The Torah Portion of Behar
"A Shabbat for Hashem" (Vayikra 25:2)
The Holy One Blessed Be He commanded to fulfill the Mitzvah of Shmittah and Yovel, in order that everyone would know that the Holy One Blessed Be He is the owner of all the world, and therefore it is called "A Shabbat for Hashem". (Vayikra 25:2)
"A Shabbat for Hashem" (Vayikra 25:2)
For all fields it is good for them to rest a certain period of time, and that is beneficial so that they will grow better afterwards, and therefore it is written "A Shabbat for Hashem" (Vayikra 25:2), because it is necessary to fulfill the Mitzvah of Shmittah and Yovel for the sake of Heaven and not for the sake of benefiting the field.
"The land shall observe a Shabbat for Hashem (Vayikra 25:2)
Shmittah is similar to Shabbat; by way of the Shabbat the entire week becomes blessed as is stated in the Zohar, and similarly the Sages state, that from the year of the Shmittah the other six years become blessed.
"Do not harass one another" (Vayikra 25:17)
The verse is speaking about verbal harassment. It is forbidden to cause suffering to one's fellow man, and forbidden to give him advice that is not beneficial to him but which is to the benefit of the person who is giving the advice.
"Do not subjugate him through hard labor" (Vayikra 25:43)
It's forbidden for a person to request a favor from his friend when he knows that it will be a burden for him, because he thereby transgresses the prohibition of "Do not subjugate him through hard labor" (Vayikra 25:43) (from Rabeinu Yonah)
The Torah Portion of Bechukotai
"If you will walk in my statutes" (Vayikra 26:3)
Rashi explains that this means that you should be laboring in the Torah. The Eglei Tal writes in the introduction to his book that the main emphasis of the Mitzvah of learning Torah is to be rejoicing and happy and enjoying one's learning and then the words of the Torah are absorbed into his blood, and since he enjoys the words of Torah he becomes attached to the Torah. And in the book Ohev Yisrael it is written that everyone who learns with more labor and effort finds more enjoyment in his learning, and it is a Mitzvah in and of itself to be laboring and making an effort in the Torah and to increase his enjoyment all the time. And in this way he explains the verse "If you will walk in my statutes...then I will provide your rains in their time" (Vayikra 26:3-4): if you will be laboring in the Torah all the time to increase your enjoyment of learning the Torah, then the reward will be "Middah K'neged Middah" (a turn for a turn) and I will give your rains in their time, which is also an increase in enjoyment.
"If you will walk in my statutes" (Vayikra 26:3)
The Ohr HaChaim explains that "If you walk in my statutes" (Vayikra 26:3) uses the language of "walking", because one should fulfill the Mitzvah (of learning Torah) "when you are walking on the way" (Devorim 6:7)
"If you will walk in my statutes" (Vayikra 26:3)
The masters of Mussar (ethical teachings) say that we need to take a lesson from a bicycle, because if a bicycle stands still it falls, and if it is working then it goes forward. And that is the explanation of "you will walk", that one needs all the time to work and to go forward in the Torah and in the service of Hashem.
"If you will walk in my statutes" (Vayikra 26:3)
This is a hint that in any place where you go, you should go with the Mitzvot of the Torah, because in general when going on a journey it is difficult to be careful about fulfilling the Mitzvot, and that is why the verse says "If you will walk in my statutes" (Vayikra 26:3): even on the road it is also necessary to be careful about the Mitzvot.
A Good Heart
From the holiday of Pesach until Lag Ba'omer there are 32 days, and that is the numerical value of the Hebrew word for "Heart" (Lev). And from Lag Ba'omer until the holiday of Shavuot there are 17 days, which is the numerical value of the Hebrew word for "good" (Tov). Together that is a "Good Heart" (Lev Tov). This is a hint that we need to strengthen ourselves with good character traits and good behavior, as a preparation for receiving the Torah.
Haftora
"Blessed is the man that trusts in Hashem, then Hashem will be his security" (Yirmiyahu 17:7)
When a man trusts in Hashem, then even if he has difficulties Hashem will help him; therefore a man needs to make as much effort as he can and Hashem will help him, and that is why the verse finishes "then Hashem will be his security". R' Yosef Yuz'l Horovitz ztz"l explains that the very essence of the matter that one trusts in Hashem is in and of itself a blessing, even if his request to Hashem has not yet been accepted.
Sefirat Haomer
There were 12,000 pairs of students who studied under Rebbe Akiva from Gabbata to Antipatris, and all of them died during one time period because they didn't behave to each other respectfully. And the world was desolate until Rebbe Akiva came to our Rabbis in the South and taught to them: Rebbe Meir, Rebbe Yehuda, Rebbe Yosi, Rebbe Shimon, and Rebbe Elazar ben Shamua. And these were the ones who upheld the Torah at that time. It is taught that all (of the 12,000 pairs of students) died between Pesach and Shavuot. (Yevamot 62b)
The Torah Portion of Behar has 57 verses, 7 positive commandments and 17 negative commandments. The Torah Portion of Bechukotai has 78 verses, 7 positive commandments and 5 negative commandments. Haftora: "Hashem uzi" (Yirmiyahu 16)
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 Emor
"Say to the Kohanim, the sons of Aharon". (Vayikra 21:1)
The Sages say that the Holy One Blessed Be He cautioned Israel about the holiness of the Kohanim. This is analogous to the son of a king whose eating is not similar to that of the resident of a village; for if the son of the king eats the food of the villager, he won't digest his food and it will damage him. Thus Hashem said to the Kohanim -- guard yourself from every impurity, for even a slight impurity can cause you damage.
"These are the festivals of Hashem...declare them (Otam) in their season" (Vayikra 23:4)
There is a Hebrew word in this verse "Otam" (them), which the Sages interpret as "Atem" (you). That is to say, the interpretation is that YOU shall declare the festivals, even if you accidentally err, and even if you intentionally err in your declaration of the timing of the festivals. If when it is written "Otam" (them), we interpret it as "Atem" (you), all the moreso in the verse "You are children to Hashem" in which it is explicitly written "YOU". Then certainly "You are children to Hashem", even if you sin by accident or on purpose; in all circumstances, you are still children of Hashem.
"And you shall afflict your souls " (Vayikra 23:27)
After every fast we pray and request that the lessening of our blood and fat should be considered as if we were bringing a sacrificial offering, but that will be the case only if the blood and fat are pure. Therefore the Torah commands us to eat on Erev Yom Kippur so that the food we put into our bodies will be considered to be a Mitzvah, and that way we can say that our blood and fat which diminish on Yom Kippur are pure and come from the fulfillment of a Mitzvah, and then our sacrifice will be appropriate and acceptable.
Another reason why it is a Mitzvah to eat on Erev Yom Kippur
The "Sefat Emet" says another reason why it is a Mitzvah to eat on Erev Yom Kippur. Since it is a day in which we need to forgive our fellow man, the Torah commanded us to eat and drink on Erev Yom Kippur, in order so that we will be relaxed and settled and will forgive our fellow man with a full heart, because when someone eats he has a happy heart.
Pesach Shaini
In the Mishna, Pesach Shaini is called Pesach Katan. There are those who have a custom to eat Matzah during the daytime of the 14th day of Iyar, and there are those who have a custom to eat it on the night of the 15th of Iyar because that is when they used to eat it. It is written in the prayer book of Yavetz that it was revealed from heaven why Pesach Shaini was fixed on this day; during the first year when they left Egypt they at Matzah until the night of the 15th of Iyar. Because of that, the holiness (of Pesach) lasts until that night.
Lag Ba'omer
One of the righteous people traveled one time to the gravesite of Rebbe Akiva, and it was very difficult for him to reach that place because it was a rocky road, and after he went a certain distance, he said that he didn't have the strength to continue, and he returned. He said to his students: I will already meet Rebbe Akiva in the Mishna and the Gemara. And so it was also said by a particular Rav to his students, that it is possible to meet Rebbe Shimon Bar Yochai in the Mishna and the Gemara. May his merit protect us and all of Israel, Amen.
It is written in books: On Lag Ba'omer the soul of Rebbe Shimon Bar Yochai spreads out over the whole world, and someone who does not travel to his gravesite in Meron in order to pray, is able to pray in any place.
Rebbe Shimon said that if he had been at Mount Sinai he would have requested that two mouths be given to man, one for Torah and one for other things, except that he was concerned that if we had two mouths, we would be liable to destroy both of them with Lashon Hara (evil talk). (From the Yerushalmi Gemara)
"His Torah protects us; it enlightens our eyes; he serves as a good advocate for us, our master Bar Yochai" (from the traditional songs sung on the night of Lag Ba'omer)
The Torah Portion of Emor has 124 verses, 24 positive commandments, and 39 negative commandments. Haftora: "V'hakohanim Haleviyim" (Yechezkel 44)
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 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
