Podcasts about Aharon

This class explores why Rashi repeats his comment that the entire community was ready to enter Eretz Yisroel, examining the Torah's repetition of this phrase and its implications for Moshe, Aharon, and Miriam. The discussion highlights distinctions between generational decrees and individual cases. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/006_chukas/004

This class explores how the Jewish people's needs—water, food, and shelter—were miraculously provided in the desert through the merits of Miriam, Aharon, and Moshe. It examines why each miracle was linked to a specific leader and reflects on the deeper significance of these associations. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/006_chukas/011

This class explores the Torah account of Aharon's passing, focusing on the transfer of the high priesthood to his son Elozor and the deeper meaning behind Moshe's role. It discusses Rashi's insights on leadership succession and lasting spiritual connection in Jewish tradition. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/006_chukas/014

This class explores the Torah's account of Aharon's passing and burial on Hoer HaHor, a double mountain, and contrasts it with Moshe Rabbeinu's burial. The Rebbe teaches how Aharon's unique role as a peacemaker is reflected in both his burial site and the nation's mourning. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/006_chukas/018

This class explores the historical and spiritual significance of Gimel Tamuz, the passing of Miriam and Aharon in Parshas Chukas, and the enduring impact of true Jewish leadership. Drawing on teachings from the Rebbe, it examines faith beyond logic and how leaders' influence persists. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/006_chukas/022

After Miriam's passing, Moshe is told to speak to a rock to bring water, but instead strikes it, leading to consequences for him and Aharon. This class explores the deeper lessons in leadership, education, and persistence that emerge from this episode in the Torah. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/006_chukas/015

This class explores the Torah's narrative leap to the final year in the desert, Bnei Yisroel's encounter with Edoim, Aharon's passing, and the episode of the copper snake. It highlights generational change and the ongoing struggle for faith and repentance before entering Eretz Yisroel. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/006_chukas/005

In this weeks BEST Series we begin the double Parshah with the Chok of Sarah Adumah and explore the Sin of Moshe and Kiss of Death given to Miraim and Aharon, Enjoy

In this week's parasha , Korach staged a rebellion against Moshe and Aharon, telling them that they took all the good positions in Klal Yisrael for themselves. Chazal tell us, Korach's actions were motivated by jealousy. He saw others around him being promoted to different positions and he didn't get any of them for himself. He convinced himself, and others, that his motives were purely l'shem Shamayim , but deep down it was all about his own honor. Sometimes, people feel bad about their positions in life. They look around at others and see that this person is the president of a shul and that person is the president of a school, this one runs his own business, that one heads his own chesed organization, and the list goes on. A person may feel, what am I worth? I don't do anything big. Nobody knows about me, I'm just an average, regular guy . If that person would instead think, it's okay, I don't need honor or recognition. I don't need to be famous. Then, his job would become very valuable – working on his middot and becoming humble is an extremely precious avodah . But, if his position leads him to feel worthless and all he does is crave honor and is jealous of everyone around him, then his misery will know no end and he will be seriously lacking in his avodat Hashem. What is the attitude he should have? The Dubno Maggid explained with a mashal . There was once a king who gave his slaves different fields of his to work on. To one of his slaves, he gave many fields to plow and to seed, etc. The other slave only got one field to work on. That slave went to the king to complain. He said, "Why do I only get one field while the other slave got so many?" The king replied, "What difference does it make to you how many fields you work on? Are they your fields? Less fields means less work. You both belong to me. You're complaining that you don't have to work as hard as your friend? Must be you're planning on taking things from the fields for yourself so you want more so you could steal more." This, says the Dubno Maggid, is what Moshe told Korach: If your motive in getting positions is to serve Hashem then it wouldn't bother you what you got. What difference would it make to you if that's what Hashem wants from you? Must be you want the position for yourself so you could take honor. This is what we have to internalize. People may feel inferior for not having lofty positions like others they know, but if they could internalize that we are all working for the same boss – He is the One who gives out positions like it says, והמתנשא לכל ראש. What difference does it make what position we get? If we are doing what our Master wants, we'll be considered a perfect worker. If anything, it's just the opposite: The less honor we get the more real our service is to Hashem. Everybody has a special job to do, to serve Hashem to the best of his ability in the circumstances Hashem puts him in. If he does his job with joy and humility, then he'll be rewarded the same as anyone else who did his job, whatever Hashem wanted that person to do. The job doesn't matter as much as doing whatever we are asked of correctly. Shabbat Shalom.

Learning from the Tolna Rebbe Shlita Gimmel Tammuz in Sefer חדותה דזעיר אנפין at Shirat David Efrat… Uploaded correctly… The discussion of Parshas Chukas is a strong wondrous question from Moshe Rabeinu why was Aharon Hakohen punished for Moshe hitting the rock

Harav Eliyahu Hakkakian contrasts the qualities of Aharon Hakohen and Korach, showing why Aharon's derech as a rodef shalom made him suited for the kehuna.

Why does Rashi tell us a completely different reason for Aharon's death — that Bnei Yisrael drew close to Eisav's nation — when the pasuk itself says it was Mei Merivah? Rabbi Prisman opens the Sfas Emes to reveal how divine judgment accounts for every life touched by a person. And there's a bonus: how did Aharon's legendary peacemaking between man and wife actually work — if you knew you were at fault, how could you believe Aharon when he said the other side feels terrible and wants to reconcile? Through the unforgettable story of Mrs. Hershkowitz's "insurance policy," we see why being truly needed by others may be the deepest security a person can build.

The Gemara (Sanhedrin 93a) tells the story of two false Jewish prophets who lived during the time of the Babylonian King Nevuchadnetzar. The king accused them of prophesying falsely, and decreed that they should be thrown into a furnace. He said that if they were real prophets, then they would miraculously survive, just as three righteous Jews – Hananya, Mishael and Azarya – had previously emerged unscathed from the furnace. The two prophets argued that the merit of three righteous men exceeds that of just two, and so this trial was unfair. Nevuchadnetzar allowed them to choose a third person with whom to be cast into the furnace, and they selected the tzadik Yehoshua Kohen Gadol, hoping that his merit would protect them. The three was thrown into the furnace – and Yehoshua miraculously survived, while the two prophets perished. However, Yehoshua's garment was burned by the fire. Yehoshua was asked why his clothes were burned, whereas Avraham Avinu, when he was thrown into a furnace many centuries earlier, emerged completely unscathed, without even his garments being ruined. Yehoshua answered that since he was in the furnace together with two wicked people, the fire was given permission to consume, and so his garments were burned. Avraham, by contrast, was thrown into the furnace alone, and so the fire was not granted the power to consume anything. This story is teaching us a sobering but important truth: when we are in bad company, we get "burned" to some extent. Even if we succeed in "surviving," in maintaining our beliefs and values, we are likely to be affected. Let us take the example of a person who works with people who routinely use foul, vulgar language. He will, hopefully, "survive," and manage to refrain from speaking the way they do – but he will probably end up using words that he should not use; his standards are likely to be compromised in some way. After Korah and his followers challenged Moshe Rabbenu, launching an audacious uprising against Moshe's authority, Hashem told Moshe and Aharon, הבדלו מתוך העדה הזאת – that they must "separate," or withdraw, from this evil group of people, and Hashem would destroy them (16:21). Later, after Korah and his men were killed, the people continued protesting and arguing, and so Hashem commanded Moshe and Aharon, הרמו מתוך העדה הזאת – to "lift" themselves out of this nation, and He would destroy them. Aharon eventually saved the nation by bringing an incense offering. What's important for our purposes is the distinction between these two terms – הבדלו and הרמו . When possible, we are advised to "separate," to withdraw. Sometimes, there is a small group of people that we don't need to be with, or a small event that we don't need to attend. We need to have the conviction to withdraw, to refuse to go where we shouldn't go, to refuse to be in the company of people who pull us down, who cause us to be "burned" in one way or another. But sometimes withdrawing isn't an option. We all have people and settings that we cannot avoid, that are always going to be part of our lives – such as family members or coworkers. Regarding these, the Torah commands us: הרמו . We need to lift ourselves, to have the courage and confidence to keep ourselves high even when others are trying to pull us down. We do not need to be the product of our surroundings, or even be influenced by our surroundings. We have the capacity to lift ourselves above what is going on around us. The Midrash famously comments that the ארבע מינים – the four species we hold on Sukkot – represent the four different kinds of Jews. The etrog , with its delicious taste and pleasant fragrance, symbolizes the righteous person who both studies Torah and performs good deeds. The aravah , which features neither taste nor scent, symbolizes the Jew with neither Torah nor good deeds to his credit. The hadas branch has a fragrant scent but bears no fruit, while the lulav (palm branch) produces luscious dates but has no aroma – symbolizing those Jews who learn but do not perform mitzvot , or who perform mitzvot but do not learn. We bring the four species together to symbolize unity, the harmonious blending of the many different types of Jews. Significantly, however, while the lulav , aravot and hadasim are bound together, the etrog stands apart. It is held closely with the other three species – but is not tied with them. This shows that to be an " etrog " – to achieve greatness – we sometimes need to stand alone, to withdraw, to rise above. The etrog is held together with the other three species because the righteous person must, on the one hand, stand together with the rest of the people, without snobbery or elitism. However, on the other hand, the etrog remains separate – because one cannot be an " etrog " without occasionally pulling away from those who might keep him down. May Hashem give us the strength we need to withdraw when we need to, and to elevate ourselves when we need to, so we can continue to grow and achieve without anyone or anything ever stopping us.

The Ramban notes something fascinating about Aharon's response to Korach's rebellion.

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This class explores Parshas Korach in light of Gimel Tammuz, reflecting on the Rebbe's enduring influence and teachings about leadership, connection, and overcoming personal grievances. Lessons from Korach's challenge and the miracles surrounding Aharon highlight how true leaders unite and inspire all. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/005_korach/021

After Korach's rebellion, Hashem caused Aharon's staff to blossom with almonds as a sign of his chosen role. This class explores why almonds were chosen, revealing their symbolism of swift and direct blessings, especially through the Kohanim's blessing. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/005_korach/015

This class explores why 250 men willingly brought the ketores incense offering despite knowing its risks, highlighting their intense desire for spiritual greatness. The lesson contrasts their zeal with Aharon's humility and teaches the importance of balancing passion with restraint in serving G-d. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/005_korach/002

In this week's parasha , Shelach , the Jewish People were tested in emunah and bitachon and they failed. Kalev tried to give them chizuk , saying, "Hashem wants us to go in, we have nothing to fear." But it didn't help. The pasuk says סלחתי כדבריך ואולם חי אני – Hashem forgave them but they were not going to be allowed into Eretz Yisrael . Most mefarshim explain סלחתי כדבריך to mean Hashem forgave them for the עגל, but not for the meraglim . And that's why they were not allowed into Israel. The reason both sins are mentioned in the same pasuk is because both of them were due to a lack of bitachon . By the עגל, Hashem tested the people by showing them a vision which made it appear that Moshe Rabbenu was not coming back. They knew that the mann was in the merit of Moshe and so they feared without Moshe they would go hungry. Their test was they should have realized Hashem is the One supporting them. It is true that Hashem gives us things in the merit of tzaddikim , but He also gives us new tzaddikim when the ones we had were taken away. The Gemara says that one time the entire world was being sustained in the merit of Rabbi Chanina ben Dosa. But what happened when Rab Chanina ben Dosa passed away? There was still sustenance being given. The reason is because it is Hashem who gives sustenance and He is never bound by any one means to give it. The Jewish People received water in the midbar in the merit of Miriam. But when Miriam passed away, Hashem still continued giving them water in the zechut of Moshe. The Clouds of Glory were given in the merit of Aharon, but when Aharon passed away, Hashem brought the clouds back in the merit of Moshe. Then when Moshe passed away, Hashem continued helping His People through Yehoshua. Hashem is always the One who is taking care of us and He wants us to feel that in our hearts. He wants us to internalize that He is unlimited and has infinite ways of helping. When someone had an avenue of parnasa that is no longer producing the same money it used to, this person is being tested with the same type of test. Is he going to believe that it was the means that was supporting him, or that it was Hashem? No matter how good a person thinks he used to have it, Hashem could always make it even better. A man said his wife works as a nurse's aid at people's homes. Before she gave birth, she worked for a nice old lady and they both enjoyed the relationship and the pay was good too. When she gave birth, a substitute was put there instead and when her paid vacation ended, the substitute didn't want to leave. She too had fallen in love with this nice old lady. Instead of making a fuss about it, the man's wife set out to start over from the beginning. She tried several places but nothing was available. Frustrated, she started getting angry at the substitute who took her job. But then she caught herself and worked on her emunah. She managed to remove the anger from her heart and feel at ease, knowing she was in Hashem's Hands. The very same afternoon that she was finally calm, she got a call from an agency with a new offer. The lady she was given to work for was also very sweet like the other lady. This job gave her more hours and more pay and was much closer to her house. She thought she had it good before and would never get the same opportunity, now she has it much better. We are never dependent on one means in any area of life. Hashem is the One who provides the means and He is unlimited. And we are to know that He was, is and always will be there to help us. Shabbat Shalom.

The sicha discusses Korach's rebellion against Moshe and Aharon, highlighting the distinction between Torah study and the performance of mitzvot. Korach argued that all Jews are equally holy in mitzvot, questioning Moshe's leadership. https://www.torahrecordings.com/likutei-sichos/004/006

Welcome to Daily Bitachon. We are now in Sha'ar HaBechina [The Gate of Reflection], in our final chapter. We are continuing with the lesson the Chafetz Chaim taught us, which builds on what the Chovos HaLevavos told us: our understanding of God in this world is extremely limited. Because of this limited understanding, it can look like the world is haphazard, out of control, or like chas v'shalom [God forbid] God is unable to fix what needs fixing—all because we focus on a minor rebellion in this small corner of creation. The truth is, every single day in our tefillah [prayer], we give over this exact message: Hashem is constantly sustaining a massive universe. The angels recognize this completely, but down here, we don't. We are limited to what God has revealed to us in this physical world, which is primarily His middot [attributes]. We understand the three intellectual faculties of the mind: chochma (wisdom), bina (understanding), and da'at (knowledge). God revealed those three areas of intellect, and He also revealed seven emotional middot : gedula (greatness/lovingkindness), gevura (strength/restraint), tiferet (glory/harmony), netzach (eternity/victory), hod (splendor), yesod (foundation/all-encompassing), and malchut (kingship/kingdom). God revealed these traits to us, and they correspond to the seven great tzaddikim [righteous pillars] who each perfected one of them. As we've mentioned before, Avraham symbolizes chesed (kindness); Yitzchak is gevura (strength); Yaakov Avinu is tiferet (glory/harmony between kindness and strength); Moshe symbolizes netzach (eternity); Aharon symbolizes hod (splendor/shining); Yosef HaTzaddik is yesod (the foundation, which also connects to the phrase " ki chol " from the verse, as they share the same numerical value); and malchut is David HaMelech. These are the divine traits we can actually grasp down here. We read about them and say them every single day. Look inside Vayivarech David : "And David blessed Hashem in the presence of the entire congregation. David said, 'Blessed are You, Hashem, the God of Israel, our forefather, from this world to the world to come.'" Parenthetically, notice how he explicitly mentions "from this world to the world to come"—the two worlds created by the two letters of His Name, just like we discussed in the last class. The verse continues: "Yours, Hashem, is the greatness (1), the strength (2), the splendor (3), the triumph (4), the glory (5), even everything in the heaven and the earth (6). Yours, Hashem, is the kingdom (7), and the sovereignty over every leader." So now it is clear: in this world, God revealed these seven middot to us. The verse continues: " Wealth and honor come from You, and You rule everything. " Right at this point in the davening, there is a beautiful custom to give three coins to charity. Why? Because at the exact moment we achieve total clarity in God's absolute control over the world's wealth, we give tzedakah to show we realize, "This isn't coming out of my pocket. It's Yours, God. You own it all." The prayer continues: " In Your hand is power and strength, and it is in Your hand to make anyone great or strong. And now, our God, we thank You and praise Your splendorous name. " They blessed His glorious Name, which is exalted above all blessings and praise. Then we take the next step: " It is You alone, Hashem, You have made the heaven and the most exalted heaven, and all their legions, the earth and everything upon it, the seas and everything in them, and You give them all life. " What does it mean, " You give them all life " ( v'Ata mechayeh et kulam )? The Chafetz Chaim points out, quoting the Zohar , that the text doesn't say God gave life in the past ( hecheyata ), but rather mechayeh —He is continuously giving life at this very microsecond. We've discussed this concept before from Rav Moshe Cordovero's Tomer Devorah . In the first divine trait of " Mi El Kamocha " [Who is a God like You], he writes that the world doesn't just keep existing today because it existed yesterday. It exists at this exact moment only because God is actively pumping vital energy into creation. The mashal for this is a large, inflatable bounce house that kids play in. It stays upright and full only because an air pump is running continuously. If you pull the plug, all the air is released instantly and it collapses. This world requires constant, active energizing. We don't see that with our physical eyes, and we don't naturally realize it. But the angels above? They see it clearly. The angels see exactly what is going on. They see that Hashem is constantly energizing everything, and that nothing moves without Him. The Tomer Devorah says that even when you bend your finger, that motion is being directly channeled by God's energy. Because they see this reality, the verse says: " U'tzva ha'shamayim Lecha mishtachavim "—"And the heavenly legions bow to You." They understand what we fail to grasp. They know that among the thousands upon thousands of angelic hosts, no angel has ever had a day without "dinner." Do you know how massive these angels are? The Gemara in Chullin (91b) tells us that the angel Gavriel measures an unimaginable size: two thousand parsa . If we translate that, we are talking about an entity that is thousands of miles high. Other angels are even larger, spanning what we would call light-years across the cosmos. Yet, God has absolutely no problem sustaining and fueling these gigantic spiritual entities. The Chafetz Chaim looks at this and asks: How can we—whom he compares to a tiny, insignificant onion peel—worry about where our parnasa [livelihood] is going to come from? Imagine the foolishness of that anxiety! We continue along the same daily prayer track: " It is You, Hashem, the God who selected Avram, brought him out of Ur Kasdim, and made his name Avraham. " The text walks us right through the foundational history of the Jewish people—the bitter times in Egypt, the miraculous Exodus, and the splitting of the Sea ( Kriat Yam Suf ). Then we break into Shirat HaYam [the Song of the Sea], the ecstatic song of praise beginning with " Az Yashir ." As Rashi notes in Tractate Berachos , all of this historical and cosmic imagery is designed to build our awe and get us ready to stand before the King in the Shemoneh Esrei [the standing prayer]. We need this exact reminder every single morning. Imagine if we prayed with this level of kavana [intention] each day. Imagine how it would transform our lives. They gave us this incredible introduction for a reason. Tomorrow, we will continue with a similar lesson on this exact concept—focusing on how great God is, how vast the universe is, and how small we truly are.

Rashi (Bamidbar 12:4) explains how Hashem miraculously simultaneously spoke to Moshe, Aharon, and Miriam in order to rebuke Aharon and Miriam for speaking against Moshe. Because they hadn't been Tahor from being with their spouses, they couldn't handle the experience - they said, “Water! Water!” (Presumably they were looking for a Mikvah.) We analyze this strange Rashi and learn how Hashem taught them an important lesson.

The message to Aharon regarding the menorah and the inauguration of the nesi'im highlights the proper intent in serving Hashem.

After Korach's rebellion, Klal Yisrael was spiritually shattered, a generation sentenced to die in the desert, vulnerable to the false comfort of a leader who told them what they wanted to hear: “You are all holy.”But the blossoming of Aharon's staff revealed a deeper model of leadership. True leadership is not about power, status, or standing above the people. It is the ability to stand among dry staffs, among people who feel lifeless, ashamed, resentful, or disconnected and help them come alive again.In this shiur, delivered in Ba'er Miriam, Rav Burg explores the difference between counterfeit restoration and true revival. A true leader earns his place above the people by carrying the burden of standing among them.

Midrash Tanchuma, Parshat Beha'alotecha Siman 5- The service given to Aharon highlights a second step in the proper intent necessary in Hashem's service, following the event of the korbanot of the nesi'im.

This episode contrasts the way Hashem rebukes Aharon and Miriam and the way He punishes Klal Yisrael with the Slav.

Aharon felt disappointed that he was not part of the Nesi'im's dedication of the Mishkan, but Hashem reassured him that his role with the Menorah was even greater. The Menorah was unique not only because its western lamp burned miraculously longer than the others, testifying that the Shechinah rested amongst Klal Yisroel, but also because its very creation was miraculous. Fashioned from a single block of gold, it was beyond human ability to produce. Yet Moshe was still required to learn every detail, follow every instruction, and do everything within his power before Hashem completed the Menorah.This teaches a profound lesson in serving Hashem. When something appears achievable, we understand the need to work hard and do our part. But when a challenge seems impossible, we may be tempted to give up before we begin. The Maharal teaches that even miracles require human effort. Our responsibility is to follow Hashem's instructions and do everything humanly possible. When we make that effort, Hashem can bring results far beyond our abilities, just as a beautiful Menorah emerged through a partnership between human dedication and Divine intervention.לקו״ש לח-א

June 2 second from 2:36 There are many people – including yeshiva students and Talmideh Hachamim – who skip the section of Korbanot, which discusses the sacrifices offered in the Bet Ha'mikdash, and begin with Pesukeh De'zimra, from Hodu or from Baruch She'amar. The Hikreh Leb ( Rav Raphael Yosef Hazan, 1741–1820) considered the possibility that those who devote their days to Torah study are perhaps justified in omitting the Korbanot section. Since they spend their time immersed in Torah learning, they might be excused for saving time by skipping this part of the Shaharit prayer. However, the Hikreh Leb dismisses this possibility, writing that as this is part of the daily prayer schedule, there is no excuse for omitting it. We cannot emphasize enough the importance and value of reading the Korbanot section, whereby we access the atonement and blessings that the sacrifices in the Bet Ha'mikdash bring. This is true of all the Korbanot, but it is especially true of the Ketoret – the section dealing with the incense offering that was brought each day in the Bet Ha'mikdash. The Zohar (Midrash Ha'ne'elam, Parashat Vayera) relates that Eliyahu Ha'nabi once appeared to Rabbi Pinhas, and taught him that the public recitation of the section of the Ketoret has the power to protect against plagues. Rabbi Aha, the Zohar writes, once visited the town of Tarsha, and the residents informed him that a plague had been ravaging the town for seven days, and was increasing in severity. He instructed them to choose the forty most righteous men of the town, and divide them into four groups of ten. Each was to go to a different corner of the town and recite the section of the Ketoret. Afterward, Rabbi Aha urged them to visit those who were on the brink of death, and to read the verses that tell of Aharon ending a plague by offering incense (Bamidbar 17). Sure enough, these patients survived. Elsewhere (Parashat Vayakhel), the Zohar emphasizes the protective powers of the recitation of the Ketoret. It cites Rabbi Shimon Bar Yohai's exclamation that if people recognized just how precious this text is, they would take each word and wear it as a crown on their heads. If one recites the Ketoret with proper concentration, Rabbi Shimon taught, he is spared from punishments both in this world and the next world. The Zohar further teaches that the Ketoret should be recited before the Amida prayer, because it helps clear the pathway to the heavens from the harmful spiritual forces that seek to sabotage one's prayers, ensuring that they reach the heavens. Some explain that the special offerings of the Nesi'im (tribal leaders) which they brought in honor of the consecration of the Mishkan were especially cherished by G-d because they included Ketoret. Moreover, Rabbenu Bahya (Spain, 1255-1340) writes that the moments after the offering of the Ketoret were the most auspicious time for blessings and prayers. This is why the Kohen Gadol would recite a special prayer for the people after offering the Ketoret on Yom Kippur, and why Moshe and Aharon blessed the nation on the day of the Mishkan's inauguration, following the offering of Ketoret. I witnessed the power of the Ketoret recitation firsthand. When my congregation's synagogue was being constructed, we encountered one problem after another. For reasons we do not know, Hashem decided to test us by making the process exceedingly difficult. Nothing was working. We consulted with the great Kabbalist Rav Mordechai Attieh, and he came with ten great scholars. They stood around the construction site and recited the Ketoret. Sure enough, after that point, we were able to move forward and complete the project. The power of the Korbanot section and the rewards offered by its recitation should incentivize all of us to do everything we can to ensure that we read this section each day.

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Yevamos 67b: Mishnas Rav Aharon's Fascinating Chiddush in a Yevamah's Ability to Eat Terumah

May 30 first through 6:30 As we saw in an earlier installment, common practice among Sepharadim is not to recite each day the sections of the Torah discussing the various sacrifices (with the exception of the section that discusses the daily Tamid offering). However, the Poskim mention that during the time of a plague, it is recommended to read these sections of the Torah, as this recitation has the power to bring protection. This is especially true with regard to the reading of the Ketoret – the section dealing with the incense offering brought in the Bet Ha'mikdash. The Sages teach that when Moshe Rabbenu went to the heavens to receive the Torah, the angels in the heavens strongly opposed the plan to give the Torah to human beings, but Moshe prevailed in convincing them that the Torah belongs here in our world. G-d then ordered the angels to give Moshe gifts. Even the Satan was compelled to give Moshe a gift – and its gift to Moshe was the revelation of a secret. The Satan told Moshe that the only thing which it fears, which prevents it from inflicting the harm it wishes to inflict, is the Ketoret. Moshe used this secret during the aftermath of Korah's revolt, when Hashem unleashed a devastating plague that killed thousands among Beneh Yisrael. To stop the plague, Moshe instructed Aharon to bring an incense offering, and this ended the plague. Today, we cannot bring the Ketoret, but we can nevertheless read the section from the Torah and the section from the Gemara that discusses this offering, through which we earn protection as though we actually offered the Ketoret. Therefore, during times of widespread illness, such as during a pandemic, it is worthwhile to read the section of the Ketoret. Likewise, if somebody falls ill, it is advisable to read the Ketoret on the patient's behalf. It's worth noting in this context the opening verse of Parashat Behukotai, which promises rewards if we follow the Misvot. In stating the conditions for earning these rewards, the Torah says both "you observe My commands" ("Ve'et Misvotai Tishmeru") and "you perform them" ("Va'asitem Otam"). At first glance, these phrases seem redundant. Rav Levi Yishak of Berditchev (1740-1809), in Kedushat Levi, explains that the word "Tishmeru" in this context means not "observe," but rather "anticipate." Thus, for example, the Torah relates that after Yaakob Abinu heard Yosef's dreams about his becoming leader over his brothers, "Ve'abiv Shamar Et Ha'dabar" (Bereshit 37:11) – he eagerly awaited ("Shamar") the fulfillment of these dreams. Likewise, we speak of "Shemirat Shabbat," which means not only Shabbat observance, but also eagerly anticipating Shabbat throughout the week. Thus, Rav Levi Yishak writes, the phrase "Ve'et Misvotai Tishmeru" refers to longing to perform the Misvot, even when this is not possible. The Torah promises us rewards if we perform the Misvot we are able to perform, and if we genuinely long to perform the Misvot which we cannot perform. Thus, in the absence of the Bet Ha'mikdash, as we are unable to offer sacrifices, we must still long to bring them as the Torah wants us to. By doing so, we receive credit as though we observed them.

Subscribe to the newsletter at https://tinyurl.com/RJDSpotify.The daily lighting of the menorah symbolizes releasing hidden potential, embodied by Aharon's wholeness, lack of jealousy, and ability to see unique beauty in every person and draw them near to Torah...Rabbi Dweck has held rabbinic leadership roles in the US and the UK. He is the Rosh Bet Midrash of TheHabura.com and the Rabbi Levy Chair of Jewish Wisdom at the London School of Jewish Studies.For more, check out rabbijosephdweck.com.Instagram: https://instagram.com/rabbidweckTikTok: https://www.tiktok.com/@rabbidweckYoutube: https://www.youtube.com/c/RabbiJosephDweck

In this sicha, the Rebbe analyzes the story of Korach's rebellion and focuses on the deeper significance of the test involving Aharon's staff blossoming. The Rebbe teaches that this miracle demonstrated Divine choice in leadership and emphasized how genuine authority is affirmed through spiritual and not physical dominance. https://www.torahrecordings.com/likutei-sichos/018/007_002

The Rebbe examines Rashi's view on the return of the Clouds of Glory after Aharon's death. While the well returned due to Moshe's merit, Rashi does not mention the clouds' return. The Rebbe explains that essential clouds never left, so there was no need for them to return or for complaints from Bnei Yisrael. https://www.torahrecordings.com/likutei-sichos/018/008_003

The Rebbe examines Rashis on Parshas Bamidbar about the Leviyim's role in the Mishkan, dividing their duties into active service (singing, carrying) and protective service (guarding). This distinction resolves apparent contradictions in Rashi's comments, highlighting the Leviyim's unique roles alongside Moshe and Aharon. https://www.torahrecordings.com/likutei-sichos/013/001_002

The Rebbe discusses the specific command to Aharon regarding the lighting of the menorah, highlighting its significance and unique aspects. It draws a parallel between this commandment and broader themes of spiritual service and elevation within the Mishkan. https://www.torahrecordings.com/likutei-sichos/002/004_001

The Rebbe explores why the menorah in the Tabernacle is lit by Aharon, illustrating the idea that each individual must elevate their personal menorah — their divine service. This symbolizes the concept of igniting a fire that continues to burn independently while maintaining a connection to its source. https://www.torahrecordings.com/likutei-sichos/004/004

This sicha discusses Korach's rebellion against Moshe and Aharon, examining its deeper message about leadership. The Rebbe analyzes the role of peace and unity in actions and decision-making, stressing the importance of a unified approach to leadership and the preservation of genuine shalom in communal life. https://www.torahrecordings.com/likutei-sichos/008/006_002

The Rebbe analyzes the importance of leadership by comparing Moshe and Aharon's contrasting roles. While Moshe had greater personal spiritual achievement, Aharon was better able to reach and engage the people. The Rebbe emphasizes the value of communal unity and the ability of leaders to relate to every individual. https://www.torahrecordings.com/likutei-sichos/013/002_002

The Rebbe discusses why Aharon was given the special honor of lighting the Menorah despite other leaders also receiving significant roles. This unique service connected Aharon to the inner essence of the Jewish people and their unwavering divine potential, surpassing other commandments entrusted to leaders. https://www.torahrecordings.com/likutei-sichos/018/005_001

התוכן [המשך] כאשר כמה מבנ"י מתאספים יחד, יכול היצה"ר לשכנע את היהודי שיש כאן "שנים" – הוא וצרכיו האישייים ושאר הנאספים. ואף שכולם מתדברים ביניהם ואין כאן מחלוקת אבל זה לא מציאות א', שלום אמיתי. יש לדעת שלבנ"י ניתנו כחות עצומים לא רק לשלילת מחלוקת בין א' לשני, ולא רק לשלילת ענין של "פירוד" – מצב של "שלי שלי ושלך שלך" שע"ז אומר ה' [במשנה במסקנא] שזהו היפך רצונו ית' ["זו מדת סדום"], ואפי' אם עוזרים א' לשני הרי אי"ז החידוש של עם ישראל – אלא שכל בנ"י יהיו מציאות א'. ועד"ז בנוגע למשה רבינו, ה"שלישי" אחרי אהרן ומרים, שאע"פ שלכ"א מהם היתה שליחות מיוחדת – ענני הכבוד בזכות אהרן, המים בזכות מרים והמן בזכות משה – פעל משה, ה"שלישי", אחדות ביניהם. ועד"ז בנוגע לכ"א, שלמרות שלכ"א מס' רבוא בנ"י ישנה שליחות מיוחדת בעולם – שבו "רבו מעשיך" – נותנת התורה – שניתנה "בחודש השלישי" – הכח לעשות מכולם מציאות א'.משיחת יום א' פ' נשא, ר"ח סיון ה'תשל"ט – בעת הקאָנווענשאָן של נשי ובנות חב"ד ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=18-05-2026 Synopsis [Continued.] When many Jews gather together, the yetzer hara may try to convince a Jew that there are two entities here – himself and his personal needs, and the others. And although they all get along and there is no argument between them, they are not one being. But one must know that the Jewish people are given the tremendous power not only to avoid strife between them; not only to avoid separation between them (“What is mine is mine and what is yours is yours,” which Hashem calls “the trait of Sodom”); and not only to help one another – but to become one being. Similarly, although Aharon, Miriam, and Moshe each had a unique mission (the Clouds of Glory in Aharon's merit, the water in Miriam's merit, and the man in Moshe's merit) – Moshe, who was the third, brought about true unity among them. Similarly regarding every individual: although each of the six hundred thousand Jewish souls has its unique mission in the world, the Torah, which was given “in the third month,” grants them the power to all become one being.2 excerpts from sichah of Sunday, parashas Naso, Rosh Chodesh Sivan 5739 – to N'shei U'Bnos Chabad For a transcript in English of the Sicha: https://thedailysicha.com/?date=18-05-2026 לזכות הת' שלום שי' ליפסקער לרגל היכנסו לגיל המצוות ב' סיון ה'תשפ"ונדבת זקניו הרב יעקב יהודה ליב ומרת חוה שיחיו אלטיין

The Torah introduces the sons of Aharon as the offspring of Aharon and Moshe. Why would they be listed as offspring of Moshe? Why are talmidei yeshiva referred to as Bnei HaYeshiva?Have a good Shabbos

As we get closer to Shavuot, part of our avodah in preparation is to fully appreciate the priceless gift of Torah that Hashem has given us. The Torah existed even before Hashem created the world. Chazal teach that the entire creation was contingent upon Am Yisrael accepting the Torah. It is Hashem's most treasured possession, and He yearns for us to learn it. Imagine a man telling his friend that he worked tirelessly for years writing a book that could guide people through life. He asks his friend, "Please read my book." Then imagine he sees that friend every day busy with countless other activities while the book remains untouched on the shelf. How painful that would be. Now imagine it is not merely a friend, but a father who invested his entire life, pouring all of his energy, wisdom, and heart into writing that book for his son. This father supports his son, cares for all of his needs, and asks for only one thing in return: "Please read the book I wrote for you." How hurtful it would be if the son never opened it. Hashem told us that the entire creation of the world was worthwhile for the Torah. He gives us every breath, every blessing, and every opportunity in life, and He asks us to learn the Torah that He wrote for us. The Gemara says that when a person leaves the Torah closed and occupies himself with other things when he could be learning, Hashem cries in Shamayim over it. On the other hand, imagine the joy and honor a father feels when his son studies his book carefully, lives his life according to its teachings, and tells others how magnificent his father's wisdom is. There is no greater honor. If we want to honor Hashem, we can show appreciation for the Torah He gave us. Every moment spent learning Torah is an expression of kavod Shamayim. If there is a shiur Torah taking place and only a few people attend, it is a dishonor to the Torah. But if someone says, "I know I'm tired and I would rather rest, but I'm going to get up and go learn so there will be more people honoring Hashem's Torah," he should realize that this itself is an extraordinary mitzvah. Honoring Hashem is unimaginably precious. I read a story about a man from Bnei Brak who we will call Aharon who went to a very early minyan on the morning of Sukkot. There was a very small crowd there, and before Keriat HaTorah, the gabbai began auctioning off the aliyot. Nobody was bidding. Aharon felt a sense of pain over the apparent lack of honor being shown to the Torah. So when the gabbai announced the opening price, Aharon raised the bid and purchased the third aliyah. When the next aliyah was auctioned, once again nobody responded, so Aharon raised the bid again and purchased that aliyah as well. When shelishi came around, Aharon took the aliyah for himself, and afterward they asked him whom he wanted to receive revi'i. Aharon looked around the shul and noticed a distinguished-looking man who made a fine impression on him, and he instructed the gabbai to give the aliyah to that individual. After tefillah, Aharon was preparing to leave when he suddenly felt a tap on his shoulder. It was the man who had received revi'i. The man introduced himself and asked Aharon why he chose him for the aliyah. Aharon replied simply, "You looked like a respectable person with yirat shamayim." The man then explained that he was from London and was extremely wealthy. "People honor me all the time," he said, "but only because of my money. This is the first time someone honored me simply for who I am, without expecting anything in return." Aharon answered that he was happy he had the opportunity to make another Jew feel good, and he began to leave. But the wealthy man stopped him and said, "Because you honored me, I want to repay you." Aharon politely refused, but the man insisted. "Tell me something you need, and I will help you." Aharon hesitated. Then he thought about the many gemachim and loans he would soon need in order to marry off his daughter. He said, "Honestly, anything you could contribute toward my daughter's wedding would help tremendously." The man asked him what the total expected cost would be. Aharon answered, "About one hundred thousand shekel." The man responded immediately, "No problem. Come to my apartment after Yom Tov and I'll give you a check." After Yom Tov, Aharon went to the address he had been given, and the man handed him a check for the entire amount. Aharon made a small monetary gesture simply to honor the Torah, and Hashem paid him back thousands of times over. Everything we do to honor the Torah—especially learning it—goes an extremely long way.

Why does the Torah call Aharon's sons the children of Moshe? Because Moshe taught them Torah.But Chazal are telling us something much deeper than the value of good teaching. A Rebbe does not simply transfer information. He gives life. He helps a talmid become the person he was created to become.In this shiur, delivered in Ba'er Miriam, Rav Burg explores the difference between being “born” and being “made,” why the Rambam says a Rebbe brings a person to חיי העולם הבא, and how true chinuch brings a person under the authority of Torah — not as a limitation, but as the deepest form of freedom.Torah is not merely learned. It creates a person.

Description: What happens when you know you're right, but speaking up may cause more damage? What if silence is not weakness, but the most powerful choice available? In this practical and profound episode, Rabbi Prisman explores Gad, Aharon, the Sdei Chemed, and a moving story of a melamed who lost his job quietly. A meaningful, eye-opening look at silence in our own lives today.

Learning weekly Rav Tzaddock HaCohen in Pri Tzaddick on Parsha - Unifying Factor Bamidbar in Light & Darkness, Torah Oral & Written, Moshe & Aharon, Avraham & Yitzchak, the 3 Shabbos meals, Hashem & the Scheinah... Enterning this all into our hearts

The Midrash at the beginning of Parashat Emor quotes the pasuk in Tehillim: יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת . The Midrash explains that in the months of Nisan and Tishrei, the day and night are equal. In the summer, the day borrows hours from the night, and in the winter, the night borrows from the day, until over the course of the year they balance out perfectly. The mefarshim ask: what does this have to do with Parashat Emor, and what is the message of this Midrash? The Tehillot Maharitz explains that every individual in Klal Yisrael has a different role. Although there are many mitzvot that apply only to Kohanim and Levi'im, כל ישראל ערבים זה לזה —we are all responsible for one another. They serve on behalf of us, and we serve on behalf of them. When we understand that we are all one unit, forming Hashem's army of servants, we can truly love one another and remove jealousy from our hearts. The Or HaChaim explains that when Moshe Rabbeinu was told to instruct the Kohanim about their unique mitzvot, one might have thought this would be difficult for him. Originally, Moshe was meant to be the Kohen, but because he hesitated at the burning bush to accept the role of leadership, the kehuna was given to Aharon instead. And we know there was no one who loved mitzvot more than Moshe Rabbeinu. It would seem that hearing about all the additional mitzvot given to the Kohanim could have caused him pain. For this, the Midrash gives its answer. Just as the day and night borrow from each other without resentment, knowing that together they create a perfect balance, so too Klal Yisrael. Some are Kohanim, some Levi'im, some are wealthy, some are poor—but when each person fulfills his role, together we form a perfect nation serving Hashem. Imagine a team competing in a contest, where each correct answer helps the entire team win. If one member answers many questions correctly, his teammates are not jealous—they are thrilled, because his success is their success. That is how we must feel about one another. We are all on the same team, serving the same Hashem. When one person excels, it elevates all of us. The Gemara at the end of Masechet Menachot tells of a tragic case where one brother became jealous of the other for being appointed Kohen Gadol, to the point that he wanted to kill him. Had he understood that they were on the same team, serving the same Hashem, such jealousy could never have existed. Hashem assigns each person a different role, and one who fulfills his mission receives his full reward—just like anyone else who fulfills theirs. It is not a competition. Hashem has enough to give everyone. At Yetziat Mitzrayim, while the Jewish people were busy collecting gold and silver, Moshe Rabbeinu was occupied with bringing the bones of Yosef. On this, the pasuk says: חכם לב יקח מצוות . Moshe was called wise because he chose mitzvot over wealth, and that lesson has inspired generations. All the merit of that inspiration belongs to him. In fact, if Moshe had been a Kohen, he would not have been able to become tameh to carry Yosef's bones. It was specifically this act that led to the great miracle of Keriat Yam Suf. What seemed like a limitation for Moshe became the greatest opportunity. There is never a reason to be jealous of what someone else has, does, or achieves. Hashem gives each person exactly the opportunities needed to fulfill his unique mission. The more we rejoice in another person's success, the more we align ourselves with Hashem's plan and become better servants of Him.

The Torah (Vayikra 10:12) refers to Elazar and Isamar as Aharon's remaining sons. Rashi explains that they too were supposed to die because Aharon's role in the egel warranted total obliteration of his sons. But Moshe's tefilla helped to atone halfway and save these two remaining sons while Nadav and Avihu got killed. This is very difficult indeed. Didn't they die for their own sin? It doesn't seem just to kill a son for his father's sin! If so, Elazar and Isamar are alive because they didn't sin!

On the requirement of "semicha" - the laying on of hands before slaughtering an animal, and how it's the subject of the first recorded debate in the Oral Law. Plus, the way the placing of hands is part of the process of offering the sacrifice, together with atonement. Also, which animals require that laying on of hands? It's not all of them - where a bull does require it, but the goats brought in atonement for idolatry, well, that's a machloket. And what is the province of the elders, as compared to Aharon/the kohen gadol?