The Torah Portion of Vayishlach
"...I have sojourned with Lavan..." (Bereisheet 32:5)
Rashi explains this to mean that "I kept the 613 commandments", since the Gematria of the Hebrew word "Garti" (in English: "I have sojourned") is 613. This presents a difficulty, since there are many Mitzvot such as the laws relating to a Cohen and the laws related to Leprosy, etc., that Yaakov did not fulflll, so how was it possible for him to say that he observed the 613 Mitzvot? In answer to this, it has been explained in Kiryat Sefer (in the Introduction, Chapter 7), that it is possible for every person to fulfill all the 613 Mitzvot, by means of reading and learning about each and every Mitzvah in the Torah, for learning about the Mitzvot is equivalent to performance of the Mitzvot. This is similar to what is written by the Sifrei (on the Torah Portion of Shalach) about the verse "and you will remember and do all the Mitzvot of Hashem"; from this verse we see that remembrance of the Mitzvah is similar to performing the Mitzvah. That is to say, that by reading about them and accepting upon himself that if he had been commanded to do them he would fulfill them, it's thought of as if he did perform them.
"And Yaakov was very frightened and he was distressed..." (Bereisheet 32:8)
Rashi says that he was frightened that perhaps he would be killed, and he was distressed that perhaps he would kill others. The Sages say that Rebbe Meir is referred to as "others". Since Rebbe Meir came from the Caeser Niron, who was a descendent of Eisav, Yaakov was afraid that he would kill Eisav and Rebbe Meir would not come out from Eisav.
"Deliver me, I pray Thee, from the hand of my brother, from the hand of Eisav..." (Bereisheet 32:12)
It is written in the Zohar that someone who prays needs to explicitly specify the matter he is praying about, and the proof is that Yaakov specified "from the hand of my brother, from the hand of Eisav". Even though the Holy One Blessed Be He knows everything, it is still necessary to be explicit.
The Torah Portion of Vayishlach has 145 verses. Haftora: "Chazon Ovadiah" (Ovadiah 1:1 in Trei Eser).
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 Vayeitzei
"...and he took from the stones of the place..." (Bereisheet 28:11)
It is written in the beginning that "he took from the stones of the place", in the plural, and afterwards it is written "..and he took the stone.." (Bereisheet 28:18) in the singular. The reason for this is that the stones began to argue with one another; one said "on me the Tzaddik (Righteous Man) will lay his head", and another one said "on me he will lay it". Immediately the Holy One Blessed Be He made them all into one stone. And the difficulty with this explanation is that also now the head of the Tzaddik would be resting on only one place, and if so, what is the benefit if they are all made into one stone? But the answer is, that if they are united together and there are no arguments, then there will not be any complaints from anyone at all.
"...and He will guard me on this way..." (Bereisheet 28:20)
The Sages say that Yaakov requested from the Holy One Blessed Be He that he should not stumble in the sin of Lashon Hara (forbidden speech). And see the Introduction to the book "Chafetz Chaim", that by sinning in Lashon Hara it is possible to transgress 17 negative commandments, 14 positive commandments, and 3 curses.
"...and she said 'This time I will give thanks to Hashem'; therefore she called his name Yehudah..." (Bereisheet 29:35)
The Sages say that from the Creation of the World there wasn't anyone who thanked Hashem like Leah. And it has been asked, weren't there many Tzaddikim (Righteous People) before her, and certainly they gave thanks to Hashem? The explanation is that Leah wanted to give thanks constantly, and therefore called her son Yehudah, which can be explained as thankfulness without interruption. (Translator's note: The name Yehudah is related to the word for thankfulness in Hebrew.) When she saw Yehudah she immediately began to thank Hashem, and at every time that Yehudah would come and go, and eat and sleep, she would always give thanks.
"...therefore she called his name Yehudah, and she stopped giving birth." (Bereisheet 29:35)
It has been asked, isn't thankfulness a good thing, yet in this verse the meaning seems to be that because she gave thanks to Hashem, she ceased to give birth? The explanation is that everyone needs to give thanks about the past and to pray about the future. Therefore when a man is asked "How are you?", he answers "Baruch Hashem V'yeracham Hashem" (Bless Hashem and may Hashem have mercy). But Leah only gave thanks about the past and didn't request on the future, and therefore she stopped giving birth.
The Torah Portion of Vayeitzei has 148 verses. Haftora: "Vayivrach Yaakov" (Hoshea 12).
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 Toldot
"And these are the generations of Yitzchak, Avraham's son -- Avraham begot Yitzchak." (Bereisheet 25:19)
Why is it necessary to say "Avraham begot Yitzchak", since it was already stated that "these are the generations of Yitzchak, Avraham's son"? Rashi explains that Yitzchak was similar to Avraham in his facial features. And the Abarbanel explains that everything that happened to Avraham happened also to Yitzchak. Both of them took a wife from within their families. Avraham and Yitzchak both suffered with problems of infertility. They both had two children, one of whom was righteous and one of whom was wicked. In both of their times there was a famine; as a result of which Yitzchak went in exile to Gerar and Avraham went in exile to Mitzrayim (Egypt). Both of them said about their wives "she is my sister". Both of them were blessed with many cattle. Both of them dug wells which the Philishtim plugged up.
"...And Yaakov was a man of simplicity (or wholesomeness)..." ( Bereisheet 25:27)
Rashi says that someone who doesn't know how to deceive is called simple (or wholesome). (Translator's note: the word in Hebrew "Tam" can be translated as either simple or wholesome.) Apparently, however, we see that when he was with Lavan, Yaakov knew how to deceive. Rather, Rashi's intention is that someone who doesn't know how to deceive is called simple. In contrast, Yaakov was not "simple", but rather, a man of simplicity (or wholesomeness), who ruled over his simplicity and knew when to be straightforward and when not to. The Masters of Mussar (Ethics) say that Yaakov represents the aspect of Truthfulness, as it is said "Give Truth to Yaakov..." (Micah 7:20), yet we see that several times he acted in a cunning manner: 1) he took the birthright of the firstborn son, 2) he took the blessings, and 3) with Lavan, he used the sticks (to increase his flocks). For we don't know what is "Truthfulness", but the Tzaddik (Righteous Man) knows when to act in a straightforward manner and when to act cunningly.
"And Yitzchak loved Eisav..." (Bereisheet 25:28)
The Gaon R' Yosef Chaim Zonenfeld ztz"l explains why Yaakov is called the "select one of the Patriarchs", in connection to the verse "and Yitzchak loved Eisav". If the Torah writes this verse, that means that the love of Yitzchak for Eisav was a true and recognizable love. In spite of that, when Yaakov and Eisav were going out in the morning, each one went on his path; Yaakov went to serve Hashem by making an effort in Torah and prayer while Eisav went to do evil deeds. In the evening when they returned Yitzchak showed love to Eisav and didn't pay any attention at all to Yaakov, and so it was for the duration of a long period of time. And because of this, Yaakov of necessity would have thought that certainly since Yitzchak was the greatest person of the generation and he gave emotional support only to Eisav, perhaps his (Yaakov's) way of serving Hashem wasn't appropriate. But in any event, he didn't pay attention to that and stayed with strength and persistency on his path, even though he saw that Yitzchak related only to Eisav. Therefore he is called "the select one of the Patriarchs", since he was in a constant state of living with a very difficult challenge, and in spite of it all, he remained steadfast in his wholesomeness.
"...I am sick of my life on account of the daughers of Chait, if Yaakov takes a wife from the daughters of Chait like these, from the daughters of the land, why do I need life?" (Bereisheet 27:46)
Why didn't she say to Yitzchak that Eisav wants to kill Yaakov, like she said to Yaakov? The Ohr HaChaim HaKodesh says that because of the prohibition of Rechilut (Gossip) she gave another reason to Yitzchak, but by revealing it to Yaakov, she fulfilled a Mitzvah (from Vayikra 19:16) of "do not stand idly by the blood of your neighbor".
The Torah Portion of Toldot has 106 verses. Haftora: "Masa D'var Hashem" (Malachi 1:1).
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 Chayei Sarah 5773
"...the years of Sarah's life." (Bereisheet 23:1)
Rashi explains that "they were all equal in goodness". And behold, in truth Sarah had much anguish and suffering in her life. Until the aged of 90 she didn't have children, and she was also taken into the house of Pharoah and the house of Avimelech, and she also suffered from famine. And in spite of all that, she accepted everything with love, and that is the explanation of what Rashi said that "they were all equal in goodness". Even the difficult days were thought of in her eyes as good.
"And Avraham was old, coming with days..." (Bereisheet 24:1)
The commentators on the Torah say that he filled all the days of his life with Torah and with Mitzvot, and that Avraham came to the Next World with all the days (of his life), for there was no defect in any of them.
"...and Hashem had blessed Avraham with everything." (Bereisheet 24:1)
What is the blessing to Avraham "with everything"? If it's good for everyone and not just for himself, that was regarded as a blessing by him. (from Mayana Shel Torah)
"...drink and I will also give water to your camels..." (Bereisheet 24:14)
The commentators on the Torah ask, what was so special about that? Behold, also today we see that the daughters of Israel do much kindness similar to that. The explanation is that Eliezer arrived with many servants and Rivkah could have thought to herself that kindness is something that one should do only if it's needed, but in this instance Eleazer, who was very wealthy and also had a lot of servants, why should he bother a small girl of three years old? And even so, Rivkah didn't make any calculations like that and immediately acted kindly. And this is called an act of kindness without any excuses or calculations, because if an opportunity to perform a Mitzvah comes to your hands you shouldn't miss the opportunity because of various answers and excuses. And this is similar to someone who sees a diamond on the ground, that he shouldn't tell someone else to pick it up.
The Torah Portion of Chayei Sarah has 105 verses. Haftora: "V'hamelech David" (Melachim 1:1).
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 Vayeira 5773
"...and he was sitting at the entrance of the tent in the heat of the day." (Bereisheet 18:1)
The Sages say that Avraham sits next to the opening of Gehinom and doesn't allow anyone to enter that is circumcized, and that is what is hinted at in the verse by "sitting at the entrance of the tent in the heat of the day". The "heat of the day" is referring to Gehinom which burns like fire.
"...and he ran toward them from the entrance of the tent..." (Bereisheet 18:2)
Why did he already start running from the entrance of the tent? The explanation is that according to the Halacha, someone who is going to do a Mitzvah needs to run, and someone who is returning from doing a Mitzvah needs to walk slowly. And if he returns from doing one Mitzvah and is going to do a different Mitzvah, if the two Mitzvot are of equal value, then the first half of the way he needs to walk slowly and afterwards he needs to hurry. But if the second Mitzvah is greater and more important, then he needs to hurry from the start. Therefore, since the Mitzvah of Hachnasat Orchim (hospitality -- receiving guests) is greater and more important than receiving the face of the Shechina (the Divine Presence), he needed to run already as soon as he started going to do the Mitzvah, and that was "from the entrance of the tent".
"...Shall I hide from Avraham that which I am doing...For I have known him, because he commands his children and his household after him" (Bereisheet 18:17-19)
Hashem revealed to Avraham that he wanted to overthrow Sodom, and we need to understand the connection between Hashem's need to notify Avraham about the destruction of Sodom and Hashem's knowledge that Avraham "commands his children". Those who explain the Torah say that this can be understood by means of a parable. When an old man enters a store to buy himself a garment, he tries on a lot of clothes until he finds a garment that fits him. In contrast, a father of a large family doesn't check the size of the clothes, but rather takes everything that looks suitable because in any event he won't lose out. If a garment doesn't fit one of his bigger children it will fit one of his smaller children. Similarly, when the Holy One Blessed Be He wanted to overthrow Sodom, he wanted Avraham to pray for them. And even though the prayers would not be effective for the men of Sodom, who were very evil, and those people would be removed from the world, in any event the prayers of Avraham Avinu would not be wasted. They would be a merit for his children and for the generations after him, and that is the explanation of "he commands his children and his household after him".
"And Hashem remembered Sarah..." (Bereisheet 21:1)
Rashi says that someone who prays for his friend, and he needs the same thing (for which he is praying on behalf of his friend), the one who is praying is answered first (i.e., his needs are fulfilled before his friend's needs are fulfilled). It is told that someone came to complain before a particular Tzaddik (Righteous Man), that his friend had opened a store next to his own store and was selling the same type of merchandise. The Tzaddik answered him, pray that customers will come to your friend and in any event, you too will be blessed because of your prayer.
The Torah Portion of Vayeira has 147 verses. Haftora: "Va'isha Achat Min'shei V'nei HaN'vi'im" (Melachim 2:4).
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 Lech Lecha
"...Go for yourself..." (Bereisheet 12:1)
Rashi says, "for your pleasure and for your benefit". It is told about the Tzaddik (Righteous Man) Ba'al HaMaor Ainayim that he was very involved in performing the Mitzvah of Pidyon Sh'vuyim (redeeming captives). One time the Ba'al HaMaor Ainayim himself was a captive for a short time period, and it was revealed to him from Heaven that Hashem wanted him to experience for himself how it felt to be in captivity, so that he would know the greatness of the Mitzvah that he was involved in. Also with regards to Avraham, Hashem told him "Go for yourself, for your pleasure", so that when you will feel the suffering entailed by those who are traveling and the pleasure that they feel when they find a place to stay, you will know the greatness of the Mitzvah of Hachnasat Orchim (hospitality -- receiving guests) that you perform.
"...from your land, from your birthplace, and from your father's house..." (Bereisheet 12:1)
There is a hint here to that which is written in Ethics of the Fathers (Pirkei Avot 3:1): "Look at three things and you will not come into the hands of a sin -- know from where you came, to where you are going, and before Whom you are to give a judgment and an accounting in the future." "From your land"-- this is referring to the dust of the earth, and this is "to where you are going". "From your birthplace" -- this is referring to the origin of your birth, and this is "from where you came". "And from your father's house" -- this is referring to our Father in Heaven, and in the future you will give before Him a judgment and an accounting.
"...and the souls that they made in Charan..." (Bereisheet 12:5)
It is told in the Midrash, that one time Avraham Avinu hosted a guest who was an elderly 90 year old man. After the man finished eating and drinking, Avraham told him to cast off his idol worship, and he spoke with him for 6 hours in order to convince him and bring him close to Hashem. In the end the man took out his idol from his pocket and kissed it. Avraham said to him, "I gave you food and drink and spoke to you for 6 hours on this topic, and you still stuck to your opinion (to continue worshipping idols)", and he sent him away from his house. When the man left, the Holy One Blessed Be He said to Avraham, "I kept him alive for 90 years, because maybe he would do Teshuva (repent), and you, after only 6 hours, gave up on him". Immediately, Avraham went to look for the man, and begged him not to go now during the night when there are dangers on the road and dangerous animals, saying "Come back to me and I will give you a place to stay the night". And that is what the man did, and the next day Avraham again spoke to his heart for many hours until the man repented. From here we learn that one should never give up on any student, and even though he doesn't succeed in the beginning, he should return and try again and with the help of Hashem he will succeed, and he will see blessing and Nachat (satisfaction) from every single student.
"And it occurred, as he was about to come to Mitzrayim, he said to his wife Sarai, 'Behold, now have I known that you are a woman of fair appearance'." (Bereisheet 12:11)
The Ramban writes that Avraham Avinu inadvertently sinned a great sin when he brought his wife to the possibility of stumbling in a sin when he was afraid that they would kill him, and he should have trusted in Hashem to save him and his wife and everything that he had, for Elokim has the power to help and to save. Furthermore, his leaving the Land of Israel because of the famine, after he had previously been commanded to enter it, was also a transgression in which he sinned. For also in a famine, Elokim can save one from death. And because of this event, it was decreed upon his descendents exile in the land of Mitzrayim at the hand of Pharoah. In the place of judgment, there is the evil and the sin (see Kohelet 3:16). Maran HaGaon Rav Eleazar Menachem Man Shach ztz"l asks, from where does the Ramban know this, since we don't find it written in the Gemara or Midrash? And he explains that it is is written, "The secret of Hashem is to those who fear Him" (Tehillim 25:14). The Holy One Blessed Be He reveals secrets to those who fear Him.
"And he proceeded on his journeys..." (Bereisheet 13:3)
Rashi says that on his return, he repaid his debts. When he went to Mitzrayim, he borrowed from the lodging places that he rested at, because he didn't have money. And upon returning, since he had become wealthy, he repaid his debts. And there is an additional explanation, that the non-Jews asked him provocative questions: "You who are so attached to Hashem and rely upon Him, how is it that you are a poor person and Hashem doesn't help you?" And he answered them, "You will yet see that there will come a time that I will be very rich". And that is the explanation that on his return he repaid his debts, that is to say, that he was required to give them an answer to their questions, and he showed them that Hashem helped him.
"On his return he repaid his debts." (Rashi on Bereisheet 13:3)
When a man learns something the first time, he has questions and doesn't understand. But when he returns (i.e., reviews), it becomes more clear to him, and that is what is hinted about "on his return..." When one reviews another time, he repays his debts -- he finds an answer to his questions.
"And there was quarreling between the herdsmen of Avram's livestock and the herdsmen of Lot's livestock..." (Bereisheet 13:7)
In the beginning the word used to refer to their arguing was "Reev" (in English: "quarreling"), which is a masculine word, and afterwards the word used was "M'reeva" (in English: "strife"), which is a feminine word. For the way of quarreling is that it begins with a small matter, like a male which doesn't give birth, and afterwards it is like a female, which does give birth, for the quarreling and divisiveness spread out. And this is a Mussar (Ethical) teaching, that one should not start a quarrel at all, because it is impossible to know what it will give birth to afterwards.
"And the angel of Hashem said to her, 'Return to your mistress, and submit yourself to suffer under her hand'." (Bereisheet 16:9)
Why does the verse add "under her hand"? Behold, it is sufficient for the verse to say "Return to your mistress and submit yourself to suffer". But rather, the intention of what the angel said to her, is that if it is decreed upon a person to undergo suffering, nothing can help him and no matter where he flees to he will still undergo the suffering. And that is why the angel said to Hagar, "Return to your mistress and submit yourself to suffer under her hand". It is worthwhile and preferable for you to suffer under the hand of Sarah rather than suffering someplace else.
"On that very day was Avraham circumcised, and Yishmael his son." (Bereisheet 17:26)
Rashi wrote that "on that very day" means that on the day when 99 years were filled for Avraham and 13 years were filled for Yishmael, they were circumcised. The Ramban explains that "on that very day" that he was commanded in this Mitzvah, he and all those who were born in his house, 318 men and all those purchased of his money, were circumcised. And the verse comes to tell us the great level of Avraham's fear of Hashem, and the level of all the members of his household, for all of them were alacritous to fulfill Mitzvot without delay.
The Torah Portion of Lech Lecha has 126 verses. One positive commandment.
Haftora: "Lama Tomar Ya'akov" (Yeshayahu 40).
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
The Torah Portion of Noach
"These are the offspring of Noach -- Noach was a righteous man..." (Bereisheet 6:9)
At the time when a Tzaddik (Righteous Man) leaves this world without children, he is distressed and cries. The Holy One Blessed Be He says to him, "Why are you distressed and crying that you didn't beget any children? I have a fruit that is more beautiful than children, the Torah which you occupied yourself with." For so it is written in Proverbs (11:30): "The fruit of a Tzaddik is a tree of life", and there is no tree of life other than Torah, as it is said, "It is a tree of life to those who uphold it" (Proverbs 3:18). The verse "The fruit of a Tzaddik is a tree of life", refers to Noach. Our Rabbis said that Noach did not pass away until he saw all the world resettled, ... and until he saw seventy nations who were his descendents, and none of this was remembered -- only his righteousness, as it is said "These are the offspring of Noach -- Noach was a righteous man", and it is not written Shem, Ham, and Yaphet, but rather his righteousness. You should know that this verse ( "The fruit of a Tzaddik is a tree of life" -- Proverbs 11:30) is speaking about Noach, because at the end of the verse it is written "and a wise man takes souls" (Proverbs 11:30). This refers to Noach who took souls, and would support and feed them (i.e. the other people and animals who were with him in the ark). (from Midrash Tanchuma as published by Buber)
"Tzohar (a light) shall you make for the Teiva (the ark) ..." (Bereisheet 6:16)
There are two explanations for the Hebrew word "Tzohar"; there are those who say it means a window, and there are those who say it means a diamond. The Hebrew word "Teiva", in addition to meaning "ark" in English, also means "word" in English. Based on this, teachers of Mussar (Ethics) say that every word that you bring out of your mouth needs to enlighten, that is, one should bring out his words in Torah and prayer, and do it in such a way that those words will spread light.
"Tzohar (a light) shall you make for the Teiva (the ark or the word) and to an Amah (cubit) you shall finish it from above. The Petach (entrance) of the ark you shall make in its side; make it with bottom, second, and third decks." (Bereisheet 6:16)
It is told about the Gaon R' Yehuda Tzadka ztz"l Rosh Yeshiva of Porat Yosef, that he was always accustomed to say every blessing with three pauses, for example: 1) Baruch Atah Hashem (Blessed are You Hashem), 2) Elokeinu Melech Haolom (Our G-d King of the universe), 3) Shehakol Nih'ye Bid'varo (that everything exists at Your word). After he passed away, he came in a dream to one of his grandsons, and told him the verse "Tzohar (a light) shall you make for the Teiva...", emphasizing the interpretation that "Teiva" means "word". During a blessing, one should express his words clearly like a "Tzohar", which is related to the Hebrew word for light. An "Amah" is a Hebrew measurement which is usually translated as a cubit. The three letters of the Hebrew word Amah (Aleph, Mem and Hey) are the Roshei Teivot (beginning letters) of the Hebrew words "Elokeinu Melech Haolom" ("Our G-d King of the universe"). So the message here is that when one says a blessing, it should be with Kavana (intention) that the One he is saying it to is Our G-d King of the universe. The word "Petach" (entrance) which appears in the phrase "an entrance of the ark you shall make in its side", hints to us about the Evil Inclination, as it it written "at the Petach (entrance) sin crouches" (Bereisheet 4:7). This means that in the merit of saying a blessing properly, one can overcome the Evil Inclination. And regarding "bottom, second, and third decks", the meaning of this is that you should make three pauses in every single blessing.
"...and from the animal which is not pure..." (Bereisheet 7:8)
The Torah used an extra eight Hebrew letters in order to speak in a clean language (by saying "and from the animal which is not pure", instead of " and from the impure animal"). It has been asked, "Don't we see that many times the Torah does explicitly use the word 'impure'?" The explanation is, that when the Torah writes a Halacha (a religious law), it needs to be in a way which is clear and explicit so that we won't make any mistakes in following the Halacha, but in a story about an event, which would not cause us to err, the Torah uses a clean language in order to teach us how we should speak.
Words of Chizuk (Encouragement)
The Sages say that the Seal of the Holy One Blessed Be He is Truth. There are those that explain this by saying, that when you look at the letters and words that are on a Seal, they superficially seem to be backwards, but when you use the Seal to sign a document, the letters and words come out properly. Similarly, there are occasionally people who when they do not understand the ways of Hashem, they immediately have complaints, G-d forbid. On this we can say to them, that the Seal superficially appears to be backwards, but if we look carefully at the matter we will see that it is straight, because Hashem's leadership and Seal are precise and true and straight.
The Torah Portion of Noach has 153 verses. Haftora: "Rani Akara", and "Ania So'ara" until "Ki Pa'arach" (Yeshayahu 54).
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
