamor") and we publicize it with great publicity? The reason is that the donkey gave a shoulder, that is, he struggled with a large burden of possessions, as it is said by the Sages, there wasn't a poor person in Israel who did not take a burden carried by 90 donkeys. We see that there is a great difference between a Mitzvah which is done by means of struggling and a Mitzvah which is done easily.</span><br />
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<span style="font-size: large;">Why were the Egyptians punished by the plague of locusts? </span></h3>
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<span style="font-size: large;">Because they said to Jews to shepherd their (the Egyptians') flocks. And why the plague of darkness? 1) In order that the Jews would know where they were hiding their silver and gold, 2) so they wouldn't know that there were Jews in the congregation of Israel who were dying because they didn't want to leave Egypt, and 3) because they told the Jews to light lanterns for them to illuminate the road. And why the plague of the firstborn? Because the congregation of Israel are called firstborn, as it is written "My son, My firstborn, Israel", and Pharoah tortured Israel who are the firstborn of Hashem. In addition, the firstborn were worshiped as an idol by the Egyptians.</span><br />
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<span style="font-size: large;">Why do we begin the observance of aspects of Passover a half a day earlier than the Festival, from mid-day of the day before Passover (Erev Pesach)? </span></h3>
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<span style="font-size: large;">This is not the case with any other Festival. Since the Holy One Blessed Be He hastened the end (of our exile in Egypt), we also hasten to begin the observance of Passover as a remembrance of the haste. This is referred to in the Yotzrot of Shabbat Hagadol (special prayers said on the Shabbat before Passover) in the section beginning "There is no measure": "And why is there eating of Chametz (leavening) for 6 hours? As a remembrance for the haste of the Divine Presence (Shechina) to remove the evil decrees."</span><br />
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<span style="font-size: large;">Why do we emphasize specifically for the plague of the firstborn the word "plague"? </span></h3>
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<span style="font-size: large;">For the rest of the plagues we don't emphasize the word "plague", we just say "blood", "frogs", etc. The reason is that everyone understands that "blood", "frogs", etc., are things that are not good, but from the word "firstborn" by itself we don't understand that there is anything not good about that, so therefore we emphasize this by referring to it as the "plague of the firstborn".</span><br />
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<span style="font-size: large;">The Ramban at the end of the Torah Portion Bo</span></h3>
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<span style="font-size: large;">The Ramban at the end of the Torah Portion Bo says: "From the great, publicized miracles a man acknowledges the hidden miracles, which are the basis of the entire Torah. A man does not have a portion in the Torah of Moshe Rabbeinu, until he believes that all of our matters and circumstances are all miracles and that they are not controlled by forces of nature and the customs of the world, whether we are speaking of events affecting many people or events affecting individuals. Everything is a decree from above."</span><br />
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<span style="font-size: large;">Mussar (Ethics): </span></h3>
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<span style="font-size: large;">It is said about the Gr"a that when he was a small boy they told him to play with a seesaw. He answered that when playing with a seesaw, one person goes up and another goes down, and he doesn't want to be elevated if his friend will be lowered. And also, perhaps he would be elevated only because his friend is lowered, and he doesn't want to be elevated at the expense of his friend.</span><br />
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<span style="font-size: large;">Mussar (Ethics) from Last Week's Torah Portion -- Va'eira, based on the Hebrew phrase "Barad V'Aish Mitlakachat" (Shemot 9:24 -- in English, "Hail and flaming fire")</span><br />
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<span style="font-size: large;">The Hebrew letters of the word "Barad" (in English: "Hail") are Bait, Reish, Dalet. These same letters when re-arranged spell "Dibur" (in English: "A word" or "A statement"). With a single word or statement, it's possible to cause a big "Machloket" (in English: "Dispute"). The Hebrew word "Machloket" (in English: "Dispute") has similar letters to the Hebrew word "Mitlakachat" (in English: "Flaming"). Also the Hebrew word "Machloket" (in English: "Dispute") has identical letters to the Hebrew phrase "Mait Chelko" (in English: "His portion dies"), G-d forbid.</span><br />
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<span style="font-size: large;">The Torah Portion Bo has 106 verses.</span><span style="font-size: large;">The Haftorah is "Hadavar Asher Dibair Hashem" (Yirmiyahu 46)</span></h3>
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<span style="font-size: large;">There are 9 positve commandments and 11 negative commandments in the Torah Portion of Bo.</span><span style="font-size: large;">The 20 Mitzvot in the Torah Portion of Bo are as follows:</span></h3>
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<span style="font-size: large;">1. The positive commandment, to sanctify the beginning of the month (Shemot 12:2)</span><br />
<span style="font-size: large;">2. The positive commandment, to slaughter the Passover sacrifice (Shemot 12:6)</span><br />
<span style="font-size: large;">3. The positive commandment, to eat the meat of the Passover sacrifice (Shemot 12:8)</span><br />
<span style="font-size: large;">4. The negative commandment, to not eat the Passover sacrifice raw or boiled (Shemot 12:9)</span><br />
<span style="font-size: large;">5. The negative commandment, to not leave over the meat of the Passover sacrifice (Shemot 12:10)</span><br />
<span style="font-size: large;">6. The positive commandment, to remove Chametz (Shemot 12:15)</span><br />
<span style="font-size: large;">7. The positive commandment, to eat Matzah (Shemot 12:18)</span><br />
<span style="font-size: large;">8. The negative commandment, that Chametz should not be found in our possession during Passover (Shemot 12:19)</span><br />
<span style="font-size: large;">9. The negative commandment, to not eat anything that contains Chametz (Shemot 12:20)</span><br />
<span style="font-size: large;">10. The negative commandment, to not let an apostate eat the Passover sacrifice (Shemot 12:43)</span><br />
<span style="font-size: large;">11. The negative commandment, to not let a non-Jew eat the Passover sacrifice (Shemot 12:45)</span><br />
<span style="font-size: large;">12. The negative commandment, to not take the meat of the Passover sacrifice outside (Shemot 12:46)</span><br />
<span style="font-size: large;">13. The negative commandment, to not break a bone of the Passover sacrifice (Shemot 12:46)</span><br />
<span style="font-size: large;">14. The negative commandment, that an uncircumcized Jew should not eat the Passover sacrifice (Shemot 12:48)</span><br />
<span style="font-size: large;">15. The positive commandment, to sanctify the firstborn (Shemot 13:2)</span><br />
<span style="font-size: large;">16. The negative commandment, to not eat Chametz during Passover (Shemot 13:3)</span><br />
<span style="font-size: large;">17. The negative commandment, that we should not see Chametz during Passover (Shemot 13:7)</span><br />
<span style="font-size: large;">18. The positive commandment, to tell the story of the Exodus from Egypt (Shemot 13:8)</span><br />
<span style="font-size: large;">19. The positive commandment, to redeem the firstborn donkey (Shemot 13:13)</span><br />
<span style="font-size: large;">20. The positive commandment, to break the neck of a firstborn donkey if it is not redeemed (Shemot 13:13) </span><br />
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<span style="font-size: large;">We say Borchi Nafshi.</span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-44521029838076412482018-01-09T17:21:00.003-08:002018-01-09T17:21:25.392-08:00Va'eira 5778<h2>
<span style="font-size: large;">The Torah Portion of Va'eira </span></h2>
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<span style="font-size: large;">Shabbat Mevorchim for the Month of Sh'vat</span></h3>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">There are Seven Plagues in the Torah Portion of Va'eira</span></h3>
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<span style="font-size: large;">In the Torah Portion Va'eira there are seven plagues, as is hinted at by the first two letters of the word Va'eira (Vuv-Aleph) which have the Gematria of seven; and in the Torah Portion Bo there are three plagues which are hinted at by the letters Bo (Bait-Aleph) which have the Gematria of three.</span><br />
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<span style="font-size: large;">"And I appeared to Avraham, to Yitzchak and to Yaakov..." (Shemot 6:3)</span></h3>
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<span style="font-size: large;">On the words "And I appeared (Va'eira)", Rashi says that means: "to the Patriarchs". It has been asked, isn't it written explicitly in the verse "to Avraham, to Yitzchak and to Yaakov", so what does Rashi's explanation add? The explanation is that the word Patriarchs (Avot) has the meaning of desire, as in the verse "And he didn't desire (ava) to perform the mitzvah of Yibum" (Devorim 25:7). The Holy One Blessed Be He shows himself, as it were, to those who desire him, as the Rambam states. And similarly, the verse "I will be as I will be (Ek-yeh asher Ek-yeh)" (Shemot 3:14) can be explained in like fashion: I will be with those who desire that I will be with them. (from the Chatam Sofer)</span><br />
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<span style="font-size: large;">The Four Languages of Redemption: "I will take you out" , "I will rescue you", "I will redeem you", "I will take you to Me" (Shemot 6:6-7)</span></h3>
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<span style="font-size: large;">It is written in the Midrash that the reason there are four languages of Redemption is that these correspond to the four decrees against the Jews that Pharoah declared: the hard work, his command to the midwives, the Nile River, and the straw. Also the four languages of redemption correspond to the four exiles: Egypt, Babylonia, Greece, and Edom. Therefore we drink four cups of wine at Passover in correspondence to the four languages of Redemption, as it is said "I will lift up the cup of salvation" (Tehillim 116:13), to show that Hashem saved us in the past from the four decrees and is saving us (continually now) from the four exiles.</span><br />
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<span style="font-size: large;">"...And I will give it to you as a heritage (Morasha)..." (Shemot 6:8)</span></h3>
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<span style="font-size: large;">It is not written "an inheritance (Yerusha)" to hint that they will not inherit the land of Israel, rather, their children that come after them will inherit it. (from Rabbeinu Bachya)</span><br />
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<span style="font-size: large;">"...And I will give it to you as a heritage (Morasha)..." (Shemot 6:8)</span></h3>
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<span style="font-size: large;">The word "heritage (Morasha)" is written twice in the Torah, once regarding the Land of Israel and once regarding the Torah, as it is written: "The Torah was commanded to us by Moshe, a Heritage for the Congregation of Yaakov" (Devorim 33:4). This is because there is a connection between the two, for if we have Torah then we also have the Land of Israel, as it is said, "And He will give them the lands of the nations...on condition that they will observe His statutes" (Tehillim 105:44-45). </span><br />
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<span style="font-size: large;">"...And she bore him Aharon and Moshe..." (Shemot 6:20)</span></h3>
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<span style="font-size: large;">Why are Aharon and Moshe mentioned here? Since they were Prophets and rose to a very high level, they were mentioned here to tell us that even though they were born from a human father and mother, it is still possible for flesh and blood human beings to become elevated to a very high level. And according to the Rambam, everyone has the potential to become as elevated as Moshe Rabbeinu. </span><br />
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<span style="font-size: large;">This week's Torah Portion mentions the ages of a father, son, and grandson, as well as the marriages of a father, son, and grandson.</span></h3>
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<span style="font-size: large;">The three ages of a father, son, and grandson written about in this week's Torah Portion are: Levi who lived for 137 years, Kahat who lived for 133 years, and Amram who lived for 137 years. The three marriages of a father, son, and grandson written about in this week's Torah Portion are: Amram with Yocheved, Aharon with Elisheva, and Elazar with the daughter of Putiel.</span><br />
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<span style="font-size: large;">"Moshe was 80 years old and Aharon was 83 years old..." (Shemot 7:7)</span></h3>
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<span style="font-size: large;">Why did the Torah mention the ages of Moshe and Aharon? This is to teach us that even though they were so old, they still made a great effort with the wonders and the plagues for the sake of the people of Israel. (from Seforno)</span><br />
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<span style="font-size: large;">"And Aharon took Elisheva the daughter of Aminadav, sister of Nachshon, as his wife..." (Shemot 6:23)</span></h3>
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<span style="font-size: large;">In the Gemara Baba Batra and the Midrash it is brought, from the fact that it is stated that she was the daughter of Aminadav, don't I know that she was the sister of Nachshon? What is the Torah teaching us by telling us that she was the the sister of Nachshon? This teaches that someone who marries a woman needs to check out her brothers, and there are those that add that the Roshei Teivot (first letters) of the words "Aishet Chayil Mi Yimtza" (Mishlei 31:10, in English "A woman of valour who can find?") spell the Hebrew word "Achim" (in English: "Brothers").</span><br />
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<span style="font-size: large;">"This is Aharon and Moshe..." (Shemot 6:26)</span></h3>
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<span style="font-size: large;">Rashi explains that this tells you that they were considered of equal significance. But apparently, behold, isn't it written that "there has not arisen another prophet in Israel like Moshe" (Devorim 34:10)? The simple explanation to reconcile this is that no one else arose like Moshe, only in regards to the level of Moshe in prophesy. In addition, there are those that explain that in truth Moshe and Aharon were considered of equal significance, but since Moshe was younger than Aharon by three years and in spite of that reached the level of Aharon, therefore no one arose like Moshe. And there are those that say that the meaning of saying that they were of equal significance was that in their own eyes they were equals and neither of them held himself to be greater than the other in anything.</span><br />
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<span style="font-size: large;">"...provide a wonder for yourselves..." (Shemot 7:9)</span></h3>
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<span style="font-size: large;">What is the meaning of "for yourselves" in this verse? The explanation is that those who perform magic tricks do so only for others but not for themselves, since they know that it is only a matter of deception. And that is why Pharoah said, "provide a wonder for yourselves", perform a wonder that would also be for yourselves a wonder. </span><br />
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<span style="font-size: large;">The Miracle of the Staff</span></h3>
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<span style="font-size: large;">In the miracle of the staff was a miracle within a miracle, because after the snake returned to become a staff again it swallowed up the other staffs, and also, there wasn't any visible difference in the staff after it swallowed up the other staffs.</span><br />
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<span style="font-size: large;">"...And it became a serpent." (Shemot 7:10)</span></h3>
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<span style="font-size: large;">Why did Moshe's staff become, specifically, a serpent, and not some other kind of creature? This was because the Holy One Blessed Be He cut off the legs of the serpent and it cried with a loud voice that was heard throughout the world, and this was a hint to Pharoah that also he would cry out at the Exodus from Mitzrayim (Egypt), "...Rise, go out from among my people..." (Shemot 12:31), and this would be heard throughout Mitzrayim, and also the Egyptians would cry out. (from Yonatan ben Uziel) And there are those who explain that it was because the serpent sinned and caused Chava to sin with his tongue, and also the wicked Pharoah sinned with his tongue when he said "Who is Hashem that I should listen to His voice...I do not know Hashem" (Shemot 5:2). And we find that everyone who speaks against Hashem, G-d forbid, is punished with the biting of serpents, as was written (in Bamidbar 21:5) "And the people spoke against Hashem and Moshe", and afterwards it is says (Bamidbar 21:6) "And Hashem sent against the people the burning serpents and they bit the people". </span><br />
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<span style="font-size: large;">"...from shortness of breath and difficult work." (Shemot 6:9)</span></h3>
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<span style="font-size: large;">There are two kinds of torture, one is difficult but afterwards there is a break before the next torture. And the other is not as difficult, but it is without stopping and resting. And that is what is meant by "from shortness of breath and hard work". The work with the mortar and bricks was difficult but they had a respite of a break time and resting. The work of gathering the straw wasn't such difficult work but they forced them to do it without a break time and resting, and that was the torture referred to by "shortness of breath". (from the Gr"a)</span><br />
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<span style="font-size: large;">"...from shortness of breath..." (Shemot 6:9)</span></h3>
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<span style="font-size: large;">The Ohr HaChaim HaKodesh says that it's possible to explain that since they weren't Torah scholars they didn't listen, and that this was called "shortness of breath" because the Torah expands the heart of a person.</span><br />
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<span style="font-size: large;">"Behold, the children of Israel didn't listen to me, so how will Pharoah listen to me?..." (Shemot 6:12)</span></h3>
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<span style="font-size: large;">Those who explain the Torah see a difficulty in this statement, for behold, Israel didn't listen because of difficult work and shortness of breath, as is stated explicitly in the Torah, but this reason didn't apply in the case of Pharoah. There are those that reconcile this by saying that in truth Israel didn't listen because of difficult work and shortness of breath, but Moshe because of his humility thought that they were not listening because he had blocked lips (a speech impediment). Therefore he said, if the children of Israel didn't listen, all the moreso Pharoh will not listen. But the Torah's verse (Shemot 6:9) revealed the truth to us, that they didn't listen because of difficult work and shortness of breath.</span><br />
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<span style="font-size: large;">"...and Pharoah also called his wise men and sorcerers..." (Shemot 7:11)</span></h3>
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<span style="font-size: large;">The word "also" is superfluous, and Rabbeinu Bachya says that it comes to include the wife of Pharoah as well, for it was she that began first to call to the wise men and sorcerers. And another explanation is given by the Chizkuni, who explains that "also" comes to include the children, that is to say, that Pharoah said that even the children of Mitzrayim could do that (i.e., that the wise men, sorcerers, and even the Egyptian children could turn a staff into a snake by means of magic tricks).</span><br />
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<span style="font-size: large;">"...he has refused to send the people." (Shemot 7:14)</span></h3>
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<span style="font-size: large;">One of the Kabbalists in the previous generation performed a "Sh'ailat Chalom", a Kabbalistic method for asking the answer to a question by means of a dream. He asked why the final redemption has not yet occurred, and the answered he received was this verse "....he has refused to send the people," (Shemot 7:14). Since the Hebrew word for "refused" (Mai'ain) in this verse is spelled with the letters Mem, Aleph, and Nun which are the same letters which spell the word "Amen", he understood that the reason we are not yet being redeemed is because we don't say "Amen" properly. </span><br />
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<span style="font-size: large;">A teacher asked his students, what did the Egyptians lose in the plague of blood?</span></h3>
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<span style="font-size: large;">They answered him, three things -- water, fish, and money.</span><br />
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<span style="font-size: large;">"And Pharoah turned and went to his house, and didn't take this to his heart either." (Shemot 7:23)</span></h3>
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<span style="font-size: large;">It is written in Mishnat Rebbe Eliezer (Perek 19) that within the house of Pharoah, the plague of blood did not take effect. And the Meshech Chachmah wrote regarding this, that since it has been explained that all the water that the Egyptians received for money, did not turn to blood, therefore, it must have been the case that Pharoah had given a lot of money to Moshe, who had grown up in his house. Thus it is written "and Pharoah turned and went to his house, and didn't take this to his heart either" (Shemot 7:23). The main thing for him was that in his own house there wasn't blood, and he didn't care about his people at all.</span><br />
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<span style="font-size: large;">Why is a frog called "Tz'fardeyah" in Hebrew?</span></h3>
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<span style="font-size: large;">The reason is that the frogs know how to distinguish when it is morning. The word "Tz'fardeyah" in Hebrew is composed of two words: "Tz'far" which is similar to the word "Tzafra" (in English: "morning"), and "Deyah" (in English: "knowledge").</span><br />
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<span style="font-size: large;">The frogs performed Mesirut Nefesh, that is, they dedicated their lives to fulfill Hashem's will.</span></h3>
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<span style="font-size: large;">Also the song that the frogs sing every day (as recorded in Pirkei Shira) is "Baruch Sheim Kavod Malchuto L'olam Va'ed", (in English: "Blessed is the Glorious Name of His Kingship Forever and Ever") which is the verse which we say right after the first verse of the "Sh'ma" prayer. This verse is also an expression of Mesirut Nefesh.</span><br />
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<span style="font-size: large;">Chananiah, Mishael, and Azariah learned a "Kal V'Chomer" (a principle based on the reasoning of "all the moreso") from the frogs.</span></h3>
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<span style="font-size: large;">The "Kal V'Chomer" that they learned was that just as the frogs performed Mesirut Nefesh and dedicated their lives in order to enter into the ovens at Hashem's command, all the moreso, they were obligated to perform Mesirut Nefesh and give up their lives in order to sanctify Hashem's name. It has been asked, why did they need this reasoning of "Kal V'Chomer"? Isn't it written specifically in the Torah that one should allow himself to be killed and not transgress Hashem's will, so that it would have been obligatory for them to give up their lives? The explanation given by the Sages is, that they had a choice, they could have fled, but they learned what to do from the frogs, because also the frogs had a choice. The frogs could have entered other things, for example, they could have entered into food, and they didn't need to enter into a burning oven. Nevertheless, they did enter the fire, and from this Chananiah, Mishael, and Azariah learned a "Kal V'Chomer" from the frogs. Even though the frogs were not commanded to sanctify Hashem's name, and they had another choice, in any event they entered into the fire with Mesirut Nefesh to sanctify the name of Hashem may He be blessed. Even all the moreso, we who are commanded to sanctify Hashem's name, should do the same. And also, the Sages say, that those frogs who entered the fire remained alive, and the hint to that is within the verse "...only in the River shall they remain." (Shemot 8:7) This is because the Hebrew word 'Bay'or" which means "in the River" in this verse, is very similar to the Hebrew word "Ba'or", "in the fire".</span><br />
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<span style="font-size: large;">"...and they brought up the frogs upon the land of Mitzrayim (Egypt)." (Shemot 8:3)</span></h3>
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<span style="font-size: large;">The Sages say that there was a war at that time between Kush and Mitzrayim about their borders, and the frogs established the true extent of the border of Mitzrayim, because the area in which the frogs were found was a sign indicating that the area was part of Mitzrayim. The Egyptian magicians wanted to expand the border of Mitzrayim, and therefore the verse emphasizes that also when the magicians brought frogs they went up "upon the land of Mitzrayim", and not further than the border like they wanted.</span><br />
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<span style="font-size: large;">"...for when should I entreat on your behalf, and for your servants, and for your people...And Moshe cried out to Hashem concening the frogs which He had brought upon Pharoah..." (Shemot 8:5, Shemot 8:8)</span></h3>
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<span style="font-size: large;">These verses present a difficulty. Behold, the entire miracle of the plague of frogs was only in order to cause Pharoah to submit to Hashem's will, and if so why should Moshe need to increase his level of praying and entreat Hashem in order to remove the frogs? It should have been sufficient for Moshe to say before the Holy One Blessed Be He, that there was no longer any need for the frogs because Pharoah is already submissive. But the explanation is, that we see that after the plague was already brought about by the Holy One Blessed Be He, </span><span style="font-size: large;">the plague became the natural course of events, so that it became necessary for Moshe Rabeinu to increase his level of praying so that a new miracle could be brought about and the situation could be returned to what it had been previously. If so, there was a double miracle, the bringing of the frogs to Mitzrayim, and their removal from Mitzrayim. (from HaGaon HaRav Y. Kaminetzky ztz"kl)</span><br />
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<span style="font-size: large;">"...And Moshe cried out to Hashem..." (Shemot 8:8)</span></h3>
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<span style="font-size: large;">In the plague of frogs, the expression "cried out" is used, and the Siftei Chachamim explains that the person praying needs to speak loudly enough to hear what he is saying with his own ears, and the frogs were making a lot of noise. Therefore, Moshe "cried out" so that he could hear his prayer with his own ears. </span><br />
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<span style="font-size: large;">"...the finger of Elokim..." (Shemot 8:15)</span></h3>
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<span style="font-size: large;">In the plague of lice, it is written "...the finger of Elokim.." (Shemot 8:15). The Egyptian magicians were not able to produce lice because of their small size, since they were smaller than a barley seed. The Egyptian magicians said that everything was from Hashem, and that is hinted at by the letters which spell the word "Etzba" (the Hebrew word for finger). These letters are Aleph, Tzadi, Beit, Ayin, and they are the Roshei Teivot (initial letters) of the Hebrew words: "A'in Tz'rich B'dikah "O'd", which means: "It is not necessary to check further".</span><br />
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<span style="font-size: large;">"...all the dust of the earth became lice..." (Shemot 8:13)</span></h3>
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<span style="font-size: large;">The Da'at Zekainim brings another explanation for why the Egyptian magicians were not able to produce the plague of lice, because the magicians need to be on the ground at the time of performing magic, and they were not able to to perform magic because they couldn't stand on the ground, as it is stated "all the dust of the earth became lice." (Shemot 8:13) This was similar to the story about Rebbe Shimon Ben Shetach and the magicians, when he raised them up from the ground, and thus was able to hang them.</span><br />
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<span style="font-size: large;">"...rise up early in the morning and stand up firmly before Pharoah..." (Shemot 8:16)</span></h3>
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<span style="font-size: large;">What is the explanation of "stand up firmly"? Even though Moshe was humble, regarding Pharoah he didn't need to display any submissiveness, and that is the explanation of "stand up firmly", that he should stand up with his head held high. (from the Or HaChaim)</span><br />
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<span style="font-size: large;">"...And the houses of Mitzrayim shall be filled with the mixture of wild beasts and also the ground upon which they are..." (Shemot 8:17)</span></h3>
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<span style="font-size: large;">The Sages say that there is an animal which is called a Yedoni, and there are those who say it is also called Adnei Hasadeh, and that this creature is connected to the ground by means of a sort of pipe whose length is about 50 Amot, and thus it draws its nourishment from the ground, and if the pipe is torn it dies. [See Rav Ovadia of Bartenura on Kallaim Perek 8 Mishneh 45] This animal came to Mitzrayim with a clump of ground that its pipe was drawing its nourishment from. And that is hinted at in this verse "...and the houses of Mitzrayim shall be filled with the mixture of wild beasts and also the ground upon which they are..." (Shemot 8:17) In addition, there are those who say that also regarding the rest of the animals, that the animals brought dirt from their original locations, so that they would feel at home and would be able to attack, since the nature of animals is that when they are not in their natural locations they are afraid to attack.</span><br />
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<span style="font-size: large;">"...and also the ground upon which they are..." (Shemot 8:17)</span></h3>
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<span style="font-size: large;">There are those who explain, that the Egyptians wanted to flee to the wilderness of Mitzrayim, since they thought that the animals abandoned the wilderness and arrived at the settled areas of Mitzrayim. But the Holy One Blessed Be He caused the mixture of wild beasts to also be present in the wilderness. And that is the meaning of "and also the ground upon which they are..." (Shemot 8:17), that also the areas of land where the animals were usually found, were also full of animals.</span><br />
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<span style="font-size: large;">"...stand up firmly..." (Shemot 8:16)</span></h3>
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<span style="font-size: large;">It is written in the Midrash that in the entrance to the house of Pharoah there was a low opening, and everyone that entered needed to bend down, and there was an idol there. The result was that everyone that entered needed to bow down to the idol. But when Yaakov entered, and also Moshe and Aharon, the opening became lifted up so that they didn't need to bend down. And that is why it says (regarding Moshe) "...stand up firmly...", and regarding Yaakov it says "...and he stood him before Pharoah..." (Bereisheet 47:7).</span><br />
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<span style="font-size: large;">"He that feared the word of Hashem...And he who didn't pay attention to the word of Hashem" (Shemot 9:20-21)</span></h3>
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<span style="font-size: large;">Why doesn't it say the opposite of the one who feared the word of Hashem, that is to say "and he who didn't fear the word of Hashem"? The explanation is that the Evil Inclination doesn't wait until a man has no fear at all of the word of Hashem, G-d forbid. But when the Evil Inclination sees some weakness it already arrives at that point. And that is why it says "who didn't pay attention", he just had a small weakness. Also it is written in Mishlei (23:5): "Should you blink your eyes at it, it is not here". At the blink of an eye it already comes. If he finds the smallest thing, the Evil Inclination already finds a place to cause the person to stumble. </span><br />
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<span style="font-size: large;">"He that feared the word of Hashem..." (Shemot 9:20)</span></h3>
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<span style="font-size: large;">There are those who explain, why is it written "He that feared the 'word' of Hashem", rather than saying "He that feared Hashem"? The reason is that they were afraid of the plagues (which were things that were brought about by the word of Hashem), but they didn't really have true fear of Hashem.</span><br />
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<span style="font-size: large;">"And Hashem hardened the heart of Pharoah..." (Shemot 9:12)</span></h3>
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<span style="font-size: large;">It is written in Midrash Raba, that since the Holy One Blessed Be He saw that Pharoah didn't repent during the first five plagues, from that point and onwards, the Holy One Blessed Be He said that even if he wants to repent I will harden his heart so that I will punish him in full measure, and see what Rashi says above on the verse (Shemot 7:3) "And I will harden the heart of Pharoah...". </span><br />
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<span style="font-size: large;">"And Hashem hardened the heart of Pharoah..." (Shemot 9:12)</span></h3>
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<span style="font-size: large;">The Rambam wrote in Chapter 6 of Hilchot Teshuvah Halacha 3, and these are his words: it's possible that a person will since a great sin or many sins, until the decision is made before the True Judge that the punishment for that sinner on those sins that he did knowingly of his own free will, will be that he will be prevented from Teshuvah (repentance) and he will not be given permission to repent of his evil in order that he will die and be destroyed because of his sinning, etc. Therefore it is written in the Torah "And I will harden his heart..." (and this was written in the Torah Portion of Shemot in Chapter 4 Verse 21, even before the plagues started) because Pharoah sinnned of his own free will beforehand and did evil to the Jewish people who were living in his land, as it says "Come, let us deal wisely with them..." (Shemot 1:10), so that the decision was made to prevent Teshuvah (repentence) from him untill he would be punished. Therefore, the Holy One Blessed Be He hardened his heart. And why did He send Pharoah a message via Moshe to tell him to send out the children of Israel and repent, when the Holy One Blessed Be He already said to him that He knew that he wouldn't do it, as it says: "And you and your servants, I know that you will not yet fear..." (Shemot 9:30)? The answer is: "But for this I have made you to stand..." (Shemot 9:16), that is to say, it is in order to make known to the whole world that in the time when the Holy One Blessed Be He prevents a sinner from repenting, he is not able to repent but will die because of his evil that he did in the beginning of his own free will. (Based on the Rambam)</span><br />
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<span style="font-size: large;">"...Hashem is the Righteous One, and I, and my people are the wicked ones." (Shemot 9:27)</span></h3>
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<span style="font-size: large;">It is written in the Midrash about the phrase "Hashem is the Righteous One, and I" (Shemot 9:27), that Pharoah's meaning was that he also was righteous, only his people, they were the wicked ones. And it is written in the Midrash that when the decrees were made against the Jews, Pharoah didn't agree to it at first, and they removed him from his throne for three months, until he agreed to it. And that is why it says "and my people are the wicked ones" (Shemot 9:27), they are the wicked ones. And in truth, wicked people always blame other people, but not themselves.</span><br />
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<span style="font-size: large;">Rashi brings the Midrash Tanchuma to explain the significance and ordering of the plagues</span></h3>
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<span style="font-size: large;">Just as in a war, first they destroy the water supply, and that accounts for the plague of blood. And afterwards they blow ram's horns and trumpets to frighten the enemy, and that is the plague of frogs, etc. There are other reasons written in the Midrash as well.</span><br />
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<span style="font-size: large;">Rosh Chodesh Sh'vat</span></h3>
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<span style="font-size: large;">Rosh Chodesh Sh'vat is mentioned in the Torah at the beginning of the Torah Portion of Devorim "And it came to pass in the fortieth year in the eleventh month on the first day of the month...Moshe began to explain the Torah..." (Devorim 1:3-5), and he spoke until the seventh of Adar. It is written in the Holy Books that this day, Rosh Chodesh Sh'vat, is a propitious time to pray for understanding of the Torah. </span><br />
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<span style="font-size: large;">Positive messages from the name of the month of Sh'vat</span></h3>
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<span style="font-size: large;">The name of the month of Shvat is spelled with the Hebrew letters "Shin", "Beit", and "Tet". These letters form the Roshei Teivot (initial letters) of the Hebrew phrase: "Sh'omrom B'irchom "T'aharom", (in English: "Guard them, Bless them, Purify them"). Also they form the Roshei Teivot of the Hebrew phrase: "Sh'nishma B'surot T'ovot" (in English: "That we should hear good tidings"). Another hint about good tidings from the name of this month is the phrase from Tehillim (105:37), "V'ain B'SHVAT'av Kosheil" (in English: "and there was no one among His tribes who stumbled". Note: The connection between the name of the month and this particular verse from Tehillim, is that the three letters that spell the name of the month of Sh'vat are the same three letters that spell the Hebrew word for "Tribe".)</span><br />
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<span style="font-size: large;">A "Simcha" Every Two Weeks</span></h3>
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<span style="font-size: large;">The Rebbe said to his students that every two weeks there is a Simcha (happy occasion): Rosh Chodesh Sh'vat, Tu B'shvat, Rosh Chodesh Adar, Purim, Rosh Chodesh Nisan, Pesach, Rosh Chodesh Iyar, the 14th of Iyar which is Pesach Shaini, the 18th of Iyar which is Lag Ba'omer, Rosh Chodesh Sivan, the Chag of Shavuot. May Hashem help us so that all of the year will be happy.</span><br />
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<span style="font-size: large;">The Torah Portion of Va'eira has 121 verses.</span><span style="font-size: large;">Haftorah: "Ko Amar Hashem Elokim B'Kabtzi" (Yechezkel 28 - 29)</span></h3>
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<span style="font-size: large;">This is Shabbat Mevorchim for the Month of Sh'vat.</span><span style="font-size: large;">The Molad is Lail R'vi'i at the Hour 2:25 with 2 Chalakim. </span><span style="font-size: large;">Rosh Chodesh Sh'vat is on Yom R'vi'i (Wednesday).</span></h3>
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<span style="font-size: large;">We say Borchi Nafshi. </span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-62287588643225245892018-01-03T09:45:00.002-08:002018-01-03T09:45:13.484-08:00Shemot 5778<h2>
<span style="font-size: large;">The Torah Portion of Shemot </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">Sefer Shemot (The Book of "Names")</span></h3>
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<span style="font-size: large;">This week we are beginning a new Chumash, the second of the five books of the Torah, Sefer Shemot. The Ramban calls Sefer Shemot "The Book of the Redemption", because within it the Redemption from Mitzrayim (Egypt) is discussed. And there are those who call it "The Book of the Wars of Hashem". </span><br />
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<span style="font-size: large;">"And these are the names of the children of Israel..." (In Hebrew: "V'aileh Shemot B'nei Yisrael" -- the beginning four words of the first verse of the Torah Portion of Shemot, Shemot 1:1)</span></h3>
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<span style="font-size: large;">The letters of the Hebrew words "V'aileh Shemot B'nei Yisrael" are: Vuv Aleph Lamed Hey Shin Mem Vuv Taf Bait Nun Yud Yud Shin Raish Aleph Lamed. These letters, taken in order, are the initial letters (in Hebrew : Roshei Teivot) of the following message in Hebrew: "V'adam A'sher L'omaid H'aseder Sh'naim M'ikra V'achad T'argum B'kol N'aim Y'shir Y'chyeh Sh'anim R'abot A'ruchim L'olam". In English, this means "And a man that learns the weekly Torah Portion twice in the Hebrew text and one time in the Aramaic translation with a pleasant voice, singing, will live for many long years forever". (from the Ba'al HaTurim as brought in ancient Chumashim)</span><br />
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<span style="font-size: large;">"And these are the names of the children of Israel who came..." (In Hebrew: "V'aileh Shemot B'nei Yisrael Habaim" -- the beginning five words of the first verse of the Torah Portion of Shemot, Shemot 1:1)</span></h3>
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<span style="font-size: large;">The last letters of the Hebrew words "V'aileh Shemot B'nei Yisrael Habaim" are Hey, Taf, Yud, Lamed, Mem. These letters spell the word "Tehillim", Psalms. With the book of Tehillim (Psalms), it is possible to get out of all narrow straits, and that is the meaning of the word "Mitzraima". (Note: "Mitzraima" is the next word in this Torah verse. "Mitzraima" literally means, "to Egypt", but the root letters of the word for Egypt are related to the word for "narrow straits"). This is also a hint that for the period of time known as SHOVAVI"M (the time period when the first six Torah portions of the book of Shemot are read), one needs to say a lot of Tehillim (Psalms).</span><br />
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<span style="font-size: large;">"And these are the names of the children of Israel..." (Shemot 1:1)</span></h3>
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<span style="font-size: large;">Rashi explains that even though Hashem counted them by their names during their lifetimes, He counted them again after their passing, to make known how precious they are to Him, for they are likened to the stars which He brings out and brings in by number and by their names. The Kli Yakar brings out, that there are those who explain that the star, even though it is not visible during the daytime, in any event, it is still present also during the daytime. So to, the Tzaddik (Righteous Man), when he is in the Next World, which is compared to daytime, he has an existence even though he can't be seen, and he appears to be lost only from the perspective of his own generation. And in addition the Kli Yakar brings his own explanation, that the true value of a person's having a good name can only really be recognized after his death, since during his lifetime it is unknown whether he will continue to be righteous throughout his entire lifetime. And that is why it states "...and Yosef was in Mitzrayim (Egypt)" (Shemot 1:5) and Rashi explains on this verse that it comes to tell us of his righteousness, for he continued to be righteous all the days of his life. Therefore, the children of Israel are compared to stars, which can be seen after the setting of the sun. And that is what it means when it states "those who cause the masses to become righteous are like stars forever" (Daniel 12:3), for someone who causes the masses to become righteous, will not have a sin come to his hand, so that it won't be the case that he will be in Gehinom and his students will be in Gan Eden. And if so, it is clear that he will be shining like the stars even after his death. But someone who does not cause the masses to become righteous, it is not clear that he will always continue to be righteous throughout his lifetime. And there are those who explain, that in the daytime the stars are not recognized because they are present next to the light which is shining from the sun, and only when the sun sets and darkness reigns in the world are they recognized. So too regarding the tribes (i.e., the children of Yaakov). As long as Yaakov their father was alive, their greatness was not recognizable because Yaakov was like the sun that prevents the people from being able to distinguish light sources of lesser intensity, but when Yaakov Avinu died and the children of Israel became enveloped in the darkness of Mitzrayim (Egypt), then the holy light of the tribes began to sparkle.</span><br />
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<span style="font-size: large;">"...who did not know of Yosef" (Shemot 1:8)</span></h3>
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<span style="font-size: large;">There are those that explain that he didn't know about the past of Yosef, how he was at the lowest level and afterwards became elevated to the position of a king. And he needed to contemplate about the past and the future of Yosef, and to learn from that also about the entire congregation of Israel that is impossible to destroy them, just as the verse (Shemot 1:12) states: "But as they afflicted them, so they multiplied and so they spread..." (from Mayana Shel Torah)</span><br />
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<span style="font-size: large;">"... they were fruitful, teemed, multiplied, and became strong, very, very much ..." (Shemot 1:7)</span></h3>
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<span style="font-size: large;">In his commentary on the word "teemed" in this verse, Rashi says that they would give birth to six children from one womb, that is, from a single pregnancy (sextuplets). And there are those that explain that this is hinted at in this verse because there are six expressions used to describe the increase: 1) they were fruitful, 2) teemed, 3) multiplied, 4) became strong, 5) very, 6) very much. </span><br />
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<span style="font-size: large;">"...became strong..." (Shemot 1:7)</span></h3>
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<span style="font-size: large;">Usually all the newborns who are born with twins or more (i.e., triplets, quadruplets, quintuplets, or sextuplets) are weak, and the miracle was that they were strong, as it says "...became strong..." (Shemot 1:7)</span><br />
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<span style="font-size: large;">"... they were fruitful, teemed, multiplied..." (Shemot 1:7)</span></h3>
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<span style="font-size: large;">There are those that explain that the words "fruitful" and "multiplied" are usually written together, and here there is a separation between those two words because the word "teemed" appears between them, and from this there is a proof that the increase was not occurring in a natural manner. (In the name of HaRav HaGaon R' Chaim Y. Yakovzon ztz"l)</span><br />
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<span style="font-size: large;">The Four Decrees and the Four Cups</span></h3>
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<span style="font-size: large;">In this week's Torah Portion, it is written that there were four decrees placed upon the congregation of Israel: 1. crushing labor - they were made to serve with crushing labor, 2. the river - the baby boys were to be cast into the river, 3. the midwives - the midwives were instructed to kill the baby boys, and 4. straw - they would no longer be provided with straw but still had to produce the same number of bricks. From this, there are those who add another reason why the Sages established to drink four cups at Passover, because we give thanks that we were saved from the four decrees.</span><br />
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<span style="font-size: large;">"The Egyptians made the Children of Israel to serve with crushing labor." (Shemot 1:13)</span></h3>
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<span style="font-size: large;">The word for "crushing labor" in Hebrew is "B'parech". The Sages gave an alternative interpretation of the word "B'parech"; that this word is composed of two words "B'peh Rach". In English this literally means "with a gentle mouth", that is to say that the Egyptians at first convinced us to serve them with gentle words. In the beginning the servitude was accepted willingly by the Jews, and afterwards it was forced. As a symbol of that, it was established to eat Maror (Bitter Herbs as exemplified by Romaine Lettuce) on Passover that in the beginning of their growth are sweet and afterwards are bitter. This raises a question, for why was a symbol established to remember a period of time which was gentle, that is to say, when we willingly served? It seems that if we were serving willingly, that was not a difficult decree. And the Katav Sofer explains that when a man is forced to work against his will for someone who was once his friend, this is an extremely difficult situation. For a servant who works for someone who was always his enemy, knows that he is his enemy and that he is enslaved to him. But in the case in which someone behaved toward him with friendliness and love and suddenly changed his heart to become his enemy, and at this time he needs to be enslaved under him, this is a very difficult thing. And therefore the fact that it was at one time with a "gentle mouth", is also a difficult decree.</span><br />
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<span style="font-size: large;">"And Pharoah commanded to all his people..." (Shemot 1:22)</span></h3>
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<span style="font-size: large;">Rashi says that he also made this decree upon the people of Mitzrayim (Egypt), for on the very day that Moshe was born, his astrologers told him that today the man who will save Israel was born and we don't know if he is a Jew or an Egyptian. Therefore he decreed on that day even on the Egyptians, as it is said "every son that is born" (Shemot 1:22), and it doesn't say "that is born to the Jews". However, the Targum Onkelos (translation to Aramaic by Onkeles) says "every son that is born - that is born to the Jews", so that the meaning is that he only made the decree on the Jews. There are those who explain that the understanding of the Targum is that publicly, Pharoah decreed that the decree would be also upon the Egyptians, for there was no rational reason in the world to decree only upon the Jews. However, the officials of the kingdom secretly received the true explanation of the law, and they explained to those who were appointed to carry out the decree that the intention was - on the Jews. (from Mayana shel Torah) </span><br />
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<span style="font-size: large;">"...and they kept the boys alive." (Shemot 1:17)</span></h3>
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<span style="font-size: large;">The Sages say that even those who were not viable and able to survive, Shifra and Puah would pray about them and they would remain alive, and that is the explanation of "and they kept the boys alive."</span><br />
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<span style="font-size: large;">"And G-d did good to the midwives, and the people increased and became very strong." (Shemot 1:20)</span></h3>
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<span style="font-size: large;">The Daat Zekainim explains that this in and of itself was their reward, for the midwives had said to Pharoah that the women of Israel don't need us, and Pharoah had said that they were liars. And when Pharoah saw that there was such an increase in the birthrate of Israel, he changed his mind and said that they had spoken the truth, because it's not possible that only two women could serve as midwives to all of Israel, and if so, the women of Israel were certainly like wild animals that are able to give birth by themselves (without midwives).</span><br />
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<span style="font-size: large;">Rashi says that when Moshe was born Yocheved was 130 years old. (See Rashi on Shemot 2:1)</span></h3>
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<span style="font-size: large;">The Meforshim ask, why is that when Sarah gave birth when she was 90 years old the Torah calls attention to it: "Shall Sarah -- a 90 year old woman give birth?" (Bereisheet 17:17), and "...Who is the One Who said to Avraham 'Sarah would nurse children'?" (Bereisheet 21:7), but regarding Yocheved giving birth at the age of 130 years, nothing is written about it. And to explain this, the Maggid of Dubno ztz"l tells a parable about two poor people who meet together in an inn. The first one tells the second one that in a certain city they don't give a lot of money to Tzedaka (charity). The second poor person answers him that, precisely in that very city that you mentioned, I received an abundance of charity. The first one asks him "When were you there?, and the other one answers him "On Purim". The first one says, there's nothing noteworthy about that, because on Purim everyone gives with a good eye to everyone who opens his hand, but I was there on an ordinary day. And the Maggid of Dubno applies this parable to childbearing of Sarah and Yocheved. In the case of Sarah, it was not a time of miracles, and therefore it was very noteworthy when she gave birth at the age of 90. But in the case of Yocheved, it was at a time of many miracles in connection with childbirth -- women were giving birth to sextuplets (6 children simultaneously), and they were giving birth in the fields, and there was food available in the fields for the babies, etc. And therefore at that time, it was not noteworthy that Yocheved gave birth at the age of 130.</span><br />
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<span style="font-size: large;">"And Pharoah's daughter went down to bathe at the river..." (Shemot 2:5)</span></h3>
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<span style="font-size: large;">Teachers of Mussar (Ethics) say that when Pharoah's daughter went down to the river, Moshe's sister certainly thought and prayed that Pharoah's daughter would not see him and was greatly distressed about what would be. And afterwards when Pharoah's daughter took the basket she certainly was already entirely giving up hope and in great fear. And in the end, Pharoah's daughter herself saved him, and from that came the salvation of all of the people of Israel. We see from this that it is impossible to know from where salvation will come.</span><br />
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<span style="font-size: large;">"...and she sent her maidservant..." (Shemot 2:5)</span></h3>
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<span style="font-size: large;">The word for "her maidservant" in Hebrew is "Amata". This same Hebrew word can alternatively be translated into English as "her arm". Rashi brings an explanation that her forearm lengthened, and it is written in the Midrash that it lengthened by 60 Amot (in English: cubits). It has been asked, if Moshe's basket was so far away in the river, why did she think at all to extend her arm? The explanation is that a man needs to do everything that is within his capability and to rely upon Hashem that He will help him. Similarly, Pharoah's daughter extended her arm and didn't think about how her arm would reach the basket which was far away, and Hashem helped her. [from Teachers of Mussar (Ethics)]</span><br />
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<span style="font-size: large;">The 10 Names of Moshe</span></h3>
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<span style="font-size: large;">Moshe had 10 names, as is written in the Machzor in the Piyyut of Simchat Torah ("Sisu V'Simchu B'Simchat Torah"): 1. Moshe, 2. Netanel, 3. Shemayah, 4. Avi Socho, 5. Avi Zanoach, 6. Chever, 7. Yekutiel, 8. Tovia, 9. Yered, 10. Avigdor. And in any event, he is called "Moshe", in order to let us know the greatness of the miracle that the daughter of Pharoah herself saved him and did a great kindness with Moshe. Therefore, the Torah puts emphasis on the name Moshe in order to praise those who do kindness with the children of Israel.</span><br />
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<span style="font-size: large;"> "...and moreover he drew water for us..." (Shemot 2:19)</span></h3>
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<span style="font-size: large;">There is saying that goes: "Everything that people do, they are only doing it to themselves." The Sages say that at the time that Moshe removed Pharoah's crown from his head, Bilaam said that it was necessary to kill him, and Yitro said that it was necessary to test him with glowing hot coals. If so, Yitro saved Moshe (since Moshe reached for the coals instead of the crown), and also, afterwards, Moshe saved the daughters of Yitro at the well. In addition, the Da'at Zekainim brings that the Midianites threw the daughters of Yitro into a well because Yitro had abandoned their idol worshipping practices, and Moshe saved them as it is written "...and moreover he drew water for us..." (Shemot 2:19), that is, he gave us water, and he also saved us from the pit. This is alluded to, because the Hebrew word for "drawing" with the root letters "Dalet-Lamed-Hey" (meaning "draw") is written twice in this verse. [That is, one time refers to the drawing up of the water from the well, and the other time refers to the drawing up of the daughters.] In addition, there are those that say that Yitro threw Moshe into a pit, and Tziporah threw bread into the pit, and that was a great goodness to Moshe. And therefore, afterwards, Tziporah merited that Moshe would be her husband, and also Yitro merited that Moshe would be his son-in-law. And that is why people say, "Everything that people do, they are only doing it to themselves" (from the Be'er Yosef).</span><br />
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<span style="font-size: large;">The Questions that Moshe asked at the Bush</span></h3>
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<span style="font-size: large;">1. "Who am I..." (Shemot 3:11) - how am I important enough to speak with kings? And Hashem said to him "...because I will be with you..." (Shemot 3:12).</span><br />
<span style="font-size: large;">2. Moshe asked, what merit does Israel have that they should be brought out? And Hashem said to him, that Israel would serve Him on this mountain when they receive the Torah (Shemot 3:12).</span><br />
<span style="font-size: large;">3. Moshe asked what he should say when Israel will ask regarding Hashem, "What is His name?" (Shemot 3:13) And Hashem said to him "Ek-yeh Asher Ek-yeh" (In English: "I Shall Be What I Shall Be") (Shemot 3:14). </span><br />
<span style="font-size: large;">4. Moshe said: "but they won't believe me...." (Shemot 4:1) And Hashem said to him that he should do for them three signs: the snake, his hand that would become stricken with tsaraat (leprosy), and blood.</span><br />
<span style="font-size: large;">5. Moshe said "...I am not a man of words..." (Shemot 4:10), meaning that he had a speech impediment. And Hashem said to him, "...I will be with your mouth..." (Shemot 4:12).</span><br />
<span style="font-size: large;">6. Moshe said "...Please send whomever you You will send" (Shemot 4:13), meaning that He should send the person He was accustomed to send, and that was Aharon. And it is written "and the anger of Hashem was kindled..." (Shemot 4:14). And He said to him, that in truth you needed to be Kohen and your brother Aharon the Levi, and because you refused, Aharon will be Kohen and you will be Levi. And regarding the reason he refused to be the Shaliach (agent) and wanted Aharon to be the Redeemer, Rashi explains that Moshe was worried about the honor of Aharon who was older than he was. And Hashem said to him, "...and he (Aharon) will see you and will be happy in his heart" (Shemot 4:14), and in truth, because of this Aharon merited to have an item of jewelry on his heart, and that is the Choshen.</span><br />
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<span style="font-size: large;">"...Please send whomever You will send..." (Shemot 4:13)</span></h3>
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<span style="font-size: large;">The Ramban says that Moshe meant, anyone whom You will send no mattter who he is will be better than I am, and this was from the great humility of Moshe.</span><br />
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<span style="font-size: large;">Why did Moshe have a speech impediment?</span></h3>
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<span style="font-size: large;">There are those that explain that the reason Moshe had difficulty speaking, was so that people wouldn't say that because he spoke well that he was able to convince Pharoah to send out the Jewish people. And in addition, the Jewish people had received a tradition that if someone came and said "Pakod Pakaditi" (In English: "I have surely remembered") (Shemot 3:16), it would be a sign that the time of Redemption had arrived. And Moshe, even though he had a speech impediment and was not able to pronounce the letter "P", in spite of that he said "Pakod Pakaditi" perfectly, and then they knew clearly that the time for Redemption had come. </span><br />
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<span style="font-size: large;">The Torah Portion of Shemot has 124 verses.Haftora: "Haba'im Yashreish" (Yeshayahu 27 until "V'nilkadu", and then we skip to Chapter 29:22-23)</span></h3>
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<span style="font-size: large;">We say Borchi Nafshi. </span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">This is the beginning of the days known as SHOVAVI"M T"T (Translator's Note: The term SHOVAVI"M T"T is made up of the the initial letters of the names of the Torah Portions for this week and the next several weeks: Shemot, Va'eira, Bo, Beshalach, Yitro, Mishpatim, T'rumah, Tetzvaveh. The initial letters of these Torah Portions are: Shin, Vuv, Bait, Bait, Yud, Mem, Tav, Tav and together those spell the two words SHOVAVI"M T"T. The period of time known as SHOVAVI"M T"T is an auspicious time for repentance. Note that the word for repentance in Hebrew is Teshuvah, and the root of this word is linguistically related to the word SHOVAVI"M.)</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-49472930285809404902017-12-27T11:54:00.000-08:002017-12-27T11:54:00.129-08:00Vayechi 5778<h2>
<span style="font-size: large;">Appetizers for the Torah Portion of Vayechi </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"...and they were fruitful and multiplied greatly. And Yaakov lived..." (Bereisheet 47:27-28)</span></h3>
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<span style="font-size: large;">The Baal HaTurim says, that it is written at the end of the Torah Portion of Vayigash "...and they were fruitful and multiplied greatly" (Bereisheet 47:27), and immediately following that verse the Torah states "And Yaakov lived..." (Bereisheet 47:28). The close proximity of these two verses hints that Yaakov merited to see within his lifetime generations of descendents that numbered 600,000, and there are those that say that the number was approximately 300,000.</span><br />
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<span style="font-size: large;">"Vayechi Yaakov..." (In English "And Yaakov lived...") (Bereisheet 47:28)</span></h3>
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<span style="font-size: large;">The Hebrew word "Vayechi" has the Gematria (numerical value of the letters) of 34, for the main point of Yaakov's life was when he was together with Yosef, 17 years before the sale of Yosef, and in Mitzayim (Egypt) another 17 years. Together this adds up to 34 which is the Gematria of the word "Vayechi".</span><br />
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<span style="font-size: large;">"Vayechi..." (In English: "And he lived...") (Bereisheet 47:28)</span></h3>
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<span style="font-size: large;">This Torah Portion speaks of the deaths of Yaakov and Yosef, and in spite of that the Torah Portion is called "Vayechi" ("And he lived"). Similarly, the Torah Portion of "Chayei Sarah" (in English: "The life of Sarah") speaks about the death of righteous people and the Torah Portion is called "Chayei..." ("The life.."). The reason for this is that Tzaddikim (Righteous People), even when they are deceased, are still considered to be alive.</span><br />
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<span style="font-size: large;">"And he told Yaakov and said: 'BEHOLD - your son Yosef has come to you'; and Yisrael strengthened himself and sat up on THE BED." (Bereisheet 48:2)</span></h3>
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<span style="font-size: large;">The Sages say that Yosef was the "same age", that is to say, he had the same "Mazel" (astrological star signs) as Yaakov, and the Sages explain that when someone visits a sick person and he has the same "Mazel", he takes away one part of 60 (that is, 1/60th) of the illness. And that is hinted at in this verse. The word for "BEHOLD" in Hebrew is "Hinay" with a Gematria (numerical value) of 60 ["Hinay" is spelled with the letters Hey, Nun and Hey. The Gematria of Hey = 5, Nun = 50, and Hey = 5, for a total of 60.] The word for "THE BED" in Hebrew is Hamitah", with a Gemtraia of 59. ["Hamitah" is spelled with the letters Hey, Mem, Tet, and Hey. The Gematria of Hey = 5, Mem = 40, Tet = 9, and Hey = 5, for a total of 59.] This is a hint to the words of the Sages that Yosef decreased Yaakov's illness by one part out of 60.</span><br />
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<span style="font-size: large;">"...And Yisrael strengthened himself and sat up on the bed." (Bereisheet 48:2)</span></h3>
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<span style="font-size: large;">The Baal HaTurim says that it is written about Haman that he "fell on the bed" (Megillat Esther 7:8) and regarding Yaakov it is written "And Yisrael strengthened himself and sat up on the bed". The reason for this is that Tzaddikim (Righteous people), even when they are weak, strengthen themselves as it is written "And Yisrael strengthened himself", and Wicked people, even when they are in their full power fall, as it is stated, "and Haman fell on the bed".</span><br />
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<span style="font-size: large;">"And he blessed Yosef..." (Bereisheet 48:15)</span><span style="font-size: large;"> </span></h3>
<span style="font-size: large;">And right after that he said "The angel which rescues me..." (Bereisheet 48:16), and he blessed Menashe and Ephraim. This present a difficulty, because didn't it begin with "And he blessed Yosef"? But the explanation is that a blessing to the children is in its very essence a blessing to the father. (from the Ramban)</span><br />
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<span style="font-size: large;">"...May G-d make you like Ephraim and like Menashe..." (Bereisheet 48:20)</span></h3>
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<span style="font-size: large;">Why does every father bless his sons "May G-d make you like Ephraim and like Menashe"? The B'nai Yisachar says that Ephraim didn't hold himself proudly as being superior and act arrogantly toward Menashe, even though he was more important than his brother who was the firstborn. Also, Menashe was not envious of his brother who was younger than him yet had been given more privileges and Yaakov had put his right hand on him. Therefore every father blesses his sons that one of them should not act arrogantly toward the other, nor should one of them be envious of the other. </span><br />
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<span style="font-size: large;">"...May G-d make you like Ephraim and like Menashe..." (Bereisheet 48:20)</span></h3>
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<span style="font-size: large;">Another reason why the father blesses his sons that they should be like Ephraim and like Menashe, is that they were raised in Mitzrayim (Egypt) which was a place of impurity, and in spite of that they held onto their righteousness. And thus the father blesses his sons that even if G-d forbid his sons will have difficult times, they will strengthen themselves and hold onto their righteousness like Ephraim and Menashe did.</span><br />
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<span style="font-size: large;">"...By you shall Israel bless saying, 'May G-d make you like...' " (Bereisheet 48:20)</span></h3>
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<span style="font-size: large;">The Baer Yosef asks, what is the meaning of saying "By you"? He explains that this is referring to Yosef, for from Yosef we can learn that even though he was in the lowest of circumstances he was still able to ascend to the highest of heights. Thus every father is able to bless his son that in any situation whatesoever, his son will still be able to ascend to the highest of heights.</span><br />
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<span style="font-size: large;">"...Which I took from the hand of the Emori with my sword and with my bow..." (Bereisheet 48:22)</span></h3>
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<span style="font-size: large;">Rashi explains that this refers to wisdom and prayer. Why doesn't Rashi explain this according to the simple meaning of the text, with a sword and with a bow? The reason is that the way of war is to first shoot with an arrow from a distance, and afterwards when one gets closer to the enemy, to fight with a sword. But in this verse it is written in the opposite order, first the sword and then the bow. There are those who explain why prayer is likened to a bow. Just as in the case of a bow, the more that a person draws it closer to himself, the further the arrow goes when it is shot; also in the case of prayer, the more a person has Kavana (intention or concentration) and makes an effort in prayer, the higher the prayer rises in the Upper Realms. Another explanation of "with my sword and with my bow" is that it refers to the war against the Yetzer Hara (Evil Inclination). First it is necessary to do battle with it from close up because it is is present in your heart, and afterwards to battle it from a distance so that it doesn't get close to you at all.</span><br />
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<span style="font-size: large;">"...with my sword and with my bow..." (Bereisheet 48:22)</span></h3>
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<span style="font-size: large;">An explanation of this is, with prayer and with requesting. A sword hits immediately and a bow only hits afterwards (because it takes time for the arrow to reach the target). So too it is with prayer. Sometimes a prayer is answered immediately, and sometimes it is answered only after a period of time. In the writings of the Gri'z (the Rav Yitzchak Ze'ev HaLevi Soloveitchek) on the Torah, he clarified that there are two kinds of prayer. The first is the fixed Nusach (version) such as the Shemoneh Esrei which was established by the Anshei Knesset HaGedolah (Men of the Great Assembly), which has the strength to act and the Segulah (effectiveness) to be accepted like a sword because in and of itself it is sharp like a sword which can kill. The second, is the private request of every single individual. The Segulah (effectiveness) of this type of request being received depends on the strength of the prayer and the righteousness of the individual who is praying, and this is simllar to a bow and arrow, which in and of itself doesn't kill except by means of the man who is drawing the bow.</span><br />
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<span style="font-size: large;">"...'Gather yourselves and I will tell you what will befall you in the End of Days.' " (Bereisheet 49:1)</span></h3>
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<span style="font-size: large;">The expositors of the Torah say that this comes to teach us that before the end, we need to gather ourselves and be unified and that will bring closer the coming of Mashiach, and that is the explanation of the words "End of Days".</span><br />
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<span style="font-size: large;">"...for in their anger [in Hebrew "Apam"] they killed a man" (Bereisheet 49:6)</span></h3>
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<span style="font-size: large;">[Translator's note: The Hebrew word "Apam" can be translated as "their anger", and can also be translated as "their noses".] The Chafetz Chaim says that occasionally it's possible to kill someone with only a nose. For example, when a poor person wants to be hired for some kind of work in order to earn a living, and the owner of the business goes to ask people about him, if they turn up their noses (a body language expressing a negative attitude) they can destroy all his possibilities for supporting himself.</span><br />
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<span style="font-size: large;">"Yehudah, you, your brothers shall thank..." (Bereisheet 49:8)</span></h3>
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<span style="font-size: large;">The Tirgum Yonatan be Uziel says that he blessed him that the children of Israel would be called by his name, the children of Yehuda (i.e., Yehudim or Jews, based on Yehudah's name). And there are those that add that the sign of a son of Israel is that he always gives thanks to Hashem, and this is the name of Yehuda which is from the word Hebrew word "Hodia" (in English: "thankfulness"), and also he has within his name the letters of the name of Hashem. </span><br />
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<span style="font-size: large;">"...from the prey, my son, you ascended..." (Bereisheet 49:9)</span></h3>
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<span style="font-size: large;">[On this verse, Rashi says, "from that of which I suspected you, 'Joseph is without doubt torn in pieces, an evil beast hath devoured him'...you withdrew yourself..."] The Chafetz Chaim says that Yaakov didn't know about the sale of Yosef until the day of his death, and only then was it made known to him by means of Ruach HaKodesh (Divine Inspiration), as it says in this verse "...from the prey, my son, you ascended...".</span><br />
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<span style="font-size: large;">"...He stooped down, lied down like a lion...' (Bereisheet 49:9)</span></h3>
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<span style="font-size: large;">There are those that explain that even if a man has all kinds of times and occasionally he is in a situation of stooping down and lying down, a period of decline, G-d forbid, he needs to regard himself as a lion and a strong person, and to strengthen himself in every kind of situation.</span><br />
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<span style="font-size: large;">"Yissachar is a strong-boned donkey, lying down between the boundaries." (Bereisheet 49:14)</span></h3>
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<span style="font-size: large;">All the animals, such as the camel, can't stand to have a burden on their body at the time of sleeping. The only animal that even at the time of sleeping carries a burden is the donkey. And that is what is hinted about Yissachar; the intention of this verse is that it refers to the Torah which Yissachar will learn without stopping whether during the day or during the night, which is the time of sleeping. </span><br />
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<span style="font-size: large;">"And he saw a pleasant resting place, that it was good...and he bent his shoulder to bear..." (Bereisheet 49:15)</span></h3>
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<span style="font-size: large;">Someone who wants a life of pleasantness and restfulness, should accept upon himself to bear a burden, and should not be strict but rather give in to everyone.</span><br />
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<span style="font-size: large;">"For Your Salvation do I long, Hashem." (Bereisheet 49:18)</span></h3>
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<span style="font-size: large;">During the Kriat Sh'ma Sh'al HaMita (the recitation of the Sh'ma prayer before going to sleep) we say "For Your Salvation do I long Hashem", then "I do long Hashem for Your Salvation", and finally "Hashem for Your Salvation do I long". The first time, the name of Hashem is at the end, the second time, the name of Hashem is in the middle, and the third time the name of Hashem is already at the beginning. And this is a hint that, to the extent that you become closer to the Holy One Blessed Be He, the Holy One Blessed Be He becomes closer to you.</span><br />
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<span style="font-size: large;">"For Your Salvation do I long, Hashem." (Bereisheet: 49:18)</span></h3>
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<span style="font-size: large;">When it says "For Your Salvation", this apparently means for Hashem to be saved. Since "I am with him in his suffering" (Tehillim 91:15) (that is to say that Hashem is together with us in our suffering), we pray, as it were, for Hashem to be saved, and then we also will be saved speedily in our days, Amen.</span><br />
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<span style="font-size: large;">"Naphtali is a swift gazelle, [he is one] who utters beautiful words" (Bereisheet 49:21)</span></h3>
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<span style="font-size: large;">The letters of Naphtali's name in Hebrew are the same as the letters of Tefillin. Someone who starts to put on Tefillin needs to accustom himself to alacrity like a swift gazelle. "Who utters beautiful words", means that he needs to accustom himself to speak a lot of words of Torah.</span><br />
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<span style="font-size: large;"><br /></span><span style="font-size: large;">A Summary of Yaakov's Blessing</span></h3>
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<span style="font-size: large;">Reuven lost three things: the firstborn son's birthright, kingship, and the priesthood. Regarding Shimon and Levi, Yaakov cursed their anger. He said that the descendents of Shimon would be scribes and teachers, and they would be scattered throughout all the land of Israel to seek their livelihood and they would be poor. Levi would need to go around to the fields to request Trumot and Ma'aserot (the donations and tithes that the other tribes are required to give to the tribe of Levi.) Yehudah was blessed with kingship, success in war, the praise of his brothers, wine, and milk. Zevulun would have success in trade. Yissachar would have success in Torah, and a good land. From Dan would descend Shimshon HaGibor who would judge all of them as one man, and Yaakov prayed that at the end of Shimshon's days that Hashem would help him when the building with the Pelishtim would fall on him. Asher would have in his portion a lot of olive oil and would produce delicacies fit for a king. Naphthali's land would produce crops quickly and from his fruits they would say the first blessings on them. Yosef was blessed with grace, the blessings of the heavens, the blessings of the depths, many children, and with unlimited blessing until the four ends of the earth. Gad was blessed that they would go to war and their wouldn't be amongst them any casualties. Binyamin was blessed that the king Shaul would descend from him who would be the first to reign, and he would eat the booty of the nations, and there would be descended from him Mordechai and Esther who would receive the house of Haman with the booty. </span><br />
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<span style="font-size: large;">"...Perhaps Yosef will hate us..." (Bereisheet 50:15)</span></h3>
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<span style="font-size: large;">The Baal HaTurim says that at the time that they returned from the funeral of Yaakov Avinu, in the middle of the journey Yosef saw the pit which he had been thrown into and said the blessing about Hashem doing a miracle for him at that place. Therefore the brothers were apprehensive that feelings of hatred would be aroused in Yosef about the sale and perhaps he would punish them. Because of that, they said to him afterwards that their father requested that he would forgive them.</span><br />
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<span style="font-size: large;">"Although you intended me harm, G-d intended it for good..." (Bereisheet 50:20)</span></h3>
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<span style="font-size: large;">This is similar to a case of someone pushing his friend into a pit of mud and dirt, and the person finds a very valuable diamond inside the pit. When he comes up he says to his friend, thank you for throwing me into the pit because I've made a lot of money because of it. So Yosef said to his brothers, you thought to do to me evil, but from that came out a great goodness for all of us. (from Masters of Mussar, ethical teachings) </span><br />
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<span style="font-size: large;">"...'please forgive the spiteful deed of your brothers and their sin for they have done you evil'...." (Bereisheet 50:18)</span></h3>
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<span style="font-size: large;">Rabeinu Bachya says that when the brothers of Yosef requested forgiveness from him, he didn't answer them explicitly that he forgave them. Rather, he only said to them that they didn't do anything, and that everything was from Heaven. And because Yosef didn't say that he forgave them the children of Israel were punished afterwards with the Eser Harugai Malchut (Ten Martyrs who were killed by the Roman Kings). And this is a lesson for the generations, that when one person asks another for forgiveness he should answer him explicitly that he is forgiven. </span><br />
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<span style="font-size: large;">SHABBAT CHAZAK</span></h3>
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<span style="font-size: large;">This Shabbat is Shabbat Chazak, when we finish reading one of the books of the Torah (Sefer Breisheet). When the congregation says "Chazak, Chazak, V'nitchazek" at the end of the Torah Portion, the one who has been called up to say the blessings on the reading of the Torah should not say it, in order not to interrupt between the reading of the Torah and the blessing that he says after the Torah reading.</span><br />
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<span style="font-size: large;">The Torah Portion of Vayechi has 85 verses.</span><span style="font-size: large;">Haftora: "V'yikrivu Y'mai David" (Malachim Aleph Chapter 2).</span></h3>
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<span style="font-size: large;">We say Borchi Nafshi. </span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-59011450039325685052017-12-19T10:09:00.001-08:002017-12-19T10:09:25.708-08:00Vayigash & Fast of the Tenth of Tevet 5778<h2>
<span style="font-size: large;">The Torah Portion of Vayigash </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"And Yehudah approached him and said, 'please...' " (Bereisheet 44:18)</span></h3>
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<span style="font-size: large;">The Alshich HaKodesh asks, what was Yehudah's complaint? Didn't he himself say that all of them would be slaves to Pharoah, so why did he change his mind and complain? All the moreso, Yosef had made it easier for them and said that only Binyamin would be taken as a slave. And the Alshich HaKodesh explains, that in the beginning Yehudah thought that they deserved all the suffering because of the selling of Yosef, but since he saw that the man only wanted to take Binyamin, he therefore decided that this was probably a false charge since Binyamin wasn't involved in the sale, and because of that he came to Yosef with complaints.</span><br />
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<span style="font-size: large;">"For how can I go up to my father and the youth is not with me..." (Bereisheet 44:34)</span></h3>
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<span style="font-size: large;">There are those that explain this according to Mussar (Ethical Teachings), "how can I go up" after 120 years to Our Father in Heaven to give a judgment and accounting "and the youth is not with me", that is, the days of my youth have not been rectified and I damaged them? And it is necessary to learn from this to be concerned about guarding the days of youth when one is still young and able to correct everything easily.</span><br />
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<span style="font-size: large;">"And it will happen that when he sees that the youth is gone, he will die..." (Bereisheet 44:31)</span></h3>
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<span style="font-size: large;">The Bait HaLevi explains that Yehudah said this, because he was concerned that Yosef would claim that if Yaakov was a Tzaddik (Righteous Man) in accord with what they had said, behold, when he would hear that his son Binyamin was a thief, his love for him would end and he would agree that it was appropriate to punish him so that he would be a permanent slave. Therefore, Yehudah hastened to say that immediately upon their return home when Yaakov would see that Binyamin was gone he would die immediately, and they wouldn't have sufficient time to tell him about what that Binyamin had done, and that is what it means by saying "when he sees that the youth is gone, he will die" -- immediately.</span><br />
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<span style="font-size: large;">"...I am Yosef..." (Bereisheet 45:3)</span></h3>
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<span style="font-size: large;">The Chafetz Chaim says that the brothers had many questions about the difficult behavior of Yosef towards them and about the imprisonments, but when he said "I am Yosef" they immediately understood everything that had happened previously. So it will be in the future to come when the Glory of Heaven will be revealed, and the Holy One Blessed Be He will say "I am Hashem", then all of the hardships and sufferings that happened to the people of Israel during all the generations will be immediately understood.</span><br />
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<span style="font-size: large;">"...I am Yosef..." (Bereisheet 45:3)</span></h3>
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<span style="font-size: large;">There are those Meforshim (expositors of the Scriptures) who ask, why didn't he reveal to them that he was Yosef immediately when they arrived? And they explain, that it was necessary to fulfill the dream that they would bow to him, and if he had revealed himself to them before that, they would have great embarrassment that they had to come to him and bow to him. And because they didn't recognize him they had less embarrassment from that.</span><br />
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<span style="font-size: large;">"...I am Yosef. Is my father still alive?..." (Bereisheet 45:3)</span></h3>
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<span style="font-size: large;">It is written in the Midrash Saichel Tov, "Abba Kohen Bardela said 'Woe is us on the Day of Judgment, Woe is us on the Day of Reproof. If in the case of Yosef who was younger than the other brothers, his brothers were not able to answer him; in the future to come when Hashem judges every individual according to his deeds, all the moreso.' " It has been asked, what is the meaning of the words (in the preceding Midrash) "according to his deeds"? The explanation is that when a man will be asked in the Heavenly Court why he didn't give charity, and he will answer that he didn't have enough money, it will be said to him "Behold, for other things and even for inconsequential things you had money to waste, and only for charity not." Or if he will be asked in the Heavenly Court why he didn't learn Torah as much as he should have, and he will answer that he didn't have enough time because he was busy with his work, it will be said to him "Behold, on Shabbos and Yom Tov you had enough free time so why didn't you learn then?" And this is the explanation of "according to his deeds" -- for each and every individual it will be according to his situation and his level. And this is the meaning of the reproof that Yosef said to them "I am Yosef. Is my father still alive?" Behold, they were speaking all the time about their father, so doesn't it seem a strange question to ask them if his father were still alive? The explanation is that Yosef was rebuking them, as if to say, "If you are so worried about Father's welfare, why didn't you worry about him when you sold me, for behold you knew that Father loves me very much? And only now you are worried about him." And there are those that give another explanation, that Yosef thought that it was possible that in truth Yaakov had died, and they only wanted to arouse his mercy on them so that he would release Binyamin, and therefore they told him to release Binyamin because of the suffering of their father. Therefore he said to them, "I am Yosef, now tell me the truth, Is my father still alive?"</span><br />
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<span style="font-size: large;">"And now, do not be distressed...because as a supporter of life G-d sent me ahead of you." (Bereisheet 45:5)</span></h3>
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<span style="font-size: large;">This presents a difficulty, for what sort of comfort for them was it that he said "as a supporter of life G-d sent me..."? Behold, they didn't have an intention for the good (when they sold him), and the Sages say (in Nazir 23a) that someone that intended to pick up a piece of pig (to eat) and ended up picking up a piece of lamb, needs atonement. The explanation is thus: the Sages said (Kiddushin 29b) that a thought doesn't cancel out a deed, but does cancel out a thought; and spoken words cancel out spoken words. And if so, when a person transgresses and does an intentional sin, and the damage was in deed as well as in thought because he performed the sin intentionally, the regret that he has in his thoughts as well as the speech when he repents and confesses are effective to uproot the thought which was connected with the sin, but the deed of the sin is not uprooted. But here, when the brothers regretted selling him and said "but we are guilty about our brother...therefore there has come upon us this distress", the bad thoughts were uprooted by means of the regret and also the confession that they said "but we are guilty about our brother". But even so, the brothers were worried that behold, the deed still remained. Therefore, Yosef said to them, "and now, do not be distressed", because also the deed is canceled, for behold, the deed was for the good "because as a support of life G-d sent me ahead of you". And also, Yosef himself was comforted from his suffering, because it was due to that suffering that he was made a ruler in all of the land of Mitzrayim (Egypt), (from R' Tzaddok HaKohen from Lublin)</span><br />
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<span style="font-size: large;">"...and Binyamin wept on his neck." (Bereisheet 45:14)</span></h3>
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<span style="font-size: large;">Binyamin wept on Yosef's neck, and Rashi explain that he wept about the Mishkan in Shiloh that would be destroyed in the future. There are those that ask, isn't it the case that this is the appropriate sequence of events, that after the time period when the Mishkan was Shiloh, the Beit HaMikdash (the Temple in Jerusalem) would be built, so what reason did he have to weep about that? And the answer to that is, even though this was the appropriate sequence of events -- but why did it need to be that it would come about by means of destruction by the Philistines who destroyed it?</span><br />
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<span style="font-size: large;">"To each of them he gave changes of clothing; but to Binaymin he gave three hundred pieces of silver and five changes of clothing." (Bereisheet 45:22)</span></h3>
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<span style="font-size: large;">The Sages ask, how could it be that Yosef would arouse jealousy between the brothers yet another time, after he saw that with regards to himself this kind of thing caused the brothers to stumble (that is, when Yaakov had given Yosef a special garment that was different from what he gave to the other brothers)? And the Sages explain, that Yosef wanted to hint by means of this that from Binyamin would come out Mordechai HaTzaddik, who went out with five garments, as it is written: "And Mordechai went out from before the King dressed in the royal garments of turqoise and white and a large gold crown and fine linen and purple" (Megillat Esther 8:15). And the Gr"a asks, and for the sake of a hint is it necessary to arouse jealousy? And he answers, that the five changes of clothing given to Binyamin were of the same value as the one garment given to each of the brothers. And this is hinted at because different forms of the Hebrew word "Chalifot" (in English: "changes of garments") are used for Binyamin and for the other brothers. For the other brothers, the Hebrew word "Chalifot" is written out fully (with the letters Chet, Lamed, Fey, Vuv, Taf) , but for Binyamin, the word "Chalifot" is written with the letter Vuv missing (Chet, Lamed, Fey, Taf).</span><br />
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<span style="font-size: large;">"...(It is) enough, Yosef my son is still alive..."(Bereisheet 45:28)</span></h3>
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<span style="font-size: large;">Rashi explains "Enough - I have much joy and happiness because Yosef my son is still alive". And the Da'at Zekainim explains the phrase "it is enough" means that when they were telling him of the greatness of Yosef, he said to them "enough", it is not necessary to talk about him, the main point is that he is alive.</span><br />
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<span style="font-size: large;">"...and he appeared to him, and fell on his neck, and wept on his neck a lot." (Bereisheet 46:29)</span></h3>
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<span style="font-size: large;">Rashi explains, "but Yaakov did not fall on Yosef's neck and did not kiss him...because he was reciting the Shema prayer". And the Meforshim (expositors of the Torah) ask, why wasn't Yosef reciting the Shema prayer if it was the time for reciting the Shema, for behold, there is one time for everyone to do it, and those who are alacritrous hurry to do it as soon as possible? And in addition, from where do we know that he (Yaakov) was reciting the Shema prayer, perhaps he was saying a different prayer? And the Maharal explains that it was not the time for reciting the Shema prayer, but when Yaakov saw Yosef his son ruling like a king after the great sorrow that he experienced over him, there came into his heart the love and fear of Hashem who had done this for him, and how His traits are good and perfect and He pays a good reward to those who fear Him, and he accepted His kingship and the love of Him and the fear of Him, and that is what is expressed in the recitation of the Shema prayer, in which is mentioned the unity of Hashem's heavenly kinghsip and the love of Hashem. And that is the character trait of those who are devoted to Hashem, when something good happens to them, they attach themselves to the Holy One Blessed Be He because of the goodness and truth that He did with them. And there are those who say, in the name of HaGri"z, that it's possible to say that it was the time for the recital of the Shema prayer, and that Yosef did not recite the Shema, because he was occupied with the Mitzvah of honoriing his father, and someone who is occupied with one Mitzvah is exempted from doing another Mitzvah.</span><br />
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<span style="font-size: large;">"With whomsoever you find your gods, he shall not live..." (Bereisheet 31:32)</span></h3>
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<span style="font-size: large;">The Chafetz Chaim says that Yaakov said to Lavan "WIth whomsoever you find your gods, he shall not live", and because of that Rachel was punished and died on the way. And behold, we see that when Yosef's brothers came from Mitzrayim (Egypt) and told their father that the ruler of the land thought that they were spies and in addition commanded them to bring Binyamin, at that time Yaakov Avinu did not curse the ruler. On the contrary, he commanded to bring him presents, a little bit of honey, etc. And he prayed for them that they would find favor in the eyes of the man. And if Yaakov had brought out from his mouth words of cursing against the man that had spoken to them harshly, he would have killed his son Yosef whom he loved more than all his other sons. From this we see how we need to be careful not to express words of cursing from our mouths.</span><br />
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<span style="font-size: large;">"And Yaakov said to Pharoah, 'The days of the years of my sojourning have been 130 years, few and bad have been the days of the years of my life...' (Bereisheet 47:9)</span></h3>
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<span style="font-size: large;">There are those that explain that because Yaakov came to Mitzrayim (Egypt) there was a blessing on the Nile River and the famine ceased. And Pharoah saw that Yaakov appeared to be a very old man and worried that he was going to die and the blessing would end, and therefore Pharoah asked Yaakov how many were the days of years of his life. And on this Yaakov answered him that the fact that he appeared old was only because of suffering, but with the help of Hashem he would live more years which would be good, and so it was that he lived another 17 years. [Translator's note: Note that the Gematria of Hebrew word for "good" (that is, "Tov") is 17.]</span><br />
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<span style="font-size: large;">THE FAST OF THE TENTH OF TEVET</span></h2>
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<span style="font-size: large;">On the eighth day of Tevet, Talmei the king of Yavan (Greece) forced the Sanhedrin to write the Torah in the Greek language and the world was darkened for three days. The ninth of Tevet is the Yahrzheit of Ezra and Nechemia. On the tenth of Tevet the king of Bavel (Babylonia) besieged the city. It is written in the Abudaraham that if the tenth of Tevet fell on the day of Shabbat, they used to fast also on Shabbat, since it is written "specifically on that day". In the Chatam Sofer it is written that every year on the Tenth of Tevet it is judged in Heaven whether the exile will continue or whether the final redemption will come.</span><br />
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<span style="font-size: large;">The Torah Portion of Vayigash has 106 verses.</span><span style="font-size: large;">Haftora: "Vayehi D'var Hashem" (Yechezkel 37).</span></h3>
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<span style="font-size: large;">We say Borchi Nafshi. </span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-35485535415773327082017-12-14T10:26:00.001-08:002017-12-14T10:26:28.036-08:00Mikeitz & Chanukah 5778<h2>
<span style="font-size: large;">The Torah Portion of Mikeitz </span></h2>
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<span style="font-size: large;">Shabbat Chanukah and Shabbat Mevorchim for the month of Tevet</span></h3>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"And it happened at the end of two years of days..." (Bereisheet 41:1)</span></h3>
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<span style="font-size: large;">The Sages say that in every place where it says "Vayehi" (in English: "And it happened") it is a language of suffering, with only a few exceptions. The reason it uses this language of suffering here is to tell us that if G-d forbid we find ourselves in a time of suffering, then we are advised to fulfill Tz'om (fasting), K'ol (voice), and M'amon (money), since these three words have the Roshei Teivot (initial letters) of Tzadi, Kuf, and Mem, which spell the word "Mikeitz" (the name of this week's Torah Portion, which in English means "at the end of"). Tzom (fasting) refers to Teshuvah (repentance); Kol (voice) refers to Tefillah (prayer); Mamon (money) refers to Tzedakah (charity). And (as it says in the prayers of Rosh Hashanah and Yom Kippur) by means Repentance, Prayer, and Charity, the evil decree is removed. And in will be that "at the end of two years of days", in the end, the days will be changed for the good. Mikeitz ("At the end") is a language referring to the endpoint, and "two years" is a language which refers to changing (since the word for two years in Hebrew is similar to the Hebrew word for changing).</span><br />
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<span style="font-size: large;">"And the thin ears of corn swallowed up...." (Bereisheet 41:7)</span></h3>
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<span style="font-size: large;">The Da'at Zekeinim asks, behold, the Sages say that we aren't shown in a dream something that can't possibly occur. For example, we aren't shown in a dream that an elephant will enter into the hole of a needle. So how is it possible that Pharoah saw in his dream something so weird, that the thin ears of corn swallowed up the healthy ears of corn? But the explanation is that the meaning of the word "swallowed" is that the thin ears of corn covered the healthy ears of corn, such as was written in the Torah Portion of Bamidbar (Chapter 4, verse 20) "and they shall not go in to see the holy things as they are being swallowed", where the word "swallowed" clearly means "covered". And the Da'at Zekeinim adds, that this explanation is a Midrashic type of interpretation, but on the level of P'shat, the simple level, this is actually a language of swallowing. And that is what it means when it says in the end that "Pharoah woke up and behold it was a dream (Bereisheet 41:7). For Pharoah said, that cows are eating each other is possible to be, but that ears of corn are swallowing each other, that certainly must be a dream.</span><br />
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<span style="font-size: large;">"And they rushed him from the pit..." (Bereisheet 41:14)</span></h3>
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<span style="font-size: large;">Why is it written that "they rushed him from the pit" and not written that they raised him from the pit? The reason is that when the time arrives for a man to be saved, they rush him quickly without any time delays, for Hashem doesn't give unnecessary suffering. And so it was also in the redemption from Mitzrayim (Egypt), about which it is written "and Mitzrayim (Egypt) urged the people to hurry to send them out..." (Shemot 12:33), since the time for the redemption had already arrived. </span><br />
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<span style="font-size: large;">"For the honor of the King" (Rashi on Bereisheet 41:14)</span></h3>
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<span style="font-size: large;">The Sages say that when Yosef went out of prison it was on Rosh Hashanah, and the question can be asked, how is it possible that Yosef cut his hair? And it is possible to explain that this is the intention of Rashi who explained that Yosef cut his hair "for the honor of the King", and therefore it was permissible. (Translator's Note: On a simple level "the honor of the King" refers to the honor of Pharoah who ruled over Mitzrayim, but on a deeper level, this refers to the honor of Hashem's Kingship which is one of the major themes of Rosh Hashanah.). </span><br />
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<span style="font-size: large;">"...there shall be 7 years of famine." (Bereisheet 41:27)</span></h3>
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<span style="font-size: large;">The Daat Zekainim explains on the words "there shall be 7 years of famine", that this is a language expressing a prayer -- that Yosef prayed that there would be only 7 years. For in truth there needed to be 42 years of famine: 7 years for the ears of corn, 7 years for the cows, and the fact that Pharoah told about it added another 14 years, and the fact that Yosef interpreted it to Pharoah added another 14, and the sum of all that is 42. Yosef prayed that there would be only 7 years, and Yaakov prayed that there would be only 2 years, therefore we find that there were 40 years of famine that were removed. And in truth these 40 years of famine returned afterwards upon Mitzrayim (Egypt) as is written in Yechezkel Chapter 25 verse 12: "And I will make the Land of Mitzrayim (Egypt) ... desolate 40 years..." </span><br />
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<span style="font-size: large;">"And now let Pharoah seek out a discerning and wise man..." (Bereisheet 41:33)</span></h3>
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<span style="font-size: large;">The Meforshim ask, why did Yosef give advice to Pharoah? Didn't Pharoah just ask for an interpretation and not for advice on the matter? The explanation is that, behold, on Passover the world is judged about crops and it seems inappropriate that there would be a dream about crops on Rosh Hashanah. And therefore Yosef said to him, since you dreamed on Rosh Hashanah about crops, apparently some person needs to rise up to a high position because of this, since on Rosh Hashanah men are judged as to who will be lowered and who will be elevated. And that is why Yosef said "and now" -- why did you dream now precisely on Rosh Hashanah, to show that it is necessary to appoint a qualified man for this. And this is what is also hinted at by the words "...and Pharoah woke up" (Bereisheet 41:4), that Pharoah saw in his dream that he himself woke up. And this is what Yosef told him, the fact that you dreamt that you woke up in your dream, that is a sign that you need to be concerned and be alert to appoint some man upon Mitzrayim (Egypt), and therefore the advice was relevant to the dream.</span><br />
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<span style="font-size: large;">"And now let Pharoah seek out a discerning and wise man..." (Bereisheet 41:33)</span></h3>
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<span style="font-size: large;">It is written in the Holy Books that this is not just an instruction to Pharoah on how to prepare himself before the coming of the famine in Mitzrayim (Egypt), but it is a teaching for every man when he is still healthy, Baruch Hashem, and able to open a Gemara and learn and pray, that he needs to be wise and discerning, and to know that today he is in the years of plenty. But also there will arrive for him G-d forbid the years of famine, which are the days of old age. Therefore, he needs to fill for himself treasurehouses by struggling to learn the Torah and doing good deeds now. For the wise man has his eyes in his head to fix this matter at the very beginning. Who is wise? The one who sees the outcome.</span><br />
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<span style="font-size: large;">The greatness of Yosef </span></h3>
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<span style="font-size: large;">It is written in the Midrash that every day, Yosef didn't eat until after he finished selling to all the Egyptians the produce for that day. From this we see the greatness of Yosef, that he didn't think about himself at all and only worried about others.</span><br />
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<span style="font-size: large;">"...has given you a hidden treasure...And he brought Shimon out to them." (Bereisheet 43:23)</span></h3>
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<span style="font-size: large;">There is a hint in this verse that Rabbi Shimon Bar Yochai will reveal a hidden treasure, and this is the Holy Zohar which are the secrets of the Torah. </span><br />
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<span style="font-size: large;">"And Reuven said to his father , 'You may slay my two sons...' " (Bereisheet 42:37)</span></h3>
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<span style="font-size: large;">The Midrash says that because of these words, Datan and Aviram, who were the descendents of Reuven, died. And from this we see how much we need to be careful about every word that comes out of our mouths.</span><br />
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<span style="font-size: large;">"And they tore their garments..." (Bereisheet 44:13)</span></h3>
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<span style="font-size: large;">It is written in the Midrash that because of this, the portion of Menashe in Eretz Yisrael was torn up and divided, so that one part of it was on the eastern side of the Jordan River and the other part was on the western side of the Jordan River. This was because Menashe was the officer of Yosef, and he caused the brothers of Yosef to tear their clothing; therefore his portion was divided.</span><br />
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<span style="font-size: large;">CHANUKAH</span></h2>
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<span style="font-size: large;">At the end of every Torah Portion, we record the sum of the number of verses that are present in the Torah Portion. But for the Torah Portion of Mikeitz, we also record the sum of the number of words, which are two thousand and twenty-five (2025). The Gr"a explains that this is because the Torah Portion of Mikeitz usually falls during Chanukah, and during Chanukah we light candles for 8 days. The Gematria (numerical value) of the word for candle in Hebrew (Nair) is 250. 8 multiplied by 250 comes out 2000. And the explanation for "25" is that we begin on the 25th of Kislev. So that is why we record the count of the 2025 words (in the Torah Portion of Mikeitz).</span><br />
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<span style="font-size: large;">On Friday, one should pray Minchah before lighting the Chanukah Candles</span></h3>
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<span style="font-size: large;">It is written in Shaarei Teshuvah that on Friday, one needs to pray the Minchah prayer before lighting the Chanukah candles, because the Minchah prayer corresponds to the Tamid offering in the afternoon, and after the sacrifice of the Tamid offering was the lighting of the Menorah, and the lighting of the Chanukah candles commemorates the lighting of the Menorah. And this is hinted at by means "Roshei Teivot" based on the letters of the Hebrew word "Minchah", which are "Mem", "Nun", "Chet", and "Hey". "Mem" stands for "Minchah", followed by "Nun" and Chet", which stands for "Neir Chanukah" (in English: "Chanukah Candle"), and finally , "Hey" which stands for "Hadlakat Neir Shabbat" (in English: "Lighting the Shabbat Candle"). And the Pri Megadim (Eshel Avraham Section 671 Paragraph 10) wrote that if one prayers Minchah after lighting the Chanukah Candles, that would be two-faced (i.e., contradictory), since after he acts as if it is already night-time by lighting the Chanukah Candles, he acts as if it is still day-time by praying Minchah. </span><br />
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<span style="font-size: large;">"Zot Chanukat HaMizbeiyach" (in English: "This is the dedication of the Altar") (Bamidbar 7:84)</span></h3>
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<span style="font-size: large;">The eighth day of Chanukah is called "Zot Chanukah" (in English: "this is Chanukah"). And even though this is not mentioned by the Rishonim (early Torah scholars), in any event, since it is called that by the majority of Israel, there is certainly a source for that in the words of the Torah. And even moreso, we find that it is mentioned in the Gemora, that is to say, that men spoke about it and there are words of Torah about it in the Shas. And the source of the name is because we read on it the section of Torah which contains the words "Zot Chanukat HaMizbeiyach" (In English: "This is the dedication of the Altar"). And most likely this has a connection to the Holiness of the day. (from R' Tzadok HaCohen of Lublin)</span><br />
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<span style="font-size: large;">"You push man down until the crushing point..." (Tehillim 90:3)</span></h3>
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<span style="font-size: large;">It is written in Holy Books that Chanukah is the conclusion of Elul and the Days of Awe. And that is hinted at in the verse: "You push man down until the crushing point..." (Tehillim 90:3). The word "Daka" (in English: "the crushing point") has the Gematria (numerical value) of 25. This is a hint to the 25th of Kislev, and the real end is on "Zot Chanukah" which is the conclusion of Chanukah. [Translator's note: "Zot Chanukah" literally means "This is Chanukah". This refers to the last day of Chanukah, on which the Torah Portion containing the phrase "Zot Chanukat Hamizbeiyach" is read.] And a hint to this is the verse "With this Aharon will enter into the Holy Place" (Vayikra 16:3) [Translator's note: that particular verse is a reference to the Kohen Gadol coming into the Holy of Holies on Yom Kippur, and it also contains the Hebrew word "Bazot" which is grammatically related to the Hebrew word "Zot".]</span><br />
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<span style="font-size: large;">It was often said by our early Rabbis that on Chanukah there is an opportunity to awaken mercy on those who are childless (i.e., to have them blessed with children), similar to Rosh Hashanah. The main matter, the main Segulah (propitious opportunity) is on the last day which is called "Zot Chanukah". (from B'nei Yissachar) </span><br />
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<span style="font-size: large;">The happiness of Zot Chanukah (the last day of Chanukah) is like that of a Siyum (party made on the completion of a body of learning), the happiness of completing a Mitzvah.</span></h3>
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<span style="font-size: large;">The Torah Portion of Mikeitz has 146 verses, and it has 2025 words.</span><span style="font-size: large;">This is Shabbat Chanukah.</span><span style="font-size: large;">In Tefillah and in Birkat HaMazon we mention "V'Al HaNissim"</span></h3>
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<span style="font-size: large;">Two Torah Scrolls are taken out. For the first Torah Scroll seven men are called up for the reading the Torah Portion of the week. For the second Torah Scroll the Maftir is read in the Torah Portion of Naso, "Bayom Harivi'i". </span><span style="font-size: large;">Haftora: "Rani V'Simchi" (Zecharia 2).</span></h3>
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<span style="font-size: large;">This is Shabbat Mervorchim for the month of Tevet.</span><span style="font-size: large;">Rosh Chodesh Tevet is in on Yom Sheini and Yom Sh'lishi (Monday and Tuesday)</span><span style="font-size: large;">The Molad is on Yom Sheini (Monday) at the hour 1:14 with 1 Chelek</span></h3>
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<span style="font-size: large;">We say Borchi Nafshi. </span><br />
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<span style="font-size: large;">May you all have a light-filled and Happy Shabbat and Chanuka. </span><br />
<span style="font-size: large;">Shabbat Shalom and Happy Chanukah.</span><br />
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<span style="font-size: large;">"B'nei Vina Y'mei Sh'monah Kavu Shir Ur'nananim"</span></h3>
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<span style="font-size: large;">"Men of Understanding Established Eight Days for Song and Rejoicing"</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-14328411442670825012017-12-05T11:49:00.006-08:002017-12-05T11:49:56.908-08:00Vayeishev & Chanukah 5778<h2>
<span style="font-size: large;">The Torah Portion of Vayeishev </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Bat Natan z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"And Yaakov sat down ..." (Bereisheet 37:1</span></h3>
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<span style="font-size: large;">[Translator's note: The first word of this week's Torah Portion in Hebrew is "Yayeishev", can be translated either as "sat", settled", or "dwelt".]</span><br />
<span style="font-size: large;">The Midash says this is analogous to a man that was walking on the road and saw a pack of dogs and was afraid of them and sat himself down among them. Thus, since Yaakov Avinu saw Eisav and his chieftains and was afraid of them he sat himself down among them. There are those who explain that he said that they are like dogs, and when one sees dogs the advice is to sit down, and as a result of that, they will run away, and that is what is meant by "And Yaakov sat down..."</span><br />
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<span style="font-size: large;">"And Yaakov dwelt in the land of his father's sojournings, in the land of Canaan. These are the generations of Yaakov, Yoseph..." (Bereisheet 37:1-2)</span></h3>
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<span style="font-size: large;">The Alshich says that in the land of his fathers sojournings, with all of the chiefs (of Eisav) and also with Eisav, Yaakov was able to manage, and he was in a situation of dwelling with a feeling of being settled and tranquil. But when his sons were not in unison that made him suffer more than anything else, and that began a new situation as described by: "These are the generations of Yaakov, Yoseph."</span><br />
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<span style="font-size: large;">"These are the generations of Yaakov, Yoseph..." (Bereisheet 37:2)</span></h3>
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<span style="font-size: large;">It is possible to find a hint in this verse about the way to serve Hashem. If one wishes to arrive at the level of a Tzaddik (a Righteous Man), and this is what is intended by the referring to Yaakov (who was a Tzaddik), then one needs to "Increase" (and that is what is intended by referring to "Yosef" since the English meaning of his name is "Increase"). That is, one needs to increase in serving Hashem.</span><br />
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<span style="font-size: large;">"..and the pit was empty, there was no water in it." (Bereisheet 37:24)</span></h3>
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<span style="font-size: large;">Rashi says "but there were snakes and scorpions in it". This can be seen by means Roshei Teivot. The Hebrew letters of the words "Ain Bo" (in English: "was not in it") which appear in this verse, are Aleph Yud Nun Beit Vuv. These form the first letters (Roshei Teivot) of the Hebrew words "A'val Y'eish B'o N'achashim V'Akravim" (in English:"but there were snakes and scorpions in it"). The Masters of Mussar (Ethics) explain that water is likened to Torah. And this is the meaning of "there was no water in it": if there is no Torah within a person but he is empty of it, then immediately come the bad Middot (character traits) which are likened to snakes and scorpions. And apparently this presents a difficulty, for if there are snakes and scorpions in the pit, then it is not empty. However, the Gaon HaRav Povorski ztz"l said that the whole purpose of the pit is that it should have water in it, and all the time that it doesn't have water it is thought of as empty even though it has other things in it. And in this way he explained the verse (from Shir HaShirim), "like a slice of pomegranate is your forehead", even the empty ones among you are filled with Mitzvot like a pomegranate. And apparently, if they are full of Mitzvot why are they empty? But the explanation is that it is not sufficient for a man to do Mitzvot, but the Mitzvot need to be his purpose and the main point of his aspirations, so that this can be seen in all his ways and deeds. And if this is not the case, he is called empty even though he is full of Mitzvot. </span><br />
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<span style="font-size: large;">"...and behold, a caravan of Yishmaelim was coming from Gilead and their camels were carrying spices, etc...." (Bereisheet 37:25)</span></h3>
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<span style="font-size: large;">Rashi says that the Yishmaelim always carried petroleum and similar things (which have a bad odor), and only for the sake of Yosef HaTzaddik (the Righteous one), so that he wouldn't have to smell a bad odor, this time they were carrying spices. Rabbeinu HaRav Chaim Shmuelevitz ztz"l raises a question about this: behold, Yosef was going to Mitzrayim (Egypt) and he didn't know what the next day would bring, and he was in such a state of suffering. What was the difference to him at a time like that, whether they were carrying petroleum or spices? The answer is that we see from this situation, that when a punishment has been decreed from Heaven, then the punishment is exact with great precision. Therefore, even though he was sold and they were taking him to Mitzrayim, since he didn't deserve to have to smell the bad smell of petroleum, therefore the Yishmaelim needed to be carrying this time an item that they weren't accustomed to carry, in order not to add suffering to Yosef that he didn't deserve.</span><br />
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<span style="font-size: large;">"And Yehuda said to his brothers: 'what profit....' " (Bereisheet 37:26)</span></h3>
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<span style="font-size: large;">There are those who explain that the word Hebrew word for "profit" is "Betza", which is spelled with the Hebrew letters Beit, Tzadi, Ayin. These three letters are the Roshei Teivot (initial letters) of the three Hebrew words: </span><br />
<span style="font-size: large;">"Boker" (in English: "Morning"), </span><br />
<span style="font-size: large;">"Tzaharayim (in English: "Afternoon"), </span><br />
<span style="font-size: large;">"Erev" (in English: "Evening").</span><br />
<span style="font-size: large;">Yehudah argued with them saying, what purpose would there be to the three prayers that we pray daily (in the morning, afternoon, and evening) if we kill our brother?</span><br />
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<span style="font-size: large;">"...for their having sold a righteous man for silver, and a destitute one for the sake of shoes...." (Amos 2:6)</span></h3>
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<span style="font-size: large;">It was written by the Da'at Zakeinim, how was it that the brothers sold Yosef for 20 pieces of silver, such a small amount? And he explained that at the time when Yosef was in the pit, his face was green from fear, and therefore they sold him for a small amount of silver. But when they took him out, his facial appearance and attractiveness changed for the better, and therefore the brothers requested that they would add more silver for them, and the Ishmaelites added shoes for them. And that is the meaning of what it says in the Haftora: "...for their having sold a righteous man for silver, and a destitute one for the sake of shoes..." (Amos 2:6)</span><br />
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<span style="font-size: large;">"And he refused and he said..." (Bereisheet :39:8)</span></h3>
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<span style="font-size: large;">Masters of Mussar (Ethics) say that if a person has a test and a temptation to do a sin comes before him, first of all he needs to "refuse" and flee from the sin, and only afterwards to explain and to "say" why he is fleeing.</span><br />
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<span style="font-size: large;">A Midrash on why Yosef merited to get out of prison</span></h3>
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<span style="font-size: large;">It is written in the Midrash that in the merit that Yosef served Potiphar, he merited to get out of prison. And it is necessary to understand, what was so great about this merit? And the Sefat Emet explains that Yosef's merit was that he would say about everything when he was in the house of his master, that everything was from the Holy One Blessed Be He, and that when Potiphar told him to serve him Yosef knew that the Holy One Blessed Be He had told him to do so, and likewise regarding everything single thing, that he believed that everything was from Hashem; therefore he merited to get out of prison.</span><br />
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<span style="font-size: large;">CHANUKAH</span></h2>
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<span style="font-size: large;">It is written in the Rambam that the Mitzvah of Chanukah is a very beloved Mitzvah, and this language is found only regarding Chanukah.</span><br />
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<span style="font-size: large;">"What is Chanukah?"</span></h3>
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<span style="font-size: large;">The Rav Chaim Yehudah Yakovzon ztz"l explains what that the Gemara asks "Mai Chanukah?" (What is Chanukah?) Rashi's interpreration of "Mai Chanukah" is that the Gemara is asking, on what miracle was Chanukah based? And it is difficult to understand this interpretation -- "on what miracle", because there were several miracles. And Rav Yakovzon ztz"l explains, that during the time of the Second Temple there were additional holidays in commemoration of victories in wars that Israel had during that time period, and after that those holidays were canceled because they canceled Megillat Taanit. And that is what the Gemara is asking in the question "Mai Chanukah", that if the holiday of Chanukah is because of the war and the victory against the kingdom of Yavan (the ancient Greek kingdom), isn't it the case that Megillat Taanit was canceled? But the Gemara's answer is that the main reason for Chanukah is because of the miracle of the cruse of oil, and the victory in the war is in addition to that.</span><br />
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<span style="font-size: large;">Why do we light eight days, since on the first day there wasn't a miracle?</span></h3>
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<span style="font-size: large;">The Chatam Sofer addresses the question of the Beit Yosef: "Why do we light eight days, since behold on the first day there wasn't a miracle?" His answer is that "they lit candles in Your Holy Courtyards". When the Chashmonayim came to the Temple, since the Inner Sanctuary had been defiled, they therefore lit the Menorah outside. And it's a known fact that outside a candle draws up more oil because of the wind and therefore the flame is larger. And the amount that was sufficient to provide one candle's worth of oil was only in order to light it inside in an enclosed place, but outdoors one needs more oil. If so, also the first day was a miracle.</span><br />
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<span style="font-size: large;">"...Let there be Light" (Bereisheet 1:3)</span></h3>
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<span style="font-size: large;">There is a hint about Chanukah in the Torah Portion of Bereisheet. From the beginning of the Torah Portion until the Hebrew word "Ohr" (in English: "Light") there are 25 words. This is a hint that on the 25th of Kislev we light "Ohr". </span><br />
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<span style="font-size: large;">"And when he tortured it (the people of Israel) so it would increase and so it would spread..." (Shemot 1:12)</span></h3>
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<span style="font-size: large;">The Yavanim (ancient Greeks) wanted to cancel out, in principle, three Mitzvot: the Chodesh (Month), the Shabbat, and Brit Milah (Circumcision). And in Chanukah we find all three of these things, for in Chanukah we have Rosh Chodesh Teivet (the beginning of the Month of Teivet) which is during the days of Chanukah, Shabbat, and the 8 days needed to fulfill the Mitzvah of Circumcision for a boy who is born on the first day of Chanukah.</span><br />
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<span style="font-size: large;">"And when he tortured it (the people of Israel) so it would increase and so it would spread..."</span><span style="font-size: large;">(Shemot 1:12)</span></h3>
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<span style="font-size: large;">It is written in the Tosefot Yom Tov in Masechet Megillah that Antiochus canceled out the reading of the Torah, and in response to that the Sages established to read in its place the Haftorah, and now we read both of them -- both the Torah reading and the Haftorah reading. It is written in the Meforshim on the Shulchan Oruch, that the gentiles wanted to cancel out the reading of the Sh'ma, and therefore it was established on Shabbat to say the first verse of "Sh'ma" within the Kedusah of the Musaf prayer so that the gentiles wouldn't realize that, and thus we continue to have the first verse of "Sh'ma" within the Kedusha of Musaf also today. The Yavanim broke down the Soreg which was the partition of a section of the Temple, and it is written in Tosefot Yom Tov why they broke specifically the Soreg, because it was written in Masechet Kailim that this was the partition of the gentiles, because until that partition it was permitted for them to enter, and therefore they made 13 breaks in it. And after that when Israel returned and repaired the partition, in parallel to that the Sages established 13 "Hishtachavaiyot" (in English, this refers to "bowings down to Hashem"). And this (i.e., all the above examples) is what is meant by the verse: "And when he tortured it (the people of Israel) so it would increase and so it would spread..." (Shemot 1:12)</span><br />
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<span style="font-size: large;">Why do we give thanks on the wars within the prayer "Al HaNisim" (in English: "On the miracles")?</span></h3>
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<span style="font-size: large;">The Masters of Mussar (Ethics) ask, why do we say within the "Al HaNisim" prayer of thanks, "and on the wars"? What kind of thankfulness is there in connection with wars? Are wars something good? The explanation is, that if there are no wars against evil, then there is no purpose to serving Hashem. But if there are wars and victories, then there is spiritual enjoyment.</span><br />
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<span style="font-size: large;">"There are Yavanim (ancient Greeks) and there are Chashmonayim."</span></h3>
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<span style="font-size: large;">A famous head of a Yeshiva said once at a Chanukah party for students at a Talmud Torah, that in every generation "there are Yavanim and there are Chashmonayim". Those who interfere with the learning of the Torah are the Yavanim in our generation, and you, the young students who are learning Torah, are the Chashmonayim in our generation. You need to strengthen yourselves in the Torah and overcome the evil.</span><br />
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<span style="font-size: large;">The Three Mitzvot D'Rabanan (Commandments instituted by the Rabbis) that women are obligated in</span></h3>
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<span style="font-size: large;">There are Three Mitzvot D'Rabanan (Commandments instituted by the Rabbis) that women are obligated in, because also they participated in the miracles. The Roshei Teivot (initial letters in Hebrew ) of those three Mitzvot are "Aleph" - "Mem" - "Nun" (which spells the word "Amen"): </span><br />
<span style="font-size: large;">1. "Aleph" is the first letter of "Arbah Kosot", the four cups of wine that we drink at Passover. </span><br />
<span style="font-size: large;">2. "Mem" is the first letter of "Megillah", the Megillat Esther that we read at Purim. </span><br />
<span style="font-size: large;">3. "Nun" is the first letter of "Neir Chanukah", the Chanukah candle. </span><br />
<span style="font-size: large;">Altogether there are Seven Mitzvot D'Rabanan (Commandments instituted by the Rabbis), and they are hinted at by the Roshei Teivot (initial letters) "Shin", "Mem", "Ayin", "Beit", "Nun", "Yud" which spell the words "Sh'ma B'ni" (in English: "Hear my son"):</span><br />
<span style="font-size: large;">1. "Shin" stands for "Shevach", praise, which refers to the saying of the Hallel. </span><br />
<span style="font-size: large;">2. "Mem" stands for "Megillah", referring to the Megillat Esther. </span><br />
<span style="font-size: large;">3. "Ayin" stands for Eruv. </span><br />
<span style="font-size: large;">4. "Beit" stands for "Brachot" - the blessings said on enjoyment, for praise, and and for Mitzvot. </span><br />
<span style="font-size: large;">5 and 6. "Nun" stands for "Neirot" - candles; the candles of Shabbat & Yom Tov, and the candles of Chanukah (those are two separate Mitzvot)</span><br />
<span style="font-size: large;">7. "Yud" stand for "Yadayim" - the Mitzvah of Netilat Yadayim (ritual handwashing).</span><br />
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<span style="font-size: large;"><br /></span><span style="font-size: large;">The Torah Portion of Vayeishev has 112 verses. </span><span style="font-size: large;">Haftora: "Ko Amar Hashem" (Amos 2).</span></h3>
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<span style="font-size: large;">We say Borchi Nafshi. </span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. </span><br />
<span style="font-size: large;">Shabbat Shalom.</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6963744512667267977.post-32357870907818234022017-11-27T15:58:00.006-08:002017-11-27T15:58:54.837-08:00Vayishlach 5778<h2>
<span style="font-size: large;">The Torah Portion of Vayishlach </span></h2>
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<span style="font-size: large;">Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l</span><br />
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<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l</span><br />
<span style="font-size: large;">L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l </span><br />
<span style="font-size: large;">L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Michael Ben Nachman z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Zehava Bat Shlomo z"l</span><br />
<span style="font-size: large;">L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther </span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and</span><br />
<span style="font-size: large;">L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov</span><br />
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<span style="font-size: large;">"...I have sojourned with Lavan..." (Bereisheet 32:5)</span></h3>
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<span style="font-size: large;">Rashi explains this to mean that "I kept the 613 commandments...", since the Gematria of the Hebrew word "Garti" (in English: "I have sojourned") is 613. This presents a difficulty, since there are many Mitzvot such as the laws relating to a Kohen and the laws related to Leprosy, etc., that Yaakov did not fulflll, so how was it possible for him to say that he observed the 613 Mitzvot? In answer to this, it has been explained in Kiryat Sefer (in the Introduction, Chapter 7), that it is possible for every person to fulfill all the 613 Mitzvot, by means of reading and learning about each and every Mitzvah in the Torah, for learning about the Mitzvot is equivalent to performance of the Mitzvot. This is similar to what is written by the Sifrei (on the Torah Portion of Shalach) about the verse "and you will remember and do all the Mitzvot of Hashem"; from this verse we see that remembrance of the Mitzvah is similar to performing the Mitzvah. That is to say, that by reading about them and accepting upon himself that if he had been commanded to do them he would fulfill them, it's thought of as if he did perform them. </span><br />
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<span style="font-size: large;">"And Yaakov was very frightened and he was distressed..." (Bereisheet 32:8)</span></h3>
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<span style="font-size: large;">Rashi says that he was frightened that perhaps he would be killed, and he was distressed that perhaps he would kill others. The Sages say that Rebbe Meir is referred to as "others". Since Rebbe Meir came from the Caesar Niron, who was a descendent of Eisav, Yaakov was afraid that he would kill Eisav and Rebbe Meir would not come out from Eisav.</span><br />
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<span style="font-size: large;">"And Yaakov was very frightened..." (Bereisheet 32:8)</span></h3>
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<span style="font-size: large;">The Targum Yonatan explains that he was frightened because he didn't perform the Mitzvah of honoring his father for 20 years. And also regarding the verse "Deliver me, please, from the hand of my brother, from the hand of Eisav, for I fear him" (Bereisheet 32:12), the Targum Yonatan explains, that "for I fear him" means that Yaakov was afraid of Eisav because Eisav performed the Mitzvah of honoring their father.</span><br />
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<span style="font-size: large;">"And Yaakov was very frightened and he was distressed..." (Bereisheet 32:8)</span></h3>
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<span style="font-size: large;">There are those that explain, that the reason that he was distressed was because he was afraid at all, since Hashem had promised him to guard over him.</span><br />
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<span style="font-size: large;">"He prepared himself for three things, for a gift, for prayer, and for war (Rashi on Bereisheet 32:10)</span></h3>
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<span style="font-size: large;">There are those that ask, if he prepared himself for prayer, why does he also need to give a gift and to prepare himself for war? The answer is that we need to do things by natural means and to give gifts, etc., but also we need to pray that the gifts will help and also that we will succeed in war. </span><br />
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<span style="font-size: large;">"Deliver me, I pray Thee, from the hand of my brother, from the hand of Eisav..." (Bereisheet 32:12)</span></h3>
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<span style="font-size: large;">It is written in the Zohar that someone who prays needs to explicitly specify the matter he is praying about, and the proof is that Yaakov specified "from the hand of my brother, from the hand of Eisav". Even though the Holy One Blessed Be He knows everything, it is still necessary to be explicit. </span><br />
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<span style="font-size: large;">"And You had said 'I will surely do good with you...' (Literally, 'doing good, I will do good')" (Bereisheet 32:13)</span></h3>
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<span style="font-size: large;">[Translator's Note: In Hebrew, there is a repetitive language in this verse, "Heiteev, Aiteev", which is usually translated as "I will surely do good". These two words are verbs which are both related to the noun "Tov", which means "Good". The first word "Heiteev" literally means "doing good," and the second word "Aiteev" means "I will do good".] When a person is asked "How are you?", the way to answer is to say "Thank G-d, it's good for me", and when he answers that way, the Holy One Blessed Be He says, "If you are happy with your portion and don't have complaints against Me, then also 'I will do good', I will add to you additional goodness." And that is the explanation of "Heiteev, Aiteev" (in English, literally: "Doing good, I will do good"); if you say "It's good for me", Hashem will add for you more goodness.</span><br />
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<span style="font-size: large;">"...and put a space between each group..." (Bereisheet 32:17)</span></h3>
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<span style="font-size: large;">The Sages say that Yaakov prayed that if G-d forbid it is decreed that Israel should have suffering, at least the suffering shouldn't come all at one time, but there should be space between each suffering and the next one.</span><br />
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<span style="font-size: large;">"...and his eleven children..." (Bereisheet 32:23)</span></h3>
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<span style="font-size: large;">Rashi explains that Deena was in a box. And the Gr"a ztz"l asks, from where did Rashi know that it was Deena that was in the box, perhaps it was a different child? And the explanation is related to what the Sages say: that the Temple was built in the portion of Binyamin, because he didn't bow down to Eisav. Therefore, if it had been one of the sons who was in the box, it would have been necessary to build the Temple in that son's portion for also he wouldn't have bowed down, if he had been placed inside the box. But rather, it is necessary to say that all of the sons bowed down except for Binyamin who had not yet been born. Therefore it must be that only Deena was inside the box. And there are those that add that "Mordechai didn't kneel and didn't bow" (Megillat Esther 3:2), for he was from the seed of Binyamin and Haman was from the seed of Eisav. Therefore Mordechai didn't bow down just like Binyamin.</span><br />
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<span style="font-size: large;"><br /></span><span style="font-size: large;">"...and a man wrestled with him..." (Bereisheet 32:25)</span></h3>
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<span style="font-size: large;">Rashi says that this was the guardian angel of Eisav. The Chafetz Chaim explains why we don't find that the guardian angel of Eisav came to fight with Avraham or Yitzchak as he did with Yaakov. The reason is that Avraham represents the quality of Chesed (kindness), and the evil inclination doesn't strongly oppose the doing of kind acts. And Yitzchak represents the quality of service, that is to say, Gevurah (strength), and also on that the evil inclination is willing to give in if necessary. But about Yaakov it is stated "Give truth to Yaakov ..." (Micah 7:20), and the truth is the Torah -- "the voice is the voice of Yaakov" (Bereisheet 27:22); on this it fights with all its might. The evil inclination puts all of its strength into fighting against the learning of Torah and is not willing to give in at all.</span><br />
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<span style="font-size: large;">"and a man wrestled with him until the break of dawn." (Bereisheet 32:25)</span></h3>
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<span style="font-size: large;">Dawn break is a hint to the Geula (the final redemption). This hints that there will be a war against evil until the final redemption, just as we see that there are always bad events and suffering, may Hashem have mercy.</span><br />
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<span style="font-size: large;">"...please tell me your name, and he said why should you ask my name?...."(Bereisheet 32:30)</span></h3>
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<span style="font-size: large;">Rashi explains that his name changes every time according to his mission. And the teachers of Mussar (Ethics) explain, that "why should you ask my name" is in itself the very name and essence of the Satan (i.e., the Evil Inclination), which doesn't allow us to contemplate and ask ourselves about our spiritual situation. And that is the meaning of "why should you ask?", that our Evil Inclination is telling us not to contemplate at all what are our obligations in the world.</span><br />
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<span style="font-size: large;">"And he bought the parcel of ground..." (Bereisheet 33:19)</span></h3>
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<span style="font-size: large;">The Gaon HaRav Yechezkel Avramski ztzk"l told that when he came to settle in Israel, he bought a small portion of ground in the Galil because of the holy words of the Ibn Ezra in this Torah Portion about the verse "And he bought the parcel of ground...": "A parcel of ground means part of a field of ground, and the verse mentions this in order to let us know that there is a great quality to the Land of Israel, and someone who has within it a portion, it is thought of as if he has a portion in the Next World", until here is the language of the Ibn Ezra. And the Gaon HaRav Yechezkel Avramski ztzk"l said that he was never there even one time and never saw the parcel of ground, and the only reason he bought it was because of the words of the Ibn Ezra. (from Mishmar HaLevi Al HaTorah)</span><br />
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<span style="font-size: large;">The Torah Portion of Vayishlach has 145 verses. </span><span style="font-size: large;">Haftora: "Chazon Ovadiah" (Ovadiah 1:1 in Trei Eser).</span><span style="font-size: large;"> </span></h3>
<span style="font-size: large;">We say Borchi Nafshi.</span><br />
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<span style="font-size: large;">May you all have a light-filled and happy Shabbat. Shabbat Shalom.</span><br />
<span style="font-size: large;">L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772</span>Unknownnoreply@blogger.com0