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Short thought on Parshas V’Eira: The medrash says that Paroh’s reaction to the first two makos was one of derision, as his magicians were able to replicate the makoh. Only by kinnim did he discover that they were unable to replicate the makoh.
The question is, why not start with kinnim? Why bother with the other two?
The answer lies in human phsychology. Had Paroh been exposed to makas kinnim initially, he would have been unable to deride the makos. Once he already derided the original makkos, even the discovery of kinnim did not cause him to change his position.
Many people today pride themselves on being “rationalists”; people who only beleive what they see with their eyes. Once such a person has staked out their position,even when confronted with evidence that runs contrary to their position, they will develop outlandish theories, and be impervious to common sense, since their initial position has already been formed.
Hashem told Avrohom that his children would be enslaved in Mitzrayim for 400 years. Yet they left after 210. Many Meforshim offer explanations justifying how Bnei Yisrael were able to leave before their time. However, the Ben Ish Chai has a problem with this whole approach. When they left Mitzrayim the Pasuk says (Bo 12:42), “Leil Shimurim Hu Lashem L’Hotzium MeiEretz Mitzrayim; This was the night that Hashem waited for as they were destined to leave Mitzrayim.” This implies that they were always scheduled to leave Mitzrayim on this night even though it was not yet 400 years.
The Ben Ish Chai explains with a Mashal. A father tells his son he must empty out an entire warehouse from the junk that has been accruing there. He tells him he has the whole night and it must be done by daybreak. The father knows that this is an impossible task to accomplish so in the dark of the night as the son is working with all his effort, the father goes in and helps him. The son comes to the father proudly in the morning, telling him the job is done. He has no idea that his father did most of the heavy lifting for him.
The four hundred years in Mitzrayim was the workload Hashem gave Bnei Yisrael to be Misaken what needed to be fixed and to be mivarer the nitzotzos that were trapped in the galus of Mitzrayim. Although there was 400 years of work there, Hashem set a deadline to take them out on the night of Pesach. How did they manage? They did their best, and Hashem in His compassion did the rest for us by shining His Shechina.
This is a lesson for all generations as the end of the pasuk says, “Shimurim L’Chol Bnei Yisrael L’Dorosam; In every generation Hashem gives us a job.” We struggle to survive each Galus and be Mikadesh Shem Shamayim. If we give 100% effort and try to accomplish the impossible, Hashem will do the rest, just like He did in Mitzrayim.
Beautiful Dvar torah, Baal Habooze.
Thought on Parshas Bo.
Paroh: Who is going out [to serve Hashem?]
Moshe: With our children and elders we will go!
Paroh: Only the men can go, for that is what you seek.
Rashi explains that Moshe’s words always implied that only the men were going, as Paroh said.
Why did Moshe change the terms in middle.
The answer is that a Yid’s avoda is a link in an eternal chain. It is always flanked by both the previous generation, their exalted level of avoda, and the next generation, whose young eyes carefully observe the parents and rabbeim, giving them a sense of what true avoda means. Moshe was not changing his position, he merely clarified it.
My Rav said a ‘moiradigeh’ vort in shul last night, b’shem the Gerrer Rebbe.
The Sfas Emes says something incredible about our recitation of the daily “Oz Yashir” that we say by shacharis every morning.
Can we even imagine what chashivus, what kedushah, the preciousness of the Song of the Sea was in Heaven when the Bnei Yisroel first sang that prophetic shira? Now contrast that to OUR recitation of oz yashir each morning (the kavana, the early morning rush, our glances around the shul to see who made it to the minyan and who slept in, the scrutiny of our analysis of the chazzan’s speed, etc) Says the heilige Sfas Emes, that OUR recitation of Oz Yashir is MORE CHOSHUV in HaKodosh Boruch HU’s Eyes than the Yidden’s at the time of Krias Yam Suf!!
Why? How?
Because , says the Gerrer Rebbe, when the yidden sang it, it was merely an expression of their awe and happiness of their ecstacy over their yeshuah. But that was all kodem Mattan Torah! But OUR words are intrinsically more Holy because being achar Mattan Torah, Oz Yashir became part of Torah! And so therefore that tefilla we say every day, inherently, carries more weight and is more dear to Hashem then the originators of the Shiras HaYom!
Haflah VaFelah!
Short thought on Parshas BeShalach, heard from Rav Elya Svei, Zatzal.
Rashi describes the impassioned prayers that Klal Yisroel davened at the Yam Suf, as “they held on to the craftsmanship of their (fore)fathers”
The Yidden were surrounded on all sides; the Mitzrim hot on their trail, the depths of the sea before them. We can only imagine the desparate recognition that they had of being solely in Hashem’s hand.
That was the recognition that the Avos always had when they davened.
Brilliant insight from the Gerer rebbe, the Imrei Emes:
Rashi: Yisro is Yeser, with the letter vav added. The reason it was added is because Yisro added a Parsha to the Torah, the Parsh of “And you shall see..” (the advice about appointing judges).
Asks the Imrei Emes: the begining of the Parsh that Yisro added is “it is not good..you will surly become exhausted…” (Yisro started by pointing out the existing problem).
Answers the Imrei Emes: Anyone can point out that there is a problem. The gadlus is to advise a workable solution!
BaalSechel- absolutely fabulous!!! Typical Gerrer vort, yasher koach, I really enjoy your contributions to this thread!
YISRO
After Mattan Torah, there are 3 mitzvos mentioned which seemingly have no shaychis to the story of Parshas Yisro. One is to build a ramp for the mizbayach as opposed to a staircase. Secondly, the stones for the Mizbayach should not be hewn with iron implements, and thirdly the issur against creating idolatrous graven images.
BaalSechel: Great vort! BaalHabooze: Beautiful!
Short thought on Parshas Mishpatim:
You shall not corrupt the judgement of your evyon (indigent) in his judgement.
Why does the Torah refer to an evyon as YOUR evyon.
On a simple level, we are enjoined to take responsibility for the poor.
In a broader sense we should view the tribulation of the poor as our own.
However, it goes much deeper. The Torah says that there will never cease to be an evyon from the midst of the land. That means that if we are not poor it is only because another person has been created to fill that role.
The Vilna Gaon (commentary on Rus)says that the sole reason that there is uneven wealth distibution in the world is to enable giving charity.
Thus, in a deeper sense he is OUR evyon; he is the one whose existence enables our wealth.
From Revach.org
Purim: Bnei Yisaschar – The Sweet Smell Of Adar
The Arizal says that each month represents a part of a person’s head. The month of Adar represents the “nose”. Sweet smell, says the gemara Brachos (44b), gives pleasure not to the body but rather the Neshama. The Bnei Yisaschar explains that when Adam and Chava ate from the Eitz HaDaas they used all their sense for the aveira except their sense of smell. The pasuk says, she saw, she listened, she touched, and she tasted. But nowhere does it say that anyone smelled. Therefore the sense of smell has a certain purity that is unmatched by the other senses.
It is therefore appropriate that for the great Nes that took place in the month of Adar, the month of smell, that both of the heroes of Purim, Mordechai and Ester had names referring to smell. Mordechai’s name says the gemara Chulin (139b) is hinted in the name of the fragrance used in the Ketores called Mor Dror or Mira-Dachya as translated by Unkelos. Ester’s real name, the Megila tells us (2:7), was Hadasa the sweet smelling myrtle tree. Since a person’s name represents their true inner self Mordechai and Ester with their lofty purity were able to avoid the pitfalls of Achashveirosh and his materialism during his party and even while living in his palace. During the special month of Adar where these qualities reign supreme, these two pure tzaddikim saved Klal Yisroel from destruction
Thought on Parshas Tetzaveh:
Parshas Tetzaveh is the only one that omits Moshe’s name. The Ba’al HaTurim gives the reason as stemming from Moshe’s request of Mechaini Noh Misifrecha, erase me from Your book (the Torah). The question is why this Parsha?
Answer: Although Parshas Terumah discusses the commandment to build the Mishkan, it is Parshas Teztaveh that discusses Hashem’s promise that He will descend with His Shechina, and santify the Mishkan. Subsequently the Jews will know (to an unprecedented degree) that He has taken them out of Mitzrayim.
The Midda (character trait) that is the greatest prerequisite for the residing of the Shechina, is that of Anava, self effacement. About a ba’al gaiva, Hashem says “Me and him cannot dwell together” Midda Tova Merubah, we can infer that Hashem desires to dwell, so to speak, with an Anav. The highest expression of anava is mesiras nefesh, one who completely negates his own existence for that of his Creator. It is this mechaini noh of Moshe Rabbeinu that enabled the permanant Hashroas Hashechina within klal Yisroel in the Mishkan.
L’Kovod Purim
`Mordechai runs to Esther and tells her to plead with Achashvairosh to annul the terrible decree. Esther says i can’t go now because I wasn’t invited and anyone showing up to the king unannounced will be killed on the spot. Mordechai, nevertheless, tells her of the desperate matziv, and to put a stop to this gezeira immediately, and even tells her “is this not why you has been given the position as queen, if not to be able to save the jews? Etc.
Question: Why was Mordechai so much in a hurry to annul the king’s decree right away, putting Esther in a mokom sakana by her showing up unannounced before Achashvairosh? The decree anyway would only take effect in 11 months from now. Eleven months! So maybe Esther’s logic of waiting 30 days until she is called in to the king, isn’t such a bad plan. You can’t wait 30 days?? Esther should put her life in danger? why?? What was the rush, and what was Mordechai’s cheshbon?
The answer may be as follows. We find by Moshe Rabbeinu the same concept. When Hashem said to Moshe he would be the leader, he said “Who am I that I should go to Pharoh, and that that I should take the jews out of Mitzrayim (Shemos 3:11)”. The Ramba”n explains this posuk that Moshe was asking Hashem (like Esther) why should I put myself in a mokom sakana, to show up at the palace and ask pharaoh to free the jews is outright rebellion, they’lll kill me on the spot!? Rather let me perhaps tell pharaoh that we should be released from our work but yet to still remain in Mitzrayim, etc.
The solution to this puzzle can be found by Krias yam Suf. We see there that the water didn’t split right away. The yeshua was still missing a MOST important ingredient in order to take effect. The water only split when there was THE one main, vital ingredient triggered by an individual named Nachshon ben Aminodov. He was willing to be moiser nefesh, and jumped in with complete faith that Hashem is right there and will surely save them. And when the waters reached his nostrils, poof, it split! In order for a yeshua to be triggered from Heaven we need mesiras nefesh! Mordechai said yes Esther your cheshbon makes sense LOGICALLY, but PRACTICALLY we need mesiras nefesh! If the yidden were to be saved, you need to be moiser nefesh! Now is the time! In order for a Moshe, or Esther to be zoiche to be a Go’el, they need to demonstrate their Mesiras Nefesh for Hashem and Klal Yisroel.
A Freilichin Purim!
BH that was really amazing. I repeated it and got a great response. Is it your own or where did you see it?
thank you Shticky Guy, I also told this over to many rabbonim this year and they LOVED it. I saw it in some obscure sefer on Megillas Esther. The sefer was the pirush of a kadmon on megilla, his name was R’ Avrohom Chadida zt”l, and there was a pirush called He’ir Dovid underneath who said this vort.
OY VAY, 1 whole week went by without any divrei torah here!!
RENAISSANCE:
I would like to call on all of you CR’ians to please contribute and share divrei torah on the parsha, inyonei d’Yoma, or on any subject at all. Please let’s resurrect this beautiful thread and raise it be the once-popular-and-fanfavorite thread it once was. Please we can use all the help from anyone. If you have something nice on the Hagadda-Shel-Pesach, that would be fanatastic too.
I’ll share a thought/vort I said last year by the Pesach Seder on the Rasha, of the Arbah Bonim (4 sons). The Baal Hagadda tells us “hakeh es shinov”, knock out his teeth, and tell him if he was in Mitzrayim he wouldn’t have been redeemed because of his heretical attitude.
Why knock out his teeth, since when do we encourage violence? And isn’t it at least good that he came to the Pesach Seder, and sat there with the family, why do we act so agressive?
So perhaps the answer is, and this is intended to be in a humorous vein, that if this Rasha spit out mocking tones, and is making fun of our Avodah, of the Pesach seder, and all the mitzvos, then it is safe to say that he really has no intention of being an active participant. We can expand this assumption that if he has no interest in the seder, he surely didn’t prepare for Yom Tov. And if he didn’t clean for pesach, and do necessary preperations for Yom Tov, then he DEFINITELY didn’t do the last step right before the zman achilas chometz, something we all do: brush his teeth! So very nice he’s there by the pesach seder, but he’s got peices of chometz in his mouth!! therefore, hakeh es shinov, first get rid of the chometz in his teeth.
🙂
The Tiferes Shlomo (Radomska Rebbe)says that the last two words of vayikra ends with ?????????? ????,The radomska Rebbe said we don’t have korbonos to be mechaper for us anymore but we have something else and its called shabbas which is mechaper if one keeps it properly. He said this can be seen from these words:
lamed: L’Kel
Aleph: asher
Shin: shavas
Mem: Mekol
Hei: Hamaseim
Bais: B’yom
Hei: Ha’shevei
Pesach vort:
What was so special about the seder of these Tannaim? If one takes a deeper look into whom these Tannaim were then one could appreciate the greatness of this get-together.Rabbi Eliezer and Rabbi Yeshoua were both levites, Rabbi Tarfon and Rabbi Elazar Ben Azariah were cohanim, and Rabbi Akiva was a convert (acc to some).Now one can appreciate the greatness, none of these tannaim have a linage of bondage, yet they sat and talked all night about yetizat mitzrayim! How much more so do we have an obligation to tell over the greatness of Hashem.(Rabbi Nebantzol)
sam4321, beautiful! keep ’em coming!!
It is brought down in mesheces Pesachim yerushalmi(perek 10,halacha 1) that Rebbi would fast erev pesach. There is a machlokes in the Yerushalmi whats the reason Rebbi fasted on erev pesach.One held Rebbe fasted because he was a bechor, and the other held because he was a istainus and wanted to be able to eat the matzah b’teiavon.
Q:Why couldn’t they just see what he did when erev pesach falls out on shabbas and the fast of the bechor is on Thursday?
A:It could be Rebbi held that when erev pesach is on shabbas there is no fast of the becohrim at all (see bais Yosef OC siman 470)It could also be that Rebbi even fasted on Friday like every other Friday(like the Shulchan Aruch OC 248:3) to go into shabbas able to eat. So one could not tell.
A:According to The Chida(Berchei Yosef 470:4) he held when erev pesach is on shabbas the bechorim fast on Friday,and therefore it would seem maybe Rebbi fasted every Friday because he was a istainus.Therefore it remained a safek why he fasted.
The Simanei of the seder has all the mitzvos of the night.
Q: Why isn’t Mayim Achronim part of the simanei ha’seder?
A: Rav Shlomo Zalman answers that the night of the seder is called the night of watching(leil shmurim) and it would be incorrect to mention something that was enacted to prevent a sakana.
The Rebbe Reb Heschel as a very young child pointed to, what to him, was a most serious problem with the Chad Gadya. It begins with the father buying a goat for his son. The mean cat comes along and eats the goat. The cat is therefore wrong and deserving of punishment. Hence the dog who eats the cat is in the right. If so, the stick that hits the dog is in the wrong, for the dog was right.
Indeed in light of our thesis of this essay, this is the overwhelming message of Jewish history: that despite its moments when we truly cannot comprehend His ways, in the end the historical process will resolve our difficulty and our historic faith in G-d will be fully restored.( Rabbi Moshe Ch. Sosevsky)
beautiful!
Yochol May’Rosh Chodesh
“I might think that the obligation to discuss Yitzias Mitzrayim commences with the first day of the month of Nissan.” (The Pesach Haggadah)
Why might I think this? R’ Avraham ben HaGra z”l (died 1808; son of the Vilna Gaon) explains: The ancient Egyptians worshiped the sheep, and to counter this fallacious belief, Bnei Yisrael were commanded to slaughter sheep for the Korban Pesach. Not coincidentally, the sheep (Aries) is the astrological sign for the month of Nissan. Therefore, I might think that the time to speak of the Exodus and of Hashem’s mastery over all other forces begins on Rosh Chodesh, when the sign of the sheep first ascends.
For the same reason, the Haggadah states that I might think the time to discuss Yitzias Mitzrayim is on the afternoon of Erev Pesach because that is the time when the Korban Pesach was to be shechted.
(Geulat Avraham)
Excellent!
Beautiful vorts guys. Thank you, I will say say them at the seder iy”h.
Thanks
P.s. This is an awsome thread, first time here.
I want to mention a yesod that one should keep in mind about tefilla:
The mashul goes like this: One day Bill Gates’ son call him up and says in a low voice, Dad I need to meet with you. What is it about son? Well, dad Its really important and I would really like to meet you to discuss it. Ok son, tomorrow at 9:00 am be at my office. Son shows up at 9:00 and says, dad I really hope you can help me I really need some help. What is son? Tell me. Well dad I need a loan. Ah, I figure it would be about money. Dad I really hope you can do this for me, I need a loan of $1. What! (Dad explodes) do you even knoe who ur asking this from?
Seems silly of the son, don’t it?
When we come and daven to our creater, our father in heaven, we must realize that we are talking to and asking from the Al-Mighty the creator of the universe and all that’s in it,and for Him to send you a wife a child or a job or anything that you’re asking of him is effortless. Hopfully this will help you in your appreciation for tefilla.
May all your tefillos be answred l’tova
Thank you Think first!! That was a great thought, I hope you will continue to contribute more beautiful peices such as that in the future.
The makka of Oraiv(mixture of animals) the passuk says the animals filled the homes of the mitzrim and they came with their land upon which they are.
There is a mishna in klayim(8:5) which refers to an animal called the adnei hasadeh,which according to some meforshim it is the creature called the yidoa which is half animal half plant. It has human like features and is connected to the ground with an umbilical cord .If the cord gets detached from the ground it dies. Now the passuk can be fully appreciated when it says it came with its ground, because even this animal came .(Rav Shimshon of Ostropoli)
If you look in Rash”i on the pasuk where it says we eat matzos because of the rush (Ki B’Chipazom) when we left Mitzrayim (Parshas Re’eh-I think) he says something incredible. You know why we eat Matza every year? NOT because of US, that WE rushed out, but it was the HASTE OF THE MITZREEYIM RUSHING US OUT that we commemorate. This is simply a Peleh! Why should we have to remember the Mitzreeyim rushing us out, every year Pesach time??
The answer is because it is all part of the Nes. All part of that incredible time of Divine Miracles and Gilui Shechina, where open undeniable acts of G-d were mete out onto the Mitzreeyim, and we witnessed Hashem in ways never seen by Mankind-ever! Mitzrayim was a place of impossible escape. Besides for the cruel powerful Egyptian Masters who watched over us, they set up (through magical incantations) wild beast to protect every gate to the city, making every possible escape route, dangerous and frightening.
Now, imagine if someone tells a yid, “you know, in a few monthes time, you will be walking out of here, whistling a tune happily, together with your family, and nobody will even try to stop you.” Impossible!
“Not only that but you will have donkeyloads worth million$ in gold and silver, from your Egyptian masters”! Laughably impossible!
“Not only that, but the Mitzreeyim will be RUSHING you to get out of their land, begging you to hurry and leave!” Just crossed the utter stupidity line.
Well, that’s what Hashem can do! He can make the impossible POSSIBLE, the sheer stupidity of a situation -REALITY, He can, and still can, do things that we would only dare to dream of. He can take the Iron Curtain, for example, and rip it down, He can wipe out nations that seek to destroy jews, with a mere flick, k’voyochol. That’s something that should be remembered EVERY SINGLE YEAR! WHEN WE EAT MATZAH, WE MUST BELEIVE THAT NO MATTER WHAT TERRIBLE SITUATION WE ARE FACED WITH, HASHEM CAN NEVERTHELESS CREATE THE POSSIBLE FROM THE IMPOSSIBLE, AND TURN DREAMS INTO REALITY. May we be zoiche to see the Final Geula become a reality, k’heref ayin, amen.
BaalHabooze: Great stuff!
PARSHAS SHMINI
______________
Dvar Torah by Rabbi Berel Wein Shlit”a,
from torah.org
The parsha of Shmini deals with two issues that are apparently not connected to one another, being totally disparate in theme and content. One is the description of the tragedy that strikes Aharon and his family when his two elder sons are killed by heavenly fire during their installation service in the Mishkan. The other is the detailed description of the laws of kashrut which laws are the basis of Jewish life throughout the ages. These two issues dominate the parsha and are the source of much of the commentary to the parsha by the great scholars of Israel over the centuries.
Upon deeper inspection, I feel that there is a connection between these two matters that are the parsha of Shmini. The suddenness and irrationality of tragedy in human life is a well known phenomenon. I have attended weddings where parents of the groom and bride have fallen dead under the chuppah. I have seen the unexpected and unwanted imposition of tragedy on families. How do people cope with such heartbreak? People of faith find a way to accept and come to terms even with the worst of circumstances. Aharon remains silent in the face of the awful scene. His silence represents the acceptance of the terrible mysteries of human existence that defy any explanation. This is the bedrock of faith – acceptance of God’s will and of events in life over which we have no control.
The discipline that the laws of kashrut impose on us is also a matter of acceptance. Even if the laws of kashrut could be proven to be healthful and life-prolonging, it would still be a matter of discipline and faith to observe them. Look at the number of otherwise wise and rational people who eat in an unhealthy fashion, even though their brain knows better. One eats or refrains from eating usually only on the basis of taste of palate. But to be able to control one’s eating habits on the basis of religious discipline requires acceptance of a heavenly discipline. And this heavenly discipline, like all heavenly disciplines, in no way is understandable to the ordinary or extraordinary human mind. It is the acceptance of the discipline that is the key to Jewish survival throughout the ages. The message of the parsha of Shmini is therefore the message of acceptance of God’s will – not understandable to our finite minds as they may be.
After Nadav and Avihu died it says, “V’Chol Bais Yisroel Yivku Es Hasreifa Asher Saraf Hashem; the entire nation will cry and extinguish the raging fire that hashem burned.” (Shemini 10:6) What are these fires and what does it have to do with the death of a Tzaddik?
The Pninim MiShulchan Gavoa brings that at the Levaya of the Vilna Gaon, the Chayei Adam, Rav Avhrohon Danzig, said that the Midas HaDin, which is like a raging fire, constantly prosecutes Bnei Yisrael. The way to extinguish this fire is with water, the water of Torah.
While the tzadikim are alive, their Torah keeps the fire at bay and prevents it from devouring Klal Yisrael. Upon their death, the water stops to flow, and the fire can grow out of control, causing great damage to Klal Yisrael. The only thing that extinguishes this fire are the tears that run from our eyes upon the news of their passing. Hashem tells Klal Yisrael to cry rivers of tears for the Tzaddikim as a way of saving ourselves, despite the loss of our water filled protector.
taken from revach.net
Q:Why is the chasida-the stork a non-kosher bird? Birds which are traif have bad traids, but not only is the chasida nice to other storks, its shoresh is chesed!? A:The stork is only nice to other storks, therefore it is not something we should eat. Jews must be kind a nd generous to not only their close family and friends, but to every Jew- kol Yisroel Areivim Ze Laze!
TAZRIA-METZORAH (in chutz l’aretz)
by Rabbi Zweig (from torah.org)
Pure Joy
“…she shall be impure for a seven-day period, as during the days of her menstruant infirmity shall she be impure. On the eighth day, (his foreskin) shall be circumcised” (12:2,3)
Parshas Tazria introduces the laws of impurity related to the birth of a child. After the birth of a male the mother becomes impure and is restricted from engaging in marital relations with her husband for seven days. The Torah compares the defilement associated with childbirth to that of menstruation. The expression used to describe menstruation is “devosa” which Rashi defines as a malady or infirmity. Why does the Torah link these two forms of defilement? Furthermore, why is it necessary to define menstruation as a malady in the portion discussing childbirth?
Immediately following the verse which discusses the seven day defilement period of the mother, the Torah states “On the eighth day his foreskin should be circumcised.” The construct of the verses appears to be faulty; the antecedent in the previous verse is the seven days of the mother, whereas the “eighth day” is in reference to the child. Why is circumcision of the child on the eighth day described as an outgrowth of the seven days of impurity of the mother?
The Talmud teaches that the reason why circumcision is delayed until the eighth day is to allow for the parents to resume marital relations, for if circumcision were to be performed earlier, the parents would not be able to fully share in the joy of the occasion. The Baalei Tosfos teach that the source for the celebration surrounding the fulfillment of the mitzva of circumcision is the grand feast that Avraham made for his son Yitzchak. Why is the fulfillment of the mitzva of circumcision a cause for greater celebration than the fulfillment of any other mitzva?
The Talmud relates that prior to the sin of Adam and Chava, conception and childbirth occurred in rapid succession, a phenomenon to which the world will eventually revert. The entire nine month process culminating with the birth of a child is the physical manifestation of the defect which occurred due to Chava’s participation in the Original Sin. This process begins with the menstruation cycle. Therefore, both the defilement which occurs by menstruation and the defilement which signifies the culmination of the protracted birth process are inexorably linked.
The Ma’aseh Hashem describes the “garments of skin” which Hashem made for Adam, based upon a passage in the Talmud, as being the foreskin; Adam was born circumcised. Therefore, the foreskin represents the physical manifestation of sin within man. The reason why circumcision, more than any other precept, is a cause for celebration is that it represents man’s ability to remove from himself the effects of the Original Sin, to reconnect with his Creator.
Purity is attained when our closeness to Hashem is once again restored. Defilement is the state that occurs when there is a separation from Hashem. It is specifically for this reason that circumcision occurs after the seven day period of defilement. The ability for the parents to resume relations subsequent to the mother becoming pure signifies the transcendence from sin as well.
La”G Be’Omer
In Parshas Emor, the Torah describes the proper way to observe the three festivals. Among the instructions, there is a special mitzvah to be happy. The Yalkut Shimoni (???”?) points out, that this mitzvah for us to rejoice is found three times in reference to Yom Tov. However, he notes that all three commandments appear with reference to Succos, once in Parshas Emor (????? ?”?:?’), as the posuk says,”?????? ???? ?’ ??????” – “And you shall rejoice before Hashem your G-d”, and twice in Parshas Re’eh .(????? ?”?:?”?-?”?) This commandment is conspicuously absent from the mitzvos of Pesach. The Yalkut Shimoni resolves this inconsistency by explaining that during the Pesach season people have not yet harvested their grain and their income still remains in jeopardy. Therefore, it is not possible for man to be in a total state of happiness, and thus the Torah does not instruct him to be happy.
At first glance, this explanation would seem nearly as puzzling as the omission of the commandment. We certainly would have imagined that the Torah’s definition and instruction of simcha would be a spiritual joy, independent of the physical pleasures that our human bodies desire. Thus, the insecurity in one’s future livelihood, a physical need, should not interfere with Hashem commanding such a mitzvah and our obligation to rejoice spiritually.
The reality, however, is that the Torah’s definition of joy and its commandment thereof, is an all-encompassing happiness. The Gemara (??????? ?”? ???”? ??) explains that man was created last in the creation of the world, so that “his meal would be prepared” – and he would be able to partake. Hashem, in His great kindness, created humanity with a broad array of physical senses and desires. Moreover, Hashem’s wish is to constantly provide us with all these pleasures, both spiritual as well as physical. Thus, the Torah does not instruct us to rejoice when our joy cannot also exist in the physical sense. This incomplete joy is not the joy that Hashem desires, nor instructs.
We are all familiar with the concept that Hashem created us in kindness with the desire to practice kindness to us. It is heartening to appreciate to what extent Hashem is concerned with our every need and desire.
Based on the talks of Rav Henach Leibowitz – co-authored by Rabbi Shimon Zehnwirth
“Now, the son of an Israelite woman and he was the son of an Egyptian man went out …[and] pronounced the [Divine] Name and cursed…” (Vayikra 24 10-11)
According to Rabeinu Bechaye’s explanation, the Torah felt it necessary to teach us a lesson in the holiness of every Jew – under normal circumstances he would never lower himself to curse Hashem. Nevertheless, this lesson comes at the cost of a great degradation of Hashem’s name by publicizing this story of chilul Hashem to everyone forever. Was it worthwhile to “disgrace” the honor of Hashem just to give us a greater depth of appreciation for the greatness of the Jewish soul?
*Our sages tell us that her lack of modesty brought about her tragic union with the Egyptian.
SHAVUOS
A Kabalas HaTorah Food Fest?
The Gemara in Pesachim says that on Yom Tov, Rebbi Eliezer and Rebbi Yehoshua argue whether one is supposed to celebrate materially (i.e. eat) or one may spend the day solely involved in spiritual matters. However they both agree that on Shavuos one must indulge in physical pleasures and celebrate with food and drink. This begs the question, out of all the Yomim Tovim the one we would expect to be of the highest spiritual level and least material would be Shavuos, the day we received the Torah. Why do all agree that on Shavuos we must satisfy our earthly body?
The Baalei Mussar answer that when Moshe Rabbeinu went up to Shamayim to bring down the Torah, at first the malachim wouldn’t let him. How can a mere mortal safeguard the Torah they asked? Moshe’s response to this was to go through the Mitzvos and prove that the Torah not only was very appropriate for humans but in fact many of the commandments are only relevant to humans and not malachim. Do malachim have parents? Do they get angry? Do they work? Do they desire food and money? One needs to be human for these things to be applicable.
The whole point of creation is to elevate our earthly bodies to the highest levels of kedusha through Torah learning and performing the mitzvos; to enable our Neshama to reign supreme over our body. The gemara in Kedushin (30b) tells us “Barasi Yetzer hara U’Barasi Torah Tavlin”, I created a the evil inclination and I created the Torah as an antidote against it. Therefore on Shavuos we need to recognize our body, since our bodies are the subject matter of the entire earthly challenge and the Torah is our ammunition
revach.net
SHAVUOS
On shavuos we have the minhag to decorate our homes and shuls with greenery, and flowers. The Chasam sofer once saw a reform jew who shunned all religious rituals and prayers, but one thing the CS noticed is that this jew at least put up flowers in his house on Shavuos. The following year when the CS happened to pass by his house, the reform jew stepped out, and the CS noticed no flowers in his home this year. They got into a conversation, and one thing lead to another, until the subject of Shavuos and flowers came up. The reform jew started making choizik of the minhagei yisrael, and really put down mitzvas and jewish minhagim in a shameful mouthful. The CS was obviously outraged and mocked him saying, “y’know you are so right! You are so right not to put up flowers in your home!”
The reform jew was taken aback, shocked that the great rabbi somewhat agrees(?) with his ways…
“until now”, said the CS, “you kept SOME of the laws, such as the minhag of putting up flowers in your home on Shavuos and the ??? is that a ???? ????? is ???? ???????. But now I see you are a ???? ???, and therefore it is fitting for you not to even keep this minhag because a ???? ??? is ???? ???????!
nice, Baalhabooze!!
SHAVUOS
On shavuos we have the minhag to decorate our homes and shuls with greenery, and flowers. The Chasam sofer once saw a reform jew who shunned all religious rituals and prayers, but one thing the CS noticed is that this jew at least put up flowers in his house on Shavuos. The following year when the CS happened to pass by his house, the reform jew stepped out, and the CS noticed no flowers in his home this year. They got into a conversation, and one thing lead to another, until the subject of Shavuos and flowers came up. The reform jew started making choizik of the minhagei yisrael, and really put down mitzvas and jewish minhagim in a shameful mouthful. The CS was obviously outraged and mocked him saying, “y’know you are so right! You are so right not to put up flowers in your home!”
The reform jew was taken aback, shocked that the great rabbi somewhat agrees(?) with his ways…
“until now”, said the CS, “you kept SOME of the laws, such as the minhag of putting up flowers in your home on Shavuos and the ??? is that a ???? ????? is ???? ???????. But now I see you are a ???? ???, and therefore it is fitting for you not to even keep this minhag because a ???? ??? is ???? ???????!
thanks tzaddiq!
PARSHAS NASO
Chasam Sofer – The Surprising Korban Of Nesanel Ben Tzu’ar
Each and every Nasi brought a Korban on his own day. This korban was identical for each and every Nasi. Rashi explains the remazim that were involved in the Korban, which were Kineged Adam HaRishon, the 70 Umos, the Torah, Avrohom, and so on. Interestingly, Rashi discusses all this for the Korban of Nesanel ben Tzu’ar, who was not the Nasi of the first day, but rather the second day. Why does Rashi skip Nachshon’s opening day korban and wait until Nesanel’s korban?
The Chasam Sofer answers that on the first day, Rashi had no proof that these korbanos represented something other than a generous gift. It was only when the second Nasi brought an identical korban, that Rashi could know that there was something deeper than just random gifts.
This also fits in with the Ramban who says that each Nasi brought an original korban based on ideas that represented his Shevet’s unique qualities. The intentions of Nesanel were not at all the intentions of Nachshon. It just happened to be that the Korban was the same.
PARSHAS CHUKAS
When humans make mortal calculations to redefine Torah law, there is no better time and place to talk about red heifers and the complex and esoteric laws thereof. The red cow and its laws represent the total omnipotence of Hashem, be it spirit, in logic, or in mechanics. It exclaims that though we may search for rhyme and reason of Torah, we still must observe the mitzvos He commanded, regardless if we understand them. For there will always be some aspect that may only appear to us as mysterious as hocus pocus. Yet with uncalculating faith we must realize that there is great method to the many aspects we cannot deem mortal. In that manner we shall merit to be totally committed to Hashem’s Torah, and not our mortal vision of it.
On Shabbos,by leineing, I noticed that the donkey and the Malach used the term “Shlosh Regalim” and it was repeated three times (once by the donkey and twice by the Malach). I wondered why “Regolim’ instead of the more used term “P’omim”. And why three times.
I thought of this:
Billam tryed bringing Karbbanos to over-power Klal Yisroel’s Avoda. Hashem was hinting to him that there are three threes that are stronger then your Karbbanos. The three Avos who brought me Karbbans. Three teffilos daily which are like Karbbanos and the Shalosh Regalim when we bing Karbbanos.
And Hashem was also saying, I tried stopping you three times. Now you will bentch Klal Yisroel three times.
These were my own thoughts but if you saw any of them elsewhere, please let me know.
SiDi™
the passuk says when Pinchas killed Zimri and Cosbi – vayakam mitoch ha’edah – he arose from within the congregration.
Apparently this passuk is superfluous – of course if he killed them they he first arose from within the congregation?
The passuk says concerning a beis din who are judging cases of corporal punishment – ve’shaftu ha’edah ve’hitzilu ha’edah – the congregation shall condemn and the congregation shall exonerate.
You see from here that the word edah refers to a beis din.
The halacha is that haboel aramis kanain pogein bo – if someone has relations with a nachri then a zealot may kill them.
Therefore Pinchas had first to arise out of the sanhedrin before he could kill Zimri and Cosbi becuase from a perspective of the beis din he could not kill them, he could only kill them as a private individual and as a zealot.
When Aharon died at Hor Hahar and Bnai Yisrael lost the “protective clouds”, they were attacked by Canaan (Bamidbar 20:28-21:1). Rashi in our Parsha (Bamidbar 26:13) tells us that, based on Devorim 10:6, many Jews ran away and that created a civil war in Moserah. The Torah states that Aharon died there in Moserah. Rav Shimon Schwab zt”l, explains that since Aharon was a great peace-maker, there had never been a civil war before. Therefore, although he died in Hor Hahar, his death was actually “felt” in Moserah.
BH, very nice! L’Chaim!! But save some for Shabbos!
SiDi™
L’Chaim SiDi, L’Chaim!!! Plenty for shabbos, no need to worry there!
With all of the Torah’s concern for love of our fellow Jew, and for pursuing peace, it seems difficult to understand how the Torah could reward Pinchas with G-d’s Covenant of Peace. Pinchas jumped up and, in an act of pure zealotry, killed another Jew.
And the Talmud (Sanhedrin 82) tells us that this was not just any Jew, but Zimri, the Prince of the Tribe of Shimon. His real name was Shlumiel ben Tzurishadai, the very same Prince who offered the sacrifice on the fifth day of the dedication of the Tabernacle (see Parshas Naso, Numbers 7:36). Pinchas leaped forward and killed one of the leading figures in the entire Jewish people.
Despite all of this, G-d did not merely forgive Pinchas, but declared that Pinchas had done the right thing — and G-d gave Pinchas His Covenant of Peace.
What the Parsha is telling us is that, simply put, this _was_ the pursuit of peace. The Torah traces the lineage of Pinchas back to Aharon, about whom Hillel said in the Sayings of the Fathers, 1:12, “Be of the disciples of Aharon, loving peace and pursuing peace, loving people, and bringing them closer to the Torah.”
This means that the pursuit of peace is not always as it appears to us. What is peace? Peace is when we lay down our weapons and live in unity under G-d. But the _pursuit_ of peace does not mean lying down in the face of evil. The following couplet is making its rounds on the Internet, and demonstrates this principle using current events:
If the Arabs put down their weapons today, there would be no more violence. If the Jews put down their weapons today, there would be no more Israel.
For the Israelis to put down their weapons would, barring a miracle, lead only towards the peace of the dead, and that is not G-d’s Peace.
The Ohr HaChayim points to three elements of the actions of Pinchas, which show us that he was pursuing peace. One, he placed himself in danger — which is why the Torah says that he was zealous. Second, his intentions were only for the honor of Heaven — it was “My vengeance,” says the Torah, G-d’s and G-d’s alone. And third, Pinchas did this publicly, “amongst them,” rather than hiding his effort to honor Heaven.
We like to emphasize the need for love and brotherhood — but not the idea that pursuing peace sometimes means standing up to what is wrong, condemning and even combating it. We may not understand why Jewish leaders sometimes publicly condemn other Jews and their behavior. The Torah asks us to realize that if the condemnation emerges out of love for the Jewish people and our spirituality, then it is sometimes appropriate.
The methods of Pinchas are, for all intents and purposes, entirely closed to us. The idea that one could actually kill a person entirely for the sake of Heaven is merely a theoretical construct, for anyone but Pinchas ben Elazar ben Aharon HaKohen. What can we learn from this, then? That sometimes the pursuit of peace can seem very unfriendly. Sometimes that is our unfortunate responsibility: we should take no joy in seeking peace by making war — whether verbal or literal — but to criticize it is to actually hurt true peace, not enhance it.
May we always have the wisdom to seek and pursue true peace, until we finally see true peace, speedily and in our days!
This thread is without a doubt the cream of the coffeeroom. The whole coffeeroom is kidai only for this thread.
Maybe someone can help me here. The ???? does not give the name of the man that ???? killed. ??? says it was ???? ???? ?? ??? ?????. Some say it was ??????? ?? ???????. But the ???? of ??? ????? was ??? ?? ???? as brought in the beginning of ???? ??? ??. So when did this change or when did his name change?
(Sanhedrin 82:2)
(Rashi Bamidbar 25:14)
Shafat was the nasi of the entire shevet Shimon, kol nasi bahem (Bamidbar 13:3&5).
Chavrusa thanx tonz! Perfect answer with ?????? also! Amazing!
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