Podcasts about parasha

Like Israel following the Cloud of Glory, we must learn to trust the Ruach's leading—whether to move or to wait. Listen to Rabbi David's Shabbat message based out of Parasha B'ha'alotcha at Congregation Mayim Chayim.

 Num. 8:1-12:16 / Zach. 2:14(10)–4:7 Support the show

Qual a relação entre benção e reservatório pelo judaísmo? E o que pode ligar os dois? O que tem a ver luz com Mitva? Como você pode impactar o mundo e as pessoas a sua volta? Ouça

Behaalotekha | Re'uel, Yitro, Chovav, by Rav Yitzchak Etshalom Who was Moshe's father-in-law? In our Parasha, there is a curious conversation between Moshe and Chovav; does Chovav end up accepting Moshe's invitation to join Am Yisrael? Who is Chovav to Moshe and is he also known by other names? Was Yitro the Kohen Midian or was Reuel - and who was Tzippora's father? All of these are addressed in this shiur. Source sheet >>

We read in Parashat Behaalotecha of the formal consecration of the Leviyim as G-d's special servants who would work in the Mishkan. This process included the offering of sacrifices – specifically, one bull as an Ola (burnt-offering), and a second bull as a Hatat (sin-offering). Rav Levi Yitzhak of Berditchev (1740-1809), in his work Kedushat Levi, notes that pair of sacrifices are listed in two different sequences in this section. When the Torah first mentions the requirement to bring two bulls, it mentions first the Ola, followed by the Hatat (8:8). Later, however, in describing the procedure to be followed for the process of consecration, G-d commands Moshe to offer the Hatat and then the Ola (8:2). Rav Levi Yitzhak explains this discrepancy by citing an insight he heard from his father about the general topic of the sequence required when both an Ola and Hatat are offered. In general, the Hatat offering – which is brought for the purpose of earning atonement – is sacrificed before the Ola, which is sacrificed as a gift to earn Hashem's favor. Quite naturally, as the Gemara (Zebahim 7b) explains, the sinner must first achieve a pardon for his wrongdoing before he can then proceed to win the King's favor and affection. Therefore, the Hatat must be offered before the Ola. However, Rav Levi Yitzchak's father noted, we know that the Ola sacrifice does, in fact, achieve atonement – for sins of Mahashaba (improper thoughts). Although a person who is guilty of having bad intentions is not required to bring a sacrifice, he has the opportunity to achieve atonement through the offering of the optional Ola sacrifice. Seemingly, then, the Ola resembles the Hatat, in that it, too, serves to attain forgiveness, and we must therefore ask why the Hatat is offered before the Ola. Rav Yitzchak Levi's father answered based on the general rule that Hashem does not hold us accountable for our wrongful intentions unless they lead to action. One who harbored wrong intentions does not really need an Ola sacrifice for atonement, since he is not liable to punishment for his sinful thoughts. The exception to this rule is idol-worship. One who harbors thoughts of pagan beliefs is liable to punishment regardless of whether or not he acted upon those thoughts. And therefore, Rav Levi Yitzchak's father asserts, when a sin involving idolatry has been committed, the Ola sacrifice indeed precedes the Hatat, because one must first atone for the thoughts which led to the worship, and then for the worship itself. Returning to the sacrifices of the Leviyim, Rav Levi Yitzhak explains that these offerings were brought on behalf of the entire nation to atone for the grave sin of the golden calf. Fundamentally, as this sin was one of idol-worship, the Ola should have been offered first, before the Hatat, and for this reason, in the initial command, the Ola is mentioned first. However, Rav Levi Yitzhak writes, the truth is that Beneh Yisrael did not truly intend to betray G-d and worship the golden calf. They created a graven image not to replace Hashem, but rather as a means through which they mistakenly thought they could draw close to Hashem. While this was, indeed, a grievous sin, and one which resembled idol-worship, the people did not actually worship a foreign deity. Therefore, when these two sacrifices were actually offered, the Hatat was brought before the Ola, as is done in the case of sins other than idol worship.

The final pesukim of Parashat Behaalotecha tell the famous story of Miriam speaking inappropriately about her brother, Moshe Rabbenu. Miriam was punished with tzara'at (leprosy) for speaking lashon ha'ra (negative talk) about her brother. One of the most significant aspects of this story is what's missing – Moshe's reaction to Miriam's harsh words. We don't find Moshe saying anything to Miriam. In fact, the Torah interjects, והאיש משה עניו מאד מכל האדם אשר על פני האדמה – that Moshe was the humblest man in the world (12:3). This implies that Moshe, in his great humility, kept silent. The Gemara (Gittin 36b) speaks about the unique greatness of הנעלבים ואינן עולבים – those who do not respond to insults, who simply remain quiet when others put them down. Such people, the Gemara teaches, are the ones of whom the pasuk in the Book of Shoftim (5:31) says, ואוהביו כצאת השמש בגבורתו – "…and those who love Him are like the sun when it comes out in all its force." In other words, people who keep quiet, who do not respond when they are offended or insulted, who simply ignore it and go about their day, have special power. Indeed, numerous stories are told of people whose prayers were answered in this merit – because they would keep quiet and not respond to insults. For example, the Gemara in Masechet Ta'anit (25b) tells that once, during a harsh drought, the people assembled to pray, and after Rabbi Akiva led the prayer service, rain began to fall. Specifically Rabbi Akiva's prayers were answered, the Gemara explains, because he excelled in the quality of מעביר על מדותיו – letting things go, not responding to insults. What is so special about this quality? Why is it so difficult to remain quiet and not respond? One answer, perhaps, is that this is something we cannot prepare for ahead of time. We never know when somebody will offend us, hurt our feelings, or disrespect us. Just as an example – I recall once when I was delivering a speech, somebody walked into the room in the middle and announced that I had already exceeded my allotted time, and I needed to stop. I was a little taken aback, and I politely asked if I could have just another two minutes as I was right in the middle of a thought. He adamantly refused, insisting that I stop my speech dead in its tracks. As I walked out of the room, I passed by that person. I am proud to say that I controlled the urge I felt to say something to him, but I cannot say I was unaffected. I was upset, angry and agitated. There is no way to prepare for experiences like these. They just happen. We can mentally prepare ourselves for challenges that we anticipate, such as waking up in time for prayers in the morning, closing the business before Shabbat, dressing the way we are supposed to dress, or refraining from going somewhere we know we should not go. But we cannot prepare ourselves to be מעביר על מדותיו , to remain quiet, to not respond to something hurtful that somebody says or does. The only solution is to be humble like Moshe Rabbenu, to develop and strengthen our characters to the point where people's opinions of us don't matter. And if we can do this – then we become incredibly powerful. Nobody is stronger than the person who is not discouraged by insults, who is unaffected by what people say or think about him. Let us harness this remarkable power through the quality of מעביר על מדותיו , by following Moshe Rabbenu's example of genuine humility, by making ourselves invulnerable to insults.

A Menorá , candelabro do Templo Sagrado, foi inaugurada por Aharon o Sacerdote, quando acendeu suas 7 velas. A vela ocidental nunca se apagava milagrosamente, representado a Presença Divina que sempre paira sobre o povo judeu.Mas, apesar do milagre, Aharon nunca falhou nos detalhes do acendimento, não se apoiando no milagre que estava por vir.Como milagres acontecem? Lições da MenoráNa nossa vida, milagres podem acontecer, porém depende de mim e do meu esforço para criar um recipiente no qual possa pairar as bênçãos Divinas...Parasha BehaalotecháCURTIU A AULA?FAÇA UM PIX RABINOELIPIX@GMAIL.COM E NOS AJUDE A DARMOS SEQUÊNCIA!#chassidut #mistica #judaismo #Parasha #tora #torah #milagres #Behaalotechá #bamidbar #aharon #Midrashim #moises #moshe #nissim #menora #menorah #templojerusalem #candelabro

Holiness requires both personal accountability and communal responsibility as we foster a dwelling place for G-d's Presence. Listen to Rabbi David's Shabbat sermon based out of Parasha Nasso at Congregation Mayim Chayim.

Num. 4:21-7:89 / Richt. 13:2–25Support the show

Já leu um livro mais de uma vez? Porque motivo você foi “levado” a isso? Qual foi sua sensação? Foi tudo igualzinho na primeira e segunda vez? Qual a diferença entre repetir uma ação e ela virar uma rotina? Ouça

The Torah in Parashat Naso tells of the special gifts and sacrifices brought by the Nesi'im – the leaders of the tribes – in honor of the inauguration of the Mishkan. To celebrate this event, the Nesi'im donated wagons to be used by the Leviyim to transport the Mishkan during travel, and then each tribal leader offered a series of sacrifices one day. Each day for twelve days, a different Nasi brought these sacrifices. The Torah introduces this account with the words, "Va'yehi Be'yom Moshe Kalot Moshe Le'hakim Et Ha'Mishkan" – "It was on the day when Moshe finished erecting the Mishkan…" (7:1). Rashi observes that the word "Kalot" resembles the word "Kalla" – "bride." This allusion, Rashi explains, indicates to us that on this day, the day when the Mishkan was completed and began functioning, Beneh Yisrael were like a bride entering under the wedding canopy with her groom. This was the day of Beneh Yisrael's "wedding" with G-d. Rashi's comments must be reconciled with the well-established tradition viewing Ma'amad Har Sinai – G-d's revelation to our ancestors at Mount Sinai – as our nation's "wedding" with the Almighty. Indeed, several customs we observe at weddings commemorate aspects of Ma'amad Har Sinai. For example, we adorn the Hupa with flowers, just as Mount Sinai grew beautiful flowers at the time of the Revelation. And it is customary for the groom to leave the Hupa and walk toward the bride to greet her as she makes her way to the Hupa, as G-d is described as coming from Mount Sinai to greet the people as they made their way from the camp to the foot of the mountain ("Hashem Mi'Sinai Ba" – Debarim 33:2). If our "wedding" with the Almighty occurred on Shabuot, the day of Matan Torah, then how can Rashi speak of the day of the Mishkan's inauguration – which happened nearly ten months later – as the "wedding day"? The answer lies in the tragic event that transpired in between Matan Torah and the inauguration of the Mishkan – the sin of the golden calf. We might say that the day of Matan Torah marked the first stage of the wedding process – what we call "Kiddushin" (betrothal). This is the stage when the groom gives the bride a ring and designates her as his wife. The marriage is completed with the stage of "Nisu'in," when the bride and groom go into private for the first time. The "Nisu'in" between Beneh Yisrael and Hashem was to occur forty days after Ma'amad Har Sinai, on the 17 th of Tammuz, when Moshe came down the mountain with the two tablets. This day was to have marked the completion of the "wedding," whereby our nation was fully "married" to the Almighty. In the interim, however, Beneh Yisrael had betrayed G-d – like a bride who was unfaithful to her groom – by worshipping a foreign deity. Under such circumstances, of course, the "wedding" could not continue. Beneh Yisrael needed to repair the relationship through repentance and through the building of the Mishkan. Once the Mishkan was completed, the "wedding" could now be resumed. Therefore, Rashi writes that on the day of the Mishkan's inauguration, Beneh Yisrael resembled a bride going into the Hupa – because this day marked the renewed "wedding" which had been discontinued as a result of the sin of the golden calf. Not coincidentally, Parashat Naso is almost always read shortly after the celebration of Shabuot, the day which celebrates the beginning of our "marriage" with G-d. Parashat Naso tells of the completion of the "wedding," how our nation succeeded in recovering from the tragic failure of the golden calf, in rebuilding our trust and faithfulness, so we could again be worthy of "marrying" Hashem, of entering into a unique, intimate bond with Him. The story of the Mishkan's completion teaches us that we need to earn this special relationship through loyalty and devotion. If we prioritize other interests and concerns over the Torah, if we choose to place our trust in people and forces other than Hashem, then we are betraying Him and thus become unworthy of His special protection and blessings. If we want to benefit from our relationship with G-d, we need to earn it through unbridled fealty to His commands, and by remaining uncompromisingly and unflinchingly committed to the Torah, without being misled by the alluring "golden calves" that threaten to pull us away from our loyalty to Hashem.

Parashat Naso includes birkat kohanim – the special blessing with which the kohanim are commanded to bless the rest of the nation. The first portion of this berachah is: יברכך ה' וישמרך – "G-d shall bless you and protect you" (6:24). Rashi explains this to mean that Hashem should bless us with material prosperity, and then protect it for us. Normally, Rashi writes, when a person gives his fellow a gift, the giver's involvement ends the moment the gift is given. It is now entirely up to the recipient to do with the gift what he wants, and to take care of it. It can be stolen, it can be misused, it can be damaged, it can be lost, it can end up causing harm in some way. The kohanim bless the people that Hashem will not only give them money and possessions, but also protect these gifts for them. Hashem does not leave us after giving us a gift. He stays with us, guarding it and protecting it. We've all received many gifts. Our spouse, our children, our homes, our careers or businesses, our friends, our community – everything we have is a gift from Hashem. And, as we all know, these gifts can often be difficult to handle. Raising children in today's day and age is very, very hard, and fraught with challenges. Full-time jobs are often very demanding, and take up our entire day. Every businessman knows how much stress and pressure is involved in running a business. Our close-knit community is wonderful, but with so many people knowing each other and working with one another, complicated and uncomfortable situations arise. We have so many blessings, but with those blessings come numerous challenges. This is particularly felt when one is privileged to make a simchah , like marrying off a child. Nowadays, the logistics involved in making a wedding are overwhelming. There are so many details that need to be ironed out, so many different people that we are trying to please, accommodate, and avoid offending, and so many different pieces that need to fit into the puzzle. What should be the happiest time in our lives can easily become the most stressful time. We need to remember that Hashem stays with us after giving us a gift. He doesn't just hand it to us and go away. We are not shouldering the burden by ourselves. Whatever it is that we're struggling with, we must realize that we are not alone. Hashem is by our side, carrying the weight of the responsibility with us. Once we realize this, and we turn to Him in prayer and ask for His help, the burden becomes so much easier to handle. We will then be able to truly enjoy and cherish all the blessings in our lives, without seeing them turn into sources of stress and hardship.

En este estudio comentamos la porcion de la Tora segun ha estudiado el More.

True leadership and service come from knowing one's place and purpose within the greater community. Listen to Rabbi David's Shabbat sermon based out of Parasha Bamidbar at Congregation Mayim Chayim.

Als het zand van de zee.Deze week beginnen we met het boek Numeri – Bamidbar. En zo heet ook de parasha van deze week: in de woestijn. De midbar is de woestijn. Dat komt van het woord dabar: spreken. Dat is de andere kant van doen. In de woestijn wordt er gesproken en gedaan. In dit Leerhuis luisteren naar de woorden van de Eeuwige in de profeet Hosea. Het getal van de kinderen van Israël zal zijn als het zand van de zee. Beeldend vertelt de Ene over Hosea en Gomer, over Jizereël, Lo-Ruchama en Lo-Ammi. Niet ontfermd en niet Mijn volk. En toch... God zaait Support the show

O que é mais importante para você ver entre seus filhos? Qual momento em nossa vida judaica passamos por este sentimento de união? O que é mais importante no café? O açúcar ou mexer a colher? Kkkkk ouça

Shavuot- Being G-d's Servants The Mechilta famously tells that before G-d gave the Torah to Beneh Yisrael, He offered it to other nations. He first asked the descendants of Esav if they wanted the Torah, and they replied by questioning what the Torah demanded. G-d said that the Torah forbids murder – whereupon the people of Esav said they could not possibly abide by such a command. G-d then offered the Torah to the nation of Moab, and they, too, asked what it entailed. He said that it forbids immorality, illicit intimate relationships – and the people of Moab refused. G-d then offered the Torah to the nation of Yishmael. When they heard that the Torah forbids stealing, they declined. One of the commentators to the Mishna – the Mirkebet Ha'mishneh (Rav David Moshe Abraham Ashkenazi, 1680-1745) – explains the meaning and significance of this story. The Mechilta here is teaching us that accepting the Torah requires accepting the parts of the Torah that we find difficult, that force us to go against our natural instincts and inclinations. Hashem first told the people of Esav about the prohibition of murder – because they were violent by nature, and in order to accept the Torah, they needed to commit to restraining their violent impulse. This is something they were not prepared to do. And the same is true of Moab and immorality, and Yishmael and theft. The first thing G-d told each of them was the command which they would find most difficult – because this is precisely what accepting the Torah requires: that we be prepared to break our nature, to act in opposition to our instinctive tendencies. Rav Yisrael Salanter, in one of his more famous letters ( Or Yisrael , 17), elaborates on this concept, on the need to observe the Torah even when this is difficult, when this requires struggle. He writes that even if a person observes many Misvot, and generally follows a religious lifestyle, he might still not earn the title "Ebed Hashem" – a servant of Hashem. An "Ebed," a servant, is somebody who works ("Obed"). If a person fulfills Misvot only when he finds it convenient, what it does not entail hardship or difficulty, then he is not working, and so he is not actually serving Hashem. We become Hashem's servants only when we commit to observe even those Misvot which we find challenging, to abide by Hashem's rules even when this demands a great deal of struggle. There is a famous Yiddish expression among Ashkenazi Jews, "Shver tsu zayn a Yid" – "It is difficult to be a Jew." This expression is commonly viewed with disdain, as something one should never say, as it reflects a cynical, negative attitude toward Judaism. We are to be proud of Jewish life and always emphasize – to ourselves, to our children, and to others – the unparalleled joy and beauty of Torah life. I would suggest, however, a different perspective on this expression, that it makes an important and powerful comment about what Judaism is all about. Being a Jew means remaining committed even when this is difficult. Of course, Jewish life is, generally, beautiful. But often, it requires struggling to overcome difficult challenges. And accepting the Torah means committing ourselves to follow the Torah even when this requires struggle. Thus, indeed, "it is difficult to be a Jew" – being a Jew means accepting that it will sometimes be difficult. When Hashem came to Beneh Yisrael to offer them the Torah, they immediately responded with the resounding declaration, "Na'aseh Ve'nishma" – "We will perform and we will hear" (Shemot 24:7). Curiously, however, the Gemara (Shabbat 88a) tells that Hashem suspended the mountain over Beneh Yisrael and threatened to drop it on them if they did not accept the Torah. Many commentators raised the question of why Hashem needed to threaten Beneh Yisrael after they had enthusiastically expressed their commitment by declaring "Na'aseh Ve'nishma." One answer is that Hashem sought to impress upon them the obligation to observe the Torah under all circumstances, even when it is difficult and inconvenient. It was easy to announce "Na'aseh Ve'nishma" – but there would be many times in the future when they would be far less enthusiastic, when Torah observance would be a challenge, when they would need to struggle. G-d therefore held the mountain over them – to make it clear that they were becoming His servants, and this means serving Him even when this requires hard work. We must serve Hashem not only when we are "in the mood," when we feel like it, but even when we don't. Every person has his own set of struggles in Torah observance. What comes easy for one person is a struggle for somebody else. We need to each find our own weaknesses, our own areas of struggle, the parts of Torah observance which pose a special challenge for us. We must then make the commitment to accept this struggle, to work hard, to put in the effort, to do the best we can, to serve Hashem to the very best of our ability even when we find it difficult.

The Mishnah in Pirkeh Avot (6:4) teaches: כך היא דרכה של תורה: פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמל . This is the way of Torah: You eat bread with salt, you drink water in rations, you lie on the ground, and you live a life of distress – and you toil in Torah. At first glance, the Mishnah is telling us that the Torah requires us to live in abject poverty. But this is clearly not the case. While it is true that many great Rabbis were very poor, many others were wealthy. And most were somewhere in the middle between very poor and very rich. Certainly, most Torah scholars today sleep in comfortable beds, not on the floor, and eat far more than bread with salt. What, then, does this Mishnah mean? The answer brings us back seven weeks – to the celebration of Pesach. The Alter of Kelm raises the question of why Hashem needed to rush Beneh Yisrael out of Egypt so frantically, such that their dough didn't have time to rise, and they ended up baking matzah. They spent hundreds of years in Egypt – they couldn't stay there an extra half-hour so they could have proper bread? Why did Hashem find it necessary to have them chased out so quickly? The Alter of Kelm answered that this was necessary to teach us a vitally important lesson – that in order to succeed as Hashem's nation, we need to be prepared to eat "matzah," to sacrifice luxuries, to live with just the basics. The Torah demands מסירות נפש – self-sacrifice. In order to excel as a Torah Jew, a person needs to be prepared to forego comforts and luxuries, and to show his commitment even when the circumstances are far less than ideal. This is the meaning of the Mishnah. It is not telling us that we need to suffer in order to live a Torah life. Rather, it is telling us that we must be prepared to sacrifice for Torah, that living a Torah life requires us to do things that are difficult, that are uncomfortable, that are inconvenient, that are unpopular, that are challenging. It is wonderful to attend a Torah class with several hundred other like-minded community members in a comfortable, air-conditioned shul at 8pm when one has a free evening. Every single person who does so should be commended, and I have nothing but praise for all of them. But – this is not how greatness is achieved. One achieves greatness by displaying commitment when it's difficult. When a person maintains his Torah learning schedule even when he's had a very hard day, when he didn't get a good night's sleep, when the material is difficult or the speaker isn't at his best. One achieves greatness when his friends are getting together for an event that he knows is inappropriate, so he does not go. Of course one should learn Torah and perform mitzvot when it's convenient. But in order to fully actualize our potential, we need to be ready to learn Torah and perform mitzvot even when it's not convenient, when it's challenging, when it requires struggle and sacrifice. This is why the Torah was given in a desert – to teach us that we must be committed to Torah even under "desert" conditions, when we don't have our usual comforts and conveniences, when things are difficult. This is how greatness in Torah is achieved. After my father zt"l passed away, we came across one of his books. He owned hundreds upon hundreds of books, but this one was very special. When he was already very sick, he asked for this book, and one of my nephews bought it for him. After he passed away, we saw that the book had been read through – and it had numerous handwritten notes on the margins. On some pages, there were stains of blood, apparently from the times when he learned the book after receiving an injection or IV infusion in his hand. This is what the Mishnah was talking about. This is מסירות נפש for Torah – learning Torah intensely even when this is challenging. Of course there is nothing wrong with learning under comfortable conditions, in a comfortable room, with heat or air conditioning, when we are well fed, after a good night's sleep, feeling healthy, and in good spirits. But in order to truly excel, we must be prepared to devote ourselves to Torah even when we find ourselves in a "desert," in difficult circumstances. As Shavuot approaches, let us all choose one thing we are willing to do for Torah even though it is difficult, one challenge we are willing to take upon ourselves for Torah. We will then be able to truly say that we earned the great privilege of standing on Shavuot morning and receiving the Torah from Hashem anew.

Depende de mim fazer desse mundo , UM MUNDO MELHOR!!No monte Sinai na Outorga da Tora pro povo judeu, festa de SHAVUOT - inicio O PROPÓSITO DA CRIAÇÃO do mundo... CURTIU A AULA?FAÇA UM PIX RABINOELIPIX@GMAIL.COM E NOS AJUDE A DARMOS SEQUÊNCIA!#chassidut #mistica#judaismo #Parasha #tora #torah #Moises #Moshe #Yitro #Shemot #Medrash #Midrashim #marvermelho #egípcios #Egito #Yitro #yamsuf #Faraó #aberturamar #milagres #desafios #dezmandamentos #mandamentos #sinai #montesinai#almajudaica #tania #Torá #Talmud #estudotora #alma #idolatria #auto-sacrifício #messirut #Moshe #anjos #malachim #Shavuot #matantora

In thos week's episode Rabbi Kohn discusses the Torah's outlook on how diversity can be our strength. With a lesson from the Degalim(banners) of the twelve tribes he shows how different strenghts can complement each other. He also explains how the Aron(Ark) carried its carriers and the lesson we can learn from it. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com.To listen to Rabbi Kohn's other podcasts use these links- positiveperspectives.castos.com/ or the-pirkei-avos-podcast.castos.com/ Chapters (00:00:00) - Practical Parasha(00:01:02) - Parshas Bamidbar(00:04:08) - Parasha 2, The Jewish people(00:06:29) - Digalem(00:12:52) - Dgalim(00:15:00) - The Aron

Este comentario es una continuacion de la serie: La Tora que recibi.

G-d will never forget you, no matter what. Listen to Rabbi Toby's Shabbat sermon based out of Parasha Behar-Bechukotai at Congregation Mayim Chayim.

De lezingen van de parshot Behar-Bechukotai zijn Leviticus 25:1 – 27:34, Jeremia 32:6-27, Jeremia 16:19 – 17:14 en Ezechiël 34:1-27. Vandaag willen we focussen op twee gedeeltes over vrijkoping of lossing, namelijk Leviticus 25:25-28 en Leviticus 27:1-15. We lezen dat de Israëlieten altijd het recht hadden op vrijkoping van hun landerijen. Ook hun nabije verwanten die als losser op konden treden, hadden het recht om de landerijen vrij te kopen. Ook lezen we dat personen, dieren of huizen die door een gelofte aan de Heer gewijd waren, vrijgekocht konden worden. We zullen ontdekken dat Yeshua onze Losser is en wat dit concreet betekent voor ons leven vandaag de dag: wat heeft Yeshua allemaal voor ons vrijgekocht…?! Support the show

Devemos cumprir um ordem apenas quando entendemos ou mesmo sem lógica devemos fazer? Você é daqueles que só acredita no que vê ? Ouça

Parashat Behar begins with the Misva of Shemita, which requires farmers to refrain from agricultural activity for an entire year every seven years. The Torah refers to this year as "Shabbat L'Hashem" – "A sabbath to God" (25:2), and as "Shabbat Shabbaton" (25:4), a phrase whose meaning is not, at first glance, clear. The Seforno (Rav Ovadia Seforno, Italy, 1475-1549) explains the first expression, "Shabbat L'Hashem," to mean that this year is to be devoted to Hashem. G-d commands farmers to refrain from agricultural work so that they can spend this year involved in Torah learning and prayer. Just as we refrain from work one day a week, Shabbat, in order to spend a day engrossed in spirituality, similarly, once in seven years, farmers are to spend a year devoted to the nurturing of their soul. As for the term "Shabbat Shabbaton," the Seforno writes that this instructs farmers to refrain also from certain activities related to agriculture that are not technically forbidden by the formal laws of Shemita. To understand the Seforno's intent, we must take a step back and examine the notion of the "Takanot" – the laws enacted by the Sages to safeguard the Torah. It goes without saying that the Torah is perfect, and does not and will never require any amending. The purpose of the Rabbis' "Takanot" was most certainly not to "improve" the already perfect Torah. Rather, they were intended to uphold the spirit of the law. It is possible, for example, for a person to avoid all the activities forbidden by the Torah on Shabbat, while treating the day not much different than a weekday. A businessman can run his business on Shabbat without performing any acts that constitute Biblical acts of Shabbat desecration. He can go to his office with a non-Jewish taxi service, manage his employees, and even write with a "Shinui" – a deviation, like with his weaker hand – such that he has a pretty typical business day without transgressing any Torah violations. A person can also spend Shabbat cleaning his garage and washing his car without desecrating Shabbat on the level of Torah law. Clearly, however, this is not how the Torah wants us to spend Shabbat. In addition to the letter of the law, there is the spirit of the law, the purpose for which the law exists. The Shabbat prohibitions are intended to create a certain atmosphere, an aura of serenity, joy, calm, holiness, and spiritual growth. The Rabbis saw that people were observing the letter of the law without observing the spirit of the law. In many areas, they were able to abide by the strict letter of the Torah's commands, but while missing the entire point of these commands. And so the Sages enacted many laws in order to ensure that we not only technically observe the Torah's commands, but also achieve the goals which these commands are meant to lead us to. According to the Seforno, this is the meaning of "Shabbat Shabbaton." The Torah indicates to us that besides refraining from the specific forms of agricultural activity forbidden by the laws of Shemita, farmers must also maintain a certain aura during this year, an aura of spiritual engagement and holiness. To that end, they are to refrain from even technically permissible forms of work, so that the Shemita year will be spent in a fundamentally different way than the other six years. What is true about Shabbat and Shemita is true also of our relationships. In a good marriage, the husband and wife do not need to be told what to do for one another, and what not to do. They understand what the other wants, and they try to fulfill those wishes to the best of their ability. I am reminded of the time when a fellow called me to ask if it was acceptable to miss his evening Torah study in order to go out with his wife for their anniversary. I told him that I don't have time for questions such as these. This should not even be asked. It should be obvious that one owes it to his wife to spend time with her on their anniversary. One does not need to ask a Rabbi to authorize his going out with his wife on their anniversary. This is something that he should not need to be told. The fellow went home and said, "The Rabbi said we can go out tonight." This is now how it is done. A man does not spend time with his wife because the Rabbi said so. He spends time with his wife because he knows that this is what she wants and what she expects. He should not wait to be told – by her or by a Rabbi – that this is what he should do. In our relationship with Hashem and in our relationships with other people, we are to extend beyond the technical "dos" and "don'ts," the strict letter of the law, and try as much as possible to do what we intuitively know they want us to do.

The Mishnah in Pirkeh Avot (5:16) teaches: כל אהבה שהיא תלויה בדבר – בטל דבר, בטלה אהבה . ושאינה תלויה בדבר, אינה בטלה לעולם . Any love that is dependent on something – once that thing is gone, the love is gone; but [love] that is not dependent on anything will never be gone. As an example of אהבה התלויה בדבר – love that is dependent on something – the Mishnah points to the story of Amnon and Tamar, two children of David Ha'melech. They were half-brother and half-sister, and Amnon desired Tamar. After satisfying his lust, he then despised her. Amnon's love for Tamar did not last. As the paradigm of אהבה שאינו תלויה בדבר , the Mishnah mentions אהבת דוד ויהונתן – the special bond between David and Yehonatan – the son of Shaul, who was king before David. Their love endured forever. Let us examine these different kinds of love. Sometimes, a person loves somebody because of some feature, because of some quality, because of something that the other individual provides. For some, it is the person's good looks and physical attractiveness. For others, it might be the person's income, or his or her coming from a wealthy family. A person might love someone because that other person is intelligent or funny, or has some talent. The problem with these models of love is that the love is תלויה בדבר , it is dependent on a specific factor. Once the person's appearance changes, or when the wealth isn't there anymore, or the personality changes somewhat, or the skills and talents aren't quite what they used to be, then the love is gone. The paradigm of this kind of love is Amnon's "love" for Tamar. He didn't really love her; he loved himself, and he wanted to use her for his gratification. And so once he got what he wanted, there was no longer any connection. The love was gone. The greatest example of the opposite kind of love, of אהבה שאינה תלויה בדבר , is the love between David and Yehonatan. These are two people who stood in each other's way. Yehonatan was the king's son, and the heir apparent to the throne, whereas David was anointed by the prophet as Shaul's successor. Each blocked the other's road to the kingship. They loved each other despite the fact that each threatened the other's pursuit of fame and glory. This love was true and genuine, and was not conditioned on any benefit that each party sought to gain from the relationship. And so it was enduring, unable to ever be broken. The strongest marriage is one where the husband and wife feel 100 percent safe in the relationship, where neither is concerned the relationship will be threatened that if they do this or don't do that. If the relationship is based on factors such as looks or income, then it isn't safe, because they know it could be lost once the looks or the earnings aren't what they once were. A marriage is strong when the husband and wife feel safe and secure with each other, confident that nothing can ever undermine the love between them. And this how children should feel toward their parents, as well. There is a saying that a good parent is one whose children all feel the most loved, where each child feels he or she is loved more than the others. I strongly disagree. I don't think it's good for any child to feel that the parents love him or her more than the others. This is an arrogant feeling. In my opinion, the greatest parent is the one who makes each child feel that he or she will never be loved less than any other child, that nothing could ever cause the parent to love another child more. A child needs to feel that the love is entirely unconditional, and אינה תלויה בדבר – not dependent on anything, not on grades, not on helping around the house, not on religious observance, not on being accepted to a particular school or yeshiva, not on professional or financial success, not on whom he or she marries, and not only how his or her children behave. The greatest parents are those whose love for their children is אינה תלויה בדבר , and whose children feel that this love is אינה תלויה בדבר . This is what every child needs, more than anything – to feel safe with his parents, to know that his parents will always be there for him and will always love him, no matter what he does. This kind of unconditional love is described by a pasuk Shir Hashirim (8:7): מים רבים לא יוכלו לכבות את האהבה ונהרות לא ישטפוה, אם יתן איש כל הון ביתו באהבה בוז יבוזו לו. This pasuk speaks of a level of love that is like a fire which can never be extinguished, not even with powerful streams of water, and that if someone would offer the person a fortune in exchange for this love, he would be ridiculed, because it is so clear that the love is worth far more than anything money can buy. Parents should strive to have their children feel this way toward them, to make them feel safe and secure, knowing that their parents love them unconditionally, and nothing will ever threaten this relationship.

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The famous second Mishna of Pirkeh Abot teaches that the world stands on three "pillars": Torah, Aboda (service of G-d), and Gemilut Hasadim (dispensing kindness). These three "pillars" are embodied by our three patriarchs – Abraham, Yishak and Yaakob. Abraham was the paragon of kindness, devoting his life to helping others. Even after undergoing Berit Mila at an advanced age, he sat outside in the scorching heat looking for people who needed hospitality. He spared no efforts in seeking to help any person who required assistance. Yishak, who was placed on an altar and nearly sacrificed, represents the highest standards of "Aboda," serving Hashem, living one's life in complete subservience to the Almighty and being prepared to make whatever sacrifices He demands. Finally, Yaakob Abinu embodies the quality of diligent Torah study, having spent the first decades of his life fully immersed in Torah learning. In light of this parallel, it seems that the Mishna's list of three "pillars" is presented out of order. We would have perhaps expected the Mishna to list the "pillars" in the order of the three Abot (patriarchs) – beginning with Hesed, followed by Aboda, and culminating with Torah, corresponding to the order of the Abot – Abraham, Yishak and Yaakob. The answer, perhaps, is that the Mishna wanted to emphasize that we need to learn Torah in order to achieve the other two pillars. Without Torah knowledge, we will not have the information we need to serve Hashem. A person who does not learn Torah will decide on his own how to pray, and how to perform Misvot. He will just make up his service of Hashem. We need to learn Torah in order to know how to perform "Aboda," how to serve Hashem in the right way. This is true also of Hesed. We might think that Hesed is instinctive and intuitive, that we can figure out on our own when and how to help other people. But this, too, is mistaken. The Torah guides us not only with regard to our service of Hashem, but also with regard to Hesed, explaining to us the right way to help people. We need to learn what our responsibilities and obligations are, when we are supposed to help, and what kind of help we are to offer. We find an example in the beginning of Parashat Emor, where the Torah presents a series of laws relevant to the Kohanim. A Kohen is not permitted to come in contact with a dead body, except in the case of the death of an immediate family member. Of course, we know that tending to the burial of the deceased is a precious Misva. But without learning Torah, we would not have known that for a Kohen, this is actually a sin, unless he is dealing with the remains of a family member. Moreover, a Kohen Gadol is not permitted to come in contact with a dead body even in the case of a deceased family member – but he is allowed, and even required, to tend to the burial of a Met Misva, a body that has nobody else to bury it. This is just one example of how we need the Torah to give us the guidelines of when and how to perform kindness. Torah knowledge is indispensable for living a life of Aboda and of Hesed. The "pillar" of Torah is therefore mentioned by the Mishna first – because without it, we can never reach the other two "pillars."

Este video es un comenario de la porcion de la Tora estudiado en el Bet Midrash.

We find in Parashat Kedoshim (19:17) the command "Hochi'ah Tochi'ah Et Amitecha" – to reprimand one's fellow who acts improperly, so that he will improve his behavior. King Shlomo, in the Book of Mishleh (9:8), offers advice regarding the proper approach to the delicate topic of Tocheha – reprimanding and rebuking. He teaches, "Al Tochah Letz Pen Yisna'eka, Hochah Le'hacham Ve'ye'ehaveka" – "Do not reprimand the scoffer, lest he despise you; reprimand the wise, and he will love you." The simple meaning of this verse is that King Shlomo is telling us whom to criticize and whom not to criticize. The "Letz," the "scoffer," should not be expected to accept criticism, and so it is best not to criticize him. Many people are simply not receptive to criticism, as they assume they are always correct, and have little interest in hearing what others have to say. Their instinctive reaction to criticism is something to the effect of, "Who are you to talk?" "What do you know?" "Don't tell me what to do." The wise person, by contrast, understands that he has something to learn from all people, even those who are not necessarily as smart as he is. With wisdom comes the humility to recognize that all people, even the brightest and most successful, make mistakes and have more to learn. And so the wise person is open to constructive criticism, and willing to accept rebuke. Therefore, Shlomo tells us not to bother reprimanding the "Letz," the arrogant cynic, but to offer criticism to the wise person who is open to being corrected and advised. Rav Yaakov Kamenetsky (1891-1986) offered an additional explanation of this verse – suggesting that King Shlomo here teaches us not whom to reprimand, but how to reprimand. He is telling us that when we offer criticism, we should do so in a manner that makes the person feel like a wise person, and not like an evil "scoffer." Unfortunately, our instinct when giving criticism is to emphasize the severity of the misdeed, and how ashamed the person should feel for having committed such an act. This approach, while instinctive, is not only ineffective, but counterproductive. If we emphasize to the person the gravity of his wrongdoing, he is likely to either reject the criticism altogether, or simply despair. He will either not want to own up to the fact that he did something terrible, and thus dismiss the criticism, or he will acknowledge the severity of his bad behavior and decide that he's just bad and so there is no reason for him to try to improve. King Shlomo thus advises us, "Do not reprimand the scoffer" – do not criticize in a way that makes the person feel lowly. Instead, "…reprimand the wise" – make him feel important, wise and capable. The right way to criticize is by emphasizing to the individual his greatness, his vast potential, how much Hashem loves him and wants him to do the right thing, how much he is capable of achieving. If we criticize in a manner that makes the person feel "wise" and capable of greatness, then he will embrace the criticism, rather than reject it. This perhaps sheds new light on the continuation of the verse here in Parashat Kedoshim. After commanding, "Hochi'ah Tochi'ah Et Amitecha," the Torah adds, "Ve'lo Tisa Alav Het." This is commonly understood to mean, "and do not bear sin on his account," that is to say, if we fail to criticize, then we are held partially accountable for the person's continued misconduct. Alternatively, however, this could be read to mean, "Do not elevate the sin." When we reprimand, we should not emphasize the severity of the act, which will cause the person to despair. Rather than "elevate" the sin, we should instead elevate the person. We should emphasize not how bad the person behaved, but rather how good he is capable of behaving, how great he can become. This is a critical lesson relevant to education. When raising children or teaching students, the focus must be on building the child's self-esteem, making the child feel capable and helping him realize his potential. Rather than "elevate" the child's inevitable mistakes and failings, we must instead "elevate" his sense of self-worth, so he recognizes how great he can be and sets out to achieve that greatness.

En este programa hablamos de la Parasha estudiada en el Bet Midrash y lo conectamos con el relato de leproso en Marcos 1.40.

En este comenatario continuamos hablando de la Tora desde el lente de la sabiduria judia.

Lev. 12:1-15:33 , 2 Kon.7:3 – 20Maleachi 3:4 – 3:24Support the show

Most of Parashiyot Tazria and Mesora deals with the intricate laws of Sara'at – a kind of infection which would surface on people's skin, garments, or homes. The Torah outlines specific requirements that must be obeyed by a person who sees a suspicious discoloration that might signify the presence of Sara'at, as well as the procedures to be followed should a discoloration be confirmed as Sara'at. A person confirmed to be stricken with bodily Sara'at would be banished from his city until he is cured. A garment with Sara'at, in certain situations, needed to be burned, and a home stricken with Sara'at would, in some instances, be dismantled. The Rabbis explained that Sara'at would befall a person as a punishment for certain sins. Even Sara'at on the body was not a medical condition, some sort of dermatological disorder. It was rather a punishment that G-d would bring upon a person on account of his misdeeds. In light of this, Rav Moshe Alshich (Sefat, 1508-1593) raised the question of why the Torah begins its discussion of Sara'at by addressing the situation of "Adam Ki Yiheyeh Be'or Besaro Se'et O Sapahat…" – where an "Adam" has a discoloration on his skin. "Adam" is one of several different words used by the Torah in reference to the human being, and the Alshich writes that this word refers specifically to "Shelomeh Emuneh Yisrael" – the faithfully observant among the Jewish people. It signifies a high level of obedience to Hashem, and is thus reserved for those who are religiously committed. The question naturally arises, then, as to why it is used here, in Parashat Tazria, in reference to a person stricken by Sara'at. If Sara'at would befall somebody who was guilty of grave misdeeds, then why is he called "Adam" – a title of distinction reserved for the spiritually devoted? The Alshich answers that to the contrary, it is only those who are generally righteous and pure whose bodies are impacted by the impurity of sin. If a person is entirely impure, then the sins he commits do not affect him to such an extent that he would be stricken by Sara'at because of them. It is only if a person is otherwise pure that an occasional misdeed would result in a Sara'at infection. A stain is noticeable only on an otherwise clean garment; if a garment is already covered with mud, a drop of food that falls on it will not be discernible. Likewise, it is only in a generally "clean" soul that the "stain" of sin causes a Sara'at infection. For this reason, the Alshich writes, Sara'at does not occur nowadays – because we are not on a high enough level of purity that the contamination of an occasional sin would leave an impression in the form of Sara'at. The Alshich explains on this basis a word used by the Torah later in this introductory verse: "VE'HAYA Be'or Besaro Le'nega Sara'at" ("And it shall be in the skin of his flesh a Sara'at affliction"). Ironically, the word "Ve'haya" is understood by our Sages as an allusion to joy. When this word is used, the Gemara (Megilla 10) teaches, it indicates an element of celebration. Seemingly, then, the word "Ve'haya" has no place here in the context of Sara'at infections. The Alshich explains that while the manifestation of Sara'at is, of course, very unfortunate, a harsh punishment brought upon a sinner, at the same time, it is a cause for joy, as it shows the person's overall stature of greatness. The fact that his "stain" is discernible proves that his soul is otherwise "clean." The onset of Sara'at thus brings the joy of knowing that one is generally pure and can retain his state of pristine purity through the process of Teshuba, by correcting the misdeeds for which he was punished with Sara'at.

En esta lectura el Maestro Jose, comenta el escrito que preparo en el 2019.

The Torah in Parashat Shemini introduces the subject of "Ma'achalot Asurot" – the forbidden foods, outlining the general principles that govern which foods are permissible for consumption and which are not. In its conclusion of this topic, the Torah connects these laws to the concept of Kedusha, the sanctity of Beneh Yisrael: "Ve'hitkadishtem Vi'hyitem Kedoshim Ki Kadosh Ani" – "You shall sanctify yourselves and be sacred, for I am sacred…" (11:44). This association between "Ma'achalot Asurot" and the concept of Kedusha is underscored by the Rambam, who includes these laws in the "Kedusha" section of his halachic code. To explain this connection, Rav Eliyahu Bakshi-Doron (1941-2020), former Sephardic Chief Rabbi of Israel, draws our attention to an important passage in the Midrash Tanhuma (Shemini, 6), which offers an analogy to a doctor who visited two ailing patients. He noticed that the first patient was gravely ill with little chance of surviving, whereas the second was likely to recover. The doctor told the first patient's family member to feed him whichever foods he wanted, whereas the family of the second patient were given very strict instructions regarding the patient's diet. Since the first patient in any event was not likely to live, the doctor explained, he could be allowed to enjoy whichever foods he wished. The second, however, had the potential to live, and so he needed to care for his health so that he could recover. The Midrash explains that the same is true of Am Yisrael and the other nations of the world. While there is no physical difference between us, and our bodies are no different than the bodies of other peoples, we are destined to "live," as the verse says in the Book of Debarim (4:4), "Ve'atem Ha'debekim B'Hashem Elokechem Haim Kulechem" – "And you, who are attached to Hashem your G-d, are living." Rav Bakshi-Doron explains that we are destined to receive a portion in the next world, in the eternal afterlife, where our souls will exist together with Hashem, and this is the "life" to which we are uniquely destined. We are "sacred" in the sense that we are given the potential to build a special connection with the Almighty. Therefore, we are given a special "diet" that we must follow. We of course do not understand the spiritual effects of kosher food and non-kosher food, but Hashem Himself – the greatest "doctor" – informed us of which foods we must abstain from in order to preserve our spiritual health so we can build a unique connection with Him and become the holy people that we are meant to become. Rav Bakshi-Doron adds that this explains why the laws of "Ma'achalot Asurot" appear here in Parashat Shemini, which also tells of the events that took place when the Mishkan was inaugurated. The purpose of the Mishkan, as Hashem famously told Moshe back in Parashat Teruma (Shemot 25:8), is "Ve'shachanti Be'tocham" – that Hashem would reside among His people. Through the Mishkan, Hashem came to live intimately with us, to dwell within each and every member of our nation. The Mishkan, then, signifies the special relationship that we are to build with our Creator, the unique spiritual potential that we have been given. This is the connection between the Mishkan – the most powerful symbol of our unique spiritual potential – and "Ma'achalot Asurot," the laws we must observe in order to bring that potential into fruition. Hashem chose us to become a special nation – and to that end, He equipped us with special potential and abilities. This does not mean we are naturally better than others – rather, it means that we are given the responsibility and the challenge to rise to greater heights, and we are guaranteed the ability to meet this challenge if we truly strive to. Once we recognize our unique spiritual mission, and the unique potential we have to complete this mission, we will feel more confident and more driven to pursue spiritual greatness, to maximize our potential, and become the great people that we are expected to become.

In this week's episode Rabbi Kohn discusses how as Jew the feelings of joy and sadness can coexist. How as people we have the ability to have total control over our emotions and how we can be happy and sad at the same time. He also discusses how we learn from Moshe be honest and admit a mistake when we are wrong. Lastly, he takes a lesson from the forbidden animal, the Chazir(pig), on how we should keep trying in life. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/    Chapters (00:00:00) - Practical Parsha Podcast(00:00:34) - Pecusal Parsha(00:01:14) - Parshas Shmini(00:02:58) - The Parsha(00:05:36) - The Vayyhi of This Week's Parasha(00:14:38) - The Dispute Between Moshe and Aaron(00:18:49) - The Lie of Moshe(00:22:35) - Khazr

En este estudio especial hablamos de como la figura historica del Mesias se convierte en la serpiente de bronce.

En este comentario de la Parasha More Iosef nos habla tambien de la ultima pascua que observo Rabi Yeshua junto a sus discipulos.

* This week's Derasha is dedicated in memory of Avraham ben Gemilah* Toward the end of Maggid – the main section of the Haggadah, when we discuss Yesiat Misrayim in fulfillment of the obligation to speak about the miraculous Exodus from Egypt on this night – we cite a Halachic ruling of Rabban Gamliel regarding the obligation of the Seder. Rabban Gamliel stated that one must discuss at the Seder the meaning of the Korban Pesach (paschal sacrifice), the Masa, and the Marror, and if one does not, then he does not fulfill his obligation. At my Seder, when we reach this point, I make sure that everyone who had left the table – such as the women arranging the food in the kitchen – returns to the table, and that this passage is read in both in Hebrew and English, so that it will be clearly understood by all. One of the questions that arise regarding this section is its sequence. Rabban Gamliel lists the three Misvot which must be discussed in the order of Pesach, Masa and Marror. Seemingly, this order is incorrect; the Marror should be discussed first. After all, the Marror commemorates the bitterness of slavery, whereas the Korban Pesach commemorates the miraculous plague of the firstborn on the night of Yesiat Misrayim, and the Masa commemorates our ancestors' hasty, frantic departure from Egypt. Quite obviously, Beneh Yisrael first experienced the bitterness of slavery, and then the miracle of the plague of the firstborn. The correct order, therefore, should be Marror, Pesach, Masa. Why did Rabban Gamliel move the Marror to the end of the list? To answer this question, we need to revisit the meaning and significance of the Marror. The Gemara instructs that the best option for Marror is "Hasa," which we call Romaine lettuce. Although this lettuce is not particularly bitter, it is the preferred choice because of its name – "Hasa" which alludes to the fact that "Has Ha'Kadosh Baruch Hu Alenu" – Hashem had mercy and compassion upon us. This seems very strange. If the entire purpose of the Marror is to remind us of the "bitterness," the pain and suffering that our ancestors endured, then why would we associate the Marror with compassion? Hashem's compassion was shown at the time of Yesiat Misrayim, not during the years of bitterness. Why, then, do we want the name of the vegetable used for Marror to allude to Hashem's mercy? The answer is that, indeed, the "bitterness" of slavery was an expression of Hashem's mercy and compassion. To understand how, let us consider an analogy to mortgage payments. A person with a mortgage can choose different payment plans. One possibility is to pay small, relatively easy sums each month, for a lengthy period of time. But he could also choose to "tighten his belt,", cutting back on other expenses so he can afford to pay more of his debt each month. This way, he is able to get out of debt faster. For reasons we do not fully understand, Hashem had told Abraham Abinu that his descendants would endure a 400-year period of slavery. However, Hashem saw that Beneh Yisrael would not survive such a lengthy period of exile. Beneh Yisrael were submerged in the impurity of Egypt, and had they remained there for 400 years, they would have plummeted to the lowest depths, from which they could not recover. Hashem therefore decided to increase the "monthly payments," so-to-speak, by intensifying the workload, so they could leave 190 years early – after just 210 years of slavery. The suffering the people endured during those 210 years amounted to the suffering they were to have experienced over the course of 400 years of bondage. It turns out, then, that the "bitterness" was a crucial component of the redemption from Egypt. Beneh Yisrael were able to leave Egypt only because they suffered not only exile, but "bitterness," such that 400 years' worth of exile was condensed into 210 years. Had this not happened, they could never have been redeemed. This easily explains why we eat "Hasa" as our Marror – because the bitterness commemorated by the Marror was indeed a manifestation of Hashem's boundless kindness and compassion for His beloved nation. With this in mind, we can return to Rabban Gamliel's statement. He listed "Pesach, Masa, Marror" in this sequence because it was only after the "Pesach" and the "Masa" that Beneh Yisrael understood the nature of the "Marror." While they were suffering, everything appeared "bitter." But later, in retrospect, after they left Egypt, they understood that the bitterness of those 210 years allowed them to "pay" their "debt" more quickly, which was critical for their survival as a people. We therefore discuss first the Korban Pesach and Masa, the redemption from Egypt, and then we are in a position to properly understand the Marror, the indispensable role played by the "bitterness" of slavery in the process of redemption. This might also be the reason why we dip the Marror in the sweet Haroset – to symbolize the fact that the bitterness of slavery was actually "sweet," as it ensured our ancestors' survival and eventual redemption. This is something we must remember during our own "bitter" periods, when we face challenges and hardship. At the moment, we see nothing "sweet" or beneficial about the difficult situation that we are experiencing. But we must trust that this "Marror," as "bitter" as it feels, is actually to our benefit. As regarding our ancestors' bondage in Egypt, Hashem is acting kindly toward us even when we endure hardship. This belief helps us remain strong and confident even in life's more challenging moments, as we will trust that everything we are going through is, in truth, to our benefit.

Abarbanel on the Parasha | Tzav | 5785 | Fire on the Mizbe'ach, by Rav Elyakim Krumbein What does this mean? Join us for this exciting new series in the commentary of the Abarbanel.

Abarbanel on the Parasha | Vayikra | 5785, by Rav Elyakim Krumbein On the purpose of korbanot. Join us for this exciting new series in the commentary of the Abarbanel.

On the first night of Pesach, we begin the Arbit prayer with the recitation of the 107 th chapter of Tehillim. This chapter opens with the exclamation, "Hodu L'Hashem Ki Tob, Ki Le'olam Hasdo" – "Thank G-d, for He is good, for His kindness is eternal." The selection of this chapter as the introduction to the night of the seder is very significant, because it encapsulates the essence of this night. The seder is what we might call the Jewish "thanksgiving dinner," as it revolves around the theme of gratitude, thanking Hashem for all He has done for us. In fact, this chapter of Tehillim proceeds to describe the four situations which require a person to bring a Korban Toda – a thanksgiving sacrifice in the Bet Ha'mikdash, or, nowadays, to recite Birkat Ha'gomel, thanking Hashem for saving him. These four situations are a sea voyage, a trip through the desert, imprisonment, and serious illness. A person who emerges from any of these four perilous situations is required to bring a Korban Toda to express his gratitude to Hashem. Our ancestors experienced all four situations. They were released from bondage, from their "imprisonment" in Egypt, and the Sages teach that when they departed Egypt, all their physical ailments from which they suffered as a result of slavery were cured. They then crossed the sea and the desert. This is one of the reasons given for the obligation to drink four cups of wine at the seder. We drink one cup to express gratitude for each of these dangerous conditions from which our forefathers were rescued. Appropriately, therefore, we begin the Arbit service on this night with the chapter of Tehillim that speaks of the obligation to express gratitude to Hashem for these four forms of redemption, all of which are celebrated on the night of the seder. The Maharal of Prague (Rav Yehuda Loew, 1512-1609) asserted that this theme of the seder explains why we refer to the text read on this night with the term "Haggadah." The source of this term, the Maharal writes, is a Misva which has a surprising connection to the seder experience – the Misva of Bikkurim, which requires a farmer to bring the first of his orchard's fruits that ripen to the Bet Ha'mikdash and give them to a Kohen. When he arrived in the Bet Ha'mikdash, the farmer was to pronounce a special text dictated in the Torah (Debarim 26), a text commonly referred to as "Mikra Bikkurim." In this proclamation, the farmer would briefly recall his ancestors' period of slavery in Egypt, how they cried to Hashem, and how He miraculously brought them to freedom. The four verses of Mikra Bikkurim comprise the text that we use at the seder as the focal point of our discussion of Yesiat Misrayim (the Exodus from Egypt). Rather than go through the entire narrative of the Egyptian bondage and the Exodus, we go through the brief account of Mikra Bikkurim, carefully analyzing each phrase of this short text. The Maharal notes that the first words the Torah requires the farmer to declare upon arriving in the Bet Ha'mikdash with his fruits are "Higadeti Hayom L'Hashem Elokecha." The Aramaic Targum Yerushalmi translation of the Torah renders this verse as, "I give thanks and praise to Hashem your G-d." It thus turns out that the word "Higadeti," which we would normally translate as "I have told," actually means expressing praise and gratitude. And it is for this reason, the Maharal writes, that we refer to the text of the Pesach seder as the "Haggadah" – because this is the text we use to express our gratitude to Hashem, which is what the seder experience is all about. In the introduction to the Maggid section of the Haggadah, we announce, "Ve'chol Ha'marbeh Hareh Zeh Meshubah" – the more one speaks about Yesiat Misrayim on this night, the more praiseworthy he is. The Maharal writes that when it comes to expressing gratitude, the more the better. Saying "thank you" to someone who did us a favor might be enough to discharge our obligation, but we can and should do better than that. When expressing appreciation, we should be detailed and specific, and not hold back. The more gratitude we show, the better. There is so much negativity and cynicism all around us. There are so many people who criticize and complain about everything, who focus on what's wrong and then constantly talk about it. Let us counter this negativity with positivity, by indulging in gratitude, in appreciation, by regularly praising and being thankful for all the good there is. Of course, we live in an imperfect world, where there is always something to complain about. But we also live in a wonderful world with so much to be grateful for. And this should be our focus. May the upcoming night of gratitude motivate us to always see and direct our attention toward the goodness all around us and all that is right in our world, so we will live with joy and contentment even as we do our small part to address the world's imperfections in an effort to correct them.

El More continua hablando en la serie: La Tora que recibi

We read in Parashat Pekudeh (40:2) of G-d's command to Moshe that the completed Mishkan should be erected on Rosh Hodesh Nissan, the first day of the month of Nissan. The Midrash tells that in truth, the artisans built the various parts of the Mishkan very quickly, and the Mishkan was ready to be assembled already earlier, on the 25 th of Kislev, a little over two months after the work began. However, Hashem decided to postpone the assembly of the Mishkan until the month of Nissan, due to the unique significance of this month. The Midrash continues that the 25 th of Kislev "protested," as it were, objecting to its having been denied the privilege of being a special day, the day of the Mishkan's inauguration. Hashem assured this day that it will be compensated – and, sure enough, many centuries later, the 25 th of Kislev became the first day of the joyous holiday of Hanukah, celebrating the Jews' miraculous triumph over the Greeks and the rededication of the Bet Ha'mikdash, which the Greeks had defiled. The day of 25 Kislev was at first denied its holiday – but it was later compensated with "interest." Whereas the first of Nissan, commemorating the inauguration of the temporary Mishkan, is not marked by a great deal of fanfare, the 25 th of Kislev became a day of great festivity observed by Jews around the world for millennia. The Midrash's comments bring to mind a different Midrashic account, regarding the fish in the Yam Suf (Sea of Reeds). When Hashem drowned the 600 Egyptian horsemen who had pursued Beneh Yisrael into the sea, the fish were overjoyed, and prepared to indulge in the robust feast that had just been presented to them. But just as they were set to eat, the bodies of the Egyptian horsemen were sent ashore. Beneh Yisrael feared that the soldiers had not drowned, but rather came ashore, and thus still posed a threat. In order to allay the people's concerns, Hashem had the sea expel the remains of the Egyptian warriors onto the shore where they were standing, so they would see them and know that their pursuers were indeed dead, and they were thus no longer in danger. The fish were, naturally, disappointed over the sudden loss of the large amounts of food that they thought they would soon be enjoying. Hashem repaid the fish years later, during the battle waged by Beneh Yisrael in the times of the prophetess Deborah against the army of Sisera. During this war, Hashem drowned the enemy's 900 chariots in the Kishon River. As compensation for having lost the 600 Egyptian horsemen – the fish were given 900 Canaanite soldiers. This is a reason given for the custom that many have to ensure to eat fish on Shabbat. Many people might have serious misgivings about closing their businesses on Shabbat, or about taking off from work, worrying about the loss of income. The fish reminds them that Hashem always repays in full – and with "interest" – for the sacrifices we make for Misvot. Whatever expense or loss we incur for the sake of a Misva is more than worth it – because we are guaranteed to receive much more than we've lost. The Gemara (Besa 15b) teaches that Hashem tells us: "My children! Borrow on My account to make the day [of Shabbat] sacred, and trust Me that I will repay." Hashem guarantees that all the money we spend for Shabbat and holidays is being charged to His account, and He will repay us in full. And, as we have seen, He not only repays the money we spend, but also gives us much more. Performing Misvot is always the greatest investment we can ever make, one which guarantees to bring us the most profitable returns.

In the beginning of Parashat Vayakhel, we read that Moshe assembled Beneh Yisrael and conveyed to them Hashem's command to observe the Shabbat. He singled out in particular the prohibition against kindling a fire on Shabbat: "Lo Teba'aru Esh Be'chol Moshebotechem Be'yom Ha'Shabbat" – "Do not kindle fire in all your residences on the day of Shabbat" (35:3). Different explanations have been given for why Moshe singled out this prohibition, which is but one of numerous restrictions by which we are bound on Shabbat. Rav Moshe Alshich (Sefat, 1508-1593) offers a unique interpretation of this verse, explaining that it speaks of kindling fire as part of the process of building the Mishkan. Moshe reiterated the command of Shabbat observance here as an introduction to the command to build the Mishkan, which appears immediately following this brief section regarding Shabbat. He was telling the people that although Hashem required them to build the Mishkan, the site of His residence among them, a project that was of paramount importance to the nation, nevertheless, this undertaking did not override the Shabbat prohibitions. Meaning, the work to build the Mishkan was to be suspended during Shabbat. Now the people might have wondered why this was the case. After all, once the Mishkan was built, sacrifices were offered there seven days a week, even on Shabbat, despite the fact that this entailed the suspension of several Shabbat prohibitions, such as slaughtering animals, and burning the various parts of the animal on the altar. We would have thus reasoned that if the service in the Mishkan was important enough to override the Shabbat restrictions, then the construction of the Mishkan, too, should warrant suspending these prohibitions, due to the singular importance of the service of Hashem in this site. Moshe responded to this question in this verse, by commanding, "Do not kindle fire in all your residences on the day of Shabbat." He emphasized that burning is forbidden on Shabbat in "your residences," and is allowed on Shabbat only in Hashem's "residence." Once the Mishkan was erected, it was considered the Almighty's residence, where the Shabbat laws were not binding. During the process of the Mishkan's construction, however, the Mishkan was not yet Hashem's residence. Until its completion, it was still considered the people's residence. As such, kindling fire was not allowed, even for the sake of building G-d's residence. It was only in the completed structure, once the Shechina (divine presence) descended and dwelled within it, that burning was permitted in the service of Hashem. Before that point, however, when the building site was still the people's residence, and not G-d's, burning was forbidden.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

**This week's essay is dedicated in memory of Rosa bat Shafia** Parashat Ki-Tisa begins by completing the Torah's discussion of the construction of the Mishkan. In the previous Parashiyot, we read of the building and its furnishings, as well as the special garments worn by the Kohanim and the procedure required for their consecration. The Torah now completes its discussion by presenting a number of additional laws, such as the mandatory annual half-shekel tax ("Mahasit Ha'shekel"), the washing basin at the entrance of the Mishkan (Kiyor), the Ketoret (incense), the anointing oil (Shemen Ha'mish'ha), and the designation of Besalel as the chief artisan who would oversee the project. Having concluded its discussion of the Mishkan, the Torah then speaks of Shabbat, and the strict prohibition against its desecration. Rashi (31:13) explains that the command of Shabbat appears here to indicate that the construction of the Mishkan did not override the Shabbat prohibitions. Hashem was telling the people that as important as it was to build the Mishkan, the place where the Shechina (divine presence) would reside, this project did not supersede the laws of Shabbat, and so the work was to be discontinued on Shabbat. The Klausenberger Rebbe (Rav Yekutiel Yehuda Halberstam, 1905-1994) finds specific significance in the juxtaposition between the command of Shabbat and the immediately preceding verses. Just before the command of Shabbat in our Parasha, Hashem instructs that Besalel should lead the project to construct the Mishkan, and He lists all the various items which Besalel and his team were responsible for making. Near the end this list we find "Bigdeh Ha'kodesh Le'Aharon Ahicha, Ve'et Bigdeh Banav Le'chahen" – the priestly garments (31:10). The juxtaposition between these verses, the Rebbe explained, alludes to the importance of Bigdeh Shabbat – the special garments to be worn on Shabbat. Just as the Kohanim were required to wear special garments when they served in the holiest place – the Mishkan – so must we all wear special garments on the holiest day, Shabbat. Our special Shabbat clothes are our "Bigdeh Kehuna," our "priestly garments," that we are obligated to wear in order to properly respect the sacred day of Shabbat. The Klausenberger Rebbe notes in this context the famous tradition (Talmud Yerushalmi, Ta'anit 1:1) that if the Jewish People would properly observe one Shabbat, we would then be worthy of Mashiah's arrival. The reason, the Rebbe explains, is based on a passage in the Midrash (Bereshit Rabba 65:16) in which Rabban Shimon Ben Gamliel extols the extraordinary lengths that Esav went to for the sake of honoring his father, Yishak Abinu. While Esav was, in general, sinful, he excelled in the area of Kibbud Ab (honoring his father). Rabban Shimon mentions that Esav would prepare food for his father, and would then change into his fine garments before serving him, so he would look respectable. He ensured to wear special clothing when serving his father in order to show honor and respect. By the same token, the Klausenberger Rebbe writes, on Shabbat, Hashem comes into our homes, and we are spending the day with Him. It is only fitting, then, that we wear special, fine clothing in His honor. The merit through which Esav's descendants have been able to succeed and prosper, and keep us in exile, is his outstanding devotion to Kibbud Ab, his showing great honor to his father. The way we end this exile, then, is by showing this same level of honor to Hashem – and we do this through our Bigdeh Shabbat, by dressing in honor of Shabbat the way Esav dressed in honor of his father. "Dressing down" has become the norm in our society. People are no longer encouraged to dress formally for work, or for other events. While this policy may have merit in the context of the workplace, we must ensure not to embrace it with regard to Shabbat. On Shabbat, we become like Kohanim, as we are in the Shechina's presence, like the Kohanim in the Bet Ha'mikdash. Thus, like the Kohanim, we are obliged to wear our "Bigdeh Kehuna," our special garments through which we show our honor and reverence for the Almighty.