Episodes
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Missing episodes?
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Apropos the fact
that rain on Sukkot is an indication of divine rebuke, the Gemara cites
several related topics. The Sages taught: When the sun is eclipsed it is a
bad omen for the entire world. The Gemara tells a parable. To what is
this matter comparable? It is comparable to a king of flesh and blood
who prepared a feast for his servants and placed a lantern [panas]
before them to illuminate the hall. He became angry at them and said to
his servant: Take the lantern from before them and seat them in darkness.It is taught in a baraita
that Rabbi Meir says: When the heavenly lights, i.e., the sun and
the moon, are eclipsed, it is a bad omen for the enemies of the Jewish
people, which is a euphemism for the Jewish people, because they are
experienced in their beatings. Based on past experience, they assume that
any calamity that afflicts the world is directed at them. The Gemara suggests a
parable: This is similar to a teacher who comes to the school with a
strap in his hand. Who worries? The child who is accustomed to be beaten
each and every day is the one who worries.The Sages taught in another baraita:
When the sun is eclipsed, it is a bad omen for the other nations.
When the moon is eclipsed, it is a bad omen for the enemies of the Jewish
people. This is due to the fact that the Jewish people calculate
their calendar primarily based on the moon, and the other nations
calculate based on the sun. When the sun is eclipsed in the east, it
is a bad omen for the residents of the lands of the east. When it is
eclipsed in the west, it is a bad omen for the residents of the lands of
the west. When it is eclipsed in the middle of the sky, it is a bad
omen for the entire world.If, during an
eclipse, the visage of the sun is red like blood, it is an
omen that sword, i.e., war, is coming to the world. If the sun is
black like sackcloth made of dark goat hair, it is an omen that arrows
of hunger are coming to the world, because hunger darkens people’s faces.
When it is similar both to this, to blood, and to that, to
sackcloth, it is a sign that both sword and arrows of hunger are coming to
the world. If it was eclipsed upon its entry, soon after rising, it
is an omen that calamity is tarrying to come. If the sun is eclipsed upon
its departure at the end of the day, it is an omen that calamity is
hastening to come. And some say the matters are reversed: An eclipse in the
early morning is an omen that calamity is hastening, while an eclipse in the
late afternoon is an omen that calamity is tarrying.The Sages said: There
is no nation that is afflicted whose god is not afflicted with it, as it is
stated: “And against all the gods of Egypt I will mete out judgment; I am God”
(Exodus 12:12). The Gemara adds: When the Jewish people perform God’s will,
they need not fear any of these omens, as it is stated: “Thus
says the Lord: Learn not the way of the nations, and be not dismayed at the
signs of Heaven; for the nations are dismayed at them” (Jeremiah 10:2). The
nations will be dismayed, but the Jewish people will not be dismayed,
provided they do not follow the ways of the nations.The Sages taught that on account
of four matters the sun is eclipsed: On account of a president of the
court who dies and is not eulogized appropriately, and the eclipse is a
type of eulogy by Heaven; on account of a betrothed young woman who
screamed in the city that she was being raped and there was no one to
rescue her; on account of homosexuality; and on account of two
brothers whose blood was spilled as one.Rabbi Abraham Zacuto was born in
Salamanca, Spain in 1452. He studied Tora with his father Shemuel Zacuto and
with rabbi Isaac Abohab. He was a great Tora scholar, very well versed in
Talmud, Jewish Law, Philosophy and Mysticism. He also studied astronomy
in the famous university of Salamanca and taught in the universities of
Zaragoza and Cartagena.Rabbi
Abraham Zacuto engaged in astronomical research, an indispensable knowledge for
navigating the seas. In 1478 he wrote his major astronomical work, Ha-ibbur ha-Gadol. This book along with
other books and treatises on astronomy (e.g., “On the solar and lunar eclipses”) were
translated to Spanish and Latin. Rabbi
Zacuto wrote many Tora books as well. His most famous book in Hebrew is called
sefer yohasin (יוחסיןDespite several attempts, the current and winds kept forcing them back,
so they set up camp inland. In the process, they murdered, raped, or pillaged
many of the local people.Page from Abraham
Zacuto’s Almanach Perpetuum. (Public Domain/ Wikimedia Commons)Rabbi Abraham ZacutoColumbus saw that Zacuto had predicted a lunar eclipse for the night of
February 29, 1504. So he warned Huero that if he didn’t supply provisions for
him and his men, God would publicly display His anger. The tribal chief scoffed
until a few hours later when the moon started to disappear. He ran quickly to
Columbus and begged him to leave the moon alone.With great howling and lamentation, they came running from every
direction to the ships, laden with provisions, praying the Admiral to intercede
by all means with God on their behalf; that he might not visit his wrath upon
them.Columbus used his hourglass to time when the
eclipse was nearly finished (it lasted for 48 minutes), then emerged from his
cabin to say that he had prayed and God would forgive the people.The Arawak continued to feed Columbus and his
men until the Spaniards were finally rescued on June 29, 1504.But Zacuto’s tables were much more than a trick to fool the indigenous
people. No seafarer at that time would leave port without his astronomical
charts. For example, Vasco di Gama met with Zacuto before setting off around
the Cape of Good Hope on his voyage to India.Zacuto also designed a new type of astrolabe,
which mariners used to determine their latitude while at sea. He taught
astronomy at the universities of Zaragoza and then Cartagena and was Royal
Astronomer and Historian to the King of Portugal, until Manuel I expelled the
Jews.In addition to several invaluable
astronomical works, Zacuto wrote a history book entitled Sefer Yuchasin, and a
kabbalistic book called Matok Lanefesh, in which he discusses the soul, the
afterlife, and the resurrection of the dead.In Sefer Yuchasin, Zacuto wrote of himself (Section 1, aleph,
Rabbi Eliezer ben Yehuda):I was in Spain and in other Christian
countries when my books on astronomy were published, and they would call me
‘Rabbi Abraham Zacuto of Salamanca.’ And I am permitted to boast of this,
because the Sages said ‘What is the wisdom through which you will be considered
wise in the eyes of the gentiles? It is calculating the astronomical seasons
and constellations’ (Shabbat 75a).
And I can testify to Heaven that they praised the Jews greatly for this. But my
only intent was to understand the words of our Sages and the laws that they
wrote about this.So, although Zacuto was praised for his
scientific knowledge, his goal was not primarily to be a scientist, but rather
to understand the words of the rabbis.Maimonides writes (Hilkhot Yesodei Hatorah
2:1-2)Which is the path to the love and fear of
Him? When a person contemplates His tremendous wondrous actions and creations,
and sees in them His infinite, unbounded wisdom, immediately he comes to love,
praise, exalt and desire with a great desire to know God… And when he considers
these very same things immediately he recoils and is afraid, and knows that he
is a small, lowly creature standing with weak, superficial knowledge before the
One who has perfect knowledge.According to Maimonides, both love and fear
of God come from studying God’s creations. Maimondes then spends the next three
chapters explaining physics and metaphysics in detail, so that his readers will
be able to attain love and fear of God. Although his science is taken from
ancient Greek philosophers and appears outdated to us nowadays, his point
remains valid.For Maimonides, the path to loving God, and
to fearing God, begins with understanding the greatness of God through studying
science.If it was
good enough to save Columbus’s life, maybe it is good enough for us.
R’ Yonasan
Eybeschutz makes the ingenious suggestion that the Gemara is actually referring
to sunspots (“which have no known cause”), not eclipses.[10] Although “the details of sunspot
formation are still a matter of ongoing research,”[11] and the formation and location of
individual sunspots are not entirely predictable,[12] sunspots are nevertheless considered by
scientists to be just as rooted in the laws of nature as eclipses.
Additionally, our Gemara refers to both the sun and the moon (and the
“luminaries”), and while starspots do exist,[13] to the best of my knowledge there are no
moonspots.The Rema (Toras Ha-Olah 1:8) asks how
the Sages can attribute reasons to a solar eclipse, which is a natural
occurrence. Whether or not people sin, the solar eclipse will happen. What are
these reasons? He quotes the Akeidas Yitzchak
(Vayechi, ch. 32) and Yesod Olam (3:17) who each
interpret this passage allegorically. The Akeidas Yitzchak explains that
solar eclipse really refers to the death of the righteous, the lights of our
community who are extinguished. Yesod Olam goes in the other direction.
He understands the four reasons for a solar eclipse as allegories for the
movement of the moon. For example, the two brothers who die refer to the sun
and the moon who both lose their light, so to speak, during a solar eclipse.
Rema offers a different allegorical interpretation, connecting the four reasons
to the movements of the astrological signs relating to a solar eclipse.Centuries later, Rav Chaim Elazar Shapiro (Divrei Torah 6:93) offered an
additional allegorical interpretation. He compares the moon’s receipt of light
from the sun to the Jewish people’s receipt of divine attention or overflow.
When that is blocked in any way, it signifies a distance from God.Significantly, Rema explains that a solar
eclipse can be a bad omen even though it is a natural phenomenon. The basic
premise of astrology is that there are times of the year that are good for
certain things and bad for other things, which can be understood by examining
the stars. While great rabbis debated the legitimacy of astrology (e.g. Rambam
was against, Ibn Ezra was in favor), Rema explains that a solar eclipse is no
different. It is a natural phenomenon like the movement of the stars, which
those who accept astrology recognize as meaningful to people. Centuries later,
the Aruch La-Ner (Sukkah 29a)
and Ben Yehoyada (Sukkah 29a)
explained the bad omen similarly, as a time when bad things happen naturally.R’ Yitzchak Arama (the Akeidas Yitzchak) also
interprets the Gemara allegorically. He rejects out of hand its straightforward
reading as preposterous and false, declaring that “it is not a condition of
adherence to the Torah to accept obvious falsehoods.” He approvingly cites the
Muslim philosopher al-Ghazali’s rejection of a similar idea of eclipses
constituting omens apparently held by Muhammad, in the course of which
al-Ghazali states that greater harm is caused to religion by one who takes such
things literally and accepts them than by one who challenges themRabbi Yeshayahu
Horowitz (Shelah haKadosh) and Rabbi Chaim
ibn Attar (Or haHayim haKadosh). The former takes the views that God
cannot know which moral choices people will make, but this does not impair His
perfection. The latter considers that God could know the future if He wished,
but deliberately refrains from using this ability in order to avoid the
conflict with free will.[7]Maharal (Be’er Ha-Golah, ch. 6, p.
106) explains that the Gemara is offering reasons why God established
nature in such a way that there would be solar eclipses. If people did not sin,
we would merit eternal light. However, because God knew people would sin, He
created the world in such a way that solar eclipses would happen. The Gemara is
not offering the reason for a solar eclipse (which is nature) but the reason
behind the reason (why nature is that way). The Shelah (Hagahos to
Bereishis, quoted in Sedeih Tzofim, Sukkah 29a)
explains similarlyThe Shelah Hakadosh, in parashas
Noach, addresses a similar question regarding the os of the keshes, which is
also meant to be connected ..Guy on the roof
You forgot to make the fence
The fallen one will fall
Was supposed to fall
So why am I responsible
Because I am the irresponsible agent
Hashem knew
And arranged pelony guilty
The way I explained
Set up Split Sea, set up Sun would stop
Phenomenon like clock work
Set up now
Free choice
With foreknowledge
כי לרשחי כך, כאמח מצאו גלולים, עצמה נמצא
ומכל שכן זמן ילוע וחשכון, וכאשר יהיו כה כחמים, אין
כחמים, מכהיק
כל כך אפסה אורה, וזהו סיכח עונש, חמה
אכל אור כהעלר כו קלמונים הרגישו למאול כחסרון אורה כרוכ או כמעט,
כי
הוא חשכח אור, וכל כך מיעוט שפעח ככני
כחוללה, וכל כצחצחו
עונש משמש, אלם
יולילהו כמה שקרה כחמים לחמה וקלרוח, כי למאול גכרו, וזהו
כסיכוח
עיי״ש כמאורוח. הליקוי ממונקאטש זצ״ל כלכרי חורה )ח״ו כזה אות צג-צד(שם. כספר קומץ המנחה )חלק א אות יח( וז״ל: לקוח
החמה
הרע המגיע לארץ ממנה עצמה וכן ישראל פרי מעלליהם
הם המערכח כעוה״ז ורע גם כלכנה עמו נעלר
האור. וזהו סימן של נחמעטה וכשנחרכ אנכי
וחסר שהשפע רע וזה
שכחכ: להשל״ה הקלוש מה שהקשה לוגמא עול שאמרו רכוחינו ז״ל על ל׳ לכרים מאורוח לוקין, על אככיח
לין שמח ולא
וירח, לחשוכ כאיזה שעה חהיה הליקוי והוא לכר טכעי. ואני
לאיחא
כמסכח שכח מחורץ כמה מלליקין )לב ע״א( חנא לכי רכי ישמעאל, כי יפול
לא נפל והכחוכ קראו נופל, אלא שמגלגלים זכוח על ילי
מששח ופירש ילי וחוכה הלורוח מראש, שנגלו לפניו כל לכחיכ כשניחנה פורענוחם, ומעשיהם חורה עליין לא נפל זה וקראו נופל, עכ״ל. ומאחר שכן
מעשיהם מראש שקרא על כן המציא הקכ״ה וכרא זו הטכע להיוח הקשח, כי
עול ככריחו
שלא והקכ״ה שהם
מכול. וכן לענין הליקוי, היה
צופה
לקוי השמים מהלך הלורוח,
הנה ככר גלוי וילוע כל החטאים שיהיו ועל זה נראה לעין מעשה עשה
איפוא הכרחיים האלה והקושיא הקלומה של יליעה וכחירה היא קשה כענין זה
הארכחי כי לעין. כחוקף יראו עיין ככיח חוללוח עיניך וישמח לכך, על לרך ההם הוא על לרך הפשטעניינים טוכ מצאחי חכם מופלג וזה לשונו, כענין מאורוח לוקין, הגם
הנכיא לרך ומסך, ונעשה )ישעיה נט,
ב(, כי אם עונוחיכם היו מכלילים כיניכם לכין
יאונה לצליק כל און ולא יעשה רושם והפסק האחל כפני
והכוככים שהשמש חכירו
אורם, והיסולוח ואין הלכר הזה. ולהיוח סיכח החטא שכהיוח זה לעומח זה
כענין הקשח נוכל לומר שהגם שהוא לכר טכעי כהיוח
שכנגלו
השמש גשומה ארץ כזכוחם העליונים הנוטל אלמלא
העליונים הנוטל סימן רושם
גשמיי, 0ימ; השחנוח על
ידי גו6ני מקכל שינוי מעשינו
כח וחיוח עליוני
היה היה
כ; ומקריוח, שינוי שלא של כשאר ומקרה. ודכר זה עיקר גדול ואמוניי, שכ; כידינו על ידי
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We begin this week ….
צַ֤ו אֶֽת־אַהֲרֹן֙וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה עַל֩ מוֹקְדָ֨הֿ עַל־הַמִּזְבֵּ֤חַכׇּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ׃
Command Aaron and his sons thus: This is the ritual of the burnt offering: The burnt offering itself shall remain where it is burned upon the altar all night until morning, while the fire on the altar is kept going on it.
וְלָבַ֨שׁ הַכֹּהֵ֜ןמִדּ֣וֹ בַ֗ד וּמִֽכְנְסֵי־בַד֮ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן
אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ׃The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar.
The Keli Yakar Writes: The Torah mentions ashes in this context because the rectification for arrogance is ashes, i.e., one should say, “I am dust and ashes,” like Avraham. This causes that he will be elevated to great heights, for anyone who lowers himself is lifted up by Hashem. Thus, the kohein making the atonement wears these two garments: The linen garment, according to his size, and not too big — to hint that one should not behave in a manner beyond his level. Secondly, the linen pants, which atone for the transgression of illicit relations, which he needs if he was arrogant, as Chazal said (Sotah 4b): Anyone who is arrogant is considered as if he transgressed all the illicit relations. The ashes are placed next to the altar, which represents humility.
Rabbeynu Bachya Writes: ולבש הכהן מדו
בד ומכנסי בד ילבש על בשרו והרים את הדשן, “The Priest shall put on his fitted tunic and he shall put on linen trousers on his flesh; he shall remove the ash.” The Torah here teaches that even such a seemingly inconsequential activity as removing the ash from the altar is considered as part of the sacrificial service. Were this not so it would not be necessary for the Priest to don the garments reserved for performing service in the Temple or Tabernacle. -
This Shabbat is Shabbat Parah. It is the third of four special Shabbats begiining with Shekalim, Zachor, this week parah and then HaChodesh. Explain each
Yesterday morning we were discussing the Keli Yakar - R Shlomo Ephraim ben Aaron Luntschitz b’1550 - served as the Rabbi of Prague from 1604 to 1619 and is buried next to the Maharal who passed away ten years prior – and his comments on the Red Heifer
Adinah then sent me an article by CBS news and I looked to see who else is reporting on the same. We have all seen stories of Red Heifers – apparently there is a farm in Texas …
In September 2022, five red heifers were flown from the state of Texas to the land of Israel. Farm owned by a Christian who raises Red Angus looking for the Parah Adumah –
Since that time, one of them has been disqualified, but the other four continue to be candidates for a red heifer sacrifice.
As I discussed last week, there was 'a practice run of the purification ceremony' in 2023. But an official ceremony must be conducted before the heifers get too old to be used for such a sacrifice.
So will a red heifer be sacrificed in Israel in 2024? According
to CBS News, a 'massive altar' has already been constructed.I was absolutely floored when I first saw that. A red heifer sacrifice would need to happen on the Mount of Olives, and the land where the sacrifice would take place is owned by Rabbi Yitshak Mamo.
According to those working on the project, the ceremony of the red heifer needs to be performed on the Mount of Olives, and in a place that would have looked directly into where the Temple stood. The land directly east of the Temple Mount, purchased 12 years ago, meets both of those standards.
Rabbi Yitshak Mamo owns that land on the Mount of Olives. R' Mamo is with Uvne Yerusalim, a group that preserves Israel's history and works to educate future generations.
Concerning the specifics of the land, he told CBN News, 'It had to be exactly at the front of the place that the priest that made this ceremony can see the Holy of the Holy Place.'
But the clock is ticking. If the heifers get too old, they will no longer qualify.
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On
Saturday night and Sunday, we will celebrate PurimLast
week we discussed the power of Adar and more specifically Adar BetSomeone
askedWhy
is Purim celebrated in Adar Bet ?By
Sephardim, any yahrzeit or birthday which occurs in a regular year in Adar is
marked in a leap year in Adar bet.We
learn in Shulchan Aruch under the Laws of Passover Siman 429 Seif 1, we are
commanded to start (re) learning the Passover laws thirty days after Passover
right after Purim. Thus, Purim needs to remain thirty days before Passover and
is pushed to Adar Sheni.Additionally
we celebrate Purim during Adar II, in order to juxtapose the joy of the Purim
redemption with the redemption from Egypt. We also read the Four Parshiyot
during this month, because Parashat Shekalim, Parashat Para, and Parashat Ha-ĥodesh were instituted as a
preparation for the month of Nisan, and Parashat Zakhor must be read
immediately before Purim, which we celebrate in Adar II ( We read Zachor this
Shabbat – Question if we are commanded to
remember what Amalek did and also not to forget – then why not just unfurl a poster or a sign or simply
get up and say I remember or add it to our prayers which many of us do each day.
Why must we come to the synagogue and hear the Torah? Remind me at the end to
bring it back to this.Before
we beginI
want you to image a 100 yard dashA
race in a straight lineThe
starting line and the finish line are the two points furthest from each otherNow
let’s imagine a race in a stadium around
a trackThere
we circle the track and the start line becomes the finish lineIn
this case the starting line and the finish line are the two points closest to
each otherHow
do you look at time? As a straight line or as a circle?Our
class today is based on the beautiful words of Rav Pinchas Friedman of Belz,
The Shvilei PinchasWe
have learned in the Gemarah (Taanis 29a): “משנכנס אדר מרבין בשמחה” — since this month ushers in the time during which the
great miracles of Purim and Pesach occurred.The
commentaries wonder: What provoked Rashi
to associate the miracles experienced by the Jewish people on Purim, in the
month of Adar, with the miracles that they experienced on Pesach in the month
of Nissan?In
fact, the Gemarah’s statement -- ” משנכנס אדר מרבין בשמחה “ Achashverosh ascends
the throne of PersiaAchashverosh's
Feast, lasting 180 daysEsther taken
to Achashverosh's PalaceHaman casts
lotsFirst
decrees dispatched by HamanThree
days' Fast ordered by Esther*Haman's
downfall and execution by hanging*Second
decrees, reversing the firstSadness
turned to gladness; Haman's ten sons executedPurim celebrations
everywhere, except Shushan where a second day of reckoning is added14,
3405 (356 BCE)celebration in
ShushanThe
Megillah recorded; Festival of Purim instituted for all generations— including the first day of Pesach. It is written in
the Megillah (Esther 4, 15):Then Esther sent
back this answer to Mordecai:“Go, assemble all
the Jews who live in Shushan, and fast in my behalf; do not eat or drink for
three days, night or day. I and my maidens will observe the same fast. Then I
shall go to the king, though it is contrary to the law; and if I am to perish,
I shall perish!”So Mordecai went
about [the city] and did just as Esther had commanded him.RASHI
עַל דָּת, לְהִתְעַנּוֹת בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, שֶׁהִתְעַנָּה
י'ד בְּנִיסָן וְט'ו וְט'ז, שֶׁהֲרֵי בְּיוֹם י'ג נִכְתְּבוּ
הַסְּפָרִים:(Masechet Megillah 15a) by fasting on the
first festive day of Pesach, for he fasted on the fourteenth, the fifteenth
*I.e., Pesach. Although the holiday feast is obligatory, Mordechai bypassed the
obligation and ordered the fast, using the special authority of the Sanhedrin
to suspend such obligations in times of extreme need. *“ויעבר מרדכי, אמר רב שהעביר יום ראשון
של פסח בתענית” — the thirteenth, fourteenth and
fifteenth of Nissan. Mordechai questioned her request on the grounds that one
of those days was the first day of Pesach. She replied, אמרה לו זקן שבישראל למה הוא פסח“Elder of Yisrael, what is
the point of celebrating Pesach?” Upon hearing her reply, he confessed that she was in the right and proceeded
to carry out all of her demands — to eat matzah on the first night of Pesach -- and a
Rabbinical commandment — Elder of Yisrael, what is the point of
celebrating Pesach? Surely,
she was not suggesting that it is permissible to annul or ignore Hashem’s mitzvos whenever Yisrael is faced
with an imminent danger.Rather,
hear this well, she was trying to stir things up in the heavens above. Even so,
why did she specifically choose to annul the mitzvot related to the first night
of Pesach?Imagine
for a moment the great Rabbi Yisrael of Rozhin’s, zy”a, festive Purim meal. How
can I ask you to imagine if you have no idea who this Rabbi was?He
was the great grandson of the Magid of Mezerich. He was born in 1796 and passed
at 54 years old in 1850. He was orphaned at 6 and grew up in the home of Rav Menaḥem Naḥum Twersky, whose daughter he married.Yisra’el’s elder brother, Avraham succeeded his father after the latter’s death and, at the age of 15,
became the first yenuka (child officiating as a tsadik) in Hasidic history.After
Avraham’s death 10 years later, Yisra’el, himself then only 16, was called
upon to take his place. In 1815, he moved his court to nearby Ruzhin, and his
fame spread quickly. From the very beginning of his “reign” he stood out for his sharp wit, his organizing
abilities, and his original religious approach. Rejecting asceticism and
self-imposed poverty as religious ideals, he adopted a maximalist
interpretation of the idea of “worship through
corporeality” (i.e., the positive religious value
hidden in trivial, earthly life, such as eating or drinking, sexual relations,
making a living) as equivalent to Torah study or prayer.I
imagine we can say that the test is to find Hashem in everything!Inspired
by this philosophy, his court was based on an ostentatious display of the
material wealth and luxury in which the tsadik and his family lived. His palace
at Ruzhin—a mecca for admirers of all social
ranks, including Russian aristocrats—was famed not only for its splendor, but also for its carriages, the
thoroughbred horses in its stables, and the klezmer bands that entertained
visitors and accompanied the tsadik on his travels. He amassed a tremendous
fortune, mainly from donations from his admirers. He became wealthy enough to
be registered in the Second Merchants Guild—an official standing that earned him various privileges and stood him in
good stead later, when he was forced to flee Russia..
The dramatic events in which he was involved—imprisonment on suspicion of aiding and abetting the violent murder of
informers, flight from Russia to Austria—made him a legend in his own lifetime, revered by his followers but
despised and ridiculed by his opponents, mainly maskilim. Descended from a
distinguished Hasidic family that
claimed descent from King David, and possessing exceptional religious charisma,
sharp natural intelligence, and organizational talents, he was not only one of
the most prominent and impressive Hasidic leaders in the period of the greatest
growth of Hasidism, but also the founder of a new style of Hasidism known as
the “regal way.”So
now imagine, you are sitting at a table similar to one set by nobility at the
time with as much opulence as you can imagine and at that seudah, the Rabbi presented
divine and enlightening insights encompassing the entire festival of Purim with
incredible clarity.His
words are cited in the sefer Irin Kadishin. He addresses the issue of why the
wicked Haman specifically chose to carry out his decree in the month of Adar.
Here are a few of his remarks that are quoted:“והטעם שהוא בחודש אדר, כי יש י”ב צירופי הוי”ה כנגד י”ב חדשי השנה, ובחודש ניסן אזי מאיר שם
הוי”ה כסידורו והיא התגלות החסדים, ואחר כך נעשה צירופים בכל חודש וחודש, וכל חודש
אשר הצירוף מתרחק מן השורש יותר הוא בהסתר, ובחודש אדר שמאיר בו הצירוף האחרון הוא
הצימצום וההסתר יותר מכל חודש. ועל כן טעה המן והפיל פור, וכל זה בכדי לעשות רע לישראל
ח”ו מחמת שהוא צירוף וההסתר האחרון, אך טעה בזה, כי סוף מעשה במחשבה תחילה, ונעוץ
סופו בתחילתו, כמו שמזל יום שבת קודש הוא מזל אחרון ]יום השביעי[, ודוקא יש בו התגלות
הקדושה, וכמו שאנחנו בעיקבתא דמשיחא שהוא ההסתר היותר אחרון, אנו מצפים להתגלות אור
היותר עליון”.He explains
as we discussed last week that there are twelve permutations of the four lettered
name Havaya corresponding to the twelve months of the year, i.e. the letters of
the four-lettered name can be arranged in twelve different ways.The
month of Nissan is illuminated by the name Havaya with its letters in their
original order; this permutation signifies the revelation of Hashem’s favors and kindness.Thereafter,
each subsequent month is influenced by its particular permutation of the holy
four-lettered name. The farther a month and its permutation are from the
original source, the greater the degree of obscurity and concealment. He
suggests that the month of Adar, which is illuminated by the last permutation
of the holy name, reflects the greatest degree of concealment and restriction.This,
in fact, was Haman’s mistake. He reckoned
that the month of Adar being the farthest away from the source (Nissan and
redemption of Pesach) was the ideal time to harm Yisrael, chas v’chalilah. The truth of the matter,
however, is that the end of the year is intimately connected with the beginning
of the year.We read
(Shemos 12, 2): “החודש הזה לכם ראש חדשים ראשון הוא לכם לחדשי השנה” — the heavens will rejoice and the
earth will be glad.When
the letters of the holy name are in their proper order, the attribute of mercy
prevails in the world; hence, the heavens and the earth rejoice. During the remaining
eleven months of the year, the permutation of the name Havaya changes from
month to month.The
farther the month is removed from Nissan, the greater the change in that month’s permutation of the holy name. As a
consequence, the greater the degree of concealment in that month — the most distant and different from the permutation
of Nissan — Ten Sefiros of Nothingness, their end is imbedded in
their beginning and their beginning in their end — beginning with Nissan and ending
with Adar — which possesses the
greatest degree of revelation.Rav
Pinchas Friedman tells us that he was struck with a wonderful idea based on
this enlightening concept. Queen Esther puts her life in danger by entering the
king’s chambers without permission. She
did so with a clear-cut plan to foil and bring down the wicked Haman, oppressor
of the Jews, and to save Yisrael from extermination. With this understanding,
why was the very first thing she said to Achashverosh (Esther 5, 4): “ותאמר אסתר אם על המלך טוב יבוא המלך והמן
היום אל המשתה אשר עשיתי לו” — whenever the Megillah mentions “King Achashverosh,” it is referring to the
actual flesh and blood king with that name; however, whenever the Megillah
employs the generic term “king,” it serves a dual purpose — “That night the king’s sleep was disturbed.” Rabbi Tanchum says that the possuk
is telling us that the King of the Universe’s sleep was disturbed. Likewise, when Esther says: “if it pleases the king,” employing the nonspecific term “king,” she is also referring to the King of the Universe, HKB”H.This
coincides beautifully with a teaching of the Arizal’s. He teaches us that with this
statement Esther intended to awaken the King of the Universe’s attribute of mercy on behalf of
the people of Yisrael; mercy emanates from the blessed name Havaya. So she
directs her entreaty to HKB”H with the introduction: ” אם על המלך טוב “ -- if it pleases the king — note that the first letters of these
four words spells out the name Havaya in its original and ideal order, which
connotes pure mercy.Now,
let us apply the illuminating concept of the great Rabbi of Rozhin, zy”a, to gain a deeper appreciation of
Esther’s wise intentions. She realized that
Haman’s lot fell on the month of Adar — invoking the ultimate permutation of the name Havaya,
the permutation that reigns during the month of Nissan. By doing so, she established
the connection between the end of the year and the beginning of the year — is contained or dwells within the last month of
the year.Now,
upon closer examination an amazing fact becomes evident. The preparations for
the miracle of Purim already took place eleven months earlier during the month
of Nissan. Firstly, Esther put her life
in jeopardy immediately after Haman issued his decree on the thirteenth of
Nissan. She entered the King Achashverosh’s chambers without an invitation to do so; this was an act punishable by
death under the laws of that regime. Yet, she miraculously found favor in the
king’s eyes and he extended his golden, royal
scepter to her — the month designated by Haman for the extermination
of the Jews — Haman was unaware that not
only did Moshe pass away on that date, but he was also born on the seventh of
Adar.HKB”H wished to teach us that concerning
matters of kedushah, the concept of finality and conclusion do not apply.
Instead, the end is always intimately connected to the beginning. Consequently,
the end of a tzaddik’s life, the day of his
death, is related to the day he was born.This
indicates that their Torah and their life’s work are eternal and continue to live on in this world. This is the
significance of Chazal’s statement: ולא היה יודע שבשבעה באדר מת ובשבעה באדר
נולד” “ — how long will You hide Your countenance from me? How long
will I continue to seek counsel within my own spirit?”The Rabbi
of Rozhin, zy”a, teaches us a valuable lesson
related to faith in Hashem. When we want to receive salvation from Hashem, we must
first understand that we are totally helpless on our own; our salvation depends
solely on Hashem. As long as we continue to believe that we can save ourselves,
it is impossible to merit Hashem’s salvation.Therefore,
David HaMelech poses the question to HKB”H: ” “עד אנה תסתיר את פניך ממני -- how long will You hide Your countenance from
me? He then suggests the
definitive answer: ” “עד אנה אשית עצות נפשי— the Rabbis taught in a Baraise: What
was Esther’s reason for inviting Haman? . . . so that the Jews would
not say, “We have a sister in the royal palace,” and neglect praying for divine
mercy.Esther
endeavored to bring Yisrael to a state of: ” עד אנה אשית עצות בנפשי “ — in the merit of Mordechai’s righteousness.Following
his instructions, all the Jews of Shushan gathered together and fasted for
three days during the month of Nissan. By means of this act of repentance,they
successfully connected the end of the year with its beginning. Their act of
penitence led to Haman’s being hung in Nissan;
subsequently, in Adar, they defeated their enemies, descendants of Amalek, in
battle.Continuing
along this exalted path, let us delve even deeper into the intimate
relationship between the months of Adar and Nissan — including all of the
miracles associated with the exodus from Egypt — as stated by the Ramban:“ומן הנסים הגדולים מפורסמים, אדם מודה
בנסים הנסתרים שהם יסוד התורה כולה” — which were disguised
within the framework of nature. Achashverosh got drunk, killed Vashti for not
heeding his command and made Esther the queen in her place. Haman, a descendant
of Amalek, issued a decree to kill all of the Jews. Afterwards, because of
Achashverosh’s love for Queen Esther, Haman was
hung from the tree and the decree was rescinded. On the surface, it does not
appear as if there was any deviation from the laws of nature in this sequence of
events. Nevertheless, it is still quite clear to everyone thatHKB”H orchestrated all of these events
in order to save the people of Yisrael.Now,
we can begin to appreciate the incredible connection between the holiday of
Pesach and Purim. For, it is only due to the miracles of Pesach that we
recognize and appreciate the miracles of Purim that are concealed within the
guise of nature. Therefore, the main preparation for the miracle of Purim occurred
on Pesach — Elder of Yisrael, what is the point
of celebrating Pesach under these circumstances. She was suggesting to him that it was necessary
for them to cause a stir in the heavens. After all, as we learned from the
Ramban, the entire reason for celebrating Pesach — is solely so that a person will believe in the
miracles that are concealed within the framework of nature. Hence, if the
miracles of Purim do not occur within the framework of nature, there is no purpose
for the miracles of Pesach.At
this point, we can revisit Rashi’s poetic comment: “משנכנס אדר מרבין בשמחה - ימי נסים היו לישראל פורים ופסח” -- when Adar begins, we increase
joy -- since this month ushers in the time during which the great miracles of
Purim and Pesach occurred. He teaches us that we rejoice in Adar in celebration of both the events of
Purim, which appeared to transpire within the natural realm, and the events of
Pesach, which transpired above and beyond the natural realm. After all, it was
only in the merit of the Pesach miracles that we merited the Purim miracle. So,
clearly, Purim and Pesach are intimately connected and inseparable.We
can now truly appreciate the depth and significance of the great Rabbi of
Rozhin’s, zy”a, illuminating words. Haman cast his lot on the month of
Adar believing that, as the last month of the year, it possessed the greatest
degree of divine concealment. He was unaware of the intimate
relationship that exists between the end of the year and the beginning of the
year — a month highlighted by supernatural events — to believe in miracles that
occur within the framework of nature. So we see that the month of Adar, the
last of the twelve months of the year, is firmly connected to the first month
of the year, Nissan.This
also illustrates the deeper significance and wisdom inherent in Queen Esther’s plea to our Heavenly King, HKB”H: י’בוא ה’מלך ו’המן ה’יום” “ — the permutation associated
with the month of Nissan. She fully intended to solidify the connection between
the last month, Adar, and the first month, Nissan. For, it is impossible to
appreciate the miracles of Purim that were concealed within the realm of nature
if not for the visible, supernatural miracles that took place during the month
of Nissan. She invoked the auspicious permutation of the name Havaya
represented by the possuk: י’שמחו ה’שמים ו’תגל ה’ארץ -- the heavens will rejoice and
the earth will be glad.The Arizal explains
that when the snake touched Chava, the negativity of the snake entered her and
came out in her first born Kayin. Kayin rebelled against G-d and we wonder
where did he come up with murder. He explains it was the influence of the
nachash. The negative side passes through into Esav and Amalek who stirs doubt
and kills without fear. In attempting to save his own skin, he does his best to
prevent us from getting to the finish line.I want to conclude
with the words of the Netivos Shalom, as explained by Rabbi Winston and then my
ownSholom Noach
Berezovsky 1911 - 2000) was the Slonimer rebbe. His teachings were published as
a series of books entitled Netivos SholomHe explains Amalek
attacked the Jewish people during their 50 day ascension to Mt. Sinai and the
acceptance of Torah. He didn’t stop it from happening, but he was able to
lessen its impact, and hold of the Final Redemption.The next time Amalek
tries to block such an opportunity for complete redemption, is just as the
Jewish people are entering the land. This time Amalek attacks through Balak and
Bilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is even
built into their names.Once again, he didn’t
stop the event, but he lessened it enough to hold off the Final Redemption for
a while longer, once they caused Gad, Reuven, and Menashe to choose to live in
the Diaspora instead of Eretz HaKodesh.The next potential for
a complete redemption was in Mordechai’s and Esther’s time, which, as the
Talmud says, was really the completion of what began at Har Sinai over a
millennium before. Once again, Amalek showed up, not preventing redemption, but
lessening its impact and its ability to eradicate evil from Creation.After that, there were
battles with Amalek, but mostly started by the Jewish people, especially in
Shaul HaMelech’s time.The next war an
Amaleki seems to go out of his way to fight against the Jewish people was in
World War II, which, as Hitler, y”s, himself admitted, was really a war against
the Jews. And, in pure Amaleki style, he sacrificed the war effort, put himself
at risk, just to harm and murder more Jews. He may not have physically
descended from Amalek, but he certainly did spiritually.And if I can suggest.
We are again at the cusp of history.Amalek through Hamas
attacks us when? Shemini Aseret – The day set aside for us and Hashem. We are
in the ikvei Meshicha.Just as Amalek did
when we left Egypt, they attack those who are defenseless and it is up to us fight
them.And finally why do we
recall Amalek through the reading of the Torah.Amalek implies doubt
That doubt infects us
The antidote is Torah
The Torah reminds us
that Hashem whether we can “see” or not is always with us.Its up to us to find Him!
-
In some ways this class is a follow up to our class on Adar Bet where we compare current events to Amalek attacking on the way to har Sinai, Bilaam and Balak attacking on the way into Eretx Yisrael to Haman attacking before the building of Bayit Sheni to today.
We begin this week The Book of Vayikra (Leviticus), also known as Torat Kohanim — the Laws of the Priests — deals largely with the korbanot (offerings) brought in the Mishkan (Tent of Meeting).
Since this Sefer which we will spend the next three months with deals so much with kohanim, it is worth taking some time to understand who they are and what they mean to the Jewish people. They are more than just priests.
Rabbi Pinchas Winston suggests
A good starting point is the word kohen itself, spelled, in Hebrew, Chof-Heh-Nun. Breaking the three letters into two groups, the first two spell the word koh—s0—the opening of many of the prophets as in, “So says God . . .” This is a reason for this.
We discussed many times that to me koh is a code word for the light of creation.
The gematria of koh is 25, one of the most significant numbers in Judaism. To begin with, it is the gematria of the word yehi, used in the verse with which God made light:
And God said, “Let there be light!” and yehi ohr—there was light. (Bereishis 1:3) light being the 25th word.
This, of course, was not the light of the sun, the moon, and the stars, which did not start working until Day Four of Creation. Besides, as Rashi explains in the next verse, the light that God made on Day One was quickly hidden by God shortly after, for the righteous in the future time.
Why? Because God knew that evil people would come along in history and abuse this light, so therefore, He hid it from them before they could even know about it. Evil people and righteous people alike make use of the light of the sun, the moon, and the stars.
Furthermore, the Talmud writes, with this light, appropriately called the Ohr HaGanuz—the Hidden Light—Adam HaRishon could see from one end of the world until the other end.
Hence, the Shema has 25 letters, because it is the creed of the Jewish people, the nation charged with being a light unto nations. Thus, when the prophets began their words of criticism to awaken the Jewish people to their Divine mission, it was only fitting that they begin with the word koh, and the gematria of 25, as if to say, “Hey! Remember the mandate of 25 and your commitment to live up to it?”
What exactly does that mean, and what does it have to do with the kohanim, especially if the light is hidden from mankind until a future time, assumedly Yemos HaMoshiach?
The Leshem
Shlomo Elyashiv (Eliashov) (January 5, 1841 [12 Tevet 5602] - March 13, 1926 [27 Adar, 5676]) (Hebrew: שלמה בן חיים חייקל אלישיב), also known as the Leshem or Ba'al HaLeshem, was a famous kabbalist, who was born in Šiauliai, Lithuania, and later moved to the Land of Israel.
R’ Eliashiv taught Rabbi Abraham Isaac Kook Kabbalah when Rabbi Kook was the young rabbi of the town of Zoimel. Rabbi Kook was granted a month-long leave of absence to study with the famous kabbalist in Shavel.[1]
In 1922, when Rabbi Kook was serving as chief rabbi of Jerusalem, Rabbi Elyashiv asked him for assistance in settling in Eretz Yisrael. Due to Rav Kook's intervention, the great kabbalist, his son-in-law, daughter, and his eleven-year-old grandson (who would grow up to be the great scholar Rabbi Yosef Shalom Elyashiv), were allowed to emigrate to the Land of Israel.[2]
'One particularly poignant story tells of a visit the revered Leshem paid to the chief rabbi. It was a bitterly cold winter evening and Rav Kook noted that the Leshem had no coat. Rav Kook immediately took his own fur-lined coat from his closet and gave it to the elderly man as a gift. This coat remained in the Elyashiv family as an heirloom and was periodically worn by Rabbi Yosef Shalom Elyashiv on wintry days.'[2]
explains:
He made a separation in the illumination of the light, that it should not flow or give off light except for the righteous, whose actions draw it down and make it shine.
However, the actions of the evil block it, leaving them in darkness, and this itself was the hiding of the Light. (Sefer HaKlallim, Klal 18, Anaf 8, Os 4)
Rabbi Winston suggested that This short insight of the LeShem is perhaps one of the most important in all of Torah, at least in terms of helping the Jewish people understand their mission in life.
It says, simply, that when God set aside the Hidden Light for righteous people in the future time, it meant from that time onward. It became hidden only to evil people, whose actions cause the light to repel them.
This is very important, because this light is as crucial for seeing the truth about life as eyes are for seeing the world around us. Without this Ohr HaGanuz, a person remains blind to the reality of God and truth, and can willingly and happily stumble down the wrong path in life. He may have a blast, but in the end, the blast will have him.
We read: kol yisrael yesh lahem
All of the Jewish people have a portion in the World-to-Come, as it says, “All of Your people are righteous and will forever inherit the land; the branch of My planting, the work of My hands.” (Yeshayahu 60:21)
This is less a compliment than it is a reminder of what the Jewish people are supposed to be. For, to not be righteous means that one is denied access to the Ohr HaGanuz, to a clear vision of the purpose of life, and how best to achieve it.
In fact, since one’s access to the Ohr HaGanuz is primarily through the words of Torah, one’s level of righteousness determines one’s access to the levels of Torah. Anyone can pick up and read a Chumash, and today, even the Talmud. But, only the righteous can draw down through Torah the Ohr HaGanuz, and benefit from it.
This is why non-righteous people, in spite of the fact that they read such sources of Torah knowledge from cover-to-cover, are never impacted by its words. Their physical eyes may be wide open, but their mind’s eye, being blind to higher levels of reality, sees only darkness, even though they are convinced they are seeing what the righteous see, and that it is the latter who are deluded.
However, even for Jews who wish to be righteous, it is not an easy feat, especially in so distracting a world.
To solve this problem, we have kohanim. Kohanim, at least in Temple times, were spared the need to be involved in the outside, in the world of spiritual distraction. They were supported by the community, and allowed to remain in a holy environment most of the time. (The Kohen Gadol himself never left the Bais HaMikdosh while he functioned in this role.)
This is why the kohanim had to live up to a higher standard than the rest of the Jewish people. As the koh indicates at the beginning of the word kohen, they didn’t have the luxury of being a little less righteous.
It was their role to remain in the position of conduits for the Divine light for the rest of the people, 24 hours a day, 7 days a week, 52 weeks a year, so that the Jewish people could strive to be such conduits for the rest of the world.
Eretz Yisroel functions in a similar way, as the following reveals:
Rabbi Moshe Cordovero
Rabbi Moshe Cordovero (1522-1570)
'The Ramak'
One of the greatest of all Kabbalists was Rabbi Moshe Cordovero. He was born in 1522 in Safed, the city that was soon to become famed as a center of Kabbalah. At a young age, he already gained a reputation as an extroardinary genius. Besides his knowledge in Kabbalah, he was a Talmudic scholar and philosopher of the highest rank, and was widely respected in these fields. He was even one of the four to receive the special semichah-ordination from Rabbi Yaakov Beirav in 1538, along with Rabbis Yosef Caro (Cordovero's teacher in Jewish Law), Moshe of Trani and Yosef Sagis, all of whom were much older and better known than the young prodigy.
wrote: “Anyone who lives in Eretz Yisroel is considered a righteous person even if it doesn’t appear that way. For, if he wasn’t, then the land would spit him out, as it says, ‘And the land shall spit out its inhabitants’ (Vayikra 18:25).
Therefore, regarding even those who act in evil ways, if the land does not reject them then God calls him “righteous.” This is what is meant by the verse, ‘This is the gate of God; the righteous shall enter through it’ (Tehillim 118:20). The ‘gate of God’ refers to Eretz Yisroel, as we see Ya’akov Avinu calling it ‘the gate of Heaven’ (Bereishis 28:17). The first letters of tzadikim yavo’u vo—the righteous shall enter through it—are Tzaddi -Yud-Bais and can be arranged to spell tzvi—deer—implying that Eretz HaTzvi—the Land of the Deer—is the gateway to God, and that all those that enter it are called “righteous,” for once they enter they do not leave.” (Tuv HaAretz, The Advantage of Living in Eretz Yisroel . . .)
In other words, Eretz Yisroel mystically maintains the spiritual status of Jews living on the land, as long as they fulfill the mitzvos dependent upon the land, like taking tithes and observing the Shmittah year. Hence, it takes less spiritual accomplishment to access the Hidden Light in Eretz Yisroel as it does in the rest of the world, which is why the Talmud says:
Even the air of Eretz Yisroel makes a person wise. (Bava Basra 158b)
Hence, one of the borders of Eretz Yisroel, the one the Jews were made to cross on their initial entry into the land, is the Yarden, or the Jordan River. In English the name may mean very little, by the Hebrew name can be broken into two parts: yarad Nun—the Nun descended. Which Nun? The Nun of the Nun Sha’arei Binah —the Fifty Gates of Understanding, with which God made Creation (Rosh Hashanah 21b).
Kabbalah explains that it is the Nun Sha’arei Binah that the Ohr HaGanuz passes through on its way down into our world. It is the Fifty Gates of Understanding that filter the light, allowing it to result in every aspect of Creation as we know, and don’t know it, above and below.
It is also the light of Torah, for those who merit it, which is why the Midrash also says that there is no Torah like the Torah of Eretz Yisroel. For, even in times when the Temple does not exist, and the kohanim cannot function in the role as they once did, Eretz Yisroel does, making access to the Hidden Light that much easier. Hence, another names for the Jewish people is Mamleches Kohanim—a kingdom of Kohanim— since with the help of Eretz Yisroel, we can also function in the level of kohanim to some degree.
Not only is the Nun Sha’arei Binah the source of the light of the Torah, it is also the source of our souls, which we access on more profound levels by learning Torah, and, of course, by living in Eretz Yisroel. Sometimes we forget this, and it takes our enemies to remind us of who we really are. This is why Haman can also be read: Heh-Mem, Nun, or “they are 50,” referring to the Jewish people that Haman arouses by his attempt at genocide.
This is also why he planned to hang Mordechai on a gallows that was 50 amos high: Haman sensed that there was about to be an influx of the light of the Nun Sha’arei Binah, and wanted to thwart it. It is with the light of the Fifty Gates of Understanding that we use to fully rectify Creation. This is the death note for Amalek.
Therefore, explains the Nesivos Shalom,
Sholom Noach Berezovsky (Hebrew: שלום נח ברזובסקי; August 18, 1911 – August 8, 2000) was the rebbe (hereditary rabbinic leader) of the Slonim dynasty of hasidim from 1981 until his death. His teachings were published as a series of books entitled Nesivos Sholom
Amalek attacked the Jewish people during their 50 day ascension to Mt. Sinai and the acceptance of Torah. He didn’t stop it from happening, but he was able to lessen its impact, and hold of the Final Redemption.
The next time Amalek tries to block such an opportunity for complete redemption, is just as the Jewish people are entering the land. This time Amalek attacks through Balak and Bilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is even built into their names. Once again, he didn’t stop the event, but he lessened it enough to hold off the Final Redemption for a while longer, once they caused Gad, Reuven, and Menashe to choose to live in the Diaspora instead of Eretz HaKodesh.
The next potential for a complete redemption was in Mordechai’s and Esther’s time, which, as the Talmud says, was really the completion of what began at Har Sinai over a millennium before. Once again, Amalek showed up, not preventing redemption, but lessening its impact and its ability to eradicate evil from Creation.
After that, there were battles with Amalek, but mostly started by the Jewish people, especially in Shaul HaMelech’s time. The next war an Amaleki seems to go out of his way to fight against the Jewish people was in World War II, which, as Hitler, y”s, himself admitted, was really a war against the Jews. And, in pure Amaleki style, he sacrificed the war effort, put himself at risk, just to harm and murder more Jews. He may not have physically descended from Amalek, but he certainly did spiritually.
His arrival on the scene would imply that, at that time, there was a potential for the complete tikun, and he came to stop it. The Holocaust, according to Torah hashkofah, was Amalek’s attempt to prevent the Final Redemption, so that he, and other evil people like him, can remain in history a little longer.
However, as always, Amalek is never able to completely prevent the aspect of redemption that was destined for that time, but he was able to limit its impact, and push off the full tikun a little longer. This is why the formation of the State of Israel has been so confusing for some, and misread by so many, some who see too much in it, and many who see too little in it.
Nevertheless, aside from many other reasons, which are mentioned in my new book, Drowning In Pshat: A Deeper Look At The Final Redemption, the very fact that Amalek showed up when he did makes it clear that what happened in 1948 was certainly part of the Final Redemption. Just how much remains to be seen, but an important part of it, it is hard to say otherwise.
Why should anyone be surprised if they understand the lands connection to the Nun Sha’arei Binah? Like the Jewish people themselves, it is a lens through which the light of Torah is able to shine on the rest of the world:
From Tzion will come Torah. (Yeshayahu 2:3)
From Tzion, the light of the Nun Sha’arei Binah fill go forth to the rest of the world, just as it goes from the kohanim to the Jewish people. Hence, the last letter of the word kohen is, in fact, a Nun, to indicate that which they are supposed to radiate to the rest of the nation, by using the light of 25. They were the microcosm; the Jewish nation, as a whole, is the macrocosm.
Thus, the Kohen Gadol wore the letters of the 12 Tribes on his shoulders, 25 letters on one side, and 25 letters on the other side. How convenient it was that all the names of tribes, the fathers of the entire nation, should total 50. It was an ongoing reminder of the role of the kohanim.
-
Today is the
second day of Adar BetOr the
second AdarExplain
lunar vs solarכג וְדָבָ֖ר
בְּעִתּ֣וֹ מַה־טּֽוֹב:354 vs 365
Chinese New
YearRamadan
“We can’t do
that because we’re guided by our Torah, which says Passover must come in the spring
when we plant, and that things need to be growing during the time of Shavuot
and harvested during Sukkot. Hillel realized that, if we stayed strictly lunar,
things would soon get out of kilter, and he put in a system to fix that with
the leap year.”We are all
familiar with a leap yearThis year we
had a February 29th – Every four years we have a leap year with the
exception of the Century yearPrior
to that time, the Torah told us to DECLARE the New Moon by the Testimony of two
witnesses. In other words, Man declares the New Moon and the moon and sun
adjust their relationship to comply with the consciousness of man. IN OTHER
WORDS this Mitzvah to declare the New Moon is a manifestation of Mind Over
Matter and it is important in the individuals spiritual growth to achieve this
level of consciousness.1) The
state of the barley crop at the end of the 12th month;3)
the equinox.Lubavitcher Rebbe
Batel
beshishimAll have
troubles60 days of
joyNullify
troubleThe
13th month represents a state of potential relating to unity.Jacob Hagiz (1620–1674) (: יעקב חגיז .
ItalySamuel di Pam, rabbi
at , calls himself a pupil of Ḥagiz.LivornoJerusalembeit
midrash[2]A single placenta normally supports a single fetus. When the situation
arises in which two fetuses have to share a single placenta, complications may
sometimes develop. Identical twins that share a single placenta are called
monochorionic twins (MC). “Chorion” is the Latin root that refers to the
placenta, while the word “amnion” refers to the sac, or “membranes” that
surround each fetus. While fraternal twins (2 eggs and 2 sperm) are always
surrounded in their own sacs and have their own individual placentas, 70% of
identical twins may end up sharing a single placenta. Only 1% of identical
twins share both a single placenta and a single sac, and this poses significant
risk.Were they identical ?
Rabbi suggest yes, other than red and ruddy.
twins with identical DNA can also show variations by the time
they are born, which may result in different hair.Shmuel Eidels (1555 – 1631) (: שמואל אליעזר הלוי איידלס Shmuel Eliezer HaLevi Eidels) was a
renowned and famous
for his commentary on the Talmud, Chiddushei Halachot. Eidels is
also known as Maharsha (מהרש'א, a Hebrew for 'Our Teacher, the Rabbi Shmuel
Eidels').Yehuda
Loew.'Just to keep in mind: His
students included: Ovadia Yosef and , future Sephardic of
Israel; , renowned
kabbalist; , who succeeded
him as rosh yeshiva of Porat Yosef; ; ,
who became a leader of the Syrian Jewish community in , New York; , rabbi of the
Mashadi community in ; and ,
Chief Rabbi of Panama.Yishmael
Esav
Normally
hate each otherExcept when
it comes to us. That is unfortunately when they can get together it is
extremely dangerousWe
mentioned: Esau took Mahalath from the
house of Ishmael to be his wife, after seeing that Canaanite wives displeased
his father, Isaac (Genesis 28:6–9). We also had a class on how Yaakov counters
this.MahalathBikkurim,
65c–d). Mahalath’s name indicates that God pardoned (mahal) Esau.Midrash ). This
later marriage was also the result of negative motives: Esau plotted together
with Ishmael to kill Isaac and Jacob, to marry the daughter of Ishmael, and to
inherit both families.Gen. Rabbah
The Rabbi
brings that Esav is associated with 12Yishmael 12
familiesYisrael seem
12How?
· Jacob
· high priest) had twelve precious stones embedded
within them, representing the 12 tribes. Elijah built his altar with 12 stones
to represent the tribes, Moses
built 12 pillars at Sinai representing the tribes, and
Joshua erected twelve memorial stones at the Jordan River representing the
tribes.'All of God's creations are equal in number to the 12
tribes: 12 , 12 months, 12 hours of
the day, 12 hours of the night, 12 stones that Aaron [the high priest] would
wear.'The could be accessed through There were twelve loaves of show-bread on the shulchan (table)
in the Number of springs of water חַדֵּשׁ עָלֵינוּ אֶת
הַחֹדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה, לְשָׂשׂוֹן וּלְשִׂמְחָה, לִישׁוּעָה
וּלְנֶחָמָה, לְפַרְנָסָה וּלְכַלְכָּלָה, לְחַיִּים טוֹבִים וּלְשָׁלוֹם,
לִמְחִילַת חֵטְא, וְלִסְלִיחַת עָוֹן,
וְיִהְיֶה רֹאשׁ הַחֹדֶשׁ הַזֶּה סוֹף וָקֵץ לכָל צָרוֹתֵינוּ, תְּחִלָּה וָרֹאשׁ
לְפִדְיוֹן נַפְשֵׁנוּ, כִּי בְעַמְּךָ יִשְׂרָאֵל מִכָּל הָאֻמּוֹת בָּחַרְתָּ,
וְחֻקֵּי רָאשֵׁי חֳדָשִׁים לָהֶם קָבָעְתָּ: בָּרוּךְ אַתָּה בַּחֹ֤דֶשׁ
הָרִאשׁוֹן֙ הוּא־חֹ֣דֶשׁ נִיסָ֔ן בִּשְׁנַת֙ שְׁתֵּ֣ים עֶשְׂרֵ֔ה לַמֶּ֖לֶךְ
אֲחַשְׁוֵר֑וֹשׁ הִפִּ֣יל פּוּר֩ ה֨וּא הַגּוֹרָ֜ל לִפְנֵ֣י הָמָ֗ן
מִיּ֧וֹם ׀ לְי֛וֹם וּמֵחֹ֛דֶשׁ לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽרwhich tells
us about he set up a drawing, we don’t define he, but it was set up in front of
Haman.Considering
that it was in front of Heyman that it must’ve been someone else who set this
upEven Rashi: The
mazal[1] of the month of Adar, as is well-known, is dagim – fish.Elsewhere,
Chazal state a different reason of why Haman rejoiced. In the words of the
Midrash in Esther Rabbah, Haman was happy that the lot fell on Adar because the
mazal of Adar is fish, and fish can be swallowed.[3]What was Haman’s downfall? Chazal
say that Haman overlooked the fact that “Just as fish can swallow, so can they
be swallowed.”[4]Additionally, Thus,
the depth of why Haman rejoiced was not simply because it was the month where
Moshe expired (as is well-known, Moshe expired on the 7th of Adar, and the
number 7 in Hebrew is ז, which is equal in gematria to the word דג\fish).
Rather, it is because the spiritual power of Moshe is compared to the sun’s
light, which does not reach the fish.. א שִׁיר, ב וּשְׁבָחָה, ג הַלֵּל, ד וְזִמְרָה, ה עֹז,
ו וּמֶמְשָׁלָה, ז נֶֽצַח, ח גְּדֻלָּה, ט גְּבוּרָה, י תְּהִלָּה, יא
וְתִפְאֶֽרֶת, יב קְדֻשָּׁה, יג וּמַלְכוּת.Vehu rachum
Love ahava
One echad
Avot
Imahot
13 beyond
nature13 reminds
us we are beyond natureEverything
in Judaism is to go beyond natureOur
existence is beyond nature7 is nature
But we
relate to 8 – Brit Milah, Hanukkah49 Nature,
we strive for 50Same way 12
is natureWorld Happy
with thatThis 13th
month is truly a month beyond natural limitations of 12Everything
in Judaism is to go beyond natureOur
existence is beyond natureThis is a
month without limitationsWithout
blockagesWhere
anything is possibleLets take
advantage and connect -
The Mishkan was finally complete. The nation looked at the magnificent work with great joy, and Moshe was proud. So proud, in fact, that he did something that he only did once more– just before his death: he blessed the entire nation.
Actually, the erection of a Mishkan was the greatest blessing in itself. Hashem had promised the Jewish nation in Parshas Terumah, “Build me a Mishkan— and I will dwell among them” (Exodus 25:8). But Moshe felt that he, too, would add a blessing.
וַיַּ֨רְא מֹשֶׁ֜ה אֶת־כׇּל־הַמְּלָאכָ֗ה וְהִנֵּה֙ עָשׂ֣וּ אֹתָ֔הּ כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה כֵּ֣ן עָשׂ֑וּ וַיְבָ֥רֶךְ אֹתָ֖ם מֹשֶֽׁה׃ {פ}
And when Moses saw that they had performed all the tasks—as יהוה had commanded, so they had done—Moses blessed them.
https://www.sefaria.org/Exodus.39.43
והנה עשו…כן עשו, and behold they had done it…so they had done. The additional word והנה in this verse alludes to the speed with which the Tabernacle was built, something that was very pleasing to Moses when he looked at the components the people presented him with.
https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.1
עוד ירצה באומרו עשו אותה לשון תיקון שתקנו אותה כמצטרך, ועוד מודיע שהשכיל בה שעשאוה כאשר צוה ה' בפרטי המשפט, והוא אומרו כאשר וגו' כן עשו.
The addition of the word אותה in the line עשו אותה, testifies to the quality of the work. The artisans had put to use all their intelligence in constructing these parts and the result had proved successful.
https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.2
עוד ירצה על פי דבריהם ז'ל (זבחים ס'ב.) כי יש פרטי המצות שאינם לעיכוב אלא למצוה ומנו חכמים דברים המעכבים זה את זה, והודיע הכתוב בכפל המעשה לומר שעשו כל אשר צוה אפילו דברים שאינם אלא למצוה מן המובחר:
If we follow the approach of the Talmud Zevachim 62 that every commandment contains details which are not mandatory but which are desirable, the Torah tells us that the artisans performed even all those details which were not mandatory. This explains why the Torah repeated the word עשו, they did, i.e. the artisans did both what was mandatory and what was in effect optional.
https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.3
ויברך אותם משה. טעם שהוצרך לומר משה ולא סמך על זכרונו בסמוך, לומר לא תהיה ברכה זו קלה בעיניך כי משה איש האלהים ברכם ודבר גדול הודיע הכתוב בדבר זה, ולטעם זה הוא שהודיע הכתוב ואמר ויברך אותם וזולת היות משה אין התורה מגדת אם יברך אדם לחבירו:
ויברך אותם משה, Moses blessed them. The reason the Torah wrote the name Moses instead of simply 'he blessed them,' (seeing that his name was mentioned at the beginning of our verse) is to teach us not to take this blessing lightly. It is something very special to be blessed by a man of G'd such as Moses. If the people had been blessed by someone of lesser stature the Torah would not have recorded this as something we have to know so many thousands of years later. Normally, the Torah could have written משה ברך אותם, or: הוא ברך אותם. By placing the name Moses at the end of the line the Torah taught us the significance of being blessed by someone of Moses' standing.
https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.4
ויברך אתם משה. אָמַר לָהֶם יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְמַעֲשֵׂה יְדֵיכֶם, וִיהִי נֹעַם ה' אֱלֹהֵינוּ עָלֵינוּ וְגוֹ', וְהוּא אֶחָד מִי'א מִזְמוֹרִים שֶׁבִּתְפִלָּה לְמֹשֶׁה (ספרא):
ויברך אתם משה AND MOSES BLESSED THEM — He said to them “May it be the will of God that His Shechinah rest upon the work of your hands; ‘and let the beauty of the Lord our God be upon us and establish Thou the work of our hands upon us’” (Psalms 90:17.) (Sifra, Shemini, Mechilta d'Miluim 2 15) This (from ויהי נועם onward) is part of one of the eleven Psalms (90—100) that are in the section beginning with, תפלה למשה; (Numbers Rabbah 12:9).
https://www.sefaria.org/Rashi_on_Exodus.39.43.1
וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃
May the favor of the Lord, our God, be upon us;let the work of our hands prosper,O prosper the work of our hands!
https://www.sefaria.org/Psalms.90.17
כוננהו. כונן אותו, ושני פעמים ומעשה ידינו כוננהו א' על מלאכת המשכן שבירכן לישראל והתפלל שתשרה שכינה במעשה ידיהם במשכן ואחת שתהא ברכה במעשה ידיהם:
establish it Establish it. The two times “and the work of our hands establish” [are mentioned are for the following purposes]: One is for the work of the Tabernacle, when he blessed Israel and prayed that the Shechinah should rest on the work of their hands in the Tabernacle, and one is that there should be a blessing in the work of their hands.
https://www.sefaria.org/Rashi_on_Psalms.90.17.3
And
Beautiful thought by
Rabbi Mordechai Kamenetzky
At first it seems that Moshe is reiterating the promise that Hashem Himself made. Hashem had promised to dwell in the midst of the Sanctuary that the Jewish nation would build.
Why, then did Moshe repeat G-d’s promise as a blessing? Is he blessing them that Hashem should keep His word? Or is he perhaps bestowing a more powerful message?
A man once approached Rabbi Yehuda Assad for advice. “There is an old, run-down store in the downtown area of the city. I can get it a very reasonable price. I think that with my marketing skills I may be able to turn that location into a profitable venture. Do you think I should buy it?”
Rav Assad made a face. “I don’t think that it would be prudent to enter that part of the city for a business venture.” The man left somewhat dejected.
A few days later another man entered the Rabbi’s study with the identical question about the same property. “There is an old, run-down store in the downtown area of the city. I can get it a very reasonable price. I think that with my marketing skills, and of course with Hashem’s help, I may be able to turn that location into a profitable venture.
Do you think I should buy it?”
This time Rabbi Assad nodded in approval. “I think you should make a go of it. I have no doubts that it will be a success.”
When word got out that the Rabbi was behind this new endeavor, the first man stormed into his study quite upset. “Why did the you tell me not to buy the property and then tell my friend just the opposite?” he demanded.
“My dear student,” answered the Rabbi, “there is a great difference. Your friend took in a partner. He said that with the help of Hashem he could make a go of it. When someone includes Hashem in his plans, I am sure that he will succeed!”
For the first time since the exodus the Jews had become accomplished craftsman, artisans, tailors, and contractors. They built a magnificent edifice in the wilderness. Moshe knew that a feeling of self-gratification might accompany their accomplishments.
Perhaps they may begin to think that it was their wisdom, their skills and only their abilities that made this beautifulMishkanpossible. So he blessed them with words that were meant to dissuade any such delusion.
“May Hashem’s presence rest in your handiwork.”
Of course Hashem promised that he would dwell in theMishkan. Moshe’s question was, “would the Jews let him in?” Would they make him a partner? Would they recognizeHashemas a significant factor even in the physical handiwork that they themselves had wrought?
To that end, Moshe’s blessing incorporated the standard for every action, accomplishment, and success that anyone achieves. May Hashem be a part of your success. May the Shechina rest upon your handiwork.
ובמדרש וירא משה את כל המלאכה זו מלאכת בראשית, את כל מלאכת המשכן לא נאמר אלא להודיעך ששקולה מלאכת המשכן כנגד מעשה בראשית, מיד ויברך אותם משה, מה ברכה ברכן אמר יהי רצון שתשרה שכינה במעשה ידיכם מיד אמר (תהילים צ׳:י״ז) ויהי נועם ה' אלהינו עלינו ומעשה ידינו כוננה עלינו מפני שתחלתו (שם) תפלה למשה איש האלהים. וטעם מעשה ידינו נשיאות כפים שעשה אהרן ביום ההקמה שזה לשון עלינו, ומעשה ידינו כוננהו על ההצלחה במעשה ידיהם ולא כדעת רבי דוד קמחי ז'ל שפי' שהוא לשון כפול.
A Midrashic approach (Tanchuma Pekudey 11): The words “Moses saw all the work,” refers to the מעשה בראשית, the creation of the universe; the Torah deliberately omitted adding the words מלאכת המשכן, “the work of the Tabernacle,” in order to teach us that this construction of the Tabernacle was equivalent in a sense to the construction of the universe itself. Immediately after Moses observed this he blessed the people saying: “may the Presence of the Lord, the Shechinah, come to rest on the work of your hands.” He continued immediately with the words of Psalm 90,17: “may the favor of the Lord, our G’d, be upon us; let the work of your hands prosper, O prosper the work of our hands.” The reason these words were appropriate is that the Psalm commences with the words “a prayer of Moses, the man of G’d.” The meaning of the words: “the work of our hands” is a reference to the priestly blessing bestowed upon the people by Aaron on the day the Tabernacle was put up. This is why the word עלינו “upon us,” Moses including himself, was appropriate. Finally, the last words in this blessing, the words ומעשה ידינו כוננהו, refer to the enduring success of the work the people had accomplished. This does not agree with the opinion of R' David Kimchi (רד'ק) who views these words as a repetition of what Moses had said before in order to reinforce his wish.
https://www.sefaria.org/Rabbeinu_Bahya,_Shemot_39.43.2
בשבת אנו זוכים לתוספת קדושה בכל תחומי החיים, ברוח ובחומר, בתפילה ובסעודות, והמגמה להמשיך את הארת השבת לימות החול. ובאר האר'י ז'ל, שעל ידי אמירת 'ויהי נועם' (תהלים צ, יז – צא, טז) בתפילת ערבית של מוצאי שבת, הננו ממשיכים את תוספת הקדושה הרוחנית של השבת לימות החול, ומבקשים, שנועם ה' ישרה על מעשה ידינו. ועל ידי סעודת 'מלווה מלכה', אנו ממשיכים את הארת הקדושה לאכילה של כל השבוע.
On Shabbat we are blessed with additional holiness in all areas of life, material and spiritual, as expressed through prayer and meals. Our goal is to extend the light of Shabbat to the weekdays. Arizal explains that by saying Vi-yhi No’am (Tehilim 90:17–91:16) in Ma’ariv on Saturday night, we extend the additional spiritual holiness of Shabbat to the weekdays, and ask that God’s grace rest upon all our endeavors. Through melaveh malka we extend the light of holiness to our eating all week.
https://www.sefaria.org/Peninei_Halakhah,_Shabbat.7.7.3
פסוק 'ויהי נועם', יש בו כונות עמוקות ונשגבות, וצריך שתכוין לפחות בפשוטן של דברים, דכונתו על פי הזוהר הוא: אף על פי שאין אנחנו יודעים לכוין בסוד המצוות והתפילות, השם יתברך הוא ישלים כונתינו, ויעלה עלינו כאילו כונו בכל הכונות הראויות לכוין, ועל ידי כן מעשינו במצוות ועקימת שפתינו בתפילות, תהיה כוננה לעלות למעלה לעשות פעולתה, ובסידור רבינו הרש'ש ז'ל מבואר, שצריך לכוין בפסוק זה, שאם חטאנו וגרמנו לסלק אור הקדושה שנמשכה עלינו על ידי מעשים טובים, הנה אתה האל ברחמיך תכונן ותתקן לאותם מעשים טובים, ותחזור להמשיך עלינו אור אותה הקדושה, שתי כונות פשוטות אלו יכוין האדם בכל פעם שיאמר פסוק זה קודם כל מצוה ועסק התורה, ויש מדקדקים לכפול בכל פעם פסוק זה, כדי לכוין כונה אחת באמירה ראשונה, וכונה אחת באמירה שניה, והוא מנהג יפה, משום דבלאו הכי יש טעם בפעמיים, ובכל קהילות ישראל נוהגים להוסיף ביום טוב מזמור של אותו יום טוב, אך החסידים בבית אל לא נהגו לאומרו:
https://www.sefaria.org/Ben_Ish_Hai,_Halachot_1st_Year,_Vayigash_6.1
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Moshe said to Yehoshua, “Choose people for us and go do battle with Amalek; tomorrow I will stand on top of the hill”. (17:9)
וַיֹּ֨אמֶר מֹשֶׁ֤ה אֶל־יְהוֹשֻׁ֙עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּעֲמָלֵ֑ק מָחָ֗ר אָנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָאֱלֹהִ֖ים בְּיָדִֽי׃
בחר לנו אנשים. היה עמלק גדול בחכמת האצטגנינות ובחר אנשי מלחמתו אנשים שלא יוכלו למות בשנה ההיא כי הוא ידע זה בחכמת הכוכבים והמזלות ועל כן אמר משה ליהושע בחר לנו אנשים כיוצא בהם שלא יוכל להתחכם עלינו שיהרוג הוא מישראל וישראל לא יהרוג אחד מהם וזהו שכתוב ויחלש יהושע ולא אמר ויהרוג, ומה שאמר בחר לנו שהשוה אותו לעצמו ולא אמר בחר לי דרשו רז'ל מכאן יהי כבוד תלמידך חביב עליך כשלך.
בחר לנו אנשים, “choose men for us!” The Amalekites were expert astrologers (compare Rashi; our edition מכשפים, sorcerers). Moses meant that Joshua should select men who according to their horoscopes would not die during the current year, something Moses was aware of due to his own knowledge of astrology. The two armies facing each other would all consist of soldiers who according to their respective horoscopes would not die during that year. As a result of these considerations neither army inflicted fatal casualties on the other during this encounter. This is what is meant when the Torah reports the outcome of the battle as: “Joshua weakened Amalek and his people by the sword.” The Torah carefully refrained from mentioning that the Israelites actually killed any of the Amalekites. When Moses said to Joshua “choose for us,” he compared Joshua to himself and did not say: “choose for me!” Mechilta Amalek section 1 uses this phrase to teach: “the honor of your student should be as dear to you as your own honor.”
https://www.sefaria.org/Rabbeinu_Bahya,_Shemot_17.9.1
https://www.sefaria.org/Exodus.17.9
In the Talmud Yoma 52b, Chazal say that the word machar, tomorrow, which is found in the above pasuk, can be interpreted as belonging to the previous phrase: “Choose people for us and go to do battle with
Amalek tomorrow.” Alternatively, it can refer to the second half of the pasuk: “Tomorrow I will stand on top of the hill.” We wonder what is the significance of the word, “tomorrow”? What message regarding the war with Amalek is being taught to us via the word “tomorrow”?
Horav Yosef Chaim Sonnenfeld, z.l., explains that the concept of “tomorrow” plays a crucial role in Amalek’s fight against Klal Yisrael. Amalek denotes evil. He represents the forces of evil within a human being – the yetzer hara, evil inclination, whose function it is to ensnare a person and lead him to sin. Outright incitement does not work. The yetzer hara has to use guile to convince a person that the sin is really not so bad; in fact, it might even be the right thing to do. It is very sinister in its methods to convince a person to renege against the Torah, to abrogate mitzvah observance and to perform outright transgressions.
In order for the yetzer hara to convince an observant Jew to act against the Torah, it must apply patience and discretion. One of its most potent tools is that of “tomorrow.” It assures its victim, “Yes, of course, you should act appropriately. Very definitely, you must perform this mitzvah. Do not do it today, however, start tomorrow. Study Torah – tomorrow. Give tzedakah – tomorrow. Do whatever good you plan on doing, but do it tomorrow. Thus, the yetzer hara grabs hold of a person and leads him to neglect the mitzvos and eventually to become a full-fledged baal aveirah, sinner.
This is the disease called “Amaleikism” that the Torah instructs us to expunge from our midst. When the opportunity to perform a mitzvah presents itself, one should not dawdle, but he should take immediate action and carry out his responsibility. One who slacks off in the area of positive mitzvah performance, will soon end up taking the initiative in a sinful manner.
This, says Rav Yosef Chaim, is the idea behind Moshe Rabbeinu’s “lifting his hands,” an action that catalyzed Klal Yisrael’s victory, as opposed to his lowering his hands, which gave strength to Amalek. Raising his hands symbolizes action, our way of defeating the yetzer hara and its personification in this world – Amalek. Allowing our hands to drop sustains the evil of Amalek, who takes his strength from our weakness.
Hashem’s name is hidden throughout Megillat Esther. Yet, the Rabbis of Kabbalah found the acronym of His name in the pasuk “yavo hamelech v'haman hayom- the king and Haman shall come today” (ibid. 5:4). Through the last word of the phrase, hayom (today), Esther stressed the proper use of the antidote to Haman’s machar (ibid.:12). Indeed, the battle against Amalek starts with the desire to serve Hashem with enthusiasm and without delay.
Parashat Zachor, the section that appears at the conclusion of our parasha, and which presents the obligation to remember Amalek’s attack against Benei Yisrael, is among the most important sections in the entire Torah. It is of such importance that there rests upon each and every one of us an obligation to hear the reading of this parasha once a year, thereby fulfilling the obligation to eradicate the nation of Amalek.
The question arises in this context, why did the Torah view Amalek as the eternal enemy of the Jewish people? After all, we find throughout the Torah many other nations that also waged war against Am Yisrael, peoples who sought to destroy us and deny us our existence.
In order to answer this question, we must, in my humble opinion, carefully examine two terms that appear in virtually every instance in Tanach where we find mention of Amalek. I refer to the term “mikreh” (happenstance, coincidence), which comes up repeatedly in the context of Amalek, and the word “machar” (tomorrow), which we often find in reference to the Jewish people.
Let us survey these instances and then assess their significance:
1. In the first battle against Amalek, Moshe asks Yehoshua, “Moshe said to Yehoshua… go fight against Amalek tomorrow…“ (Shemot 16:9).
2. At the end of our parasha, Hashem commands us never to forget what Amalek did: “… that they chanced upon you along the way” (Rashi explains the word “karcha” as a derivative of the word “mikreh”).
3. King David battled against the Amalekites who plundered his city of Tziklag: “David smote them from morning until evening on the following day“ (Shemuel I 30:17).
4. A young Amalekite informs David that he killed Shaul on MountGilboa: “The youngster who informed him said to him: ‘Ihappened to have been on MountGilboa…”(Shemuel II 1:6).
5. In Megillat Ester we meet the descendant of the Amalekite king, Aggag – Haman. Ester invites Haman to her feast and says: “If it pleases the king… the king and Haman shall come to the feast that I will prepare for them, and tomorrow I will do as the king requests.”
6. Mordechai, dressed in sackcloth, sends the royal messenger Hatach to tell Ester of the edict against the Jews: “Mordechai told him all that happened to him… “
We thus find numerous sources related to Amalek, and they all make reference to one of these concepts – “machar” or “mikreh.” I believe that these two concepts can help us answer the question with which we began.
The Torah affords great importance to the perpetuation of the memory of Amalek’s attack because Amalek, by its very essence, expresses the notion of “mikreh” – happenstance. “Mikreh” in effect means the absence of Hashem’s providence in the world. Amalek represents coincidence – the lack of faith in hashgacha peratit – divine providence, the belief that no being oversees world affairs, everything happens here purely by coincidence. Of this the Torah wishes to remind us every year; it is forbidden for us to allow “Amalekism,” the theology of “mikreh,” to take hold.
In contradistinction to the Amalekite “mikreh” is the Jewish “machar.”
“Tomorrow” expresses the hope, the hashgacha, the idea that there is Someone in the heavens who looks after each and every one of His creatures on earth. “Machar” is the notion that there is something for which to wake up in the morning, the world does not progress at random, without a guiding hand. Everything is foreseen from the outset, and we are granted the power to act as we wish. “Machar” is about our free will to decide what to achieve, what to make of our lives.
In Hebrew, the letters of the word “Machar,” tomorrow, are the same as the letters for Rechem, or womb. The word for mercy, Rachamim, is also from the same word. The womb is always about mercy, about nurturing hope for another day, about pushing further toward continuation and reaching a goal. Amalek cannot abide that.
Rav Hutner writes that Machar refers to the ultimate Tomorrow, that off Olam HaBa. We Klal Yisroel do not exist for the today of Olam HaZeh. We delay our gratification for the tomorrow of Olam HaBa. Amalek exists in in this world only of today. They exist for the simple today, the immediate gratification, and they deny the ultimate tomorrow. Their existence in the world obscures the ability to see the next world. So long as Amalek exists, we cannot see the tomorrow. So long as there are people in the world who claim there is not Olam HaBa and live like that and seem to exist with no problems, they obscure Olam HaBa for the rest of the world. We can overcome them on the day of Tomorrow. When we live our lives with an eye on Tomorrow then we are victorious.
we read Zachor on Shabbat.
r Rave Rudman
Shabbos is a day of tomorrow, of Olam HaBa. This world is, “Today to work”. Olam HaBa is the tomorrow to receive the reward.” Shabbos is one-sixtieth of Olam HaBa . Erev Shabbos is the ‘today’ to work. Shabbos is the ‘tomorrow’ to receive the reward.
One has to read the Parsha of Amalek on Shabbos. Only on Shabbos can one truly eradicate Amalek. It is the antithesis of Amalek. It is the day of Tomorrow.
But you can only see that if you realize that the entire world is directed and guided by HaShem. If in this world you can see the hidden hand of HKB”H.
Only on Shabbos, and only in Olam HaBa can we see that all of this world is truly one. Only on Shabbos can we see that HaShem is the King. Therefore, on Shabbos, we read Parshas Zachor.
This is to prepare for Purim when we read the Megillah where all of this came true. Purim also has within it a day of Machar. When Esther asks the king for one more day for the Jews of Shushan, she asks that let tomorrow be like today.
The king is the King, as is well known in the Megilah. And the tomorrow is the Tomorrow of Olam HaBa.
Maybe that is the connection between the walled cities specifically from the time of Yehoshua. We want to mention his merit in the connection to the Machar. Yehoshua was the one who had the first battle of Machar against Amalek. We ask that in his merit let us be able to have another Machar, and be able to complete his battle. And we daven for all of this to once again be seen speedily in our times!
'ושמתי פדות בין עמי ובין עמך למחר יהיה האות הזה' (שמות ח, יט), נראה לי בסיעתא דשמיא 'מחר' אותיות רמ'ח ואותיות 'רחם', והענין הוא כי ישראל כל אחד מהם צריך לקיים רמ'ח מצות, וזה אי אפשר שיעשה כל אחד רמ'ח מצוות עשה אך ע'י אהבה שיש בישראל בין זה לזה כל אחד יהיה נשלם ברמ'ח ממעשה חבירו, ולכן רמ'ח הם אותיות 'רחם' כי 'רחם' הוא תרגום של אהבה לרמוז רמ'ח מצות נשלמין אצל כל אחד ואחד על ידי 'רחם' שהוא אהבה שיש בין זה לזה, וידוע כי שלימות קיום רמ'ח עשה מסוגלים לגאולה כי רמ'ח עשה הם בסוד החסדים, והם בסוד ו'ה שבשם, ושס'ה לא תעשה הם סוד הגבורות והם בסוד י'ה שבשם, והגאולה תהיה מתגבורת החסדים ועל ידי שלימות תיקון ו'ה שבשם, גם ידוע על ידי מדת האהבה שתהיה שלימה בישראל תהיה הגאולה, לזה אמר 'ושמתי פדות בין עמי ובין עמך למחר' אותיות 'לרמ'ח' ואותיות 'לרחם' רוצה לומר על ידי זכות רמ'ח עשה שעתידין לקבל בסיני ועל ידי זכות רחם שיש בינהם יהיה האות הזה של הפדות: או יובן בסיעתא דשמיא ידוע דקריאת שמע יש בה רמ'ח תיבות מפני כי כוחה גדול להכרית את אויבי ישראל הקליפות והתחתונים שברשותם והיא תהיה להם כמו רומח לדקור וכמו חרב להרוג כמו שכתוב' רוממות אל בגרונם' (תהלים קמט, ו) זו קראית שמע ועל ידי כן יהיה 'חרב פיפיות בידם' להרוג את אויביהם, ולכן גבי פנחס כתיב 'ויקח רמ'ח בידו' ואמרו רבותינו ז'ל זכות רמ'ח תיבות דקריאת שמע וגבר בזה על הסטרא אחרא, וזהו דשאמר 'ושמתי פדות בין עמי ובין עמך למחר יהיה האות הזה' לרמ'ח הלמד משמש במקום בעבור כלומר בעבור זכות רמ'ח תיבין דקריאת שמע יהיה האות הזה של פדות עמי מיד אויביהם וגבר ישראל, ולכן אנחנו אומרים בסוף הברכה של הקריאת שמע 'הבוחר בעמו ישראל באהבה' דתרגום 'אהבה' 'רחם' ואז אנחנו מתחילין לומר רמ'ח תיבות דקריאת שמע דזכינו לרמ'ח תיבות דקריאת שמע שתהיה רומ'ח וחרב בידינו נגד אויבינו על ידי 'רחם' שהוא אהבה שיש לנו זה על זה:
https://www.sefaria.org/Ben_Ish_Hai,_Halachot_1st_Year,_Vaera,_Introduction.1
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Although I am speaking to all of you, I am directing thse words primarily
to the grandchildren and great grandchildrenI would like all of you to walk away with something which I not only hope
you will never forget, but I hope you will pass it to your own children and
grandchildren.WHAT IS YOUR SUPER POWER
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מיהו השליח ציבור מצד בחינתו יש לו כח יותר
בהשלמה זו של כפל שלוש תיבות הנזכרות ולכן אם האדם מתפלל עם צבור שיש שם שליח
ציבור עומד ישמע הכפל מן השליח ציבור והוא אינו צריך לכפול אלא רק יכוין להשלים
רמ'ח שלו מן שמיעתו הכפל מהשליח ציבורGo back to introduction
And I will make a
distinction between My people and your people. Tomorrow this sign shall come to
pass.’” (שמות ח, יט), נראה לי בסיעתא דשמיא 'מחר' אותיות רמ'ח
ואותיות 'רחם'ולכן רמ'ח הם
אותיות 'רחם' כי 'רחם' הוא תרגום של אהבה לרמוז רמ'ח
מצות נשלמין אצל כל אחד ואחד על ידי 'רחם' שהוא אהבה שיש בין זה לזה,
וידוע כי שלימות קיום רמ'ח עשה מסוגלים לגאולהושס'ה לא תעשה הם סוד הגבורות והם בסוד
י'ה שבשם, והגאולה תהיה מתגבורת החסדים ועל ידי שלימות תיקון ו'ה שבשם,והיא תהיה להם כמו רומח לדקור וכמו חרב להרוג
כמו שכתוב' רוממות אל בגרונם' (תהלים קמט, ו) זו קראית שמע ועל ידי כן
יהיה 'חרב פיפיות בידם' להרוג את אויביהם,הלמד משמש במקום
בעבור כלומר בעבור זכות רמ'ח תיבין דקריאת שמע יהיה האות הזה של פדות עמי מיד
אויביהם וגבר ישראל, -
Ki Tissa 5784 Aaron and Haran
In this week’s perasha we on the sin of the Golden Calf
Before we get into the text
Questions: Who collected the gold to build the egel?
Who built the egel?
Who built the alter in front of it?
How is that possible ?
We have all heard that there are three cardinal sins which one is required to give their life for
What are they?
Lets first look at Halachot of
Maimonidies - Rambam Yesodei HaTorah 5:7What is the source that idolatry, sexual immorality and murder should not be committed even to save a life?
Deuteronomy 6:5 tells us, “You shall love Hashem, your God, with all your heart, with all your soul and with all your might.” “Your soul” means even at the cost of one’s soul. This precludes idolatry.
Regarding murder to save a third party or to save one’s self from another who is coercing him, it is logical that one person’s life cannot be sacrificed for another’s.
Regarding sexual immorality, the Torah compares forbidden sexual relations to murder in Deuteronomy 22:26, where it says regarding rape that “this is just like a case where one person rises up against another to kill him.”
Each day when we pray, we must remind ourselves of this in the Shema and again in the Amidah. In fact the Ben Ish Chair Rav Yosef Chaim writes when a person is saying the amidah and he comes to the last word of the first paragrah:
וּמֵבִיא
גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַֽהֲבָה:כשיגיע
למלת 'באהבה' יכוין למסור נפשו על קדוש השם כנזכר בכונות רבינו האר'י
ז'ל(א), ולכן מנהג החסידים שיאריך החזן בחזרה בתיבת 'באהבה' כדי לעורר
הכונה הנזכרת, וכל אדם יזהר בזה בכל תפלות בלחש למסור עצמו על קדוש השם בתיבת
'באהבה'So
how can we begin to understand Aaron’s behavior and his reward.We
hear the story of the Golden CalfMaybe
images from the movieCharleston
Heston throwing the tablets and the ground swallowing everyoneBut
important to see insideLets
look at Chumash and RashiYou
can follow along if you like – Chapter 32
וַיַּ֣רְא הָעָ֔ם כִּֽי בשֵׁ֥שׁ
משֶׁ֖ה לָרֶ֣דֶת מִן־הָהָ֑ר וַיִּקָּהֵ֨ל הָעָ֜ם עַל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֤וּ אֵלָיו֙
ק֣וּם | עֲשֵׂה־לָ֣נוּ אֱלֹהִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙ לְפָנֵ֔ינוּ כִּי־זֶ֣ה |
משֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֨נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה
לֽוֹ -
This lack of connection and how, in
these few short hours, “Shemot Rabbah 52,2 relates that the
scoffers amongst the Jews ridiculed the idea that Hashem would take up
residence in a structure made by Moses. From this we see that not only did the
Gentiles not credit the idea that the G-d of the Heavens had come down to
earth, but even some of the Jews could not believe this. Accordingly, even
though it was evident that Hashem's presence was indeed in the Tabernacle on
the first day of Nissan, the day the Tabernacle had been erected, they did not
consider this as evidence that Hashem's presence would remain there on a
permanent basis.The Gemara (Shabbat 22b) says that the
Ner Tamid spoken of in the Torah, is referring to the ner ma’aravi — the
western lamp — of the Menorah. It served as a testimony for all mankind that
the Divine Presence dwells among the Jewish people.They all burned the entire night and
would extinguish in the early morning. In the summer, when the nights are
shorter, they would burn into the morning hours. After they went out in the
morning, the lamps would be cleaned out and fresh oil and new wicks would be
placed in them. This service was known as “hatavat haMenorah” — “making good” —
i.e. preparing the Menorah for kindling. The candles would not be lit again
until the late afternoon. The western candle, however, continued burning the
entire day until it was time to kindle the Menorah again in the evening.The Ohr HaChaim continues … “this served
as testimony that Hashem's presence was there to stay.I thought to myself, we have bars on the
phone to indicate connection, while they had this flame on the menorah to
indicate connection with Heaven above. So, what went through their minds when
the flame went out?When I got in the car, in the wee hours
while it was still dark outside and entered the address in Waze, I noticed the phone
had no service. Sometimes this happens, so I put the phone into airplane mode
and then back to standard mode, causing it to search for a signal. It searched
but found nothing. Instead of any reception lines, there was simply an SOS in
the upper right-hand corner.I went into settings and tried to see if
anything was amiss and then I wondered if perhaps AT&T was down. I thought
that was unlikely as all the other cars were driving and I noticed Waze running
on their screens within their windshield holders.As it was very early, I decided to stop
at the Keli Mikveh as I had some things in the trunk to dip. I turned the phone
off again while my hand froze as I dipped a frying pan, some glasses, and
whatever else Chantelle packed into the bag. And I wondered if when I got back
in the car, the phone would work. Maybe the zechut of dipping the dishes would
fix things.When you first find that you’re
disconnected, you panic. Is it me? Is it them? What if someone wants to reach
me? I am expected to be connected always. Now I am not! Is there a pay phone. I
actually looked for one on street corners, in the gas stations, and on the Belt
Parkway. I had a quarter! And I was hoping to at least call someone and have
them text the groups to tell them that my phone was out and I was unavailable
so that no one would worry. But there are no payphones anymore.At the second house, I thought to borrow
a phone. But it was pretty much me and the family in mourning. So, I didn’t
bother. As I got back in the car, not having removed the phone from its
holster, I thought about how at first, I panicked, and I felt so lost without a
connected phone and without Waze, and without being able to look up where I was
going, or to let anyone know where I was in a day and age when people worry if
they are out of touch for even a moment. That initial panic gradually led to a
feeling of being anxious which lessened to a feeling of concern, and finally acceptance.
I said that Hashem disconnected me. It is what it is.I wondered if this is what happened with
benai Yisrael. The candle goes out. The line is dead. Is it a mistake? Can we
reboot? Can we light it again. And between the end of the First Temple and the beginning
of the second, we did. Maybe there weren’t as many bars in the second temple,
but there was steady connection for forty years and then not so steady a
connection.I imagine that as we turned off our
connection whenever we felt like it, Hashem finally reacted in kind and shut
down the system. The light of the Menorah went out. The bars went out. It was
SOS,We don’t even remember what it was like to
have that always open, clear and direct connect.I made a call to the office, but became
disconnected after a few seconds. I tried texting, but then the phone went back
to SOS. Was it really my phone or was it AT&T? Do I need to go to the phone
store. And with the service out again, I couldn’t figure anything out. Strange
puzzle!Coming out of the tunnel and heading
onto the FDR, service returned. I noticed on the family chat, a note explaining
that AT&T was down all across the country and was gradually coming back.But for a brief moment I understood what
the light of the menorah meant. When it was on, we were connected and when it
shut off, we were in a panic of SOS.Shabbat Shalom
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