Parsha with Rabbi David Bibi

תָּנוּ רַבָּנַן: בִּזְמַן שֶׁהַחַמָּה לוֹקָה — סִימָן רַע לְכׇל הָעוֹלָם כּוּלּוֹ. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ בָּשָׂר וְדָם שֶׁעָשָׂה סְעוּדָה לַעֲבָדָיו וְהִנִּיחַ פָּנָס לִפְנֵיהֶם, כָּעַס עֲלֵיהֶם וְאָמַר לְעַבְדּוֹ: טוֹל פָּנָס מִפְּנֵיהֶם וְהוֹשִׁיבֵם בַּחוֹשֶׁךְ. 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. תַּנְיָא רַבִּי מֵאִיר אוֹמֵר: כׇּל זְמַן שֶׁמְּאוֹרוֹת לוֹקִין — סִימָן רַע לְשׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל, מִפְּנֵי שֶׁמְּלוּמָּדִין בְּמַכּוֹתֵיהֶן. מָשָׁל לְסוֹפֵר שֶׁבָּא לְבֵית הַסֵּפֶר וּרְצוּעָה בְּיָדוֹ, מִי דּוֹאֵג — מִי שֶׁרָגִיל לִלְקוֹת בְּכׇל יוֹם וָיוֹם הוּא דּוֹאֵג. 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. תָּנוּ רַבָּנַן: בִּזְמַן שֶׁהַחַמָּה לוֹקָה — סִימָן רַע לַגּוֹיִם. לְבָנָה לוֹקָה — סִימָן רַע לְשׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל. מִפְּנֵי שֶׁיִּשְׂרָאֵל מוֹנִין לַלְּבָנָה, וְגוֹיִם לַחַמָּה. לוֹקָה בַּמִּזְרָח — סִימָן רַע לְיוֹשְׁבֵי מִזְרָח. בַּמַּעֲרָב — סִימָן רַע לְיוֹשְׁבֵי מַעֲרָב. בְּאֶמְצַע הָרָקִיעַ — סִימָן רַע לְכׇל הָעוֹלָם כּוּלּוֹ. 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. פָּנָיו דּוֹמִין לְדָם — חֶרֶב בָּא לָעוֹלָם. לְשַׂק — חִיצֵּי רָעָב בָּאִין לָעוֹלָם. לָזוֹ וְלָזוֹ — חֶרֶב וְחִיצֵּי רָעָב בָּאִין לָעוֹלָם. לָקָה בִּכְנִיסָתוֹ — פּוּרְעָנוּת שׁוֹהָה לָבֹא. בִּיצִיאָתוֹ — מְמַהֶרֶת לָבֹא. וְיֵשׁ אוֹמְרִים חִילּוּף הַדְּבָרִים. 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. וְאֵין לְךָ כׇּל אוּמָּה וְאוּמָּהּ שֶׁלּוֹקָה, שֶׁאֵין אֱלֹהֶיהָ לוֹקֶה עִמָּהּ, שֶׁנֶּאֱמַר: ״וּבְכׇל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים״. וּבִזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם אֵין מִתְיָרְאִין...

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.

On Saturday night and Sunday, we will celebrate Purim Last week we discussed the power of Adar and more specifically Adar Bet Someone asked Why 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 begin I want you to image a 100 yard dash A race in a straight line The starting line and the finish line are the two points furthest from each other Now let’s imagine a race in a stadium around a track There we circle the track and the start line becomes the finish line In this case the starting line and the finish line are the two points closest to each other How 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 Pinchas We have learned in the Gemarah (Taanis 29a): “משנכנס אדר מרבין בשמחה” — when Adar begins we increase joy. Rashi comments: ” ימי נסים היו לישראל פורים ופסח “ — 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 “ — does not even mention the month of Nissan. As we mentioned last week, concerning Haman’s choice to issue his decree against Yisrael specifically in the month of Adar, the Gemarah teaches (Megillah 13b): he was extremely pleased and happy when the lot fell out on the month of Adar; he reasoned that it was fortuitous that the lot fell out on the month during which Moshe died; he did not realize, however, that Moshe not only died on the seventh of Adar but he was also born on the seventh of Adar. The commentaries note that in this statement from our blessed sages, the day of death is mentioned before the day of birth. Seemingly, it should have said: “He did not know realize that he was born on the seventh of Adar and he also died on the seventh of Adar.” What day did Haman sit and do the lottery? . The Rabbis explain that it was the 13 Day of Nissan Lets look at a timeline of the entire Megilah How many years from the feast until Hamans Decree How long between Haman’s decree and his hanging? One would be surprised to learn that although the entire story takes place over a decade, the bulk of it takes place of three days ! Achashverosh ascends the throne of Persia 3392 (369 BCE) Achashverosh's Feast, lasting 180 days 3395 (366 BCE) Esther taken to Achashverosh's Palace Tevet, 3399 (362 BCE) Haman casts lots Nissan, 3404 (357 BCE) First decrees dispatched by Haman Nissan 13, 3404 (357 BCE) Three days' Fast ordered by Esther* Nissan 14-16, 3404 (357 BCE) Haman's downfall and...

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...

Today is the second day of Adar Bet Or the second Adar Explain lunar vs solar ​כג וְדָבָ֖ר בְּעִתּ֣וֹ מַה־טּֽוֹב: 354 vs 365 Chinese New Year Ramadan “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 year This year we had a February 29 – Every four years we have a leap year with the exception of the Century year Tradition has it that it was the great sage Hillel, head of the Sanhedrin from 320 to 385 C.E. who created the Jewish calendar through some pretty sophisticated mathematical and astronomical calculations. And without a computer or calculator. (and although some months can be off by a day, we stick with it) The result: A 19-year cycle with seven leap years to anchor the holidays in their rightful place. Prior 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. In this calendar, in use today, there are 7 years in a total of 19 years where we add an additional month for a total of 13 months. In Hebrew the word that is used (usually translated as leap year) Shanah Me'uberet, has a Shoresh (root) that means pregnant. The explanation for this is that we need to keep the Holiday of Pesach in the Spring which is called Aviv in the Torah. Prior to this current calendar, other criteria was used to determine which years had an additional month. An additional month was added when 2 of the following 3 criteria were met. The 3 Criteria are 1) The state of the barley crop at the end of the 12th month; 2) the fruits of the Trees; and 3) the equinox. As we can see from the Talmud and Baraita below, the main issue is the state of the barley crop. The teaching is that the state of the barley crop must reach a level called Aviv, such that in 2 to 3 weeks the barley can be brought to the Temple as a wave offering. If the barley does not reach this level of growth by the end of the 12th month then the Bringing of the Omer on the second day of Pesach cannot be done with the new crop. Why Adar Tosafot Sanhedrin 12 Only Adar Based on Esther 12th month is Adar Adar must be 12 Add one afterwards If you add another month before, than Adar wouldn’t be 12 Increase joy Adar If choice to double joy Adar Lubavitcher Rebbe Batel beshishim All have troubles 60 days of joy Nullify trouble Why is the word in Hebrew that means leap year using the Shoresh that means Pregnant. Pregnancy is a state of development manifesting potential. What does this mean? When a child is born he is beginning the manifestation of all of the light that he will reveal in his life. At the moment of birth he is starting to reveal his potential. Will he achieve all that he can be? No one knows at that moment but his potential is beginning its manifestation. Therefore, the pregnancy is actually the manifestation of what that child can achieve in potential. The 13th month represents a state of potential relating to unity. We’ll come back to unity relating to 13, but if I forget remind me. In less than two weeks, we celebrate Purim Why call it Purim ? Purim is the name of the holiday that is explained in the Megillah as being al shem haPur, hu hagoral. Isn’t that bad day ? Lottery against us. Maybe name the day Yom Hafucha – The Day of reversal? Or day of salvation Also why...

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...

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...

May these words of Torah be liuly nishmat Regina Bat Alice Although I am speaking to all of you, I am directing thse words primarily to the grandchildren and great grandchildren A shiva for a gransparent is something we always remember . The cousins come together for a week and remember their grandparents. I 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 We read yesterday in the Perasha where Hashem tells Moshe with regard to the person who will be the architecht, master craftsman and foreman of the Mishkan

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', וכשאומר 'ומושיע ומגן' יכוין בתיבת 'מגן' שהוא מספר שלוש פעמים א'ל: When one says the word 'be ahavah, one should have in mind to offer up one's life to sanctify G-d's Name, as mentioned in the kawwânôth of our teacher the Ari z'%. The kabbalists are accustomed to require the hazzân to pronounce this word slowly when he repeats the ' midhâh, in order to give them time to meditate on it, everybody should meditate on it during the silent 'amidhâh. (There should be a total of two hundred and forty-eight words in the three paragraphs of geriath shema.] The number is calculated as follows: the first verse has six words, and so does the verse which begins • bâruch shêm...; the first paragraph has forty-two words; the second has seventy-two words, up to 'nôthên lâchem'; from 'wesamtem' to the end of the paragraph there are fifty words; the third paragraph contains sixty-nine words. All together, there are thus two hundred and forty-five words. In order to complete the two hundred and forty-eight words, it is customary to repeat ' Ha-Shêm E-lôgêchem meth? shoupe has in mens abalisi in here, and thus ero According to the kabbalistic concepts underlying this number, it is customary that the shâliah zibbûr repeats those words aloud, and those praying with him have in mind to be included with him. Thus, when one prays with a minyân, one need not repeat the words oneself, but rather hear them from the shâliah zibbûr. In my work Megabbezi'êl, I conclude that, if one has not finished reciting geriath shma when the shliah zibbûr repeats the words 'Ha-Shêm E-lôgêchem 'meth,' one must repeat them oneself when one finishes gert'ath sh'ma', since they must be either heard, or recited, at the end of geri'ath shema', not in the middle. {This ruling applies also to geriath shema of 'arvith, as well as to ger'ath shema she al ha-mittâh, which is never recited with a minyân.} ['Odh Yôsêf Hai (pârâshath Sh môth § 11) After the hazzân repeats the three words, the congregation must continue from the following word, 'we' munah' at 'arvith, and 'weyaziv' at shah rith, and not repeat the word meth' which the hazzân has just said, since one may not repeat any word of geri'ath shema'.] מספר הרמ'ח תיבות דקריאת שמע הוא כך ששה ד'שמע ישראל' וששה ד'ברוך שם כבוד מלכותו לעולם ועד', ומ'ב ד'ואהבת', וע'ב של 'והיה אם שמוע' עד 'ושמתם', ונו'ן ד'ושמתם' עד 'ויאמר', וס'ט ד'ויאמר' הרי סך הכל רמ'ה ועם ג' תיבות שכופל השליח ציבור נשלמים רמ'ח תיבות, וידוע כי במספר הרמ'ח הנזכר יש כונות עמוקות בכל הפרטים ואי אפשר להיות נחסר אצל כל אחד ואחד ממספר הרמ'ח כלום, ולכן גם היחיד הקורא קריאת שמע בין דשחרית בין דערבית בין קריאת שמע שעל ההמטה צריך לכפול שלוש תיבות 'ה' אלהיכם אמת' כדי להשלים הרמ'ח, 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 ציבור ובספרי הק' 'מקבציאל' העלתי בסיעתא דשמיא דאם המתפלל עם ההצבור עודנו באמצע קריאת שמע והשליח ציבור השלים הקריאת שמע וכפל שלוש תיבות הנזכרות לא מהני להשלים לעצמו מכח שמיעה מהשליח ציבור, כי סודן של דברים צריך להיות מספר זה של הכפל באחרונה בגמר הקריאת שמע ואם ישלימו באמצע הרי זה מערב הסדר להיות תחתונים למעלה, לכך בכהאי גוונא עדיף טפי שהוא עצמו יכפול וישלים החסרון ורק אם הוא גומר הקריאת שמע עם השליח ציבור עדיף טפי לשמוע הכפל משליח ציבור: Go back to introduction ' וְשַׂמְתִּ֣י פְדֻ֔ת בֵּ֥ין עַמִּ֖י וּבֵ֣ין עַמֶּ֑ךָ לְמָחָ֥ר יִהְיֶ֖ה הָאֹ֥ת הַזֶּֽה׃ 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' והענין הוא כי ישראל כל אחד מהם צריך לקיים רמ'ח מצות, וזה...

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 5:7 What 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 Calf Maybe images from the movie Charleston Heston throwing the tablets and the ground swallowing everyone But important to see inside Lets look at Chumash and Rashi You 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