Podcasts about parashat ki tisa

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The widespread custom among all Sephardic communities is to recite "Viduy," or confession, immediately following the Amida both at Shaharit and at Minha. This custom is based upon passages in the Zohar (the principal text of Kabbala) and the writings of the Arizal (Rabbi Yishak Luria, 1534-1572). We introduce "Viduy" with the recitation of "Ana Hashem Elokenu V'Elokeh Abotenu…" After "Viduy," we proceed to the recitation of the Thirteen Attributes of Mercy ("Hashem, Hashem…") and Nefilat Apayim ("Le'David…"). The Arizal instructed that the "Viduy" should be recited according to the sequence of the Hebrew alphabet. We thus begin with "Ashamnu" – a word that starts with the letter "Alef" – followed by "Bagadnu," and so on. When we come to the letters that take on a different form when appearing at the end of a word ("Kaf," "Mem," "Nun," "Peh" and "Sadi"), we recite two words with that letter. Thus, for example, for "Kaf" we recite "Kizabnu" and "Ka'asnu," and for the letter "Mem" we recite "Maradnu" and "Marinu Debarecha." This was the position of the Arizal, and the custom in Yeshivat Bet El, as documented by the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tisa. The entire confessional text in recited in plural form. For example, we recite "Ashamnu" ("We bear guilt"), as opposed to "Ashamti" ("I bear guilt"), and so on. The Sha'ar Hakavanot writes that one must recite the entire "Viduy" even if he knows with certainty that he has not transgressed one or several of the violations enumerated in the "Viduy" text. It is possible that he has transgressed the given violation in a previous Gilgul (incarnation of the soul), or that a person whose soul is connected to his soul is guilty of that transgression. He may have also unwittingly caused others to violate the sin, or perhaps violated a sin resembling the transgression in question. For all these reasons, one should not skip any part of the "Viduy" even if he thinks he has not violated one of the sins mentioned. "Viduy" must be recited while standing (Masechet Yoma 87). During the "Viduy" recitation, one may not lean on a wall or piece of furniture in a manner such that he would fall if that object would be suddenly moved. While reciting the list of sins ("Ashamnu…"), one should bow slightly as an expression of humble submission. It is customary for both the Hazan and the congregation to recite "Viduy" in a whisper, rather than in a loud, audible voice. Even a person praying privately, who does not recite the Thirteen Attributes, recites "Ana" and the "Viduy." If a person who had already recited "Viduy" happens to be present in a synagogue when the congregation recites "Viduy," he is not required to join them, though it is proper for him to recite the words, "Hatati Aviti Pashati" while they recite "Viduy." One may recite "Viduy" during the nighttime hours, except on Mosa'eh Shabbat, until Hasot (midnight as defined by Halacha). In fact, according to Kabbalistic teaching, one should recite "Viduy" before he goes to sleep, along with his recitation of the bedtime Shema. The Kaf Ha'haim (Rabbi Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites this custom (in 239:2) in the name of the Arizal. It is customary, however, not to recite "Viduy" with the bedtime Shema on a night following a day when Nefilat Apayim is omitted. Thus, for example, on the night following Shabbat, Rosh Hodesh or holidays, one should not recite "Viduy" with the bedtime Shema. The Ben Ish Hai mentions this Halacha in Parashat Ki Tisa (7). This discussion relates only to the recitation of "Viduy," and not to the Thirteen Attributes or Nefilat Apayim, which one should not recite at nighttime. Needless to say, "Viduy" should not be recited on Shabbat or holidays.

La teshuva sincera

**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.

**This week's essay is dedicated in memory of Rosa bat Shafia** The Torah in Parashat Ki-Tisa makes the following brief comment about Yehoshua, the closest disciple and trusted attendant of Moshe Rabbenu: ומשרתו יהושע בן נון נער לא ימיש מתוך האוהל – "…and his servant, the young lad Yehoshua bin Nun, did not budge from inside the tent" (33:11). Yehoshua remained in Moshe Rabbenu's tent, his study hall, at all times, without ever leaving. One of the commentators takes note of the fact that Yehoshua is referred to here as a נער , a term that normally denotes youth. If we make the calculation based on what we know about Yehoshua's life, it turns out that Yehoshua at this point was actually 56 years old. Why would a man this age be called a נער ? The answer is that the Torah here refers not to Yehoshua's age, but to his humility and desire to learn. Yehoshua was always learning from Moshe Rabbenu, even at an advanced age. He didn't grow "old" and set in his ways. He was open and receptive to new information, to criticism, to feedback, to challenges to his old assumptions. This is what made him Moshe's greatest disciple, and what made him suitable to succeed Moshe as the next leader of Beneh Yisrael . To see just how important a quality this is, let's go back several parashiyot , to Parashat Yitro. That parashah tells of Matan Torah , Hashem's revelation to our ancestors at Mount Sinai, but before it does, it first relates a story involving Yitro, Moshe's father-in-law. Yitro had belonged to a different nation, the nation of Midyan, but after hearing of the miracles that Hashem performed for Beneh Yisrael , Yitro came to join them. The Torah tells that Yitro observed how Moshe Rabbenu sat the entire day tending to the people's issues, singlehandedly resolving all their conflicts. Yitro urged Moshe to appoint other judges to shoulder this burden with him, so he would not have to deal with all the people's problems by himself. Moshe accepted Yitro's advice, and right away appointed a network of judges. The Torah presents this story before the story of Matan Torah to explain why Moshe was chosen for the role of bringing the Torah from the heavens to Beneh Yisrael – because he had the humility to listen, to accept feedback even if it was not pleasant – and even from an outside – to acknowledge that he could do things better. This is what made him the outstanding leader and teacher that he was. We naturally hate hearing negative feedback. We get very defensive when people criticize us. The reason is that we don't want to acknowledge that we do things wrong, that we have a lot to learn, that we need other people's advice and guidance. And so we reject it, convincing ourselves – and trying to convince the person giving the criticism – that we were right and they were wrong. But if we are going to excel, we need to be open to feedback, even negative feedback. Whether it's from a friend, a spouse, a parent, a coworker, or even, at times, a child, we mustn't be so quick to reject criticism. To the contrary, it is precisely by being humbly receptive to criticism that we can grow and improve ourselves. Many years ago, my father gave me one of my first speaking jobs, asking me to speak at se'udah shelishit every Shabbat during the summer in his shul in Deal. I was young and inexperienced, and I was very nervous. But I thought I did the job fairly well, and I received a good deal of positive feedback. But one Shabbat, after se'udah shelishit , a man – who was a prominent member of the community – asked me to sit down with him. He told me that my speech was one of the worst he had ever heard. He threw in a very nice compliment, but he went on and on about everything I did wrong. He said that I tried to be funny but I wasn't, that the devar Torah was not relatable, and that I kept talking about "the good old days" which was insulting. He went on and on for about ten minutes. When our meeting ended, I was almost in tears. I couldn't function for the next three days. I was so pained by his critique. Looking back many years later, I realize that most of what he said was correct. True, he spoke too harshly, and could have and should have done this differently, in a less brutal way. But in retrospect, I realized that I gained a great deal from his critique. It made me a better speaker. Let's not be afraid to be wrong. No person is perfect. No person gets everything right. It's ok if our spouse, our boss, our coworker, our friend, or somebody else finds fault in something we said or did. Instead of rejecting it, we should give the feedback serious consideration, take it to heart, and turn it into a learning experience – because this is exactly how we will grow and become greater.

In this week's parasha , Va'era , we read about the makot that Hashem sent upon the Egyptians. These upcoming parshiyot describing Yetziat Mitzrayim form the foundation of our emunah in Hashem. It is here that Hashem demonstrated to the world that He is actively involved in every aspect of life. On Pesach, we drink four cups of wine corresponding to the four leshonot of geulah mentioned in the parasha- והוצאתי, והצלתי, וגאלתי, ולקחתי . There is, however, one more lashon , והבאתי , which refers to Hashem bringing the Jewish people into Eretz Yisrael. The Seforno asks why this lashon was not fulfilled with the generation that left Mitzrayim. He explains, based on what is written later in Parashat Ki Tisa , that this generation did not fully believe that Hashem could conquer the mighty kings inhabiting the land. While they witnessed Hashem defeat Pharaoh, they doubted His ability to defeat the 31 kings in Canaan. The pasuk says, " ויאמן העם " —the people believed Hashem could take them out of Mitzrayim, and because of this belief, they merited to see the exodus. But since they lacked belief in והבאתי , they did not experience its fulfillment. It was the next generation, which fully believed, that merited entering the Promised Land. When we believe in Hashem's limitless abilities, it creates a zechut that brings us divine assistance and enables us to witness Hashem's salvations. The Sefer Sas B'Imratecha shares a story of a taxi driver in Israel who had recently begun drawing closer to Torah and mitzvot . He attended classes regularly and was diligently practicing what he learned. One day, he drove a passenger from the center of the city all the way to Hadassah Ein Kerem Hospital at the edge of the city. Not wanting to return with an empty cab, he waited outside the hospital, hoping to find another fare. Ten minutes passed, then 20, then 30—no one approached his cab. People were leaving the hospital either by bus or private car. After 45 minutes, another taxi pulled up, dropped off a passenger, and parked nearby. A few minutes later, someone exited the hospital, walked directly to the other taxi, got in, and left. This driver was frustrated. He had waited 45 minutes with no customers, while the other driver, who had just arrived, immediately got a fare. Where was the fairness? Then he remembered a lesson from one of his classes: All of a person's income comes solely from Hashem. Whatever is meant for a person will reach them, one way or another. With this thought, he calmed down and let go of his frustration. Moments later, a man who appeared to be a high-ranking official approached his cab and asked in English if he could take him to the north of Israel. The driver agreed. The man asked for the fare, and the driver replied, "A thousand." The man got into the taxi, and when they arrived at their destination, he handed the driver ten folded bills. As the driver counted the money, he realized they were hundred-dollar bills. He had meant to charge 1,000 shekels, but the passenger had paid him 1,000 dollars instead. Feeling it was wrong to keep the money, the driver looked for the man to return the overpayment. However, the man was nowhere in sight. The driver then thanked Hashem for this unexpected gift. Just moments after reaffirming his belief in Hashem's hashgacha over his parnasa , he had earned the largest fare he had ever received from a single ride. When we fully believe in Hashem, it creates a zechut that brings about salvation. Shabbat Shalom.

One of the minhagim we have upon us in the days preceding Purim is זכר למחצית השקל . We give money as a reminder of the machazit hashekel, the half shekel of silver that they used to give during the days of the Beit HaMikdash. The Sefer Sha'areh Moshe writes, if we understand one of the underlying meanings of machazit hashekel , it will help us with another mitzvah, משנכנס אדר מרבים בשמחה , increasing our joy during the month of Adar. Rashi writes in Parashat Ki Tisa regarding the machazit hashekel , that the Jewish people were commanded to give it initially, to be counted after the chet ha'egel . And because we aren't able to count people, they had to give a coin to be counted instead. The Sha'areh Moshe asked, if the machazit hashekel was just meant as a vehicle to be counted, why did they have to give money? They could have given something else of less value. To explain, he quoted from a piyut that many communities say during Mussaf on Shabbat Shekalim . It says there, דודי זכור לי שקלי עפרון, אשר שקל אב במכפל חברון , We ask Hashem to remember the shekalim that Avraham Avinu paid Efron when he bought the Me'arat HaMachpela from him. Somehow the machazit hashekel is connected to the shekalim that Avraham paid when he went to bury his wife Sarah. זכרה לי עד לדור אחרון -It's something we want Hashem to remember until the final generation. The Sha'areh Moshe explained, when Hashem told Moshe Rabbenu to inform the nation that He was going to rescue them from their bondage in Mitzrayim , and He gave Moshe signs to give them, the people fully believed that they were going to be freed. We could only imagine the feelings they were experiencing at that time. Being persecuted for centuries, it was finally all going to end. But then, from the moment Moshe gave them the good news, the slavery only got worse. They got their hopes up so high, only to experience even harsher suffering. After witnessing this, Moshe Rabbeinu went back to Hashem and said, למה הרעות לעם הזה - Why did you do bad to this nation? In response, Hashem bemoaned the fact that He no longer had His precious Avot, who never questioned Him, no matter how bad things may have seemed to be. As an example, He told Moshe, He promised Avraham that He would give him the entire land of Israel. And then, after he performed arguably the greatest deed in history, bringing his son up as a korban , his wife Sarah passed away, and he went to do the mitzvah of burying the dead. All he needed was a burial plot in a land that was promised to him, and he couldn't even find four amot until He had to pay an exorbitant amount of money for it – ארבע מאות שקל כסף עובר לסוחר . This was something that Hashem considered to be so precious. Avraham could have complained, he could have questioned Hashem, but instead he fully accepted whatever Hashem wanted from him. We ask Hashem to remember that until the final generation. Perhaps the machatzit hashekel is also meant to be a reminder of this great deed of Avraham, to remind us to take to heart how valuable it is to accept the way Hashem deals with us. Many people could ask questions on the way things are happening in their lives. Nobody knows the troubles that befall each individual, especially now in the dor acharon . Our greatest zechut is the emunah that we have in Hashem, that He only does good even though we can't see it. Each time a person gives himself chizuk and tells Hashem, “I trust You, even though I don't understand why this is happening. I'll continue serving You the way I'm supposed to.” His level rises to the highest heights. With this emunah, a person will find more joy and truly be able to feel simcha , especially at this glorious time of year.

Parashat Vayakhel begins with Moshe Rabbenu assembling Beneh Yisrael to convey to them the commands for the building of the Mishkan . But before speaking about the Mishkan , Moshe first told the people that they must observe Shabbat each week. The Rabbis explained that the mitzvah of Shabbat is connected to the construction of the Mishkan because the 39 melachot , or categories of activity that are forbidden on Shabbat, are derived from the building of the Mishkan . The 39 types of work that were needed for the building of the Mishkan are the 39 types of work which are prohibited on Shabbat. We must ask, why is this the case? Why is it specifically these categories of work – the activities needed when the Mishkan was built – that the Torah forbids us to do on Shabbat? To understand this connection between Shabbat and the Mishkan , let us briefly look at a pasuk in last week's parashah , Parashat Ki-Tisa, regarding the mitzvah of Shabbat observance: ושמרו בני ישראל את השבת, לעשות את השבת לדורותם – “ Beneh Yisrael shall observe Shabbat, to make Shabbat for all their generations” (31:16). It is significant that the Torah here describes Shabbat observance as an action, as something that we are to do, or produce – לעשות . We would have assumed that we observe Shabbat by not doing , by refraining from certain things, by not going to work, by not driving, by not turning on our phones, by not cooking, and so on. To our surprise, the Torah commands us to “make” Shabbat – לעשות את השבת . What does this mean? The answer is that we are to make Shabbat a special day, a sacred day, a day of spiritual elevation. Someone who thinks that all he needs to do on Shabbat is refrain from the activities that are forbidden will not properly observe Shabbat. It goes without saying that abstaining from these activities is crucially important. But that is not enough. We need to “make” Shabbat by utilizing it not just for physical rest, but for kedushah , for spirituality, to grow and to deepen our connection with Hashem. We might draw an analogy to a spouse who simply checks off everything on the list of obligations to the other spouse. Practically, the spouse does everything required, but he or she does not invest time or emotional energy into the relationship, and does not work to build an emotional connection. Nobody would consider this person a good spouse. Checking all the boxes isn't enough. The couple is expected to build something far more special and far more meaningful than just a practical arrangement whereby each side fulfills certain responsibilities. The same is true of Shabbat. Even if we ensure to avoid doing everything that is forbidden on Shabbat, we haven't properly observed Shabbat unless we “make” Shabbat, turning it into a special day, a day of kedushah . This explains the connection between Shabbat and the Mishkan . Shabbat is to time what the Mishkan is to space. Just as the Mishkan is a special place of sanctity, distinct from everywhere else, so must Shabbat be a special time of holiness that is completely different from every other day. Shabbat cannot be just a Sunday without driving and without phones. It must be a Mishkan , a time when we reconnect with our families, with Torah, and with Hashem. Not coincidentally, the Torah begins this parashah by telling us that Moshe assembled Beneh Yisrael : ויקהל משה את כל עדת בני ישראל , Since time immemorial, Shabbat has been a time of gathering, when Jews come together for prayer, for Torah learning, and for spiritual elevation. A key component of “making” Shabbat is ויקהל , coming to shul for prayer and attending Torah classes. This is one of the important ways we make a Shabbat a sacred day. A second way is indicated by Moshe's instruction to the people in this parashah : לא תבערו אש בכל מושבותיכם ביום השבת – “You shall not kindle a fire in all your residences on the day of Shabbat” (35:3). Of all the many different Shabbat prohibitions, lighting a fire is the only one which is stated explicitly by the Torah. The explanation might be that the Torah here is teaching us to keep away the “fire” of stress and negativity on Shabbat. Throughout the week, we “light fire,” dealing with the stresses and struggles of life, and exposing ourselves to all the negativity in the media and social media. On Shabbat, all this needs to be kept out. If Shabbat is going to be our “ Mishkan ,” an experience of kedushah , we need to block out all the noise, all the tension, the controversies, the arguments, and the struggles. Shabbat must be a day of peace, joy and serenity, free of the “fire” of negativity. Let us make a commitment to not just keep Shabbat, but to “build” Shabbat like our ancestors built a Mishkan , making it a special day that uplifts us and rejuvenates both our bodies and our souls.

RAB MARCO KASSAB- Parashat Ki Tisa: El “ger tenía que cuidar Shabat o no? by FOOD 4 OUR SOUL

Discover the Divine Balance: Love and Discipline in Parashat Ki Tisa

Discover the Divine Balance: Love and Discipline in Parashat Ki Tisa

The pasuk says in this week's parasha, Ki Tisa , הודיעני נא את דרכיך ואדעך למען אמצא חן בעיניך – Moshe Rabbenu asked Hashem to show him His ways so that he could know Him better and thereby find favor in His eyes. The goal of every eved Hashem is to find favor in Hashem's eyes and the more we know about Hashem the better we will be able to do His will and thus find more favor in His eyes. The Gemara says, one of the questions Moshe Rabbenu was asking Hashem here is why do we sometimes find a tzaddik suffering and a rasha prospering? The Chovot HaLevavot in the Shaar HaBitachon writes regarding this question, there is no one answer that fits all. Every single tzaddik who ever suffered had a different reason why he needed that suffering. And every rasha who ever prospered had a different reason why he needed to prosper. And therefore, we can never know why any particular person is living the life that he is living. However, there are endless reasons why Hashem would act in this way and the Chovot HaLevavot in perek 3 gives us some of them. One thing he says is eye opening and can definitely give people chizuk to overcome this very difficult part of life. He writes, one of the reasons Hashem would give a rasha tranquility is to test everyone else, to see who is really a faithful servant to Him. If someone sees the rasha prospering and says, “That's not fair,” or, “Good people always finish last, so why bother?” Then he is not a ne'eman . But if someone would say instead, “I know Hashem is the fairest Judge and everyone will get exactly what's coming to them.” And despite the challenge, he rises above it and continues clinging to his service of Hashem, then he will be called a ne'eman and will be rewarded so greatly because of it. And even though, currently, Hashem makes it look like things are not fair, in actuality, they are as fair as can be. The rasha may have done some good deeds that Hashem is rewarding now and the consequences for the bad will come later. And a tzaddik may have done things that require atonement that Hashem is giving him now so he can be ready for the ultimate rewards in the Next World. This is one of the most difficult questions in life to deal with, but as always, Hashem is acting in a way that will give us the greatest opportunity to rise to the highest levels and earn more rewards. When a righteous individual prays day and night for something that he needs so badly, but does not receive what he is asking for, and then he sees someone else who never prays receiving that very same request he has been asking for, it is a major test in his emunah. When a person is honest in business, constantly battling to do what is right to honor Hashem yet he struggles with parnasa , and then he sees someone else who is dishonest making more money than he knows what to do with, that is a big test in emunah. When a girl dresses and acts in the ways of modesty and goes through the dating process the way Hashem wants, and still hasn't found her zivug , yet others who completely ignore the ways of modesty get married with ease, that is a very big test. On this we say וצדיק באמונתו יחיה . To be faithful despite these enormous tests is a very high madrega . These people are the ones who are going to bring Mashiach . They will be rewarded for every moment that they were able to have emunah. Everything is happening the exact way it is supposed to. We only gain by doing right and although it might not appear that way, one day Hashem will show us how fair and righteous He was always acting. For now, it is up to us to remain ne'eman . Shabbat Shalom.

El pecado del becerro de oro y la teshuva por amor.

R'Piha

In the final passages of the Parsha, Moshe descends from Mount Sinai carrying the new Luchot. However, his return is marked by a striking physical transformation: his face is radiant with an otherworldly glow. This radiant countenance captivates the attention of Aharon and Am Yisrael, evoking a mixture of awe and trepidation. This remarkable occurrence prompts questions: What does it mean that his face was shining? Why this time? Moshe has spoken to Hashem in Shamaym several times already! And what's the significance of Moshe wearing a mask afterward, except when speaking with Hashem? Delving into these queries unravels deeper layers of insight into Moshe's divine connection, our divine connection - and the Torah being the most important words we have.

Following the sin of the golden calf, G-d decreed that Beneh Yisrael should be annihilated, but Moshe successfully interceded on their behalf, and Hashem repealed His decree. Moshe began his plea by asking, “Why should G-d be incensed at Your nation, whom You took out of the land of Egypt with great strength and a mighty hand?” (32:11). Rav Moshe Alshich (1508-1593) raises the question of how G-d could be described as bringing Beneh Yisrael out of Egypt “with great strength” – which implies that the Exodus entailed some degree of exertion on His part. It goes without saying that Hashem can do anything He wishes without any effort, without having to work hard. What, then, is the meaning of this verse, which speaks of Hashem rescuing Beneh Yisrael “with great strength”? Rav Moshe Alshich notes that this question arises also with regard to the Gemara's teaching (Pesachim 118a) that a person's livelihood is “difficult like the splitting of the sea.” Elsewhere (Sanhedrin 22a), the Gemara similarly comments that matching couples for marriage is “difficult like the splitting of the sea.” These sources, too, imply – at first glance – that Hashem needs to struggle to accomplish certain things, a conclusion which clearly cannot possibly be considered for even a fleeting moment. The Alshich explains that the “difficulty” implied is Hashem's granting kindness to those who are not, strictly speaking, worthy of kindness. When Hashem seeks to bless a person with a comfortable livelihood, the Alshich writes, that person's misdeeds stand like soldiers to block the blessing. Likewise, people may not always be deserving of a happy, fulfilling marriage, because they do not act as they should. But Hashem has the “strength” to overcome these obstacles, to bestow kindness upon people even when they do not deserve it. In His infinite mercy and compassion, Hashem hears our prayers and is prepared to grant us what we need despite our past mistakes. As long as we turn to Him in sincerity, and truly wish to serve Him, He is prepared to forgive us for our wrongdoing and grant us blessing and happiness. The Sages teach that as Beneh Yisrael stood trapped against the sea, the angels argued that they were not deserving of a miracle, because they, like the Egyptians, worshipped idols in Egypt. Nevertheless, G-d mercifully heard Beneh Yisrael's prayers and split the sea to rescue them. This, the Alshich explains, was Moshe's plea after the sin of the golden calf. He pointed to the fact that Hashem had brought Beneh Yisrael from Egypt with great “strength,” forgiving them for the grave sins they had committed. Therefore, Moshe argued, Hashem could forgive them now, too, after the grievous sin of the golden calf. We should never desist from praying because of our mistakes and failings. Even though we realize that we are not worthy of Hashem's blessing, we are still able – and urged – to appeal to His unlimited mercy and compassion, and plead for all that we need. If we pray genuinely, with sincerity, then we are able to access His infinite kindness despite the unfortunate mistakes that we've made.

RAB MARCO KASSAB- Parashat Ki Tisa: Ya sabes cual es el Emet! by FOOD 4 OUR SOUL

There is a well-known Halacha of "Mi'she'nichnas Adar Marbim Be'simha" – "When Adar arrives, we increase our joy." Adar is an especially auspicious month for the Jewish people, and thus if a Jew is embroiled in a court case against a gentile, he should try, if possible, to schedule the trial for the month of Adar. As this month is endowed with special Mazal ("luck" or good fortune), a person stands a better chance of emerging victorious in a legal battle during Adar. In a leap year, when we have an extra month of Adar, do both months have this special quality, or only the second Adar – Adar Sheni – which is when we celebrate Purim? Essentially, this question relates to the issue of the zodiacal sign to which Adar Rishon corresponds. The twelve months of the Jewish year correspond to the twelve signs of the zodiac, and the month of Adar corresponds to Pisces (fish). The Sages teach that fish are not subject to the Ayin Ha'ra (evil eye), since they live underwater, and Adar corresponds to Pisces because during this month we are able to avoid the harmful effects of the Ayin Ha'ra. The question becomes whether in a leap year, Adar Rishon follows the zodiacal sign of Adar Sheni – in which case it shares the special auspicious qualities of Adar Sheni – or if it has the same sign as the preceding month, Shebat. This issue is subject to a debate. The Lebush (Rabbi Mordechai Yaffe of Prague, 1530-1612) maintained that Adar Rishon corresponds to the zodiacal sign of Aquarius, the sign of Shebat, and thus it does not have the special qualities of Adar Sheni. A different view, however is taken by the Kedushat Levi (Rabbi Levi Yishak of Berditchev, Poland, 1740-1810), in a famous passage in Parashat Ki-Tisa, and by Rabbi Sadok Hakohen of Lublin (1823-1900). They note that just as the twelve months correspond to the twelve signs of the zodiac, similarly, the months correspond to the twelve tribes of Israel. The month of Adar, which is under the sign of Pisces, corresponds to Yosef Ha'sadik, who is blessed like fish, and who, like fish, was free from the clutches of the Ayin Ha'ra. Yosef was unique among Yaakob's sons in that his two sons – Menashe and Efrayim – each formed a separate tribe ("Efrayim U'Menashe Ki'Re'uben Ve'Shimon Yiheyu Li" – Bereshit 48:5). Accordingly, in a leap year, the two months of Adar correspond to the two sons of Yosef, Menashe and Efrayim, and, as such, both are represented by the sign of Pisces. It thus emerges, according to this view, that both Adar Rishon and Adar Sheni share the special properties of the month of Adar, and Adar Rishon is indeed an auspicious time for success in court. Practically speaking, then, it is certainly preferable during a leap year to schedule one's court cases for Adar Sheni, which is an auspicious time according to all views, but if this is not possible, there is certainly value in scheduling the case for Adar Rishon. It should be noted that Rashi (Rabbi Shelomo Yishaki of Troyes, France, 1040-1105), in his commentary to Masechet Ta'anit, indicates that this special quality continues through Nissan, as well. Commenting on the Halacha of "Mi'she'nichnas Adar Marbim Be'simha," Rashi explains that Adar is special because it ushers in the season of miracles, the season of Purim and Pesah. Significantly, Rashi mentions Pesah in this context, clearly indicating that Nissan, too, is an especially auspicious period. It would thus seem that, according to Rashi, Nissan is also a time when one has a greater chance of success in his lawsuits. Summary: It is advisable for a person facing a legal battle against a gentile to schedule his case for Adar. In a leap year, it is preferable to schedule the case for Adar Sheni, but there is value in scheduling the case for Adar Rishon. According to some sources, the auspicious quality of Adar continues during the month of Nissan, as well.

RAB MARCO KASSAB- Parashat Ki Tisa: D-s,, son jóvenes!! by FOOD 4 OUR SOUL

The Gemara (Gittin 56b) tells a mysterious story about Titus, the Roman general who destroyed the Bet Ha'mikdash . Titus was exceptionally arrogant, and boasted that he was far more powerful than the G-d of Israel. Hashem punished Titus by having a tiny mosquito fly into his nostril and up into his head. There it continually pecked, causing Titus extreme pain. Hashem showed Titus that he could be defeated by the tiniest of creatures. The Gemara concludes the story by telling that after Titus' passing, his head was opened, and it was discovered that the minuscule mosquito had grown to the size of a very large bird. Much of this story, of course, is a mystery. But on the symbolic level, its message, I think, is very clear. The Gemara here is describing how very small, trivial things become very big things in our head. Something somebody said or did bothers us, and we turn it into a much bigger deal than it is. We have some small problem to deal with, and it becomes an enormous “bird” in our heads, causing us a great deal of anxiety, “pecking” away incessantly, preventing us from functioning normally. Often, this “bird” is something that another person has that we don't. We see that person's house, car, clothes or kids, and we are overcome by jealousy or resentment. We see somebody who excels or achieves in a way that we don't, and it eats us up. It becomes a gigantic “bird” in our minds, incessantly “pecking” at our brains, not allowing us a moment of joy and contentment. The opening pesukim of Parashat Ki-Tisa perhaps teach us how to handle these feelings, how to get rid of this “bird” once and for all. These pesukim introduce the mitzvah of מחצית השקל – the half-shekel tax that every member of the nation would donate each year during the times of the Bet Ha'mikdash . The Torah commands that everybody must give this precise amount – half a shekel. Nobody was allowed to give more or less. Many have asked the question of why the Torah required specifically this amount – a half-shekel. Why shouldn't the people be obligated, or at least allowed, to donate a full shekel? The answer might be that the Torah wants us all to acknowledge that we have only a “half,” that we are not “whole,” that we all have things which we think we need, things that we lack, things that bother us, things that make us upset. There is not a single person who is “whole,” whose life is perfect, who has everything he needs and wants. If we ever find ourselves feeling jealous or resentful of another person who has something that we don't, we need to know a little secret: that person, and all people, are lacking something. They, too, have problems. They, too, are struggling and having a hard time with something. We are all just half a shekel. If we want to get rid of the “bird” in our heads, we need to recognize this reality of the מחצית השקל , that everyone has only “half,” only some of what they want. Nobody is whole. Hashem gives us all a מחצית , some of what we want, but not all, and we are to feel content with what He has given us. This perspective will prevent the “mosquito” from turning into a “bird.” It will help us to stop obsessing over the small problems and issues that we deal with, as we realize that Hashem gives everybody some – but not all – of what we want, because He, and only He, knows what we need to achieve and maximize our potential. As just one example, I will share a story that is, basically, true, with some of the details changed. Two sisters had a successful business, working together baking and selling cupcakes. Everything we going well until one sister decided to break away and start her own business, taking all the customers with her. The other sister was enraged. She was so angry that she nearly lost her mind, and could not function. I tried explaining to her that the real problem was not that her sister took away her customers, but rather that she was obsessing over it, that she was allowing this to become a “bird,” that this was causing her debilitating anger and resentment. If she could just get this “bird” out of her head, then she could focus on rebuilding her business. And the way to do this is through emunah , by realizing that Hashem has given her the מחצית that she needs. This has nothing to do with her sister. If her sister did something wrong, then this is Hashem's business. Her job is to move on. Let us prevent the mosquito from becoming a bird. Let's stop obsessing, worrying, resenting and feeling jealous, and always feel happy and content with the מחצית that Hashem has graciously given us, trusting that this is exactly what we need.

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Parashat Ki Tisa overview.  The full video with screensharing can be found on the YouTube channel.Thanks for listening! Please subscribe to the podcast and the YouTube channel for more content:https://www.youtube.com/@adamstorah

The pasuk says in this week's parasha, Ki Tisa , הודיעני נא את דרכיך ואדעך למען אמצא חן בעיניך – Moshe Rabbenu asked Hashem to show him His ways so that he could know Him better and thereby find favor in His eyes. The goal of every eved Hashem is to find favor in Hashem's eyes and the more we know about Hashem the better we will be able to do His will and thus find more favor in His eyes. The Gemara says, one of the questions Moshe Rabbenu was asking Hashem here is why do we sometimes find a tzaddik suffering and a rasha prospering? The Chovot HaLevavot in the Shaar HaBitachon writes regarding this question, there is no one answer that fits all. Every single tzaddik who ever suffered had a different reason why he needed that suffering. And every rasha who ever prospered had a different reason why he needed to prosper. And therefore, we can never know why any particular person is living the life that he is living. However, there are endless reasons why Hashem would act in this way and the Chovot HaLevavot in perek 3 gives us some of them. One thing he says is eye opening and can definitely give people chizuk to overcome this very difficult part of life. He writes, one of the reasons Hashem would give a rasha tranquility is to test everyone else, to see who is really a faithful servant to Him. If someone sees the rasha prospering and says, “That's not fair,” or, “Good people always finish last, so why bother?” Then he is not a ne'eman . But if someone would say instead, “I know Hashem is the fairest Judge and everyone will get exactly what's coming to them.” And despite the challenge, he rises above it and continues clinging to his service of Hashem, then he will be called a ne'eman and will be rewarded so greatly because of it. And even though, currently, Hashem makes it look like things are not fair, in actuality, they are as fair as can be. The rasha may have done some good deeds that Hashem is rewarding now and the consequences for the bad will come later. And a tzaddik may have done things that require atonement that Hashem is giving him now so he can be ready for the ultimate rewards in the Next World. This is one of the most difficult questions in life to deal with, but as always, Hashem is acting in a way that will give us the greatest opportunity to rise to the highest levels and earn more rewards. When a righteous individual prays day and night for something that he needs so badly, but does not receive what he is asking for, and then he sees someone else who never prays receiving that very same request he has been asking for, it is a major test in his emunah. When a person is honest in business, constantly battling to do what is right to honor Hashem yet he struggles with parnasa , and then he sees someone else who is dishonest making more money than he knows what to do with, that is a big test in emunah. When a girl dresses and acts in the ways of modesty and goes through the dating process the way Hashem wants, and still hasn't found her zivug , yet others who completely ignore the ways of modesty get married with ease, that is a very big test. On this we say וצדיק באמונתו יחיה . To be faithful despite these enormous tests is a very high madrega . These people are the ones who are going to bring Mashiach . They will be rewarded for every moment that they were able to have emunah. Everything is happening the exact way it is supposed to. We only gain by doing right and although it might not appear that way, one day Hashem will show us how fair and righteous He was always acting. For now, it is up to us to remain ne'eman . Shabbat Shalom.

Featuring:Rabbi Yitzhak BerdugoThe Institute of Sephardic HalachaMiami Beach, FlRabbi Yitzhak Berdugo shares some really powerful thoughts on this weeks Parashat Ki Tisa.Thank you Rabbi Berdugo for taking the time to carry us through the week! Shabbat Shalom!

Significance of Shabbat being mentioned in this week's parasha.

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R'Piha

The Torah in Parashat Ki-Tisa reiterates the command to observe Shabbat, explaining that Shabbat makes us realize "Ki Ani Hashem Mekadishchem" – "that I am the G-d who makes you sacred" (31:13). Somehow, the institution of Shabbat demonstrates that Hashem has made us a sacred nation. In what way does Shabbat show us our sanctity? The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) explains by making a simple calculation. Rashi writes that the Torah reiterates the Misva of Shabbat in this context, immediately following the commands regarding the construction of the Mishkan, to teach that the work to build the Mishkan is suspended on Shabbat. As vitally important as the Mishkan is, and as much as Beneh Yisrael were to work on this project with zeal and energy, the Shabbat restrictions override the construction of the Mishkan, and so the work came to a halt when Shabbat began. The Mishkan is exceedingly sacred, but the day of Shabbat is even more sacred than the Mishkan. And yet, although Shabbat is exceptionally sacred – holier even than the Mishkan – there is something even more sacred than Shabbat: a Jew. As we know, the Shabbat prohibitions are overridden for the sake of saving the life of even a single Jew, regardless of who he or she is. When any Jew's life is potentially threatened, we may – and must – violate Shabbat to protect that Jew. It emerges, then, that the Mishkan is very sacred – but Shabbat is even more sacred than the Mishkan, and a Jew is even more sacred than Shabbat. This, the Or Ha'haim writes, is the meaning of the phrase, "La'da'at Ki Ani Hashem Mekadishchem," which establishes that Shabbat observance demonstrates that Hashem has made us sacred. After commanding Beneh Yisrael to build the Mishkan, G-d reminds us that as holy as the Mishkan is, every Jew is considerably holier than the Mishkan – as evidenced by the fact that Shabbat overrides the construction of the Mishkan, and the life of a single Jew overrides the prohibitions of Shabbat. There was a Hassidic Rebbe who had the practice during weddings to spread his arms and bow on the dancefloor as the men were dancing. When he was asked about this seemingly peculiar practice, he explained that he was not bowing, but rather immersing. Every Jew is sacred, and when Jews assemble together, they create an entity so pristine and pure that it resembles a Mikveh, which brings purity. And so on the dancefloor, this Rebbe would "immerse" to attain purity from this sacred entity. Every time we see a Jew, we must recognize that we are beholding Kedusha, that we are in the presence of something more sacred than the Bet Ha'mikdash, and more sacred than Shabbat. While we might be very different from this Jew, and we might have strong disagreements with him or her, or may even have reason to be upset with that person, nevertheless, we must appreciate the holiness within this individual, and within each and every one of our fellow Jews. Recognizing the Kedusha of every Jew can help us transcend our differences and disagreements, and live together in peace and harmony as G-d wants us to.

בס"ד מקור: https://www.youtube.com/watch?v=9nS94ArlHRo לקניית ספרי כבוד הרב הגואל אלקריף 2 אפשרויות לפנות להוצאת יפה נוף לינק לאתר: https://bit.ly/3ERazQ6 או לגשת לרחוב משה פרדו 5 בני ברק מייל לשליחת שאלות סיפורים לכבוד הרב הגואל rutrut40@gmail.com הידברות: https://www.youtube.com/@TVhidabroot/videos

Shabbat Learning with Rabbinic Intern Yael Aranoff, March 4, 2023, at Temple Beth Am, Los Angeles. (Youtube/Zoom) Special Guest: Yael Aranoff.

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Today we will quote from one of the sefarim of the famous author of the Pele Yoetz, Rav Eliezer Papo, called Orit Elim. He quotes different midrashim, and Gemarot, and he quotes the following Zohar (Helek ב , Parashat Ki Tisa, 190B) Rabbi Abba said all of those Chaveirim, ( which is translated as rabbis-but doesn't only apply to rabbis) that don't love each other leave the world early before their time has come, like the students of Rabbi Akiva that died e arly because they didn't respect each other . This is quite a statement- it's not like the students of Rabbi Akiva were some strange aberration. The Zohar is saying that it's a general rule for all Torah scholars that don't respect or love each other. Then he quotes Rabbi Shimon who said that the Torah scholars that don't love each other will not go on the right path, because they can't be successful in their studies or life accomplishments, because the Shechina/God's presence leaves people that don't love each other and therefore they don't have the help from the Shechina to go on the right path. Again, this is not just for Torah scholars. This is for anybody. You need the Shechina to help you go on the right path, and when a person doesn't get along with somebody else, the Shechina leaves. We know this about a husband and wife- It says that when a husband and wife get along, the Shechina dwells amongst them, and if you take the yud from the word for man, Ish איש and the heh word for lady אשה Isha , it spells Hashem's name) But the Zohar is saying here that any friends that get along bring the Shechina down. We have learned this in the past, from the Chida- the pasuk says Veahavta LeRe'echa Kamocha, Ani Hashem - If you love your friends like you love yourself, the Shechina dwells in yo u. And he continues with the positive aspect of this rule- he says the Torah scholars from the time of Rav Shimon Bar Yochai loved each other- with a true love , and therefore, in those times, they were able to learn the secrets of the Zohar in an unbelievable way. This is a tremendous hiddush- The reason why these rabbis reached such high levels was because of their friendship. The Arizal , in his time , also wrote about the importance of friendship when he was revealing his secrets . In order to reach the highest levels, you need God's help , And you only get God's help if you are getting along with people. This is an important r ule because we always need God's help , and we all need the Shechina in our lives. That is all from the Zohar, but the Pele Yoetz adds his own personal touch in his sefer . He says that in order to have this love, you need two similar people who have both perfected their middot. But he says we don't always see that both people have perfected middot… and he adds something important .. At least if one of them is perfect in his middot, then he can overcome and know how to deal with his friend, according to his friend's needs, And then they'll be able to get along. This is an important rule . We have to be proactive. You can blame everything on everybody, but ultimately there is a certain part of your life that you are in control of and if you have the right middot and the right attitude you can deal with whoever it is. Then we can have shalom . At least one side of the equation needs to have good middot. He writes about this concept again in the sefer Orit Elim, when discussing Avot D'Rebi Natan ( chapter 8, mishna 3) He says that it is hard to find a good friend because love can come only with similar people – similar interest, similar styles. It's hard to get along with people who have different ways. Your middot and d eot/ outlooks have to be similar . But again, he says the other secret for a good friendship is that one can tolerate his friend's middot and act with him according to his middot. So yes, it is great when both people like to be on time for things, or when two people both like the same style of learning. But you don't always find that. So you need one person that will say, it's OK, I'll go with your way. That is the secret of friendship, the secret of Shechina , and the secret of success. Have a wonderful day .

On the Shabbat immediately following Purim, we take a second Torah scroll from the ark and read from it the section known as "Parashat Para." Parashat Para, which tells of the laws of the Para Aduma (the red heifer, whose ashes were used to sprinkle on those who had become ritually impure), is the opening section of Parashat Chukat, until the words, "Ve'ha'nefesh Ha'noga'at Titma Ad Ha'arev" (Bamidbar 19:1-22).Tosefot in Masechet Berachot (13) write that the annual reading of Parashat Para constitutes a Torah obligation; this is mentioned by other Rishonim (Medieval Talmudists), as well, including the Rashba (Spain, 1235-1310), the Ritva (Spain, 1250-1330) and Terumat Ha'deshen (Rabbi Yisrael Isserlin, Germany-Austria, 1390-1460). The Shulchan Aruch indeed records this position.Later writers have raised the question of where the Torah introduces such an obligation. If, indeed, this reading is required according to Torah law, this requirement must have a clear Biblical source. The work "Yalkut Ha'gershuni" suggests that this reading is obligated by force of the Torah's admonition to recall the unfortunate incident of the sin of the golden calf (Devarim 9:7). As this incident marks a very sad moment in our nation's history, we prefer not to read the actual narrative of the golden calf, and we instead read about the Para Aduma, which serves to atone for the sin of the golden calf. Indeed, the Sages describe the cow used for this ritual as the mother that comes to clean the mess made by her daughter, the calf. Thus, the reading of the Para Aduma section fulfills the Torah obligation to recall the incident of the golden calf.Others, however, have questioned this explanation. If this is the obligation we seek to fulfill, we can just as easily do so on the Shabbat when we read Parashat Ki Tisa, which contains the narrative of the golden calf. On this Shabbat we could instruct the congregation to have in mind while listening to this reading to fulfill the Torah obligation of remembering the incident of the golden calf. Rather than instituting a special reading, we could fulfill this requirement through the standard, scheduled reading of Parashat Ki Tisa. Furthermore, when all is said and done, the Sages speak of the Para Aduma ritual as a Chok – a Mitzva whose underlying rationale eludes human comprehension. It is therefore difficult to claim that this Mitzva serves solely as atonement for the sin of the golden calf.The Aruch Ha'shulchan (Rabbi Yechiel Epstein of Nevardok, Bielorussia 1829-1888) suggests a different Biblical source of the obligation to read Parashat Para. The Torah instructs in this section, "Ve'hayeta Lachem Le'chukat Olam" – that this law "shall be for you an eternal statute." The Torah here requires that we observe this law "eternally," despite the fact that this Mitzva of purifying oneself with the ashes of Para Aduma applies only when the Temple stands. The Aruch Ha'shulchan therefore suggests that the Torah here refers to an obligation to verbally recall this process by reading the relevant section in the Torah, even when practically the ritual cannot be performed.In any event, other scholars claimed that the reading of Parashat Para originates from Chazal (the Sages), and is not required by Torah law. Some even claim that Tosefot did not, in fact, cast this requirement as a Torah obligation. This theory contends that Tosefot had written the abbreviation "Peh-Peh," referring to "Parashat Purim," the section read on Purim telling of the battle with Amalek, with which one can fulfill the Torah obligation to recall Amalek's hostility. Later editors mistakenly understood the abbreviation as referring to "Parashat Para," and therefore reached the erroneous conclusion that Tosefot viewed this reading as a Torah obligation. However, this theory is difficult to accept in light of the fact that numerous other Rishonim, as mentioned above, side with Tosefot on this matter. It is hard to imagine that they were all misled by a printing error.Are women included in the obligation of Parashat Para?Presumably, this would depend on the two sources mentioned above. According to the "Yalkut Ha'gershuni," as we have seen, we read Parashat Para to recall the incident of the golden calf. If so, then women, who did not take part in the worship of the golden calf, should be excluded from this obligation. According to the Aruch Ha'shulchan, however, who explained that this reading fulfills the obligation of eternally remembering the Para Aduma purification ritual, it should apply equally to women, who are likewise required to undergo purification through the process of the Para Aduma.Therefore, women should endeavor to come to the synagogue to hear the reading of Parashat Para. If this presents a problem given their domestic responsibilities, they may remain at home.It should also be noted that the highest-quality Torah scroll available should be used for this reading, since according to many it constitutes a Torah obligation.Summary: There is a difference of opinion as to whether the reading of Parashat Para on the Shabbat following Purim constitutes a Torah obligation, or was ordained by the Rabbis. Women should make an effort to come to the synagogue for this reading unless it poses considerable difficulty, and the highest-quality Torah scroll should be used for this reading.

Walking Through Torah Parashat Ki Tisa -_Steve Van Buraene

Walking Through Torah Parashat Ki Tisa -_Steve Van Buraene

** This Week's Parasha Insight with Rabbi Eli Mansour Dedicated By Steven Levy & Chaby Orfali and Families In Loving Memory of Eliyahu Ben Sinbol ** Parashat Ki-Tisa tells the tragic story of Het Ha'egel – the sin of the golden calf. The people created and worshipped the calf while Moshe was still at the top of Mount Sinai receiving the Torah from G-d. Before Moshe came down from the mountaintop, G-d informed him about what the people the done, and Moshe begged G-d to rescind His decree to annihilate them. When Moshe returned to the people and saw them worshipping the golden calf, he threw down the stone tablets which bore G-d's inscription of the commandments, shattering them into pieces. Startlingly, this incident – Moshe's shattering the stone tablets – is referred to again later in the Torah, when it expresses praise for Moshe Rabbenu. The final verse of the Torah describes the singular greatness of Moshe Rabbenu, noting the outstanding things that he did "Le'eneh Kol Yisrael" – "in the view of all Israel." Rashi explains that this refers to Moshe's decision to break the Luhot (tablets). We must wonder, of all the remarkable things which Moshe did, why is this incident chosen as the accomplishment for which he is to be primarily remembered? Why did the Torah want to leave us specifically with this "memory" of Moshe Rabbenu? The answer emerges from a comment of the Gaon of Vilna (Lithuania, 1720-1797) in his Imreh Noam commentary to Masechet Berachot. He explains that the Luhot created by G-d were, in a sense, part of G-d Himself. As such, they represented the bond between G-d and Am Yisrael – like the wedding ring which a wife wears as a constant reminder of her bond to her husband. The Luhot's presence in our midst signifies our relationship with G-d, just as the ring on the wife's finger expresses their permanent bond of mutual love and devotion. When Moshe later recalls the sin of the golden calf (Debarim 9:17), he says that before he threw down the tablets, "Va'etpos" – he "grabbed" them. At first glance, it seems difficult to understand what this means. Wasn't Moshe already holding the Luhot? Why did he need to "grab" them? The Gaon explains that Moshe grabbed the Luhot away from G-d, as it were. G-d wanted to end His relationship with the people, and thus He sought to take back the Luhot. But Moshe refused to allow this to happen. He "grabbed" onto the Luhot, the symbol of Am Yisrael's bond with Hashem, insisting that it continue despite the people's grave sin. Moshe shattered the tablets in order to frighten the people and make them aware of the gravity of their sin. However, as the Talmud teaches, even the "Shibreh Luhot" – the broken chards of the first set of tablets, were preserved and stored forever in the Aron along with the second, permanent set of tablets. This demonstrates the eternity of our bond with G-d, that although we might occasionally fall and act wrongly, and our relationship with Him is "shattered" because of our misdeeds, it can still be repaired and restored. This is why Moshe "grabbed" the tablets away from G-d – because even though they needed to be shattered, their presence among the nation would reflect their enduring bond with Hashem. And thus the Torah's final words of praise for Moshe refer to his shattering the Luhot. He refused to relinquish them, because he refused to allow the special bond between G-d and Am Yisrael to be permanently broken. He firmly believed that no matter what happens, Am Yisrael is always capable of picking up the pieces, of rebuilding and recovering from even the gravest failures, and in this way, Moshe ensured that our nation's special relationship with Hashem will endure forever. Truly, this was Moshe's greatest moment, the moment which demonstrated more than any other his unbridled commitment to Am Yisrael and to their everlasting connection to G-d.

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