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The sages expound some verses in Yehoshua that relate directly or indirectly to setting up the refuge cities. The accidental killer leaves the city of refuge at the death of the Kohen Gadol. Who qualifies as a Kohen Gadol for this purpose? If there are multiple Kohanim Gedolim, do they all need to die or just one of them? Out of concern that the people in the city may pray for the death of the Kohen Gadol, their mothers would provide food and clothing for the accidental murderers. The Gemara digresses to discuss prayers that have no basis (like praying for the Kohen Gadol to die) - do they come true? Different scenarios are brought regarding the timing of the death of the Kohen Gadol - after the killing but before the court determined that the killer needs to go to the city of refuge, or after the court's ruling but before the killer got to the city, etc. In each of these scenarios, does the accidental murderer go free or not?
More details regarding the accidental killer are discussed - Where are they buried? What happens if the Kohen Gadol is found out to be a chalal (son of a forbidden marriage)? Is the relative of the victim allowed to kill the accidental murderer if the murderer leaves the city? What if the murderer is by a tree on the border where part is inside the border and part outside?
The sages expound some verses in Yehoshua that relate directly or indirectly to setting up the refuge cities. The accidental killer leaves the city of refuge at the death of the Kohen Gadol. Who qualifies as a Kohen Gadol for this purpose? If there are multiple Kohanim Gedolim, do they all need to die or just one of them? Out of concern that the people in the city may pray for the death of the Kohen Gadol, their mothers would provide food and clothing for the accidental murderers. The Gemara digresses to discuss prayers that have no basis (like praying for the Kohen Gadol to die) - do they come true? Different scenarios are brought regarding the timing of the death of the Kohen Gadol - after the killing but before the court determined that the killer needs to go to the city of refuge, or after the court's ruling but before the killer got to the city, etc. In each of these scenarios, does the accidental murderer go free or not?
More details regarding the accidental killer are discussed - Where are they buried? What happens if the Kohen Gadol is found out to be a chalal (son of a forbidden marriage)? Is the relative of the victim allowed to kill the accidental murderer if the murderer leaves the city? What if the murderer is by a tree on the border where part is inside the border and part outside?
The inctedible power and influence of the prayer of the Kohen Gadol
התוכן בענין חביתי כהן גדול [כמ"ש בשני דפ' צו] כותב הרמב"ם שאם "מת כהן גדול בשחרית אחר שהקריב חצי העשרון ולא מינו כהן אחר מביאין היורשין עשרון שלם עבור כפרתו". עפמ"ש הרגוצו'בי שמנחת חביתין שמביאין היורשין אינו הקרבן שלהם אלא של הכה"ג, יובן א) זה שהיורשין יכולים להביא החביתין מיד והרי הם "אוננים" או "אבלים" ו"אבל אינו משלח קרבנותיו". ב) מה שמשמע [מזה שהמשנה משנה מלשון הכתוב "בניו" וכותבת ש"יורשין" מביאין הקרבן] שכל היורשין, גם אלו שמצ"ע אינם ראויים להביא מנחת חביתין, כגון כהן חלל או בן בתו שהוא לוי או ישראל, יכולים להביא כאן את החביתין עבור הכה"ג. ג) מכל זה יובן מקורו של הרמב"ם שכותב שהחביתין שמביאים היורשין הם "עבור כפרתו" של הכה"ג.משיחת מוצש"פ צו ה'תשל"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=07-04-2025 Synopsis Regarding the Kohen Gadol's chavitin (as discussed in sheini of parashas Tzav), the Rambam writes: “If the Kohen Gadol died in the morning after he offered half of an isaron and another Kohen Gadol was not appointed, the heirs should bring an entire isaron for his atonement.” But (1) how can the heirs bring the chavitin that day, if they are mourners, who “may not send their offerings”? (2) The fact that the Mishna departs from the wording of the verse and says “his heirs” rather than “his sons” indicates that it may be brought by any of his “heirs,” including those unfit to bring a chavitin offering, such as a chalal, or a grandson of the Kohen Gadol who's a Levi or Yisrael. How can they bring the chavitin for the Kohen Gadol? (3) What is the Rambam's source for the idea that the heirs bring it “for his atonement”? All of this can be explained based on the Rogatchover's explanation that the minchas chavitin brought by the heirs is not theirs, but rather the Kohen Gadol's.Excerpt from sichah of Motzaei Shabbos Parashas Tzav 5738 For a transcript in English of the Sicha: https://thedailysicha.com/?date=07-04-2025 לזכות ר' משה הכהן בן רוזה חנה שי' ליום ההולדת שלו ט' ניסן – לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת אביו ר' אברהם הכהן שי'
PEKUDEI: AYIN TOVA | Stump The Rabbi (229)https://youtu.be/mh-KJxMPySkWhat do you know about AYIN TOVA? We've all heard endless warnings about Ayin Hara, but few understand the significance of of AYIN TOVA. In Parashat Pekudie Am Yisrael is building the mishkan and donating above and beyond the norm.In the process, Kohen Gadol's CHOSHEN is being made. Understanding the Choshen will help learn why Aaron HaKohen merited to get it. Understanding his merit will help understand the value of Emunah, which if mastered, can help us reach the greatness of having AYIN TOVA.
PEKUDEI: AYIN TOVA | Stump The Rabbi (229)https://youtu.be/mh-KJxMPySkWhat do you know about AYIN TOVA? We've all heard endless warnings about Ayin Hara, but few understand the significance of of AYIN TOVA. In Parashat Pekudie Am Yisrael is building the mishkan and donating above and beyond the norm.In the process, Kohen Gadol's CHOSHEN is being made. Understanding the Choshen will help learn why Aaron HaKohen merited to get it. Understanding his merit will help understand the value of Emunah, which if mastered, can help us reach the greatness of having AYIN TOVA.
Sanhedrin 93 : Marc Chipkin : 2025-03 -20 Why Daniel was not present when Chananya, Mishael and Azarya were thrown into the furnace. Joshua the Kohen Gadol was also thrown into a furnace and survived. The six blessings of David, Mashiach, Daniel, Chananya, Mishael and Azarya represented by the 6 barleycorns given by Boaz to Ruth.
The Rama writes in siman 695 that it is a good practice to learn Torah on Purim before the seuda, as it says in the pasuk, "ליהודים היתה אורה ושמחה – First they had אורה, which is Torah, and then שמחה , which is rejoicing. Chazal tell us when our ancestors were saved from the decree of Haman, they reaccepted upon themselves the Torah and mitzvot. At Har Sinai they accepted it out of fear and then, on Purim, they accepted it out of love. The Shem M'Shmuel in parashat Tetzaveh writes that already from three days before Purim, a special Divine light of Torah emanates from Shamayim like during the three days of hagbala before Matan Torah on Har Sinai . The Chida writes one of the reasons we wear Shabbat clothing on Purim is because it is likened to the holiday of Simchat Torah. I saw brought down, just like when we received the Torah on Har Sinai, the people were healed from any physical or spiritual ailments. That power comes back during Purim, as well, which is like the day of Matan Torah . Besides for the kedusha that is imbued in us each time we learn Torah and besides for the eternal rewards we receive for learning it, learning Torah also has side physical benefits as well. Rabbi Menashe Reizman told that the Taz wrote a kameya (amulet) 400 years ago and, with it, dozens of people became healed from illnesses and dozens of couples who couldn't have children merited to have children. A hundred years ago in Yerushalayim , an adam chashuv had an inclination to open up that kameya to see what's written inside of it. He wanted to copy it and make many more of them so more people could be helped. He knew the rule that once a kameya is opened, it loses its power, but he was willing to take the risk to help others. So he opened it up and he saw written inside, "I, David ben Shmuel HaLevy, in the merit that I toiled to understand the depths of Tosafot in Masechet Chulin, daf 96a, please Hashem, help all those who are barren and help all those who are sick." That was the whole kameya. The merit of the Taz toiling on one Tosafot brought yeshuot to so many people. Our learning of Torah is so precious to Hashem. The pasuk says in Mishleh, "יקרה היא מפנינים – It is more valuable than precious stones." The Gemara in Masechet Horayot explains the pasuk to be saying that the Torah is more precious even than the Kohen Gadol going לפני ולפנים – entering the Holy of Holies on Yom Kippur. The sefer Ki Ata Imadi puts this into perspective for us. He wrote, imagine we were able to witness the Kohen Gadol entering the Kodesh Kodeshim on Yom Kippur. Chazal say when he entered, nobody else was allowed in, not even the holiest angels. It was an exclusive meeting between the Kohen Gadol and Hashem. He would dip in the mikveh right before and then put on his special white garments. An old sage with a white beard, wearing all white, he looked like a malach . In one hand he was carrying a spoonful of coals and in the other a spoonful of ketoret . As he is about to perform the holiest avodah , in the holiest place, on the holiest day, imagine a Kohen Gadol called to someone and said, "You told me your father is sick, please tell me his name so I could ask Hashem now to heal him." What a golden opportunity to have the Kohen Gadol himself pray for a refuah shelemah for someone at that time. What could possibly be a better opportunity than that? Chazal are teaching us in Masechet Horayot , based on the pasuk , it is an even greater opportunity to ask for a refuah shelemah after a person just finished learning a piece of Torah. The learning of Torah is more precious to Hashem even than the Kohen Gadol entering the Kodesh Kodeshim on Yom Kippur. How fortunate we are! We have the opportunity to learn Torah any time we want. Hashem shared this precious gift with us. Let us take advantage and learn it as much as we can.
Discover the profound interplay between unity and individuality, as we unravel the complexities within this week's Parsha, Tetzaveh. Imagine seeing through the prism of twelve unique stones on the high priest Aaron's breastplate, each one a testament to the distinct tribes of Israel, yet collectively representing a harmonious entity before Hashem. Enrich your understanding through the teachings of the Arizal and other notable sources, as we illuminate the high priest's critical role as a unifier and delve into the layered responsibilities of leadership in achieving unity amidst diversity. Through engaging anecdotes and reflections, we highlight the nuanced challenges faced by leaders akin to rabbis who strive to bring diverse souls together in a shared spiritual journey.Celebrate the dance between personal uniqueness and communal identity as we explore the symbolism of the Kohen Gadol's breastplate. Each stone tells a story of irreplaceable individuality within a collective framework, akin to the 600,000 perspectives of the Torah. This episode encourages you to recognize and nurture your unique traits, empowering you to shine brightly like a gem on the breastplate, influencing those around you. Join us as we embrace the duality of being both a "star" and part of the "sand," each with a unique role to play in the tapestry of Jewish unity. Let us continue this enlightening journey together, and may you find inspiration and purpose as we look forward to an uplifting Shabbos._____________This episode (Ep 7.20) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Tetzaveh is dedicated in honor of our President & in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on March 4, 2025, in Houston, Texas.Released as Podcast on March 6, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.tansistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Torah, #Parsha, #Exodus, #Unity, #Individuality, #HighPriest, #Aaron, #Breastplate ★ Support this podcast ★
Discover the profound interplay between unity and individuality, as we unravel the complexities within this week's Parsha, Tetzaveh. Imagine seeing through the prism of twelve unique stones on the high priest Aaron's breastplate, each one a testament to the distinct tribes of Israel, yet collectively representing a harmonious entity before Hashem. Enrich your understanding through the teachings of the Arizal and other notable sources, as we illuminate the high priest's critical role as a unifier and delve into the layered responsibilities of leadership in achieving unity amidst diversity. Through engaging anecdotes and reflections, we highlight the nuanced challenges faced by leaders akin to rabbis who strive to bring diverse souls together in a shared spiritual journey.Celebrate the dance between personal uniqueness and communal identity as we explore the symbolism of the Kohen Gadol's breastplate. Each stone tells a story of irreplaceable individuality within a collective framework, akin to the 600,000 perspectives of the Torah. This episode encourages you to recognize and nurture your unique traits, empowering you to shine brightly like a gem on the breastplate, influencing those around you. Join us as we embrace the duality of being both a "star" and part of the "sand," each with a unique role to play in the tapestry of Jewish unity. Let us continue this enlightening journey together, and may you find inspiration and purpose as we look forward to an uplifting Shabbos._____________This episode (Ep 7.20) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Tetzaveh is dedicated in honor of our President & in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on March 4, 2025, in Houston, Texas.Released as Podcast on March 6, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.tansistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Torah, #Parsha, #Exodus, #Unity, #Individuality, #HighPriest, #Aaron, #Breastplate ★ Support this podcast ★
The Megilla tells us that Ester, the heroine of the Purim story, had another name – Hadasa. What might be the significance of this second name? We should perhaps assume that if the Megilla found it necessary to inform us of Ester's other name, this detail must be important. What does the name "Hadasa" represent, and what does it tell us about Ester's role in the Purim story? The historical backdrop to the Purim story is the destruction of the Bet Ha'mikdash and the Jewish People's banishment to exile. It was during this period, after the Jews had spent over half a century in Babylonia – which was taken over by Persia – that the story told in the Megilla unfolded. We can easily imagine what was going through the Jews' minds at this time. They must have assumed that their special relationship with G-d was over. After all, G-d had sent the Babylonian marauders to set His Bet Ha'mikdash ablaze, and to bring the nation into exile. Decades passed, and they remained far from their homeland. They naturally thought that they were no longer Hashem's special nation, and there was thus no longer any reason to learn Torah, to perform Misvot, or to live a religious lifestyle. Indeed, the Gemara teaches that at Ahashverosh's feast, he came dressed in the special garments of the Kohen Gadol, and used the utensils of the Bet Ha'mikdash. He was celebrating the fact that the Jews' exile was permanent, that they would never be returning to the Land of Israel and would never rebuild the Bet Ha'mikdash. The Jews participated in this feast, showing that they shared this belief. Of course, this was a grave mistake. King Shlomo, the wisest of all men, writes in the Book of Kohelet (4:12), "Ve'ha'hut Ha'meshulash Lo Bi'mhera Yinatek" – "The triple thread will not easily be snapped." A single thread can easily be torn, but if three threads are woven together, this becomes a rope, which is far more difficult to cut. The Jewish Nation is a "triple thread," having been built by three patriarchs – Abraham, Yishak and Yaakob. Had our nation been created by just a single founder, or even two founders, this would not have established a strong enough foundation to withstand the many challenges and upheavals that would occur over the course of Jewish history. But our nation was built by three "threads," three outstanding figures, laying for us a foundation that can never be broken. For this reason, the verse in the Book of Debarim (32:9) says, "Yaakob Hebel Nahalato" – Yaakob is the "rope" of G-d's "lot," the Jewish Nation. Yaakob was the third patriarch, and thus he turned the "threads" of his two predecessors into a "Hebel," a rope, that can never be broken. The Jewish Nation is eternal, and its special relationship with Hashem is eternal. A child might anger his parents, and this relationship might at times be strained, even, perhaps, under drastic circumstances, to the point where the parent must send the child out of the home for a period of time, but he will always be their child, and their love for him will always remain. Similarly, even when Hashem punishes Am Yisrael, and even when He drives us into exile, His love for His treasured nation is everlasting. This was Ester's message to the Jewish People when they faced the threat of annihilation. They had despaired, figuring that G-d had abandoned them, but she reminded them that their bond with Hashem is everlasting and unconditional. She therefore decreed a three-day fast – to remind them of the "Hut Ha'meshulash," the "triple thread" that forms the foundation of Am Yisrael, which cannot ever be broken. Ester was therefore called "Hadasa," an allusion to the "Hadas," the myrtle branch, one of the four species we take on Sukkot. The Torah calls the Hadas "Anaf Etz Abot" (Vayikra 23:40) – a branch with a thick covering of leaves – and Rashi explains this to mean "Kelu'im Ke'hebel" – "braided like a rope." The leaves of the Hadas branch grow in groups of three, with every three leaves emerging from the same spot on the stem. The Hadas' thick covering of leaves is thus likened to a rope, three threads woven together, and it symbolizes the concept of "Yaakob Hebel Nahalato," G-d's eternal bond with the Jewish Nation. In fact, the word "Hut" (thread) in Gematria equals 23, such that three threads are represented by the number 69 (23 X 3) – which is the Gematria of "Hadas." Ester was called "Hadasa" because this was precisely the message she conveyed to the Jews in exile – that Hashem's love for them was everlasting, that this bond could never be broken. We all recognize the numerous spiritual problems that plague the Jewish People in our day and age. It is clear to all of us that there is so much to improve, so many difficult problems to address. But we must never feel discouraged or fall into despair. At no point may we ever think, as the Jews in Persia thought, that Hashem no longer loves us or cares about us, that our special relationship with Him has ended. We must remember that our special bond can never be broken, that Hashem loves us under all circumstances, even when we aren't acting as we should. Sometimes this love is more evident, and sometimes less, but we must believe that it is always present. This awareness should give us the encouragement and resolve we need to work toward growth and improvement, to strive to elevate ourselves as well as our fellow Jews, and thereby strengthen the eternal bond between us and our Creator.
In this episode we look at the Kohen Gadol and explore the attributes of Aaron who served as the first and quintessential High Priest. We recognise the uniqueness of his heart, and what Hillel the Elder meant when he charged us in Pirke Abot to be students of Aaron. We discuss, Aaron's love and pursuit of peace, what peace for us is, and how we might find it.
In this shiur, delivered in Sharfmans, Rav Burg explains the inner meaning of the noise that the Kohen Gadol's clothing makes upon entering the Beis HaMikdash. There is a difference between guilt and shame. When we feel shame we feel unworthy of love and connection. When we feel guilt we are tapped into our true self which is essentially connected to Hashem. That bond can never be broken and Hashem always wants to hear from us no matter how far we have strayed.
Why does the 'Meil Tchelet' (Turquoise coat) worn by the Kohen Gadol atone specifically for the sin of Lashon Hara? What deeper connection exists between the jingling bells at its hem and our everyday speech? Reb Asaf uncovers the hidden wisdom through this connection. Discover insights from Chazal about how the garments of the Kohanim carry profound messages for our modern lives. The symbolism of turquoise, the ocean's boundaries, and the surprising lesson of seeing the complete picture will transform how you view others and help you guard your speech. This isn't just about avoiding negative talk – it's about adopting a heavenly perspective that can bring true Shalom to your relationships and our world. Perhaps this can help you in one of life's most challenging but "very rewarding" mitzvos.
We hope you enjoy this shiur. If you would like to sponsor or dedicate any of our shiurim or help with the running costs please do not hesitate to get in contact with us at office@rabbiroodyn.com or WhatsApp +447791221449 May Hashem heal the wounded, free the captives and lead our soldiers to a swift and painless victory. #jew #jewish #torah #torahfortoughtimes #rabbiroodyn #bringthemhome #rabbi #torahanytime #Judaism #Israel #shiur #responsetotragictimes #jewishunderstanding #kohengadol #beishamikdash #moshiach
Please support the Parsha Podcast by donating to our annual fundraiser at giveTORCH.orgThis is our only annual fundraiser.Every donation is DOUBLED!Support the TORCH Centre and the Parsha Podcast by visiting giveTORCH.org right now and making a generous donation!This is the LINK for the Fundraiser.– – – – – – – – – – – – – – – – – – – – – –The High Priest was bedecked with garments of royalty. Our Parsha details the 8 special garments (vestments) of Splendor and Glory that the Kohen Gadol wore, and the Talmud delineates the various forms of atonement that each garment bestowed upon the nation. In this podcast we focus on the Breastplate, the Choshen, and assembling the various features and aspects of the Choshen, we offer a comprehensive theory of the Choshen and provide essential advice for The Choshen People.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★
Why is Moshe's name never mentioned in this Parsha? What is the meaning of the Kohen Gadol's vestments? Why do the Rabbis say that the verses about the daily sacrifice are the most important in the Torah? All this and more in this week's Ponderings on the Parsha!
התוכן כללות הענין ד"מבצעים", שיוצאים לרחובה של עיר ומדברים שם אודות הנחיצות דלימוד התורה וכו' – הוא מעשה שבולט לעיני בשר, וכך פועלים על כל בנ"י. כהלימוד ממ"ש בתורה [שלישי דפ' תצוה] בנוגע לפעמוני הזהב שעל שולי מעיל הכהן-גדול – "ונשמע קולו בבואו אל הקודש" – שעוד לפני כניסתו לקודש, שאז לבש את הבגדים, שומעים את קולו "בבואו אל הקדש". ועד"ז כאשר צריכים להלביש את כאו"א מישראל, "ממלכת כהנים", ב"בגדי כהונה" ולמשוך אותו פנימה אל הקודש – מתחילים בזה שמכינים לו בגד עם "פעמוני זהב . . ונשמע קולו", וכך מכניסים אותו במבצע תורה, תפילין, מזוזה, צדקה, בית מלא ספרים, ועד שבאים לתכלית העיקר – להאיר את חושך הגלות עי"ז שבזמן החושך דליל שבת קודש מאירים נרות שבת שמדליקה כל אשה ובת בישראל, שעי"ז נעשה "שלום בית" בין איש לאשתו, שקאי גם על הקב"ה עם כנסת ישראל וכו'.ב' חלקים מהתוועדות יום א' פ' שמיני, י"א ניסן ה'תשל"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=04-03-2025 Synopsis The general idea of Mivtzoim – going out to city streets and speaking to people about the importance of Torah study, etc. – is something that stands out, and in this way impacts the entire Jewish people. Like we learn from the verse (in shelishi of parashas Tetzaveh) regarding the gold bells on the hem of the Kohen Gadol's robe – “Its sound must be heard when enters the Sanctuary” – meaning that even before he enters the Sanctuary, when he puts on the priestly garments, it can already be heard that he is entering the Sanctuary. Similarly, when it comes to “dressing” every Jew – “a kingdom of Kohanim” – in “priestly garments” and drawing them inward toward holiness, it starts with preparing for them a garment with “gold bells... and its sound must be heard;” this is how to engage a person, with the Mivtzoim of Torah study, tefillin, mezuzah, tzedakah, a home filled with sefarim, until reaching the ultimate goal – illuminating the darkness of exile, by illuminating the darkness of Friday night with the light of the Shabbos candles kindled by every Jewish woman and girl, thus bringing about “peace in the home” between husband and wife – which also represents the relationship between Hashem and the Jewish people etc.2 excerpts from sichah of Sunday, Parashas Shemini, 11 Nisssan 5735 For a transcript in English of the Sicha: https://thedailysicha.com/?date=04-03-2025
The Ephod According to Rashi and Rambam: Defining the Garments of the Kohen Gadol
Kohen Gadol and the melech contrast halachos in regards to eidus and sanhedrin
Sanhedrin 19 : Marc Chipkin : 2025-01-05 The mourning practice of a Kohen Gadol. Kings (of Israel) cannot be judged. Raising someone or teaching him Torah is considered like fathering him.
Sanhedrin 18 : Marc Chipkin : 2025-01-04 A Kohen Gadol who kills inadvertently is exiled. When a Kohen Gadol testifies. Neither a Kohen Gadol nor a king can participate in adding on an extra month to the year.
The second Mishna in Pirkei Avos features a powerful teaching from one of the pivotal and legendary characters in Jewish History. Shimon HaTzadik (Simeon the Righteous), the Kohen Gadol who succeeded Ezra, enlightens us by teaching us that the world stands on three things, Torah, worship of God, and loving-kindness. What are these three things […]
Unlock the profound wisdom of the Talmud as we explore the intricate layers of honor, respect, and integrity in Jewish life. Join us as we unravel the responsibilities that children hold towards their parents and ponder the intriguing question of whether a father can waive the honor traditionally due to him. Through the lens of the Kohen Gadol's customs, we emphasize the importance of fostering a harmonious family environment and staying true to the Talmudic principle of proper attribution. Discover the nuanced distinctions between the roles of parents and teachers in Jewish tradition, and the deep value placed on wisdom and truth.Moving beyond familial ties, we delve into the heart of what makes a marriage strong and resilient. Misconceptions about conflict are challenged, revealing how disagreements can be a source of strength rather than an end. We also shed light on the world of arranged marriages, demystifying this age-old tradition with personal insights and emphasizing the essential role of mutual consent and compatibility. As the episode unfolds, we reflect on the essence of dignity and integrity, especially for those in leadership, urging a life where actions align with values. _____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#64) of the Thinking Talmudist Podcast is dedicated to Ed Steiner!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on November 22, 2024, in Houston, Texas.Released as Podcast on December 5, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★
Unlock the profound wisdom of the Talmud as we explore the intricate layers of honor, respect, and integrity in Jewish life. Join us as we unravel the responsibilities that children hold towards their parents and ponder the intriguing question of whether a father can waive the honor traditionally due to him. Through the lens of the Kohen Gadol's customs, we emphasize the importance of fostering a harmonious family environment and staying true to the Talmudic principle of proper attribution. Discover the nuanced distinctions between the roles of parents and teachers in Jewish tradition, and the deep value placed on wisdom and truth.Moving beyond familial ties, we delve into the heart of what makes a marriage strong and resilient. Misconceptions about conflict are challenged, revealing how disagreements can be a source of strength rather than an end. We also shed light on the world of arranged marriages, demystifying this age-old tradition with personal insights and emphasizing the essential role of mutual consent and compatibility. As the episode unfolds, we reflect on the essence of dignity and integrity, especially for those in leadership, urging a life where actions align with values. _____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#64) of the Thinking Talmudist Podcast is dedicated to Ed Steiner!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on November 22, 2024, in Houston, Texas.Released as Podcast on December 5, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★
The Role of the Tzibbur in Avodat HaKohen HaGadol, by Rav Yitzchak Etshalom What is the role of the community in the Avoda of Yom haKippurim? Vayikra 16, which is read in its entirety as the Kriat haTorah of Yom haKippurim, details the Avoda of the Kohen Gadol. At first read, it appears to be a ritual that the Kohen Gadol must perform any time that he chooses to enter the "Dvir" (Kodesh Kodoshim) - or if there is an occasional need to cleanse the Mishkan from Tum'ah. Yet, at the end of the chapter, we are told that this is an annual rite, one in which only one person performs all of the Avoda and no one else is even allowed to be inside the Mikdash while he is in the innermost sanctum. How are we to understand the sudden "imposition" of an obligation of everyone to afflict himself or herself and the nearly utter isolation of the central actor on this day? We propose a historic precedent which serves as more than background, but is essentially reenacted on an annual basis with an eye towards repairing what was broken back then. Source sheet >>
Why were the elders weeping when accusing the Kohen Gadol, despite following Halacha? What motivated a Rebbe to seek forgiveness from his Talmid for 13 consecutive years on Erev Yom Kippur, even when blameless? Uncover the profound message behind these puzzling accounts and the Rambam's insights on them. How does Yom Kippur elevate us to an angelic state, and what's the key to unlocking its transformative power? In this eye-opening episode, we explore the hidden spiritual dynamics of the holiest day of the year. Discover the game-changing principle that amplifies Yom Kippur's impact and learn how to apply it to your daily life and relationships. Through compelling stories and deep insights, you'll gain a fresh perspective on Yom Kippur and ensure your spiritual readiness for this awesome day. Join us on this transformative journey as we prepare for the ultimate experience of unity and connection with Hashem.
During the times of the Bet Ha'mikdash, the Kohen Gadol would offer a special series of sacrifices on Yom Kippur to bring atonement for the people. Perhaps the most intriguing aspect of the Yom Kippur service was a pair of goats, which were sacrificed in two very different ways. The Kohen Gadol would cast lots, picking out of a box two pieces of wood, one of which bore the inscription "L'Hashem" ("for G-d"), and the other "La'azazel." He would then place one piece of wood on each goat, determining their fates. The goat designated "L'Hashem" was sacrificed, and its blood was sprinkled in the Kodesh Ha'kodashim – the inner chamber of the Bet Ha'mikdash, where nobody was allowed to enter, except the Kohen Gadol on Yom Kippur. The other goat, which was designated "La'azazel," was brought several miles outside Jerusalem into the desert, where it was thrown from a cliff. What is the meaning behind these two goats? Why were two separate goats needed for atonement, and why was one goat "sacrificed" by being killed in the desert? One answer might be that the two goats correspond to the two basic categories of Misvot in the Torah – our obligations toward Hashem ("Ben Adam La'Makom"), and our obligations to our fellow man ("Ben Adam La'habero"). One goat atoned for sins committed against the Almighty, whereas the other atoned for interpersonal offenses. Indeed, the Talmud teaches that the two goats were to be precisely identical to one another – alluding to the fact that these two areas of Torah are of equal importance. One cannot be considered a devoted Torah Jew if he observes only the ritual laws, between man and G-d, without concern for other people, or if he is kind and generous toward others but neglects his obligations to Hashem. Both elements are equally vital components of Torah life. The Sa'ir L'Hashem – the goat sacrificed in the Bet Ha'mikdash – clearly corresponds to the area of "Ben Adam La'Makom." Its blood is brought into the Kodesh Ha'kodashim, where no people are present, and the Kohen Gadol stands alone with Hashem. This chamber represents a person's relationship to Hashem, and so this sacrifice atones for sins committed against the Almighty. The second goat, which was brought out into the desert, atones for the wrongs committed against other people. The explanation might be that this unusual sacrifice alludes to the first incident of fraternal strife among the Jewish Nation – the story of Yosef and his brothers. It was in the desert where the brothers threw Yosef into a pit, essentially casting him from the family ("Ha'bor Ha'zeh Asher Ba'midbar" – Bereshit 37:22). Throwing the goat off the cliff perhaps symbolizes the casting of Yosef into the pit, the first sin "Ben Adam La'habero" that our nation committed, which forms the origin and basis of all subsequent interpersonal offenses. This association between the Sa'ir La'azazel and the story of Yosef might explain another aspect of the Yom Kippur service. Before the goat was sent out to the desert, a piece of red string was taken and cut into two pieces – one which was then placed between the goat's horns, while the other was hung in the Bet Ha'mikdash. After the goat was thrown off the cliff, the piece of string in the Bet Ha'mikdash would miraculously turn white, symbolizing G-d's forgiveness of the people's sins. The Gemara comments that this string was to have a very specific value – precisely two silver coins. Not coincidentally, the Gemara elsewhere teaches that Yosef's brothers grew jealous, to the point where they sold him as a slave, because of the special garment that their father made for him, which contained two silver coins' worth of material more than the garments he made for them. The string that was attached to the horns of the "Sair La'azazel" thus reminds us of the pettiness that leads to jealousy and hostility, and can ultimately tear apart families and relationships. As part of our repentance on Yom Kippur, we are called upon to examine our conduct in both areas of religious life. Alongside our efforts to improve our service of Hashem, we must also consider the way we treat the people around us, in our family, in our school, yeshiva or workplace, in our community, and wherever we interact with other people. Honesty, humility, respect, courtesy, patience and courteousness are no less crucial a part of Torah life than prayer, Torah study, Shabbat, Sisit and Tefillin. It is through the combination of "Ben Adam La'Makom" and "Ben Adam La'habero" that we live complete Torah lives and become worthy of Hashem's unlimited blessings.
Source Sheet
Have you ever wondered why the fate of an accidental killer is tied to the life of the Kohen Gadol? Join us as we explore this intriguing spiritual dynamic and much more in our family's first speaking engagement in the Catskill Mountains. Reflecting on our journey through Sefer Bamidbar and transitioning into Sefer Devarim, we'll share our invaluable lessons and dive deep into the profound Mussar teachings that shape our lives.We also examine the astonishing power of Tefillah, showcased by the Mishnah in Makos 11a, where those in cities of refuge pray for freedom through the death of the Kohen Gadol. Discover the remarkable actions of the Kohanim Gadolim's mothers, who brought gifts to soften these fervent prayers. With practical advice on approaching Tefillah intentionally and sincerely, we'll illustrate how heartfelt, concentrated prayer can lead to personal and communal transformation. Don't miss this chance to uncover the immense potential of Tefillah and the timeless wisdom of the Torah!Support the Show.Join The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com
e read in Parashat Matot of the war that G-d commanded Beneh Yisrael to wage against the nation of Midyan to avenge the tragedy of Ba'al Pe'or. Midyan, together Moav, conspired to lure Beneh Yisrael to sins of immorality and idol-worship. The scheme, unfortunately, succeeded, and G-d punished Beneh Yisrael by sending a plague that killed 24,000 members of the nation. Hashem instructed Beneh Yisrael to wage war against Midyan in order to take revenge. The Torah relates that this battle was led by Pinhas, the son of the Kohen Gadol, Elazar (31:6). Rashi gives two reasons for why specifically Pinhas was chosen to lead the war. First, he was the one who saved Beneh Yisrael from annihilation during the calamity of Ba'al Pe'or, by killing a man and woman who committed a public sinful act. Once Pinhas avenged G-d's honor, G-d ended the plague. Rashi writes that since Pinhas began the Misva by killing these two violators, he was chosen to complete the Misva by leading the war against Midyan. But then Rashi adds a second explanation. He writes that Pinhas led the war against Midyan to avenge that nation's role in the sale of his ancestor, Yosef, as a slave. Pinhas' mother was a descendant of Yosef, and merchants from Midyan were the ones who, after purchasing Yosef from his brothers, brought him to Egypt and sold him to Potifar, an Egyptian nobleman. It was thus appropriate for Yosef's descendant, Pinhas, to lead Beneh Yisrael's war against the people of Midyan. Rashi's comments seem puzzling. Why should Midyan be blamed for Mechirat Yosef (the sale of Yosef as a slave)? It was Yosef's brothers who turned on him; the Midyanim simply accepted the offer and paid for Yosef, after which they sold him for a profit. Why did their role in Mechirat Yosef need to be avenged? Yosef excelled particularly in the area of Kedusha, maintaining his sanctity and purity even in the face of overwhelming temptation. As a teenager, he was lured to sin by Potifar's wife, and he resisted. The Midyanim, it appeared, had sinister intentions when they brought Yosef to Egypt, a society which at that time was steeped in decadence and immorality. They wanted to ruin Yosef by compromising his Kedusha, by putting him in a place where – they incorrectly assumed – he would be unable to withstand temptation and would be lured to sin. This is precisely what Midyan did several generations later, at Ba'al Pe'or. They tried destroying Beneh Yisrael by luring them to immorality, which would undermine their spirituality. Appropriately, then, Pinhas – a descendant of Yosef – led the war against Midyan, because this war avenged Midyan's devious scheme both at Ba'al Pe'or and with Mechirat Yosef. Our nation's struggle against Midyan continues to this very day, with greater intensity than ever. Contemporary society champions values that directly oppose the Torah's values of Kedusha and purity, and we are exposed at all times to lures that threaten to divest us of our sanctity. Hashem commanded Beneh Yisrael to wage war against Midyan – because we need to proactively reject and oppose the efforts made to undermine our Kedusha. We must continue waging this vitally important battle that began with Yosef and then proceeded with Pinhas, and work to oppose the sinful influences and lures that we face on a daily basis.
Korah & Sisit Rashi, commenting to the opening verse of Parashat Korah, explains the connection between this Parasha and the immediately preceding section – the final verses of Parashat Shelah, which introduce the Misva of Sisit. Korah led a brazen uprising against Moshe and Aharon, and Rashi writes that when he and his followers confronted and challenged Moshe, they appeared before him wearing Tallitot which were colored entirely with Techelet (a type of blue dye). The Torah commands coloring one Sisit string on each of the four corners of the Tallit with Techelet, and Korah and his cohorts asked Moshe whether their Tallitot – which were entirely colored Techelet – required a Techelet thread. Moshe responded that Halacha draws no distinction in this regard, and a Techelet thread is needed even if the garment is dyed entirely in Techelet. Korach and his men then began ridiculing Moshe, arguing that if a single Techelet thread suffices for a white garment, then a garment that is entirely colored Techelet certainly does not require a Techelet thread. This account might explain not only the connection between the end of Parashat Shelah and Parashat Korah, but also the entire background to Korah's grave mistake. In presenting the Misva of Sisit, the Torah states, “Ve'lo Taturu Ahareh Lebabchem Ve'ahareh Enechem” – “so that you shall not stray after your heart and your eyes” (Bamidbar 15:39). The purpose of the Misva of Sisit is to help us avoid “straying.” Notably, the Torah mentions the heart before the eyes in this verse – “after your heart and your eyes.” Intuitively, we would have thought that the process of “straying” begins with our eyes, as we see something enticing, which our hearts then desire. In truth, however, it's just the opposite. Our hearts, our thoughts, our attitudes and our biases, profoundly affect our perception. Two people can see the same thing and react in two polar opposite ways, because each looks through a different lens, from a different perspective. We wear Sisit so that we will not be led astray by what our hearts cause our eyes to see, by how our minds perceive things. Indeed, the Kabbalists explain that the word “Sisit” stems from the word that means “glance” (“Le'hasitz,” as in the verse, “Mesitz Min Ha'harakim” – Shir Hashirim 2:9), because this Misva helps us to “see” clearly, to perceive things the right way, so that we are not led astray. One of the most dramatic examples of somebody being misled by what his heart and eyes saw is Korach. Rashi (16:7) cites the Midrash as teaching that Korach's “eye” led him astray, to foolishly launch this uprising against Moshe Rabbenu. He saw through Ru'ah Ha'kodesh (a level of prophetic vision) that he would have descendants who would rise to prominence, such as the prophet Shemuel. He thus concluded that he should demand the honor and prestige of the high priesthood. Remarkably, and tragically, Korah saw ahead many generations – but he failed to see the situation right in front of him, the obvious reality that G-d had chosen Aharon to serve as Kohen Gadol. Korah saw what he wanted to see – that he and his progeny were destined for greatness, and that he must therefore vie for the position of Kohen Gadol. His heart led his eyes to see that he deserved this exalted post – and he was thus led astray, resulting in his tragic downfall. We might explain that since Korah abused the Misva of Sisit, utilizing it to ridicule Moshe, he forfeited this Misva's spiritual benefits. The Sisit strings are meant to protect us from the lures of what our hearts and eyes see – but they did not do this for Korah, because he misused them as part of his effort to undermine the authority of Moshe Rabbenu. This resembles the Gemara's teaching (Berachot 62b) that David Ha'melech was punished for cutting Shaul's garment (Shemuel I 24:5). David showed disrespect to a garment, and so later in life, as an elderly man, he was unable to warm himself with garments (Melachim I 1:1). As he disrespected a garment, he lost the benefits that garments normally offer. By the same token, Korah lost the precious benefits of the Misva of Sisit the moment he used Sisit to ridicule Moshe. In the merit of our observance of this precious Misva, may we be worthy of being protected from misperceptions, so we will always see things clearly and make the right decisions each day of our lives.
The Kohen Gadol only wears white in the Kodesh Kedoshim and not gold, so as not to invoke the memory of the Chet Haegel. So why does he wear gold during the rest of the Yom Kippur service? Differences in how to speak to our fellow Jews, and how we speak about them before Hakadosh Baruch Hu. Have a good Shabbos
We read in Parashat Ahareh-Mot of the special service that the Kohen Gadol would perform in the Bet Ha'mikdash each year on Yom Kippur. This service included two goats which were sacrificed to atone for the nation's sins. The Kohen Gadol would cast lots to determine the goats' fates: one goat would be offered as a sacrifice in the Bet Ha'mikdash, its blood sprinkled in the Kodesh Ha'kodashim (the innermost chamber of the Bet Ha'mikdash), and the other would be sent to “Azazel” – the desert outside Jerusalem, where it was thrown off a cliff, symbolizing the banishment of Beneh Yisrael's sins. Rav Moshe Alshich (Sefat, 1508-1593) raises the question of why the Torah requires the Kohen Gadol to draw lots. Why couldn't the Kohen Gadol simply choose on his own which goat should be sacrificed in the Temple, and which should be sent into the wilderness? The Alshich answers this question based on the comments of the Midrash regarding the story told in the Book of Melachim I (chapter 18) about the prophet Eliyahu and the pagan prophets. Eliyahu assembled the nation at Mount Carmel, where he posed a challenge to the prophets of the pagan god Ba'al. He said that they would offer a sacrifice to their deity, after which he would offer a sacrifice to G-d, and the one whose sacrifice received a response would then be proven to be real. (In the end, G-d responded to Eliyahu's sacrifice with a heavenly fire, proving to all the people that He was the true Creator who governs the universe.) Eliyahu invited the prophets of Ba'al to choose one of two bulls for their offering, and they selected one. The Midrash relates that the bull refused to go along with the pagan prophets, as it did not wish to be offered as a sacrifice to a false deity. Eliyahu then approached the bull and whispered in its ear, urging it to proceed. “You should know,” Eliyahu said to the bull, “that through you, too, the Name of heaven is being sanctified, when they see that no fire will come from the heavens for you, as it will for Hashem.” The bull then went along with the prophets of Ba'al. The Alshich explains that on Yom Kippur, too, if the Kohen Gadol would himself choose which of the two goats would be sent to the desert, this goat would be resentful, envying the other goat, which would have the privilege of being offered a sacrifice in the Bet Ha'mikdash. In order to avoid this resentment and jealousy, the Torah commanded that the Kohen Gadol should cast lots, such that the goat destined to be brought to the desert would not resent the Kohen Gadol for designating it for this purpose. The Alshich adds that for this reason, the Torah writes that after the lottery, the goat designated to be led into the wilderness “shall stand alive before G-d” (“Ya'omad Hai Lifneh Hashem” – 16:10), emphasizing that this goat, too, is special, having been chosen to be brought “before G-d” in order to atone for the people. Of course, the Alshich concludes, it seems very peculiar that the Torah would concern itself with the feelings of a goat. Clearly, the goat knows nothing about the difference between its fate and the fate chosen for the other goat. However, the Alshich explains, the Torah's intent here is to warn us about the dangers of jealousy. The Torah requires a system that is designed to avoid the goat's jealousy – even though the goat, quite obviously, would not feel jealous – to teach us that we must do what we can to avoid envy among people. Envy, as we all know, is a very powerful emotion, one which can destroy relationships and inflict great harm. The lots cast by the Kohen Gadol on Yom Kippur teach us about how far we must go to avoid causing people jealousy, so that we avoid the catastrophic consequences of jealousy. This is especially important when it comes to parenting. We need to look no further than the story of Yosef and his brothers to see how preferential treatment toward a child can destroy a family. Parents must be exceedingly careful not to arouse a child's jealousy by showing special love or preference for their other children. Every effort must be taken to ensure that each and every child feels equally loved, cherished and respected, and never feels inferior to, or less important than, any other child.
If the Kohen Gadol had to keep his guarf up - so certainly we must!!
The Kohen Gadol's Yom Kippur uniform, Rashi's unique perspective and a lesson in getting close to Hashem.
Have you ever stood at the crossroads of decision, heart hammering in your chest, as opportunity's door creaked open before you? Today's episode is a heartfelt exploration of those defining moments, from the inspiring tales of the Gidolim to the cautionary story of the missed Under Armour investment. We tackle the critical question of how we respond to life's chances, weighing the balance between seizing success and being held back by hesitation. Our conversation draws from rich stories and lessons, suggesting that the outcome of our lives hinges not on the number of opportunities we encounter but on how many we courageously claim as our own.Through the spiritual lens of Aaron HaKoen's appointment as Kohen Gadol, we confront the specter of self-doubt that can haunt even the most sacred callings. Invoking religious wisdom, we consider how our past mistakes need not define our future potential. This episode invites you to shed the weight of ancient errors and embrace the roles destined for you with confidence and resolve. Join us as we mine the depths of historical and spiritual narratives to illuminate the path toward seizing opportunities and crafting a legacy of success and fulfillment.Support the showJoin the WhatsApp community for daily motivational Torah content! JOIN HERE ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org ---------------- Questions or Comments? Please email me @ michaelbrooke97@gmail.com
On the Shabbat preceding Rosh Hodesh Nissan, we read the section in the Torah (Shemot 12) which tells of Beneh Yisrael's preparations for the night of Yesiat Misrayim (the Exodus from Egypt). This section begins with G-d commanding Moshe and Aharon, “Ha'hodesh Ha'zeh Lachem Rosh Hodashim” – “This month is for you the first of the months” (Shemot 12:2). We are to regard Nissan, the month in which Yesiat Misrayim took place, as the first of the twelve months. Rav Baruch of Medzhybizh (grandson of the Ba'al Shem Tob, Ukraine, 1753-1811) noted the fact that in this verse, the month of Nissan is referred to as “Ha'hodesh Ha'zeh” (“this month”). Later in this Parasha (13:5), the Torah commands, “Ve'abadeta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh” – literally, “You shall perform this service in this month.” The simple meaning of this verse is that Beneh Yisrael were to perform the same sacrifice which they performed on the night of the Exodus – the Korban Pesach – each year on Pesach. However, Rav Baruch offers a deeper interpretation of this verse, explaining that it speaks of two months – the month of “Zot” and the month of “Zeh.” The word “Zeh,” as mentioned, alludes to the month of Nissan. The word “Zot,” meanwhile, alludes to the month of Tishri, the month of repentance and atonement. The Torah in the Book of Vayikra (16:3) says about the special Yom Kippur service in the Bet Ha'mikdash, “Be'zot Yabo Aharon El Ha'kodesh” (“With this shall Aharon enter the Sanctuary”) – and thus the word “Zot” is associated with the service performed by the Kohen Gadol on Yom Kippur. Hence, Rav Baruch explains, the command “Ve'abadeta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh” means that we are to observe the service of “Zot” – the process of repentance that characterizes the month of Tishri – during “Ha'hodesh Ha'zeh,” in the month of Nissan. This month, like the month of Tishri, is to be a month of repentance, when we work to improve ourselves and draw closer to Hashem. Of course, these two months are very different from one another. Tishri is a time of solemn, fearful introspection, whereas Nissan is a time of festive celebration. In Tishri, we are to perform Teshuba Mi'yir'a – repentance driven by the fear of judgment, whereas in Nissan, we are to perform Teshuba Me'ahaba – repentance driven by love for Hashem, recognizing His abundant grace and kindness which He showers upon us. Developing this point further, Hashem freed our ancestors from Egyptian bondage without their having deserved redemption. Tradition teaches that Beneh Yisrael were submerged in the pagan culture in Egypt, and had fallen to the “forty-ninth level of impurity.” And yet, despite their low spiritual level, G-d mercifully performed miracles to redeem them. Nissan is a time of Hashem's unlimited love and compassion, and we are thus to joyfully repent, recognizing His boundless mercy and affection. The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught that the Name of Havaya, which expresses G-d's attribute of compassion and kindness, can be configured in twelve different ways. This Name is comprised of four letters – “Yod,” “Heh,” “Vav” and “Heh” – and these four letters can be arranged in twelve different sequences. Each of these twelve arrangements, the Arizal established, corresponds to a different month. Tishri, the month of judgment, is associated with the reverse spelling of this Name (“Heh,” “Vav,” “Heh,” “Yod”). During this month, G-d's quality of strict judgment – the opposite of His attribute of compassion – prevails, and thus this month is signified by the reversal of the Name of Havaya. Nissan, by contrast, corresponds to the straight spelling of this Name (“Yod,” “Heh,” “Vav,” “Heh”). This is the month when Hashem's compassion and love are most clearly manifest, and so it is associated with the straightforward spelling of “Havaya.” Let us all ensure to take full advantage of the special Teshuba opportunity presented by this month, and commit ourselves during the coming weeks to work toward enhancing our relationship with Hashem, correcting our faults, and striving to be the best people we are capable of being.
Chelek 22, Tzav 2 - Rabbi Binyomin Bitton - Shiur 3: Kohen Gadol & Kohen Hedyot
The Gemara says we don't say Hallel on Purim because the reading of the Megilah takes the place of Hallel. On the surface level, this is difficult to understand. Hallel is words of praise to Hashem while reading the Megila just tells a story. In fact, the name of Hashem is not written there at all, so where exactly is the praise? One answer is that precisely because Hashem's name is not there, and we are reading the story with the understanding that He is behind everything that was happening, that itself is the praise of Hashem- recognizing that He's behind the scenes in every occurrence, and there's a master plan in motion. Whenever someone relates a Hashgacha Peratit story, it's the same kind of praise. They're understanding that the seemingly regular events that took place in their lives were completely orchestrated by Hashem. They put Hashem's name into every sentence and turn a mundane story into a great mitzvah. The more a person can recognize Hashem's involvement, the greater the praise becomes. Rabbi Menashe Reizman quoted a Chatam Sofer who brought to light an unbelievable praise of Hashem in Megillat Esther. It says there that Ahashverosh had seven close advisors, and when Vashti refused his request, he advised with them on how to go about punishing her. As we know, Vashti being killed is what paved the way for Esther to come in and bring about salvation to Klal Yisrael. It was this meeting that was deciding the fate of Vashti. There was already a prosecution in heaven on Vashti, being the granddaughter of Nevuchadnezer who destroyed the Beit Hamikdash, but that was not enough to seal her fate. The Gemara says that each of the names of the seven advisors hinted to a different aspect of the service of the Beit Hamikdash, and that brought the angels in heaven to ask Hashem to have mercy on His nation, in the merit of the service of the Beit Hamikdash. כרשנא (Karshena), the name of the first advisor, sounds like the words Kar Ben Shana, which the Maharsha says refers to the daily offerings in the Beit Hamikdash. The angels in heaven said to Hashem, ‘If you don't save the Jews, who is going to bring the Kar Ben Shana?' The next advisor's name was שתר (Shetar), which sounds like the words שתי תורין (Sheteh Torin), the two turtle doves that were brought for certain offerings. And once again, the angels said to Hashem, ‘If you don't save the Jews, who is going to bring those offerings to You?' The third advisor's name was אדמתא (Admata), which hints to the Mizbe'ach Adama, the altar made of earth upon which all of the Korbanot were brought. The next advisor's name was תרשיש (Tarshish), which alludes to the Tarshish stone that was put into the breastplate of the Kohen Gadol, who worked in the Beit Hamikdash. The next advisor's name was מרס (Meres), which alludes to the stirring of the blood of certain bird offerings. The next advisor's name was מרסנא (Marsina), which alluded to the stirring of the oil and flour in a flour offering. The last advisor's name was ממוכן (Memuchan), which alludes to the preparation of the Shulchan upon which the 12 loaves of bread were placed. For each of these things, the angels asked Hashem, ‘Who is going to continue them if Your nation will perish?' Because of those advocating angels, who were prompted because of the names of those advisors, the fate of Vashti was sealed for death, and the pathway of salvation was paid for the Jews. Says the Chatam Sofer, Look at the unbelievable Hashgacha of Hashem here, and how much He loves and cares for us. He knew that one day these seven people would be meeting together in a room, and the Jews would need zechuyot at that time to have judgment in their favor. So, He put into the minds of the parents of these seven goy advisors, decades before, to name their children those specific names that would allude to the service in the Beit Hamikdash. Hashem was planning our salvation from decades before, even going deep into the minds of those Persian parents to make sure they name their children accordingly. The Hashgacha of Hashem is mind blowing! Every time we expose another aspect of His Hashgacha, we are also singing a type of Hallel and giving Him praise.
The korban mincha of Kohen Gadol brought daily.
Is the Kohen Gadol a private citizen?
In some ways this class is a follow up to our class on Adar Bet where we compare current events to Amalek attacking on the way to har Sinai, Bilaam and Balak attacking on the way into Eretx Yisrael to Haman attacking before the building of Bayit Sheni to today. We begin this week The Book of Vayikra (Leviticus), also known as Torat Kohanim — the Laws of the Priests — deals largely with the korbanot (offerings) brought in the Mishkan (Tent of Meeting). Since this Sefer which we will spend the next three months with deals so much with kohanim, it is worth taking some time to understand who they are and what they mean to the Jewish people. They are more than just priests. Rabbi Pinchas Winston suggests A good starting point is the word kohen itself, spelled, in Hebrew, Chof-Heh-Nun. Breaking the three letters into two groups, the first two spell the word koh—s0—the opening of many of the prophets as in, “So says God . . .” This is a reason for this. We discussed many times that to me koh is a code word for the light of creation. The gematria of koh is 25, one of the most significant numbers in Judaism. To begin with, it is the gematria of the word yehi, used in the verse with which God made light: And God said, “Let there be light!” and yehi ohr—there was light. (Bereishis 1:3) light being the 25th word. This, of course, was not the light of the sun, the moon, and the stars, which did not start working until Day Four of Creation. Besides, as Rashi explains in the next verse, the light that God made on Day One was quickly hidden by God shortly after, for the righteous in the future time. Why? Because God knew that evil people would come along in history and abuse this light, so therefore, He hid it from them before they could even know about it. Evil people and righteous people alike make use of the light of the sun, the moon, and the stars. Furthermore, the Talmud writes, with this light, appropriately called the Ohr HaGanuz—the Hidden Light—Adam HaRishon could see from one end of the world until the other end. Hence, the Shema has 25 letters, because it is the creed of the Jewish people, the nation charged with being a light unto nations. Thus, when the prophets began their words of criticism to awaken the Jewish people to their Divine mission, it was only fitting that they begin with the word koh, and the gematria of 25, as if to say, “Hey! Remember the mandate of 25 and your commitment to live up to it?” What exactly does that mean, and what does it have to do with the kohanim, especially if the light is hidden from mankind until a future time, assumedly Yemos HaMoshiach? The Leshem Shlomo Elyashiv (Eliashov) (January 5, 1841 [12 Tevet 5602] - March 13, 1926 [27 Adar, 5676]) (Hebrew: שלמה בן חיים חייקל אלישיב), also known as the Leshem or Ba'al HaLeshem, was a famous kabbalist, who was born in Šiauliai, Lithuania, and later moved to the Land of Israel. R' Eliashiv taught Rabbi Abraham Isaac Kook Kabbalah when Rabbi Kook was the young rabbi of the town of Zoimel. Rabbi Kook was granted a month-long leave of absence to study with the famous kabbalist in Shavel.[1] In 1922, when Rabbi Kook was serving as chief rabbi of Jerusalem, Rabbi Elyashiv asked him for assistance in settling in Eretz Yisrael. Due to Rav Kook's intervention, the great kabbalist, his son-in-law, daughter, and his eleven-year-old grandson (who would grow up to be the great scholar Rabbi Yosef Shalom Elyashiv), were allowed to emigrate to the Land of Israel.[2] 'One particularly poignant story tells of a visit the revered Leshem paid to the chief rabbi. It was a bitterly cold winter evening and Rav Kook noted that the Leshem had no coat. Rav Kook immediately took his own fur-lined coat from his closet and gave it to the elderly man as a gift. This coat remained in the Elyashiv family as an heirloom and was periodically worn by Rabbi Yosef Shalom Elyashiv on wintry days.'[2] explains: He made a separation in the illumination of the light, that it should not flow or give off light except for the righteous, whose actions draw it down and make it shine. However, the actions of the evil block it, leaving them in darkness, and this itself was the hiding of the Light. (Sefer HaKlallim, Klal 18, Anaf 8, Os 4) Rabbi Winston suggested that This short insight of the LeShem is perhaps one of the most important in all of Torah, at least in terms of helping the Jewish people understand their mission in life. It says, simply, that when God set aside the Hidden Light for righteous people in the future time, it meant from that time onward. It became hidden only to evil people, whose actions cause the light to repel them. This is very important, because this light is as crucial for seeing the truth about life as eyes are for seeing the world around us. Without this Ohr HaGanuz, a person remains blind to the reality of God and truth, and can willingly and happily stumble down the wrong path in life. He may have a blast, but in the end, the blast will have him. We read: kol yisrael yesh lahem All of the Jewish people have a portion in the World-to-Come, as it says, “All of Your people are righteous and will forever inherit the land; the branch of My planting, the work of My hands.” (Yeshayahu 60:21) This is less a compliment than it is a reminder of what the Jewish people are supposed to be. For, to not be righteous means that one is denied access to the Ohr HaGanuz, to a clear vision of the purpose of life, and how best to achieve it. In fact, since one's access to the Ohr HaGanuz is primarily through the words of Torah, one's level of righteousness determines one's access to the levels of Torah. Anyone can pick up and read a Chumash, and today, even the Talmud. But, only the righteous can draw down through Torah the Ohr HaGanuz, and benefit from it. This is why non-righteous people, in spite of the fact that they read such sources of Torah knowledge from cover-to-cover, are never impacted by its words. Their physical eyes may be wide open, but their mind's eye, being blind to higher levels of reality, sees only darkness, even though they are convinced they are seeing what the righteous see, and that it is the latter who are deluded. However, even for Jews who wish to be righteous, it is not an easy feat, especially in so distracting a world. To solve this problem, we have kohanim. Kohanim, at least in Temple times, were spared the need to be involved in the outside, in the world of spiritual distraction. They were supported by the community, and allowed to remain in a holy environment most of the time. (The Kohen Gadol himself never left the Bais HaMikdosh while he functioned in this role.) This is why the kohanim had to live up to a higher standard than the rest of the Jewish people. As the koh indicates at the beginning of the word kohen, they didn't have the luxury of being a little less righteous. It was their role to remain in the position of conduits for the Divine light for the rest of the people, 24 hours a day, 7 days a week, 52 weeks a year, so that the Jewish people could strive to be such conduits for the rest of the world. Eretz Yisroel functions in a similar way, as the following reveals: Rabbi Moshe Cordovero Rabbi Moshe Cordovero (1522-1570) 'The Ramak' One of the greatest of all Kabbalists was Rabbi Moshe Cordovero. He was born in 1522 in Safed, the city that was soon to become famed as a center of Kabbalah. At a young age, he already gained a reputation as an extroardinary genius. Besides his knowledge in Kabbalah, he was a Talmudic scholar and philosopher of the highest rank, and was widely respected in these fields. He was even one of the four to receive the special semichah-ordination from Rabbi Yaakov Beirav in 1538, along with Rabbis Yosef Caro (Cordovero's teacher in Jewish Law), Moshe of Trani and Yosef Sagis, all of whom were much older and better known than the young prodigy. wrote: “Anyone who lives in Eretz Yisroel is considered a righteous person even if it doesn't appear that way. For, if he wasn't, then the land would spit him out, as it says, ‘And the land shall spit out its inhabitants' (Vayikra 18:25). Therefore, regarding even those who act in evil ways, if the land does not reject them then God calls him “righteous.” This is what is meant by the verse, ‘This is the gate of God; the righteous shall enter through it' (Tehillim 118:20). The ‘gate of God' refers to Eretz Yisroel, as we see Ya'akov Avinu calling it ‘the gate of Heaven' (Bereishis 28:17). The first letters of tzadikim yavo'u vo—the righteous shall enter through it—are Tzaddi -Yud-Bais and can be arranged to spell tzvi—deer—implying that Eretz HaTzvi—the Land of the Deer—is the gateway to God, and that all those that enter it are called “righteous,” for once they enter they do not leave.” (Tuv HaAretz, The Advantage of Living in Eretz Yisroel . . .) In other words, Eretz Yisroel mystically maintains the spiritual status of Jews living on the land, as long as they fulfill the mitzvos dependent upon the land, like taking tithes and observing the Shmittah year. Hence, it takes less spiritual accomplishment to access the Hidden Light in Eretz Yisroel as it does in the rest of the world, which is why the Talmud says: Even the air of Eretz Yisroel makes a person wise. (Bava Basra 158b) Hence, one of the borders of Eretz Yisroel, the one the Jews were made to cross on their initial entry into the land, is the Yarden, or the Jordan River. In English the name may mean very little, by the Hebrew name can be broken into two parts: yarad Nun—the Nun descended. Which Nun? The Nun of the Nun Sha'arei Binah —the Fifty Gates of Understanding, with which God made Creation (Rosh Hashanah 21b). Kabbalah explains that it is the Nun Sha'arei Binah that the Ohr HaGanuz passes through on its way down into our world. It is the Fifty Gates of Understanding that filter the light, allowing it to result in every aspect of Creation as we know, and don't know it, above and below. It is also the light of Torah, for those who merit it, which is why the Midrash also says that there is no Torah like the Torah of Eretz Yisroel. For, even in times when the Temple does not exist, and the kohanim cannot function in the role as they once did, Eretz Yisroel does, making access to the Hidden Light that much easier. Hence, another names for the Jewish people is Mamleches Kohanim—a kingdom of Kohanim— since with the help of Eretz Yisroel, we can also function in the level of kohanim to some degree. Not only is the Nun Sha'arei Binah the source of the light of the Torah, it is also the source of our souls, which we access on more profound levels by learning Torah, and, of course, by living in Eretz Yisroel. Sometimes we forget this, and it takes our enemies to remind us of who we really are. This is why Haman can also be read: Heh-Mem, Nun, or “they are 50,” referring to the Jewish people that Haman arouses by his attempt at genocide. This is also why he planned to hang Mordechai on a gallows that was 50 amos high: Haman sensed that there was about to be an influx of the light of the Nun Sha'arei Binah, and wanted to thwart it. It is with the light of the Fifty Gates of Understanding that we use to fully rectify Creation. This is the death note for Amalek. Therefore, explains the Nesivos Shalom, Sholom Noach Berezovsky (Hebrew: שלום נח ברזובסקי; August 18, 1911 – August 8, 2000) was the rebbe (hereditary rabbinic leader) of the Slonim dynasty of hasidim from 1981 until his death. His teachings were published as a series of books entitled Nesivos Sholom Amalek attacked the Jewish people during their 50 day ascension to Mt. Sinai and the acceptance of Torah. He didn't stop it from happening, but he was able to lessen its impact, and hold of the Final Redemption. The next time Amalek tries to block such an opportunity for complete redemption, is just as the Jewish people are entering the land. This time Amalek attacks through Balak and Bilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is even built into their names. Once again, he didn't stop the event, but he lessened it enough to hold off the Final Redemption for a while longer, once they caused Gad, Reuven, and Menashe to choose to live in the Diaspora instead of Eretz HaKodesh. The next potential for a complete redemption was in Mordechai's and Esther's time, which, as the Talmud says, was really the completion of what began at Har Sinai over a millennium before. Once again, Amalek showed up, not preventing redemption, but lessening its impact and its ability to eradicate evil from Creation. After that, there were battles with Amalek, but mostly started by the Jewish people, especially in Shaul HaMelech's time. The next war an Amaleki seems to go out of his way to fight against the Jewish people was in World War II, which, as Hitler, y”s, himself admitted, was really a war against the Jews. And, in pure Amaleki style, he sacrificed the war effort, put himself at risk, just to harm and murder more Jews. He may not have physically descended from Amalek, but he certainly did spiritually. His arrival on the scene would imply that, at that time, there was a potential for the complete tikun, and he came to stop it. The Holocaust, according to Torah hashkofah, was Amalek's attempt to prevent the Final Redemption, so that he, and other evil people like him, can remain in history a little longer. However, as always, Amalek is never able to completely prevent the aspect of redemption that was destined for that time, but he was able to limit its impact, and push off the full tikun a little longer. This is why the formation of the State of Israel has been so confusing for some, and misread by so many, some who see too much in it, and many who see too little in it. Nevertheless, aside from many other reasons, which are mentioned in my new book, Drowning In Pshat: A Deeper Look At The Final Redemption, the very fact that Amalek showed up when he did makes it clear that what happened in 1948 was certainly part of the Final Redemption. Just how much remains to be seen, but an important part of it, it is hard to say otherwise. Why should anyone be surprised if they understand the lands connection to the Nun Sha'arei Binah? Like the Jewish people themselves, it is a lens through which the light of Torah is able to shine on the rest of the world: From Tzion will come Torah. (Yeshayahu 2:3) From Tzion, the light of the Nun Sha'arei Binah fill go forth to the rest of the world, just as it goes from the kohanim to the Jewish people. Hence, the last letter of the word kohen is, in fact, a Nun, to indicate that which they are supposed to radiate to the rest of the nation, by using the light of 25. They were the microcosm; the Jewish nation, as a whole, is the macrocosm. Thus, the Kohen Gadol wore the letters of the 12 Tribes on his shoulders, 25 letters on one side, and 25 letters on the other side. How convenient it was that all the names of tribes, the fathers of the entire nation, should total 50. It was an ongoing reminder of the role of the kohanim.
Parshas Tetzaveh, skipping through the gates The Parsha Perspective is in honor of Eretz Yisroel. May G-d protect our brave soldiers. May G-d return all the hostages in Gaza immediately. The Parsha Perspective is in honor of the Refuah Shlema of HaRav Amitai Ben Shoshanna, Hinda Bas Udl and those who need to experience a speedy and complete recovery with G-d's help. This week's Parsha Perspective is in loving memory of Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. May their souls be uplifted and their memories a blessing. Click here to listen, watch and connect! Parshaperspective.com Our Parsha continues to speak about the building and service of the Mishkan. G-d tells Moshe that only the purest of olive oils can be used for the daily kindling of the Menorah. G-d appoints Aaron and his sons to serve as Kohanim in the Mishkan on behalf of the Jewish people. We find out the requirements for a Kohen to work in the Mishkan. We learn the purpose of the golden bells on the bottom of the robe of the Kohen Gadol.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
When a person is given the honor of carrying the Torah scroll from the Hechal (ark) to the Bima (table), on which side of his body should he position the Torah – to the right, or to the left? The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in his work Torah Lishma, addresses this question and cites the verse in the Book of Debarim (33:2), "Mimino Esh Dat" – "From His right came the Law of fire." This verse indicates that God gave the Torah to Am Yisrael with His right, so-to-speak. Accordingly, the Ben Ish Hai writes, it is proper when carrying the Torah scroll to position it on one's right side. For that matter, he adds, one should carry any book of Torah – such as books of Talmud or Halacha – with his right hand, to commemorate the giving of the Torah at Mount Sinai. The Ben Ish Hai emphasizes that this is particularly important while one wears Tefillin, which is generally worn on the left arm. When one wears Tefillin on his left arm and carries the Torah or Torah books with his right arm, he is surrounded by Misvot. The Ben Ish Hai draws a comparison between this situation and the Halacha requiring those who light Hanukah candles by the front door to position the candles opposite the Mezuza, so that they are surrounded by Misvot. Similarly, while wearing Tefillin one should carry the Torah or Torah books with his right hand, which has the effect of causing him to be surrounded by Misvot on both sides. The Ben Ish Hai rules that even those who are left-handed should carry the Torah on the right side, in commemoration of the giving of the Torah at Sinai. However, if somebody experiences discomfort carrying the Torah on his right side, such as if he sustained an injury to his right arm, or if he is frail and feels more at ease carrying on the left side, he may do so. The Ben Ish Hai draws proof from the Ketoret (incense) ritual performed by the Kohen Gadol in the Bet Hamikdash on Yom Kippur. As the Kohen entered the "Kodesh Ha'kodashim" (innermost sanctum of the Temple), he carried two shovels – one containing the spices of the Ketoret, and the other containing hot coals. Upon entering the sacred chamber, he would place the spices on the coals to create a cloud of smoke. Clearly, the spices were the primary component of the ritual, and the coals were secondary. Yet, interestingly enough, Halacha requires that the Kohen carry the coals with his right hand – the more important hand – and the incense with his left hand. The commentaries attribute this law to a number of factors, including the fact that the coals were much heavier than the spices, and that the coals were very hot and should thus be carried with the stronger hand as a safety measure. The Ben Ish Hai infers from this Halacha that when the need arises, it is permissible to carry in one's left hand that which would otherwise be carried in the right hand. Hence, when it comes to the Torah scroll, too, somebody who finds it difficult to carry it on his right side may carry it on his left side. Summary: One who carries the Torah scroll or any book of Torah should carry it specifically on his right side or with his right hand, even if he is left-handed. However, if this would cause him difficulty or discomfort, he may carry it on his left side.
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