Views,Parsha,News

The virtual Kehilla of Orthodox Jewry of Greater Montreal

KISAVO

 

 

                                                       KISAVO

   (26:1) “ Vhayo Ki Savo-It wil be when you come.”

 

The word “ Vhayo” is always a term if joy. The Ohr Hachayim writes that real joy is only when you acquire Eretz Yisroel.

Rate this blog entry:
Continue reading
6 Hits
0 Comments

Ki Saitzai

(21:10) “Ki Saitzai Lamilchoma-When you go out to war.''

 

 

Most commentaries explain that this war refers to the battle of one’s own evil inclination, his Yetzer Horah. The words “Ki Saitzai Lamilchoma-When you go out to war” has the numerical value equal to the words promised to Avraham Avinu by the Bris Bein Habisarim, after serving as slaves for four hundred years the nation would be redeemed. “Yetzu Berechush Gadol-You will leave with great wealth.” Perhaps the connection is in what the Ohr Hachaim says regarding this great wealth. It means that Klal Yisroel was meant to gather in all of the lost sparks of Kiddusha that had been scattered since the original sin of Adam. When Klal Yisroel left Mitzraim it says Vaynatzlu-They emptied it. Meaning they emptied all of the sparks of Kiddusha. That could be the reason we are instructed never to return to Mitzraim, our mission there is complete. Vayinatzlu can also mean "They rescued" the souls of those who righteously converted were rescued from the Klipah of Mitzrayim.This is the great wealth that the posuk refers to here. Ki Saitzai-when they go out, once again it means to gather the great wealth of spirituality.

Rate this blog entry:
Continue reading
13 Hits
0 Comments

Shoftim

(16:18) Shoftim Vshotrim Titein Lecha-Judges and officers you shall appoint for you.

 

The word Lecha-for you- seems to be extra. It should just have said appoint Judges and officers? Parshas Shoftim is always read around the beginning of the month of Elul, when teshuva is the primary concern. The Torah is telling us with the word Lecha that every person must judge himself, especially during this month, to make sure to correct any wrongdoing he might find in himself. (Shelah)

Rate this blog entry:
Continue reading
12 Hits
0 Comments

Re'aye

   (11:26) Reaye-See” 

In the opening verse of this week's parsha, Moshe speaks to the Jewish people and says, "See (re'eh), I have set before you today a blessing and a curse."

The word re'ehis in the singular while the word Lifneichemis in the plural? This teaches us that the world hangs on the actions of each individual.

However the word "Re'eh" seems out of place here. Moshe is not showing anything to the people; he is merely informing them about the consequences of their actions! Why does the Torah present this information in terms of "seeing," when it would have made more sense to use the idea of "hearing"?

Rate this blog entry:
Continue reading
13 Hits
0 Comments

Eikev

 

In this weeks parsha Moshe continues to recount the events of the forty years in the midbar. All the trials of and all of their downfalls. After the sin if the Eigel Moshe went back up to Har Sinai to receive the second Luchos. The Tiferes Tzionexplains the difference between the first and second Luchos. After Matan Torah Benei Yisroel were at a level of Kiddusha that resembled Angels. They were therefore worthy of the luchos made entirely by Hashem. After the Chet the second Luchos were hewn by Moshe but still inscribed by Hashem. This showed them that even after their sin they should know that they could still attain closeness to Hashem.

Rate this blog entry:
Continue reading
17 Hits
0 Comments

T'u b'Av - Maidens went out and danced in a circle

JbFI9755880TuBavChabad  There were no yome tovim for Israel as T'u b'Av and Yom Kippur.

Let it be , Yom Kippur, the end of slicha and kopere, the day when the second tablets were given, but why t'u b'Av.

We know of 7 events on that day.I saw an insight ascribed to the holy Rebbe R' Avraham Yehoshua Hershel of Mezibuz; The Chazal say that in the future haShem will make a circle for tzaddikim....When people move in a circle, there is no head or bottom , so too there will be no jealousy between tzaddikim , just as the heavenly 'mazalos' where each one goes up 'backwards' and its 'face' to the back of its friend 'below' which looks as that he goes up first.

The 15th letter of the laphebet is the somech , a circle.This was the simcha of t'u b'Av.

Perhaps withg this we can understand a difficult medrash.We know that each year after the slanders of the spies 15,000 people dug their graves and lay down to die (the genration of 600,000 / by 40 years).The last 9th of av , 15,000 dug their graves, but lo and behold in the morning , they are still alive!

Maybe it is a mistake; so they lie down again, and again , till the full moon.and they realize the decree of death has been lifted.The first simcha of t'u b'Av.

What had actually happnened to that decree , why were they still alive.No one can give an answer for the horrors ofthe many  Hitlers y's our people have had to endure, but one thing we know, those who survived the camps had no sense of jealousy of one to another.The Jewish people are a corporate body which transcends place and time.That is why the whole generation needed a tikun for the sin of the few.But if all had died, then the generation wouldn't have its tikun complete .The tikun for loshon hara is to wipe out completely all vestiges of smallness and petty jealousy.

The entrance to Gan Eden on earth is the capacity to love .this is the dance of the maidens , the time for shidduchin , and the time for the shidduch of the jewish people with their betrothed, the Ribbono shel Olam.

Mazla tov , Montreal.

And let us begin to look forward to the High holy Days!

 

Rate this blog entry:
Continue reading
31 Hits
0 Comments

V'eschanon

   (3:23) “V’eschanon el Hashem- And I prayed to Hashem.”

The Midrash explains that Moshe prayed 515 Tefilos the exact numerical value of the word “V’eschanon” Hashem told Moshe not to continue praying even one more tefilah. For if he prayed one more prayer Hashem would have had to acquiesce and if Moshe was permitted to enter the land of Israel he would have built the Beis Hamikdosh and when Yisroel would sin, Hashem could not take it out on the wood and stone because whatever Moshe built was eternal. Instead he would have to take it out on Klal Yisroel. It was therefore beneficial for Klal Yisroel that Moshe not be allowed to enter the land. The word V’eschanon is also equal to the word tefillah, meaning that this is the ultimate expression of beseeching Hashem. The names Yitzchok and Rivkah equal 515 as well. Their prayers for children on Har Moriah caused great change in the world and cost Avraham 5 years of his life. Avraham was promised a good life, to die without ever seeing his descendants stray off the path. But when Yitzchok and Rivkah prayed on Har Moriah Hashem allowed himself to be persuaded the result was Essav being born 5 years before his time. So if 515 is the ultimate in tefillah what is the 516th tefillah. If 515 equals the word Tefillah and the word V’eschanon what does 516 equal? It equals the words Yiboneh Hamikdosh-The building of the future eternal house of Hashem.

Rate this blog entry:
Continue reading
17 Hits
0 Comments

Devarim

(1:1)Ayleh HaDevorim-These are the words.

This is the only Sefer that begins with Kol Yisroeland ends with Kol YisroelWe begin the fifth Sefer of the Torah in the fifth month of the year. This corresponds to the fifth level of the Neshama. There are five levels of the soul. Nefesh Ruach, Neshama, Chaye & Yichidah. Yichidah, the final level, is oneness with Hashem. It is the most hidden of all the five levels and is the level that will be revealed in the future. After each of the four exiles another level was revealed. We are now in the final exile, that of Yishmael, and what will be revealed, will be revealed to Kol Yisrael-To all of Israel. Every member of Israel will experience his own redemption. The long exile of Edom that we have endured, was only endured in the merit of Torah. However the final exile will require Tefillah-Prayer to combat the strength of Yishmaels prayers. Perhaps this is why the Sefer is called Devarim-words. Because in the final days it is the words of our Tefillos that will be most desired by Hashem.

Rate this blog entry:
Continue reading
20 Hits
0 Comments

Massey

(33:1) “Ayleh MasseyBenei Yisroel-These are the journeys of the children of Israel.”  

 

 

 

 

Why is the name of this weeks Parsha called Massey, which refers to the traveling, when what the Torah really describes here isthe camps that were set up? Also in the very second posuk (33:2) it says “Vayichtov Moshe es-Moitzaeyhem Le’MaseyhemAl-Pi Hashem V’Ayleh Maseyhem L’Motzaeyhem- And Moshe wrote their goings forth according to their journeys at the bidding of Hashemand these were thejourneys according to the goings fourth.” Why is the order of   their travels reversed from the way it appears in the beginning? The Ohr Hachaimwrites that the going fourth was for a purpose. It was meant for Yisroel to seek out sparks of Kiddusha that are trapped in a shell of tumeh that make their home in the Midbar. It is the mission of Klal Yisroel to release them from this source by traveling through such places and acting as a magnet of Kiddusah to bring them back to their rightful place. According to the Zohar these sparks could be captured only while actively journeying not while they were encamped. Therefore it was the travels that the Torah mentions not the stops.

Rate this blog entry:
Continue reading
19 Hits
0 Comments

Mattos

(30:3) Eish Ki Yidor Nedar L’Hashem-When a man pledges a vow.”

 

 

The parsha begins with the mitzvos of Nedarim. Since the last parsha dealt with korbonos of Yom Tov the connection between the two is that when a person vows to bring his korbon he is obligated to fulfill his promise on the coming Yom Tov, when he visits the Bais Hamikdosh.

   The Sefas Emes writesthrough a vow Yisroel were given the power to endow an object with Holiness by mere words. This is one of the most elevated powers that man is capable of and is why it was placed near the end of the Torah.

           Regarding the chet of the Eigel, Hashem swore to destroy whoever worships powers other than Hashem. Moshe in defense of Klal Yisroel reminded Hashem of the laws of annulling vows that he had taught him on Har Sinai. Moshe was described as “Ish Ha'elokim” he was privileged to be able to annul vows made by Hashem like an “ish”/husband.

Rate this blog entry:
Continue reading
16 Hits
0 Comments

You have successfully installed EasyBlog

With EasyBlog, you can be assured of quality blogging with the following features:​ Drag and Drop BlocksAdd elements to your blog with a simple drag and drop element blocks.​ Blog now, post laterYou can compose a blog now, suffer temporal writer's block, save and write...
Rate this blog entry:
Continue reading
44 Hits
0 Comments

Pinchas ben Elozer ben Aharon H’Kohen

 

   (25:11) “Pinchas ben Elozer ben Aharon H’Kohen.” The parsha begins by tracing the genealogy of Pinchas back to Aaron. Why was it necessary to mention his grandfather? The reason is because people doubted the sincerity of Pinchas’ actions. Perhaps since he descended from Yisro his deeds were not Leshaim Shomayim? Hashem therefore wished to publicize that he was a tzaddik the son of a tzaddik. Also Hashem wanted to heal some of the residual bad feelings that might have existed against Aaron who at the time when he made the Eigel had inadvertently become the cause of many Jewish deaths. Now a grandson of Aharon had come and saved many more lives than Aaron had ever even indirectly caused to be lost.

Rate this blog entry:
Continue reading
22 Hits
0 Comments

Balak

 “Vayeshev Yisroel B’Shitim-Israel settled in Shittim.”

It was here that many of the men of Israel began to sin with the daughters of Moav. It is difficult to fathom how a people growing up in the Midbar and seeing all of the miracles they must have seen, could sin with the first sight of seductive women?The Midrash Tanchuma interprets the words “Vayeshev Yisroel B’Shitim-Israel settled in Shittim.” to indicate that there was a fountain at Shittim which caused people who drank from it to develope into adulterers, just as we know there are fountains of water which cause the people who drink from it to become strong or weak physically, or to influence their character in various ways. The waters of that well were the ones the people of Sodom had been drinking which affected their behavior. Seeing that it had such spiritually negative effects on the people drinking from it Hashem caused it to stop flowing. (RabeinuBachya)

Rate this blog entry:
Continue reading
36 Hits
0 Comments

Burning of the Red Heifer - The Burning of the Talmud - The Tragedy in Nice France

Zos Chukas haTorah Adom ki Yomus b'ohel

Ein divrey torah miskayim ela b'mi she memes atzmo alehaBook Burning Christian 300x276

אין דברי תןרה מתקים אלא במי שמימית עצמו עליה

'A man who dies in the tent ' - the words of torah can only reside in someone who totally immerses himself - ie. to be dead to the world- in the tents of torah'

How especially poignant to us are the words of the baal medrash become , when we read that when the church burnt the talmud , they did so with an official 'executioner'.Actually ,yes, the words of the living talmud are ingrained in the souls of our people and not on old parchment.

Twenty four cartloads of jewish books burnt "at the stake" in front of the Louvre in Paris June 17, 1242 ,Friday, erev shabbas, parshas Chukas (this writer's gentile birthday and bar mitzva sedra).It was the beginning of more than 500 years of such profanity (the last fire in 1757). The great sages of the time  decreed a fast on Friday erev shabbas as they understood the destruction to tie in to the parsha ,(one of the baale tosfos asked a shela b'shemayim and was answered that the day was the cause -'This is the chok (law without explanation) of the torah.

The Church was right, the ideas and sacrifice of our people for living words of haShem through the mesorah was  dangerous to them.That event signaled the end of the great Jewish presence in France.In an article attributed to Rabbi Wein's history lessons  http://www.jewishhistory.org/the-burning-of-the-talmud/ 

the ramifications were many ,including and up to the future secular Nazis and their evil ways..tammuza 300x238

          כאשר יענו אתו כן ירבה וכן יפרץ    

The more they were afflicted , the more they grew and spread

While the Church and their students continually degraded themselves , the burnings had the opposite effect on the Jews.Rabbenu Yonah connected that desecration with the burning of the Rambam's works in 1233 , also in Paris (which he himself had partially instigated ) .As a result he wrote the Shaare Teshuva -  'The Gates of Repentance' the pillar of the mussar movement.That work and others to follow would focus on building the inner sanctums of the ethical and religious jew .Our passion for the talmud just grew, and many say that the incessant burnings actually contributed to the flowering of kabbala amongst our people.

Last week's terrible sick 'attack' in Nice France , made this writer wonder.Google describes Nice as  "the city today balances old-world decadence with modern urban energy." I saw a well written article at http://www.theaustralian.com.au/opinion/columnists/henry-ergas/france-takes-centre-stage-in-the-clash-of-civilisations/news-story/616730d98b4d3d73b2d9c2394944aa5f   which impressed me.It describes the situation as a 'Clash of Civilizations".The anniversary of the storming of the Bastille was called trhe Feast of Federation,the celebration of French culture , of French ideals of "liberty, equality and fraternity".

"The revolution extolled reason; the fundamentalists worship at the alter of apocalyptic irrationality. And the revolution proclaimed (although it often failed to respect) freedom, including freedom of religion; the fundamentalists seek a caliphate in which only the laws of Islam prevail."

"But the revolution also established an enduring concept of citizenship that underpinned the French nation, “one and indivisible”. Far more than any other European country, it was open to foreigners; it demanded, however, that they join the nation on its terms. As Michael Walzer put it, “foreigners were welcomed — so long as they learned the French language, committed themselves to the republic, sent their children to state schools, and celebrated Bastille Day”.

It was equally insistent on what they were not to do: isolate themselves in ethnic enclaves that clashed with the broader community of citizens. Already in 1791, the refusal of a right to differentiate and divide was expressed in the Legislative Assembly’s debate on the emancipation of the Jews by Clermont-Tonnerre, a deputy of the centre, when he spoke for the majority (which favoured emancipation): “One must refuse everything to the Jews as a nation,” Clermont-Tonnerre declared, “and grant everything to the Jews as individuals.”

"In the country which long prided itself on being the “eldest daughter” of the church, there are more devout young Muslims than devout young Catholics and Protestants combined."

---------

It seems somewhat ironic that the “eldest daughter of the church" who tried as much as they could to sniff out our national souls are facing today  the challenge of the end of theirs.

Perhaps this is hinted to at the end of the parsha - כי אש יצאה מחשבון להבה מקרית סיחן אכלה ער מואב בעלי במות ארנון - 'A fire went out from Cheshbon , a flame from the city of Sichon,it ate Or of Moab ,and baale bomos of Arnon.'

We were not allowed to go to war with Moab as we could not take their land ;it was given to the son of Lot.So a 'fire' went out from Sichon , the king of Emoree - from the land of Canaan, and ate up - conquered Moab.So , when Sichon went out to war with us, and we won, we were allowed to take those lands as our own.

The first Rashi in Chumash tells us that the torah as lawbook should have started with the first mitzva - the sanctification of the month.But it starts with sefer breishis , which we can't truly understand , to teach us that haShem , the Creator takes the land and gives it to whom He wishes.This is the ultimate answer to the world who will ultimately call us 'thieves.'

We  don't truly know the ways of haShem , and we certainly don't wish bad on any of haShem's creatures, but it is our deep belief that all the turmoil and horrors and fears we are going through today are a process of the ending of evil (b'ezer haShem it should be mostly by self annhilation) and ignorance and confusion and the unfolding of the blessings to mankind,as we are free to fulfill our raison detre as the 'Conscience of Mankind' and the  'Light unto the Nations.'

Rate this blog entry:
Continue reading
21 Hits
0 Comments

CHUKAS

“Zos Chukas H’Torah"

   (19:2) “Zos Chukas H’Torah-These are the statutes of the Torah.” This week’s Parsha deals with death. The ashes of the Para Adumah that purify someone who came into contact with death, the death of Miriam and Aharon and the decree of Moshe’s death are all major themes here. With this parsha the sefer Bamidbar seems to change direction. Until now we have been dealing with the generation that emerged from Egypt. But from here on, the remainder of the Chumash recounts the history of the next generation. All of the events described from here on take place in the 40th year of the midbar wanderings. The point of this transition is the mitzvah of the Para Haduma. It is called a “Chok” because the meaning behind it has eluded even the greatest of minds. Rashi says that no reason is given for these “Chukim”. Yet he does say that if the nations of the world would mock the Torah saying, look at these mitzvos that make no sense, we precede this by saying that although they are a Chok beyond our comprehension, Klal Yisroel were still willing to comply.This could be the connection to last week’s parsha. In parshas Korach we learned that Korach challenged Moshe by using his own logic. He would tear down anything he could not understand. If a room is full of Torah scrolls how can it need a mezuzah? This is why our parsha begins with “Chukim” these are laws beyond human comprehension.

Rate this blog entry:
Continue reading
29 Hits
0 Comments

Shelach Leche

(13:2) “Shelach-Send out.”

The incident concerning the spiesis the forbearer of the destruction of the Beis Hamikdosh. The numerical value of the word Shelach is equal to 338. Not coincidently the year of the destruction was 3338.

Rate this blog entry:
Continue reading
54 Hits
0 Comments

Behaloscha

(8:2) “Behaloscha es-Ha’neros-When you light the lights.”

Rashi explains the connection between this Parsha and the end of the previous one. That when Aaron saw all of the donations made by the Nesiim he felt bad that neither he nor his shevet had any part of it. This is why the Mitzvah of lighting the Menorah was directed exclusively towards him. The Ohr Hachaim asks why was it this mitzvah when there was so many others that Aharon had to perform? The Nesiim only brought their Korbaonos this one time, while Aharon and his descendants were to perform them for all time? He answers that the Mitzvah of cleaning and lighting the Menorah was even greater than bringing the Korbonos because each day it was necessary to dismantle the Menorah in order to clean it. So in effect Aharon, by reassembling the Menorah, was completing the Mishkon every day.

Rate this blog entry:
Continue reading
30 Hits
0 Comments

Take a census of the sons of Gershon

                                     NASSO

(4:21-22) Vayidabaer Hashem el Moishe Leimor. Naso es Rosh Benei Gershon-Hashem told Moishe Take a census of the sons of Gershon.

It seems strange that this weeks parsha should begin with the oldest son of the tribe of Levi. In last weeks parsha the Torah began describing the duties of the Leviim by listing the sons of Kehas, the second of the tribe of Levi who had the most coveted job of carrying the holiest vessels of the Mishkon. The parsha then ends and we find the narrative continues in this weeks parsha with the duties of Gershon? Why was it necessary to separate the listing with a new parsha? We know that Parshas Nasso is usually read on the Shabbos following Shevuos. Since the Festivals are related to the Torah portions in whose time they fall, there must be an allusion to the special qualities of this Shabbos. What is special about this Shabbos?

   Before the Torah was given there was a rift in the universe. From the time Adom ate from the Eitz Hadas there was a separation between Hashem and the physical world. It was impossible for the spiritual to exist in the physical. When the Torah was given there was a tremendous shaking in the physical world. Reports of earthquakes, volcano eruptions and floods are recorded by many different cultures and civilizations. The giving of the infinite Torah to the finite world was an unnatural phenomenon. But through this giving there was a mend in the cosmos. Heaven and earth could now be united. Thus the Mitzvos performed before Matan Torah lacked the quality of the mitzvos performed after Matan Torah. Since all past events are reawakened at the time of year during which they first occurred, we understand that the Shabbos following Shevuos is an echo of the first Shabbos following the giving of the Torah.

   The duties of the sons of Kehas were connected to the highest forms of Keddusha. Therefore their function could exist in a world before the Torah was given. Only after the healing accomplished through Matan Torah could there be the duties of Gershon. The physical parts of the Mishkon now could be connected to the spiritual essence.

   The Gemarrah in Brochos says it is greater to do a Mitzvah when commanded than when not commanded. Why is this so? We would think it would be greater to do something when not forced to, when it comes from our own initiative. But doing a mitzvah affects the entire universe. This can only be done when acting as an agent of Hashem. When Hashem commands us to do a Mitzvah he is in essence making us an agent to perform his will thus empowering us to change the physical world. Matan Torah is the time we became empowered as Hashems agents to affect our world through His mitzvos.

   The name of each parsha exemplifies its essence. Nasso means to uplift but it also is connected to the word for prince. The bulk of this parsha deals with the donations that were given by the princes of each tribe after Matan Torah. They each brought the same exact gift but for different reasons. They each looked at the world from a slightly different perspective. In so doing they elevated another aspect of the physical world.

   The Zohar writes that the name Yisroelis an acronym for Yesh Shishim Rebo Osios LTorah-There are Six Hundred Thousand Letters in the Torah. We know there are 600,000 core Neshamas to Klal Yisroel, which was also the total number of Jews counted in last weeks parsha. It therefore comes out that every Jewish soul has a corresponding letter in the Torah. The question however is what about the 22,000 Leviim? They were not included in the counting of the other tribes. Perhaps according to R.Zev Leff we can say the following. Every Torah scroll must have lines drawn in order to allow the writing of the letters to be uniform. The letters much touch the line at the top. There are no more than 30 letters permitted to a line but when counting spaces and paragraphs the average line contains 27 letters. If we divide the 600,000 letters in the Torah by 27 we come up with 22,000 as the

amount of lines in the Torah. This is what the tribe of Levi represents. They are the ones we must look up to and who keep Yisroel in line.

   (4:32) UVsheimos Tifkidu es Klei Mishmeres Mosom-By name you shall appoint the safeguarding of their load.What does appointment by name mean? The Shelah writes that the carrying of these vessels were extremely difficult. They were made of heavy materials. Investing them with Holy Names served like a soul to a body, and just like a live being carries itself, and his weight is lightened, so too these Holy items had an inner spirit which made them lighter.

(6:2) Rashi writes that the reason the Parsha of Nazir was written next to the parsha of Sotah is thatwhoever sees a Sotah in her disgrace should take the vow of Nezirus. The question is why? If he witnesses such a traumatic sight it should cause him to feel distanced from sinning? The answer could be that a person does not see things randomly. If he happened to be in that place at that time, there is a reason he was there to witness it. That is why he needs to take the vow of Nezirus. There must be something he needs to correct in his life and the sight he witnessed is a message to him.

(6:5) "תאר לא יאבר אל ראשו - No blade shall pass over his head" A Nazir must not shave his hair. Hair evokes mans resemblance to Hashem. It represents mans crowning glory of appearance. What makes hair symbolize strength?

   R.Bachya writes that the Nazir is on a spiritually higher level than the high priest. The high priests dominating attribute is that of Chesed whereas the predominant attribute of the Nazir is Binah, which is ranked higher than Chesed. The word Nazir is a reference to the crown, which is worn by the high priest. This is the meaning of the words "the crown of his God is on his head". The reason he must not drink wine or become ritually Impure is to keep his distance from forces which are beholden to the left side of the emanations, the part which is perceived as representing spiritually negative influences. On the other hand, he is warned not to shave his hair because hair represents strength as we know from Sampson. Hair grows incessantly and continues to grow even after death if the corpse is in a moist environment. Each single hair is a symbol of the far-flung activities of Hashem, activities which deal with minute details, just as every single hair seems by itself insignificant. Hairs represent a continuous development in all directions of the globe. As a reminder of this concept of G-d the "All-Present", the Nazir iscommanded to give the hair full and unrestrained opportunity to keep growing. The Nazir is cautioned not to destroy any part of his hair by means of a razor. It is similar to separating a sapling from its roots. Once separated it loses its nourishment and strength.

(6:7) "Laviv ULemo Lachiv ULachoso Lo Yitamu-To his father or his mother, to his brother or to his sister he shall not contaminate himself.We have learned in Vayikra (21:2) that a Kohen, who is also holy, is permitted to contaminate himself for close relatives while the nazzir is not? The Shem Meshmuelwrites that a Kohen receives his kiddusha from his family, from his father. While the nazzir attains his Kiddusha on his own, with no connection to his family. Therefore, the Kohen, whose Kiddusha is derived from his family may participate in the funeral of a family member.

   The Kohen Gadol is not permitted to attend the funeral of family members. Although he is a Kohen from his family, he is Kohen Gadol due to is own merits. (Shem Meshmuel)

   The parsha lists each of the princes gifts to the dedication of the Mishkon. Twelve times the same gifts are repeated. Why this repetition? The Torah wanted to show how each tribe was valued equally. That had only the first offering been described the importance of the others would have been belittled.

   Also the repetition teaches that although the donations were identical, the thoughts behind each of them differed. Each Nassi with Ruach Hakodeshchose gifts and measurements that symbolized the traits and history of his own tribe. Thats why each is listed individually because although externally they were the same the reflections behind them differed.

   (6::23) כה תברכו את בני ישראל אמור להם״-So shall you bless the Children of Israel say to them." The word "אמור" is spelled full with the extra "Vav".

Three reasons are given.

1- "Vav" equals six representing the six blessings found in the priestly blessings.

2- The word אמורequals 247 the same as זמר meaning song, the blessings must be sung.

3- The word אמור including the word equals 248 all of the bodily limbs are blessed.

     (7:1) Vayehe Bayom Kalos Moshe Lhokim es HaMishkon-And it was the day Moshe finished erecting the MishkonThe Torah always uses this as an expression of pain. The completion of the Mishkon should have been the most joyous of days? The Zohar writes that the pain here was that the Shechina was now leaving its heavenly abode.

   (7:2) Vayakrivu Nesiai YisroelHaim Nesiai Mattos-They drew near the princes of Yisroel..They were the heads of their tribes.Rashi explains that these were the officers over them in Egypt and were smitten because of them. Because these princes took a beating for their brethren, Hashem repaid them now by appointing them as princes over Yisroel. This is the meaning of Nesiai Mattoswhich can be read as princes of the rod.

   (7:12) Vayehe Hmakiriv Bayom HRishon ..Nachshon ben Aminodov- And it was the one who brought his offering on the first day, Nachshon ben Aminadav.Again we find this term of pain regarding the first dedication of the Mishkon? However on the day that the Mishkon was dedicated we know that Ahrons two sons died. Despite that terrible tragedy the dedications had to take place. Nachshon was chosen because of his display of self sacrifice at the splitting of the Red Sea they knew he would have the proper intention even though his sister was Elisheva, the wife of Aharon and the mother of Nadav and Avihu.

(7:18) Byom Hasheni Hikriv Nesanel ben Tzuor- On the second day Nesanel the son of Tzuor brought. The word Hikrivis not found by the other tribes. Rashi elaborates on the significance of the donations given here. The question is why did he choose to comment on the second day and not comment on the first day? The answer is because the prince of the tribe of Yissacher, Nesanel, was the one who suggested that each prince make a donation. This is the meaning of the word Hikrivin this context. It was he who brought. Very often we find that the second person that gives tries to outdo the first by giving a little more. This could have escalated with each tribe. But Nesanel gave exactly the same as the first prince thereby preventing any possible escalation. Even though it could have been perceived as humiliating to give the exact same donation, he still took that upon himself. That is why the word Hikrivis spelled without the letter Vav.

(7:19)   Karas KasefRashi says the numerical value of this gift was 930, the same as the number of years Adam lived. What significance does this have to the Mishkon? Also it says the weight of the silver was 130 shekalim, equal to the number of years that Adam separated from Chava. What is the relationship to the Mishkon?

   The Maharal says that the Mishkon was a microcosm of the perfect world. Everything that was in the creation of the world was in the creation of the Mishkon. Adam was represented by a bowl (ke'ara) because he was the mainstay (ikar) of mankind. He included all of the neshamas of future generations. Its weight was 130 shekalem to symbolize that Adam was 130 years old when his successor Shais was born, who became the founder of mankind.

   Each of the princes gave their particular gift for a different reason, yet each gift was exactly the same. Each prince had something in their tribe, which they wanted represented in their gift. Even the names of the nesium had significance. Nachshon ben AminadavThe name Nachshon comes from the word nachshol(wave) this signifies that when Benei Yisroel reached the shore of the yam suf, this nassi was the first to obey Hashem's command to go further. He leaped into the waves of the sea. The gift of the basin weighed 70 shekel to indicate that Shlomo and Moshiach, who both come from his tribe, would rule over 70 nations. The tribe of Dan had Shimshon come from that tribe. In the parsha of Nazir there are 130 words. Thats why they gave the silver plate weighing 130 shekalim. Each tribe had their own independent connection to the donations given.

   The Gemarrah in Sotah says that the proximity of the parsha of Sotah with the parsha of Nazir comes to teach us that if someone would see a Sotah it would compel him to declare himself a Nazir. The Ibin Ezra writes that the parsha of Nazir is next to the parsha of Birchas Kohanim to teach us that they both have Kiddusha. The Abarbanel takes this one step further by saying that it teaches us that even a simple Jew can attain the highest levels of Yidishkeit without having to be born into it like a Kohen. We can see another similarity between a Kohen and a Nazir. It says that the nazir must bring a korban after having been contaminated by coming in contact with a corpse. One of the reasons is because being on such an elevated state should have protected the people in his proximity from dying. We find a similar situation by a city of refuge. It says that if a person kills someone accidentally, he flees to this city to escape the wrath of the relatives of the deceased. He remains there until the current Kohen Gadol dies. This is for the same reason as the Nazir. The Kohain Gadol is responsible for the lives of his people.(Shem Meshmuel)

   At the end of the parsha it says (7:84) Zos Chanukas Hamizbeach Byom Hemoshach Oso-This was the dedication of the Altar, on the day it was anointed Then a few posukim later it says (7:88) Zos Chanukas Hamizbeach Acharei Hemoshach Oso-This was the dedication of the Altar after it was anointed. Why the repetition just four posukim later? It is very common for people to be excited when something is new. However as time passes the novelty usually wears off. The Torah is telling us that not only was there tremendous excitement on the day the altar was anointed but that even after it was anointed it did not lose its newness, but was cherished with the same awe as on the first day. (Chidushe Harim)

 

Rate this blog entry:
Continue reading
31 Hits
0 Comments

Omer the day after Shabbos

During the time between Pesach and Shevuous we count the Omer.

Why is the term Sefiras H’omer used? The Omer was a onetime offering brought the day after Pesach consisting of barley-basic animal food. Forty-nine days later an offering o

If chametz is analogous to sin, to the Yetzer Hora which prevents us from performing Hashem's will, why is it permitted at all, at any time of the year? Why are chametz and se'or prohibited for only one week each year, and permissible during the remaining 51 weeks?

Rate this blog entry:
Continue reading
20 Hits
0 Comments

Bechukosai

   The Parsha begins with the words “ Im Bechukosaye Teilech. If you will go in my ways.”

We read this portion of the Torah every year before Matan Torah. This is in order to put the curses that are contained in this weeks parsha behind us before the new year. In fact they are read twice. Once before Rosh Hashana and once before Matan Torah. The question is what is the connection of these curses to Matan Torah?

Rate this blog entry:
Continue reading
24 Hits
0 Comments