Podcasts about mikdash

Abarbanel on the Parasha | Shemini | 5785 | Why Couldn't David Build the Mikdash? by Rav Elyakim Krumbein The haftara for Shemini is particularly dramatic. A glimpse of the commentary of Abarbanel on Neviim Rishonim.

There is a widespread custom to eat a hardboiled egg at the Pesah Seder, in order to commemorate the Korban Hagiga (the "festival sacrifice"). During the times of the Bet Ha'mikdash, the Hagiga offering was brought together with the Korban Pesah (paschal offering) on Erev Pesah, and one would partake of its meat prior to eating the meat of the Korban Pesah. We commemorate this practice by eating an egg, the traditional food of mourning, in order to express our sorrow over the absence of the Mikdash, on account of which we are unable to fulfill the Misvot of the holiday as we should. An interesting question arises regarding this Halacha in a case where Erev Pesah occurs on Shabbat, such that the Seder is held on Mosa'e Shabbat. During the times of the Mikdash, when Erev Pesah fell on Shabbat the Korban Hagiga was not offered on that day. Although the offering of the Korban Pesah overrides the Shabbat restrictions, this is not true of the Korban Hagigah, and thus when Erev Pesah fell on Shabbat the Korban Hagigah was not brought together with the Korban Pesah. Perhaps, then, in such a case we should not partake of an egg at the Seder in commemoration of the Hagiga sacrifice. Tosefot address this question in Masechet Pesahim, and they conclude that one must, in fact, eat an egg at the Seder even on Mosa'e Shabbat. They cite Rabbenu Peretz (France, 13th century) as explaining that if we would not eat an egg in this case, we would give the impression that in other years we actually partake of the Hagiga sacrifice, rather than a symbolic commemoration. This impression was especially likely in communities that would eat meat – rather than an egg – to commemorate the Korban Hagiga. In order to avoid giving this impression, we eat the egg at the Seder even in situations where the Korban Hagiga would not be offered, thus making it clear that the egg serves merely as a symbolic commemoration. The Rosh (Rabbi Asher Ben Yehiel, Germany-Spain, 1250-1327) cites a different theory in the name of Rabbi Yishak of Courbeil (the "Samak," France, 13th century). He suggested that one should eat an egg at the Seder even on Mosa'e Shabbat because when Erev Pesah occurred on Shabbat the Hagiga was offered on Friday. Since the Hagiga was brought even in years when Erev Pesah fell on Shabbat – albeit on the previous day – it is appropriate to include a commemoration of this sacrifice at the Seder. The Rosh, however, rejects this theory, noting that when the Hagiga was brought on Friday, its meat would no longer be permissible for consumption on Mosa'e Shabbat. Seemingly, then, there should be no reason to commemorate the Hagiga at the Seder on Mosa'e Shabbat. In any event, in light of the comments of Tosefot cited above, Halacha requires partaking of a hardboiled egg at the Seder even on Mosa'e Shabbat. This is indeed the ruling of the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), the Kaf Hahayim, and the Mishna Berura (commentary to the Shulhan Aruch by Rabbi Yisrael Meir Kagan, 1839-1933). Summary: One should eat a hardboiled egg at the Seder to commemorate the Hagiga sacrifice, even when the Seder is held on Mosa'e Shabbat.

2 more asseh's: speaking prattle in the Beis Midrash/Beis HaKnesses (mikdash me'at) instead of having the appropriate awe, and degrading an elder/chacham instead of honoring with words

Shiur del RAB SURI CATTAN* En mikdash Yosef / Argentina

Parshas HaShavuah Shiurim: Parshas Terumah - The Mishkan Versus The Mikdash- A Study In Contrast 02/19/2023

¿Por qué la Torá dice "Hará para Mí un Mikdash" si se refiere al Mishkán del desierto? La diferencia entre Casa de Santidad y Casa Santa. Una nueva perspectiva en las palabras de Rashi

Achaz makes additional renovations to the Mikdash

The question recently arose regarding a certain synagogue that remodeled the interior of the building, and ordered special decorative Menorahs that adorned the wall both in the main sanctuary and in the study hall. These Menorahs are made from metal, use electric lights, and have seven branches, resembling the Menorah in the Bet Ha'mikdash. Some Rabbis questioned the propriety of having these Menorahs, as it is forbidden to make replicas of the furnishings of the Bet Ha'mikdash. Although this Menorah does not precisely resemble the Menorah in the Mikdash, as the branches do not have a receptacle for oil and wicks, and it runs on electricity, nevertheless, some argued that its resemblance to the Menorah in the Bet Ha'mikdash suffices to render it forbidden. This question was addressed already by Hacham Ovadia Yosef, in a responsum that appears in the posthumously published seventh volume of Yehaveh Da'at (142; listen to audio recording for citations of select passages from this responsum), and he cites numerous Poskim who explicitly allowed such Menorahs. One such Posek is Rav Reuven David Ha'kohen Borstein (the "Radach"), who writes that it is entirely permissible even "Le'chatehila" (from the outset) to make such a Menorah, because the branches are closed at the top without a receptacle for oil and wicks. As such, such Menorahs do not at all resemble the Menorah in the Bet Ha'mikdash, and it is therefore permissible to produce them and have them in the synagogue. Hacham Ovadia cites also Rav Moshe Stern of Debrecen (Hungary, 1914-1997), who adds that electric lights are not at all similar to oil lamps, and so it is certainly permissible to make an electric Menorah with seven branches. This was also the view of Rav Yitzhak Eizik Herzog (first Ashkenazic Chief Rabbi of the State of Israel, 1888-1959), and of Rav Bension Meir Hai Uziel (first Sephardic Chief Rabbi of the State of Israel, 1880-1953). Hacham Ovadia relates in this responsum that he was first asked this question in 5722 (1972) by a rabbi in Tel-Aviv, and he ruled that this was permissible. He refers in this context to his earlier responsum on the subject, which appears in the first volume of Yabia Omer (Y.D. 12). He acknowledges, however, that there were some Poskim over the ages who felt it appropriate to be stringent in this regard. One especially interesting anecdote is a story told by the son-in-law of Rabbi Akiva Eiger (1761-1837) about the time when a Menorah was made for Rabbi Akiva Eiger's synagogue with seven branches. Even though the Menorah was round, and thus did not at all resemble the Menorah in the Bet Ha'mikdash, Rabbi Akiva Eiger insisted that an eighth branch must be added. The Menorah was returned to the smith, who had a very difficult time finding a way to add an eighth branch, and ended up ruining the entire Menorah. Rabbi Akiva Eiger's son-in-law did not understand why Rabbi Akiva Eiger was so insistent that an eight branch be added, but he nevertheless expresses respect for his father-in-law's strict fealty to Halacha. It is told that the decorative Menorot in Congregation Shaare Zion have eight branches following the instructions of Rav Yaakov Kassin (1900-1994), who felt that a seven-branched Menorah should not be used. Likewise, we have eight branches at our new The Edmond J Safra Synagogue. Nevertheless, in light of Hacham Ovadia's clear ruling, there is certainly room to be lenient and allow a seven-branched Menorah if it was already made. Summary: Some Rabbis ruled that it is forbidden to make or have a decorative electric Menorah with seven branches, because it resembles the Menorah that stood in the Bet Ha'mikdash. The majority opinion, however, permits such Menorahs, and this was the position of Hacham Ovadia Yosef.

The Mysterious Date of Chanuka, by Rav Yitzchak Etshalom Why does Chanuka begin on the 25th of Kislev?  Every other day that is marked in our calendar for celebration has a clear source as to why that date was chosen. In the case of festivals marked in the Torah - that is the source. In the case of Purim, the text records that the Jews of the Persian Empire celebrated on the 14th (and, in Shushan, on the 15th) of Adar and declared that those days will be kept for generations. There is, however, no clear source as to why Hanukkah begins on the 25th. Suggestions, such as that that was the day the battle for Yerushalayim was won or that was the day that the Mikdash was finally under Jewish control don't fit with what we know about the history of the event. The Mikdash had to be cleansed, the defiled altar destroyed and the new one built. Furthermore, there is evidence in Megilat Ta'anit that the Hashmonaim had control of the Mikdash already in the month of Marcheshvan - over 4 weeks earlier. Why did they wait to renew the Avoda? This mystery and a number of others are addressed in this shiur.  

The holiday of Hanukah begins on the 25th of Kislev and continues for eight days. As the Gemara in Masechet Shabbat (21) relates, on the 25th of Kislev the Hashmonaim defeated the Greek oppressors and rededicated the Bet Ha'mikdash. As part of this process they kindled the Menora with the only jug of pure oil they found, and the candles of the Menora miraculously burned for eight days. The Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) raised the question (in Orah Haim, 670) of why we celebrate this miracle for eight days. The Gemara clearly states that the jug contained enough oil to sustain the candles for one day. If so, then the first day's burning was not miraculous at all, and the miracle was in fact only seven days. Why, then, do we celebrate Hanukah for eight days? The Bet Yosef suggests three answers. First, he writes that the Kohanim anticipated that it would take eight days for new pure oil to arrive, so already on the first day they divided the small jug of oil into eight parts, and lit the candles with one part each day. The miracle was thus that each day, one-eighth of the jug of oil sustained the candles for an entire day, a period that normally required an entire jug. Hence, the miracle in fact spanned the entire eight-day period. Secondly, the Bet Yosef suggests that when the Kohanim entered the Mikdash each morning, they noticed that the jug remained full – even though they had used all its oil for kindling the Menora the night before. This occurred each morning for eight days, and thus the miracle was indeed an eight-day event. Finally, the Bet Yosef writes that perhaps the lamps of the Menora remained filled with oil each morning, and the miracle was thus that the oil in the lamps burned without being depleted. This, too, would account for the eight-day celebration. The holiday of Hanukah was enacted by the Sages, and thus does not have the status of a Torah obligation. For this reason, we do not add a ninth day to this holiday in the Diaspora, the way we add a day to other holidays. This extra day is observed only in conjunction with holidays established by the Torah, as opposed to the Rabbinically-ordained festivals of Hanukah and Purim. The Shulhan Aruch (Orah Haim 670:1; listen to audio recording for precise citation) writes that it is forbidden to fast or eulogize on Hanukah. Working, he writes, is permissible, though there is a custom for women to desist from working while the Hanukah candles burn (or at least during the first half-hour after they are lit). The Magen Abraham (Rabbi Abraham Gombiner, Poland, 1637-1683) explains that this custom commemorates the story of Yehudit, a Jewish woman who heroically killed a Greek general. (Some sources indicate that the story of Yehudit did not occur during the Jews' battle against the Greeks, but rather earlier, during the period of Greek oppression. Either way, her heroism is certainly worthy of commemoration on Hanukah.) By contrast, the Maharil (Rabbi Yaakov Halevi Moelin, Germany, 1355-1427) held that both men and women should refrain from work while the candles burn. The Bet Yosef explained that this practice serves to demonstrate that the candles were lit to publicize the miracle, and not for personal use. By abstaining from work while the candles burn, we show that we did not kindle them to provide light for our normal activities, but rather to commemorate the great miracle of Hanukah. Additionally, this custom helps ensure that a person spends some time reflecting on the Hanukah miracle. It is thus proper after lighting the Hanukah candles not to immediately return to one's normal affairs, but to instead sit and spend time celebrating the miracle. The Kaf Ha'haim (Rabbi Yaakov Moshe Sofer, Baghdad-Israel, 1870-1939) comments (670:10) that there are women who vow during times of danger to refrain from working while the Hanukah candles burn. Many women, he writes, have earned salvation by taking such a vow. It is thus a valuable and worthwhile custom to refrain from work while the Hanukah candles are lit, at least for some of the days of Hanukah. The Shulhan Aruch rules that there is no obligation to eat festive meals on Hanukah, since this holiday celebrates a spiritual, rather than physical, victory. The Greeks sought not to destroy the Jewish people, but rather to destroy the Jewish religion. This is as opposed to the Purim story, when Haman sought to annihilate us as a people. The physical salvation of Purim is thus celebrated through festive eating and drinking, while Hanukah is observed as a mainly spiritual victory, rather than a physical triumph. Nevertheless, some authorities write that it is admirable to have festive celebrations on Hanukah, to commemorate the completion of the Mishkan's construction in the wilderness, which took place on Hanukah. The Rama (Rabbi Moshe Isserles, Poland, 1525-1572) writes that if these meals contain words of Torah and songs of praise to God, then they certainly have the status of a "Misva meal." Of course, on Rosh Hodesh Tebet (which falls on Hanukah) one should have a special meal, just as on every Rosh Hodesh. This obviously applies to Shabbat Hanukah, as well. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) records a custom to light a special candle on Rosh Hodesh Tebet in memory of the famous Tanna, Rabbi Meir Ba'al Ha'nes. There is a custom to eat cheese and other dairy products on Hanukah, since Yehudit (in the incident mentioned above) fed the general dairy products which eventually led to him going to sleep, whereupon she succeeded in assassinating him.

"Mizmor Shir Chanukat haBayit...leDavid?" An analysis of Psalm 30 and its association with Chanuka, by Rav Yitzchak Etshalom Why is there a psalm titled "Mizmor Shir Hanukkat haBayit leDavid" - if David never saw the Mikdash built? A custom is recorded in Maskhet Soferim (c. 9th century) to recite Psalm 30 on Hanukkah. We study the psalm, exploring the meaning of the words, structure of the psalm and its powerful message - and then present an innovative explantion as to the propriety of its recitation on Hanukkah. Along the way, several methodological strategies for the study of Tehillim are presented. Source sheet >>

Harav Yussie Zakutinsky Shlita

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 >>

Questions, comments, feedback? Send us a message.#306> This episode is sponsored by Mosaica Press. Check out their many titles, including the newly published Rabbi's Responsa: Moadim, the first book in Rabbi Akiva Willig's groundbreaking new halachah series. This work offers a timely opportunity to explore the responses to fascinating and relevant halachic sh'eilos that were asked in real time on an active WhatsApp group. From Rosh Hashanah to Yom Kippur, Sukkos and Simchas Torah, Rabbi Willig provides hundreds of clear answers replete with chiddushim and practical insights.> To purchase "Rabbi's Responsa: Moadim" click here. > We discussed Rav Dovid's bio, Slabodka - Kovno Kollel, Yeshiva of Baranovitch, Rav Dovid as R"M in Baranovitch, WWII, capture of the Russians, Death in a Russian camp, Seforim (Tzemach Dovid, Mikdash Dovid, Shiurim), and more. > For questions, comments, more notes, contact mikdashdovidshiurim@gmail.com> To purchase the new 3 volume Shiurei Mikdash Dovid click here.> Check out the Jewish History Soundbites podcast.> To join the SeforimChatter WhatsApp community click here.>  To support the podcast or to sponsor an episode follow this link or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

We Learnfrom the Fruit of the Earth to Reinvent Ourselves in the Month of Elul so thatWe Will Be New Creatures at Rosh HaShanah Based onShvilei Pinchas – Rav Pinchas Friedman I canstart with the story Can aperson be reborn? Lastnight Chantelle took me along to an Emunah Dinner. I say Chantelle took mebecause if she didn't make me come out, I wouldn't. She lights the fire. Herfriends Liz Gindea and Fran Hirmes have been very involved with and generouslysupportive of the organization for years. Emunah funds a number of children'shomes in Israel, along with schools, an arts college, daycare services andthese days many mental health programs. My son in law, Daniel's brother Michaelthrough his organization Kol HaNearim also works with these children'shomes. Chantelleand all of my kids have volunteered and worked in some of these homes over theyears especially with Yehuda Kohen of Bet Elazraki. At thedinner, a young lady spoke and shared her very moving story. She grewup in the north of Israel in no mans land. Her mother did nothing and herfather raised goats. She was one of ten siblings. They had no rules, nodiscipline, no money, sometimes no food and ran amok. The kids sometimes foughtand often got in trouble. When shewas ten, social services showed up. After investigating, they took some of heryounger siblings to be raised outside the house. She convinced them that sheshould stay. But her situation went from bad to worse and a few months laterthey came back and took her as well. She wasplaced into one of Emunah's homes and was angry with her situation and everyonearound her. She was angry that she had been taken from home. She was angry thather parents had not provided a real home. She was angry to be told when to wakeup and when to go to sleep. She was angry to be sent to school. She was angryto be pressed to do homework. She was angry that she was subject to structureand in her mind lost her freedom. She was depressed and alone in the world. Ateleven years old, she had reached rock bottom. Butwithin a few weeks, things started to change. The people at the Emunah homemade her feel loved and wanted. She made friends in the home and at school. Thesocial workers and teachers encouraged her and in a short time she began tosoar as a phoenix rising from the ashes. She wasencouraged to pursue drama studies and loved it. In 2013 she joined the armyand became a combat paramedic assisting injured soldiers and people in thefield, sometimes under fire. When she completed her army duty, she continuedher studies focusing on drama. She eventually went to work for channel 12 newsin Israel. She currently heads their social media team and pursues feel goodstories to help lift people. Emunahbecame her family. Her goal is to raise her own family and break the cycle. Her storywas very moving. Chantelle noted that she wished she could have her share herstory with our own community children in school. She would surely touch someand encourage others. Some might be lifted and others might consider assistingin the homes one summer. Perhaps we can get a video from Emunah and share that. There isa beautiful story told of Rav Levi Yitzchak of Berditchev, a renowned Hasidicmaster, who was known for his compassion and ability to find sparks of holinessin every soul. One day, a poor, troubled Jew came to him, feeling hopeless andconsumed by darkness. The rabbilistened attentively, then began to tell a story: 'In the summer, when thesun shines brightly, the grasshopper sings a beautiful song. But in the winter,when snow covers the earth, the grasshopper's song is silenced. Does this meanthe grasshopper has lost its ability to sing?' The manshook his head. 'Ofcourse not!' the rabbi exclaimed. 'The grasshopper's song is stillwithin, waiting to emerge when the seasons change.' The rabbilooked deeply into the man's eyes: 'Similarly, within you, there is aspark of divine light, a song waiting to be sung. Though darkness may surroundyou now, it's temporary, like winter's snow. Your task is to find that innerlight, nurture it, and let it shine forth.' The man'sface lit up with newfound hope. In thisseason of Elul, we hope to be born again. We canimagine ourselves as caterpillars, hoping to shed our cocoons and emerge asbutterflies. Sometimesthough we think that success is based on achieving perfection. But isthat really what Hashem demands or even wants from us. There isa story, I heard from Rabbi Joey Haber, of a man seeking perfection in his ownlife. His rabbiasks his profession He is anartist, Hisfavorite painting is of sunset. Histeacher suggests taking a picture of a sunset and that will be a perfectreproduction. theartist explains the painting has imperfections and thats what makes it special. Theteacher explains, same with us Angelsmay be perfect, but our imperfection makes us special. imperfectionsadd uniqueness and value, both in art and in life. Thisweek's parsha is Ki Tavo. Based onthe teaching of the Shvilei Pinchas, Rabbi Pinchas Friedman, I would like toshare with you a connection of our efforts in Elul and the mitzvah of“bikkurim,” bringing the first fruits, which we open the perasha with The SefatEmet quotes the Chiddushei HaRim, zy”a. Heexplains why the month designated for teshuvah is named Elul based on thepassuk (ibid. 100, 3 דְּע֗וּ כִּֽי־ ה֮ ה֤וּא אֱלֹ֫קים הֽוּא־עָ֭שָׂנוּ (ולא) [וְל֣וֹ]אֲנַ֑חְנוּ עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ If onelooks in the book of Tehilim the word Loh is spelled Lamed alef or No But inthe siddur when we read this psalm each morning as Paslm 100 Miszor LeDavid wechange the aleph to a vav —know thatHashem, He is G-d; it is He Who made us and we are His—His nation and the sheepof His pasture. Traditionteaches us that the word “v'lo” in this passuk is written as ' ולא ',with an “aleph”; yet, it is read as ולו' ', with a “vav.” With an“aleph,” the passuk suggests that we are unworthy and inadequate to be Hispeople; with a “vav,” it means that we merit being close to Him. Heexplains that in reality both the way “v'lo” is written and the way it is readcomplement each other and achieve the same goal. By recognizing our lowlystature and the fact that we have sinned and failed to serve Hashemadequately--' ולא אנחנו עמו ' (the way the passuk is written)—we aremotivated to draw closer to Hashem by means of sincere teshuvah and attain thestatus of-- ולו אנחנו עמו' ' (the way the passuk is read) again. Bothprocesses enable us to achieve the goal of being ' עמו ', HKB”H'speople. This is alluded to by the name אלו'ל ; it combines thetwo spellings of the word “lo”-- ל'א and ל'ו . This teaches us thatour goal during the month of Elul is to combine these two processes, to correctall of our wrongdoings by means of complete teshuvah and to regain the statusof ' .'עמו Lets turnto the Gemara (Makkot 24a): 'וכברהיה רבן גמליאל ורבי אלעזר בן עזריה ורבי יהושע ורבי עקיבא מהלכין בדרך...The first story tells about the Goyim. Then the gemara continues Now Iimagine these stories take place following the rebellion of Bar Kochba and theedicts of Hadrian Yimach Shemo שׁוּב פַּעַםאַחַת הָיוּ עוֹלִין לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַצּוֹפִים קָרְעוּבִּגְדֵיהֶם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַבַּיִת רָאוּ שׁוּעָל שֶׁיָּצָא מִבֵּיתקׇדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵן בּוֹכִין וְרַבִּי עֲקִיבָא מְצַחֵק. אָמְרוּלוֹ: מִפְּנֵי מָה אַתָּה מְצַחֵק? אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּלוֹ: מָקוֹם שֶׁכָּתוּב בּוֹ ״וְהַזָּר הַקָּרֵב יוּמָת״, וְעַכְשָׁיו שׁוּעָלִים הִלְּכוּבּוֹ, וְלֹא נִבְכֶּה?! אָמַר לָהֶן:לְכָךְ אֲנִי מְצַחֵק, דִּכְתִיב: ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּההַכֹּהֵן וְאֶת זְכַרְיָה בֶּן יְבֶרֶכְיָהוּ״ – וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶלזְכַרְיָה? אוּרִיָּה בְּמִקְדָּשׁ רִאשׁוֹן, וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי! אֶלָּא:תָּלָה הַכָּתוּב נְבוּאָתוֹ שֶׁל זְכַרְיָה בִּנְבוּאָתוֹ שֶׁל אוּרִיָּה. בְּאוּרִיָּהכְּתִיב ״לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ״, בִּזְכַרְיָה כְּתִיב ״עוֹדיֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם״. עַד שֶׁלֹּא נִתְקַיְּימָהנְבוּאָתוֹ שֶׁל אוּרִיָּה הָיִיתִי מִתְיָירֵא שֶׁלֹּא תִּתְקַיֵּים נְבוּאָתוֹ שֶׁלזְכַרְיָה, עַכְשָׁיו שֶׁנִּתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה – בְּיָדוּעַ שֶׁנְּבוּאָתוֹשֶׁל זְכַרְיָה מִתְקַיֶּימֶת. בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָא נִיחַמְתָּנוּ,עֲקִיבָא נִיחַמְתָּנוּ. Once,Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Yehoshua and Rabbi Akiva weretraveling on the road . . . When they reached Har HaTzofim, they tore theirgarments. When they came to Har HaBayis, they saw a fox emerging from KodeshHaKodashim, and they began to cry; however, Rabbi Akiva smiled. They said tohim, “Why are you smiling?” He responded to them, “Why are you crying?” Theyanswered him, “A place about which it is written (Bamidbar 1, 51): ‘Thenon-kohen who comes close shall be put to death,' and now (Eichah 5, 18) ‘foxesare walking about there,' should we not cry?” He saidto them, “This is why I am smiling . . . In the prophecy of Uriah, it iswritten (Michah 3, 12): ‘Therefore, because of you, Tziyon will be plowed likea field etc.' In the prophecy of Zechariah, it is written (Zechariah 8, 4):‘Old men and old women will yet sit in the streets of Yerushalayim.' As longas the nevuah of Uriah had not been fulfilled, I feared that the nevuah ofZechariah would not be fulfilled. Now, that the nevuah of Uriah has beenfulfilled, it is apparent that the nevuah of Zechariah will be fulfilled.” Theyresponded to him in these words, “Akiva, you have consoled us; Akiva, you haveconsoled us!” Itbehooves us to analyze Rabbi Akiva's reactions described above. Why did helaugh and smile upon seeing proof of Zechariah's nevuah related to the futuregeulah? Without a doubt, the other sages also believed wholeheartedly in theveracity of the prophecies concerning the future geulah. Nevertheless, whenconfronted with the extent of the churban—witnessing a fox exiting from theKodesh HaKodashim—they were overcome with grief and cried. So, what possessedRabbi Akiva to react so differently to the same disturbing sight? Additionally,why did he require seeing the fulfillment of Uriah's nevuah concerning theextent of the churban in order to substantiate that Zechariah's nevuahconcerning the geulah would be fulfilled? Toexplain the matter, the Maharal teaches us a basic principle. HKB”H created theworld such that there is always void and nullification prior to renewal.Furthermore, the degree of renewal relates to the degree of absence and divineconcealment. In other words, the greater the absence and void, the greater therenewal will be. TheMaharal asserts that HKB”H revealed this phenomenon to us at the beginning ofthe Torah (Bereishis 1, 1): 'בראשית ברא אלקים את השמיםואת הארץ, והארץ היתה תוהו ובוהו וחושך על פני תהום ורוח אלקיםמרחפת על פני המים, ויאמר אלקים יהי אור ויהי אור'. theMaharal interprets Rabbi Akiva's profound message. Uponseeing the fox emerge from the chamber of the Kodesh HaKodashim, he smiled. Hehad no doubt that the nevuah of Zechariah would come to pass—that old men andwomen would sit in the streets of Yerushalayim. However, he had no idea howgreat or grand the revival and renewal of Yerushalayim would be. The foxemerging from the Kodesh HaKodashim represented an extreme degree of “hesterpanim”—divine concealment. Therefore, he had cause to rejoice. For, heunderstood that the degree of churban and absence of the divine presencereflected on the commensurate greatness and glory of the renewal ofYerushalayim at the time of the geulah. InNetzach Yisrael (Chapter 30), the Maharal applies this incredible principle toexplain the galut in Mitzrayim that preceded Yisrael's entry into Eretz Yisraeland, for that matter, all the exiles that have preceded the future geulah. Theyall represent the void that precedes the new state of existence, like thedarkness of night that precedes the light of day. Therefore, HKB”H subjectedYisrael to the galut in Mitzrayim—which constituted a process ofnullification—prior to taking them into Eretz Yisrael. Thisexplains very nicely the following passuk related to the galuts in Mitzrayim(Shemos 1, 12): 'וכאשר יענו אותו כן ירבה וכן יפרוץ'—but as much as they afflict it, so it will increase and so it will burst forth. Here theTorah teaches us that the suffering and affliction in Mitzrayim constituted thevoid that gave rise to Yisrael's renewal and rebirth. After the exodus, theyreceived the Torah at Har Sinai and entered Eretz Yisrael. That demonstratesfor us magnificently how all of the galuyot constitute the absence and voidthat is destined to produce the incredible renewal of the future geulah. Its difficult to read this and not think of the Holocaust andthe miracles of 1948 and 1967 RabbiPinchas of Koretz—defines the state of nullification and void as ' אַיִן', which always precedes the state of renewal, referred to as '.'יֵשׁ.' Hecompares this concept to seeds of wheat or other fruit and vegetation that isplanted in the ground. Their growth only starts after the seed decays intoalmost nothingness -אַיִן'- '. Only then, from this state of nearnothingness, the seed begins to grow and sprout and renew itself. As he writes in Imrei Pinchas (Tishah B'Av 384): When grainis planted in the ground, it cannot grow unless it first decays and actuallybecomes nothing. In that void, remains a tremendous potential that can producean entire stalk. This is a type of metamorphosis. At the precise moment that itis virtually nothing, it immediately takes shape. There is a Hasidic story of a couple who come to their Rebbefor a blessing for a child. He asks for an exorbitant pidyon. They return,unable to raise it. He tells them that he can't help. They leave dejected andoutside his home they realize they can only turn to hashem. When the rebbehears that he calls them in and tells them they will be blessed with a child. We havelearned an important principle in the Mishnah (Avos 6, כלמה שברא הקב'ה בעולמו לא בראו אלא לכבודו' :( 11 '—everything that HKB”H created in His world, He created solely for His honor.That being the case, why did HKB”H create the world in such a way that nothingcan be renewed or revitalized without first undergoing a process of void andnullification? How does this enhance His honor? RabbiYisrael of Ruzhin, zy”a, explains regarding the following statement from DavidHaMelech (Tehillim 13, 2): 'עד אנה תסתיר את פניך ממני,עד אנה אשית עצות בנפשי' —how long will You hide Your countenance from me?How long will I continue to seek counsel within my own spirit? Heexplains that David HaMelech wished to teach us a vital lesson regarding ouremunah and trust in Hashem. When a Jew wants to receive salvation from Hashem,he must first understand that he is totally helpless on his own; his salvationdepends solely on Hashem. As long as he believes that he has a solution of hisown, his emunah and trust in Hashem are lacking. So, DavidHaMelech asks: How long will You continue to conceal Your presence from Me? Heanswers his own question: So long as I delude myself into thinking that I amcapable of resolving dilemmas with my own counsel and devices, the “hesterpanim”—divine concealment—will continue; however, as soon as I recognize withcertainty that I in fact lack any such wisdom or ability, the “hester panim”will cease, and Hashem's salvation will arrive instantaneously. Only whenI accept that I don't have all the answers Thus, it appears that this explains why HKB”H created theworld such that every renewal—situation of ' יש '–must be preceded bya state of void and nullification—situation of אין' '. It is becausesuch a difficult transformation causes man to understand that he does not havethe wisdom or resources to emerge from the darkness and void alone withoutHashem's assistance. As soon as he says to himself: “How long will I continueto seek counsel within my own spirit?”—he will succeed in emerging from thevoid to a state of renewal. In perekShirah Everythingin nature has a song And thesong sung by the wheat in Perek Shirah (Chapter 3): 'שיבולת חיטים אומרת שירהמעלות ממעמקים קראתיך ה'' —the stalk of wheat says (Tehillim 130, 1):“From the depths, I call to You, Hashem.” It isimportant to recognize that the term “lechem”—bread—encompasses all of man'sfood and nourishment. This is evident from the prayer of Yaakov Avinu(Bereishis 28, 20): 'ונתן לי לחם לאכול'—and He will give me bread to eat. Similarly, another passuk says (ibid. 47,12): 'ויכלכל יוסף את אביו ואת אחיו ואת כל בית אביו לחם לפי הטף'—Yosef provided his father and his brother and all of his father's householdwith food (“lechem”) according to the children. It is precisely for this reasonthat the berachah “hamotzi,” which is recited over bread, covers all the foodthat one consumes during a meal; it is because all other food is consideredsecondary to the bread. Weexplained above, that we learn from the growth of the wheat, from which breadis made, the vital principle that nothing can grow or be renewed without firstundergoing a stage of nullification—i.e. nullification of its current state.Therefore, only after the seeds of wheat decay and achieve a virtual state ofnothingness--' אין '—do they begin to grow and develop into a newentity. At that very moment, when they are in the ground and achieve the stateof » אין «, they pray to Hashem from the depths of the earth not to decaycompletely, to survive and grow into a new stalk of grain in the field above. We cannow appreciate and comprehend the song of the stalk of wheat. It recalls thechesed Hashem performed on its behalf whilst it was still deep in the ground ina state of decay. To express its gratitude to Hashem, it sings: 'שיר המעלותממעמקים קראתיך ה'' —thanking Hashem for hearing and responding to its pleafrom the depths of the earth. This iswhy David HaMelech instituted this psalm; so that we would join the stalk ofwheat in expressing gratitude to Hashem. For, we recognize all the kindness Heperforms on our behalf when we are in states of nothingness and helplessness.For instance, after every night of sleep, He returns our neshamos to usrevitalized. Itappears that we can suggest another reason that every situation of renewalrequires a prior state of nothingness. TheYosher Divrei Emet cites his Rav, the Maggid of Mezritsch, zy”a. He explainsthat this principle applies to spiritual matters as well. A person who wants torenew and revitalize his service of Hashem must first nullify his presentcircumstances—his ' יש '. This is accomplished by recognizing how farhe still has to go to serve Hashem properly. Through humility, submission andrecognition of his unworthiness, he will succeed in serving Hashem on a muchhigher level. Until he acknowledges his shortcomings in the service of Hashem,he will be unable to renew his spiritual self. We nowhave cause to rejoice! This illuminates for us the insight provided by theChiddushei HaRim, zy”a, concerning the name אלו'ל . As explained, itcombines the two spellings of the word “lo”-- ל'א and ל'ו . Thus, thename Elul reminds us that we must recognize that we have acted improperly andare not truly worthy of being Hashem's people--' .'ולא אנחנו עמו As aresult of this recognition and by mending our ways and attitudescorrespondingly, we will once again be deserving of the status of ' ולו אנחנועמו '. Let us explain this process in terms of our current discussion. Atthe end of the year, during the month of Elul, it is incumbent upon us to pushour personal reset buttons, so to speak. In order to create ourselves anewprior to Rosh HaShanah, we must nullify our old selves during the month ofElul. By recognizing that we are unworthy to be called His people--' ולא אנחנועמו '—we will succeed in transforming ourselves and taking on a newpersona in the new year consistent with the depiction--' .'ולו אנחנו עמו Followingthis glorious path, let us now address the opening pesukim of this week'sparsha discussing the mitzvah of bikkurim: “It will be when you enter the landthat Hashem, your G-d, gives you as an inheritance, and you take possession ofit, and dwell in it, that you shall take of the first of every fruit of theearth that you bring in from your land that Hashem, your G-d, gives you, andyou shall put it in a basket and go to the place that Hashem, your G-d, willchoose, to make His name rest there.” The KliYakar provides a rationale for this mitzvah. After conquering the new land,Yisrael were liable to become arrogant and attribute the conquest to their ownpowers and strategies. In particular, after working the land and growingvarious produce and fruit, they might think to themselves (Devarim 8, 17):' כוחי ועוצם ידי עשה לי את החיל הזה '—my strength and the might of myhand have generated this wealth for me. To eliminate this false belief, HKB”Hcommanded Yisrael to take the first of every fruit of the land, to take it upto the kohen in Yerushalayim and to recite an explicit expression of gratitudeto Hashem for giving us this land. This procedure was designed to fortify ouremunah in Hashem. Let usinterject a spicy tidbit. It is written (Tehillim 37, 11): וענוים יירשו ארץ''—the humble will inherit the earth. This passuk clearly implies that thequality of humility is propitious for inheriting Eretz Yisrael. For, we knowthat the kedushah of Eretz Yisrael is due to the presence of the Shechinah.This was especially true when the Beis HaMikdash was extant and operational. Asit is written (Shemos 25, 8): 'ועשו לי מקדש ושכנתי בתוכם' —they shallmake Me a sanctuary (Mikdash), so that I may dwell among them. Now, weknow that a prerequisite for the presence of the Shechinah is the midah ofhumility. In the words of the Gemara (Sotah 5a): 'לעולם ילמד אדם מדעת קונו,שהרי הקב'ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני' —a personshould always learn from the good sense of his Creator—for behold, when HKB”Hgave the Torah, He abandoned all the great mountains and hills and insteadrested His Shechinah on Har Sinai (a lowly, unimpressive mountain). Additionally,they taught (ibid.): 'כל אדם שיש בו גסות הרוח, אמר הקב'ה אין אני והוא יכולים לדורבעולם' —concerning any person who possesses a haughtiness of spirit, HKB”Hsays: I and he cannot dwell together in the world. Therefore, HKB”H commandedthat upon entering the land, Yisrael would bring the bikkurim “to the placethat Hashem, your G-d, will choose, to make His name rest there.” This wouldinculcate in them the knowledge that HKB”H only rests His name in Eretz Yisraelin the merit of the midah of humility. Asexplained, the mitzvah of bikkurim is designed to shatter the klipah of “mystrength and the might of my hand have generated this wealth for me.” We willnow endeavor to explain why HKB”H used this mitzvah to hint to us theimportance of the midah of humility; for, this is the vital lesson we aresupposed to learn from the first fruit if we want to enter the land, keep itand endure in it. וְהָיָה֙ כִּֽי־תָב֣וֹאאֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה אֱלֹקיךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּבָּֽהּ׃ וְלָקַחְתָּ֞מֵרֵאשִׁ֣ית ׀ כׇּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהֹוָ֧האֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ריִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃ “It willbe when you enter the land that Hashem, your G-d, gives you as an inheritance,and you take possession of it, and dwell in it, that you shall take of thefirst of every fruit of the earth that you bring in from your land that Hashem,your G-d, gives you, and you shall put it in a basket and go to the place thatHashem, your G-d, will choose, to make His name rest there.” HKB”Hinstructs Yisrael: 'ולקחת מראשית כל פרי האדמה אשר תביא מארצך' . Letus expound: ' ולקחת '—you must learn a vital lesson— “lekach”—fromthe “first” yield of “every fruit of the earth.” When those fruits were yetseeds deep in the earth; they could not grow or sprout until they decayed intoa state of virtual nothingness— ״אין״ . In similar fashion, if you wish toremain in EretzYisrael, you must constantly humble yourselves, which is a type ofnullification and expression of nothingness. You must acknowledge how far youare still from serving Hashem properly. Only then will you be able to startanew, serving Hashem properly in His royal palace in Eretz Yisrael. Let usadd a valuable detail. When Moshe Rabeinu sent the meraglim to survey the land,he said to them (Bamidbar 13, 20): והתחזקתם ולקחתם מפרי הארץ' '—youshall strengthen yourselves and take from the fruit of the land. According tothe Zohar hakadosh (Shelach 158a), the meraglim did not want to enter the land,because they perceived that they would not maintain their elite status asprinces and leaders in Eretz Yisrael. This motivated them to speak ill of EretzYisrael, so that they would maintain thestatus of princes that they held in the midbar. In other words, the meraglim'sfailure is attributable to the klipah of arrogance— “ga'avah”; they feared thatthey would lose their prominence. Thus, itseems that this is what Moshe was hinting to the meraglim: ' והתחזקתם'—fortify yourselves against the yetzer of “ga'avah” that instills in youthe fear of losing authority and control; ' ולקחתם '—learn a vitallesson (“lekach”); ' —'מפרי הארץ from the fruit whose seeds cannotgrow and produce within the depths of the earth until they decay and achieve astate of nothingness. You, too,must fortify yourselves by achieving a state of virtual nothingness by totallyrelinquishing your prominent status as princes. By doing so, you will achieveyour complete tikun in Olam HaZeh and rise higher and higher in the service ofHashem. We cannow suggest the following. After the original generation of the midbar alldied—who were influenced by the meraglim, failing to learn the lessonconcerning the midah of humility from the fruit of the land—Moshe announced totheir children who were about to enter the land: “It will be when you enter theland that Hashem, your G-d, gives you as an inheritance, and you takepossession of it, and dwell in it.” He waswarning them that if they intend to enter the land and to prosper and survivein it, and not to suffer the fate of their fathers, who were not allowed toenter the land: 'ולקחת מראשית כל פרי האדמה' —be sure to learn thislesson (“lekach”) from the first yields of the fruits of the land—in contrastto their fathers who neglected to heed Moshe's warning: 'והתחזקתם ולקחתם מפריהארץ' —fortify yourselves and take (learn a lesson) from the fruit of theland. Thelesson relates to the avodah of the month of אלו'ל , whose name is formedby the two spellings of the word “lo”-- ל'א and ל'ו . As wehave explained, it is incumbent upon us to achieve a state of nothingnessthrough the midah of humility; we must acknowledge that due to our behavior, weare the embodiment of ' ולא אנחנו עמו '—we do not truly deserve to beHis people. Yet, withthis acknowledgment, we are able to renew ourselves through total teshuvah andreclaim the status of ' ולו אנחנו עמו '. In this merit, we willfinally deserve to be redeemed from the trials and tribulations of galus; aswe've learned, galus is the void and nothingness that must precede theflourishing growth of the future geulah—swiftly, in our times! Amen.

Reeh | Ish haYashar beEinav | Revisiting a Biblical Conundrum, by Rav Yitzchak Etshalom What did Moshe mean when he said "that which is right in each man's eyes" in reference to the Mikdash? Moshe Rabbenu, in describing the difference between the sacral worship in the desert and that which the people are imminently going to practice once they enter the Land, uses an odd phrase - "You shall not do after all the things that we do here this day, every man whatever is right in his own eyes". We explore the various ways in which this phrase was understood by the Rishonim and, inspired by a comment in the  Pesikta Zutrata (Lekah Tov), use the parallel phrase at the end of Sefer Shoftim for a deeper understanding of the role of the Mikdash and its association with justice and proper behavior in the Land. Source sheet >>

Have any questions, insights, or feedback? Send me a text!Length of article: 2 pagesLength of audio: 8 minutes 4 secondsSynopsis: This is the audio version of the 2-page article I published on rabbischneeweiss.substack.com/ on 8/12/24 entitled: Tishah b'Av 5784: Does Hashem Still Listen to Our Prayers? One would assume the answer is "yes," but a midrash about the destruction of Mikdash indicates otherwise. What does this midrash teach us about the loss of Mikdash and our tefilah nowadays?-----The Torah Content for the first two weeks of August has been sponsored by Avital, "in gratitude for all the incredible brachah in my life right now and Mishlei and Stoicism for helping me handle it. Thank you Rabbi!"-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

The Gemara in Taanis 29a describes an event just before the destruction of the first Mikdash. Young kohanim went to the roof, said to Hashem that since they weren't appropriate treasurers of the mikdash, and that He should take they keys back. Then they threw the keys of the Mikdash to the heaven and a form of a hand caught them. This episode analyzes this story, discusses whether it's literal, and finds its takeaways.

Building a Mikdash Me'at In Our Workplace

Parashat Pinhas is almost always read on the first Shabbat of the period known as “Ben Ha'mesarim,” the three weeks between Shiba Asar Be'Tammuz and Tisha B'Ab, when we mourn the destruction of the Bet Ha'mikdash. With very rare exceptions, the first Shabbat after the fast of Shiba Asar Be'Tammuz is the Shabbat when we read Parashat Pinhas. We might therefore expect to find some connection between this Parasha and the period of mourning for the loss of our Mikdash and our banishment into exile. I would like to suggest a possible point of connection, by way of a concept that emerges from a halachic discussion in the Gemara concerning our three daily prayers. The Gemara in Masechet Berachot (27b) brings a debate among the Tanna'im regarding the status of the evening Arbit prayer, whether it is obligatory or optional. According to Rabbi Yehoshua, “Tefilat Arbit Reshut” – Arbit is optional. Whereas the recitation of Shaharit in the morning and Minha in the afternoon constitutes an outright Halachic obligation, one is not required to recite Arbit. Halacha actually follows this opinion, in principle, though in practice, the Jewish Nation has accepted the Arbit prayer as an obligation. What is the difference between the Arbit prayer and the other two daily prayers? Why would Arbit be optional, while the others are obligatory? Earlier (26b), the Gemara brings a different dispute, as to the origin of the daily prayers. According to one opinion, “Tefilot Abot Tiknum” – the prayers were instituted already by our patriarchs. Abraham Abinu established the morning Shaharit prayer; Yishak introduced the afternoon Minha prayer; and Yaakob instituted Arbit. It has been suggested that these three symbolize three different sets of circumstances. Abraham Abinu is associated with morning because he enjoyed a great deal of blessing and good fortune. And, like the morning sun, his success grew brighter with time. As he aged, he attained greater wealth and earned greater prestige. Yishak, by contrast, resembled the afternoon, as he, too, enjoyed great wealth and prosperity, but then his “light” of good fortune began declining. As he aged, he endured adversity at the hands of the Pelishtim, and lost his vision. His life thus resembles the waning afternoon sunlight. Yaakob Abinu instituted the evening Arbit prayer because his life was, to a large extent, characterized by “darkness.” He endured numerous travails, as he was pursued by his violent brother, and forced to flee and live with his wily, corrupt uncle. Later, his daughter was abducted and defiled, and one of his sons was sent away as a slave by his other sons. His family then suffered terrible famine. The Arbit prayer, established by Yaakob Abinu, represents the prayers recited during the “night,” in periods of darkness and hardship. And precisely for this reason, some have explained, this prayer is (in principle) optional. We believe that all periods of darkness are temporary and fleeting. Halacha does not, strictly speaking, require reciting the nighttime prayer because “nighttime” does not last; whatever adversity we currently face will soon give way to the light of joy and good fortune. There cannot be a strict obligation to recite Arbit because this prayer will not always be needed; any darkness that we and the world experience is temporary. With this in mind, let us return to Parashat Pinhas. The latter part of this Parasha is devoted to the special sacrifices required during the holidays in the Bet Ha'mikdash. The Torah here goes through all special occasions – Shabbat, Rosh Hodesh, Pesach, Shabuot, Rosh Hashanah, Yom Kippur, Sukkot and Shemini Aseret – detailing the sacrifices that are to be offered on each occasion. Of course, the occasion of Tisha B'Ab does not appear in the Torah, because this occasion was not supposed to be established; we were expected to always be worthy of the Bet Ha'mikdash, such that it would never be destroyed. Perhaps, we read this Parasha during the period of Ben Ha'mesarim to remind ourselves that although we observe Tisha B'Ab every year, this observance is temporary. We read this Parasha specifically so we take note of the fact that Tisha B'Ab is “missing,” that this day is not meant to be an annual occasion. This reading thus assures us that the darkness of our current exile will soon give way to light, that the adversity that we and our nation face will end, and we will experience the joy and elation of our final redemption, may it arrive speedily and in our times, Amen.

Pinchas | "And Their Libations", by Rav Yitzchak Etshalom Why are the libations and grain offerings (נסכים ומנחות) repeated with each korban in our parasha? Parashat Pinchas is known for its presentation of the "Mikdash-Calendar", i.e. the listing of Korbanot to be brought daily, every Shabbat, Rosh Chodesh and on Moadim in the Mikdash. However, in spite of the already presented laws of the grain+oil offerings (מנחות) and wine libations (נסכים) that are to accompany most Korbanot, these are spelled out and repeated in each section in our presentation. We explore the dual nature of these Parashot - one standard and one unique - and suggest that the "surprising" perspective may hold the key to these seemingly needless repetitions. This shiur was given on the occasion of Rav Etshalom's father's 25th yahrzeit: לע"נ אבי מורי הרב אשר אהרן בן אברהם בנימין ז"ל - may his memory always be an inspiration. Source sheet >>

Halacha forbids listening to music – either live or from a radio, tape, disc player and the like – during the three weeks from Shiba Assar Be'Tammuz through Tisha B'Ab. This applies even to religious music, such as prayers and Pizmonim; even these songs may not be sung with musical accompaniment during the Three Weeks. Just as a mourner, Heaven forbid, may not listen to music due to his state of bereavement, similarly, during the Three Weeks, when we mourn the destruction of the Mikdash, we must refrain from listening to music. There are, however, a number of exceptions to this rule, situations in which listening to music would be permissible during this period. Rav Shlomo Zalman Auerbach (Israel, 1910-1995) ruled that a person who suffers from depression or anxiety, Heaven forbid, and depends upon music to relieve his emotional distress, may listen to music during the Three Weeks. A similar situation would be a person who lives alone and experiences loneliness, and relies on music to lift his or her spirits. Rav Shlomo Zalman maintained that situations such as these are treated no differently than medical disorders, and thus the prohibition against listening to music is waived in consideration of the serious health concerns involved. This is also the ruling of Hacham Ovadia Yosef. Of course, one must be honest with himself before applying this Halacha. A person cannot simply decide that he's in a "bad mood" so he can now listen to music. This ruling refers to people suffering considerably from depression, and not to anyone who happens to have had a difficult day. Hacham Ovadia also addressed the question posed by a camp director concerning the music played during camp hours as part of the camp's routine. Would it be permissible to continue playing music in the camp during the Three Weeks? Hacham Ovadia allowed playing music in this framework, since the music is played not for enjoyment, but rather to help the counselors by keeping the children attentive and on schedule. This is comparable to the situation of oarsmen who often sing to keep them in rhythm as they row; the music is played not for enjoyment, but rather as part of the counselors' work routine. If a person earns a living as a musician, he may play music for gentile audiences during the Three Weeks, but only until the week of Tisha B'Ab. He may not, however, play for fellow Jews already from Shiba Assar Be'Tammuz, even for Jews who are not halachically observant. A musician who earns a livelihood from teaching music – such as piano teachers, violin teachers, and so on – may continue giving lessons during the Three Weeks, but not during the week of Tisha B'Ab. Since he would lose a substantial amount of money by refraining from teaching for three weeks, and in light of the fact that he is not playing music for enjoyment, he is allowed to continue teaching until and not including the week of Tisha B'Ab. Summary: Although it is generally forbidden to listen to music during the Three Weeks, people suffering from depression or anxiety who need music to relieve their distress may listen to music. Music may also be played at summer camps when this is necessary to keep the young campers attentive and happy. It is permissible to play music for gentile audiences – but not Jewish audiences – until the week of Tisha B'Ab, and one may also teach music lessons until the week of Tisha B'Ab.

Why do the evil prosper? Why is the world so unfair? That is the question that throws Assaf into theological turmoil. And yet, a visit to the Mikdash seems to have offered him a radically different perspective!

Some people feel cheated when it comes to the abilities they were given in the realms of spirituality. They say, "If Hashem would have given me more money, I could be giving so much more tzedaka . If Hashem would have given me a bigger house, I could be excelling in the mitzvah of hachnasat orchim . If Hashem would have made me smarter, I would be becoming great in Torah...and the list goes on. These sound like lofty complaints, but they are nothing more than the ploy of the evil inclination. Korach felt that if he would have had a better position, he would have been able to accomplish more in his avodat Hashem, but that turned out to be his downfall. We have everything we need to perform our jobs properly. The Sefer Chassidim in siman 530 writes, a person should never say, if I would have had something.... – כי רחמנא ליבא בעי- because Hashem wants our hearts. How much money you have has nothing to do with you. How smart you are has nothing to do with you. But your heart is fully under your jurisdiction. A person's job in this world is to want to give tzedaka and attempt to do it in whatever way he can. To desire to learn Torah and attempt to do it the best way he can. The pasuk says ובחרת בחיים – we are to choose life. The main avodah here is to make the decision in our hearts to want to do Torah and mitzvot . The Chovot HaLevavot in Shaar HaBitachon, perek 4 discusses our role in the performance of mitzvot . And because the topic is so delicate, he begins with a small tefila to Hashem to guide him to saying the right words. He writes there, every mitzvah requires three steps – one, the desire to perform it; two, the commitment to carry it out; and three, the actual performance. The third part is beyond our control. Our role is in the first two parts – the desire and commitment. A person does not need any money to desire to give tzedaka. He doesn't need to be a genius to desire to learn Torah. If someone has, let's say, a desire to build a yeshiva, but he has no money to do it, he is rewarded for his desire alone. If he makes some phone calls and tries to raise money to build a yeshiva, then he is rewarded for his commitment and effort as well. Whether the yeshiva gets built is beyond his control. The Ohr Avigdor tells the story of Rav Yisrael Salanter, who was once seen talking to an older man for a long time explaining to him the importance of establishing a Kollel for higher learning. His students assumed that the old man was wealthy enough to warrant so much effort. When they found out he was poor, they asked the Rabbi why he seemingly wasted his precious time on that poor man. The Rabbi replied, "Doesn't he need to want a Kollel too?" Which means, to have a desire in one's heart to serve Hashem is a major accomplishment and it was worth the great Rabbi's time to give somebody that desire. If someone has a yearning for the Beit HaMikdash to be rebuilt, he's rebuilding the Mikdash in his heart and receiving untold rewards for that desire. If someone desire's Mashiach, he is being rewarded for the desire alone. Hashem wants our hearts and every Jew is equal in what he could accomplish with his heart. Hashem knows our intentions and when we have the right ones very often, He will also bring them to fruition and give us the additional reward of having our intentions accomplished in the form of a deed. Rabbi Yosef Yitzchak Rabinowitz told that he has a custom of lighting Shabbat candles even when he's away from home in circumstances when he is exempt. Of course, in those circumstances he lights without a beracha , but he said his strong desire to light candles for Shabbat pushes him to make sure he always does. On one occasion, he was in Meron for Shabbat and wanted to light like he always did, but every place he thought he could light in had a sign saying "No candles allowed". He went to the cave and tried to light there, yes, without a beracha of course, but there as well there was a sign saying "no candles". He kept searching. He went up a staircase that led to an area above the cave and there he saw some bedrooms. He knocked on one of the doors and asked if he could light his Shabbat candles there. The man replied, "I can't believe you are here right now. I was just searching through my suitcase and I realized I didn't have candles to light for Shabbat. You are like an angel that was sent to save me." Rav Yosef was so excited to give him his candles. A great Rabbi pointed out, you see from this story when someone has a good intention like this man who wanted to light even though he wasn't obligated, Hashem takes those good intentions and brings them to action. He helped this man by having his candles be used in the real performance of a mitzvah, with a beracha . Hashem wants our hearts. Everyone could give them to Him. If we will have a yearning to do every mitzvah in the best way, and we will do what we can to perform them, then we know we are doing our job in this world the best way possible.