Podcasts about parashat

Parashat Korah - Datan, Aviram & The Spies by Rabbi Avi Harari

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

El error de los 12 espias

Welcome to the Daily Bitachon: Erev Shabbat Edition The Shulchan Aruch tells us in Siman Reish-Samech (260) that one should cut their nails on Friday afternoon. Simply speaking, cutting one's nails on Friday afternoon is Kevod Shabbat —it is showing respect for Shabbat. The Be'er Heitev , one of the commentaries on the side of the Shulchan Aruch , invokes the Gemara ( Niddah 17a) which tells us that one should not leave fingernails on the floor when they are cut. One should either burn them or bury them, but definitely not leave them out. What is the reason behind this? Why are fingernails dangerous? He tells us that before the sin of Adam HaRishon (the first man), man was cloaked in a clothing similar to a fingernail. That means his body and soul shone through this thin, translucent fingernail material. After man sinned, he was coated with the physical flesh that we have today. The Ben Ish Chai ( Parashat Bereshit ) says that originally it was Kotnot Or ( כותנות אור ) with an Alef —clothing of light—and it switched to Kotnot Or ( כותנות עור ) with an Ayin —clothing of skin and flesh. When Shabbat comes, we will see that Shabbat is all about going back to the state of man before the sin; the job of Shabbat is to lift us up above the sin. So, on Friday afternoon, we cut our nails to beautify them. We are going into Shabbat when our clothing is meant to be the cloth of nails—that is what it was supposed to be. The Transcendence of Shabbat and the Reality of Motzei Shabbat Then, on Motzei Shabbat , we look at our candle and we look at our fingernails. Why do we have a candle on Motzei Shabbat ? It is because God created fire on Motzei Shabbat . Why did God create fire on Motzei Shabbat ? What about Friday night? The answer is that when Adam sinned, there was a change in the light that God had created. Originally, God created a light which we call Or HaGanuz —the hidden light. It was a light through which you could see from one end of the world to the other. Because Adam sinned, God said that light was too dangerous to use because people could misuse it, so He hid that light away for the future. Today, we no longer have that light. When did that light disappear? On Motzei Shabbat . Out of respect for Shabbat, that original light stayed from Friday afternoon at twelve o'clock (when Adam was created) until Motzei Shabbat . So, it was lit for thirty-six hours. Motzei Shabbat is all about the consequences of the sin of Adam taking hold. We have that candle to remind us that we would not have needed artificial fire if not for the sin of Adam. We look at our fingernails to remind us that we should have been totally coated in that translucent material. Similarly, a woman is traditionally not supposed to drink from the Havdalah cup. Why not? Because there is an opinion that the Etz HaDa'at (the Tree of Knowledge) was a grapevine. Therefore, when Havdalah arrives, we do not want to remind anyone that Chavah (Eve) took from the grape when she was not supposed to, which could arouse a prosecution—a Kitrug . The Be'er Heitev explains that the Gemara says if a pregnant lady steps on discarded fingernails, it is dangerous for her pregnancy. Why? The answer he gives is that discarded nails remind us of the sin of Adam and Chavah. Originally, there was no such thing as a fingernail that you cut and discarded; your whole body was coated in it. These clippings remind us of the original sin, and the punishment of Chavah was difficulty in childbirth. We do not want an arousal of that sin, and therefore, a pregnant lady touching discarded fingernails becomes dangerous. The Power of Friday Afternoon Preparations Coming back to our main story, which is the positivity of Shabbat: Shabbat is all about bringing us back to Adam before the sin. The Sefer Chemdat Yamim tells us that the Erev Shabbat Friday afternoon preparation has the ability to atone for the sin that happened on that day. We also see this in a pasuk in Shemot 16:5: וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם "And it shall come to pass on the sixth day that they shall prepare what they bring in, and it shall be twice as much as they gather daily." This refers to the Manna. They prepared on Friday, and they received a double portion. He tells us that the word Mishneh ( מִשְׁנֶה )—which means double, like shani —has the exact same letters as Neshamah ( נְשָׁמָה ). This hints to us that the preparation of Erev Shabbat causes us to be cleansed from the sin of Adam HaRishon , which brings down upon us the Neshamah Yeteirah (the extra soul) that we lost. The Neshamah Yeteirah symbolizes the level of man before his sin. Similarly, we say in the Shabbat prayers: Yismach Moshe be-matnat chelko ( יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ )—Moshe is happy with his portion. What does that mean? This might be a little complicated, and you might have to listen to this class twice! The commentators say that when we stood at Har Sinai, the negativity of the original sin disappeared. Adam HaRishon's sin was corrected, everything went back to the way it was meant to be, and we received two crowns on our heads. Those two crowns represent the same spiritual power as our extra Neshamah —the correction of Adam's sin. However, when we sinned with the Golden Calf, we lost those crowns. Who received them instead? Moshe Rabbeinu. And that is why his face shone. Every Shabbat, Moshe is kind enough— Yismach Moshe is very happy with his given portion—to give us back those crowns. Because on Shabbat, in a spiritual way, we return to the state of Adam before the sin, so we get our crowns back. Right after the end of Parashat Ki Tissa (which talks about Moshe Rabbeinu's face shining), the next Parashat , Vayakhel , starts immediately with Shabbat. The Ba'al HaTurim notes this connection because the Gemara says that a person's face looks different on Shabbat than it does during the week. We have a shining face on Shabbat because we are returning to that original Kotnot Or —the clothing of light. The Hidden Light and "Extra Credit" For some real extra credit: that light, as we said, is the light of the Or HaGanuz (the hidden light). That hidden light is symbolized by the Torah she-Ba'al Peh (the Oral Torah) that we toil over. Where did God hide the light? He hid the light in Torah she-Ba'al Peh —in the Mishnayot and the Gemara . That is why the word Neshamah ( נְשָׁמָה ) shares the exact same letters as Mishnah ( מִשְׁנָה ). The Mishnayot bring back that Neshamah Yeteirah ; they bring back that lost light. Again, that's extra credit—we're going a little into information overload here! The Bottom Line What is the practical takeaway from all of this? Through man's sin, he lost what he lost. But on Erev Shabbat, through our physical and spiritual preparations for Shabbat, we receive it all back once again. Then on Motzei Shabbat , we are reminded of what we lose until next week. Our nails—both cutting them on Friday and looking at them on Saturday night—are strongly connected to this profound message. But the main message is that Shabbat, which is what we are constantly working toward, lifts us up far above the sin of Adam HaRishon . The Chemdat Yamim further says that when man was originally placed in Gan Eden , he was given a positive commandment: l'ovdah ( לְעָבְדָהּ )—to serve it, and a negative commandment: u'lshomrah ( וּלְשָׁמְרָהּ )—to guard it. That is exactly why on Shabbat we have the positive commandment of Zachor (Remember) and the negative commandment of Shamor (Guard). He further notes that the beautiful clothing we wear on Shabbat is to remind us of those original spiritual garments. We see from so many different areas that Shabbat is designed to fix the sin of Adam HaRishon . I apologize if there was a bit too much Kabbalah and a lot of information at once, but I came across this recently and I just needed to share it with someone!

Parashat Shelah is famous for the story of Het Ha'meragelim – the sin of the spies. Moshe sent twelve men – one representative from each tribe – to survey the Land of Israel and report back to the people, and when the spies returned, they persuaded Beneh Yisrael that they could not conquer the land, for which thy were severely punished. The Torah makes a point of mentioning that before Moshe sent the spies, he renamed one of them – his faithful disciple, Hoshea – changing his name from "Hoshea" to "Yehoshua" ( 13:16). Rashi explains that Moshe gave Yehoshua this new name as a prayer that he would be protected from the sinister plot of the other spies. The name "Yehoshua" can be read as a combination of the words "Y-ah Yoshi'acha" – "G-d shall save you." This was Moshe's prayer that Yehoshua would not be influenced by his peers who would decide to speak negatively about the Land of Israel and sow despair among the nation. We must ask, why did Moshe pray on behalf of only Yehoshua? If he anticipated the likelihood that the spies would betray their mission, and seek to dissuade the people from entering into the land, then why didn't he pray that they should all be protected from this grave mistake? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered this question by noting Targum Yonatan Ben Uziel's translation of this verse. Targum Yonatan writes that Moshe changed Yehoshua's name because he noticed "Invatanuteh" – Yehoshua's unique humility. Somehow, Yehoshua's especially humble character necessitated this prayer, that he should be protected from sin as he embarked on this mission. The Rebbe explained that normally, one cannot pray for another's Yir'at Shamayim (fear of Heaven), that the person should do the right thing and avoid wrongdoing. The Sages famously taught us, "Ha'kol Bi'ydeh Shamayim Hutz Mi'yir'at Shamayim" – "Everything is in the hand of Heaven, except the fear of Heaven." We can and should ask Hashem for that which lies beyond our control. Religious observance, however, is our responsibility. We cannot ask Hashem to make somebody religiously committed – because he needs to motivate himself to be committed. But if so, then Moshe's prayer for his disciple is very difficult to understand. How could Moshe pray that Yehoshua do the right thing, if one cannot pray for somebody else to avoid sin? The Rebbe answered that we can pray for somebody's spiritual success if that person is already investing effort to achieve spiritual success. For example, we cannot pray to Hashem to help somebody wake up in time for Shaharit if he goes to sleep late and doesn't bother to set an alarm clock. If, however, a person who has this weakness – often failing to get up on time – makes an effort to improve, such as by going to sleep at a reasonable hour and setting an alarm clock, then it is certainly appropriate to pray that his efforts should succeed. And this is true of all areas of religious life – once a person is making a genuine effort to succeed, then he – and others – can pray that those efforts should bring the desired results. With this in mind, we can return to Yehoshua and the spies. The Rebbe explains that Moshe sent the spies on a fact-finding mission. Their job was to objectively report the information, to tell what they saw, without giving any interpretation or offering an opinion based on that information. It was their job to determine the facts – and it was Moshe's job, and only Moshe's job, to reach decisions based on those facts. The spies' sin was arrogantly usurping Moshe's role. After they reported the facts, they gave their assessment about the prospects of capturing Eretz Yisrael – an assessment which wasn't theirs to make. They decided that their opinion was more important and more authoritative than that of Moshe Rabbenu – and this was their sin. Before Moshe sent the spies, he was well aware of this danger. He knew of the natural tendency that people have to form opinions about things which are for the experts to decide, to assume they know better, to feel overly confident in their perspectives, their ideas and their impressions. But he could pray only for Yehoshua – because he saw that Yehoshua worked on his quality of humility. Upon seeing how Yehoshua made a conscious effort to remain humble, Moshe prayed that these efforts should succeed, that Yehoshua would remain humble and not overstep his bounds. Moshe could not pray for the other spies, because he did not see them working on their Midda (quality) of humility. He therefore prayed only for Yehoshua, his student who worked to live humbly, asking that these efforts should protect him from the arrogant tendency to give opinions that shouldn't be given.

Rav Segal traz um ensinamento do Rav Kook da parashá

Everything begins to unravel for the Generation of the Desert in the Torah portion of Shelach. The debacle of the sin of the spies leaves its mark on the nation for generations to come, leading to the tragedies of Tisha B'Av and changing history forever. In this week's edition of the Jerusalem Lights podcast, Jim Long and Rabbi Chaim Richman ask some hard questions about this epic trauma, in the context of historical amnesia and the psychology of fear and vulnerability. And the most important question of all: How do we rectify the sin of the spies against the Land of Israel?_________Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Join our new WhatsApp channel! https://whatsapp.com/channel/0029VbDN...Rabbi Chaim Richman's 'Jerusalem Lights', a non-profit educational organization, shares the wisdom of Torah teachings with all sincere spiritual seekers, emphasizing the ennoblement of the human spirit, the brotherhood of mankind, and the nurturing and development of each individual's personal faith and relationship with the Creator. Torah for Everyone!If you enjoy these videos, please consider supporting the work of Jerusalem Lights, Inc., a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow: PayPal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc...In the USA: Jerusalem Lights Inc. Post Office Box 16886Lubbock Texas 79490In Israel: Tel. 972 54 7000395 Mail: PO Box 23808, Jerusalem Israel For more information: https://www.rabbirichman.comSubscribe to our YouTube channel:    / @jerusalemlights-rabbirichman  Follow us on Facebook:   / rabbichaimrichman    / 282440396475839  

Parashat שלח پیروش راشی יה יושיעך מעצת מרגלי Why YA"H save you? by Rabbi Benjamin Lavian

Parashat Shelah - Balancing "For You" With "From Him" by Rabbi Avi Harari

Parashat Chlakh by Rav David Touitou

In this week's parasha Beha'alotecha , the Jewish People complained that they wanted meat and Moshe Rabbenu said to Hashem, כי תאמר אלי שאהו בחיקך כאשר ישא האומן את היונק – Moshe was asking Hashem how he was expected to carry the nation like a nursing mother carries her suckling infant. The Maharam Shapira asked, the word אומן usually means a Torah teacher of boys aged five or six. Why would Moshe use that word to describe someone carrying a suckling baby? The Rabbi answered, Moshe was saying, his job was to be the spiritual leader of the Jewish People, to teach them Torah and the ways of Hashem, but now they were asking him to fulfill their base desires, that's like a schoolteacher who teaches Torah being asked to take care of infants, which is something that doesn't fit his bill. With this we could understand the baffling statement that Moshe made right after this. הצאן ובקר ישחט להם ומצא להם? – "could there possibly be enough sheep and cattle that would suffice to satiate them?" The mefarshim ask, astonishingly, it seems like Moshe here was doubting the ability of Hashem to provide enough meat for the Jewish People. The explanation is, Moshe was saying, I know the way for them to be satiated is through Torah and mitzvot. The neshama that Hashem put inside man cannot be satisfied any other way, like it says in Kohelet , והנפש לא תמלא. The reason for the complaining was that they were not spiritually satisfied and they were looking for a quick fix. It is true that physical pleasures can temporarily satisfy a person's empty feelings, but very quickly it will wear off and, again, they will feel empty. So Moshe was saying, all the meat in the world will not get this job done. Hashem told Moshe he was right, but he had to provide the meat anyway to prevent a chilul Hashem. Everybody in this world is looking for happiness. The only real way of having sustained feelings of inner joy and tranquility, as well as satisfaction, is by filling up our neshama with what it craves most – Torah and mitzvot. Hashem provided us with an abundance of ways to fill our neshama . And to help motivate us, He even promised rewards for doing them. Hashem created us and knows what will make us happy. The yetzer hara tries to convince us otherwise, but we must not get fooled by it. When a person learns emunah, he feels more tranquil because his neshama is connecting to Hashem more. A young man told me he started learning emunah about a year ago and his words to me were, "it was as if someone had removed a blindfold from upon my eyes. I had always had some level of emunah, but it was only last year that I began to truly see, in every direction that I turned, the Yad Hashem. A whole new world has opened up before me as Hashem is so much more visible to me now" Our neshama is a piece of Hashem and the more we connect with Him, the more our neshama will be satisfied and in a state of tranquility. Spirituality helps reduce anxiety and other emotional roller coasters. The more we connect with Hashem and the Torah, the happier we will be. Shabbat Shalom.

We often place our hopes in political leaders, military strength, alliances, and diplomatic agreements. And these may all have their place - but ultimately, they are not our protection. Our protection comes from Hashem  "אִישׁ מִלְחָמָה"   "Hashem - the Master of War". In 1972, Rabbi Yaakov Asher Sinclair opened SARM Studios the first 24-track recording studio in Europe where Queen mixed "Bohemian Rhapsody". His music publishing company, Druidcrest Music published the music for The Rocky Horror Picture Show (1973) and as a record producer, he co-produced the quadruple-platinum debut album by American band "Foreigner" (1976). American Top ten singles from this album included, "Feels Like The First Time", "Cold as Ice" and "Long, Long Way from Home". Other production work included "The Enid – In the Region of the Summer Stars", "The Curves", and "Nutz" as well as singles based on The Hitchhiker's Guide To The Galaxy with Douglas Adams and Richard O'Brien. Other artists who used SARM included: ABC, Alison Moyet, Art of Noise, Brian May, The Buggles, The Clash, Dina Carroll, Dollar, Flintlock, Frankie Goes To Hollywood, Grace Jones, It Bites, Malcolm McLaren, Nik Kershaw, Propaganda, Rush, Rik Mayall, Stephen Duffy, and Yes. In 1987, he settled in Jerusalem to immerse himself in the study of Torah. His two Torah books The Color of Heaven, on the weekly Torah portion, and Seasons of the Moon met with great critical acclaim. Seasons of the Moon, a unique fine-art black-and-white photography book combining poetry and Torah essays, has now sold out and is much sought as a collector's item fetching up to $250 for a mint copy. He is much in demand as an inspirational speaker both in Israel, Great Britain and the United States. He was Plenary Keynote Speaker at the Agudas Yisrael Convention, and Keynote Speaker at Project Inspire in 2018. Rabbi Sinclair lectures in Talmud and Jewish Philosophy at Ohr Somayach/Tannenbaum College of Judaic studies in Jerusalem and is a senior staff writer of the Torah internet publications Ohrnet and Torah Weekly. His articles have been published in The Jewish Observer, American Jewish Spirit, AJOP Newsletter, Zurich's Die Jüdische Zeitung, South African Jewish Report and many others. A 'miracle story' with a twist Rabbi Sinclair was born in London, and lives with his family in Jerusalem. He was educated at St. Anthony's Preparatory School in Hampstead, Clifton College, and Bristol University. A Project Of Ohr.Edu Questions? Comments? We'd Love To Hear From You At: Podcasts@Ohr.Edu https://podcasts.ohr.edu/

Parashat Behalotcha. Remazim from Chida on Pasuk והאיש משה ענו מאד וגו'.... by Rabbi Benjamin Lavian

Parashat Behalotcha.Why Moshe R. didn't grasp the making of Menorah. by Rabbi Benjamin Lavian

The Torah commands in Parashat Beha'alotecha (10:9) that when Beneh Yisrael are compelled to fight a war against an enemy, "Va'hare'otem Ba'hasoserot" – they must sound trumpets. The Rambam, in the beginning of Hilchot Ta'aniyot, understands this verse as a more general command to pray to G-d during times of crisis. The Torah speaks of a war against "Ha'sar Ha'sorer Etchem" ("the enemy who terrorizes you"), and the Rambam interprets the word "Sar" to mean any form of "Sara" – trouble, or crisis. Whenever we face some kind of danger, we are obligated to turn to Hashem in prayer. Nowadays, when we do not have the special "Hasoserot," the Misva to turn to G-d in prayer remains. It must be emphasized that the Rambam here does not merely advise us – or even urge us – to turn to Hashem in times of crisis. Rather, he presents this as an outright obligation, as Misvat Aseh – a Biblical command. The Torah requires us to pray to G-d for help when crisis befalls us. The reason for this obligation is that Hashem brings us crises specifically to draw our minds and hearts toward Him. Over the course of our busy lives, with all the countless responsibilities and pressures that we have, we can very easily forget about G-d. We might not be as mindful as we should be of how He is caring for us at all times, of how He is providing us with all our needs, of our obligations towards Him, and of the importance of cultivating a deep bond with Him. When crisis strikes, we must realize that Hashem is knocking on our doors, so-to-speak, calling for our attention, asking us to devote more attention to Him. The Hebrew word for "world" is "Olam," which is derived from the word "Ne'elam" – "concealed," or "hidden." G-d created the world as a place where His presence is not always apparent, where He remains concealed, where things appear to run randomly according to the laws of nature. Our challenge is to look beyond the "concealment" and to recognize that He is governing all events – both globally and individually, from behind the veil of the natural order. During times of hardship, the Rambam is telling us, our obligation is to look behind the veil, to turn our attention to Hashem. If we focus only on the practical measures that we must take to address the problem, without turning to G-d in heartfelt prayer, then we are missing the point. On the national level, too, when the Jewish People are in crisis, this is Hashem calling for our attention. We of course owe an enormous debt of gratitude to the courageous soldiers and all those working to protect us from our bitter enemies, who are G-d's messengers sent to safeguard His beloved children. But alongside our appreciation for the messengers – we mustn't forget the One who sent them. In times of crisis – personal or national – let's ensure not to miss the point, and to direct our attention toward Hashem in prayer and repentance.

Rav Segal ensina uma mensagem do Rav Kook na Parashá.

The Torah portion of Behalotcha presents a 'slice of life' of the Children of Israel in the Wilderness. It opens with the inspiring scene of Aaron lighting the flames of the golden menorah at G-d's command, literally 'be'halotcha,' causing the lights to rise straight up. In this week's Jerusalem Lights podcast, Jim Long and Rabbi Chaim Richman share their thoughts on lessons learned from some of the portion's diverse themes: the sounding of the silver trumpets, the journeying forth of the Ark of the Covenant, the complainers, and the inscrutable prophecy of Eldad and Meidad, who foresaw the epic end-time battle of Gog and Magog, the final death throes of evil before the Final Redemption. _________Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Join our new WhatsApp channel! https://whatsapp.com/channel/0029VbDN...Rabbi Chaim Richman's 'Jerusalem Lights', a non-profit educational organization, shares the wisdom of Torah teachings with all sincere spiritual seekers, emphasizing the ennoblement of the human spirit, the brotherhood of mankind, and the nurturing and development of each individual's personal faith and relationship with the Creator. Torah for Everyone!If you enjoy these videos, please consider supporting the work of Jerusalem Lights, Inc., a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow: PayPal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc...In the USA: Jerusalem Lights Inc. Post Office Box 16886Lubbock Texas 79490In Israel: Tel. 972 54 7000395 Mail: PO Box 23808, Jerusalem Israel For more information: https://www.rabbirichman.comSubscribe to our YouTube channel:    / @jerusalemlights-rabbirichman  Follow us on Facebook:   / rabbichaimrichman    / 282440396475839  

Parashat BeHa'alotekha - Leading From Within by Rabbi Avi Harari

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Join us for a convicting and in-depth teaching on Parashat Nasso. #bible #torah #torahportion #jesus #messianic #jesus #faith #spiritualawakening

Cantidad o calidad

BamidbarDe lezingen van parshat Bamidbar zijn Numeri 1:1 – 4:20 en Hosea 2:1-22. We focussen in de onderwijzing in het bijzonder op de vijfde aliyah. Dit is het gedeelte van Numeri 3:14-39. We lezen over de telling van de Levieten en de indeling van hun werkzaamheden en kampementen rond de Tabernakel. De ene familie valt meer eer ten deel dan de andere. Is dit wel eerlijk? En welke houding moeten wij zelf aannemen, als God ons een taak en plaats toewijst? Wat heeft Yeshua zijn leerlingen hierover onderwezen?Support the show

The Midrash teaches that the five Humashim – the books that comprise the Torah – are alluded to in the opening verses of the Torah, which tell of the creation of light on the first day of the world's creation. The word "Or" (light) appears five times in these verses, and they parallel the five Humashim. It follows, then, that the fourth Humash – the Book of Bamidbar, which we begin reading this Shabbat – corresponds to the fourth instance of the word "Or" in these verses: "Va'yabdel Elokim Beh Ha'or U'ben Ha'hoshech" – "G-d separated between light and the darkness" (1:4). What might be the connection between the Book of Bamidbar and the "separation" between light and darkness? The Netziv (Rav Naftali Zvi Yehuda Berlin of Volozhin, 1816-1893) offers a fascinating answer, by explaining the primary theme of Sefer Bamidbar. This book, he writes, traces Beneh Yisrael's transition from a miraculous existence to a natural existence. The book begins at Mount Sinai, in the desert, where Beneh Yisrael relied on G-d's miracles in order to survive. They received the manna from the heavens, and water from a supernatural well that accompanied them as they traveled. The Ananeh Ha'kabod ("clouds of glory") protected them from the elements and from enemy attack. Beneh Yisrael journeyed for forty years in a region that was ordinarily uninhabitable, under Hashem's miraculous care and protection. At the end of Sefer Bamidbar, Beneh Yisrael find themselves on the border of the Land of Israel, nearly ready to cross into the land. There they would live a natural existence – fighting wars against enemies, growing crops, building cities, and developing an economy. Of course, this natural existence would require G-d's intervention; even when leading a natural lifestyle, nothing can succeed without Hashem's help. But once they crossed into the land, Beneh Yisrael were no longer cared for miraculously; they lived in accordance with the laws of nature. This is why at the end of the Book of Bamidbar, Beneh Yisrael take up arms and fight wars. They begin preparations for the battles to conquer the land, and for the division of the land. After living a miraculous existence for forty years, they now needed to transition to a natural mode of existence. The Netziv explains that this is why Sefer Bamidbar is associated with the "separation" between light and darkness. Light symbolizes G-d's open miracles, which make His control of the world unmistakably clear and evident. By contrast, darkness symbolizes the veil of the natural world, which conceals the Hand of Providence. When nature follows its course, we do not see Hashem, though we must firmly believe that He controls all events, random and natural as they might outwardly seem. Just as darkness makes it difficult to see that which we know exists, nature makes it difficult to see Hashem's control and governance, but we know that He is behind everything and orchestrating everything that happens. Hence, Sefer Bamidbar is associated with the distinction between light and darkness – because it signifies Beneh Yisrael's transition from a supernatural existence to a natural one. The Netziv explains on this basis why the Sages calls Sefer Bamidbar "Humash Ha'pekduim" – the "Book of Countings," which later evolved into the name, "Numbers." This name refers to two censuses of Beneh Yisrael that were taken in Sefer Bamidbar. We might wonder, why are these events viewed as the primary theme and essence of this book? So much happens in the Book of Bamidbar – why would the Sages focus on the two occasions when the people were counted when choosing a name for this book? The answer, the Netziv writes, is that the two censuses signify the transition that Beneh Yisrael underwent over the course of this Sefer. The first census was conducted for the purpose of arranging Beneh Yisrael's camp around the Mishkan in the desert, whereas the second was conducted to prepare for the apportioning of the territory of Eretz Yisrael among the tribes. The difference between these two censuses reflects the difference between the "light" and the "darkness," between the miraculous existence in the desert, and the natural existence in Eretz Yisrael. Therefore, this Sefer is indeed "Humash Ha'pekudim," a book of "countings," because the two countings demonstrate the transition that constitutes the essence of this book, the transition from the miracles of the desert to life in Eretz Yisrael, where G-d cares for and protects us not overly, but behind the veil of the laws of nature.

Rav Segal traz uma mensagem do parashá do grande rabino Rav Kook.

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Parashat BeHar. Why mention Har Sinai by Rabbi Benjamin Lavian

Parashat Bekhoukotai פרשת בחוקותי Reward for mitzvoth are only in Olam haba???! by Rabbi Benjamin Lavian

Si en mis caminos andaras

In the opening verses of Parashat Behukotai, the Torah promises great reward "Im Be'hukotai Telechu" – "If you follow My statutes." Rashi, in one of the more famous passages in his Torah commentary, writes that this phrase does not actually refer to Misva observance. After all, the very next words of the verse are "Ve'et Misvotai Tishmeru" – "and you observe My commands." Necessarily, then, the phrase "Im Be'hukotai Telechu" must denote something other than the performance of Misvot. Rashi therefore explains that it means "She'tiheyu Amelim Ba'Torah" – "that you are toiling in Torah." Many have noted that Rashi speaks here not of the study of Torah, but rather of "Amelut" – toil, hard work and exertion, investing a great deal of effort to learn. The importance of "Amelut" can be seen already in the events surrounding Matan Torah, the giving of the Torah at Sinai, which we will soon commemorate on the festival of Shabuot. The Gemara (Shabbat 88a) teaches that "Kafa Alehem Har Ke'gigit" – G-d lifted Mount Sinai and suspended it over Beneh Yisrael, threatening to annihilate them if they did not accept the Torah. They were not given a choice; they were coerced into accepting G-d's will. Many have raised the question of how to reconcile the Gemara's teaching with the Torah's account of Matan Torah, which tells that Beneh Yisrael willingly and excitedly accepted the Torah even before being informed of what it entails, enthusiastically pronouncing, "Na'aseh Ve'nishma" – "We will do and we will hear" (Shemot 24:7). If they happily announced their commitment to the Torah, then why did G-d need to threaten them and force the Torah upon them? A number of commentators answered that Beneh Yisrael committed willingly to the Torah She'bi'chtab – the written Torah, but not to the Torah She'be'al Peh – the oral law, which was eventually written into what we know as the Mishna. Coercion was necessary to force them to accept even the Torah She'be'al Peh. Why would Beneh Yisrael agree to the written Torah, but not to the oral halachic tradition? We might draw a comparison to a person who wants to stay fit and keep healthy without having to exercise. Instead of working out in the gym, he just wants a pill that he could take that would keep him thin and in shape no matter what or how much he eats, or how little he moves... Similarly, Beneh Yisrael were excited about accepting the Torah – but they didn't want to have to work for it. They wanted to be given a simple, straightforward, easy-to-read text that explained to them very clearly and succinctly what they needed to do. They wanted the instructions spoon-fed to them, presented to them in a lucid, organized fashion. But this is not how the Torah is meant to be learned. The Gemara (Kiddushin 30b) teaches that Torah study is the "antidote" to the Yeser Ha'ra (evil inclination). We overcome our negative tendencies and sinful impulses by immersing ourselves in Torah, by intensively applying ourselves and exerting effort to learn. If the Torah would be spoon-fed, it would not have this effect of empowering us against the Yeser Ha'ra. This requires "Amelut" – hard work and struggle. In fact, even when Rabbi Yehuda Ha'nasi wrote down the Oral Law, seeing that this was necessary to ensure its survival, he intentionally made the text ambiguous and difficult to understand. He maintained the delicate balance between making the material accessible and necessitating effort to comprehend it. "Amelut" is crucial to the process of Torah learning, as it is only through hard work that we achieve the spiritual benefits of Torah study, the strength to defeat the Yeser Ha'ra in its various forms. As we saw, Rashi explains the phrase "Im Be'hukotai Telechu" as a reference to exertion in Torah study. He perhaps read the word "Be'hukotai" ("My statutes") as alluding to the rules of interpreting the Torah text, the thirteen "Middot She'ha'Torah Nidreshet Bahem" – methods by which the Sages extracted Halachot from the written Torah, as listed by Rabbi Yishmael, and as we recite in our prayers each morning. These thirteen rules of interpretation represent the difference between a clear, lucid body of text, and a difficult text that can be understood only with rigorous study and analysis. We are promised reward not for simply learning Torah – but for investing the effort to learn "Be'hukotai," to study the Sages' intricate, complex discussions of the Torah text and their derivation of Halacha from its words. As we prepare for the celebration of Shabuot, let us commit to not only learn Torah – but to toil in Torah, to invest effort, so we can reap all the precious spiritual benefits that it offers us.

Parashat BeHar-Behukotai - Humility by Rabbi Avi Harari

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The pasuk says in the beginning of the second parashah this week קדושים תהיו , and Rashi writes, most of the body of the Torah is dependent on this commandment. The Mefarshim discuss, what is it about this mitzvah that is so intrinsic to the fulfillment of the Torah? The Imreh Yitzchak explains, the mitzvot were given to elevate and sanctify us, like we say קדשינו במצוותיך. But in order to attain kedusha from the mitzvot, we need to imbue the body of every mitzvah with a neshama and that neshama is the kavana that we put into them. In the words of the Ben Ish Hai in parashat Beha'alotecha , the entire tikun that is supposed to be brought out by each mitzvah cannot take place without us putting the kavanot into it, because a mitzvah without kavana is like a body without a soul. And this, explains the Imreh Yitzhak is one explanation of the words קדושים תהיו – we are supposed to become sanctified through the mitzvot and that requires us to think before we do each one of them, that we are doing them to fulfill the will of Hashem, and thereby connect ourselves to Him. And that is why this is so intrinsic to the fulfillment of the entire Torah. Rabbi Dessler writes, the future rewards of delighting in the radiance of the Shechina will come about through an extremely strong bond of connection to Hashem. Therefore, if one's mitzvot here are done with the desire to connect to Hashem, that is what is going to establish that great level of connection and enable Hashem, kavayachol , to reward the person with a connection that is many thousands of times greater than that. A little thought can elevate a person's Olam Hazeh and Olam Haba to unimaginable levels. Someone once asked Rav Shlomo Zalman Aurbach about the Mishnah which says, רצה הקב"ה לזכות את ישראל לפיכך הרבה להם תורה ומצוות – Hashem wanted to give merits to the Jewish People so He gave them an abundance of Torah and mitzvot. The man's question was, isn't more Torah and mitzvot seemingly more of a burden? The Rabbi answered, "There are so many mitzvot which involve actions that people are doing anyway, such as putting on their shoes in the morning. Hashem, in His infinite kindness, wanted to give us merits by turning all of those actions into mitzvot by attaching commandments to them, telling us to put on our shoes a certain way, right before left, just to give up more reward." Similarly, there are so many other actions that we do anyway. If we simply have in mind that we are performing a mitzvah when doing them, we will be rewarded for them. I received a sefer called Ka'asher Tziva Hashem , translated into English, written by Rabbi Daniel Garfinkel. The Rabbi opens our eyes, in this sefer , to countless mitzvot that we could fulfill just by having the correct thought process while we are doing them, namely because Hashem commanded us. For example, a young man hears the cries of his newborn baby in the middle of the night. He sees his wife is in a deep sleep and doesn't hear the baby. His initial reaction would be to call to his wife and wake her up. But suddenly, he realizes, putting the baby back to sleep would be a mitzvah from the Torah of gemilut chasadim to both his wife and the baby. He then gets up happily and thinks, לשם מצוות חסד כאשר ציווני ה' , and he goes to put the baby back to sleep, acquiring eternity. Washing one's face in the morning fulfills the mitzvah of kiddush Hashem, brushing one's teeth fulfills the mitzvah of ונשמרתם מאד לנפשותיכם , buying something from a fellow Jew fulfills the mitzvah of וכי תמכרו... , paying a worker fulfills the mitzvah of ביומו תתן שכרו . However, in order to get the proper credit and bring about the kedusha and connection that we want from these actions, we need to have the kavana that we are doing them to fulfill the will of Hashem. Someone who goes about his day having these intentions is living with Hashem on a constant basis. He remembers Hashem in everything he does and thereby establishes a very strong bond with Him. We are in this world to elevate ourselves and become kedoshim and connect ourselves with Hashem for all eternity. The more we can train ourselves to have the proper kavanot , the greater our connection will be. Shabbat Shalom.

Las vestimentas del cohen hagadol

In one of the most famous – and most misquoted – verses in the Torah, we are commanded in Parashat Kedoshim (19:18), "Ve'ahabta Le're'acha Kamocha' – "You shall love your fellow as yourself." I say "misquoted" because the command does not conclude with the word "Kamocha" ("as yourself"). The verse continues, "Ani Hashem" – "I am G-d." It stands to reason that the pronouncement "Ani Hashem" constitutes part of the definition of this command, and informs us about the kind of love that we are to feel toward our fellow. The Meshech Hochma (Rav Meir Simcha Ha'kohen of Dvinsk, 1843-1926) offers several explanations of this command, and for why the Torah adds, "Ani Hashem." One approach he suggests is that we are to love our fellow in the same manner that we are commanded to love Hashem. It goes without saying that we cannot see G-d, and we cannot perceive Him directly with any of our senses. Nevertheless, we are to strive to love Hashem, knowing that He is infinitely great, compassionate, kind and merciful. We are to long for a relationship with Him and to understand Him even though we cannot see Him with our eyes. This is true also of the love we are to feel and show to our fellow Jews. This love must not be dependent upon our experiences with them, or upon what we know about them. Just as we believe in Hashem's greatness even though we cannot see Him directly, similarly, we are to firmly believe in the greatness of Am Yisrael, in the precious value of our fellow Jew, even if we cannot see it. The Torah therefore adds, "Ani Hashem" – indicating that we must love our fellow Jews the way we love Hashem. This requires us, first and foremost, to feel love and concern even for Jews whom we've never met, and whom we know nothing about. When we hear that a Jew is in need in a different part of the world, then we must do what we can to help, and pray for that person, even though we know nothing about him or her. But additionally, this means that we are to love our fellow Jews whom we know but are not particularly impressed with, or don't particularly like. Just as we must love Hashem even though He occasionally does things which appear harsh and to our detriment, firmly believing in His goodness, we must similarly believe in the goodness of all our fellow Jews, even if we cannot see it. We are to recognize that although all people are flawed, every person has a precious soul and is worthy of our genuine love and respect. The Misva of "Ve'ahabta Le're'acha Kamocha," then, requires us to believe in the greatness of each of our fellow Jews irrespective of our experiences with them, and to thereby arouse our feelings of love toward them.

Source Sheets

Parashat Aharei Mot - Choosing Life by Rabbi Avi Harari

Have you ever wondered certain ailments and afflictions arise in you body? Were you tempted to run to a doctor rather than Yah? Join us for a powerful and moving lesson on Yah's holiness, His sanctity and His glorious ways. #tazria #metzora #torahportion #torah #parashat #parasha #bible #biblestudy #messianic #christianfaith #christian #christianity #wholebible

Rabbi Chaim Singer-Frankes' Shabbat Teaching, at Temple Beth Am, Los Angeles, April 18, 2026. (You Tube/Zoom)Special Guest: Rabbi Chaim Singer-Frankes.

Somos un espejo

Parashat Tazria-Tahor - The Rebirth of the Mesora by Rabbi Avi Harari

Much of Parashiyot Tazria-Mesora is devoted to the topic of Sara'at – the affliction that would befall a person on account of certain misdeeds, primarily, the grievous sin of Lashon Ha'ra, negative speech about other people. King David, in a famous verse in Tehillim (34:14), instructs us, "Nesor Leshoncha Me'ra" – "Guard your tongue from evil," urging us to refrain from Lashon Ha'ra. Curiously, this verse continues, "U'sfatecha Mi'daber Mirma" – "and your lips from speaking deceit." At first glance, this means that we are to refrain from both negative speech about other people, and also from misleading others through dishonesty. We must wonder, however, why the verse combines these two admonitions. Seemingly, these are two completely distinct ills – Lashon Ha'ra, and deceit. Why would David combine them into a single warning, urging us to restrain our mouths from both negative talk about people and from dishonesty? We might perhaps arrive at a new understanding of this verse by exploring the psychological underpinnings of the desire to speak Lashon Ha'ra, why we are so often and so naturally inclined to hear and share negative information about other people, and why we find it so difficult to refrain from such speech. The most common reason people enjoy speaking Lashon Ha'ra, I think, is to feel good about themselves. We are all human, and human beings, by definition, are flawed and imperfect. A person's flaws and imperfections make him uncomfortable, bringing feelings of shame, inadequacy and insecurity. Speaking of other people's failings works like a drug to alleviate this discomfort. Focusing one's attention on another person's inadequacies brings a sense of superiority, thereby allowing him to feel good about himself. This is the lure of Lashon Ha'ra, and why nearly every person feels tempted to speak negatively about others. Since every person has faults which make him uncomfortable, every person feels a natural impulse to alleviate this discomfort the easy way – by looking down on other people, by talking about what they do wrong. However, like with all "drugs," this is the wrong way to handle uncomfortable feelings. When the fleeting rush of excitement fades, the person is still left with his deficiencies, and thus with his feelings of insecurity. Looking down on other people temporarily blinds a person to his own faults, but those faults remain, and will continue to make him feel uneasy and insecure. This might be the meaning of the verse in Tehillim cited earlier. "Guard your tongue from evil, and your lips from speaking deceit." The "deceit" mentioned in this verse perhaps refers to the self-deception of Lashon Ha'ra. When one speaks Lashon Ha'ra, he deceives himself, pretending that he is more impressive and accomplished than he really is. Lashon Ha'ra is all about fooling oneself into thinking that he is great by pointing out the failings of other people. What, then, is the proper way to deal with our feelings of insecurity? How, as imperfect people, can we feel good about ourselves and our lives? The answer is found in the very next verse in Tehillim: "Sur Me'ra Va'aseh Tob" – "Turn away from evil, and do goodness." Quite simply, the way to feel good about ourselves is by trying to be better. Rather than deceiving ourselves, we should instead honestly acknowledge our faults, admit to ourselves that we – like all people – are imperfect and are meant to be imperfect, and try to be better. If we want to live in peace with ourselves, we need to stop fooling ourselves and to instead work hard to address our faults and improve. No, this will not bring the same excitement as hearing or sharing "juicy," unflattering gossip about the people around us. But it will have the long-term effect of making us feel good about ourselves, of bringing us peace of mind and real fulfillment, as we know that we are genuinely making an effort to live our best lives and be the best version of ourselves.

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Source Sheet

The Torah in Parashat Shemini tells the tragic story of Nadab and Abihu – two of Aharon's sons, who perished on the very first day they began serving as Kohanim in the Mishkan. After a special series of sacrifices were offered, with Aharon's sons performing the service for the first time, a fire descended from the heavens onto the altar and consumed the sacrifices, signalling the arrival of the Shechina (divine presence) into the Mishkan. Thereafter, Nadab and Abihu brought an incense offering, whereupon a fire came and consumed them. Rashi (10:2) brings different opinions as to the precise sin committed by Aharon's sons. One view – which appears in the Gemara (Erubin 63a) – is that of Rabbi Eliezer, who explains that "Horu Halacha Bi'fneh Moshe Rabban" – Nadab and Abihu were guilty of determining the Halacha without consulting with their Rabbi, Moshe. They reasoned that although a supernatural fire came down onto the altar from the heavens, there was nevertheless a requirement for the Kohanim to kindle a fire of their own on the altar, and this is the reason why they brought their offering. In truth, this conclusion was correct; there was, in fact, such a requirement. Nevertheless, Nadab and Abihu committed a grave offense by acting independently on their line of reasoning without first receiving guidance from Moshe. In Moshe's presence, they did not have the authority to establish Halachic norms on their own. Therefore, although their reasoning was entirely correct, they were guilty of a grievous sin in that they did not submit to Moshe Rabbenu's authority. The Lebush Ha'ora (Rav Mordechai Yoffe, c. 1530-1612) noted that Rabbi Eliezer's understanding of this episode is rooted in a careful reading of the text. In telling of Nadab and Abihu's offering, the Torah writes that they offered an "Esh Zara Asher Lo Siva Otam" – "a foreign fire which He did not command them." If the problem with the Nadab and Abihu's act was the offering itself, then the Torah should have simply stated that they brought an "Esh Zara" – an offering that was foreign, that was unwarranted and hence forbidden. But the Torah added "Asher Lo Siva Otam" – that Nadab and Abihu did not receive the command to bring this offering, suggesting that this was the essence of their sin. Hashem had taught Moshe the rule that the Kohanim were to produce their own fire on the altar, but this information had not yet been communicated to Aharon's sons. Moshe had been commanded to place fire on the altar – but Nadab and Abihu's hadn't. And thus the Torah emphasizes that this was an offering about which Moshe was commanded, but they weren't – and they were therefore punished for acting independently. This tragedy presents us with a crucial lesson in humility. Namely, even when we are confident that we are correct, we must still consult with those wiser and more knowledgeable than us. We must have the humility to recognize our limits, to realize that even things which seem obvious and intuitive to us might not necessarily be correct. We need to acknowledge that there are people with greater knowledge and wisdom whose advice is valuable and even indispensable. We should never feel too confident to ask, to seek guidance, to double check, to consult, to request advice. Even when we are certain, we must humbly question our conclusion and receive instruction and insight from those who know more than we do.

Animales puros y sus señales

After describing in great detail the construction of the Mishkan and its furnishings, the Torah tells: "All the work for the Mishkan…was completed; Beneh Yisrael did in accordance with all that G-d had commanded Moshe; so did they do" (39:32). Rav Moshe Alshich (Safed, 1508-1593) observes that the sequence in this verse seems difficult. We would have expected the Torah to first tell us that Beneh Yisrael followed G-d's commands and built the Mishkan as He had instructed, and to then state that "the work…was completed." Instead, the Torah first writes that the work was completed, and then tells that Beneh Yisrael did as G-d had commanded them. Rav Moshe Alshich answers this question by postulating that in truth, the Mishkan was built miraculously. Beneh Yisrael, he explains, did not have the capabilities needed to complete such a large, complex project. However, when a person exerts maximum effort into the performance of a Misva, he is credited with the Misva's fulfillment regardless of the outcome. As long as a person does his best, he is credited with completing the job, even if the job was not actually completed. In the case of the Mishkan, then, the people were credited with building the Mishkan even though it was, in the end, built on its own, by Hashem. Since they exerted maximum effort in this undertaking, they are considered as though they actually built it – even though it was built by Hashem. The Alshich thus explains that the Torah first tells us, "All the work…was completed" – on its own, through Hashem's supernatural intervention. Nevertheless, "Beneh Yisrael did in accordance with all that G-d had commanded" – the people were credited with the fulfillment of Hashem's command to construct a Mishkan. The Alshich notes that the Torah here says that the people did not "Kol Asher Siva Hashem" – "all that G-d had commanded," but rather "Ke'chol Asher Siva Hashem," which could be read as, "similar to all that G-d had commanded." They did not actually perform what Hashem told them to do, because this was beyond their capabilities. But they were regarded as though they did, because they invested the greatest effort that they could, and therefore, "Ken Asu" – "so did they do," meaning, they were credited with the completion of the Mishkan. This insight denies us the ability to tell ourselves, "Why bother?" or "There's no point in even trying." Too often, people find Torah study and observance difficult, and so they just give up. They feel that since they can't do everything right, and since they've failed so many times, there's no point in trying. This is not true. The Torah was given to each and every one of us, with all our flaws and all our limitations, and we are each meant to do the best we can. We are not always going to succeed. We are going to make mistakes. We won't always get it right. But this reality does not in any way absolve us of the obligation to do the best we can, to make an effort to "build" the "Mishkan" within our beings. There is no excuse to stop trying. And the more we try, the more divine assistance we receive, and the greater success Hashem will grant us in all our spiritual endeavors.

Parashat Ki Tissa - "Take Your Time" by Rabbi Avi Harari

Hashem commands in Parashat Ki-Tisa, "Ach Et Shabetotai Tishmoru" – "However, you shall observe my Shabbatot" (31:13). Rashi explains that after Hashem presented the commands regarding the construction of the Mishkan, He emphasized that the work on the Mishkan must be discontinued on Shabbat. The question arises, however, as to why Hashem here commands observing "Shabetotai" – His "Shabbatot." Instead of simply telling us to observe "Shabbat," He uses the plural form, referring to Shabbat as "Shabbatot." Why? A fascinating explanation is offered by the Ha'ketab Ve'ha'kabbala (Rav Yaakov Tzvi Mecklenberg, 1785-1865). He writes that etymologically, the word "Shabbat" has two meanings. First, it denotes "Shebita" – cessation from work. Additionally, the word "Shabbat" refers to "Yishub Ha'da'at" – peace of mind, and clarity. Ha'ketab Ve'ha'kabbala explains that we are commanded to "observe Shabbat" in two senses: by refraining from Melacha (forbidden activity), and by attaining "Yishub Ha'da'at" by experiencing he special Kedusha of Shabbat. The first Shabbat is intended to bring us to the second; we are to refrain from forbidden work for the purpose of reprogramming our minds, resetting our priorities, and refreshing our perspective on life. Throughout the week, we are busy tending to our needs, occupied with our careers, our businesses, and all the many other important things that we need to deal with. With all the frenzy of the workweek, we can so easily forget what this is all about, what the purpose of all this is. On Shabbat, there is an obligation of "Shebita" – to desist from Melacha – so that we can achieve "Yishub Ha'da'at," peace of mind, a clearer perspective on what life is all about, what our priorities ought to be. We spend more time in the synagogue, more time with our families, more time singing Pizmonim and learning Torah, so we can refresh our minds and remind ourselves of what's truly important. On this basis, Ha'ketab Ve'ha'kabbala suggests a novel reading of the Gemara's famous teaching (Shabbat 118b) that if the Jewish People would properly observe "Sheteh Shabbatot" – two Shabbatot – we would be worthy of redemption. This is commonly understood to mean that we would be redeemed if we all observe Shabbat for two weeks. Ha'ketab Ve'ha'kabbala, however, offers a different interpretation, explaining that the Gemara speaks of the two different dimensions of Shabbat observance. We become worthy of redemption if we not only refrain from the forbidden activities on Shabbat, but also experience the weekly "reset," gaining a new perspective on life by redirecting our focus onto spirituality and the service of Hashem. This concept might also shed light on a different teaching in the Gemara – that whoever enjoys delights on Shabbat, "the desires of his hearts are granted to him." At first glance, this means that by enjoying fine foods and delicacies on Shabbat, one guarantees that all his wishes are fulfilled. We might, however, understand this passage differently. If we observe Shabbat properly, then "Notenin Lo Mish'alot Libo" – he is given new wishes, new desires. Proper observance of Shabbat gives us a new perspective, and resets our priorities. Thus, if during the week our primary aspirations were about wealth and material luxuries, on Shabbat our aspirations are spiritual. Shabbat refreshes our perspective such that our primary goals are a greater connection with Hashem, more Torah knowledge, more Misvot, more religious engagement. The ultimate purpose of Shabbat is not the cessation of work itself – but rather the renewed perspective that this brings, which leads us to reset our priorities and redirect our focus onto that which really matters.

This is a recording of Rabbi David Kasher's class, The Weekly Parashah, a collaboration between Hadar and IKAR.

The pasuk says in this week's Parashat Terumah, וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם Hashem commanded the Jewish people to make a Mishkan so that He could rest His Presence among them. Obviously, the Presence of Hashem cannot be contained in a physical building. Perhaps one of the lessons we can learn from here is that if we make a place for Hashem to come into our lives, He will reveal His Presence to us in ways that can transcend nature. How do we make that place? By believing in His control and His abilities. The Be'er HaParasha related a story that recently took place, heard directly from the man involved. A man whom we'll call Yehuda had just merited his first baby after four years of marriage. Last year on Chol HaMoed Pesach he was learning the sefer Netivot Shalom, and there he read that if a person has proper emunah — namely, that nothing is hard for Hashem and He can always help no matter what the issue is — then he can merit his own personal Keriat Yam Suf. The sefer advised having those thoughts and feelings especially on the seventh day of Pesach, when Keriat Yam Suf occurred. Yehuda came home that day very excited to put into practice what he had just learned. He was going to work on believing that Hashem can do anything, including giving him and his wife a baby. He also invited his sister to stay with them for Shevi'i shel Pesach, as she had been struggling with shidduchim for almost seven years. He wanted her to also have this emunah so she could have her very own Keriat Yam Suf as well. They read stories about emunah and statements of Chazal about Hashem, and they truly took to heart that Hashem could help them in an instant. They felt so strong in their emunah that they could already feel the joy of salvation. Now, less than a year later, on the Sunday of Parashat Beshalach, this sister celebrated her wedding. And on Tuesday of Parashat Beshalach, Yehuda and his wife celebrated the birth of their very first baby. True belief in Hashem's salvation can do wonders. A woman told me she was diagnosed with ovarian cancer and was instructed to schedule surgery immediately to have it removed. The doctors sounded very negative and instilled a great deal of fear in her. She is a woman who learns emunah daily and refused to let the diagnosis overtake her. She focused on emunah, on Hashem, and on praying, and two weeks later the surgery was done. They told her they believed they removed everything, but she would need months of chemotherapy going forward. She asked them to please take a biopsy before starting any chemo. They told her it was ninety-nine percent certain cancer and she would definitely need treatment. She answered, "I am going to be from the one percent. Please check it." She then went and strengthened her emunah even more, reviewing articles she had saved about how doctors' prognoses are meaningless when it comes to Hashem. She even sent them to her family to strengthen them as well. At the next appointment she asked again if they had taken the biopsy. Once again they told her it was ninety-nine percent a problem, but they had done the test and were waiting for results. Once again she said, "Ninety-nine percent means there is one percent that it is fine, and I believe Hashem can put me in that one percent." The next day, Erev Shabbat, she received a call from one of the doctors who told her, "Your prayers must have been answered. Everything is fine. You don't need any chemotherapy." She felt the greatest feeling — the feeling of Hashem's salvation, the feeling that her emunah was rewarded. She was overwhelmed with gratitude. The more we want Hashem in our lives, the more He reveals Himself to us. Shabbat Shalom.