Sh'mini 5775

The Torah Portion of Sh'mini - Isru Chag  (Shabbat right after Pesach ends) 5775

Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l

"...Come near to the sacrificial altar..." (Vayikra 9:7)

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)

"And Moshe said to Aharon: Of this did Hashem speak, saying: 'I will besanctified through those who are close to Me'." (Vayikra 10:3)

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.

"And Hashem spoke to Moshe and to Aharon, TO SAY TO THEM: Speak to the childrenof Israel, saying, these are the living animals..." (Vayikra 11:1-2)

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
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.

Mussar (Ethical Teachings) from the Chafetz Chaim

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.

The Differences between the Mishkan and the First Temple, in comparison to the Second Temple

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)

PIRKEI AVOT (Ethics of the Fathers)

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. 

"Moshe received the Torah from Sinai..."  (Pirkei Avot 1:1)

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)

"...the Men of the Great Assembly..." (Pirkei Avot 1:1)

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.

"He used to say..."  (throughout Pirkei Avot)

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. 

The Days of Sefirat HaOmer (the counting of the Omer)

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.

The Torah Portion of Sh'mini has 91 verses, 6 positive commandments, and 11 negative commandments.The Haftorah is "V'yosef Od David" (Sh'muel Bait 6)We begin to say Pirkei Avot, Chapter One.

Shabbat Shalom.
May you all have a light-filled and happy Shabbat.

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach
L'Bait Olamo Yud Gimmel Tishrei 5772

Chag HaPesach 5775

The Passover Holiday  

Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l

The Influence of the Seder Night

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).

The Four Questions  (from the Passover Haggadah)

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.

"How many levels of goodness TO the Omnipresent  are upon us." (from the Passover Haggadah) 

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.

"Matzot shall be eaten in a holy place"  (Vayikra 6:9)

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.

Why are we stringent on Pesach about the slightest bit of Chametz?

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.

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)

"In the beginning our forefathers were idol worshipers" (from the Passover Haggadah) 

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.

"For His kindness overcame us"  (from the Hallel in the Passover Haggadah)

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.

May we merit to eat from the Zevachim and the Pesachim  (the Passover offerings) speedily in our days.

Two Torah scrolls are taken out:1) Moshchu V'kchu (from the Torah Portion of "Bo")2) for the Maftir, "Uv'chodesh  Harishon (from the Torah Portion of "Pinchas")The Haftorah is "B'ait Hahi" (Yehoshua 5)

Shabbat Shalom and Chag Sameach.
May you have a light-filled, happy and Kosher Shabbat and Yom Tov. 

In Nissan we were redeemed, and in Nissan we are to be redeemed in the future. (Rosh Hashanah 11a)

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Tzav & Shabbat HaGadol 5775

The Torah Portion of "Tzav - Shabbat HaGadol " 5775

Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l

"And he shall remove his garments and he shall put on other garments" (Vayikra 6:4) 

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 Cohen 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.

"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.

Shabbat HaGadol

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.

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".

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).

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)

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)

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.

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.

An Ethical Teaching

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.

The Torah Portion of "Tzav" has 97 verses.  There are 9 positive commandments and 9 negative commandments.The Haftorah is "V'arvah L'Hashem" (Malachi)

We stop saying Borchi Nafshi


In Nissan we were redeemed, and in Nissan we are to be redeemed in the future. (Rosh Hashanah 11a)
May we merit to eat from the Pesachim and the Zevachim (the Passover sacrificial offerings)


May you all have a  light-filled and happy Shabbat.
Shabbat Shalom.

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Vayikra & HaChodesh 5775

The Torah Portion of "Vayikra - HaChodesh"

Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l

"And He called to Moshe..." (Vayikra 1:1)

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.  

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"A man if he offers from you an offering to Hashem" (Vayikra 1:2) 

The Holy books write that there is a hint here, that if a man wants to bring himself close to the Divine service of Hashem, he needs to negate all of his identity, to submit himself to Hashem entirely, and to negate his "I", his ego. And that is the intention of saying "A man if he offers 'from you'"; that is to say, if he is prepared to sacrifice "from you", his identity, then he is worthy to be an offering to Hashem.

"A man if he offers from you an offering to Hashem, from the cattle" (Vayikra 1:2) 

The Holy Alshich wrote, that the main point of the service of bringing an offering to Hashem is, that he should think in his heart, that according strict justice, it would be appropriate to have done to himself that which is done to the cattle, to burn his limbs and dash his blood on the altar, G-d forbid, because of the sins which he has committed. And it is only because of the great mercy and kindness of Hashem, that the animal has exchanged places with the man.   And this is the intention of saying "A man if he offers from you", that is, the man needs to offer himself, but the sacrifice to Hashem is from the cattle, since the animal is in place of him.

"...from the animals -- from the cattle and from the flocks..."  (Vayikra 1:2)

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).

"...to the entrance of the Tent of Meeting he shall bring it, in accordance with his will..." (Vayikra 1:3)

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.

"...and he shall perform Melika (in English: pinching off its head) ..." (Vayikar 1:15)

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.

"...for any leaven, nor any honey, you shall not burn of it an offering made by fire to Hashem" (Vayikra  2:11)

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. 

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)?

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.

The Torah Portion of HaChodesh:

The reason for this reading is to sanctify and declare the month of Nissan, because of the importance of this month, for so it is written in the Torah: "This month will be to you the head of the months; it is the first for you of the months of the year". (Shemot 12:2) It is the head of the months and of the festivals. (Practically speaking, this is not the actual sanctification of the month but rather just an addition of holiness.) Another reason for this reading: to announce to the people that Passover is coming soon, so that they should prepare themselves to come up to Jerusalem for the festival. The Mitzvah of coming up to Jerusalem for Passover is more

stringent than for the the other festivals, because of the "Korban Pesach" (Passover offering), which is a positive commandment that has the punishment of Korait (cutting off) if not fulfilled.

10 Crowns that were taken by Rosh Chodesh Nissan:

1) The first for the act of creation

2) The first for the princes; the princes began to bring sacrificial offerings

3) The first for the priests (the Cohanim); the priests began to do their service

4) The first for the service; the sacrifices of the community began to be offered

5) The first for the coming down of fire upon the sacrificial altar

6) The first for eating of the holy offerings, according to their statutory laws

7) The first for the indwelling of the Divine Presence

8) The first time for the Cohanim to bless the people of Israel

9) The first time when it became forbidden to offer sacrifices on Bamot, so that they would be offered only in the Mishkan

10) The first of the months of the year

On Rosh Chodesh Nissan, Moshe blessed Israel, May it be His will that the Divine Presence will dwell in the acts of your hands.

It is customary from Rosh Chodesh Nissan until the 13th of the month to say each day the Torah verses about one of the princes from the dedication of the sacrificial altar. On the the first day, we begin with "Vayihi Biyom Kalot Moshe"; on the 12th day we complete the Torah portion of Naso; and on the 13th

day we say the Torah portion of Baaloticha until "Et Hamenorah". (A Cohen or a Levi should not say the Yehi Ratzon.) (from Mishna Berura, Siman 429)

The Torah Portion of "Vayikra" has 111 verses. There are 11 positive commandments and 5 negative commandments.ThreeTorah Scrolls are taken out:1) for the weekly Torah portion2) for the Torah portion for Rosh Chodesh3) for the Torah Portion of "Bo", from "Vyomar Hashem... HaChodesh Hazeh Lachem"until "Tochlu Matzot".The Haftorah is "Kol HaAm HaAretz" (Yechezkel 45)

We say Borchi Nafshi

May you all have a  light-filled and happy Shabbat.  

Shabbat Shalom.

In Nissan we were redeemed, and in Nissan we are to be redeemed in the future.

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Vayakhei - Pekudei & Para 5775

The Torah Portion of "Vayakheil Pekudei - Para"  

Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l

"And Moshe assembled..." (Shemot 35:1) 

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".

"You shall not light fire in any of your dwellings on the day of Shabbat" (Shemot 35:3) 

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".

The Torah Portion of Pekudei 

"These are the accountings of the Mishkan...which were counted at the word of Moshe."  (Shemot 38:21)

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.

"...a hundred sockets (in Hebrew: "Adanim") for a hundred kikar..."  (Shemot 38:27)

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.

"...and Moshe blessed them." (Shemot 39:43)

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."

"...as Hashem had commanded Moshe."  (Shemot 40:19 and other places)

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.

We bless "Chazak" at the end of the Torah Portion of Pekudei, which is the end of the book of Shemot.

THE TORAH PORTION OF PARA 

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. 

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.

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.

"...And they shall take to you..." (Bamidbar 19:2)

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 though 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".

The Torah Portion of "Vayakheil" has 122 verses.  It has one negative commandment.The Torah Portion of "Pekudei" has 92 verses. There are 4 positive commandments and 5 negative commandments.Two Torah Scrolls are taken out: 1) for the weekly Torah portion and 2) for the Torah portion of Para, from the beginning of the Torah Portion of Chukat until the words "ad haerev" (in English: until the evening).The Haftorah is "Vayehi Devar Hashem" (Yechezkel 36)

We say Borchi Nafshi



May you have a light-filled and happy Shabbat.
Shabbat Shalom

Purim 5775

Purim - Megillat Esther 

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.

"And he raised (in Hebrew: "Omen") Hadassah..." (Megillat Esther 2:7)

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.

Why is the name of the holiday called Purim?

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.

"...and fast for me, and don't eat and don't drink for three days.." (Megillat Esther 4:16)

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.

"For the Jews there was Light and Happiness and Rejoicing and Honor." (Megillat Esther 8:16) 

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)

Purim Sameach!  (Happy Purim!)

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Ki Tisa 5775

The Torah Portion of Ki Tisa    

"This is what they shall give..." (Shemot 30:13)

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)

The Coin of Fire

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.

"...half of the shekel..." (Shemot 30:13)

And why not a whole one?  Because a man needs to regard himself as a half, and not as a complete person.

"... and into the heart of all who are wise of heart I have put wisdom..." (Shemot 31:6)


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.

"...Only (in Hebrew: "Ach") observe my Sabbaths..."  (Shemot 31:13)

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)

"...it is a sign forever..." (Shemot 31:17) 

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)

"You shall not make yourselves molten gods." (Shemot 34:17)

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?"

The Torah Portion of "Ki Tisa" has 139 verses, 4 positive commandments and 5 negative commandments.  The Haftorah is "Vayehi Yamim Rabim" (Malachim Aleph 18)

We say Borchi Nafshi.

"M'shenichnas Adar Marbim B'Simcha"
"When Adar begins Happiness Increases"
May you all have a  light-filled and happy Shabbat.  
Shabbat Shalom.

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772