Words of Torah: March 2017

Wednesday, March 29, 2017

Vayikra 5777

Torah Portion of "Vayikra"

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

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 humility).

"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 Torah Portion of "Vayikra" has 111 verses. There are 11 positive commandments and 5 negative commandments.The Haftorah is: "Am Zu Yatzarti" (Yeshayahu 43)

We say Borchi Nafshi

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

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

Thursday, March 23, 2017

Vayakheil & Pekudei & HaChodesh 5777

Torah Portion of "Vayakheil Pekudei HaChodesh"

The Torah Portion of Vayahkeil

"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".

"Betzalel the son of Uri the son of Chur" (Shemot 35:30)

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)

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.

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").

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 Kohanim); 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 Kohanim 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 Kohen or a Levi should not say the Yehi Ratzon.) (from Mishna Berura, Siman 429)

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 "Vayakheil" has 122 verses. It has 1 negative commandment. The Torah Portion of "Pekudei" has 92 verses. It has 4 positive commandments and 5 negative commandments. Two Torah Scrolls are taken out: 1) for the weekly Torah portion 2) for the Torah Portion of "Bo", from "Vyomar Hashem... HaChodesh Hazeh Lachem" until "Tochlu Matzot". The Haftorah is "Kol HaAm HaAretz" (Yechezkel 45)

This week is Shabbat Mevorchim for the month of Nissan. Rosh Chodesh Nisan is on Yom Shlishi (Tuesday). The Molad is Ohr L'Yom Shlishi at the hour 7:04 with 10 Chalakim.

We say Borchi Nafshi

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

Thursday, March 16, 2017

Ki Tisa & Para 5777

The Torah Portion of "Ki Tisa - 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

L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l

L'ilui Neshamat R' Yaakov Ben Matisyahu HaLevi z"l

L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l

L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava

L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther

L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava

L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha

L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah

L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah

L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah

L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah

L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut

L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah

L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital

L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha

L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel and

L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov

"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.

"...half of the shekel..." (in Hebrew: "Mechatzit HaShekel") (Shemot 30:13)

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).

"... 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)

"...and he put on his face a mask." (Shemot 34:33)

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".

"...Carve for yourself..." (Shemot 34:1)

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.

"...the chips shall be yours. From this Moshe became wealthy..." (Rashi on Shemot 34:1)

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.

"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 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 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".

The Torah Portion of "Ki Tisa" has 139 verses, 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

Thursday, March 9, 2017

Purim 5777

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
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat R' Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov

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

Tetzaveh & Parshat Zachor 5777

Torah Portion of "Tetzaveh & Parshat Zachor"

"And you will command..." (Shemot 27:20)

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)

"...crushed for illumination..." (Shemot 27:20)

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.

"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.]

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.

"... and the Choshen (breastplate) will not be loosened from upon the Ephod." (Shemot 28:28)

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.

"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)

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.

All the Clothing of the Kohen HaGadol serves as an Atonement

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.

"And I will dwell among the children of Israel" (Shemot 29:45)

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".

The Mitzvah of Reading "Zachor"

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".

The Fast of Esther, Purim, and the Remembrance of the Half Shekel

On Thursday, the 11th of Adar, is the Fast of Esther, which is held early (because the 13th of Adar falls on Shabbat). After Mincha, the unwalled cities give a remembrance for the half shekel. On Sunday, the 14th of Adar, is Purim in the unwalled cities, and the walled cities give a remembrance for the half shekel after Mincha. Monday 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 "Tetzaveh" has 101 verses, 4 positive commandments and 4 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