Parsha with Rabbi David Bibi

 Rashito Avot 3:15'Freewill is given': It is given into the hands of each humanbeing, as it says, 'See, I have set before you this day life andgood...'     

הַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָדְע֖וּן אֲבֹתֶ֑יךָלְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֙עַן֙ נַסֹּתֶ֔ךָלְהֵיטִֽבְךָ֖ בְּאַחֲרִיתֶֽךָ׃    Manna From Heaven The One Who feeds you manna in the desert…in order to test you. (Devarim 8:16)   Rabbeynu Bachya , ” All the tedium the people experienced during their trek in the desert was designed to subject them to a test to get them used to deal with such phenomena and to strengthen their faith when they would emerge from these tests each time. Faith in the Lord had to be instilled in them until it became their second nature (actually “first” nature). David asked for G’d’s assistance in training him to do His will until it would becomehis nature to do so, until it required little effort. We findthe same wish expressed in Deut. 14,23 where the commandments of tithing and making pilgrimages to Jerusalem annually are used as prime examples of getting the Jewish people to “learn” to revere the Lord our G’d. The reason why the Torah describes a people being fed manna from heaven as suffering, enduring an “affliction” in doing so is to teach that when someone does not have a food supply for a number of days ahead he is considered as enduring an “affliction.” The fact that the supply of manna was only sufficient for one day at a time and the people had to depend on G’d’s goodwill on a daily basis was an ענוי, a serious discomfort. Eventhe eating of such a limited food supply makes one conscious that there is nothing left when one has concluded one’s meal, a fact which lessens’ one’s enjoyment. 

Based on Shvilei Pinchas  WithHis 515 Entreaties Moshe Rabeinu Broke through Every Barrier Thereby Paving the Way for All of Yisrael’s Tefilos to Reach the Kisei HaKavod 

The Keli Yakar explains: We have found thatsometimes Hashem compares Israel to the stars and sometimes to the sand on the shore of the sea …. As in times of tranquility and success, He compares them to the stars. That is an expression of greatness, as Rashi explains in this weeks Perasha. And the comparison of the sand indicates the time when the nations rise up against Israel to destroy them, but they cannot [defeat] them. This is like the waves that go up as if they wanted to flood the whole world. But immediately when they reach the sand, they arebroken. So too are the nations.    Rabbeynu Bachya takes a Midrashic approach, found in Devarim as a reference to the encampment of the Jewish people, and are similar to when G’d showed Avraham that all the zodiac signs in heaven surrounded the Shechinah. Similarly, the flag of the Jewish people, three tribes and their flag in each direction is perceived with the Shechinah in the center of the camp. Hashem had told Moses: “just as the zodiac signs surround Me and I am in the center, so your children will multiply and encamp according to their respective flags while My Presence will dwell in their midst.    For me the most interesting comment is from the Shnai Luchot HaBrit where Rabbi Horowitz comments 'You are today as numerous as the stars in the sky,' he immediately added a blessing, i.e. 'May the Lord the G–d of your fathers increase your numbers a thousand fold, and bless you as He promised you.' This verse contains two blessings: Moses blessed G–d, Moses asking G–d to bless Israel.'   

 RASHI: וימסרו SO THERE WERE HANDED OVER … [ATHOUSAND OF EVERY TRIBE] — This serves to tell you in what high esteem the shepherds of Israel meaning the Leaders-were really held — how dear they were to Israel.   Up until they had heard of his approachingdeath what does it state? That Moses felt constrained to exclaim about them, “They are almost ready to stone me”! (Exodus 17:14). But when they heard that Moses’ death was associated with the execution of vengeance upon Midian (cf. v. 2), they refusedto go to war until they were “handed over” against their own will (Sifrei Bamidbar 157:3).   Rabbeynu Bachya     ו  וימסרו מאלפי ישראל, “they werehanded over from amongst the thousands of Israelites, etc.”    Rabbeynu Bachya: Our sages in Sifri Mattot 157 comment on thisthat these men had not volunteered but had been drafted against their will due to their love of Moses; they knew that Moses’ death would result from their waging this war and they did not want to contribute to Moses’ death 

 A Segulah for Protection    Theportion of Pinchas includes the readings of all of the holidays of the year.The renown Gaon and MeKubal , Rabbi Chaim Palagi in his sefer Refuah VeChaim12/46 – (Healing and Life) brings an incredible segulah. The Rabbi explainsthat the reading of these perekin 28 and 29 is a protection against judgment, andspecifically with regard to court and legal cases especially from the nationsof the world.     Whowas this great Rabbi: Rabbi Chaim Palagi was a prolific author. Seventy-two ofhis works are known, but it also is known that some of his manuscripts were destroyedin the great fire which struck Izmir in 1841. Every time R' Palaji published anew book, he made a festive meal and ate a new fruit, on which he would recitethe blessing of 'She'he'cheyanu    Inone of his works, R' Palagi describes his own life as follows: I call heavenand earth to testify that from the age when I could control my faculties untilI was 20, I used to devote myself single-mindedly to Torah study, day andnight, with no wasted time. I had no involvement with worldly matters. From age20 to age 40, when my children were dependent on me, I dealt with worldlymatters as a broker. Nevertheless, whenever I had no work, I did not turn tofrivolity and wasteful things, but rather I returned to my studies. From age40, when I was appointed to be a rabbinical judge and teacher and to handlematters of concern to the public, until this day, there is not a minute when Iam not surrounded by litigants or by public affairs. These matters come bothfrom this city and its environs, and also various decrees of the governmentkeep me busy with matters affecting the public. Therefore my heart worrieswithin me that I do not spend sufficient time studying. I, therefore, forcemyself to use the limited time that I have for studying, and may others see meand do the same; may they learn from me that when distractions come along,whether they come from public or private matters -- for one's eyes and heartsearch for a spare moment -- that spare time, when it comes, should not bewasted. If one lives thus, his Torah studies will be blessed.     R' Palagi's son wrote of him: His behaviorwith his family and the excellence of his character traits in dealing with themwas unique in the world. He never became upset about any household issue; tothe contrary, he always made peace overtures. He never became upset at thechildren's noise. He used to call them to him each morning to recite themorning blessings, and they prayed out loud. Very patiently, every day, heperformed the mitzvah of 'You shall teach them to your children.' Hewould instruct his children in fearing Hashem . . . and never to make fun ofany person. Once, a member of his household offended another person, and he[i.e., R' Palagi] did not rest until that person had been appeased. A number oftimes, he even gave money to a person who had been offended.     Acouple of weeks ago, a friend who is dealing with issues exaggerated againsthim by seemingly overzealous government employees asked about a Kameyah writtenand segulot which might come to assist in his defense against these malevolentforces. As these subjects are way above my rabbinical paygrade, I spoke withsome rabbis who frequent these worlds to understand the power behind thekameyah and suggested some tefilot and actions to add. I also employed mybrother Victor who I can depend on to always explain to me difficult tounderstand kabbalistic concepts and he too gave me some tools. Earlier thisweek Victor was excited to share the words of Rabbi Chaim Palagi as recalled byRabbi Daniel Gladstein from the Sefer quoted above.     Itis our custom every day to begin Mincha with Lamnaseyach and before the ketoretto recite the first 8 verses from Bamidbar Chapter 28 recalling the dailingTamid offerings. In another sefer, Moed LeKol Chai, Rav Palagi mentions that itwas his own custom to not stop at 8 pesukim but to continue at mincha gedolahto read these two chapters in full beginning with Shabbat through the 21 daysof holidays culminating with the sacrifices brought each day of sukkot, the 70offerings brought on behalf of the 70 nations. Rabbi Palagi who dealt withgovernment entities each day explained that through the reading of theseofferings, there is a reduction in spiritual power against us for thosenations. He continues and he elucidates that anyone who has a claim againstthem from the nations of the world, whether a government or court should employthis method as a segulah to protect themselves.    TheRabbi brings a story of a man would been incarcerated on an inflated charge inIzmir, and he suggested to the man to read every single day in the afternoonprayer these two chapters.   Thisoccurred during the month of Elul and miraculously and without explanation, theman was released on Sukkot.     Thepower of these verses is not limited to Sukkot and

The Daughters of Tslophachad - Motivated By The Land, Not The Money 

The SHVILEI PINCHAS: Let us begin our path to enlightenment with the fascinating words of the holy Zohar (Pinchas 237.) regarding the difficult battle Pinchas waged with the angelof death, the Malach HaMavet, in order to save Yisrael from annihilation.   — Pinchas the son of Elazar, the son of Aharon HaKohensaw, and he rose from the midst of the assembly. This possuk suggests that he saw something that prompted him to act zealously to avenge Hashem.  The Zohar explains that while Yisrael were engaged in their transgression — which came as a consequence of Bilam’s counsel and was led by Zimri ben Saloo — Pinchas saw the letter “mem,” full of blood, suspended above the heads of Yisrael.    He perceived, wisely, that this was the sign of the Malach HaMavet — attempting to unite the letter “mem” with the letters “vov-tov” to form the Hebrew word מו”ת (death), in order to bring widespread death to the people of Yisrael.   Pinchas reacted by uttering the shem HaMeforrash and capturing the letter “mem.” Upon realizing that Pinchas had snatched the letter “mem” away from him, he immediately backed away. Pinchas joined the “mem” with the numerical value of his own name 208 ) פינח”ס ) — represented by the letters ר”ח(“reish” equals 200; “ches” equals 8) — to form the word רמ”ח .    Describing this event, the possuk states (Bamidbor 25, 7): “ויקח — and he took a רמח (a spear) in his hand — in other words, he used the letter “mem” which he snatched away from the Malach HaMavet to kill those involved in the transgression. As a result: “ותעצר המגפה מעל בני ישראל” — the plague was halted.  This, then, is the interpretation of the possuk: ”פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל”-- Pinchas the son of Elazar, the son of Aharon HaKohen, turned back My wrath from upon Bnei Yisrael, when he zealously avenged Me among them — he deflected the wrath of the letter “mem,” which hung, full of blood, above the heads of Yisrael; בקנאו את קנאתי בתוכם' “ — he zealously avenged Hashem ” בתוך ם“, by capturing the letter “mem,” thus, sparing the lives of the people of Yisrael:  

 As we concluded the story of Bilaam, we saw how thisprophet of the nations was looking to curse Benai Yisrael, but was unsuccessful in three attempts. Each time instead of a curse, he gave us a blessing frustrating his hosts and employers.   And as if all that wasn’t aggravating enough to the Moabitesand Midianites, he adds to his words with a long and fourth blessing. They are obviously very upset with him as not only did he not preform the service he was hired to do, but he in fact did the opposite. The assassin had taken on the role of defender.   Feeling guilty, Bilaam exits but leaves his hosts with a giftand weapon suggesting an alternative method of success in their war with the Children of Israel. He reminds them that their God hates promiscuity and suggests that they set up a market place where the men will come to purchase textiles and fabrics. This is all a pretext to draw the shoppers into their tents. While perusing product at the roadside stands the men are beckoned in to see the supposed superior merchandise which can only be seen inside.   There they meet the young Midianite women who are sellingmuch more than garments. An indecent proposal follows and the exchange requested is to simply defecate in front of their idol. Driven by lust, it’s easy justifying this disgusting act, not as worship but as ridicule of the strange idol these women worship. But the philosophy of Baal Peor is more than a disgusting act, it is eliminating all aspects of self-control and self-respect. What appears to be the ultimate in freedom is actually the pathto the ultimate slavery to our taavot – our It’s animalistic desires and with that, many of the people fall into the trap laid out by Bilaam.   The unbelievable and unbecoming behavior extends all theway up the ladder to Zimri Ben Salu, prince and leader of the tribe of Shimon. He is a very old and distinguished man among the people. He takes Kozbi bat Sur, who our rabbis suggest is the daughter of Balak. She came with the intent to seduce Moses but Zimri submits that Moses merely leads the third of thetribes as a Levite, while he leads the second of the tribes from Shimon. Hetoo, seeks to justify his act as a necessary pre-messianic act to bring thenations under the canopy of G-d.   Confronted by Moses and the leaders, he asks if she is permittedor forbidden. Moses replies that she is obviously forbidden. The response isridiculed with a question, Moses are you permitted a Midianite woman as a wifeand I am not?   Zimri very publicly brings her into his tent surrounded byhis tribesmen and guards while Moses, Elazar the Kohen Gadol and the leadersstand astonished. It’s almost as if they have no idea what to do. Pinchas, theson of Elazar witnesses the spectacle sees what is going on and approachesMoses. He reminds his great uncle and teacher of a halacha that Moshe himselfhad taught that one of our people who publicly and callously shows disregardfor the Torah by publicly cohabitating with a goya is liable for the deathpenalty without trial. Moshe directs Pinchas to act upon the halacha  Pinchas approaches the tent as if he wishes to join in theact as part of the rebellion against Moses. Entering the tent, he takes a spearand plunges it through the two of them while they’re in the act and comes outof the tent raising the spear before they die. Twenty-four thousand die at BaalPeor.  In taking vengeance for G-d, Pinchas risks his lifecompletely. Zimri could have legally defended himself and slain his attacker.The tribe of Shimon could’ve torn Pinchas to pieces. He miraculously completeshis mission,   Pinchas’ act saves the people from complete and totalannihilation, but the people are not so convinced and express their anger anddisdain with him. They call him the grandson of Yitro the pagan priest who fattenedcalves for sacrificial worship of idols. They murmur, how dare he strike aprince of Israel? It is then that G-d speaks to Moses and says that he offershis covenant of peace to Pinchas.     TheMekubalim tell us that when Pinchas went to strike Zimri and Kozbi, the soul ofPinchas left his body in fear and the souls of his uncles Nadav and Avihuentered into him. This pairing of souls is called an “Ibur” which we havediscussed a number of times.   EliyahuHaTishbi joined the souls of Nadav and Avihu within Pinchas  Hundreds of years later Pinchas is still alive  After the incident of Yiftach’s Daughter (Pinchas wassupposed to nullify the vow), Pinchas was punished.  This is one of the explanations for the broken “vav” ו in the word Shalom in theTorah; בריתי שלום.  We havegone forward, but let’s go backwards to the time before Egypt when Yaakovreturns from laban and dwells in the city of Shechem.  We aretold that Dinah went out   Shechem raped Dinah and subsequently Levi and Shimon killedthe 24,000 inhabitants of Shechem in retribution. We had 24,000 die because o

 DivineShield of Protection           Thisweek we read the portion of Balak. Balak, the king of Moab, summons the prophetBiaam to curse the people of Israel. Three times, from three different vantagepoints, Bilaam attempts to pronounce his curses; each time, blessings issueforth instead. Bilaam also prophesies on the end of the days and the coming ofMashiach.     Fromthe eser zechirot   10remembrances      Hashem’sfoiling of Balak and Bilaam’s plot against our ancestors, so that we may knowHis righteousness– Clearly, we must remember G-d’s loving-kindness and goodness; how He protectsus from our enemies’ plots minute by minute, even without our awareness. Balakand Bilaam circled the Camp of Israel, looking for a way to carry out theirevil plot, while the Nation of Israel did not even know the great danger thatit was facing.        RabbiAbittan in a class on Bitachon (Trust in G-d) once taught us that this week’sportion is unique in that it lacks any witnesses from Benai Yisrael. We wereall ostensibly oblivious of the menace we faced nor the extent of divineprotection we enjoyed in those moments. None of us were present to recordthe events as they unfolded and the only reason that we discovered whathappened was because Hashem had Moshe include the story in the Torah. SeeBaba Batra where we are told Moses wrote his book (the Torah) and the portionof Bilaam.     Theperasha we read this week is a lesson and reminder to have faith and trust inHashem. And that Hashem is there to help and assist even when we are unawareand don’t ask. It could be for this alone that the rabbis would suggest addingit to our daily prayers. It’s a way to remember always that not only are we notalone, but Hashem is taking care of us always. I think the rabbi’s favoritesefer was chovot HaLevavot, Duties of the Heart and the chapter on trust wasone he told us to review again and again.     Yearsago when I read Rabbi Aryeh Kaplan’s book on Jewish meditation, I walked awaywith one key idea incorporated in my daily Amidah which in some wayincorporates this reminder. At least I know that 4 words in my Amidah each dayhave some bit of kavanah, thought and intent.     Insteadof paraphrasing Rabbi Kaplan, I thought it important to quote him directly asthis is such an incredible lesson, I doubt there is a single person who wouldnot benefit tremendously, ( See link to his book).     Hewrites: The first paragraph in the Amidah concludes with four words that aredesignated to bring Hashem closer to the worshiper. These  fourwords are 'Melech - King, Ozer - Helper, Moshia - Rescuer, and Magen -Shield,'     Whereasin the first part of this paragraph we relate to Hashem in a general manner,here we develop our personal relationship with Him.        Thesefour words are the key to the entire Amidah. If one says them correctly, one isleft in a perfect spiritual space for the rest of the service. Even if one hassaid the first parts of this paragraph without proper concentration, if thesefour words are said properly, they will bring the worshiper to such a closenessto Hashem that the rest of the Amidah will be perfect.     Letus look at these four words in detail.  Thefirst word is 'King' (Melekh). We begin by looking at Hashem as ourking and at our relationship to Him as that of a subject to a king. A king isfar away, in his capital city, in his palace. If you want something from theking, you must send him a formal request, and it goes through his staff, hisministers, his secretary. Then, if you are lucky, after a few months you mayget a reply. Therefore, when we address Hashem as King, we see Him as majesticbut distant. Help is available  fromhim, but not closely available.     Inthe next word, we address Hashem as 'Helper' (Ozer). Now we see himas much closer than a king. A 'helper' is someone whom we can readilyapproach. He is a friend whom we know we can  alwayscall on and who always will make himself available. Therefore, when we callHashem 'Helper,' we realize that we can call on Him at any time andHe will be there for us. This is a relationship  muchcloser than that to a king. In saying this word, we are beginning the processthrough which we draw closer to Hashem.     Third,we address Hashem as 'Rescuer' (Moshia). Again, a rescuer is muchcloser than a helper. A rescuer is someone who is available to save you whenyou are drowning in a river; he is right  thereto jump in and pull you out. A helper may have the best intentions in theworld, but if he is not close to you at all times, he cannot save you when youare in danger. Therefore, when we  speakto Hashem as our 'Rescuer,' we see Him as being available whenever weneed Him, ready to rescue us in an instant. We recogni

On Ben Pelet and Korah 

Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was thecontroversy of Hillel and Shammai. And which is the controversythat is not for the sake of Heaven? Such was the controversy of Korah and all his congregation  Menahem Meiri (Catalonia, 1249–1306) explains this teaching in the following terms: The argument between Hillel and Shammai: In their debates, one of them would render a decision andthe other would argue against it, out of a desire to discover the truth, not out of cantankerousness or a wish to prevail over his fellow.   An argument not for the sake of Heaven was that of Korach and his company, for they came to undermine Moses, our master, may he rest in peace, and his position, out of envy and contentiousness and ambition for victory.  Bartenura : [with] the argument which is for the sake of Heaven, the purpose and aim that is sought from that argument is to arrive at the truth, and this endures; like that which they said, 'From a dispute the truth will be clarified,' and as it became elucidated fromthe argument between Hillel and Shammai - that the law was like the school of Hillel.   

One might ask why it was necessary for them to wander for forty years.   Rabbi Abittan would tell us time and again that the test of this generation is bitahon. Many things have happened in the latter part of the twentieth century, continue to happen in this century and will happen in the world that will challenge us to see if we fully and unconditionally rely only on Hashem and on nothing else, and our level of bitahon will play a major role in determining how soon we will be redeemed.     Some of you will remember 4:11 P.M. on August 14, 2003. I do. On that notoriously hot and muggy day, more than fifty million people in the northeast of the United States were left without power in a huge blackout that abruptly halted the subway system and darkened homes, offices and businesses.    A shopper walking down the frozen food aisle of any kosher supermarket will see Klein’s and Mehadrin ice cream displayed side by side. One might think the two companies are rivals, unless, of course, he knows the rest of the story…(For Goodness’ Sake)  

Ibur Neshama  The brothers return in the Meraglim  Different Perspectives  Moshe's fears for Joshua 

Chesed and Din The Earth is Din  Lifting the Levites to Purify them Torah SheBichtav and Torah Shel Baal Peh 

וַיְהִ֤י הָעָם֙ כְּמִתְאֹ֣נְנִ֔ים רַ֖ע בְּאׇזְנֵ֣י יְהֹוָ֑ה וַיִּשְׁמַ֤ע יְהֹוָה֙ וַיִּ֣חַר אַפּ֔וֹ וַתִּבְעַר־בָּם֙ אֵ֣שׁ יְהֹוָ֔ה וַתֹּ֖אכַל בִּקְצֵ֥ה הַֽמַּחֲנֶֽה׃  וַיִּצְעַ֥ק הָעָ֖ם אֶל־מֹשֶׁ֑ה וַיִּתְפַּלֵּ֤ל מֹשֶׁה֙ אֶל־יְהֹוָ֔ה וַתִּשְׁקַ֖ע הָאֵֽשׁ׃  וַיִּקְרָ֛א שֵֽׁם־הַמָּק֥וֹם הַה֖וּא תַּבְעֵרָ֑ה כִּֽי־בָעֲרָ֥ה בָ֖ם אֵ֥שׁ יְהֹוָֽה׃  וְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבּ֔וֹ הִתְאַוּ֖וּ תַּאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַאֲכִלֵ֖נוּ בָּשָֽׂר׃  זָכַ֙רְנוּ֙ אֶת־הַדָּגָ֔ה אֲשֶׁר־נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־הֶחָצִ֥יר וְאֶת־הַבְּצָלִ֖ים וְאֶת־הַשּׁוּמִֽים׃  וְעַתָּ֛ה נַפְשֵׁ֥נוּ יְבֵשָׁ֖ה אֵ֣ין כֹּ֑ל בִּלְתִּ֖י אֶל־הַמָּ֥ן עֵינֵֽינוּ׃   Based on Rav Dessler, Rabbeynu HaAri and The Sefat Emet as elucidated by Rabbi Mansour,   It’s interesting that we read these portions when we come to the summer. Generally in the summer we hgo on vacation and when we are on vacation, we often go to different places to experience new things. It’s only natural to let down our guard, we sometimes purposely do so as we have a desire to experience things. But when we open the door to desire, then we open the doorpossibly to much more. There’s a concept of being a glutton with the permission of the Torah. And we can often use the excuse that the expensive scotch, the rare wine, the rare Wagyu Tomahawk steak and fries with white truffle shavings are for a seudah mitzvah or they are set aside for Shabbat. But are those excuses to indulge all the time? Do we really need to plan a siyum and barbecue for every night of the 9 days? Rav Dessler in essence warns, if we startto focus too much on the wine and the meats and the dips and the perfect olive oil and truffle, we venture onto a mountain with a potentially very slippery downward road.   

This week’s portion ends with a disheartening story, one that Jews are reminded to recount every day of their lives. The great prophetess, Miriam, sister of Moshe and heroine to a nation, spoke lashon horah (gossip) about her brother Moshe, “regarding the Cushite woman he had married. And Hashem heard.” (Numbers 12:3) She was upset at Moshe’s righteous reaction to his omnipresent Divine communication, which had him separate from an intimatematrimonial life. “(Miriam) said (to Ahron), ‘Was it only to Moshe that Hashem spoke? Did He not speak to us, as well?”  Some problems in the text of our Parshah. 1) Why do Miriam and Aaron discuss Moses' wife precisely at this point of the wanderings of the Jewish people? Why did they reinforce their argument by saying 'did G'd not speak to us also?' 2) Why did G'd list four separate instances in which Moses  Was superior, whereas concerning Miriam and Aaron only two such instances are listed? What is the difference between mar-eh and mar-ah? Why was Aaron not afflicted with skin disease,tzora-at? 3) Aaron's plea to his brother Moses seems puzzling. (Chapter 12,11) How can he say 'please lay not sin upon us, for we have done foolishly and we have sinned?' It is obviously justified to consider Miriam and Aaron as having sinned? 4) Why do we need to be told that the people waited for Miriam to recover before continuing their journey?   

BASED ON: Rabbi Pinches Friedman - Aharon: Your Contribution Is Superior to Theirs - By Lighting the Menorah Aharon HaKohen Was Tasked with Restoring the Light of Hashem— the Neshamah —to the Body of a Sinner  At the time of the transgression, the sinner is categorized as a “beheimah” rather than an “adam.” After performing teshuvah, he returns to the status of “adam.” Therefore, he no longer deserves to be sacrificed as a korban; instead, he is permitted to substitute an animal as a korban. Regarding the question as to what sin did the animal commit, we refer to the words of the Arizal. Within the sacrificial animal is the gilgul of a “rasha,” who requires tikun for the very same transgression as the person offering the korban. Furthermore, we learned from the Yismach Moshe that when he sacrifices the animal, he is actually sacrificing a part of himself, because his tainted soul actually becomes part of the korban.

LaMenatzeach BeSurat hamenorah ... Imagine lighting below - Imagine being lit above by the angeal Michael. Each of us potential to rise up. Action below causes recation above. We were guests of Lazer Scheiner who two years ago put up thirty million dollars and encouraged other wealthy donors to join in order to triple the Kollel check from $334 to $1,000 per month, plus a $750 yomtov bonus for Sukkos and Pesach. This campaign led to almost 4,000 kollel students receiving the large raise and the BMG Kollel budget increasing by almost $40 million to $57 milliona year.    The Waiter: We celebrate sports heroes and rcok stars. Youcelebrate the fact that these guys excelled in studies. Wehave graduation top celebrate study, but who comes? Graduatesand family, You have 20,000 people here tonight to celebrate, support and encourage scholarship.

Thanks Rabbi Joey Haber 

Apologies as the recording goes in and out - Turn up Volume  Rabbi Yishak Arama - Akeydat Yishak The Golden Age of Spain  The difficult years in Spain 

There is a verse in this week’s portion which seems to have a misplaced possesive. But on closer analysis every noun and pronoun lend powerful meaning.     ​ט וכל-תרומה לכל-קדשי בני-ישראל אשר-יקריבו לכהן לו יהיה:   “And every portion of Holies that the Children of Israel bring to a Kohen shal be his     ​י ואיש את-קדשיו לו יהיו איש אשר-יתן לכהן לו יהיה:  . A man’s holies shall be his, and what he gives to a kohen shall be his” (Numbers 5:9-10). The question is obvious: if the holies shall be his then why are they the Kohen’s; and if they are the Kohen’s, as the Torah tells us, then why are they his?  

Judged for knowledge  Desire  Show you want it 

Shemuel HaNavi wrote the Megillah  Period of the Judges  Why does Elimelech Leave?  What does it mean to be a judge? Must have mercy 

 Todayis Yom Yerushalayim where we celebrate the unification of Jerusalem and themiracles of the Six Day War. Following the War of Independence in 1948 when theArab countries surrounding Israel rejected the partition plan and sought toannihilate the 600,000 Jewish residents of the new State, the Jewish people wona resounding victory, but Jordan took possession of the Old City of Jerusalem.Those who had been living in the Old City, lost their homes. Synagogues andYeshivot were destroyed and the area around the Wall was stripped of Jews whohad been living there for decades and centuries. We could no longer worship atthe Kotel.      19years later the voice of Motta Gur, commander of the paratrooper’s brigade,rings in our ears and we can all hear his historical announcement: “Har Ha-bayitbe-yadeinu!” “The Temple Mount is in our hands!” ... It is this we celebratewith Hallel and praise for Hashem’s miracles.      Weread each day in the Amida:   תִּשְׁכּוֹן בְּתוֹךְ יְרוּשָׁלַֽיִם עִֽירְךָ כַּאֲשֶׁרדִּבַּֽרְתָּ, וְכִסֵּא דָוִד עַבְדְּךָ מְהֵרָה בְּתוֹכָהּ תָּכִין, וּבְנֵהאוֹתָהּ בִּנְיַן עוֹלָם בִּמְהֵרָה בְיָמֵֽינוּ  Dwellwithin Jerusalem Your city, as You spoke about, & the throne of David, Yourservant, speedily prepare it within it, & build it an eternal structurespeedily in our days.  Wemention the throne of David. Some compare the throne below with the throneabove and just as we long for the throne below to be re-established, we realizethat in some ways, the throne above is not whole.      Weread each Friday morning, Friday afternoon, evening and Shabbat:   נָכ֣וֹן כִּסְאֲךָ֣ מֵאָ֑ז מֵעוֹלָ֣ם אָֽתָּה׃  Yourthrone stands firm from of old; from eternity You have existed. Again thethrone!      WhenAmalek attacks Benai Yisrael after leaving Egypt, Moshe sends Joshua to fightthem. It is there we are commanded never to forget what Amalek does and Mosesbuilds an alter and says   וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס כַּהּ מִלְחָמָ֥ה לַהֹ’בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃  Hesaid, “It means, ‘Hand upon the throne of Hashem, Hashem will be at war withAmalek throughout the ages.”     Rashiasks: And what is the force of כס —why does it not say as usual (throne orchair) כסא? And the Divine Name, also, is divided intohalf (Kah is only the half of the Tetragrammaton)! The Holy One, blessed be He,swears that His Name will not be perfect nor His throne perfect until the nameof Amalek be entirely blotted out.      AndI would venture to put forward based on this that Amalek and the establishmentand rebuilding of Jerusalem and the Temple are diametrically opposed.      AlthoughJerusalem is mentioned in Tanach in some way between 700 and 800 times, it isnot mentioned at all in the Torah itself.   Wedo have a verse in Devarim which states:   כִּ֠י אִֽם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר הֹ  butlook only to the site that Hashem will choose amidst all your tribes asHashem’s habitation, to establish the divine name there.      Thereyou are to go, Rabbeynu Bachya writes: The place in question is Mount Moriah;it is well known among the Goyim. They know of its spiritual advantages throughtradition. There is no need to mention this location by name. The people allhad a tradition that this was where their ancestor Yitzchak had lain bound on thealtar. Maimonides writes in his Moreh Nevuchim (3,45) that there were threereasons why the location of the future Temple was not spelled out at thispoint.      1)If the nations of the world had known that in that location prayers areanswered positively by G’d and sacrifices are welcome to Him, every nationwould have made a supreme effort to take possession of that site. This wouldhave resulted in untold slaughter among the nations and ongoing strife amongthem.      2)If the Canaanites who dwelled in the land at the time Moses spoke these wordshad heard of them and they had realized that the Israelites would dispossessthem and take over that site they would have utterly destroyed it before theJewish people had a chance to conquer it.      3)Even the tribes of the Israelites would have argued among themselves in whoseterritory this site, would be located at the time the land was distributedamong the tribes. Such a division among the people would have been even worsethan the rebellion of Korach when the people were not prepared to recognize thepreferred hereditary status of the Priests.      Forall these reasons Moses preferred not to spell out the exact location of wherethe Temple would be built in the future. If even the Jews did not know thelocation, it is clear that the Gentiles did not know it either. Althougheveryone knew of the significance of Mount Moriah in the past, they had no ideaof what this meant in terms of its future religious significance, in terms ofthe place

Each of us has a role to play - 600,000 must join together  Raise each soul to be able to fulfill their destiny  Shavuot Return to Adam before the sin  49 Days - Are they enough?  The transformation through Midbar  Abraham and our DNA of Mesirut Nefesh  Fire Ur Kasdim  Water - Crossing Sea  Midbar - following Hashem into Desert  Zot HaTorah - push yourself  Legacy - Sefer Yischus 

וְאֵ֛לֶּה תּוֹלְדֹ֥ת אַהֲרֹ֖ן וּמֹשֶׁ֑ה בְּי֗וֹם דִּבֶּ֧ר הֹ' אֶת־מֹשֶׁ֖ה בְּהַ֥ר סִינָֽי׃   Rabbeynu Bachya: The reason the Torah mentions the name of Moses here although it does not tell us anything about his sons is that the person who teaches someone else Torah is considered as if he had fathered him. Seeing that Moses taught the sons of Aaron Torah he was included in the people considered as their progenitors. This is also why our verse mentions Mount Sinai, as the Torah had been given at Mount Sinai. ביום דבר ה' את משה בהר סיני, “on the day the Lord had spoken to Moses at Mount Sinai.” Seeing that the Talmud Sanhedrin 19 makes the point we just made that anyone who teaches the son of his friend Torah is considered as if he had fathered him, the Torah here repeats: “these are the sons of Aaron,” to make sure we understand that biologically speaking the sons now enumerated were fathered only by Aaron.  Ohr HaChaim: Curiously, the Torah enumerates only Aaron's descendants. This is to tell us that they were considered as if they had been Moses' descendants seeing he had prayed on their behalf as we know from Deuteronomy 9,20 where G'd is reported as having been angry at Aaron, ready to exterminate him. This would have resulted in his remaining two sons dying. Our sages in Vayikra Rabbah 7,1 say that Moses' prayer helped to keep Eleazar and Ittamar alive.   Searching and finding ones internal greatness.     להודיע לבני האדם גבורתיו   Asher 0RCHONOVICH   Mordecai of LEKOVITCH who is called the MAGGID of LEKOVITCH.   God puts people in your path every single day. You should do your best to remember not to pass up that meeting without letting that other person know their strength, their glory, their godliness, their inner Selem Elokim .  

Based pm Rabbi Frand and Rabbi Kaminezky - The Ramban suggests an answer to this question. He says this corroborates Chazal’s teaching on the pasuk “As they (the Egyptians) persecuted them (the Jews), so did they multiply and so did they expand…” [Shemos 1:12]. The more the Egyptians tried to minimize us through their bondage and persecution, the moreHashemblessed us and allowed the Jewish women to have multiple births, creating a population explosion amongst the Children ofIsrael. Chazal teach that the Tribe of Levi was not subjected tothe bondage of slavery. They were free from the work and the persecution suffered by the other tribes. Therefore, since they were not part of the persecution, they also were not part of the blessing of the population explosion, and consequently their total population at the end of the period of Egyptian slavery was much smaller than that of the other tribes.  The Ohr HaChaim HaKadosh quotes this Ramban and is not happy with his suggestion. He offers his own unique—and in a sense, startling—answer: The Gemara says that Amram divorced his wife (after having only two children—Miriam and Aharon). Hisrationale for doing so was that given the grim situation of the Jews in Egypt (Jewish male children being thrown at birth into the Nile, at that time), he did not want to bring any more children into the world. Amram was the gadol ha’dor (the leader of the generation). He was also the head of the Tribe of Levi. When the rest of his tribesmen saw that Amram divorced his wife, they all got up and divorced their wives as well. Even though the Gemara saysthat Amram had second thoughts about the matter and remarried his wife Yocheved, the Ohr HaChaim suggests (this is speculation on his part) that the other Levites did not follow his lead in that action, and they remained separated from their wives. ...........  ....... The Baal HaTurim points out that there are only two places in all of Tanach where we find the expression “va’yelech ish“. One is the aforementioned pasuk “va’yelech ish m’Beis Levi va’yikach es bas Levi,” and the other is in the Book of Rus; “va’yelech ish m’Beis Lechem Yehudah…” (And a man went from Bethlehem in Judea to dwell in the fields of Moab) [Ruth 1:1].  

“In the seventh year, you might ask, ‘What will we eat in the seventh year? We have not planted nor have we harvested crops!’ I will direct My blessing to you in the sixth year, and [the land] will produce enough crops for three years”.  It states, “…you might ask, ‘What will we eat in the seventh year? We have not planted nor have we harvested crops!’” Only then Hashem responds with, “I will direct My blessing to you in the sixth year, and [the land] will produce enough crops for three years”. It appears that [only] if a person will ask what will be eat, thenHashem will activate His berachah. But what will happen if a person trusts in Hashem, fulfils all the mitzvot with a pure heart? He won’t ask what will we eat! He is trusted to fulfil what the Torah commands him! Will such a person not have the assurance of, “I will direct My blessing”? Surely this cannot be the case! If so, why does the Torah relate the berachah specifically after the person asks, what shall we eat? 

An amazing story from Rabbi Zev Leff which makes us rethink what is important in life after reading the Ohr HaChaim on  אֶ֨ת־כַּסְפְּךָ֔ לֹֽא־תִתֵּ֥ן ל֖וֹ בְּנֶ֑שֶׁךְ וּבְמַרְבִּ֖ית לֹא־תִתֵּ֥ן אׇכְלֶֽךָ׃  Do not lend your money at advance interest, nor give your food at accrued interest.  The Ohr HaChaim HaKadosh: 'You shall not give him your money upon interest;' Here the Torah explains what the words נשך ומרבית are all about; they darken the divine light G'd provides. The word את כספך refers to the material things man yearns for in this world believing them to be of real value though their value is totally illusory. לא תתן לו בנשך When man fulfils his animalistic instincts and thereby tries to gratify his spiritual needs his spirit is actually 'bitten,' נשוך and the poison of sin is absorbed by that person's רוח. The Torah continues: ובמרבית לא תתן אכלך, 'and you must not give him your food in return for increase.' The Torah means that even your food, i.e. something that it is certainly permissible for you to eat you must not consume to excess, i.e. מרבית. When a person follows the needs of his palate he gradually increases his appetite for more food than is needed to sustain him. This is turn also leads to the divine light G'd has granted us by means of our pure soul being gradually more and more 'blacked out.' The stronger the physical in man the weaker his spiritual capacity. Encouraging the body to grow stronger through gratifying its appetites therefore is sinful.  

The Hida, explains that Rabbi Akiba after the death of his 24,000 students refused to give up and simply retire to Miami Beach and on Lag BaOmer, he began teaching his five new students.    The gemara then states that the world was subsequently desolate, until Rabi Akiva came to the rabbis in the south and taught them, these being Rabi Meir, Rabi Yehudah, Rabi Yossi, Rabi Shimon [bar Yochai], and Rabi Nechemyah. It was through these five that the Torah would continue and flourish.    Rabbi Yehuda ben Bava was a third generation Tana and a friend of Rabbi Akiva. He sacrificed his life at age 70 to ordain five of his students and continue the Smicha tradition. Rabbi Yehuda ben Baba is considered one of the Asara Hargay Malchus.    Followingthe Bar Kochva revolt, the Hedrianic Roman government issued many cruel,ruthless decrees against the Jews. Realizing the continuity of the JewishNation was depended on the chain of Smicha, they decreed that any individual thatordains or is ordained will be executed and the entire city that housed theceremony will be demolished. Despite the grave danger, Rabbi Yehuda ben Bavathen age 70, went ahead and ordained the leading elders of the forthcominggeneration; RabbiYehuda bar Ilai, RabbiShimon bar Yochai, RabbiMeir, RabbiYossi ben Chalafta, Rabbi Elazar ben Shamua and possibly RabbiNichemya.   In order to prevent the destruction of the hosting city, the Smicha was performed in between two large cities Usha and Shafram but outside their city limits. Ordaining the students was a lengthyprocess that required handing down various mysteries as well as Halachic rules and conclusion. In middle of the ceremony, they were discovered by a legion of Roman soldiers. Despite his students protests, Rabbi Yehuda ben Baba chose to remain and block the enemy so the newly ordained Rabbis could flee and continue the chain of Jewish survival. Using intense Kabbalistic meditations he wedged himself with stone like force in the narrow pathway, preventing the Roman soldiers from budging him although they pierced his body with 300 spears, giving his students a chance to escape.   Significantly, it was Rabbi Shimon who affirmed the immortality of the chain of transmission of the Oral Torah. In a discussion recorded in the Talmud (Shabbat 138b), some sages voiced the opinion that the Torah was destined to be forgotten. Rabbi Shimon said, “God forbid that the Torah shall ever be forgotten!” He buttressed his view with a verse from the Torah, “For it (the Torah) will not be forgotten from the mouth of progeny of the Jews.”   (Although the Arizal clarifies the day as a transformation from an aspect of din to an aspect of mercy still rooted in Din – a bit heavy and for another time), perhaps we can suggest that an aspect of celebration on Lag BaOmer is the transformation from death to rebirth. Perhaps the lesson lies in that although we suffered a tragedy, we must have faith that out of the ashes of that tragedy came the strength to build a future. We are told the 24,000 were not worthy of carrying the torch of Torah and transmitting it to the future. Although we mourn their deaths, wecelebrate that there were those who came after them or because of them who could transfer the light of Torah in those darkest of times of the Hadrian persecutions and still ensure it would not only survive, but blossom even within millennia of darkness  I had a note scribbled in my margins at that time, most likely from Rabbi Abittan. I wrote: “We may not understand tragedy, but we must understand that within what we perceive as bad, within what we can only say baruch dayan emet to, there is a seed of resurrection and hope for the future – a phoenix.”    The Shulchan Aruch, section 580, reports that on the 28th day of the month of Iyar a fast day is observed, marking the anniversary of the death of Shmuel HaNavi (Samuel the Prophet).(3) Because this is considered a so-called 'minor fast' many Jews are unaware of the significance of this commemoration. However, in antiquity this day was widely celebrated. RABBI ARI KAHN We learn that in that same period, Jews began to travel to Meron on the 18th of Iyar (better known as Lag Ba'Omer), where they would give their sons their first haircut. It is possible that this custom, practiced first in the outskirts of Jerusalem on the 28th of Iyar, was transported to the outskirts of Zefat on the 18th of Iyar when the tomb of Shmuel became off-limits for Jews.(5) Shmuel was a nazir, and as such never cut his hair, which would make his tomb an excellent place for a child to have his hair cut for the firsttime. Furthermore, the 28th day of Iyar, which falls after the 33rd day of the Omer, is a far less problematic date on which to cut hair: Sephardi minhag prohibits cutting hair until the 34th day of theOmer.(6) This, too, seems to support the theory that the custom was transported to the less-desirable, less-logical date of Lag BaO

Lag La BaOmer The Secret behind the Day Part 1 - Bechukotai

Organic produce, Releasing Imprioned Souls, And Testing Faith Behar BeChokotai 

BASED ON SHVILEI PINCHAS: HKB”H Rests His Shechinah upon a Gathering of Ten Members of Yisrael Transforming Them into a New Entity In this week's portion of Emor, we read (Vayikra 22, —“ולא תחללו את שם קדשי ונקדשתי בתוך בני ישראל אני ה’ מקדשכם” :( 32 you shall not defile My holy name, and I shall be sanctified amidst Bnei Yisrael; I am Hashem Who sanctifies you. Abba Binyamin says: A person’s tefilah is only heard in a “bet-kenesset” MAHARAL: there is no prosecutor for the “tzibbur”