Parsha with Rabbi David Bibi

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”

Joseph's second Chance - Adam's first wife and Pesach Sheni  Moshe and Aaron Studying  Rabbi Shimon and Lag Ba'Omer  Rabbi Meir Ba'al HaNes Adam's second marriage  The world depends on Yosef 

King Saul and the CIty of Nob King Saul and Mercy of Agag  Et HaKeves Echad Baboker  The Test of Consistency 

After the sin - Adam makes a belt  In Egypt we were commanded to eat the Pesach sacrafice wearing a belt  The Kohen must wear a belt 32 amot long  We make a special blessing each morning Ozer Yisrael Bigvurah relating to our belt  Shulchan Aruch: One needs to gird oneself with a girdle at the time of prayer; even if one wears a sash, such that one's heart does not 'see' one's nakedness, because of concentration. But for the rest of the blessings it is permitted to bless them without a belt, so long as one is wearing trousers

Why the Kohen Gadol needs a wife  Can mashiach come on Shavuot? Why did Adam request a wife? How do I learn what love means? Do I love Hashem? The Heavenly Hall of Love  Kol Sasson veKol Simcha 

 “When you come to the Land and plant any food tree, you shall treat its fruit as orlah; for three years it shall be orlah to you, they shall not be eaten.”  [Vayikra 19:23] The halacha is that if one plants a tree and the tree produces fruit during the first three years of its growth, those fruits are forbidden to be eaten. They are known as “orlah”. Adam could not wait. It was for the best of reasons, but he did not wait. He ate from the tree prematurely and unfortunately, the world changed forever for the worse. theBrisker Rav once officiated at a wedding during which the ring fell into the grass as it was about to be slipped onto the bride’s finger, completing the marriage ceremony.   

Tazria Mesorah - Sensitivity 

Leave that crown in the garage  Indra Nooyi, Pepsi’s CEO of 12 years  Link to Interview: https://youtu.be/dphK7K9zwOA  וְהַצָּר֜וּעַ אֲשֶׁר־בּ֣וֹ הַנֶּ֗גַע בְּגָדָ֞יו יִהְי֤וּ פְרֻמִים֙וְרֹאשׁוֹ֙ יִהְיֶ֣ה פָר֔וּעַ וְעַל־שָׂפָ֖ם יַעְטֶ֑ה וְטָמֵ֥א ׀ טָמֵ֖א יִקְרָֽא׃  As for the person with a leprous affection: the clothes shall be rent, the head shall be left bare, and the upper lip shall be covered over; and that person shall call out, “Impure! Impure!”   You can email us at [email protected] with questions or commenst or to subscribe to our weekly newsletter 

The Avodah Zarah of Egypt Aries and Korban Pesach En Od MeLavado  Eliminating Duality 

This is why you were created  Kol Yisrael Arevim  Kosher foor at the Superbowl  Paying a worker 

How did we get here in the first place  Generation of Exodus is Genertaion of Mashiach  Noah, The Tower of Bavel and the people of Sedom 

 וַיַּ֥עַשׂ אַהֲרֹ֖ן וּבָנָ֑יו אֵ֚ת כׇּל־הַדְּבָרִ֔יםאֲשֶׁר־צִוָּ֥ה הֹ בְּיַד־מֹשֶֽׁה׃ {ס}  And Aaron and his sons did all the things that ה had commanded through Moses.    Siftei Hahamim asks Would a righteous man such ashe not do, Heaven forbid, as he was commanded by Hashem?   He teaches us that when unity exists within the realm of kedushah, it causes division among the reshaim. On the other hand, if, chas v’shalom, there is a lack of unity within the realm of kedushah, it creates unity among the reshaim.  

At the beginning of the Passover Seder, we announce that whoever is hungry, let him come and eat, and it’s sort of anopening announcement to invite strangers into the Seder with us. But the problem is ....  Story heard from Rabbi Chaim Rosenfeld from AriRosenberg regarding a Charitable organization in Chicago   

Rabbi Abittan would often quote the Baal Haturim on theopening word of this week’s portion. “The aleph of Vayikra is written as a small letter because Moshe wanted to write Vayikar (and it happened), the way it is written (when Hashem appears to) Bilaam, which implies Hashem appeared to him only as a chance occurrence. Hashem, however, told Moshe to write the alephwhich indicates His love. Moshe compromised and made the aleph small.”    To illustrate let me share a story told by Dr. Alan Morinis, Founder of The Mussar Institute, who is a leading figure in the contemporary revival of the Mussar movement  When we come to the synagogue and look upon the hechal, andwe see the words above which may vary from Synagogue to Synagogue, But the words we face are meant to remind us to recognize who we are standing in front of or remind us that we should place Hashem in front of us always - this helps us to temper the run-away ego.     I want to share a story I heard yesterday from Rabbi ShlomoLandau. He heard the story directly from the protagonist Rav Chaim, a well know Kiruv speaker in Eretz Yisrael for Arechim – an outreach organization. As you listen to the story, I want you tothink about what you would’ve done along the way 

Better to Cause others than to do  Based on Midrash and Zerah Shimshon  Moshe's reward for the Mishkan Menashe Influence lives on 

 “And you shall be clear before the Lord and before Israel” (Numbers32:22).     Meaning that we can say God knows what I’m all about and do things thatlook wrong. We have to do the right thing in the eyes of the people.     But what about a case where I have a constant critic. Do I have to adjustmy life for that person? And it seems not because Moses does his debts bestwith Datan but everyone knows that no matter what he does Datan is going tocriticize him.     G-d called Moshe 'trustworthy' (Bamidbar 12:7). Why then didMoshe need to make a public accounting in front of all the people?     Moshe had overheard remarks such as 'Ben Amram’s (Moshe’s) neck isgetting pretty fat lately.' 'No wonder. He’s in charge of all thatmoney for the Mishkan!'     Certainly, these remarks were only made by lowlifes. The Jewish People asa whole trusted Moshe but they were puzzled about Moshe’s sudden wealth. Theydidn’t know that G-d had let Moshe keep the fragments of sapphire left overfrom the hewing of the second Tablets. These splinters of sapphire made Mosheextremely wealthy.     Moshe was scrupulous to a ‘T’ with the donations he received for theMishkan, but nevertheless he gave an accounting because he didn’t want to besuspected falsely of doing a little laundering on the side.     From Moshe, our Teacher, we can learn that it’s not enough for us to dothe right thing, but we must also be seen to do the right thing.  

The dogs reward A good dog and bad dog The dogs who didnt bark  Reward for Torah study  

 DIVINE FORCES OF 42 AND 72 - THE URIM AND TUMIM - THE HOSHEN AND EPHOD    THE INSERTING OF THE DIVINE NAMES BY THE HEART AND THE SHEMA    THE SILENT AMIDA AND THE HAZARA PARALLEL THE PETITIONER AND THE RESPONSE  

Why a half shekel Shalom Alechem and Alechem Shalom  Yoser HaAdam  The two electricians - A story of chesed boomerang

aaron is a gilgul of Haran  The fire of Ur Kasdim and the Golden Calf  For the sake of the one  Mesirut Nefesh 

Rabbi Wein, Rabbi Herzog Pope Pius Xii, Chicago, 1946 Wounded Soldiers  Use your gift  Megilah Esther “Do not imagine that you, of all the Jews, will escape with your life by being in the king’s palace. On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father’s house will perish. And who knows, perhaps you have attained to royal position for just such a crisis.”  

Rabbi Isaac Farhi croosing the border from Syria to Turkey Hashgachat Perati Hashem hides in coincidence  Purim Fest 1946 The Nuremberg Trials  Let them be hung tomorrow 

Why the Megillah needs to be read in order Impossible to understand the full picture from within 

Moshe achieved a tikun for the neshamah of Noach, who did not do as he did.  Nechoshet VeAtath Noach Shet and You Moshe was a gilgul of Noach, who was a gilgul of Shet. HKB”H does not mention Moshe’s name in this parsha, because of his act of self-sacrifice, praying on behalf of his generation: Thus, he rectified the neshamah of Noach, as alluded to by the word Mecheni As pointed out, the word shemen is an acronym for the three gilgulim—which were purified completely in the person of Moshe. Olive oil, that is extracted from the olive with great effort, alludes to Torah-study that a person does not keep to himself; he releases it and shares it with others. Therefore, it is capable of restoring Torah that has been forgotten for seventy years. This, in fact, accurately describes the difference between Noach and his gilgul—Moshe Rabeinu. Even though Noach was a tzaddik; nevertheless, he resembled the olive that keeps its oil trapped inside. He did not make an effort to venture out and teach his generation the ways of the Torah and its mitzvot. In contrast, Moshe Rabeinu resembled olive oil; he taught Torah to all of Yisrael. Thus, in his gilgul, he rectified Noach’s flaw.

Crushing the Olive for the Oil Oil does not mix with other liquids 'Benai Yisrael are likedned to the pure oil Sometimes we require pressure to reveal our true and holy selves '