Perek Shirah - Apple Tree Says

Tuesday, February 14, 2017 · Posted in ,

תַּפּוּחַ אוֹמֵר - Apple Tree Says



Shir Hashirim 2:3


כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי
ketapuach ba'atzei haya'ar ken dodi bein habanim betzilo chimadti veyashavti ufiryo matok lechiki
Like an apple tree among the trees of the forest, so is my beloved among the sons. In its shade I delighted and sat, and its fruit is sweet to my palate.

How beloved is the Congregation of Yisrael before the the Holy One, blessed be He, that she lauds Him in this verse. We should look into this. Why does she laud Him through the apple and not with something else or with something that has color, or fragrance or taste.
Since it is written "apple tree," it turns out she is lauding him in every manner, with color, fragrance and with taste. Just as the apple appears in colors, it has white, red green, so does the the Holy One, blessed be He, appear in supernal colors - namely chesed, gevurah and tiferet that are the secret of white, red and green. As the apple tree has a fine fragrance more than other trees, so about the the Holy One, blessed be He, it is written, "And His fragrance like the Levanon" (Hoshea 14:7). Just as the apple's taste is sweet, so also is the the Holy One, blessed be He, as it is written, "His mouth is most sweet" (Shir Hashirim 5:16) (Zohar)
Rebbi Chama son of Rebbi Chanina said: What is meant by the verse, "[He is] like an apple tree ("Tapuach") amongst the trees of the forest..." (Shir HaShirim 2:3)? Why were the Jews compared to an apple tree?

 Just as an apple tree reverses the natural order and produces its fruit before its leaves, so too the Jews reversed the natural order [when they accepted the Torah on Mt. Sinai] by saying "We will do [what you request of us]" before saying "We will hear [what you request of us]". Normally, one must first hear what to do, and only then can he do it. (Gemara Shabbat 88a)
Rabbi Yitzchak opened with, "Like the apple tree" (Shir Hashirim 2:3). Happy is the portion of Yisrael more than all the idolatrous nations, because all the other nations were handed to appointed ministers to control them. As for holy Yisrael, happy is their portion in this world and in the World to Come that the Holy One, blessed be He, gave them neither to an angel nor to another ruler, but took them for His own portion. This is the meaning of, "For Hashem's portion is His people" (Devarim 32:9), and, "For Hashem has chosen Yaakov to Himself" (Tehilim 135:4). "Like the apple tree among the trees of the wood": just as the apple tree is different in color from all the other trees in the field, so is the Holy One, blessed be He, separated and marked above all higher and lower legions. Hence His Name is Hashem Tzva'ot, WHICH MEANS He is a sign (Heb. ot) throughout the celestial army (Heb. tzava). (Zohar)
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Perek Shirah - Date Palm Says

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תָּמָר אוֹמֵר - Date Palm Says

[Picture of matah (date orchard), Kibbutz Ketura, Israel]


Tehillim 92:13

צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה
tzaddik katamar yifrach ke'erez balvanon yisgeh
A righteous man will flourish like a date palm, he will grow like a cedar in the Levanon.

In the beginning he bears suffering, but in the end "the righteous man will flourish like the date palm" and produce abundant fruit. Similarly, the date palm does not produce fruit except after a long time has passed; seventy years. The "he will grow" higher and higher, "like a cedar in Levanon."

Contrary to the wicked, who wither (v1:4), the tzaddik who flourishes like the date palm will stand many years, "like a cedar in Levanon" growing high. 

The date palm remains forever straight, even when its fruit are plentiful. Similarly, the tzaddik stands upright and does not become bent through indulgence in passions. He struggles constantly against his physical impulse. 

Just as the date palm brings forth fruit after seventy years, so also the tzaddik is rewarded after his death, after having lived seventy years.

The Talmud writes, "Why is it written, 'The righteous man will flourish like the date palm; he will grow like a cedar in Levanon.'? If it says a cedar, why say a date palm; and if it says a date palm, why say a cedar? However, if it would say a date palm and not say a cedar, I might infer that just as the date palm does not change its trunk, so the tzaddik does not change his trunk - basic nature. And, if it would say a cedar and not say a date palm, I might infer, just as the cedar does not produce fruit, so the tzaddik does not produce fruit. Accordingly, it mentions both the date palm and the cedar.

Chazal also teach that just as among date palms and cedars none are knotted and none are crooked, so are there no twisted or non-upright tzaddikim. Just as the date palm and the cedar cast a long shadow, so the reward of the righteous reaches far. Just as the date palm and the cedar have their hearts pointing upward, so it is also for the righteous . (Me'am Lo'ez)


There are two types of righteous individuals, the Baal Shem Tov notes.  One is constantly engrossed in service to G-d but has no involvement with others.  He keeps his righteousness to himself.  Such an individual can be compared to a cedar – large and strong but does not bear fruit.  Like a cedar, this individual may be great in knowledge of the Torah and in service to G-d but does not do anything to produce other righteous individuals.  On the other hand, there is another type of righteous individual who can be compared to a date palm.  A date palm is also large and strong but in addition it flourishes – it bears fruit.  Similarly, such a righteous individual steps out of his immediate four amot and spreads the beauty within him to others around him, whereby his righteousness bears fruit, bringing others closer to G-d.  Whereas the cedar will just “grow tall”, developing itself, the date palm “shall flourish”, bearing fruit and spreading good to the world.

May we, like the date palm, grow significantly and also flourish and bear fruit, reaching out to others and giving of ourselves to others.  And may G-d, in merit of our actions, bring us even closer to Him, enjoying everlasting bliss in service of G-d now and in closeness to Him in the world to come.

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Perek Shirah - Pomegranate Says

Monday, February 13, 2017 · Posted in ,

רִמּוֹן אוֹמֵר - Pomegranate Says:

[Pomegranate tree in Ramat Negev highlands, Israel]

Shir HaShirim 4:3

כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ, מִבַּעַד לְצַמָּתֵךְ
kefelach harimon rakatech miba'ad letzamatech
As many as the pomegranate's seeds are the merits of your unworthiest, within your modest veil.

 The pomegranate sings that one dare not underestimate even the apparently lowliest people. The fruit's hundreds of hidden, tasty seeds symbolize the 613 commandments. Like the veil hiding the person behind it, one never knows the abundant merits of people who are seemingly ordinary or worse. As the Sages put it, even the comparatively few merits of the lowest among you are numerous as a pomegranate's seeds. History is replete with unexpected courage and self-sacrifice from the least likely people. (Rabbi Nosson Scherman)

 The pomegranate teaches that every part of the Jewish People is necessary in order to be considered whole. Those members of Benei Yisrael (the Jewish People) who are less intent on following the Torah are compared to the peel of the pomegranate, while the seeds are compared to those who strive to lead the Jewish People in the Torah. They are what makes the Benei Yisrael into a People intent on accomplishing its mission on Earth. However, without the shell, the pomegranate would fall apart, no longer considered to be a fruit. The protection afforded by the physical strength of those who are less inclined in the Torah, help hold the Jewish People together. (Knaf R'nanim) 

 It is through their hishtadlut (physical effort) to defend their fellow Jew that we are all held together. Just as the pomegranate is one, so too, the Jewish People should strive to becomes one, not disassociating from a fellow Jew because of their lack of knowledge or lack of commitment to Judaism. Through increasing achdut (oneness) among the Jewish People, may we merit to make the "peel of the pomegranate" serve as well as the "fruit inside". By doing so all of our enemies will have all the more to fear. (Choshvei Shemo)

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Perek Shirah - Fig Tree Says

Sunday, February 12, 2017 · Posted in ,

תְּאֵנָה אוֹמֶרֶת - Fig Tree Says:


Mishlei 27:18

נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ
notzer te'enah yochal piryah
He who preserves the fig tree will eat its fruit

Keep a careful watch over the fig tree and in the end you will eat of its fruit. 

This also alludes to faithful attentiveness - diligence - in the tents of Torah study. Chazal expound: Why is Torah learning likened to a fig tree? For even as a fig tree, when cultivated, yields fruit, so too the Torah student. When meditating in the words of the Torah, he always savors new insights. 

The fig tree does not produce ripe fruit all at once. Similarly, no man fathoms the essence and substance of the Torah the very first time he studies. Only through constant meditation (Yehoshua 1:8) do the words of the Torah yield sweet insights and inferences that are "sweeter than honey and the honeycomb" (Tehillim 19:11).

Just as the fig tree is picked every day, and so much be worked daily, the same obtains for the Torah. Thus the verse says in conclusion, "and one who attends upon his master will be honored," which alludes to Yehoshua. The Torah says that "Yehoshua son of Nun..did not depart out of the tent" of Torah study (Shemot 33:11)

Scripture also prescribes the proper sequencing of Torah study. A father should begin by teaching his son the Scriptures, then Mishnah and finally Gemara. Similarly, figs are plucked from the tree in sequence, one after another. (Me'am Lo'ez)

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Perek Shirah - Vine Says

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גֶּפֶן אוֹמֶרֶת - Vine Says:

[Grapevine in Yisrael]


Yeshayahu 65:8

כֹּה אָמַר יְהוָה כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל-תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ--כֵּן אֶעֱשֶׂה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל
ko amar HASHEM ka'asher yimatze hatirosh baeshkol ve'amar al-tashchitehu ki verachah bo ken e'eseh lema'an avadai levilti hashechit hakol
Thus says Hashem, "Just as when wine can be found in the cluster one says, 'Do not destroy it, for there is good in it,' so shall I act for the sake of My servant and not destroy everything."


Nevertheless, do not despair, for G-d will yet bring Redemption - even if you do not deserve it. It will be like the cluster which has a few grapes and will not be destroyed, but be tread upon for its juice, while the pips and rinds are cast away. Thus will G-d extract the "good" in His people and purify them of their "evil rinds." (Me'am Lo'ez)

Don't Be Wasteful

It is forbidden to wastefully destroy any useful object, as we learn from the commandment, "You must not destroy [the city's] trees" (Devarim 20:19). One who wantonly destroys furniture or utensils, tears clothing, or wastes good food, is guilty of violating this commandment. Furthermore, if he does so in anger, it is considered as if he had committed idolatry. One should not destroy anything over which a blessing can be said, as it is written, "Do not destroy [the grapevine] for the blessing [over its wine] is in it." (Yeshayahu 65:8). (Aish . com)


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Bo - Locust Plague

Saturday, January 28, 2017 · Posted in , , ,


וַיַּעַל הָאַרְבֶּה עַל כָּל-אֶרֶץ מִצְרַיִם וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד-לְפָנָיו לֹא-הָיָה כֵן אַרְבֶּה כָּמֹהוּ וְאַחֲרָיו לֹא יִהְיֶה-כֵּן

Vaya'al ha'arbeh al kol-eretz Mitzrayim vayanach bechol gvul Mitzrayim kaved me'od lefanav lo-hayah chen arbeh kamohu ve'acharav lo yihyeh-ken.
10:14 The locusts went up on the land of Egypt, and rested on all the Egyptian territory. It was very severe. Never before had there been such a locust plague, and never again.

There are seven types of locusts mentioned in Scripture:

  1. Arbeh (Arbeh is the only term found in this section. It is also counted as an edible, kosher insect in Vayikra 11;22.)
  2. Salam
  3. Chargol (Vayikra 11:22)
  4. Chagav (Vaykra 11:22)
  5. Gazam (Yo'el 1:4, 2:25; Amos 4:9)
  6. Yelek (Yo'el 1:4, 2:25; Yirmeyahu 51:14, 51:27; Nachum 3:15, 16; Tehillim 105;34)
  7. Chasil (Yo'el 1:4, 2:25; Melachim Alef 8:37, Devrei Hayamim Bet 6:28; Yeshayahu 33:4; Tehillim 78:46)
All these destructive species of locusts attacked Egypt at once. For this reason, the word "locusts" (arbeh) is mentioned seven times in this section. The Torah refers to the plague in general as arbeh, since this species was by far the numerous. (Bachya)

The Torah says that "never again" would there be such a plague referring to specifically to arbeh. Never again would there be so many arbeh all at once. there might be plagues of other types of locusts, and altogether they might outnumber the arbeh of Egypt. No single species, however, would ever outnumber these arbeh.

- Me'am Lo'ez, Bachya

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VAYECHI PARDES - Efrayim and Menasheh

Monday, January 9, 2017 · Posted in , , , , , ,

Ya'akov Blessing Efrayim and Menasheh

וַיִּקַּח יוֹסֵף, אֶת-שְׁנֵיהֶם--אֶת-אֶפְרַיִם בִּימִינוֹ מִשְּׂמֹאל יִשְׂרָאֵל, וְאֶת-מְנַשֶּׁה בִשְׂמֹאלוֹ מִימִין יִשְׂרָאֵל; וַיַּגֵּשׁ, אֵלָיו
Vayikach Yosef et-shneihem et-Efrayim bimino mismol Yisra'el ve'et-Menasheh vismolo mimin Yisra'el vayagesh elav.
48:13 Yosef took the two, Efrayim in his right hand to Yisra'el's left, and Menasheh in his left, to Yisra'el's right, and he came close to him.

 וַיִּשְׁלַח יִשְׂרָאֵל אֶת-יְמִינוֹ וַיָּשֶׁת עַל-רֹאשׁ אֶפְרַיִם וְהוּא הַצָּעִיר וְאֶת-שְׂמֹאלוֹ עַל-רֹאשׁ מְנַשֶּׁה  שִׂכֵּל אֶת-יָדָיו כִּי מְנַשֶּׁה הַבְּכוֹר
Vayishlach Yisra'el et-yemino vayashet al-rosh Efrayim vehu hatza'ir ve'et-smolo al-rosh Menasheh sikel et-yadav ki Menasheh habechor.
48:14 Yisra'el stretched out his right hand and placed it on Efrayim's head [although] he was the younger one. His left hand [he placed] on Menasheh's head. He deliberately crossed his hands, although Menasheh was the firstborn.

Yosef presented them to his father in the proper order, Menasheh the older one on his father's right, and Efrayim the younger one on his father's left. Ya'akov realized that this was the order in which Yosef would place his sons before him. This is why he crossed his arms in order to place his right hand on the head of Efrayim and the left hand on the head of Menasheh. He possessed sufficient divine inspiration to foresee that historically Efrayim would be of greater significance than his senior brother Menasheh. This is why he said of Menasheh (v19) "he too will become a nation, however his younger brother will be greater than he."

According to Rabbeinu Chananel Ya'akov did not actually cross his arms but he placed his hands one on top of the other. What the Rabbi meant was that Ya'akov did not rearrange the position of the boys but the position of his hands. This does not seem right. We do not need Rabbeinu Chananel to tell us this as the Torah had already made it plain that the lads remained in their respective positions but that Ya'akov crossed his hands!

The correct interpretation of Rabbeinu Chananel appears to be that the words שִׂכֵּל אֶת-יָדָיו, "he crossed his hands" mean that relative to Yosef he rearranged his hands. When the Torah said "he stretched out his right hand and placed it on Efrayim's head," the meaning is that he rearranged the boys and placed them so that Efrayim was opposite his right hand, etc. He also rearranged the position of Menasheh so that he stood opposite Ya'akov's left hand. He did not rearrange his own hands at all. All he did was to rearrange the position of the boys. This is the correct meaning of the words שִׂכֵּל אֶת-יָדָיו, i.e. he rearranged them differently from the say Yosef had arranged them. The blessing took effect as a result of Ya'akov placing his hands firmly on the heads of the lads. We find something similar in Bamidbar 27:23 where Moshe placed his hands on Yehoshua and proceeded to bless him, making him his successor. The act of placing one's hands on the person one blesses is designed to facilitate the transfer of the ruach ha-kodesh possessed by the one conferring the blessing to the recipient of said blessing.

When the Sages of old ordained someone they also literally placed their hands on the head of the person so ordained. In the case of the kohanim blessing the people this was physically impossible. Instead the kohen spread his hands heavenwards in a gesture commanding G-d's blessing on those present. This is the deeper meaning of the words שִׂכֵּל אֶת-יָדָיו, the word שִׂכֵּל being derived from שכל, חכמה, "intelligence, wisdom." The ten fingers are to be the instrument which draws down blessings from its celestial source.

כִּי מְנַשֶּׁה הַבְּכוֹר
ki Menasheh habechor
although Menasheh was the first born.

Ya'akov ignored this biological phenomenon as the younger of Yosef's sons displayed signs of spiritual superiority. The use of the word כִּי in the sense of "although" is not unique. We find it being used in the same sense in Tehillim 41:5 רְפָאָה נַפְשִׁי, כִּי-חָטָאתִי לָךְ, "heal me although I have sinned against You." Another example of the use of the word כִּי in the sense of "although" is found in our daily prayer: "forgive us our Father although we have sinned." It would certainly not be logical to translate the words סלח לנו אבינו כי חטאנו, "forgive us our Father for we have sinned."

May HASHEM continue to enlighten us with the Light of His Torah.


- Bachya, Me'am Lo'ez


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VAYECHI PARDES - The End of Days

Sunday, January 8, 2017 · Posted in , , ,

Then Yaakov called for his sons and said, 
"Assemble yourselves and I will tell you what will befall you in the End of Days..." 
[art by Yoram Raanan]


 וַיְהִי יְמֵי-יַעֲקֹב שְׁנֵי חַיָּיו--שֶׁבַע שָׁנִים וְאַרְבָּעִים וּמְאַת שָׁנָה
vayehi yemei-Ya'akov shnei chayav sheva shanim ve'arba'im ume'at shanah
Ya'akov's days, the years of his life, were 147 years.

This Parsha is "closed," i.e. we do not have the customary separation of words, lines or letters between the last portion and this one. There are two reasons for this:

  1. The exile was about to start and the hearts of the Benei Yisrael became "closed" due to the progressively increasing difficulties in their daily lives.
  2. Ya'akov wanted to compensate for their feeling that a deterioration in their lives was about to take place by revealing to them the glorious future in store for them after the redemption.
However, he was unable to do so. In other words, Ya'akov's channels of communication with the celestial regions had become "closed." H had announced that he would reveal to them "what will befall you in the end of days" (49:1). When when reading what follows it becomes clear that this is not what Ya'akov announced. The "end of days" Ya'akov had in mind was the exile in which we find ourselves now, not the exile in Egypt or Bavel. Seeing that Ya'akov was the third of the patriarchs it is reasonable that his life should have foreshadowed experiences of the Jewish people during their third exile, i.e. our exile. At any rate, G-d would not let him reveal these matters and even Dani'el (Dani'el 12:9 states that these matters remained sealed secrets until the end of that exile. Chazal felt that Dani'el had known about these developments and that is why the angel had to tell him to obscure the matter (Dani'el 12;4).

Yeshayahu said something similar in Yeshayahu 9:6 where we read: לםרבה הַמִּשְׂרָה וּלְשָׁלוֹם אֵין-קֵץ. The final letter ם (mem sofit) in the middle of the word לםרבה where we should have had a regular "open" letter מ (mem). is a warning that whatever the areas in which Yisrael excels, these will not be in evidence during their exiles. The prophet seems to be saying that even attempts to hasten the redemption through Torah-study, through establishing G-d's authority on earth, etc., will not affect G-d's timetable. It is interesting that we find exactly the reverse phenomenon in Sefer Ezra (Nechemyah 2:13) where an open letter מ (mem) appears at the end of a word, i.e. בְּחוֹמֹת יְרוּשָׁלִַם אֲשֶׁר הֵמ פְּרוּצִים, "the walls of Yerushalayim which are broken down." A Midrash comments on this verse that this is an allusion that whereas when the walls of Yerushalayim which are now "open," i.e. broken down, were still "closed," i.e. intact, such as during the period of the Temple, G-d's authority which had been "closed", i.e. not in evidence during that period, will re-emerge and reassert itself as a result of the Jewish people learning their lesson during a harsh exile. Just as the two letters  מ (mem) in the verses quoted from Yeshayahu and Nechemyah respectively contain allusions to maters hidden from us, so the unusual absence of a division between the two portions Vayigash and Vayechi also contain allusions to matters hidden from us, i.e. hidden from Ya'akov.

There is a Midrash according to which Ya'akov saw that the names of this twelve sons (the future Tribes of Yisrael) contained between them all the letters of the alphabet except the letters ח (chet) and ט (tet). He concluded that this was a hint that none of these sons were guilty of a sin (chet). This prompted him to reveal to them what he knew about the period preceding the final redemption. When he re-examined the letters in the names of the sons and realized that the letters ק (qof) and צ (tzadi) also did not appear in the names of any of them, he reconsidered and decided that his sons were not fit to have this information revealed to them. He therefore desisted, and this is why this portion is "closed."

May HASHEM continue to enlighten us with the Light of His Torah.

- Bachya



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Barchi Nafshi

Saturday, October 29, 2016 · Posted in , , ,



Bless Hashem, O my soul. Hashem, my G-d, You are very great; You have donned majesty and splendor; cloaked in light as with a garment, stretching out the heavens like a curtain. He Who roofs His upper chambers with water; He Who makes clouds His chariot; He Who walks on winged wind; He makes the winds His messengers, the flaming fire His attendants; He established the earth upon its foundations, that it falter not forever and ever.

The watery deep, as with a garment You covered it; upon the mountains, water would stand. From Your rebuke they flee, from the sound of Your thunder they rush away. They ascend mountains, they descend to valleys, to the special place You founded for them. You set a boundary they cannot overstep, they cannot return to cover the earth.

He sends the springs into the streams, they flow between the mountains. They water every beast of the field, they quench the wild creatures' thirst. Near them dwell the heaven's birds, from among the branches they give forth son. He waters the mountains from His upper chambers, from teh fruit of Your works the earth is sated.

He causes vegetation to sprout for the cattle, and plants through man's labor, to bring forth bread from the earth; and wine that gladdens man's heart, to make the face glow from oil, and bread that sustains the heart of man. The trees of Hashem are sated, the cedars of Levanon that He has planted; there where the birds nest, the chassidah with its home among cypresses; high mountains for the wild goats, rocks as refuge for the gophers.

He made the moon for festivals, the sun knows its destination. you make darkness and it is night, in which every forest beast stirs. The young lions roar after their prey, and to seek their food from G-d. The sun rises and they are gathered in, and in their dens they crouch. Man goes forth to his work, and to his labor until evening.

How abundant are Your works, Hashem; with wisdom You made them all, the earth is full of Your possessions. Behold this sea - great and of broad measure; there are creeping things without number, small creatures and great ones. There ships travel, this Leviatan You fashioned to sport with. You give to them, they gather it in; You open Your hand, they are sated with good. When You hide your face, they are dismayed; when You retrieve their spirit, they perish and to their dust they return. When You send forth Your breath, they are created, and You renew the surface of the earth.

May the glory of Hashem endure forever, let Hashem rejoice in His works. He peers toward the earth and it trembles, he touches the mountains and they smoke. I will sing to Hashem while I live, I will sing praises to my G-d while I endure. May my words be sweet to Him - I will rejoice in Hashem. Sinners will cease from the earth, and the wicked will be no more - Bless Hashem, O my soul. Hallelukah!

- Barchi Nafshi, Tehillim 104

(Beginning with the Shabbat after Sukkot, when Bereishit, describing the creation of the world, is read, we recite Tehillim 104 [along with the 15 Song of Accents - Tehillim 120-134], the lyrical song of tribute to the Creator and His universe.)

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VeZot HaBerachah - And This is the Blessing

Sunday, October 23, 2016 · Posted in , , , ,


A king hired two workers to fill up a pit. The first looked into it and said, "I will never be able to fill it up!" And so he departed.

The other said, "It does not matter whether or not I finish the job. The king pays me for my labor. Let me rejoice that I found employment!"

Thus Hashem says, "The Torah is infinitely wide and deep, but that is not your concern. You are a day-laborer, hired by Me. Accomplish your daily task!"




The Torah of Hashem is perfect.  It restores the soul.

The testimony of Hashem is trustworthy.  It makes the foolish wise.

The statues of Hashem are just.  They make the heart rejoice.

The mitzvah of Hashem is clear.  It brightens the eyes.

The fear of Hashem is pure.  It endures forever.

The judgments of Hashem are true.  The are righteous altogether.

(Tehillim 19:18)


These verses hint that both the Written and the Oral Torah are perfect, and that they restore the soul from death to life.

The "Oral Torah," which consists of the Six Books of the Mishnah, is suggested by the stanza of six lines.

The "Written Torah," which contains Five Books, is recalled by the use of five words in each verse.



Devarim 33:1 AND THIS IS THE BLESSING. The gematria of this phrase is 646, equivalent to that of "This is the Torah." For he blessed them through the Torah.

- The Midrash Says; Baal HaTurim

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Ha'azinu

Thursday, October 13, 2016 · Posted in , , ,



Thursday, 11 Tishrei 5777 / October 13, 2016

Parshat Ha'azinu, 5th Portion (Devarim 32:29-32:39)

רְא֣וּ עַתָּ֗ה כִּ֣י אֲנִ֤י אֲנִי֙ ה֔וּא וְאֵ֥ין אֱלֹהִ֖ים עִמָּדִ֑י אֲנִ֧י אָמִ֣ית וַֽאֲחַיֶּ֗ה מָחַ֨צְתִּי֙ וַֽאֲנִ֣י אֶרְפָּ֔א וְאֵ֥ין מִיָּדִ֖י מַצִּֽיל

32:39 See, now! Behold, it is I! I am the One! There are no other gods with me. I kill and I give life. though I wounded, I will heal. No one can be delivered from My hand.

According to Rabbi Yehudah, this verse is addressed to the Jewish people.  G-d tells them: See, I brought retribution against you and I delivered you. I am the only power.

This theme is echoed by the prophet Yirmeyahu / Jer. 30:12-17:

"Your bruise is incurable... No one can bind your wound... I have wounded you like an enemy... I have done this to you because of the multitude of your sins... but, I will restore health to you and heal your wounds."

According to Rabbi Nechemia, the verse promises that G-d will reveal His salvation and redeem His people from their oppressors.

Sanhedrin 91b explains the apparent redundancy in the clauses, "Behold, it is I! I am the One!" as follows: "I am the One Who redeemed you from Egypt, and I will redeem you in the Messianic redemption." The commentaries not that the word אֲנִי "I" is mentioned four times in the verse, alluding to the redemption from the four exiles in which Yisrael has suffered.

Mechiltah also indicates that this verse refers to future prophecies: The phrase, "Behold, it is I! I am the One!" alludes to Yeshayahu's prophecy (40:5): "And the glory of G-d will be revealed, and all flesh will witness how the mouth of G-d has spoken."

Similarly, "I kill and I give life" alludes to the prophecy (Yeshayahu / Isa. 25:8) "He will swallow up death forever. Hashem, the G-d, wipes away tears from every face."

Pesachim 68a interprets "I kill and I give life. Though I crushed I will heal," as alluding to the resurrection of the dead, as follows:

"Can it be implied that the verse refers to two different people; one who G-d kills, and another, to whom He grants life..? To negate that thesis, the verse continues 'Though I wounded, I will heal.' The second clause implies that He will heal the same person whom He crushed, the same person who died will again be granted life."

That Talmudic passage continues, explaining that from a different standpoint, "Though I wounded I will heal" can be interpreted as a second stage that will follow after "I kill and I give life." First, G-d will resurrect the dead. Afterwards, any people who were afflicted with physical blemishes will be healed.

Rabbeinu Bachya notes that the sequence of these allusions in the verse follows the order of events in the future. The Messianic redemption and the in gathering of exiles will precede the resurrection of the dead.

- Me'am Lo'ez

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Ha'azinu

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[View of Gush Chalav, northern region of Yisrael]

Tuesday, 9 Tishrei 5777 / October 11, 2016

Parshat Ha'Azinu, 3rd Portion (Deuteronomy 32:13-32:18)

יַרְכִּבֵ֨הוּ֙ עַל־בָּ֣מֳתֵי (כתיב על־במותי) אָ֔רֶץ וַיֹּאכַ֖ל תְּנוּבֹ֣ת שָׂדָ֑י וַיֵּֽנִקֵ֤הוּ דְבַשׁ֙ מִסֶּ֔לַע וְשֶׁ֖מֶן מֵֽחַלְמִ֥ישׁ צֽוּר

32:13 He let them ride high on the peaks of the earth  and feast on the crops of the field. He let them suckle honey from the bedrock, and oil from the flintstone.

Targum Onkelos renders this verse as follows:

He gave them dominion over the powers of the earth and allowed them to eat the spoils of their foes. He granted them the booty of the rulers of cities and the possesions of powerful capitals.

The peaks of the earth: refer to Eretz Yisrael. Eretz Yisrael is "the highest place on earth" (Rashi, Sifri). Reference is made in various placed of the Torah (Bereishit 13:1, 46:4, Bamidbar 13:21, 30) to "going up" to Eretz Yisrael.

In contrast, Ibn Ezra renders the phrase במותי אָ֔רֶץ "the center of the earth." This interpretation, quoted also by Rabbeinu Bachya, is developed at length by Zohar (II: 222a, b) which explains that Eretz Yisrael was first to appear above the world-ocean which covered all the earth.

The crops of the field: also refers to Eretz Yisrael, whose produce ripens before that of other lands (Rashi). Her land is so fertile that even "bedrock" and "flintstone" yield "honey" and "oil."

Generally, the "honey" mentioned in Torah refers to honey produced from dates. However, in this instance, it may refer to bees' honey. It is far more likely for a beehive to be situated between rocks than for a date palm to grow there.

There is no such difficulty in the verse's concluding phrase. I particular, the oil mentioned in this verse refers to the olive groves of Gush Chalav, a large town in the northern region of Eretz Yisrael (Rashi).

This verse also refers to the Temple service:

He let them ride high on the peaks of the earth: refers to the Temple, the highest place on the earth, as in Yeshayahu / Isa. 2:2-3):  "The mountain of Hashem's house will be established on top of the mountains... and many nations shall say: 'Let us go up to the mountain of Hashem.'"

and feast on the crops of the field: - refers to the baskets of first fruits [brought to the Temple].

 oil from the flintstone: - refers to the oil libations (Yalkut Shimoni).

- Me'am Lo'ez

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Ha'azinu

Monday, October 10, 2016 · Posted in , ,

(Eagle hovering over its fledglings)


Monday, 8 Tishrei 5777 / October 10, 2016

Parshat Ha'azinu, 2nd Portion (Devarim 32:7-32:12)

 כְּנֶ֨שֶׁר֙ יָעִ֣יר קִנּ֔וֹ עַל־גּֽוֹזָלָ֖יו יְרַחֵ֑ף יִפְרֹ֤שׂ כְּנָפָיו֙ יִקָּחֵ֔הוּ יִשָּׂאֵ֖הוּ עַל־אֶבְרָתֽוֹ

Devarim 32:11 As an eagle rousing its nest[lings], hovering over its fledglings. He spreads His wings and took them, carrying them on His pinions.

The eagle is used as a metaphor for G-d because it is the "king" of the bird kingdom (Rabbeinu Bachya).

Alternately, that metaphor is employed because of the merciful way in which the eagle rouses it nestlings. Rather than enter its nest suddenly, it stirs its wings and rustles the branches to wake up its young, hovering over them until they are ready for it to enter.

When G-d revealed Himself to the Jewish people at Mount Sinai, He also roused them gently, approaching from all four sides of the mountain, and prepared them for the revelation (Yalkut Shimoni).

All other birds protect their young from the eagles by carrying them with their legs, lest an eagle swoop down upon them and take away their offspring.

Eagles do not fear other birds. They are afraid of man and his hunting arrows alone. Therefore, "they spread their wings and take them, carrying them on ... pinions." They carry their young on their wings, declaring: "If an arrow is shot, it will pierce me, rather than my child" (Midrash Tanchumah, Ekev 2).

Similarly, G-d took the Jews out of Egypt "on eagles' wings" (Shemot 19:4). He caused the shafts and stones which the Egyptians hurled to be absorbed by His protective cloud, rather than fall on the Jewish people.

Zohar (II:80b) explains that the eagle shows great mercy to its offspring, but to others, it is a fierce bird of prey. Thus, when G-d took Yisrael "on eagles' wings," He revealed both qualities. To Yisrael, He was merciful. However, He unleased fierce judgments against the Egyptians.

Nevertheless, for the Jewish people, the eagle is a symbol of mercy. Zohar (III:333a) states that they very appearance of an eagle is a sign of Divine favor.

- Me'am Lo'ez

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Ha'azinu

Sunday, October 9, 2016 · Posted in , , ,


(Torah dropping like rain)


Ha'azinu for Sunday, 7 Tishrei 5777 / October 9, 2016

Devarim (Deut.) Chapter 32


יַֽעֲרֹ֤ף כַּמָּטָר֙ לִקְחִ֔י תִּזַּ֥ל כַּטַּ֖ל אִמְרָתִ֑י כִּשְׂעִירִ֣ם עֲלֵי־דֶ֔שֶׁא וְכִרְבִיבִ֖ים עֲלֵי־עֵֽשֶׂב

Devarim 32:2 My teaching shall drop like rain; my word will flow like dew; like storm winds on vegetation and like raindrops on grass

My teaching shall drop like rain: This is the testimony that you shall testify, that in your presence, I declare, "The Torah (לִקְחִי), which I gave to Israel, which provides life to the world, is just like this rain, which provides life to the world, [i.e.,] when the heavens drip down dew and rain." — [Sifrei 32:2]

like storm winds: Heb. כִּשְׂעִירִם. This is an expression similar to “storm (סְעָרָה) wind” [since ס and שׂ are interchangeable. Accordingly,] the Targum renders [כִּשְׂעִירִם as]: כְּרוּחֵי מִטְרָא, “like winds [that bring] rain.” [The metaphor is explained as follows:] Just as these [stormy, rainy] winds maintain the plants and promote their growth, so too, the words of the Torah cause those who study them to grow.

(Chabad, Rashi, Me'am Lo'ez)

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Parashat Ekev - Kol HaMitzvah

Thursday, August 25, 2016 · Posted in , ,

[Dead Sea Sunrise]

Devarim 8:1 You shall faithfully observe all the Instructions that I enjoin upon you today, that you may thrive and increase and be able to occupy the land which Hashem promised on oath to your fathers.

This verse follows immediately after the discussion of idolatry in order to teach us that whoever denies pagan worship is regarded as having upheld the whole Torah.

The verse uses the words Kol haMitzvah (כל המצוה - all the Instruction) instead of the plural form Kol haMitzvot (כל המצות - all the Instructions). A number of possible explanations are offered. The first reason is to signify that the entire body of laws in the Torah constitutes a single entity. One is not permitted to state that since he observes most of the, he can afford to omit others. One is not permitted to pick and choose among the Mitzvot since they all represent one unit.

Another reason offered is that the singular terminology does not refer to the mitzvah itself but to the performer of the mitzvah. That is to say, if one person begins a mitzvah but for some reason is unable to complete it, the mitzvah accrues only to the account of the person completing it. It is not considered a joint venture but is exclusively to the credit of the latter.

The singular use can also be understood as signaling that if any mitzvah is performed, it is to be observed with the totality and devotion as if it were the only mitzvah in the Torah. This is why pious people prepare themselves intently before performing a mitzvah - meditating upon the mitzvah and reciting the biblical texts which refer to the mitzvah they are embarking upon.

Finally, a singular usage signals that all mitzvot of the Torah constitute a single organic whole. Therefore, one who is unable to perform various mitzvot because of circumstances (such as an ordinary Jew who is unable to perform the mitzvot that involve only Kohanim), but nevertheless performs all the mitzvot that are required of him faithfully, and studies those mitzvot which are not applicable to him, receives the reward for even those mitzvot which he cannot perform.

Support for this last interpretation is found in the usage of the word Hayom (היום - this day) in the verse. Since it is evident that in the desert there were many mitzvot which the Benei Yisrael were not able to perform, particularly those dealing with the Land of Yisrael, nonetheless, they were adjured to heed all the mitzvot, even those which fell into this category.

- Me'am Lo'ez, Devarim, Parashat Ekev

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17th of Tammuz: The Burning of the Torah Scroll by Apustamus & The Placing of an Idol in the Sanctuary

Sunday, July 24, 2016 · Posted in , , ,


The Burning of the Torah Scroll by Apustamus

The Gemara tells us that we know this event happened on the seventeenth of Tamuz as a tradition from our forefathers. The Gemara does not tell us who Apustamus was, or what the significance of the Torah scroll was.

The R"av writes that Apustamus was a Greek officer at the time of the second Temple. The Tiferet Yisroel offers two possible explanations as to the significance of the scroll. One is that this scroll was the one written by Ezra HaSofer, Ezra the Scribe. The text was the most authoritative, and all other Torah scrolls that were written were checked against this one for accuracy and errors. Another understanding is that he burnt every Torah scroll he could find.

No matter the explanation, the intent behind Apostamus’ actions remain the same: to eradicate Torah from the nation of Yisrael.


The Placing of an Idol in the Sanctuary 

The Gemara tells us that we know from the verse in Daniel 12:11 that this event occurred on the 17th of Tamuz, as the verse says that "on the day the Tamid offering ceased to be brought, an idolatrous image was placed in the Temple."  Although the Gemara here does not mention who placed the idol in the Temple, the Gemara in the Talmud Yerushalmi mentions that there is debate as to who did it. Some say that Apustamus placed the idol in the Temple as well as burning the Torah scroll. Others say it was placed by Menashe, an evil Jewish king, in the time of the first Temple. (Torah.org)

[Since the 17th of Tammuz fell on Shabbat, the fast was postponed until today, Sunday July 24th.]


 17th of Tammuz: Breaking of the Luchot

17th of Tammuz: The Discontinuance of the Tamid

17th of Tammuz: The Breaching of the Wall Around Yerushalayim


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17th of Tammuz: The Breaching of the Wall Around Yerushalayim

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The Gemara then discusses the tragedy of the wall of Jerusalem being breached, the event which led to the overrunning of Jerusalem by our oppressors and the eventual destruction of the Temples.

The Gemara notes that there is an inconsistency between our Mishnah and the verse in Yermiyahu 52:6, which implies that the wall was breached on the ninth of Tammuz, not the seventeenth as the Mishnah says.

The Gemara resolves this inconsistency by explaining that the verse in Yirmiyahu is referring to the time of the first Temple, while our Mishnah is referring to the time of the second Temple. If that is the case, why do we fast only on the 17th of Tammuz, and not on the ninth as well?

The Talmud Yerushalmi (Jerusalem Talmud) explains that in reality, the breach of the walls occurred on the 17th during both eras. However, in the time of the first Temple, because of the stress and upheaval of the time, the people became confused and miscalculated the days in the calendar. Therefore, they thought the breach occurred on the ninth. Yirmiyahu, when recording the event, wrote it down according to the erroneous calculation of the people, which was the prevalent belief as to the date of occurrence.

The Tur in Shulchan Aruch Orach Chayim 549 writes that the breaches did occur on different dates. However, because having two fasts in such close proximity would be a burden on the community, only one fast day was established. The fast day was established on the day the wall was breached at the time of the second Temple because the tragedy was greater regarding its impact on us: the exile that began at that time is the exile we currently live in. (Torah.org)

[Since the 17th of Tammuz fell on Shabbat, the fast was postponed until today, Sunday July 24th.]


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17th of Tammuz: The Discontinuance of the Tamid

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The next tragedy the Gemara discusses is the discontinuation of the Tamid offering (daily burnt offering). The Gemara tells us that we know this happened on this day because we have a tradition from our forefathers that this is so. Rashi explains that the reason why the sacrifice was no longer brought was because the government at the time forbade it.

The Tiferet Yisrael, a commentator on the Mishnah, gives another possible explanation. We see from the Gemara in Baba Kama (82b) that there were two brothers who were members of the Hashmonean family (of Chanukah fame). These brothers, Aristablus and Hyrkanus, fought each other for the throne of Judea. Aristoblus laid siege to Yerushalayim, where Hyrkanus was headquartered.  As lambs were needed for the daily sacrifice and there were none in Jerusalem, the inhabitants worked out a deal with the lamb-sellers outside of the city. Everyday, the Jerusalemites would lower a basket full of gold coins over the wall. In return, the lamb-sellers would supply a lamb, which was then hoisted up. One day, an elderly man outside of the wall advised the sellers to supply a pig instead of a lamb. As the pig was unknowingly being hoisted up, the pig stuck its claws into the wall, and all of Yisrael quaked. From this day until the end of the siege, the daily offering was not brought.

The R"av, also a commentator on the Mishnah, gives another explanation. He explains that the Tamid was discontinued during the period of time when Jerusalem was under siege prior to the destruction of the Temple. The Tiferet Yisrael elaborates on this and says that the R"av is referring to the three year siege of Jerusalem by Nevuchadnezzar, at the time of the destruction of the first Temple. (Torah.org)

[Since the 17th of Tammuz fell on Shabbat, the fast was postponed until today, Sunday July 24th.]

17th of Tammuz: Breaking of the Luchot

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17th of Tammuz: The breaking of the Luchot

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The Gemara tells us that we know the Luchot, containing the Ten Commandments, were broken on this day by means of a simple mathematical calculation. Although there is disagreement as to when the Ten Commandments were given to the nation of Yisrael, all agree that Moshe went up to Mount Sinai to get the Luchot on the seventh day of the month of Sivan. 

As proof of this, the Gemara brings the verse in Shemot 24:16 which says that Moshe  "was called (to the mountain) on the seventh day." 

We also know from a verse (Shemot 24: 18) that Moshe "was on the mountain for 40 days and 40 nights." As Sivan that year was 30 days long, Moshe was on the mountain for 24 days in Sivan, and the first 16 days of the next month, Tammuz. 

On the seventeenth day of Tammuz, Moshe descended from the mountain. Seeing what the nation was doing with the Golden Calf, he broke the Luchot. (Torah.org)

[Since the 17th of Tammuz fell on Shabbat, the fast was postponed until today, Sunday July 24th.]



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Parashat Chukat: Laws of the Parah Adumah - Summed Up

Tuesday, July 12, 2016 · Posted in , , ,



On the first of Nissan, 2,449, the Mishkan's last Inauguration Day, Hashem revealed to Moshe the laws regarding impure people who are expelled from the Camp and the purity laws of the Kohanim.

Hashem taught him how purification from the different types of impurities is achieved (either by immersion in a mikvah or in a live spring, and so on), as well as the sacrifices that consummate the purification procedure.

When Hashem taught Moshe that a Jew becomes tamei by touching a dead body, Moshe questioned, "How does he purify himself of this tum'ah?"

Hashem did not answer his question, and Moshe's face darkened in grief and shame.* (There can be no greater pain for a talmid chacham, whose life goal is to perfect himself in Torah knowledge and performance, than to be denied the knowledge he seeks.)

* According to Alshich, Moshe was ashamed for Aharon's sake when Hashem did not reply. He thought that by participating in the chet ha'egel (sin of the calf - golden calf), Aharon had brought back the Angel of Death to the Jewish people and he would be eternally stigmatized unless Hashem prescribed a way of purifying oneself from the tum'ah caused by death. In truth, Hashem delayed His answer as a kindness to Aharon. The first time He addressed Msohe, Aharon was not present. Hashem therefore waited until Aharon, too, was present and then addressed the parsha of parah adumah to both of them (Bamidbar 19:1). This publicized the fact that He had forgiven Aharon for having participated in the Sin of the Gold Calf.

Later that day Hashem resumed the subject, explaining to Moshe and Aharon, "If someone became defiled by contact with a corpse, he is to be sprinkled with a special mixture of water and ashes from a red heifer."

The Almighty instructed them in the laws of the parah adumah:

  • The parah adumah is purchased from the treasury of the Beit Hamikdash, from a fund containing the yearly half-shekel donations of individual Jews.
  • To qualify as a parah adumah, a cow must be at least three years old (old enough to bear young).
  • Its color must be completely red; even two hairs of another color disqualify it.
  • The animal is also disqualified if it was once harnessed to a yoke, even if it did not perform labor.
  • The kohen slaughters the cow "outside the Camp." During the years int he wilderness it was slaughtered outside all three Camps, and in the time of the Beit Hamikdash on the Mount of Olives, since this mountain is considered "outside Yerushalayim."
  • He gathers some of the heifer's blood in his left hand, dips his right index finger into it, and sprinkles it in the direction of the entrance of the Heichal (Temple), which he can see from the mountain.
  • A fire is lit, and the kohen supervises the cow's burining.
  • With a red woolen string he ties together a cedar stick and some hyssop.
  • While the cow is burning, the bundle containing the cedar stick and hyssop is cast into its carcass.
  • The heifer's ashes are divided into three parts: one is placed in a certain section of the courtyard of the Beit Hamikdash, where it is preserved in order to fulfill the mitzvah that the ashes of the parah adumah must be kept for all generations. A second part is divided among the groups of kohanim who become tamei. the third part is placed in a spot on the Mount of Olives for the purification of Benei Yisrael.
  • Whoever was involved in the preparation of the ashes - for example, the person who burned the cow, who cast the bundle into the fire, who gathered wood, who touched or carried the ashes - becomes tamei.
  • In a utensil the heifer's ashes are mixed with fresh spring water.
  • the waters of the parah adumah are sprinkled by someone who is himself pure from tumat hamet (the impurity of death) onto the Jew who purifies himself. He sprinkles him on the third and seventh day of the individual's purification. Moreover, during the seventh day the person being purified must immerse himself in a mikvah to consummate his purification.

To this day, nine Parah Adumah have been burnt. The first was prepared by Elazar ben Aharon under Moshe's supervision on the second of Nissan, 2,449. (Moshe directed the proper thoughts toward it, because Elazar did not understand its reasons.)

A blessing rested upon the portion of Moshe's ashes set aside for purification; they lasted until Ezra's time. Under Ezra's supervision, a second parah adumah was burned; a third and a fourth under Shimon HaTzaddik's guidance, and two more in the time of Yochanan Kohen Gadol. From then until the destruction of the Second Beit Hamikdash three further parot adumot were burnt. 

The tenth one will be prepared by Mashiach, may he come soon!

- Midrash Says, Bamidbar



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Parashat Chukat: All Torah Laws are Beyond our Understanding

Monday, July 11, 2016 · Posted in , , , ,



Generally, the mitzvot of the Torah belong in one of three categories:

  1. Eduyot / Testimonies: If a mitzvah testifies to a historical event or to some aspect of our emunah (faith), it is termed edut - testimony. Examples are the mitzvah to observe Shabbat, which attests to our belief that the Almighty created the world in sinx days; to observe the yamim tovim, because they commemorate Yetziat Mitzrayim (Exodus from Egypt); the mitzvot of tzitzit and tefillin, which demonstrate our belief in Hashem's Rulership.
  2. Mishpatim / Civil Laws: Mishpatim are Divine laws that promulgate the safety and survival of human society. They include, for example, the prohibition against theft and murder.
  3. Chukim / Divine Ordinances: In the category of chok (plural "chukim") fall those mitzvot whose purposes or meanings are not necessarily understood by human intelligence.  There are numerous examples of chukim, but the Midrash lists four about which the Torah explicitly states, "It is a chok." Since they contain apparently contradictory elements, they are liable to be ridiculed by the rational thinker. The Torah therefore advises the Jew to tell himself, "It is a chok; I have no right to question it."
The four are:

Yibum: A Jew who marries his brother's wife during his brother's lifetime or even after the latter's death, incurs the karet penalty, provided his brother had children. But if his brother's widow is childless, it is a mitzvah to marry her (yibum). Since logic may find this turnabout difficult to accept, the verse emphasizes, "And you shall guard My chukim" (Vayikra / Lev. 18:26).

Sha'atnez: The Torah forbids the wearing of a garment that contains a mixture of wool and linen. However, it is permissible to wear a linen garment to which woolen tzitzit are attached. Lest we question this exception, the Torah declares concerning the mitzvah of sha'atnez, "You shall keep My chukim" (Vayikra 19:19).

Sa'ir LaAzazel / The he-goat to Azazel: The he-goat, sent to its death as part of the Yom Kippur Service, purified K'lal Yisrael of its sins while defiling the agent who took it away. This law is therefore called "an eternal chok" (Vayikra 16:29).

Parah Adumah / Red Heifer: The ashes of the parah adumah purify a Jew who is tamei, while rendering tamei anyone involved in preparing them (1). Since this also defies logic, the Torah introduces the subject with the words, "This is the chok of the Torah" (19:2); we must accept the mitzvah as a Divine ordinance. Nevertheless, chukim are not "laws without reasons"; rather, their logic is Divine. The greatest among our people were able to understand some of them. Thus, the rationale behind the laws of the parah adumah were Divinely revealed to Moshe. On the other hand, King Shlomo, who researched the reasons behind the mitzvot and found explanations for all the others, professed that this mitzvah was incomprehensible. Shlomo discovered why for beasts the shochet must cut both the windpipe and esophagus, while for birds cutting only one of these organs suffices, and fish need not be ritually slaughtered at all. However, he confessed, "I thought I would get wisdom, but it (the understanding of the mitzvah of parah adumah) is far from me" (Kohelet / Eccl. 7:23).

  1) However, while the parah adumah purified a person from the severest kind of impurity, avi avot hatum'a, it made the person who prepared it merely an av hatum'a (a carrier of a minor degree of impurity).

Shlomo's Torah wisdom was immense. It surpassed that of the entire generation of the wilderness, known as "the Generation of Knowledge." He knew details of Torah that even Moshe did not know.

Shlomo's greatness in Torah is apparent from the three wonderful and holy Books he authored with rauch hakodesh - Kohelet (Ecclesiastes), Mishlei (Proverbs), and Shir HaShirim (Song of Songs) - which were included in Tanach. (He also composed some of the psalms in Tehillim.)

He endeared the Torah to the people, for he was able to illustrate the meaning of each halachah with as many as 3000 parables, and cite 1005 different reasons for any Rabbinic ordinance.

How profound, then, is the mitzvah of parah adumah, if Shlomo, the wisest of all men, declared, "I studied it and toiled to understand it, but it is far beyond my grasp."

In truth, even those mitzvot of the Torah which seem understandable are "chukim." Their true meaning and significance is far beyond man's intellect.

- The Midrash Says, Bamidbar

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Three Crowns

Thursday, July 7, 2016 · Posted in , , , ,


Three crowns were bestowed upon the Jewish people:


1) The Crown of Royalty; it was given to David and his descendants forever.

2) The Crown of Kehunah (Priesthood); it was awarded to Aharon and his sons forever.

3) The Crown of Torah; It is accessible to all. If a Jew claims, "If only I had descended from royalty or priesthood, I would exert myself to achieve greatness," he is answered, "The Crown of Torah is available to all. Have you exerted yourself to become a talmid chacham (Torah scholar)? The Crown of Torah is the greatest crown of all.

- The Midrash Says

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Parashat Korach: The Sounds Of The Earthquake Or The Voice Of The Earth?

Wednesday, July 6, 2016 · Posted in , , , ,

"V'Chol Yisra'el Asher Sevivoteihem Nasu L'Kolam",
all of Benei Yisrael that were around them ran from the voice (Korach 16:34).

Which voices were they running from?

The Mizrachi says it could not have been from the screaming of the people falling in the open earth or else all the people would run towards the voices to see this strange event, and not away from it. Instead he says it was from the booming noise of the earth opening up.

The Tosafot Yom Tov says that the voice was that of the earth speaking and announcing that the sinners were swallowed alive and still living inside the bowels of the earth. He brings proof from the pasuk that says (Korach 16:30),

"U'Patzitah HaAdamah Et Piha"
the earth opened its mouth.

The word Patzitah implies that it opened its mouth to speak because the word that is used in this parsha to describe the opening of the ground is "VaTiftach HaAretz Et Piha".

Maybe this would explain the mishnah in Pirkei Avot (5:8) that says that one of the ten things created Erev Shabbat Bein HaShmashot was "Pi HaAretz" the mouth of the earth that swallowed Korach.

If it meant the crack in the earth then why would this be a special creation?

The earth splitting was not a one time event and happens from time to time. Moreover, a crack is not a creation. Maybe it means the mouth of the earth that spoke, similar to another creation in this mishnah, the mouth of the donkey of Bilam who spoke.

- Revach.org

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A Thought of Torah

Tuesday, July 5, 2016 · Posted in ,


The most brilliant human philosophies behave like butterflies slipping through reality’s net, like birds drawn upward in flight, ever-evading the practicalities of real life.

A thought of Torah, however, sits above your head like a reservoir of living waters. As ethereal as it may be, it needs only a small opening to burst its dam and pour down into your life.

Whatever Torah you learn, whatever you know, do something with it. Make it real
"
— From the wisdom of the Lubavitcher Rebbe zt’l

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Tehillim 119:21

Friday, June 24, 2016 · Posted in , , , , ,




Tehillim 119:21
גערת זדים ארורים השגים ממצותיך
ga'arta zedim arurim hashogim mimitzvoteicha
You have rebuked the accursed insolent ones who stray (err) from Your commandments.

The fifth obstruction is the antagonism of the nations. They believe that they adhere to the commandments of the Torah, when actually they err and distort, and so are perpectually cursed. That is what it says here, "You have rebuked the accursed insolent ones who err from Your commandments."

Some explain the verse as referring to the future rather than the past. You will curse "the accursed insolent ones who err from Your commandments." They willfully distort what they study of the Torah, and so err at keeping the mitzvot.

The "insolent ones... err." Their insolence causes them to err.

Some say: They "err away from Your commandments." There are "accursed insolent ones" who expound the Torah superficially, contrary to Halachah. That is, they bring halachically-invalid proofs for their false doctrines. For this reason were the Tablets of the Law written front and back, to convey that if one comes to be purified (to be the same inside and out), he is helped. But if one comes to be defiled - he wants to "stray from Your commandments" - he is abandoned ot his choice.

- Me'am Lo'ez

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THE STONE

Thursday, May 19, 2016 · Posted in , ,


A king once told his son to take a huge stone up to the first floor of the palace. The stone was enormous; neither men, nor horses, nor machines could have moved it. The prince was very perplexed. After trying in vain, he became discouraged and gave up.

When the King came and asked for an explanation, the prince sheepishly admitted his failure.

"It was impossible!" he apologized.

"Do you really think that I would have asked you to do something impossible?" exclaimed the King. "You should have thought about it! Did I ask you to take the stone up in one piece? If you had taken a hammer and started hitting it, you could have lifted up the small pieces and accomplished your work little by little!"

This rock, this enormous stone, is our heart. Isn't it sometimes so hard and so cold? Our King has asked us to elevate it. We tried, the task seemed beyond our forces, how could we soften such a hard rock.

Let us take a hammer - a moment each day

Let us strike it - let us talk to G-d

The stone - our heart

Will break - little by little

Piece by piece we will be able to elevate it.

(Rebbe Nachman)

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