Podcasts about parashat naso

RAB MARCO KASSAB- Parashat Naso: Elévate por encima de tus problemas!! by FOOD 4 OUR SOUL

Teshuva y confesión.

Parashat Nasso , Numeri 4:21 – 7:89, Richteren 13:2 – 13:25Parasja is een reeks praktische lessen om, voor zover mogelijk, te verzekeren dat iedereen zich erkend en gerespecteerd voelt, en dat wantrouwen en achterdocht of jaloezie onschadelijk wordt gemaakt en opgeheven en iedereen erkend en gezien en gezegend wordt en zijn eigen rol heeft binnen het volk. Maar ook dat de wandeling naar vrijheid lang is en er geen kortere weg is. In dit gedeelte leren we over de taakverdeling tussen de drie priester-families in de zorg voor de mishkan, de tent der getuigenis. Namelijk de Kohathieten, de Gersonieten en de Merarieten. De Levieten waren aan de Kohanim – de priesters gegeven om hen te helpen bij de dienst aan de Mishkan en om de Israëlieten te onderwijzen over rein en onrein, over heilig en onheilig. De stammen van Israel waren rondom de tent van de samenkomst gelegerd in 17 kampementen. Hierna volgen lessen over hoe om te gaan met rituele onreinheid en reinheid van priesters en Nazireeën. In het geval van huidvraat, diefstal en bij huwelijkse ontrouw. De wijze waarop verzoening bewerkt werd bij overtredingen blijkt uit de weg die de Messias plaatsvervangend voor ons ging.Let wel een Nazirener is geen Natzarener. In het Hebreeuws zijn het twee verschillende woorden. Bob van Dijk, 15-06-2024Support the Show.

Parashat Naso begins in the middle of the section that tells of the census taken of the tribe of Levi. This tribe was assigned special roles, including the role of transporting the Mishkan when Beneh Yisrael traveled in the wilderness. Last week's Parasha, Parashat Bamidbar, concluded with the counting of Kehat, one of the three families of Levi. The people of Kehat were assigned the task of carrying the sacred articles of the Mishkan, including the most sacred of the articles – the Aron (ark), which contained the stone tablets upon which G-d engraved the Ten Commandments. Our Parasha continues with the counting of the other two families of Leviyim – Gershon and Merari. G-d begins by commanding Moshe, “Naso Et Rosh Beneh Gershon Gam Hem” – “Conduct a headcount of the people of Gershon, too.” A number of commentators noted the words “Gam Hem” (literally, “them, too”), which imply that G-d had to emphasize that the people of Gershon were indeed to be counted. It seems that Moshe might have intuitively thought to count only the people of Kehat, but not the families of Gershon and Merari, and so G-d clarified that they, too, were worthy of being counted. Rav Moshe Feinstein (1895-1986) explained that Moshe might have assumed that only the people of Kehat, who were given the special privilege of carrying the Aron and other sacred articles, were deemed important enough to be counted. The other two families transported the other parts of the Mishkan, such as the planks, the pillars, the ropes, the cloths, and so on, and not the furnishings which were actually used in the service of Hashem. As such, Moshe might have thought that they did not earn the distinction of a special census like the people of Kehat did, because their job was less important. G-d therefore emphasized that “Gam Hem” – even the other two families were to be counted. Everyone who faithfully and competently fulfills his role, no matter what that role is, deserves respect and admiration. We should not reserve our respect for great Rabbis, prominent lay leaders, or public officials. Every individual has an important job to do, a crucial role to fulfill. Only a small group of people are like “Kehat,” fulfilling prestigious roles. The vast majority of people have roles which do not bring them fame or distinction, but their roles are not one iota less important than anybody else's. Anyone who does what they need to do is worthy of great respect. We are now in graduation season, when some students are named valedictorian. Certainly, outstanding academic achievements should be recognized, and students who excelled deserve to be recognized for their unique accomplishments. At the same time, however, it is crucial that we convey the message that all students are worthy of admiration for their achievements, however modest they may be. All that is expected of any student – or any adult – is to exert effort, to work hard, to do the best her or she can. As long as we put in the work and do our best, we are doing our job, which is no less important than anybody else's job.

Most people have this terrible habit of determining how their lives are going by comparing themselves to others. They look around at other people's homes, careers, children, vacations, and so on, and then see how their own lives compare to other people's lives. This is a very unhealthy way to live. This creates a lot of anxiety, and makes it all but impossible to experience fulfillment and contentment in life. People who live this way are often bitter and resentful when they see other people's success and blessings, because that success and those blessings are understood as indications of their own failure. To gain a proper perspective on this problem, let us turn to the mitzva of birkat kohanim , which the Torah presents in Parashat Naso. Every morning, the kohanim stand in front of the shul and confer a blessing upon the rest of the congregation. Hashem says to Moshe, דבר אל אהרון ואל בניו לאמר: כה תברכו את בני ישראל, אמור להם – “Speak to Aharon and his sons, saying: So shall you bless the people of Israel: Say to them…” Rather than simply command the kohanim to pronounce the blessing to the people, Moshe was to first tell the kohanim , כה תברכו את בני ישראל – “So shall you bless the people…” At first glance, this seems redundant. What is the meaning of this introductory statement – כה תברכו ? The answer to this question might be found in a different pasuk , one of the more famous pesukim in Tehillim (121:5): ה' צלך על יד ימינך – “G-d is your shadow on your right side.” The Ba'al Shem Tov explains that Hashem is our “shadow” in the sense that He acts toward us the same way that we act. If we are kind and generous to people, then He is kind and generous to us. If we celebrate other people's successes and sincerely want to see them blessed, then Hashem looks at us the same way. This is much easier said than done. It is so hard to hear about somebody's blessing that we don't have and feel genuinely happy for that person. It is so hard for a person with older unmarried children to celebrate when his or her friend's daughter gets engaged. It is so hard for people struggling to pay their bills to feel happy for their neighbors who are renovating their home. But perhaps we can make this challenge easier by remembering the concept of ה' צלך , Hashem being our “shadow.” If we wish for the success of others, then Hashem will wish for our success, too. If we want the best for the people around us, then Hashem will want the best for us. This concept is expressed by the word כה , which literally means, “like this.” כה alludes to the fact that Hashem deals with us the same way we conduct ourselves. The way we look upon others determines the way Hashem looks upon us. Moshe was therefore commanded to turn to the kohanim and tell them, כה תברכו את בני ישראל . The first and most important blessing they can give Beneh Yisrael is the message of כה , teaching them that Hashem deals with them the way they deal with others. Without this concept, we will be unable to enjoy any berachah that we receive. No blessing in our lives will ever make us happy if we are constantly comparing ourselves to other people, because there will always be people with more than what we have. And thus birkat kohanim must begin with כה תברכו , with the message that we must wish for the good fortune of other people so that Hashem will wish for our good fortune. Only then can we receive the many blessings that Hashem wishes to bestow upon us. This message is taught by the kohanim , because they are the descendants of Aharon, the person who embodied this concept. The Torah tells that Aharon rejoiced when his younger brother, Moshe, was appointed leader of the nation ( וראך ושמח בלבו – Shemot 4:14). He felt no jealousy and no resentment; he felt only joy. This is the model we should aspire to, as this quality is what enables us to enjoy life's blessings. Let us, then, try to overcome our natural feelings of envy and competition, to truly rejoice over other people's good fortune. We will then find ourselves so much happier with our lives, and we will then make ourselves worthy of Hashem's abundant blessings.

When the Kohanim come forward to the Hechal (ark) to recite Birkat Kohanim (the priestly blessing), they initially stand facing the Hechal and then turn around towards the congregation to administer the Beracha. When exactly are they to turn around to face the congregation? The authorities are in disagreement on this issue. According to one view, the Kohanim should turn in the middle of the introductory Beracha recited before Birkat Kohanim, after the words "Asher Kodeshanu Be'mitzvotav." Others maintain that they turn to face the congregation only upon completing this Beracha, just before they begin the actual Birkat Kohanim (Rambam, Hilchot Tefliah, perek 14:12). The custom we follow is that the Kohanim turn just prior to reciting the Beracha's final word, "Be'ahava," such that they will be facing the congregation by the time they conclude the Beracha. (Hida- Birke Yosef, siman 128, s'k 9. Halacha Berura, Helek 6, page 383.) Another debate concerns the issue of at which point the Kohanim should lift their hands. The Kohanim's hands are raised in the air during their recitation of Birkat Kohanim, but different views exist as to when precisely their arms should be lifted. The Kaf Ha'chayim Sofer in siman 128 cites the view of the Shulchan Aruch Ha'Rav (by Rabbi Shneur Zalman of Liadi, Russia, 1745-1813) that the Kohanim lift their hands only after concluding the introductory Beracha. The Shulchan Aruch Ha'Rav contended that since the recitation of the Beracha over a Mitzva always precedes the performance of the Mitzva, the Kohanim must recite the introductory Beracha before lifting their hands. However, the Kaf Ha'chayim cites the Panei'a Raza (in Parashat Naso) as requiring that the Kohanim lift their hands already when they begin reciting the introductory Beracha. He explains that since the lifting of the hands does not constitute the actual performance of the Mitzva, it need not be preceded by the recitation of the Beracha. And, from the verse in Tehillim (134:2), "Raise your hands in sanctity and bless God," it appears that one first raises his hands before reciting a Beracha. Therefore, the Kaf Ha'chayim concludes, the Kohanim should preferably lift their hands even before reciting the introductory Beracha. (See Halacha Berura, Helek 6, page 386.) Summary: Before beginning Birkat Kohanim, the Kohanim should raise their hands while still facing the Hechal and begin reciting the introductory Beracha, and they turn around to face the congregation just before reciting the word "Be'ahava" at the end of the introductory Beracha. The Kohanim should raise their hands before reciting the introductory Beracha.

Parashat Naso פרשת נשא. اخراج افراد ناپاک از کمپ by Rabbi Benjamin Lavian

At the end of this week's parasha Naso , the Torah goes into great detail regarding the donations that the Nasi'im brought to inaugurate the Mishkan . And as we know, each Nasi brought the exact same donation and the Torah repeated each one of them, twelve times, one for each Nasi . Many mefarshim offer explanations as to why the Torah has all this repetition. The sefer Darkeh Musar brings from the Saba m'Kelm who explained, the Torah is teaching us here how Hashem relates to the individual. One should not think if a large group gets together to do a mitzvah that Hashem views it as if that group, so to speak, all got a check for their actions. The parasha of the Nasi'im teaches us, Hashem is happy with each individual separately. Although they all brought the same donations and collectively comprised a group of twelve, Hashem took delight in each one of them independently. Each one of them brought Hashem a different type of joy, depending on the person's background and what each of them had accomplished and experienced in their lives prior to this point. Everyone is always treated as if he is the only one in the world. And this does not only apply when a group of people get together to do a mitzvah. This is always the way it is. When something happens to a group of people, Hashem doesn't deal with them as a group, but rather every single person, with his own hashgacha . Whatever happens to him was decided solely based on what was supposed to happen to him. And the way a person reacts when things happen to him will show how much he really believes in Hashem's hashgacha . The Shomer Emunim writes, if we would know how valuable it is to honestly believe that every single thing that takes place in our lives comes directly from Hashem, our hearts would ignite with endless excitement. Furthermore, the pasuk says, ה' צילך – that Hashem is our shadow. And the Baal Shem Tov explained this to mean that Hashem acts towards us corresponding to the way we act towards Him. If a person says each time that something happens that it was from Hashem, then Hashem will deal with him with extra hashgacha pratit . He will be able to feel Hashem's presence more and he will get more Heavenly help. The pasuk says in Tehillim , ה' משמים השקיף על בני-אדם לראות היש משכיל דורש את אלוקים – Hashem is watching to see who is wise enough to seek Him out. The word אלוקים represents טבע which is nature. And as we know, הטבע is the same numerical value as אלוקים . So the pasuk is saying, Hashem is watching to see who will find Him inside of nature, who will attribute what seems to be natural occurrences, to Him. For this, a person must train himself until instinctively, he is able to say about everything, “That was m'et Hashem.” When someone becomes a person who is fully ma'amin in Hashem's constant hashgacha , he will never get angry, he will never have animosity towards anyone, he will save himself from countless averot and he will get a mitzvah aseh each time he believes in Hashem's hashgacha , based on the pasuk, אנכי ה' אלוקיך אשר הוצאתיך מארץ מצרים. The Shomer Emunim gives the following words of chizuk to help strengthen us in this area. He writes, fortunate is the person who is constantly strengthening himself in the area of emunah called hashgacha pratit , because the reward for it in this world is that Hashem will show the person ניסים ונפלאות – miracles and wonders. And therefore, our job as religious Jews is to look at every single thing that takes place in our lives, whether it is obvious good or whether it seems to look bad, and attribute it to Hashem and know that it is absolute good and praise and thank Him for it. We constantly needed to be reminded about this great avodah . May Hashem help us to always see His hand in everything that takes place. Shabbat Shalom.

At the end of this week's parasha Naso , the Torah goes into great detail regarding the donations that the Nasi'im brought to inaugurate the Mishkan . And as we know, each Nasi brought the exact same donation and the Torah repeated each one of them, twelve times, one for each Nasi . Many mefarshim offer explanations as to why the Torah has all this repetition. The sefer Darkeh Musar brings from the Saba m'Kelm who explained, the Torah is teaching us here how Hashem relates to the individual. One should not think if a large group gets together to do a mitzvah that Hashem views it as if that group, so to speak, all got a check for their actions. The parasha of the Nasi'im teaches us, Hashem is happy with each individual separately. Although they all brought the same donations and collectively comprised a group of twelve, Hashem took delight in each one of them independently. Each one of them brought Hashem a different type of joy, depending on the person's background and what each of them had accomplished and experienced in their lives prior to this point. Everyone is always treated as if he is the only one in the world. And this does not only apply when a group of people get together to do a mitzvah. This is always the way it is. When something happens to a group of people, Hashem doesn't deal with them as a group, but rather every single person, with his own hashgacha . Whatever happens to him was decided solely based on what was supposed to happen to him. And the way a person reacts when things happen to him will show how much he really believes in Hashem's hashgacha . The Shomer Emunim writes, if we would know how valuable it is to honestly believe that every single thing that takes place in our lives comes directly from Hashem, our hearts would ignite with endless excitement. Furthermore, the pasuk says, ה' צילך – that Hashem is our shadow. And the Baal Shem Tov explained this to mean that Hashem acts towards us corresponding to the way we act towards Him. If a person says each time that something happens that it was from Hashem, then Hashem will deal with him with extra hashgacha pratit . He will be able to feel Hashem's presence more and he will get more Heavenly help. The pasuk says in Tehillim , ה' משמים השקיף על בני-אדם לראות היש משכיל דורש את אלוקים – Hashem is watching to see who is wise enough to seek Him out. The word אלוקים represents טבע which is nature. And as we know, הטבע is the same numerical value as אלוקים . So the pasuk is saying, Hashem is watching to see who will find Him inside of nature, who will attribute what seems to be natural occurrences, to Him. For this, a person must train himself until instinctively, he is able to say about everything, “That was m'et Hashem.” When someone becomes a person who is fully ma'amin in Hashem's constant hashgacha , he will never get angry, he will never have animosity towards anyone, he will save himself from countless averot and he will get a mitzvah aseh each time he believes in Hashem's hashgacha , based on the pasuk, אנכי ה' אלוקיך אשר הוצאתיך מארץ מצרים. The Shomer Emunim gives the following words of chizuk to help strengthen us in this area. He writes, fortunate is the person who is constantly strengthening himself in the area of emunah called hashgacha pratit , because the reward for it in this world is that Hashem will show the person ניסים ונפלאות – miracles and wonders. And therefore, our job as religious Jews is to look at every single thing that takes place in our lives, whether it is obvious good or whether it seems to look bad, and attribute it to Hashem and know that it is absolute good and praise and thank Him for it. We constantly needed to be reminded about this great avodah . May Hashem help us to always see His hand in everything that takes place. Shabbat Shalom.

La estructura del proceso de la teshuva y el vidui.

Parashat Naso, Numeri 4:21 - 7:89, Richteren 13:2 – 25, Hebreeën 11:32 - 36Een man een man, een woord een woord. Simson stond uiteindelijk zijn mannetje maar niet in eigen kracht. Het hoofdthema betreft het doen van geloften en je daaraan houden naar het voorschrift in Numeri 30:2 Wanneer een man de HERE een gelofte doet of een eed zweert, waardoor hij een verplichtende verbintenis op zich neemt, dan zal hij zijn woord niet ontheiligen; geheel zoals hij het uitgesproken heeft, zal hij doen. Bijzondere geloften zoals in huwelijksverbond en Nazireeënerschap wogen extra zwaar o.a. omdat er voorschriften aan verbonden zijn hoe je je hebt toe te wijden. Het Nazireeërschap duurt gewoonlijk 7 dagen, maar voor Simson en Samuël gold het voor heel hun leven. Bij het voortijdig verbreken van de nazireeërgelofte moesten zoenoffers gebracht worden. Je was de HEERE heilig en dat was ontwijdt. De gelofte bleef echter van kracht zodat je van voren af aan opnieuw moest beginnen. Simson was een richter voor de Filistijnen en met hem maakte de HEERE een begin met de verlossing van Israël. In de lijst van geloofsgetuigen, Hebreeën 11, wordt Simson met name genoemd en veel van de aspecten die opgesomd worden zijn in zijn levenswandel terug te vinden. Twee van de stamletters in het Hebreeuwse woord Nazireeëner zijn heel anders dan die van het woord voor Natzarener al lijken de woorden in het Grieks verwarrend veel op elkaar. De betekenissen zijn echter heel verschillend.  Robert Berns 3-6-2023Support the show

R'Piha

Every weekday at 8:00 am, Mishkan Chicago holds a virtual Morning Minyan. Our Thursday sessions are hosted by Mishkan's Founding Rabbi, Lizzi Heydemann. You can join in yourself, or listen to all the prayer, music, and inspiration right here on Contact Chai.In our June 1st, 2023 session, Rabbi Lizzi taught us about Parashat Naso, the Torah portion which contains commandments on nazirite vows (like not drinking wine or cutting your hair!), as well as sotah, the ritual drink given to women suspected of adultery.****For upcoming Shabbat services and programs, check our event calendar, and see our Accessibility & Inclusion page for information about our venues. Follow us on Instagram and like us on Facebook for more updates.Produced by Mishkan Chicago. Music composed, produced, and performed by Kalman Strauss.Transcript

Lessons from Parashat Naso

The beginning of Parashat Naso continues the census taken of the Leviyim. After we read in the previous Parasha, Parashat Bamidbar, of the counting of the Kehat family – one of the three families of Leviyim – we now read in the beginning of Parashat Naso that the family of Gershon was likewise counted. G-d commanded Moshe, "Naso Et Rosh Beneh Gershon…Le'bet Abotam" – "Take a headcount of the people of Gershon…according to their paternal homes…" A deeper reading of this verse was offered by Rav Meir Yechiel of Ostrovtza (1852-1928), in his work Meir Eneh Hachamim. He notes the Midrash's perplexing remark that when Yitro invited Moshe into his home and gave him his daughter as a wife, he made Moshe promise that he would raise his first child as a pagan. Yitro was a pagan priest who, already before Moshe's arrival, recognized the mistake of paganism and embraced the belief in the one, true G-d. Why, then, would he insist that Moshe raise his first son as a pagan? The Rebbe of Ostrovtza explained that Yitro wanted his first grandson to arrive at the belief in G-d the way he did – through study and inquiry. He obviously didn't want his grandson to be a pagan – he wanted that the child will grow to embrace monotheism on his own, and not because this was what he was taught. For this reason, Moshe named his first child Gershom, a derivative of the word "Ger" – "convert." A convert is somebody who arrives at Jewish faith independently, without having been raised and educated along this path. Moshe's second son, by contrast, was named Eliezer, expressing that, as Moshe proclaimed, "Elokeh Abi Be'ezri" – "My G-d's father helped me" (Shemot 18:4). This child was taught about Hashem; he believed in G-d not through independent study and inquiry, but rather because this is how he was raised. And so his name alludes to the "G-d of my father," emphasizing that he believed in Hashem because his father believed in Hashem and educated him along this belief. The Rebbe of Ostrovtza explained that the process of study and inquiry may be undertaken only after one has first firmly established his firm, unconditional faith. "Emuna Peshuta" – simple faith, accepting the truth about Hashem and the Torah simply because one has been taught this belief – must take precedence to any sort of philosophical inquiry. Otherwise, the process of inquiry might steer a person off-course, and he will be led to reject Jewish faith, Heaven forbid. This concept, the Rebbe of Ostrovtza said, is alluded to right at the beginning of Parashat Naso. The Torah commands, "Naso Et Rosh Beneh Gershon" – that the "head" of "Gershon" – meaning, the intellectual process of independent inquiry – must be "lifted," and give way to "Bet Abotam" – fealty to tradition. Before one embarks on the process of "Gershon," of understanding the proofs to the belief in Hashem and Torah, he must commit himself unwaveringly to "Bet Abotam," to the faith that we have received from previous generations. Rabbi Dr. Abraham Twerski (1930-2021) explained this concept by drawing an analogy to explorers who would excavate caves. As they could easily get lost inside the caves, the explorers would tie a rope to the entrance of the cave and keep the rope with them as they excavated, thereby ensuring that they would be able to find their way out. Similarly, those who engage in philosophical questioning, inquiry and analysis could "lose their way." In their effort to understand more about Hashem, the Torah and the Misvot, they might take a wrong turn, and begin entertaining doubts. Before embarking on this process, then, they need a "rope" to ensure they remain tethered to our tradition. This rope is "Emuna Peshuta," unwavering and unconditional acceptance of the fundamental principles of Judaism. The first step in education must be the basics of Emuna. While there is value in a more sophisticated understanding of Torah, the learning process must begin with the fundamentals of Jewish faith, which we must accept wholeheartedly and unquestioningly. This foundation is the "rope" that ensures that we do not get "lost" as we continue our lifelong process of learning.

The Torah in Parashat Naso presents the famous mitzvah of birkat kohanim – the blessing that the kohanim give to the rest of the people. In our community, this mitzvah is observed each day even in our time – every morning, the kohanim stand in front of the synagogue and pronounce the berachah dictated by the Torah. This berachah consists of three parts: יברכך ה' וישמרך – “Hashem shall bless you and protect you” יאר ה' פניך אליך ויחונך – “Hashem shall shine His countenance upon you and give you grace” ישא ה' פניו אליך וישם לך שלום – “Hashem shall show you favor, and grant you peace” The Hatam Sofer offers an important explanation for these three blessings that comprise birkat kohanim . The first blessing – יברכך ה' וישמרך – as early commentators explain, is a wish for material blessing. The kohanim bless us that Hashem should grant us wealth, and then protect that wealth ( וישמרך ) from being lost. However, wealth can create a number of problems. Often, when people enjoy financial success, they become competitive. They start looking at what other people have – their homes, their cars, their designer clothing – and try to compete. Instead of enjoying their newfound prosperity, they are worried about and preoccupied with rivaling the people around them. The kohanim therefore bless the people that after achieving success, יאר ה' פניו אליך ויחנך – Hashem should give them the ability to enjoy their blessings, without feeling the pressure to compete with other people. Additionally, many people who begin to achieve financial success crave more. They cannot enjoy what they have, because they feel they need even more. And so the kohanim bless, ישא ה' פניו אליך וישם לך שלום – that Hashem should grant us inner peace and contentment, that we should be able to enjoy all that we have without worrying about what we do not have. Too many people are not happy in life because they are waiting for something to happen. Instead of enjoying their children, they are waiting for them to grow up, or to get married. Instead of enjoying their job, they are waiting for the next promotion or raise. Instead of enjoying their home, they are waiting until they can afford to expand or move into a bigger home. In order to experience true happiness and inner peace, we need to enjoy the present, and to celebrate the blessings we already have. We must enjoy our children when they are young, and when they still live with us at home, before they move on and get married. We must enjoy the money Hashem has given us right now, without worrying about when we will have more. The kohanim bless us each day that we should experience inner peace. But in order for this to happen, we need to do our part, and strive to feel grateful for, and happy with, that which we already have, rather than discontentedly and impatiently waiting until we have more.

RAB MARCO KASSAB- Parashat Naso: Porque el Nazir se corta el cabello? by FOOD 4 OUR SOUL

Featuring:Rabbi Karmi Gross, Rosh Yeshivah Yeshivat Netivey Hatorah and Beit Midrash Derech ChaimRov, Bialle ShteibelRamat Beit Shemesh, IsraelRabbi Karmi Gross shares some really powerful thoughts on this weeks Parashat Naso.Thank you Rabbi Gross for taking the time to carry us through the week! Shabbat Shalom!

On Hanukah, there is a special Torah reading throughout the Holiday. The selection, found in Parashat Naso, relates the Korbanot (offerings) of the Nesi'im (Princes) at the dedication of the Mishkan. The connection to Hanukah is based on the Midrash Pesikta that states that the Mishkan was completed on the 25th of Kislev but was dedicated later in the month of Nisan.The Sephardic custom differs from the Ashkenazim in a number of ways. First, the reading begins with the passage of Birkat Kohanim (Preistly Blessing), since the miracle of Hanukah happened through the Kohanim. The proper custom is not to stop the first Aliya at the end of Birkat Kohanim, but to proceed into the next passage in order to connect each Aliya with the topic of the Nesi'im. Hacham Ovadia rules that if someone did stop there, B'diavad, it is not a Beracha L'vatala.The second difference is that the Sephardic custom is to read only one Nasi per day, whereas the Ashkenazim read the current day and the next day. For example, on the second day of Hanukah, only the passage of the second Nasi is read and repeated in order for there to be enough Pesukim for all of the Aliyot.A third difference concerns how to break up the reading on the final day of Hanukah. The custom is to read the eighth day of the Nesi'im by the Kohen and Levi, and then the Yisrael goes back and reads the eighth day from the beginning through the beginning of Parashat Baha'alotha.The Halachic principle on Hanukah states, "En Mashgihim B'Hanukah"-The Halacha is not particular about mistakes in reading the Torah on Hanukah, as long as three Aliyot were read. If they inadvertently read the wrong day, B'diavad, they do not have to go back and reread the correct day. Moreover, even if they read the regular weekly Parasha, they fulfilled their obligation. This also applies to a case in which they began reading from the correct place, but then continued the details of the Korbanot from a different passage, according to R. Svi Pesah Frank and Hacham Ovadia.Every Hanukah also has Rosh Hodesh. On that day, two Sifre Torah are read from, the first for Rosh Hodesh and the Second for Hanukah. When Rosh Hodesh falls on Shabbat Hanukah, three Sifre Torah are read from. Six Aliyot are read from the regular Parasha; One Aliya from the Rosh Hodesh passage and the Maftir is for Hanukah. This follows the principle of "Tadir Kodem"-the more frequent Misva is performed first. Also, Hanukah is read last in order to connect it to the Haftora of Hanukah.

To follow along with this study, visit: https://www.sefaria.org/sheets/443919... Vayeira, Vayera, or Va-yera (וַיֵּרָא‎ — Hebrew for "and He appeared," the first word in the parashah) is the fourth weekly Torah portion (פָּרָשָׁה‎, parashah) in the annual Jewish cycle of Torah reading. It constitutes Genesis 18:1–22:24. The parashah tells the stories of Abraham's three visitors, Abraham's bargaining with God over Sodom and Gomorrah, Lot's two visitors, Lot's bargaining with the Sodomites, Lot's flight, the destruction of Sodom and Gomorrah, how Lot's daughters became pregnant by their father, how Abraham once again passed off his wife Sarah as his sister, the birth of Isaac, the expulsion of Hagar, disputes over wells, and the binding of Isaac (הָעֲקֵידָה‎, the Akedah). The parashah has the most words (but not the most letters or verses) of any of the weekly Torah portions in the Book of Genesis, and its word-count is second only to Parashat Naso in the entire Torah. It is made up of 7,862 Hebrew letters, 2,085 Hebrew words, 147 verses, and 252 lines in a Torah Scroll (Sefer Torah). (In the Book of Genesis, Parashat Miketz has the most letters, and Parashiyot Noach and Vayishlach have the most verses.) To support Eliyahu Jian's work, visit https://vitaltransformation.org/donate Got a question? Click here to submit a form with your question and Eliyahu will respond to your email as soon as he can! — https://eliyahujian.com/contact For more than three decades, Eliyahu Jian has been guiding men and women through the process of strengthening their relationships, improving their businesses, and embracing healthier lifestyles while connecting to a higher power and purpose. Eliyahu's roles have included coaching CEOs, investment fund managers, entrepreneurs, and leaders from every walk of life. "How we feel today and every day is a choice. What will you choose to create in your life?" - Eliyahu To rediscover your spiritual path, visit https://eliyahujian.com/store to schedule a session OR email info@eliyahujian.com for a FREE consultation. - Healing Session - Business Coaching Session - Relationship Coaching Session - Soul Reading - Astrology Chart Session We can not do this without YOU! To join the online community, visit: https://vitaltransformation.org • Click here to subscribe: https://youtube.com/EliyahuJian/?sub_... • Click here to watch another video: https://youtube.com/EliyahuJian For important info and weekly updates, subscribe to the weekly email list by visiting https://eliyahujian.com , scrolling all the way down to the bottom left, and entering your email! Follow Eliyahu Jian: • Instagram: https://www.instagram.com/eliyahujian... • Twitter: https://twitter.com/eliyahujian • Facebook: https://www.facebook.com/EliyahuJianO... Follow Vital Transformation: • Instagram: https://www.instagram.com/vital_trans... • Twitter: https://twitter.com/TransformVital • Facebook: https://www.facebook.com/vitaltransfo... Eliyahu Jian: "I don't take myself too seriously and I like to make people laugh and help them choose joy and happiness. I like to simplify spirituality and make it more accessible. I translate profound spiritual wisdom into practical, everyday advice that empowers people to live their happiest and most fulfilled experiences."

Torah 84: Rabeinu explains a very deep Zohar in Parashat Naso and connects it to how one attains the hidden good that is present within each and every day. Torah 85: Rabeinu discusses how we rectify the Malkhut and bring it face to face with Ze'er Anpin. Torah 86: Rabeinu teaches us how to support ourselves when walking on the pathways of HASHEM through the charity we give with regard to Shabbat!

Walking Through Torah Parashat Naso -Steve Van Bruaene https://netivonline.org     https://noahidecourse.org 

Walking Through Torah Parashat Naso -Steve Van Bruaene https://netivonline.org     https://noahidecourse.org 

Parashat Naso - with Rod Bryant https://netivonline.org     https://noahidecourse.org 

Parashat Naso - with Rod Bryant https://netivonline.org     https://noahidecourse.org 

Rabbi David Wolpe's weekly sermon from 6/11 for Parashat Naso.

The Torah in Parashat Naso outlines the procedure to be followed in the unfortunate case of a Sota – a woman whose husband suspects her of infidelity, and was seen going into seclusion with the man in question. The wife must be brought to the Bet Ha'mikdash, where she drinks special water, which would cause her to die if she was guilty of adultery. If she survived, this would prove her innocence, thus allowing her and her husband to remain together. The Torah (5:17) specifies that the water taken for this purpose was "Mayim Kedoshim" ("sacred water"), which the Sages understood to mean that the water was drawn from the Kiyor – the faucet in the Temple courtyard. This is the faucet where the Kohanim would wash before serving in the Bet Ha'mikdash. The Midrash explains the significance of taking water for the Sota specifically from the Kiyor. The Kiyor was made from mirrors which were donated by the women of Beneh Yisrael. Moshe initially refused to accept these mirrors, which the women had used for the seemingly vain purpose of making them appear attractive. But G-d told Moshe that to the contrary – the women's mirrors were the most cherished of all the materials donated for the Mishkan. The women used these mirrors in Egypt in order to entice their husbands to intimacy, thereby ensuring Beneh Yisrael's continued growth. These mirrors were used not for sinful purposes, but for the holy purpose of strengthening the marital bond and building families. The Sota is shown these mirrors as a reminder of how her righteous forebears maintained their standards of purity despite living in the decadent society of ancient Egypt. The surrounding culture championed immorality, but these women courageously resisted this influence, and remained committed to upholding our nation's standards of purity. The Sota is reprimanded for failing to do the same despite living in a more moral society. Today, too, we live in a society that glorifies permissiveness, and shuns self-restraint and discipline. The surrounding culture encourages promiscuity and immodesty. We must draw strength and inspiration from our righteous ancestors in Egypt, who were submerged in an even more decadent society, and yet heroically adhered to proper standards of morality. Rather than fall prey to the permissiveness championed by the people around them, they worked to reinforce the marital bond and build strong, happy marriages and families, remaining loyal to each other and to G-d. We must follow their example, and look to them as a source of encouragement in confronting the difficult spiritual challenges that we face in today's day and age. It is no coincidence that the section which discusses the law of Sota appears in Parashat Naso, the longest Parasha in the Torah. The Rambam writes that the way to resist temptation is by engaging our minds in the study of Torah; it is when one's mind is empty, and not being filled with Torah, that sinful passions set in. The section of Sota, which warns us to resist temptation, is presented in the longest Parasha to instruct that in order to avoid these kinds of spiritual pitfalls, we must devote time and energy to the study of Torah, engrossing our minds in its sacred teachings, whereby we help protect ourselves from sinful impulses.

Parashat Naso tells of the special gifts and sacrifices brought by the nesi'im – the leaders of the twelve tribes, to celebrate the חנוכת המשכן , the inauguration of the Mishkan . Rashi explains why the leaders were the first ones to come forward and bring these gifts and sacrifices. When Hashem first commanded the people to donate materials for the building of the Mishkan , the nesi'im decided to wait and see what the people would donate, figuring that they would then donate the rest. To their surprise, the people responded very generously, giving almost everything that was needed for the Mishkan . Very little was left for the nesi'im to donate. In order to correct their mistake, the nesi'im came forward first when the Mishkan was built, bringing gifts and sacrifices. We must ask, what exactly did the nesi'im do wrong? Was it not very noble of them to commit to donate everything that was missing? There is a man in the community whom I once contacted to tell about a new gemach (free loan project) that was being started, and I asked him if he wished to donate. “Sure, no problem,” he said. “I'll mail a check.” He proceeded to mail a $5000 check. Sometime later, a Rabbi from Israel came to meet with me, and explained that he was raising money for a certain cause. I phoned this same fellow, and he right away donated $10,000. On a different occasion, my son's yeshiva was having a dinner, and they asked me to help fundraise. I called this fellow, and he donated $5000. Then we were raising money for a shul, and he contributed $26,000. When Purim approached, and I was collecting money for מתנות לאביונים (charity for the poor), he sent a check for $10,000. These are all causes that he knew almost nothing about… Finally, I called him to find out more about him. It was amazing to me how generously and eagerly he donated charity. “This is way I see it,” he told me. “If Hashem sends me someone in need, then it means Hashem wants me to give to that person. Period. It's not more complicated than that.” Later, I met with him in person, to find out more about him. I asked him how much tzedakah he had given that year, and he told me $6 million. “How much did you earn?” I asked. “$8 million.” I told him I thought he was crazy. He explained that he and his family have enough. They don't need more than what they have. So if he can make a difference in the lives of other people, he should do so. This is what true giving is – giving eagerly, with enthusiasm, wanting to give, and looking for opportunities to give. The Gemara teaches that G-d miraculously sustained our ancestors when they traveled through the desert in the merit of Avraham Avinu's serving food to his three guests. The greatest act of charity, in the merit of which Beneh Yisrael were miraculously fed in the desert, was Avraham's kindness to the three strangers who visited him. Rav Eliyahu Dessler pointed out that these guests were actually angels. They did not receive any actual benefit from Avraham, because angels don't need to eat. And yet – this is the greatest act of charity! The reason, Rav Dessler explains, is because true Jewish charity depends not only on the recipient's needs, but also on the giver, on the way he gives and his attitude toward giving. Avraham Avinu, as the Torah describes, ran to welcome the three angels and to serve them. It is this eagerness, this enthusiasm, that is the model of tzedakah that we are to follow. This is why the nesi'im were wrong. They should have set an example for the rest of the nation by rushing to give, by being the first ones to donate – because this is the way giving is supposed to be. Our community is extremely giving. We give a lot. However, I believe we can do even better. We can be more eager and enthusiastic to give. We shouldn't have to wait until somebody approaches us and asks us. If we know of an important cause, and we have money to give, we should be rushing to give, just like our forefather, Avraham. There are so many needs in our community. There are many struggling families, and many struggling institutions. Let's not wait until we are asked. If we hear of a person or institution that needs help – let us run to help as we can, because this is what Jewish giving is all about.

The way it appears to us, the more toil and sacrifice a person puts into Torah and mitzvot the less enjoyable his life will be. The more money a person gives away to charity, the less he'll have for himself. The reason it has to look that way is only to keep our free will balance. But in truth, it's exactly the opposite. The more toil a person puts into Torah and mitzvot, the more enjoyable his life will be. The more charity a person gives away, the more it will increase his assets. The pasuk says in this week's parasha , Naso , “ואיש את קדושיו לו יהיה. איש אשר יתן "לכהן לו יהיה And the Mefarshim explain the pasuk to be saying, the only possessions which are truly ours, the ones which will benefit us, are the holy acts which we perform- קדושיו לו יהיה ; and the only money which we truly have is אשר יתן לכהן - the money we give to tzedaka. Of course, every mitzvah we do and every dollar we give is credited to our spiritual accounts and will benefit us for all eternity, but even in this world, they provide so many side benefits as well. Whatever is hard to give up of ourselves becomes so much more valuable and will benefit us even more. I read a story about a woman who lived to the ripe old age of 110. She had hundreds of grandchildren and great-grandchildren and she was active until her final day. A grandchild said at her funeral that he went to visit her one time when she was 100 and, while he was there, he asked her for her secret to long life. She replied, “Grandpa and I lived through very difficult years, especially during World War I. We were poor and Grandpa would do whatever he could to come home every night with bread for his large family. We would cut up the bread into 8 pieces and give each person one, that's what we lived on – one piece of bread per day. One night Grandpa came home and he saw me looking very sickly. He gave me his piece of bread to eat, but I refused to accept it. It was then that he realized, I had been eating crumbs every single day and giving the rest of my bread to our children. He cried, feeling bad that he didn't realize that before and do more to bring home additional food. Then he gave me a blessing. He said, ‘In the merit of you taking away from yourself for your children, may Hashem grant you a very long life of health, with plenty to eat for all of your days, with many grandchildren and great-grandchildren to share it with.' And that's exactly what happened; his blessing was fulfilled.” This woman gave up from herself, which seemed like an act which would take away life from her, but in actuality, that is what added years to her life. The sefer Emunah Shelemah told a story that was told over by the man who was involved – Avigdor Aaronson from Bet Shemesh. Avigdor said it was on a Friday morning, he didn't have any money to buy food for Shabbat, and his credit card was not usable. He knew he was going to be getting a lot of money on Sunday, so he wanted to ask someone for a loan until then. He prayed in a shteibel where nobody really knew anyone's name. He needed a lot of money and wasn't sure who he could ask there. He saw a man who prayed there every day, he did not look like a man of means, but he was always smiling, so he felt comfortable asking him. After praying, Avigdor approached him and asked if he could borrow money, just until Sunday. The man thought about it for a minute, then pulled out his wallet and took out a lot of cash and gave it to Avigdor. Avigdor was so thankful. He wrote up a document saying, “Avigdor Aaronson will pay you X amount of dollars on Sunday,” and he signed it. Avigdor did not even know this man's name. The man took the note and put it in his pouch. Avigdor went and bought everything he needed and had a wonderful Shabbat. On Sunday, he came to shul with the money and that man had the biggest smile, he said, “Thank you so much for paying me back, baruch Hashem, baruch Hashem!” Avigdor didn't know why he was so appreciative. Then the man said, that little pouch of his is where he keeps all of his cash that he uses for the upcoming month and the only thing he has in it is cash. After he took out the money to give him that Friday, he left the pouch on the bus. He was in such pain, he tried to track it down but he couldn't. Then he remembered, half of the money he lent out and if he would be paid back, he'd get it back. “When you came in now and you paid me, I was so happy. I thought I was giving up my money on Friday, and now, I see I was actually getting it back.” Avigdor received a phone call later that day from someone who found the pouch and they said, “Did you lose a pouch?” He said, “What do you mean?” He said, “I found in this pouch with money and an IOU document signed by Avigdor Aaronson and I looked you up.” The next day, Avigdor was so excited to give that man back the rest of his money as well. Whenever we give up from ourselves, that's what we're giving to ourselves. As well, any effort we put in to Torah and mitzvot will only come back to help us even more. Shabbat Shalom.

Could you take a moment to fill out this brief survey to let us know what you think of the show? It would help us out so much!Speaking of surveys, a brief survey of this week's parsha reveals a rather disturbing law. When women are suspected of adultery, you're supposed to make them drink a potion and publicly humiliate them. Who would do such a thing?! As usual, generations of commentators have been asking the same question.Produced by Mishkan Chicago.  Music composed, produced, and performed by Kalman Strauss. See our upcoming Shabbat services and programs here, and follow us on Instagram and like us on Facebook for more updates. Check out Shabbat Replay on Contact Chai for more from Rabbi Deena.Transcript

Parashat Naso

La estructura del proceso de teshuva y la confesión.

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Bitachon isn't only for physical matters, actually, it's especially relevant to spiritual matters. A person has to rely on Hashem that He will take care of him. And even when he feels distant from God, whether due to sins or other reasons, he still has to pick up himself and rely th at Hashem will help him and bring him closer. The pasuk in Naso says, נָשֹׂ֗א אֶת־רֹ֛אשׁ בְּנֵ֥י גֵרְשׁ֖וֹן גַּם־הֵ֑ם לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָֽם Lift up the heads if the sons of Gershon, Also them , To the house of their fathers What does it mean, to lift them up also ? Simply speaking, Kehat was counted first , and Gershon was counted second. As such, Gershon could possibly feel down, Therefore it says, “Lift them up also .” They aren't as important, in that they don't carry the holiest of vessels. The rabbis find a hint in the word Gershon - the root is Gerushin , which means to be sent away (divorce is called Gerushin) or distanced. So when a person feels that they are ( like Bnei Gershon) distanced from God, lift them up. How? By reminding him of where he comes from, of his parents, grandparents , and forefathers all the way back to Avraham Avinu, and also by remembering that his Father is God. Even the most distanced person can be uplifted , by remembering where he comes from. That is part of the reason for the counting in Bamidbar; In order to make every person feel important. They got to meet Moshe Rabbenu, and hear about who they were, where they came from, and wha t their lineage was. That gave importance to each person. A person has to realize who they are, and know that even if they 've s inned, they still have strong roots, and can still return to the levels of their forefathers. In another related explanation, this weeks pasha talks about a Nazir , a man who has decided to refrain from cutting his hair, eat ing grapes or any of their byproducts, to stay away from contamination, and to become a celibate of sorts , in order to reach higher levels . Then the Torah describes a man who was doing everything right , but then somebody just dropped dead right in front of him , and he be came contaminated against his w ill . This person might think that God is distancing him , or that God doesn't want him . He might think, “ Look what happened ! I tr ied to come closer to God and accepted upon myself all of these things and then I suddenly became contaminated against my will? God doesn't want me.“ This person might start to despair , but we tell this man, “ Make your head holy on that day. ” Start again. Put the previous days to the side . Start counting forward . This is a lesson in life. Sometimes we try to come closer to Hashem but we feel distanced. That in itself is part of the test. There is a Gemara in Gittin that says, “ Man does not understand the words of Torah unless he stumbles on them first .“ This means that when a person falls, it is an opportunity to learn from the experience and pick himself up again. That in itself is part of the learning process. As the pasuk says, “ The righteous man falls seven times , but gets up.“ Ra v Hutner explains that it doesn't mean that he happens to fall 7 times and gets up. The whole getting up, to the level that he reached , was because of all the times that he fell. That is what caused him to grow, because he overcame those challenges. We make the mistake of thinking that everything goes smoothly for great people, without any challenges or difficulties. But that is not the case. They have challenges just like we do. The difference is that they don't give up . They keep pushing and they keep getting up. They don't give up because they feel distanced. That is a secret to the Bnei Gershon . When you feel that you are being chased away, Naso- pick yourself up and realize where you come from. Have a wonderful day and a Shabbat Shalom.

After the Nesi'im (Princes of Tribes) contribute to the Mishkan, the Torah brings a very random comment about Moshe hearing Hashem's voice from between the Keruvim. What does it mean and why is it there?

Valerie dispatches live from covid quarantine! She and Shoshana compare the sotah ritual discussed in Parashat Naso with 2010's Easy A. We agree that Emma Stone is the absolute best and that all men are the worst. Plus, Valerie claims that He's Just Not That Into You and Love Actually are the same movie.

Parashat Naso includes the ritual of sotah. A husband brings his wife whom he suspects of adultery to the mikdash (sanctuary) where a kohen gives her a potion of “cursed waters” that either acquit her or punish her. From our earliest sages to the present moment, many nuanced interpretations of this anomalous and troubling ritual have emerged. We will focus on one Rabbinic principle that applies to the procedure of sotah, but has much wider implications for other rituals, and paves the way towards a theology of mitzvot embedded in honoring the dignity of each individual.

Rabbi Feiner shiurim

When Miriam-Simma reads God's blessing for Jewish people, Adira recognizes it from morning prayers in the siddur. What's so special about this blessing? Adira also has an idea for the best blessing you could get.

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Parashat Naso/Shavuot 5782: Har Sinai – the First Beit Midrash Description: What was the Torah that the Israelites actually heard and learned? Please let us know your comments and thoughts about the podcast, write to us at elmad@pardes.org.il. We appreciate … Read the rest The post Parashat Naso/Shavuot 5782: Har Sinai – the First Beit Midrash first appeared on Elmad Online Learning. Continue reading Parashat Naso/Shavuot 5782: Har Sinai – the First Beit Midrash at Elmad Online Learning.

The Halacha established that the Beracha of Hagefen covers all other beverages, including hard liquor. The Halacha also states that the Beracha of Hamosi on bread covers both food and beverages consumed during the course of a meal. Interestingly, the Poskim disagree whether the Hamosi also exempts hard liquor drunk during the meal. The Taz (Rabbi David Segal, Poland, 1586-1667) rules that Hamosi does not exempt liquor, since it does not serve to whet the appetite and is not an integral part of the meal. According to him, one must make a separate Beracha of Shehakol on liquor consumed during a meal in which Hagefen was not recited. On the other hand, the Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) holds that liquor does serve to whet the appetite, and therefore, it is included in the Beracha of Hamosi. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Naso writes that his father would circumvent this dispute by reciting a Shehakol on a piece of sugar during the meal in order to exempt the arak drunk during the meal, in the event it required a Beracha.Hacham Ovadia, in Hazon Ovadia, employs the principle of "Safek Berachot L'Hakel" (to be lenient in a case of uncertainty with Berachot), and rules to refrain from making a Beracha on liquor in the meal. The best way to avoid the debacle is to make a Beracha on the liquor before the meal, and that will cover the liquor drunk in the meal. One can also use the method cited by the Ben Ish Hai of saying a Shehakol on a sweet that certainly requires a separate Beracha. This case demonstrates the importance of studying the Halachot of Berachot. It shows that even though there is a "bottom line" conclusion," one also has to learn to navigate the differences of opinions which create uncertainty.This question also applies to liquor drunk at the conclusion of the meal before Birkat Hamazon. In such a case, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) rules that all agree that this liquor is not part of the meal and requires a separate Beracha. Nevertheless, Hacham Ovadia hold that even in this case there is still a doubt, and it has the same Halacha as liquor consumed during the meal. It is best to avoid this situation and defer drinking liquor at the end of the meal to after Birkat Hamazon. The same applies to coffee or tea served at the end of the meal before Birkat Hamazon. It is hard to consider these drinks a part of the meal, and they most likely would require a separate Beracha. Therefore, the best practice is to refrain from drinking them until after Birkat Hamazon. Of course, in a meal in which wine was drunk, the Hagefen exempts all beverages including liquor and coffee served at the very end of the meal.SUMMARYIf one drinks hard liquor during a meal in which the Beracha of Hagefen is not recited, it is questionable whether the Hamosi covers the liquor. Therefore, one should`avoid uncertainty by saying the Beracha on the liquor before the Hamosi. One should refrain from drinking liquor or hot beverages at the very end of the meal and defer them until after Birkat Hamazon.

Torah: Numeri 4:21-7:89Haftarah: Richteren 13:2-25Apostolische geschriften: Johnnes 12:20-36Parasjat Naso vinden we in Bemidbar of Numeri 4, vanaf vers 21 tot het laatste vers van hoofdstuk 7. Mosjé krijgt de opdracht van Adonai om het aantal mannelijke Levieten te tellen van de familie van Gersjon en Merari, om hun dienst aan de tabernakel te verrichten. Zij die onrein zijn moeten uit het kamp worden weggestuurd en er worden mitswot, geboden, ingesteld inzake achterdocht. Er komt ook een mitswah voor het nazireeërschap. De priesterlijke zegen wordt ingesteld en in hoofdstuk 7 vindt een uitgebreide opsomming plaats van alle vrijwillige offers, die de stamhoofden brengen ter gelegenheid van de inwijding van het misjkan, de tabernakel en het altaar. De Eeuwige spreekt met Mosjé in de Tent van Ontmoeting.Lees meer...Support the show (https://radioisrael.nl/geven/)

Parashat Naso: The Connection of Torah and Tefillah