The Torah Portion of Tazria/Metzora
"And who is like your people Israel..." (Divrei HaYamim Aleph 17:21)
It is written by the Sages that the Holy One Blessed Be He puts on Tefillin, and it is written in them "And who is like your people Israel..." (Divrei HaYamim Aleph 17:21). If someone speaks Lashon Hara (evil speech), G-d forbid, it is as if he is speaking against the Tefillin of the Holy One Blessed Be He, because Hashem is adorning himself with the praise of Israel, and this person is speaking Lashon Hara against Israel. (from the Holy Rebbe of Berditchev)
"...he shall be brought to Aharon the Kohen, or to one of his sons the Kohanim." (Vayikra 13:2)
Rav Chaim of Volozhin says: why does the declaration of impurity and purification from plagues need to be done specifically by the Kohen who will say "You are pure" or "You are impure"? The reason is that generally the habitual speakers of Lashon Hara (evil speech) speak about the chosen ones of the people and about great Rabbis, and the Kohanim are the chosen ones.
"...He shall stay in isolation; his dwelling shall be outside the camp." (Vayikra 13:46)
A Metzora, someone who has the plague of Tzaraat, is sent outside of three camps, and also it is forbidden for him to enter in the Land of Israel into a city which has a wall. The three camps are: the Azarah --- which is the camp of the Shechina (the Divine Presence), Har HaBayit -- which is the camp of the Levites, and Yerushalayim -- which is the camp of the Israelites. The Be'er Yosef explains that the Sages say on the verse "what will He give you and what will He add to you, a deceitful tongue?" (Tehillim 120:3), that Hashem gave to the tongue two walls, the lips and the teeth, and in spite of that he speaks Lashon Hara (forbidden speech). Therefore they say to him (the person with the plague of Tzaraat) because you broke through the walls, it's forbidden for you to enter into a city with a wall.
"...he shall shave off all his hair -- his head, his beard, his eyebrows..." (Vayikra 14:9)
The Kli Yakar explains that the Metzora shaves off his beard -- because he spoke with his mouth, his eyebrows -- because he had a jealous, stingy eye, and his head -- because he had a conceited spirit. The law is that he needs to shave off the hair from his entire body, but the Torah mentions specifically these particular places.
Mussar (ethical teachings) for guarding one's tongue:
Rabban Gamliel said to his servant Tavi to bring him the most precious meat and he brought him an animal's tongue. Another time he told him to bring the most simple meat, and he brought him an animal's tongue again. Rabban Gamliel asked him, if a tongue is the most precious meat and also the most simple meat, isn't that a contradiction? He answered him, the tongue is able to be used for the good and also for the opposite, and that is why it is written that "Life and death are in the hand of the tongue".
Why doesn't the tongue have bones?
It's said that the tongue doesn't have within it bones, so that it is possible to turn it in any direction that one wants, and one needs to be concerned and guard it so that it will go in a good direction.
The connection between a livelihood and guarding one's tongue:
Parnassah (a livelihood) in Hebrew has the same letters as Peh Resen (reining in the tongue). Someone who want a livelihood should rein in (control) his tongue.
"This shall be the Torah of the Metzora on the day of his purification..." (Vayikra 14:2)
It is written in the Chovot HaLevavot (the Gate of Submission, chapter 7): Someone who speaks Lashon Hara (evil speech) about his fellowman, all of his Mitzvot (good deeds) go to his fellowman and he receives all of his fellowman's sins. The Chatam Sofer (on the Torah portion of Tetzaveh) writes that if he repents, they (his Mitzvot) return to him. And that is what is meant by "This shall be the Torah of the Metzora on the day of his purification" (Vayikra 14:2), that the Torah that he learned will return to him of the day of his purification, that is to say when he repents.
"This shall be the Torah of the Metzora on the day of his purification, he shall be brought to the Kohen" (Vayikra 14:2)
The Chafetz Chaim wrote books on the topic of Lashon Hara (evil speech), and there is a hint here: one who wants to do Teshuva (repent) for the sin of Lashon Hara, "he shall be brought to the Kohen", he should learn the books of Rabbi Yisrael Meir HaKohen (i.e. the Chafetz Chaim), and he will be healed.
The Torah Portion of Tazria has 67 verses, 5 positive commandments, and 5 negative commandments. The Torah Portion of Metzora has 90 verses, and 11 positive commandments.Haftorah: "V'arbaah Anashim" (Malachim Beit 7)
Shabbat Shalom.
May you all have a light-filled and happy Shabbat.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach
L'Bait Olamo Yud Gimmel Tishrei 5772
Rosh Chodesh Iyar
Words of Encouragement for the Zman HaKaitz (the resumption of learning after Pesach)
"A man should always be like an ox that accepts a yoke and like a donkey that accepts a burden."
The Sefat Emet once went into a Yeshiva and saw that there was a weakening in the desire of the the students for learning Torah. They told him that it was because the day was very hot. He said to them that it is written by the Sages that a man should always be like an ox that accepts a yoke and like a donkey that accepts a burden. The Sages said that a donkey, even in the season of Tammuz, feels cool. And what the Sages meant was that one should learn from the donkey, that even if he feels hot he works just as he does at a time when it is cool.
"One time with suffering is worth 100 times without suffering."
A great Rosh Yeshiva emphasized this point and said that it is written by the Sages that the country of Bavel is at a very low altitude and that it is very hot there. In former times, there was not the framework of a Yeshiva with all the comforts and conveniences that exist today. But in spite of all that, the Talmud Bavli came out of that place. If that is the case, then when needs to increase one's strength and overcome difficulties also at the time when the heat is increasing its strength, and as the Sages said, "one time (performing a Mitzvah) with suffering is worth 100 times without suffering". In the city of Tiveria the heat is very great, and at one time there were not all the conveniences that we have today, and from there came the Talmud Yerushalmi.
The Chazon Ish learned as usual.
One time there was a big heat wave, and the Chazon Ish learned according to his usual schedule jut like on every other day without any interruptions. He said that also he felt the heat in the beginning, but immediately when he entered the "sea" of the Talmud, he forgot about the heat and didn't feel it at all.
A Parable from the Chafetz Chaim:
The Chafetz Chaim told a parable about someone who stood in the street and sold all kinds of drinks, and people asked him how in a heat like that he could stand and sell his wares. He answered that, on the contrary, today there are many buyers and a lot of profit. And understandably, the Torah is compared to water, and on a day like that which is hot, there is more reward for those who occupy themselves with Torah, and more profit in Heaven, because "the reward is proportionate to the exertion".
Chodesh Tov U'Mevorach
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Sh'mini
"...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.
"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 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)
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 Passover Holiday
"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.
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).
"How many levels of goodness TO the Omnipresent are upon us". (from the Passover Hagada)
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.
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 Hagada)
Why does the Hagaddah 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.
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)
A Light-filled, Happy and Kosher 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
The Torah Portion of Tzav
"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 Kohen would change his clothes at the time of his service, and would not use the same clothes that he wore when he was removing the ashes from the altar. Thus it is necessary to change clothes for Shabbat, and not use the same clothes that one wore on Erev Shabbat while preparing for Shabbat.
"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.
"Behold I am sending you Eliyahu HaNavi.." (Malachi 3:23)
In the Haftorah of Shabbat HaGadol, it is written: "Behold I am sending you Eliyahu HaNavi", but it should have been written "I will send you", in the future tense, and not "I am sending" which is in the present tense. The Chafetz Chaim explains that the reason it is written "I am sending" in the present tense, is that there is no delay from the side of the Holy One Blessed Be He and He would send Eliyahu HaNavi immediately, but the matter depends on us. And the moment there won't be any delay on the part of the Children of Israel, the Holy One Blessed Be He would immediately send the "Mevaser" (Herald who would proclaim the Redemption).
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)
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. (Rosh Hashanah 11a)
May we merit to eat from the Pesachim and the Zevachim (the Passover sacrificial offerings)
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
"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 brinig 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).
The Torah Portion of "Vayikra" has 111 verses. There are 11 positivecommandments and 5 negative commandments.The Haftorah is "Am Zu Yatzarti" (Yeshayahu 43:21-44:23)
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
The Torah Portion of Vayakheil
"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.
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 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)
The Torah Portion of "Vayakheil" has 122 verses. The Torah Portion of "Pekudai" has 92 verses. There are 4 positive commandments and 5 negative commandments.
TwoTorah Scrolls are taken out:1) for the weekly Torah portion2) for the Torah Portion of "Bo", from "Vyomar Hashem... HaChodesh Hazeh Lachem"until "Tochlu Matzot".The Haftorah is "Kol HaAm HaAretz" (Yechezkel 45)
May you have a light-filled and happy Shabbat.
Shabbat Shalom.
"In Nissan we were redeemed and in Nissan we will be redeemed in the future." (Mesechet Rosh Hashana 11a)
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
