The Torah Portion of "Sh'mini - Para" - Shabbat Mevorchim Chodesh Nissan 5776
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 be sanctified 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.
"...the sons of Aharon that were left..." (Vayikra 10:16)
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)
"And Hashem spoke to Moshe and to Aharon, TO SAY TO THEM: Speak to the children of 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)
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 cannot bring the Passover offering and we cannot perform the procedure of purifying ourselves from contact with a dead person in order to eat from the holy flesh of the Korbanot (sacrificial offerings), 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 Sh'mini has 91 verses, 6 positive commandments, and 11 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)
This week we bless the coming of the new month of Nissan. The Molad is Yom Hey 10:15 with 16 Chelekim. Rosh Chodesh Nissan is on Shabbos (of the following week).
We say Borchi Nafshi.
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
The Torah Portion of "Tzav"
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.
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: "Ko Amar Hashem " (Yirmiyahu 7)
This week is a second break in the "4 Parshiot".
We say Borchi Nafshi
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
Purim - Megillat Esther
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 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
The Torah Portion of "Vayikra - Parshat Zachor"
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.
"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) ..." (Vayikra 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 Mitzvah of Reading "Zachor"
The Rambam writes in the Sefer HaMitzvot, that we were commanded to remember what 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".
The Fast of Esther, Purim, and the Remembrance of the Half Shekel
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).
The Torah Portion of "Vayikra" has 111 verses. There are 11 positivecommandments and 5 negative commandments.
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)
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
The Torah Portion of "Pekudei"
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
"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.
Why is the Torah repetitive?
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.
The Mishkan was finished on the 25th of Kislev.
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)
The Siman (Mnemonic Sign) at the end of every Torah Portion.
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").
M'shenichnas Adar Marbim B'Simcha (When Adar enters, we increase in happiness)
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 "Pekudei" has 92 verses. There are 4 positive commandments and 5 negative commandments.The Haftorah is "Vatishlam Kol HaMelacha" (Malachim Aleph 7 8)
This week is a break in the midst of the "Four Parshiot"
We say Borchi Nafshi
May you have a light-filled and happy Shabbat.
Shabbat Shalom
The Torah Portion of "Vayakheil - Shekalim"
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".
Parshat Shekalim - The Torah Portion about Shekalim (Shekels)
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.
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.
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.
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).
M'shenichnas Adar Marbim B'Simcha (When Adar enters, we increase in happiness)
The Torah Portion of "Vayakheil" has 122 verses. It has one negative commandment.Two Torah Scrolls are taken out: 1) for the weekly Torah portion and 2) for the Maftir, The Torah Portion of "Shekalim", from the beginning of the Torah Portion of Ki Tisa until "Al Nafshoteichem".The Haftorah is "Ben Sheva Shanim" (Malachim Beit 12)
This is Shabbat Shekalim and Shabbat Mevorchim for the month of Adar Sheini: Rosh Chodesh is on Yom Chamishi (Thursday) and Yom Shishi (Friday). The Molad is Lail Dalet at the hour 9:31 with 14 Chalakim.
We say Borchi Nafshi
May you have a light-filled and happy Shabbat.
Shabbat Shalom
