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הרב רחמים זיאת קצין שליט”א.פרשת “צו” .12.03.2014

12.03.2014

שיעור במושב יגל. שבת זכור.

פרשת צו האדם הוא הנפש הרב יוסף בן פורת חובה לצפות

הידברות-הרב יונה מצגר-דרך הפרשה-פרשת צו

22.03.2012
פרשת צו

הרב הראשי הרב יונה מצגר בפינה קצרה ויחודית לערוץ הידברות במסר מיוחד מפרשת השבוע.

hidabroot,religion,torah,דרך הפרשה,הידברות,הרב יונה מצגר,הרב מצגר,ויקרא,חומש,חומש ויקרא,יונה מצגר,מצגר,ספר ויקרא,פרשת,פרשת השבוע,פרשת צו,צו,תורה

פרשת ,,,,,- הרב זמיר כהן

פרשת הרב משה סוסנה

בס”ד
לייעוץ והכוונה, סידור קידושין, כשרויות, חזנות ספרדית ומרוקאית, וכל עניני דת, הרב משה סוסנה.757.359.8468. אימייל, moshesosna@gmail.com
הרב משה סוסנה שליט”א הוסמך על ידי בית מדרש לרבנים, ע”י הרב מרדכי אליהו זצוק”ל, וכן הרב עבר בחינות של הרבנות הראשית לישראל, ומכהן כעת כרב בורגיניה ביץ, אמריקה בבית כנסת היכל שלמה ובעוד כמה בתי כנסיות. הסרטונים הם שיעורי תורה, ומוסר, על מעגל השנה, ופרשיות השבוע, פסקי הלכות, ודברים השווים לכל נפש, שמעו ותחי נפשכם.

פרשת פורים פרשת צו + הכנה לפורים – ציון כהן – פרשת שבוע ומודעות עצמית

09.03.2014

שיעור פצצה שמלמד ת’כלס על מה אני צריך להתכוונן לפני פורים…כדאי להקדיש זמן להתבוננות…מחלקים פה מתנות. מי שרוצה שיבוא וישמע

שלמה יעקב ביטון

Moshe Vaknin פרשת ….

פרשת Harav Elon Lessons

פרשת רוני גרפיקס בר

הרב ברוך רוזנבלום פרשת Rabbi Baruch Rosenblum

פרשת צו – זאת תורת העולה – לימוד בוקר בפרשה – הרב דב ביגון – ערוץ מאיר – שיעורי תורה – יהדות

18.03.2013
טיפ: הרשמו לערוץ שלנו ותקבלו עדכון על כל סרט חדש שנעלה!
הקליקו להרשמה: http://go.yahadoot.com/youtube/subscribe

אתר הוידאו הכשר הגדול בעולם: http://video.yahadoot.com
יצירת קשר עם ערוץ “יהדות”: youtube@yahadoot.com

פרשת – פרטי קרבן עולה – לימוד בוקר בפרשה – -הרב דב ביגון – ערוץ מאיר – שיעורי תורה – יהדות

הרב יוסף מזרחי

פרשת פקודי לגימת חסידות עם הרב שרגא זלמנוב

24.02.2014
פרשת פקודי ופרשת השקלים -מה זה מחצית השקל ולמה נותנים את מחצית השקל? ולמה מכריזים על השקלים בחודש אדר?
למה המילים משכן ומשכון הם אותו השורש?
ההרבה שאלות והרבה תשובות בפרק זה של לגימת חסידות עם הרב שרגא זלמנוב על פרשת פקודי

הרב אברהם הכהן

Rabbanim

Rabbanim

Rabbanim

חדש! לדון לכף זכות הרב מנשה בן פורת חובה לצפות!!!,Rabbanim

09.02.2014
המשנה במסכת אבות מבקשת “והווה דן כל אדם לכף זכות”, כיצד ניתן לעשות כן? האם זה לא שקר לדון לכף זכות? על שאלות אלו ואחרות עונה הרב מנשה בן פורת דרך סיפורים מהחיים מתוך חוכמת חז”ל הנפלאה.

שלום חברים! כל מי שיכול בבקשה ממכם כל סרט טוב שראיתם ממה שאני העלתי או אחרים כמובן רק סרטי יהדות תלחצו על אהבתי וגם תגובה טובה או תודה וכמה זה חיזק אותכם כהוקרה על כל ההשקעה בערוץ זה מאוד חשוב לי ונותן כח להמשיך להעלות לכם עוד סרטים תודה לכולם!

מעוניינים לשמוע עצות מקצועיות בחינוך ילדים? http://www.DifferentEducation.org.il הקליקו לעצות מקצועיות בחינוך ילדים

פרשת ויקהל

צדקה בינלאומית הרב אברהם בן אסולין

11.02.2014
שתפו תחברים והרשמו לערוץ שלי הרשמה לערוץ תעניק לכם את הזכות להיות הראשונים לדעת על כל הרצאה או סרטון חדש שיוצא לפני כולם
אתר הפייסבוק של הערוץ https://www.facebook.com/toraamitit?r…
אתר “תורה אחת” http://www.tora1.com הרצאות של מגוון רבנים לשמיעה ולצפיה עם מגוון נושאים זוגיות,חינוך ילדים,פרשת השבוע,חגי ישראל,הלכה,דף היומי,גמרא,קבלה,מיסטיקה,תורה ומדע,גילגולי נשמות,מוות קליני,חלומות,שם האדם,סוד האותיות,מוסר,סיפורי צדיקים,יהדות,תנך,חסידות,סיפורים אישיים של בעלי תשובה מגוון רבנים בין היתר: הרב יצחק פנגר,הרב זמיר כהן,הרב בן ציון מוצפי,הרב עובדיה יוסף,הרב יצחק יוסף,הרב שלמה לוינשטיין,הרב נסים יגן,הרב יעקב ישראל לוגאסי,הרב ארז משה דורון,הרב ברוך רוזנבלום,הרב ראובן אלבז,הרב יוסף מוגרבי,הרב שמשון פינקוס,הרב מנחם שטין,הרב משה איינהורן,הרב יאושיהו פינטו,הרב יעקב עדס,הרב יוסף בן פורת,הרב יחיאל יעקובזון,הרב שמחה כהן,הרב מאיר שלמה,הרב יהודה יוספי,הרב בניהו שמואלי,הרבית סיאני,הרב אליהו רוסתמי,הרב דניאל זר, הרב רפאל זר,הרב חיים הכהן המכונה בשם “החלבן” הרב יהודה אליהו,הרב מאיר אליהו,הרב זילבר,הרב חיים רבי,הרב נחום דיאמנט,הרב מרדכי נויגרשל,הרב אהרון זכאי,הרב עוזיהו אלכורת,הרב דוד בצרי,הרב דוד שטרית,הרב משה לוי,הרב יעקב שכנזי,הרב שלום לופס,הרב יוסף שובלי,הרב יעקב חיים סופר,הרב יורם אברגל,הרב יורם סרי,הרב עמנואל מזרחי,הרב אהרון פרידמן,הרב דן סגל,הרב יהונתן חן,הרב ניסים פרץ הרב אמנון יצחק הרב יצחק פנגר,הרב אמנון יצחק הרב יצחק פנגר,הרב אמנון יצחק הרב יצחק פנגר הרב לסרי,הרב ניר בן ארצי,הרב ארוש,הרב קוואס,הרב ברג,הרב דוד יוסף,הרב הרצל חודר,הרב יובל אשרוב הכהן,כהן,לוי,הרב כדורי,הרב קרליבך,הרב לייטמן,הרב לאו,הרב מאיר אליהו,הרב אמנון יצחק,הרב קריספי,ליאור הרב אמנון יצחק הרב בן ציון מוצפי הרב עובדיה יוסף
הרשמה לערוץ תעניק לכם את הזכות להיות הראשונים לדעת על כל הרצאה או סרטון חדש שיוצא לפני כולם
ובבקשה מכם לא לצפות בסרטונים בשבת וחגים
אנא בכל לשון בקשה שתפו את הערוץ בפייסבוק או בכל אתר שיתוף
וקח תקחו זכות נצחית בזיכוי הרבים
יהי רצון שכל השיעורים יהיו לנורה בת לאה בריאות הגוף והנפש ונחת מכולם
לרפואה שלמה מהרה לחיים בן מרים
ולעילוי נשמת אלי בן מזל ומשה בן גליה

הרב פינטו – פרשת / שהתקיים בלוס אנגלס / כ”ה בשבט תשע”ד

פרשת הרב שלמה יעקב ביטון

פרשת   עי הרב אליהו דיסקין יתרו יח שבט תשסט

12.01.2014
לחץ על הקישור הבא: והאזן או הורד אלפי קלטות אודיו
https://drive.google.com/folderview?i…

הרב יהודה קרויזר –

הרב פינטו

עונג שבת – פרשת יתרו – תוכנית באורך מלא

פרשת שמות הרב מאיר צימרוט בישיבת מתימן יבוא

 15.12.2013

הרב זמיר כהן

קול צופייך | תשנ”ח ו’ שבט | פרשת | הלכות ט”ו בשבט | מרן הרב מרדכי אליהו

………………………………….­………………………..
לתכנים וסרטים נוספים בקרו באתר הרב מרדכי אליהו
http://www.harav.org/

פרשת הרב קניאל שליט”א כרמיאל תשע”א

פרשת הרב קניאל שליט”א כרמיאל

הרב פינטו שיעור מוסר על פרשת שיעור קונפרנס לאשדוד

חדש! פרשת – הכרת הטוב הרב הרצל חודר מומלץ ומרתק ביותר!!!

פרשת הרב אליהו אור

פרשת הרב דרוקמן

קול צופייך | פרשת תשע”ד | הלכות הנלמדות מהמן | הרה”ג שמואל אליהו

07.01.2014
שיעורו השבועי של מורנו הרב שמואל אליהו על פרשת בדינים והלכות הנלמדות מירידת המן במדבר.. צפייה מהנה..
………………………………….­­………………………..
לתכנים שיעורים וסרטים נוספים של הרב שמואל אליהו
בקרו באתר הרב מרדכי אליהו
http://www.harav.org/

הרב ברוך רוזנבלום פרשת

11.01.2014
דרשותיו המהממות של הרב ברוך רוזנבלום על פרשת השבוע המתקיימות בימי חמישי בעיר בני ברק ברחוב רבי עקיבא 52 בשעה 20:30

הרב שלמה לוינשטיין שליט”א –  פרשת  התשע”ב

27.01.2013
לעוד שיעורים של הרב ועוד רבנים אחרים יותר מ – 7.5000 שיעורים!!
בקרו בערוץ היוטיוב של ‘עמרם שלום פרידמן’

פרשת

2 דקות תורה לפרשת
הכנסו לערוץ – http://www.youtube.com/user/2Torah

לחצו “הרשם” \ subscribe ו”אהבתי” \ like.
שתי דקות של תורה – פרשת השבוע.
.Two minutes of torah, parashat bo
חידוש קצר מפרשת השבוע פרשת בא.
מפי הרב הצדיק רבי יוסף שובלי שליט”א.

קישורים:

http://www.breslev-midot.com/%D7%94%D… הרבי מליובאוויטש , rabbi melubavitz

שתי דקות תורה – חידושים קצרים על פרשת שבוע.

הידברות-הרב אורי זוהר-פרשת שמות

08.02.2012

פרשת שמות
הרב אורי זוהר ממשיך בסדר הפרשיות והמוסר שעומד מאחוריהם והפעם פרשת שמות.

מהרחו

29.07.2013   Rav Moshe Armoni

 

פרשת בא

11.12.2011

שיעורים של הרב מרדכי אלון שליט”א לפרשת השבוע משנת תשסח
בית מדרש ואהבת מושבה מגדל
הקדמה לספר שמות
שמות, פסוק א עד יא

הרב אברהם חפוטא שליט”א

הרב יצחק רצאבי הדרשה השבועית מוצ”ש 19.1.13 פרשת

19.01.2013

הרב יצחק רצאבי שליט”א הדרשה השבועית פרשת בא תשע”ג – באדיבות אתר יהודי נט פרשת השבוע http://www.yehudy.net

הרב יונה מצגר

הרב שקד בוהדנה שליט”א – פרשת ” ” תשע”א.

 הרב משה סוסנה

01.01.2013

מה התועלת שיצאה מהשיעבוד במצרים? ומה עלינו ללמוד מכך.

שיעור שבועי הרב ניר בן ארצי שליט”א

בקשות פרשת Bakashot Parashat

13.01.2011

On the Hilula of Baba Sali on Motsae Shabbat January 8th, the Sephardic Community got together at Abir Yaakob Congregation to sing the Moroccan Bakashot of Parashat Bo along with some of the piyutim of Yagel Yaakob.
Hazanim included:
R’ David Kadoch of Abir Yaakob
R’ Aviv Ouanounou of Magen David

Divre Torah address given by: Haham Amram Assayag

Select Section WEEKLY Parasha Parshat Tzav Language : english, SHIURIM & COMMENTARIES


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Rabbi Harroch

2014 02 27 Sfas Emes on Parasha …with Reb Aryeh



Rabbi Yosef Mizrachi – “Parashat Tsav”

02.10.2011
Visit Rabbi Yosef Mizrachi Web Site – http://www.divineinformation.com/

Parashat….. with Rabbi Avraham Gaon Highlights BukharianCommunity .com

Parshat … Rabbi Yitzchak Ginsburgh

Harav Ginsburgh’s English Channel









Likutei Torah

The purpose of this channel is to give a quick opportunity for a person that wants to learn the Likutei Torah on the Porsho but does not have the time and energy to do so.

Shlomo Katz Nigun of the Week

Parshat…. – Seeing the Bigger Picture

Dedicated by the Weissberg Family of Chicago, IL in memory of Blima Shoshan Bat Reuvain and Shlomo Issur ben Yehudah Aryeh





Rabbi Yosef Mizrachi – Parshat and more…

15.12.2011
Visit Rabbi Yosef Mizrachi Website – http://www.divineinformation.com/





Rabbi Moshe Weisblum

Daf Yomi Talmud Succah page 6 Gemarrah Succot Rabbi Weisblum דף יומי תלמוד גמרא סוכה ו׳

Rabbi Svirsky

Rabbi Sam Thurgood




Rabbi Milevsky

videos from the YU Torah MiTzion Beit Midrash and Yeshivat Or Chaim

Select Section WEEKLY Parasha Parshat Tzav Language : french , SHIURIM & COMMENTARIES


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Pourim ! (Samedi soir et Dimanche 16 mars)

13.03.2014

Rav Ron Chaya et Leava vous présentent ” Pourim ! (Samedi soir et Dimanche 16 mars) “.

Pour visionner d’autres cours : http://www.leava.fr
Pour s’inscrire à la Newsletter du Rav Chaya :http://eepurl.com/lIlEH
Afin de poser votre question au Rav : http://www.leava.fr/questions-reponse…
Contact : contact@leava.fr

Dva’h Mal’hout Parachat Tsav

 11.03.2014

Etude des Si’hot Tav Chin Noun Alef, Tav Chin Noun Beth du Rabbi de Loubavitch avec Yaacov Corda

Grand Rabbin Gilles Bernheim

04.03.2014

Grand Rabbin Gilles Bernheim / Parasha ….
Radio Shalom
4 mars 2014

Parachat … Rav TOUITOU

Cour de torah sur la Paracha ….par Avy Allouche, d´après les cours du Rav Corda

Rav Yossef Tordjmann présente: Paracha …..

02.03.2014
Cours dédié à la mémoire de Fortunée Messaouda bat Myriam, Esther bat Messaouda, Victor Haim ben Atou, Martine Aziza bat Yvonne Myriam, Reine bat Haki, Dina bat Diamanté, Gaston Haim Yehouda ben Rina, Moche Dov ben Haziza et Julie Zouira bat Kouika, ainsi que pour la guérison complète du bébé Odaya Haya bat Vicky Rivka Shila, Antoine ben Emile, Haim Mickael ben Rivka, Makhlouf ben Haya, David ben Rahel, Yehouda ben Rahel, Mike Meyer Haim ben Simha, Touna bat Esther, Esther bat Rahel, Chalom ben Avraham, Haya bat Rahel, Hamous ben Rahel, Eliyahou ben Chlomo, Moche ben Avraham et Bilha Braha bat Rahel.

Conférence Rav Ariel Bijaoui – Pourim

02.02.2014

chiourim Rabbanim

Rav Yaacov Corda

Parasha Tsav. Le Rav Bensoussan nous éclaire.

Paracha de la semaine Rav Yehouda Ben Ichay de la Communauté Emouna Cheléma à Jérusalem

5 minutes sur la paracha de cette semaine par le Rav Messod Touboul.

Rav Yonathan Benchetrit Parachat Vayikra : L’Homme et sa conscience

Rabbanim Torah Box

Institutions à la mémoire des Tzaddikim Rabbi Haïm et Rabbi Moche aaron Pinto Zatsal

Rav Raphael Pinto

PARACHA DE LA SEMAINE 5774

Torah-Box.com Rabbanim

PARACHA DE LA SEMAINE

Kitov – Tsav par le Rav Guedj

01.01.2010
Retrouvez en images un entretien d’un rabbin qui revient sur la paracha de la semaine.
Cette semaine, le Rav Guedj nous parle de la paracha.

Paracha de la semaine Eabbanim…

Kitov – Tsav 5772 par le Rav Yossef Cohen

Réflexion sur la Paracha de Tsav avec le Rav Yossef David Cohen

La paracha de la semaine … Rabbin Joseph Abittan

SEFER 3 – Tsav  5774 – Rabbin Joseph Abittan

20.01.2014

KAATE MAR

Le culot de la delivrance finale -Pourim- 10 Mars 2014


La Paracha commentée par le Rav Amram Levy de Jérusalem

1-frenchparacha

Select Section Weekly Parasha Parshat Tzav Language : russian, german, SHIURIM & COMMENTARIES


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Недельная глава с Ашером Альтшулем. Глава Цав

12.03.2014

Ашер Альтшуль беседует о недельной главе Торы в cвете сегоднешней риальности.
http://www.orazion.org

Глава Цав

29.03.2012 Rav Moshe Chaim Levin

http://www.chabadkensington.com

Rav Moshe Chaim Levin

25.12.2012г. Недельная глава Торы

11.02.2013

Занятие по недельной главе Торы проходит в нашей общине регулярно. В сезоне 2012-2013 – по вторникам, 19:40 – 21:00.

Раввин общины, Йосеф Херсонский разработал формат этого занятия:
– Мини-урок (15-20 минут) помощника раввина
– Часовое занятие раввина, в котором участникам предлагается выбрать наиболее интересующие их темы из сюжета недельной главы. В начале занятия раввин делает общий обзор главы и предлагает участникам список тем, упомянутых в главе + пояснения, каким образом эта тема актуальна сегодня. Каждый участник озвучивает 3 наиболее интересующие его темы. Рейтинг интересующих тем формирует программу занятия.

Данное занятие провел полностью помощник раввина ввиду того, что раввин был в отъезде.

Каждый день есть новое видео о Иудаизме

Недельная глава Цав

08.08.2012
Социальная сеть “Общение, Бней-Ноах и Евреев” на http://www.iudaizm.com благодарит фонд СТМЭГИ: http://stmegi.com за предоставленную нашему youtube каналу, ИНФОРМАЦИЮ.

Недельная глава Цав – (14/03/11)

22.03.2013
Вы можете смотреть Недельная глава Цав – (14/03/11), Тора Видео лекция о Недельная глава Даваемой Рав Йона Левин Махон Меир в Иерусалиме. Махон Меир является крупнейшим иудаизма и Торы Лекции источников в Интернете.

ельные главы Цав и Шмини (25/03/12)

22.03.2013
Вы можете смотреть Недельные главы Цав и Шмини (25/03/12), Тора Видео лекция о Недельная глава Даваемой Рав Йона Левин Махон Меир в Иерусалиме. Махон Меир является крупнейшим иудаизма и Торы Лекции источников в Интернете.

http://www.russian.machonmeir.net/

19.03.2013г. Недельная глава Торы «Цав». И праздник Песах

08.04.2013
Занятие по недельной главе Торы проходит в нашей общине регулярно. В сезоне 2012-2013 – по вторникам, 19:40 – 21:00.

Раввин общины, Йосеф Херсонский разработал формат этого занятия:
– Мини-урок (15-20 минут) помощника раввина
– Часовое занятие раввина, в котором участникам предлагается выбрать наиболее интересующие их темы из сюжета недельной главы. В начале занятия раввин делает общий обзор главы и предлагает участникам список тем, упомянутых в главе + пояснения, каким образом эта тема актуальна сегодня. Каждый участник озвучивает 3 наиболее интересующие его темы. Рейтинг интересующих тем формирует программу занятия.

КОЛЛЕЛЬ ПРИ ИЦХАК

Официальный сайт программы “Лимуд” под руководством рава Мойше Шапиро и рава Звулуна Шварцмана

The official website of the “Limmud” under the leadership of Rabbi Moshe Shapiro and Rav Schwartzman Zebulun

Недельная глава  Rabbi Sergei Kruglyanitsa

Недельная глава Rabbi Svirsky

Недельная глава Rav Chaims Haulov

Недельная глава Торы

Parshat  Language : german

Parshat Wochenabschnitt

Shlomo Raskin öffnet für euch ein Fenster zu den chassidischen, spirituelle Gedanken der Geheim-Lehre der Thora, nach der Lehre vom Lubawitchen Rebbe.

Die Kabbala-Lern Abende sind für die alle offen die Änderung und sinfolles Leben wollen!

Für weitere Informationen besuchen sie unsere Website: http://www.kabbala-frankfurt.com

Kabbala Fankfurt

12.02.2014

Das goldene Kalb
Zitat 1
1 Als aber das Volk sah, dass Mose ausblieb und nicht wieder von dem Berge zurückkam, sammelte es sich gegen Aaron und sprach zu ihm: Auf, mach uns einen G-tt, der vor uns hergehe! Denn wir wissen nicht, was diesem Mann Mose widerfahren ist, der uns aus Ägyptenland geführt hat.
2 Aaron sprach zu ihnen: Reißt ab die goldenen Ohrringe an den Ohren eurer Frauen, eurer Söhne und eurer Töchter und bringt sie zu mir.
3 Da riss alles Volk sich die goldenen Ohrringe von den Ohren und brachte sie zu Aaron.
4 Und er nahm sie von ihren Händen und bildete das Gold in einer Form und machte ein gegossenes Kalb. Und sie sprachen: Das ist dein G-tt, Israel, der dich aus Ägyptenland geführt hat!
(2. Moses 32:1-4)

Zitat 2
19 Sie machten ein Kalb am Horeb und beteten das gegossene Bild an
20 und verwandelten die Herrlichkeit ihres G-ttes in das Bild eines Ochsen, der Gras frisst.
21 Sie vergaßen G-tt, ihren Heiland, der so große Dinge in Ägypten getan hatte,
22 Wunder im Lande Hams und schreckliche Taten am Schilfmeer.
23 Und er gedachte, sie zu vertilgen, wäre nicht Mose gewesen, sein Auserwählter; der trat vor ihm in die Bresche, seinen Grimm abzuwenden, dass er sie nicht verderbe.
(Psalmen 106:19-23)

Zitat 3
Wo keine Rinder sind, da ist die Krippe leer; aber die Kraft des Ochsen bringt reichen Ertrag.
(Sprüche 14:4)

Zitat 4
3 Ein Ochse kennt seinen Herrn und ein Esel die Krippe seines Herrn; aber Israel kennt’s nicht, und mein Volk versteht’s nicht.
(Jesaja 1:3)

Rabbanim Shiurim

Raw Frand zu Parschat Zav 5772 (Beitrag 1)

Man kann (sogar) aus der Abfallentsorgung geistige Lehren ziehen

Die Parscha dieser Woche spricht über die Mizwa des Korban Olah, des Emporopfers (Ganzopfers). Der Passuk (Vers) sagt uns, dass Aharon und seinen Nachkommen die gewaltige Verantwortung für den Tempeldienst anvertraut worden war. Die erste Aufgabe, die Aharon und seine Nachkommen erhalten hatten, war die tägliche Mizwa von Terumat HaDeschen, das Wegschaffen der Asche des Altarfeuers vom Vorabend.

Der Chowat Halewawot, einer der klassischen jüdischen Werke über Ethik und Mussar, sagt, dass folgender Gedankengang dahintersteckt: Die Tora achtet sehr darauf, dass Dinge dem Menschen nicht in den Kopf steigen, dass niemand ein Ba’al Ga’awa (stolz, eingebildet) und hochnäsig wird. Es wäre für Aharon ganz natürlich gewesen, wenn er gedacht hätte, er sei etwas Besonderes. Er war ja einer der Wenigen, der die Ehre hatte, den Dienst im Tempel verrichten zu dürfen! Daraufhin befiehlt ihm die Torah, dass er jeden Morgen als Erstes die Asche wegschaffen müsse! Gemäss Chowat Halewawot sollte diese Aufgabe die Selbstwertschätzung der Kohanim senken und Hochmut aus ihrem Herzen tilgen.

Vor einigen Jahren kam mir in den Sinn, dass die letzte Handlung, die wir am Erew Jom Kippur (Vorabend des Jom Kippur) tun, das Hinaustragen des Kehrichts ist. Erew Jom Kippur ist eine symbolträchtige Zeit: Wir essen die Se’udat Hamafseket (die letzte Mahlzeit vor dem Fasten), wir segnen unsere Kinder, daraufhin gehen wir nach Schul (in die Synagoge). Schliesslich, bevor ich nach Schul gehe, trage ich noch den Abfall hinaus. Es wurde mir klar, dass dies auch symbolisch gedeutet werden kann. Das ist es doch, was wir jeden Jom Kippur zu tun versuchen: Den Abfall aus unserem Leben wegschaffen.

Wir gehen mit dem Kittel (weisse Bekleidung) unter dem Arm nach Schul und denken, dass wir nun in eine andere Welt eintreten. Doch wir dürfen auch in Zeiten geistiger Höhenflüge nicht vergessen, dass wir den Abfallsack hinaustragen müssen. Wir sind Menschen, als Menschen essen wir und als Menschen produzieren wir auch Abfall. Wenn wir uns dieses Konzept vor Augen halten, werden wir keine Gedanken in unserem Kopf zulassen, die uns weismachen wollen, dass wir erhabener seien als wir in Wirklichkeit sind.

Quellen und Persönlichkeiten:
Chowat Halewawot: Pflichten des Herzens; geschrieben von Rabbi Bachjeh Ibn Pakuda im Spanien des 11. Jahrhunderts. Ursprünglich in Arabisch, wurde es von Rabbi Jehudah Ibn Tibbon im 12. Jahrhundert ins Hebräische übersetzt.

Rav Frand, Copyright © 2012 by Rav Frand und Project Genesis, Inc und Verein Lema’an Achai / Jüfo-Zentrum.

Weiterverteilung ist erlaubt, aber bitte verweisen Sie korrekt auf die Urheber und das Copyright von Autor, Project Genesis und Verein Lema’an Achai / Jüfo-Zentrum und auf learn@torah.org, sowie www.torah.org.

1-russianparasha

Select Section WEEKLY Parasha Parshat Tzav Language: spanish, Português SHIURIM & COMMENTARIES


Select Section WEEKLY Parshat Tzav  language hebrew,french,english,spanish,german,russian, Machon Meir, CHABAD,The Jewish Woman,YOUTH/TEENS SHIURIM & COMMENTARIES

Especial Purim -Rabino Iona Blickstein

23.02.2010

Especial Purim

Parashat Tzav – Con el Rabino Iona Blickstein

23.03.2010 

Parashat Tzav 452

12.03.2014

Parashat Tzav

Parashat Tzav – “Ordena”- Llevar la Ordenanza Divina a la Realidad

26.03.2012

Video Mensaje Semanal del Rabino Itzjak Ginsburgh shlita
desde Israel
http://www.dimensiones.org
http://www.galeinai.com
admin@galeinai.org

Parashat Vaikra – Aharón Shlezinger

Parasha …. segunda parte Rabino Moshe Abravanel

Rab Yacar: Tora HD (Periodismo Kosher)

PARASHAT TZAV – “TE ORDENO VIVIR”

 18.03.2011

Mensaje del Rabino Itzjak Ginsburgh para la parashá TZAV 5771
GAL EINAI EN ESPAñOL http://www.dimensiones.org info@galeinai.org
http://www.galeinai.tv http://www.radio.galeinai.tv
Hay algo muy especial con respecto a los mandamientos, acerca del concepto de ordenar, mandar. Ordenar, en primer lugar implica reinado, ¿Quién da órdenes, quien manda? El rey, un rey ordena. Entonces, el hecho que toda la Torá sea un libro de preceptos, quiere decir que todo su propósito es el de revelar, manifestar el reino de Dios en la tierra, que Hashem Hu Hamelej, que Dios es el Rey, Él ordena y nosotros cumplimos, lo que Él ordena nosotros lo hacemos.

שיעור שבועי בשעה שהקדימו

Parshat …Harav Yitzchak Ginsburgh

21.03.2012
Video Mensaje Semanal del Rabino Itzjak Ginsburgh shlita
desde Israel
http://www.dimensiones.org

Parashat…  Harav Yitzchak Ginsburgh

Parashat…  Rabino Alfredo Goldschmdit

parashat_Tzav  Rabino Alfredo Goldschmdit 19.03.2008

Parasha Rabbanim, Rav Bracha

Parashat de la semana Rabino Moshe abravanel – A forma certa de estudar Torá

Parashat Rabino Iona Blicktein

1-spanishparasha

1-porutgeehparasha

Parashá

The Jewish Woman Select Section WEEKLY Parasha Parshat Tzav Language : english, hebrew SHIURIM & COMMENTARIES


Select Section WEEKLY Parshat Tzav  language hebrew,french,english,spanish,german,russian, Machon Meir, CHABAD,The Jewish Woman,YOUTH/TEENS SHIURIM & COMMENTARIES

Rabbanit Yehoshua – Purim; Reveal the Hidden part 1

Rabbanit Yehoshua – Purim; Reveal the Hidden part 2

 12.03.2014

Rabbanit Batia Yehoshua’s weekly shiur un Queen, NY.
Do we understand how Hashem runs the world?

jwomanparasha

7- Rabbanit Yehoshua

24JEWISH The Jewish Woman, Parshat Hashavuah, Rabbanim, Rabbanit , Rebbetzin, languages english, hebrew, french SHIURIM & COMMENTARIES

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מרבים בשמחה – פורים ופסח By
Rav Aryeh Hendler

S.E.M. Torah – Tzav 5773   By: Rav Yamin Goldsmith

Thoughts on Parashat Zachor – Rachel Friedman

11.03.2014

Rachel Friedman shares her insights on Parashat Zachor.

How is doing a voluntary mitzvah like wearing a snazzy outfit? Parshat …. Rabbi Ari Strulowitz

Parshat Vayikra opens the third book of Torah by outlining korban, burnt offerings. Rabbi Ari Strulowitz of Midwest NCSY, interprets the wording of the second verse: “a man from AMONG you brings a sacrifice.”
While some mitzvot are must-do’s but many others are voluntary, and so perhaps this sacrifice is a voluntary one. Why does this matter? Find out!

שיעור דבר מלכות לנשים, פרשת

אשת חיל אתר נשים http://lenashim.org/
שיעור דבר מלכות, פרשת ויקרא – מתוך שיחות קודש של הרבי מלך המשיח שליט”א,
מוסרת חיה ברכה שאול.

הרבנית אהובה ארד- פרשת

הצפייה לנשים בלבד!!

להזמנת שיעורים/הפרשות חלה/סעודת אמנים /נסיעות לקברות צדיקים בארץ ונסיעות לאומן-ניתן להיכנס לאתר הרשמי של הרבנית

http://www.ahuva.co.il בטל’ 054-5757471

ובפייסבוק.

פרשה בשניים

13.10.2013
פרוייקט ייחודי של עין פרת – המדרשה באלון בשיתוף עם ynet יהדות, במסגרתו מסבים בכל שבוע שני אישים המלמדים במדרשת עין פרת באלון, סביב מחשבות אודות הפרשה, בזוויות שונות ומעניינות.
דרך נעימה ומרעננת להיכנס אל תוך השבת

A Mayanot Moment – Parashat  – Rebetzin Hendel

Questions and Answers for Today’s Jewish Woman

08.02.2009
Available on naaleh.com at: http://www.naaleh.com/viewclass/1773/…

In this Torah shiur (class) addressing with the
challenges of contemporary Jewish women, Rebbetzin Tziporah Heller
answers real questions that have been sent in from Naaleh students all
over the world  This class discusses prayer, the challenges of blended families, women’s role in Judaism, dealing with chronic illness, and other relevant
topics of the day.  This Torah class is available online in streaming video and for download in mp3 and ipod video formats.

Parshat…. Naaleh.com

Naaleh.com Free Online Torah Video Classes

Na’aleh offers unique features and services which together form a comprehensive learning program for the motivated Jewish adult:

1. FREE online Torah classes.

2. All Na’aleh Torah Online classes are available in streaming video as well as mp3 and ipod video download.

3. ONGOING CLASS SERIES, not just individual classes. This allows members to explore a topic in-depth over an extended period of time, a structure similar to that of a yeshiva or seminary.

4. WORLD RENOWNED TEACHERS from great Yeshivas and Seminaries.

5. FORUMS where students and teachers discuss Torah topics and connect with each other to form a supportive network of people committed to Torah ideals. Separate forums for men and women.

הרבנית אהובה ארד

הצפייה לנשים בלבד!!
שיעור על פרשת “בא” מפי הרבנית אהובה ארד שתחי’
לשיעורים נוספים http://www.ahuva.co.il .

בואי והצטרפי אלינו למסע רוחני ומיוחד עם הרבה שמחה, אהבה ותפילה.
לכל קברות הצדיקים באוקראינה-
רבי נחמן מאומן, הבעל שם טוב הקדוש, רבי נתן, רבי לוי יצחק מברדיצ’ב, רבי אברהם בר ברוך,
רבי שמשון ברסקי, בעל התניא, גן סופיה ועוד..
ביחד במסע נעשה הפרשות חלה, סעודות אמנים, שיעורי תורה, סדנאות התבודדות ומסיבות ריקודים וטקס חינה לרווקות!!!
והכל במחירים הכל זולים בארץ!!אוכל כשר!! ותנאים מעולים!!
התקשרי עכשיו לברר על הנסיעה הקרובה ובעז”ה תראי ניסים וישועות!!

Rabbanit Iris Tomer Devorah: Mishneah Torah LaRambam Walking in His Ways HEBREW 2012 02 21

20.02.2014

Rabbanit Yehoshua Rabbanit Batia Yehoshua’s weekly shiur in Queens, NY.

Two minute Torah

11.03.2014

Good and Evil: Understanding our Choices

03.09.2013
Right and wrong, good and evil; they are all clear cut examples of choices. But as Rachael explains, life is not always a choice between two options.

Rachael’s Centre for Torah, Mussar and Ethics is a not for profit, charitable organization that focuses on sharing and applying Jewish wisdom from a woman’s perspective.
Dr. Rachael Turkienicz, our founder and executive director, has developed a unique approach to revealing these ancient truths in the context of a modern world. Rachael holds a Ph.D. in Talmudic and Midrashic Studies from Brandeis University. Currently she is a Professor at York University in both of its Education and Jewish Studies faculties. Rachael is an influential and needed woman’s voice within Judaism today.
Rachael’s Centre in Toronto and rachaelscentre.org are pluralistic, community based, unaffiliated and open to people of all backgrounds. The core of the Centre and its programmes is the wisdom of Jewish text presented through a female lens. Rachael’s Centre also offers programmes and courses on the interior moral and life systems of Mussar (Jewish ethics).

YOUTH/TEEN Select Section WEEKLY Parasha Parshat Tzav Language : english, french SHIURIM & COMMENTARIES


Select Section WEEKLY Parshat Tzav  language hebrew,french,english,spanish,german,russian, Machon Meir, CHABAD,The Jewish Woman,YOUTH/TEENS SHIURIM & COMMENTARIES

Parshat Tsav: Picnics at the Temple

04.03.2010

http://www.g-dcast.com/tzav
Download the Curriculum: http://www.g-dcast.com/tzav-lesson-guide

Sacrificing for your community – it’s nothing new. Only, these days we don’t usually do it with cows, rams, bulls and crackers! Join legendary indie publisher Jennifer Joseph for a recipe for how to sacrifice in the most “hardcore holiest of holy” ways. This is Episode 25 of the weekly Torah cartoon from G-dcast.com. Each week, a different storyteller – some musical, some poetic, some just straight-up, tell the story of the current Torah portion…and then we animate it!





Rav Avraham Kadoch présente le pack chabbat de la paracha de Tsav..

 

09.03.2014

Rav Avraham Kadoch présente le pack chabbat de la paracha de tsav.

La Paracha avec Boubach saison 2 !!

 

Une nouvelle émission de 613TV qui vous propose 15 minutes de Thora avec une parole de Thora sur la paracha,une loi de Chabbat et une merveilleuse histoire.
Ce pack vous est offert pour embellir votre table de Chabbat.

 

WEEKLY TORAH FOR KIDS: Parshat Tzav

Adar II 10, 5774 · March 12, 2014
Living with the Parsha: Reality Race

Vroooooom!! Eli clutched the controls of the speeding race-car as he flew through a chicane, narrowly missing the far corner.

For three nights running they had been competing against each other in Street Car Racer II championship. Competition was tight and Eli was thinking that he had a good chance to win.

And now was the finale.

The second to last lap in the championship, they were both on a draw; they were at the crucial moment in the competition and this next corner was the harshest of all. ‘You know whose winning!’ shouted Meir from his armchair, still retaining his calm grip and first place position. Eli sharpened his focus. He was right behind Meir, to the left, and Meir had been slicing the road, left to right, preventing Eli a clear take-over. Here’s my opportunity, Eli said to himself, preparing for a smooth inside corner, I’m gonna get him at this corner..

For a moment he thought of Daniel, what he might be up to this minute. ‘Daniel is right about the sacrifices’, he laughed to Meir, ‘but this is more serious for me than it is to Daniel. This win is going to be one big sacrifice’.

‘Ha, ha!’ said Meir, ‘just you wait and see’.

Three Days Later:

‘And that’s why it says ‘and G-d smote the Egyptians with their firstborn,’ Eli’s father explained to the family and guests sitting at the Shabbat table, ‘G-d told the Jews to get the Pesach offering a few days early. The Egyptians saw the lambs and asked the Jews what they were for. The Jews answered smiling, ‘G-d is going to kill all Egyptian firstborn. The blood of the Pesach lamb will be a sign that G-d will protect us.’ The terrified Egyptian first-born, hearing their terrible fate, ran to Pharaoh, demanding that the Jews be set free.

‘In this way,’ said Eli’s father, ‘G-d made the Egyptians be challenged by their very own people, their first-born. Then later they were completely beaten!’

Eli’s mind was far away, preoccupied with a general disinterest. He was still upset that he’d lost the X-Box competition with Meir, which he was so sure he would win.

Since that night, life did not taste too good to Eli. He felt blown. He had hardly noticed Pesach round the corner, but his father’s next words made his ears perk up and his back tingle.

‘To turn the captors into the freedom fighters, the enemy into the ally,’ his father continued, ‘that is why G-d smote the Egyptian first-born – so that they would rebel for the good.’

Suddenly, somehow, Eli understood why he had lost the game. It was as though his ‘first-born,’ the Competition that was so important to him, had been lost in order that he should be upset… so that now he should want to look for a better choice. The freedom choice; to focus again on his responsibilities and to be successful in the important things in life. Eli reminded himself what Daniel had said to him about sacrifices… You have to give up things you want to do, in order to do the things you should do…

Eli smiled.

It was time for him to rebel.

 

One Week to Purim!

JewishKids.org Update

Adar II 7, 5774 · March 9, 2014
One Week until Purim!
Hey Kids,

Just one week left…
One week to learn the story,
One week to bake Hamantashen,
One week to prepare your charity,
One week to choose your costume,
One week to prepare Mishloach Manot,
One week to plan your feast…
All for the most amazing Purim holiday ever!

If you’re still wondering where to celebrate Purim this year, click here to find a Purim party closest to you!

Have a great week,
Your Friends @ Jewishkids.org

This Week’s Features

Purim for Kids! Guides, contests, arts and crafts, recipes, interactive games and much more…

A Judaism-related comedy show spectacular!

The holiday of Purim in the eyes of Rabbi Kadoozy, Jono and friends.

Dovid Taub & Jonathan Goorvich
Watch Watch (6:10)
Suddenly, the rebbe gave an order to turn around and stop at the inn. His students were surprised. What could they possibly do in the company of drunken peasants?

By Nissan Mindel
Print a special Purim coloring book featuring all of the characters of the Purim story.

Jono talks about the miracle of Jewish survival and the four special mitzvot of Purim.

Dovid Taub & Jonathan Goorvich
Watch Watch (3:19)

Chabad.org Kids is a Joint Project of Tzivos Hashem & Chabad.org

Chabad.org, OU.org , Machon Meir , and more… WEEKLY Parasha Parshat Tzav , Language : english,SHIURIM & COMMENTARIES


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Machon Meir

Parshat Pekudei (10/03/10)  Machon MeirMachon Meir  ENGLISH  Rabbi Dov Bigon

Paracha Pekoude (01/03/11)  Machon MeirMachon Meir  FRENCH   Rav Chlomo Aviner

Parshat Pekudei (10/03/10)  Machon MeirMachon Meir   РУССКИЙ Rabbi Yona Levin

Parshat Pekudei (10/03/10)  Machon MeirMachon Meir   ESPAÑOL Rabino Rafael Spangenthal

Parshat Pekudei (10/03/10)  Machon MeirMachon Meir   עברית   Rabbi Shmuel Eliyah

Weekly Parsha logo

Weekly Parsha

A great deal of the words in this week’s holy parsha are devoted to instructing Aharon and his children in the duties and Temple ritual of the priestly family of Israel. We are also witness to the installation ceremony of Aharon and his children into their holy and exalted status. The Talmud debates the question whether Aharon and his family are to be seen as God’s representatives to the people of Israel or as the representatives of the people of Israel to God, so to speak. The Talmud resolves this matter in a legalistic fashion but the original question remains valid. How are we to view the priests and spiritual leaders of the Jewish people? Do they represent Heaven to us in a human…

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CHASSIDIC DIMENSION: One Sheep, 70 Wolves, and a Great Shepherd (Purim)

Adar II 11, 5774 · March 13, 2014
Purim

One Sheep, 70 Wolves, and a Great Shepherd

The Gemara1 explains that one of the reasons the Jewish people were threatened with annihilation — Heaven forfend — during the time of the Purim story was because “they derived pleasure from the banquet of that evil person [King Achashveirosh].”

The text indicates that it was not because of our attendance at the banquet — which was mandatory,2 and moreover the food and drink served was kosher3 — that the harsh decree came about. Rather it was because we “derived pleasure.”

What was it about deriving pleasure from this banquet that was so appalling that it nearly resulted in the destruction not only of those who attended, but even of those who were not invited?

Our Sages4 liken the existence of the Jewish people in times of exile to a “solitary sheep that finds itself surrounded by 70 wolves.” Thus, “great is the Shepherd who protects and guards His flock.” Consequently, the continued existence of the Jewish people is sometimes dependent upon miraculous means — the watchful eye of the “Great Shepherd.”

The Jewish people are assured of G-d’s protection only when our conduct is consonant with relying on Him for protection. However, when we choose to rely entirely on natural means — on one or more of the “70 wolves” — then we remove themselves from His divine protection5 and place ourselves at the mercy of natural forces.

The reason our “pleasure” was the cause of such a terrible decree will be understood accordingly: It was not punishment for a sin, but rather the natural consequence of our conduct.

After the king had elevated the evil and anti-Semitic Haman to a position of exceptional power, the situation of the Jewish people was similar to that of the “solitary sheep that finds itself surrounded by 70 wolves.” At the same time, our conduct — “deriving pleasure…” — forfeited miraculous protection.

For this invitation to the feast was so important to the Jews of that time, they were so extremely honored by the invitation, that it caused them a great deal of pleasure. Thus they partook not because they had no choice, but because of their delight in being invited.

Since the Jewish people themselves gave credence to one of the “70 wolves” and took pleasure in being invited by “that evil person,” they annulled their supernatural guardianship. Instead, they placed themselves at the (natural) mercy of the “70 wolves” — something that threatened the continued existence of the solitary sheep.

It is true that while the Jews are under the dominion of another nation they are obligated to honor that nation,6 obey its laws,7 and pray for that country’s peace and welfare.8 Thus, when King Achashveirosh invited the Jews to attend the feast, they were compelled to do so.

Nevertheless, they should have understood that the existence of the Jewish people is not at all contingent on any king of flesh and blood, but wholly dependent on G-d. Moreover, the ongoing existence of the Jews is a miracle clothed in the garments of nature — “great is the Shepherd” who guards us in a manner that transcends the world.

Thus, their pleasure that so important an evil person as King Achashveirosh — upon whom they felt their lives depended — invited them to a meal, indicated that they had forsaken their trust in G-d and had placed their faith in the hands of one of the “wolves.”

This also helps us understand why Purim is unique among all the Festivals that celebrate G-d’s miracles on our behalf, in that it commemorates a miracle that was completely clothed in nature.9

The reason for this is as explained. Since the evil decree came about because the Jewish people chose to rely totally on the forces of nature, the Purim miracle therefore revealed, within nature , that G-d’s conduct with the Jews — even as they exist in the natural realm — is truly above and beyond the natural.

Based on Likkutei Sichos , Vol. XXXI, pp. 170-174.

FOOTNOTES
1. .Megillah 12a. See also Shir HaShirim Rabbah 7:8.
2. .Esther Rabbah 7:18.
3. .Megillah, ibid. ; Esther Rabbah 2:13.
4. .Tanchuma, Toldos 5 ; Esther Rabbah 10:11.
5. See Berachos 29a.
6. See Rashi , Vayechi 48:2, Shmos 5:3, 6:13, 11:8.
7. .Nedarim 28a; Rambam, Hilchos Gezeilah VeAveidah 5:11ff.
8. See Yirmeyahu 29:7; Avos 3:2.
9. See Torah Or, Megillas Esther, p. 93c ff., 100a ff. See also Likkutei Sichos, XVII, p. 154 fn. 51.

TORAH STUDIES: Purim

Adar II 10, 5774 · March 12, 2014
Purim

There is something strange in the name of Purim. Firstly, it is a Persian word (meaning “lots”—the lots that Haman cast in deciding when to issue his decree against the Jews). And secondly, its reference is to the danger with which the Jews were confronted, rather than to their ultimate deliverance. Added to this, the Megillah, the Book of Esther, is unique amongst the books of the Torah in not containing a single mention of the name of G-d. All this suggests that Purim is a symbol of “concealment,” of the “hiding” of the face of G-d. The name “Esther” itself is related to the Hebrew word for “I will hide,” which occurs in Devarim where G-d says “I will surely hide My face.” And yet Purim celebrates a miracle, a revelation of Divine providence. The Rebbe, in resolving this apparent contradiction, investigates the idea of a miracle, and of whether it is a natural or a supernatural event. The underlying question is one which the modern mind finds particularly urgent: Does the disappearance of supernatural revelations mean that the age of miracles is past?

1. Purim and the Present

“If one reads the Megillah in the wrong order (literally, ‘backwards’), he has not fulfilled his obligation.”1

The Baal Shem Tov2 explained that this refers to a person who reads the Megillah believing that the story it tells occurred only in the past (that is, he reads it “backwards,” as a retrospective account) and that the miracle of Purim does not endure into the present. Such a man has not fulfilled his obligation, for the purpose of the reading of the Megillah is to learn how a Jew should behave in the present.

If this applies to every verse of the Megillah, and more so to the Megillah as a whole, it applies still more to the verse which explains how the festival of Purim acquired its name. For the name of a thing is a sign of its essential character.3 And to read the verse which tells us of the inner meaning of Purim as if it applies only to the past is to miss its eternal message to Israel and the Jew.

2. The Name of Purim

The verse4 says: “Therefore they called the days Purim (‘lots’) because of the lot” which Haman had cast to determine when the Jews should be destroyed.

The word “pur” is not Hebrew but Persian.5 Thus the Torah, when mentioning it, translates into Hebrew: “Pur: That is, the goral (lot).”6 Why, then, is the festival called by a Persian name, Purim, instead of the Hebrew equivalent, goralot? All other festivals, including Chanukah (the other one to be instituted in Rabbinic times) have Hebrew names.

There is another enigma. The other festivals commemorating miracles of deliverance recall the fact by their names. Purim, instead of being named after the deliverance from Haman’s decree, is, on the contrary, named after the danger itself: The lottery which Haman cast to fix the day when he intended “to consume and destroy them,” G-d forbid.

3. The Name of G-d

Another feature is peculiar to the Megillah, the Book of Esther: The name of G-d is not once mentioned. All other books of the Torah contain G-d’s name many times. This remarkable omission is suggestive of an extreme concealment. Every Jew, even when he is speaking about secular concerns, should have “the name of G-d familiar on his lips.” Certainly when he writes, even on secular business, it is a universal custom (and Jewish custom is part of Torah) to preface a letter with the words (‘With G-d’s blessing,” “With the help of Heaven,” or the like. It is striking, then, that one of the books of the Torah should be entirely devoid of G-d’s name!

4. Concealment and Revelation

As said above, the inner meaning of a thing is signified by its name. And the name Esther suggests the concealment that we find in the Megillah. “Esther” comes from the same root as “hester,” or hiding. Indeed it alludes to a double-hiding, as we find in the Talmud:7 “Where is the name Esther indicated in the Torah? (In the verse)8 ‘I will hide, yes hide My face.’” But revelation is also implicit in the name Megillat Esther, for Megillah means “revelation.”9

Just as, in the title of the book, we can distinguish two opposites, concealment (Esther) and revelation (Megillah), so too in the festival itself. On the one hand, the idea of concealment lies behind the name of Purim, a Persian word, and one connected with the decree against the Jews. On the other hand, it is a festival which in its celebration and rejoicing surpasses all others, going so far as to enjoin drinking “until one does not know the difference between ‘Blessed be Mordechai’ and ‘Cursed be Haman’”10—a celebration without limit.

5. The Actions of Esther and Mordechai

To understand these apparent contradictions, we must first consider one feature of the story of Esther.

At the time of Haman’s decree, the Jewish people had highly honored representatives in the royal court. Mordechai used to “sit at the gate of the King,’’11 and, our Sages tell us, was consulted by Ahasuerus for advice.12 Besides, he had saved the King’s life.13 Esther was queen and “found grace and favor in his sight,’’14 On the face of it, when the Jews heard of the decree, they should in the first instance have used these representatives to try and sway Ahasuerus to abrogate it.

But we find in the Megillah that Mordechai’s first action was that he “clothed himself in sackcloth and ashes and went out into the midst of the City.”15 He turned to repentance, and urged the rest of the Jews to do likewise.16 Only then did he send Esther “to come to the King and entreat him and plead with him for her people.”17

Esther herself behaved in the same way. When it became necessary for her to go to the King, the first thing she did was to charge Mordechai to “Go and gather all the Jews… and they should fast for me, and neither eat nor drink for three days and nights.’’18 In addition, Esther included herself: “I also… will fast likewise.”

At first glance it would seem essential for her to have found favor in Ahasuerus’ eyes. Her entry into the King’s inner court was “not according to the law.’’ It involved the risk of death: “Whoever… shall come to the King into the inner court, who is not called, there is one law of his to put to death.”19 Esther could not be sure of royal favor: “I have not been summoned… these thirty days.” If so, how could she contemplate fasting for three successive days, an act which in the normal course of events would have detracted from her beauty?

6. Cause and Cure

The reason is this. Mordechai and Esther knew for certain that Haman’s decree was not an accident of history, but a consequence of failings within the Jewish people.20Since one cannot completely remove an effect (the decree) without destroying the cause, their first action was to call the Jewish people to repentance and fasting. It was not an undefined call: It articulated the specific sin which had to be rectified. The Midrash,21 commenting on Esther’s words, “and they shall fast for me and neither eat nor drink,” explains them thus: “You are fasting because you have eaten and drunk at Ahasuerus’ feast.”

They then went to Ahasuerus, to seek his annulment of the decree, because G-d desires to bless man “through all that you do”22—through natural means. Going to Ahasuerus was (and was no more than) a way of allowing a Divine deliverance to be achieved through natural channels. The real cause of the deliverance lay not in the King’s decision, but in the fasting and repentance of the Jews. And so, though Mordechai and Esther used natural means, the emphasis of their concern lay in the underlying spiritual causes.

7. Natural and Supernatural Blessings

The moral is plain. In a time of adversity there are those who believe that the first and crucial step must be to try by all natural means to combat it. The Megillah teaches otherwise: That the initial act must be to strengthen one’s bond with G-d, through learning Torah and keeping the commandments. Only then must one seek some physical channel through which the deliverance may flow. If one acts in this way, one’s deliverance will be supernatural—whatever natural guise it is revealed in.

This is for both the individual and the community. The Jew is committed to the knowledge that he is linked to G-d, and that G-d is not bounded by the laws of nature, even though He sends His blessings in the form of natural events. Man must prepare this channel, “through all that you do.” But since this is no more than a channel, his main aim must be to prepare to receive the Divine blessing through learning and fulfilling the Torah.

The effort by natural means is analogous to writing a check, which is of no use if the check is not covered by funds in the bank. The “funds” are the spiritual acts.

Perhaps one might think that this applies only to an age when G-d’s presence was manifest; that now, in exile, when instead of revelation there is a “doubled and redoubled darkness,” G-d had intrusted His Providence to the domain of natural law.

Purim comes as the refutation of this doubt. For the miracle of Purim occurred when the Jews were in exile, “scattered and dispersed amongst the peoples.”23 Nor did exile cease afterwards. But the deliverance came not—through natural causes, but because of the three day fast of the Jews.

This explains why Purim suggests concealment, in its Persian name, in its being called after the decree of Haman, and in the Megillah being devoid of the name of G-d. It is to bring home the truth that the Jew is not bounded by natural law, not only in his spiritual life, not only in his dealings with fellow Jews, but even in his relation to the secular world: When he is forced to speak another language, when decrees are issued against him, when he is afraid to write G-d’s name in case it is defiled.24

In the deepest concealment, revelation is found. In the name Megillat Esther, alongside the Esther (concealment) is Megillah (revelation). In the lottery (Purim) is found a symbol for the unpredictable, the supernatural.25 When G-d says, “I will hide, yes hide My face,” He is saying: “Even when My face is hidden, you can still reach the “I”—I as I am beyond all names.”26 And as past redemption gives strength for future redemption,27 from Purim the Messianic Age will flow, when concealment will be turned into revelation, and “night will shine like day.”28

(Source: Likkutei Sichot, Vol. VI pp. 189-195)

FOOTNOTES
1. Megillah, 17a.
2. Quoted in Divrei Shalom, Parshat Bo.
3. Cf. supra, p. 10.
4. Esther 9:26.
5. Ibn Ezra, Esther 3:7.
6. Esther 9:24.
7. Chullin, 139b.
8. Devarim 31:18.
9. Torah Or, 119a (quoting Pri Etz Chayim).
10. Megillah, 7b.
11. Esther 2:19.
12. Megillah, 13a.
13. Esther 2:21-23.
14. Ibid., 2:17.
15. Ibid., 4:1.
16. Ibid., 4:3 and cf. Targum Sheni, 4:1.
17. Ibid., 4:8.
18. Ibid., 4:16.
19. Ibid., 4:11.
20. Cf. Rambam, Hilchot Taanit, 1:2-3.
21. Yalkut Shimoni, Esther, beg. of ch. 5.
22. Devarim 15:18.
23. Esther 3:8.
24. Shulchan Aruch, Orach Chaim, ch. 156.
25. Cf. Torah Or, 120d; 123c.
26. Cf. Likkutei Torah, Pinchas, 80b.
27. Cf. Megillah, 6b.
28. Psalms 139:12.

CHASSIDIC DIMENSION: Constant Fire (Tzav)

Adar II 11, 5774 · March 13, 2014
Tzav

Constant Fire

Rashi, in discussing the Torah portion of Tzav, quotes the words:1 “A constant fire shall burn upon the altar; it shall not be extinguished,” and explains that “the fire about which the verse states ‘constant’ (i.e., the fire upon the outer altar), shall be used for kindling the lights [of the menorah], concerning which the verse states2 ‘to keep the lamp constantly burning’ — it too shall be lighted from the outer altar.”

With regard to those laws which involve a number of different entities, the question arises: Which aspect is primary and which is secondary?

The law of kindling the menorah from the fire of the altar is a case in point: Is this a law that revolves around the lighting of the menorah, i.e., that the fire for lighting themenorah must come from the outer altar, or is this a law that relates to the altar — that the fire of the outer altar must be used for the kindling of the menorah?

How we answer this question becomes significant if, for whatever reason, there is no fire upon the outer altar. If the law relates to the menorah, then when there is no outer altar fire, the menorah cannot be lit. But if this law relates primarily to the outer altar, then, when there is no outer altar, the obligation to light from there ceases, and themenorah is to be lit from a different fire.

According to the halachah, it seems that this law relates to the menorah itself, implying that the fire for lighting the menorah must come from the outer altar.3

However, according to Rashi’ s interpretation of the verses, this is not so. For Rashi’ s statement “it, too, shall be lighted from the outer altar” implies that the law relates to the outer altar, and indicates that the fire of the outer altar should be used for lighting the menorah, just as it is used for the other kindlings mentioned here.

Moreover, the simple context of the verse supports this position, for the Torah places this law in the section that deals with the fire of the outer altar, and not in the section that speaks about the menorah.

There is a profound lesson here in terms of man’s Divine service. The vessels found in the Mishkan and the Beit HaMikdash are divided into two general categories: those found within the structures proper, such as the inner altar, the menorah, etc., and those found in the courtyard, such as the outer altar.

These two locations refer to two distinct kinds of spiritual service: the service that has to do with oneself (the inner portion of man’s service), and the aspect of man’s service that revolves around helping one’s fellow on the “outside,” as well as that of bringing into the domain of holiness those things that are on the “outside.”

This latter manner of service is similar to the outer altar, for it was specifically there that the offerings of all the Jewish people — whatever their level — were brought.

More specifically: Kindling the menorah alludes to Torah study,4 as the verse states:5“Torah is light.” One who constantly studies Torah thus keeps the Divine fire within himself constantly burning; he is constantly united with G-d.6

Such an individual may think that, given his elevated status, he need not be bothered with the practical performance of commandments, and surely needn’t be bothered with helping his fellow Jew and elevating the world as a whole.

The Torah therefore teaches us that the menorah was not lit from the inner altar, although it was located nearby,7 but from the fire of the outer altar.

This teaches us that, in order for a person to be assured that his personal “menorah”will burn constantly with the light of Torah, he must first feel for the Jew who is on the “outside,” seeing to it that the other’s “G-dly soul, G-d’s lamp”8 is illuminated. Only then can one rest assured that his own illumination will remain constant.

Based on Likkutei Sichos, Vol. XV, pp. 50-56

FOOTNOTES
1. Vayikra 6:6.
2. Shmos 27:20.
3. See Rambam and Raavad, Hilchos Temidin 3:13.
4. See Torah Or 88b; Or HaTorah, Terumah p. 1491ff.
5. Mishlei 6:23.
6. See Or HaTorah, Tetzaveh p. 1552ff.
7. See Yoma 45b.
8. Mishlei 20:27.

GARDEN OF TORAH: Making Connections: The Message of Mitzvos (Tzav)

Adar II 11, 5774 · March 13, 2014
Making Connections: The Message of Mitzvos
Tzav; Leviticus 6:1-8:36;
 

Adapted from
Likkutei Sichos, Vol. VII, p. 30ff;
Vol. VIII, p. 232ff; Vol. XXXII, p. 1ff

To Leap a Chasm

From the earliest ages, men have been aware of a reality beyond the material a reality which transcends man’s senses and intellect. And yet, that very awareness is confounding, for this spiritual reality is on a higher plane than we can comprehend.

Some kinds of religious practice attempt to resolve this difficulty by attempting to reach beyond our limited world. There are, however, two fundamental difficulties with these approaches:

a) Since spiritual reality is by definition above our conception, how is it possible for man to relate to it?

b) Moreover, otherworldliness runs contrary to G-d’s intent. G-d brought our world into being for a reason, and a fixation on going beyond that purpose implies a rejection of it.

Invitation From Above

Judaism offers a different alternative. A bond can indeed be established between the material and the spiritual, but the initiative must be G-d’s.1 G-d has “reached down” into our world to give us a means whereby we can relate to Him and, by so doing, elevate our environment. This is the purpose of the mitzvos.

What difference does it make to the Holy One, blessed be He, whether one slaughters an animal from the front or the back? The mitzvos were given solely to refine the created beings.”2

Most of the mitzvos involve material things.3 In and of themselves, these entities are of little importance to G-d. Nevertheless, in order to give mankind a means by which to relate to Him, He attaches importance to these entities. Moreover, the bond established with G-d through the fulfillment of His mitzvos permeates our environment, and the entities used in this observance are subsumed in this spiritual connection.

To explain by way of analogy:4 An intellectual lives in the realm of thought; his life centers on ideas and concepts. A simple water carrier will not attract his attention. It’s not that he looks down on him, or views him negatively. The two simply seem to have nothing in common. There seems to be no way that the water carrier can relate to the intellectual; he does not have the capacity. Nor does what preoccupies the water carrier hold any interest for the thinker.

If, however, the intellectual asks the water carrier for a drink and the water carrier obliges, their connection is made clear.

The gap between the Creator and the created is far greater than that separating the water carrier and the intellectual, and yet G-d asks us a favor: “Perform My mitzvos.”The very word mitzvah (מצוה) hints at this relationship, for it shares a root with the wordtzavsa (צותא), which means “bond.”

Three Approaches

There is a deeper dimension to the above concept. It is G-d’s command not man’s fulfillment of it which establishes a connection between the two. Man has the choice to obey or disobey, but by giving him a command, G-d has already entered his world. If man chooses to fulfill the command, he affirms the connection, and if he refuses, he denies it. But regardless of man’s decision, G-d has already established a relationship. Man’s option lies in the extent of his willingness to recognize and develop that bond.

Herein lies a connection with the weekly Torah reading, Parshas Tzav. The name Tzavmeans “command,” and is taken from the opening verse:5 “And G-d spoke to Moshe: ‘Command Aharon….’ ”

Throughout the Torah, three terms are used to introduce a commandment: emor “tell,”dabber “speak to,” and tzav “command.” All three terms communicate G-d’s will, but the term tzav is most closely related conceptually as well as etymologically to the concept of mitzvah explained above.

The terms “tell” or “speak to” appear to leave the option in the hands of the listener. Yes, he has been given a directive, but the tone used implies that he has a choice. He has been told what he should do, but the decision whether to do it or not remains his.

When, by contrast, the word “command” is used, the implication is that the matter is imperative.6 In these instances, the initiative which G-d has taken is so encompassing that it propels man toward fulfillment of the charge.

Strength in the Center

This concept can be amplified by combining teachings from Midrashic and Kabbalisticsources. Emor, translated as “tell,” is associated with gentle speech,7 while dabber, translated as “speak to,” is associated with harsh tones.8 In the Kabbalisticarrangement of the Sefiros the ten spiritual realms which connect G-dliness with worldliness there are three pathways, or vectors. The right vector is associated with kindness, and the left vector with harshness. Tzav is associated with the middle vector a balanced approach which combines these two extremes.

For example, mercy (one of the attributes of the middle vector) represents a fusion of kindness (from the right vector) and judgment (from the left vector). Kindness implies a willingness to give without consideration of whether the recipient is worthy. Judgment, by contrast, involves a scrutiny of the recipient to evaluate his worthiness.

Mercy takes the nature of the recipient into consideration, yet may grant him assistance although he is not worthy. Acting out of mercy, one gives because one has established an inner connection to the recipient and provides for his benefit.

How is it possible for two opposite tendencies to be combined in a single attribute? The middle vector implies the action of G-dliness on opposite thrusts.9 It is able to bring about a synthesis between different approaches. In doing so, it conveys unbounded influence to even the lowest levels.10

The mitzvos associated with the word tzav reflect this synthesis. They relate to the transcendent dimension of G-d, and penetrate to the inner dimension of man, binding the two in comprehensive unity.

Service for His Sake

The above concepts are reflected in the subject of this week’s Torah reading: the sacrifices offered in the Sanctuary, and later in the Beis HaMikdash.

The implications of sacrificial worship are above our understanding. Human intellect cannot appreciate why G-d would desire the slaughter of an animal or the burning of flour on an altar. By way of explanation, our Sages tell us11 that G-d says: “It is pleasurable before Me that I gave a directive and My will was done.”

There are mitzvos which bring benefits that are readily appreciated, and others whose benefits we cannot comprehend.12 The sacrifices, however, are not for man’s sake at all, not even to train him in obedience. They are for G-d’s sake. Thus the Torah refers to them13 as Lachmi, “My sustenance,” implying that G-d needs this spiritual service, as it were.

Why does G-d “need” sacrifices? Only to provide man with a means of connecting to Him in a complete way.14 When a person brings a sacrifice, the emphasis is not on his commitment to G-d’s will, but that “My will was done.” A person sees himself as no more than a medium by which G-d’s will can be carried out.

The complete performance of all the mitzvos, and particularly the sacrifices, will take place only in the Era of the Redemption. As we say in our prayers:15 “Bring us with joy to Zion Your city, and with everlasting joy to Jerusalem Your sanctuary. There we will offer to You our obligatory sacrifices… in accordance with the command of Your will.”

FOOTNOTES
1. Shir HaShirim Rabbah, commenting on the Song of Songs 1:3, speaks of the material and the spiritual as discrete planes. Synthesis between them became possible only because G-d said: “I will take the initiative,” and gave the Torah to man. See the essay entitled “What Happened at Sinai” (Timeless Patterns in Time, Vol. II, p. 91ff) where these concepts are explained.
2. Bereishis Rabbah 44:1.
3. There are certain mitzvos, e.g., the love and fear of G-d, which involve service within our hearts and souls. These, however, represent a distinct minority; the overwhelming proportion focus on deeds. Moreover, even the mitzvos which deal with thoughts and feelings must be fulfilled in a manner which affects our bodies. Our hearts must beat faster because of the love of G-d, and the physical phenomena associated with fear must accompany our awe of Him (Sefer HaMaamarim 5697, p. 215 and sources cited there).
4. Sefer HaMaamarim 5698, p. 52.
5. Leviticus 6:1.
6. This does not mean man’s free will is taken from him. He still has the choice to fulfill the mitzvah or not. Nevertheless, when a mitzvah is communicated using the term tzav, the command itself spurs man to its observance.
7. Mechilta and Rashi, commenting on Exodus 19:3, Sifri and Rashi, commenting onNumbers 12:1.
8. Makkos 11a; Sifri and Rashiloc. cit.
9. In Kabbalistic terminology, “the middle vector ascends to the inner dimension ofKesser.” See Sefer HaMaamarim 5707, p. 150ff, where this concept is discussed.
10. To refer again to Kabbalistic terminology: “The middle vector extends from one end to the other” (op. cit.).
11. Rashi and Toras Kohanim, commenting on Leviticus 1:9.
12. See Ramban, commenting on Leviticus 19:19, who explains that even thechukim, mitzvos which we cannot explain, are Divine decrees with sublime rationales that will bring us benefit. See also the comments of Ibn Ezra to Exodus20:1, and Rambam, Moreh Nevuchim, Vol. III, ch. 26.
13. Leviticus 21:6, 8, 17, 21 et al.
14. See Sefer HaBahir, sec. 46, which states that the Hebrew word for sacrifice,korban (קרבן), shares a root with the word karov (קרב), meaning “close.” The sacrifices bring our people and each individual close to G-d.
15. Mussaf service for Festivals, Siddur Tehillat HaShem, p. 259. See Hemshech VeKocha 5637, ch. 17ff.

ONCE UPON A CHASID: Opening Statement (Tzav)

Adar II 11, 5774 · March 13, 2014
Opening Statement

The fire upon the altar shall be kept burning upon it, it shall never go out. Each morning, the kohen shall burn wood upon it. (6:5)

Although a supernal fire from heaven always burned upon the altar, nevertheless, it was imperative that an additional fire be provided by man.

– Talmud, Eruvin 63a

Rabbi Schneur Zalman, founder of chabad chassidism, once said: “The chassidim of Rabbi Cheikel1 are aflame with a love of G-d; but it is not they who are burning – its Reb Cheikel who’s burning within them.”

Rabbi Yosef Yitzchok Schneerson, the sixth rebbe of Chabad-Lubavitch, passed away on the 10th of Shevat (January 28) 1950. The Chabad-Lubavitch community chose his son-in-law, Rabbi Menachem Mendel Schneerson, of righteous memory, to succeed him as their Rebbe and leader.

Traditionally, the first discourse of chassidic teaching (ma’amar) delivered by a chabad Rebbe signifies the formal start of his leadership. Rabbi Menachem Mendel formally accepted the leadership of Chabad-Lubavitch on the first anniversary of Rabbi Yosef Yitzchok’s passing, with his delivery of the discourse I Came Into My Garden.2

As soon as he concluded the discourse, he turned to the assembled chassidim and said:

“Now, listen. Chabad has always demanded that a person toil and accomplish on his own rather than depend on the Rebbe. This is the primary difference between the ‘polish’ school of chassidism and and that of Chabad. Among other chassidic groups the approach is that “the tzaddik vitalizes (his followers) with his faith.”3Not so in Chabad. We must all do and accomplish on our own, with the 248 limbs and 365 sinews of our own bodies and the 248 limbs and 365 sinews of our own souls. In the words of our sages: “All is in the hands of heaven, except for the fear of heaven.”4

“I am not declining to help, G-d forbid. I will assist you in every way that I can. But if you do not act on your own, nothing will be attained by sending me notes, singing songs or saying l’chayim. As the Rebbe used to say: “leigt zich nit kein foigelach in buzim” (a Yiddish expression implying ‘Don’t get any big ideas’). By our own initiative, we must transform the folly and the drives of the ‘animal soul’5to holy ends.”

FOOTNOTES
1. Chassidic rebbe Rabbi Cheikel of Hadmur.
2. Bosi L’gani. Printed in Sefer Hama’amorim, Melukot (The Collected Discourses of Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe) vol I pg 3.
3. Based on Habbakuk 2:4. The verse actually reads “The tzaddik shall live by his faith”; but the Hebrew word yichyeh , ‘shall live’, can also by read as y’chayeh , ‘shall give life.’
4. Talmud, Brachos 33b.
5. In his Tanya , Rabbi Schneur Zalman of Liadi explains that a Jew has two ‘souls’, each possessing the entire range of attributes that make for a functioning persona: desire, will, intellect, feelings, motives, etc. Each expresses itself via its own philosophy, mind-set, language, and behavior. The ‘animal soul’ (nefesh habehamis) is the essence of physical life and focuses on the self, its every act motivated by the quest for self-fulfillment and self-enhancement. The ‘G-dly soul’ (nefesh ho’elokis) gravitates to its divine source, striving to be nullified within the all-pervading reality of G-d. All of its endeavor focuses on the thought, speech and deed of Torah, the means by which man may cleave to his Creator.As they both have the same single brain, heart, hands, etc. at their disposal, this makes for the perpetual struggle of life: the struggle between substance and spirit, between self-assertion and self-nullification. Any thought, desire, or act of man stems from either of his two souls, depending upon which has gained mastery over the other and is asserting itself through the person’s behavior.

FOR FRIDAY NIGHT: Appreciation (Tzav)

Adar II 11, 5774 · March 13, 2014
Appreciation

A key element in human relationships is the ability to express thanks. We also need the complementary skill: to accept thanks graciously. The simple step of appreciating the effort made by another person helps to join hearts, and to traverse the natural barriers, such as the layers of self, which divide one individual from another.

While the concept of giving thanks is important among human beings, it is also central in our relationship with G-d. Almost all of our responses to G-d through following the path of Jewish teaching can be seen as expressions of appreciation and thanks, for the infinite bounty that G-d bestows day by day — despite all the apparent problems and the dark patches.

One of the methods of expressing thanks to G-d is described in this week’s Torah reading. This is the Thanksgiving Offering,1 which an individual could bring to the Temple on any weekday. It was brought as expression of thanks to G-d by someone who experienced any of four specific kinds of danger: a captive who was freed; a person who crossed the sea; one who traversed the desert, and someone who has recovered from an illness. During the offering of this sacrifice on the Altar in the Temple, the joyful Psalm 100 would be sung by the Levites. This is now part of the morning service on weekdays. Together with the offering would be a number of Matzot (unleavened bread) and loaves of leavened bread. The minimum number was threeMatzot, and one leavened loaf.

A fascinating aspect of Jewish teaching is the way the Sages often connect together seemingly disparate ideas. The three Matzot of the Thanksgiving Offering link with the three Matzot at the Passover Seder.2 The Sages point out that on Passover we went free from captivity in Egypt. We also crossed the Red Sea, and traversed the desert.3These are three of the four reasons for bringing a Thanksgiving Offering in the Temple. So we have yet another good reason to express our thanks to G-d, in the exultant Seder gathering.4

FOOTNOTES
1. See Leviticus 7:12.
2. See Shulchan Aruch HaRav, Laws of Passover 458:5.
3. See the sources cited in the Lubavitcher Rebbe’s Likkutei Sichot, vol.12, pp.27-32.
4. However, since the Thanksgiving Offering included leavened bread, and therefore could not be offered on Pesach, we do not say Psalm 100 in the Chol Hamoed morning prayers.

TORAH STUDIES: Parshat Tzav

Adar II 10, 5774 · March 12, 2014
Tzav

Continuing the theme of Vayikra, the Rebbe traces further parallels between the Sanctuary that was built by the Israelites in the wilderness, and the Sanctuary which every Jew has within himself. This Sidra mentions the continual fire that was to be kept burning on the outer altar. What is its importance? What is it a defense against?

1. Continual Fire

“Fire shall be kept burning upon the altar continually; it shall not go out.”1 On this verse the Jerusalem Talmud comments, “continually—even on Shabbat; continually—even in a state of impurity.”2

As has been mentioned before,3 every aspect of the physical Sanctuary has its counterpart in the inward Sanctuary within the soul of the Jew.

His heart is the altar. And corresponding to the two altars of the Sanctuary, the outer and the inner, are the outer and inner levels of the heart, its surface personality and its essential core.4

The altar on which the continual fire was to be set was the outer one. And for the Jew this means that the fire of his love for G-d must be outward, open and revealed. It is not a private possession, to be cherished subconsciously. It must show in the face he sets towards the world.

2. The Withdrawn and the Separated

The concept of Shabbat is that of rest and withdrawal from the weekday world. Everyday acts are forbidden. But Shabbat is not only a day of the week. It is a state of mind. It is, in the dimensions of the soul, the state of contemplation and understanding. Its connection with Shabbat lies in the verse,5 “And you shall call the Shabbat a delight.” On Shabbat, the perception of G-d is more intense, more open. And this leads the mind to a withdrawal from the secular and the mundane.

But to reach this level is to become prone to a temptation. One might think that to have reached so far in perceiving the presence of G-d is to have passed beyond passion to the realm of impassive contemplation. The mind asserts its superiority over the emotions. He has, he tells himself, no need for the fire of love. This is the man to whom the Talmud says, the fire “shall not go out—even on Shabbat.”

There is an opposite extreme: The man who has traveled so far on the path of separation that he feels he has now no link with G-d. To him the Talmud says, “it shall not go out—even in a state of impurity.” For the fire does not go out. A spark always burns in the recesses of the heart. It can be fanned into flame. And if it is fed with the fuel of love, it will burn continually. The Maggid of Mezeritch said6 that instead of reading the phrase, “It shall not be put out,” we can read it, “It will put out the ‘not.’” The fire of love extinguishes the negative. It takes the Jew past the threshold of commitment where he stands in hesitation and says “No.”

3. Coldness

The remark of the Maggid stresses the fact that to put out the “No,” the fire must be continual. It must be fed by a constant attachment to Torah and to Mitzvot. “Once” or “occasionally” or “not long ago” are not enough. The fire dies down, coldness supersedes, and the “No” is given its dominion.

This explains the commandment:7 “Remember what Amalek did to you by the way as you came out of Egypt: How he met you (korcha) on the way….”8 Amalek is the symbol of coldness in the religious life. “Korcha,” as well as meaning “he met you” also means “he made you cold.” The historical Amalek “smote the hindmost of you, all those who were enfeebled in your rear, when you were faint and weary: And he did not fear G-d.” The Amalek within the Jew attempts to do the same. It is the voice which says “No” when the love of G-d grows faint and weary. It is the voice which does not fear G-d. And we are commanded every day to remember Amalek. That is, never to let coldness enter and take hold of the heart. And that means that the fire of love must never be allowed to die down.

4. Fire From Below and Fire From Above

The continual fire, which was man-made, was the preparation in the Sanctuary for the fire which descended from Heaven. On this the Talmud9 says: “Although fire comes down from Heaven, it is a commandment also for man to bring fire.” It was the awakening from below that brought an answering response from G-d. But it brought this response only when the fire was perfect, without defect.

This is made clear in this and next week’s Sidrot. During the days when the Sanctuary was consecrated, it and its vessels were ready, Moses and Aaron were present, and sacrifices were being offered. But the Divine presence did not descend on it. A lingering trace of the sin of the Golden Calf remained. Only on the eighth day, when the continual fire was perfected, was the sin effaced, the “No” extinguished, “fire came forth from before the L-rd”10 and “the glory of the L-rd appeared to all the people.”11

What was this fire from Heaven? Why did it require the perfection of the earthly fire?

Man is a created being. He is finite. And there are limits to what he can achieve on his own. His acts are bounded by time. To become eternal, something Divine must intervene.

This is why, during the seven days of consecration, the Sanctuary was continually being constructed and taken apart. As the work of man, it could not be lasting. But on the eighth day the Divine presence descended, and only then did it become permanent.

The seven days were a week, the measure of earthly time. The eighth was the day beyond human time, the number which signifies eternity. And hence it was the day of the heavenly fire, which was the response of an infinite G-d.12

5. Limits

Although man cannot aspire to infinity himself, the fire of infinity descends upon him. But only when he has perfected his own fire, and gone to the limits of his spiritual possibilities. Man is answered by G-d, not when he resigns himself to passivity or despair, but when he has reached the frontier of his own capabilities.

This is suggested by the word “continual” in the description of the fire. What is continual is infinite, for it has no end in time. Time, though, is composed of finite parts, seconds, minutes, hours. And even an infinite succession of them is still limited to a single dimension.13 But by the perfection of our timebounded lives we join ourselves to the timelessness of G-d, so that time itself becomes eternal. And nature itself becomes supernatural. Because the reward of our service to G-d is the blessing of a success within the natural world which goes beyond the natural order.

6. Fire in the Service of Man

The essential implication of this is that every Jew constitutes a Sanctuary to G-d. And even if he learns Torah and fulfills the commandments, if the continual fire is missing, the Divine presence will not dwell within him. For his service is without life. And a trace of that distant sin of the Golden Calf may remain: The “No” which is the voice of coldness.

The Jew must bring life, involvement, fire, to the three aspects of his religious existence: Torah, service and the practice of charity.14

Learning should not be something done merely to discharge an obligation, and kept to the minimum required. Words of Torah should never leave the mouth of a Jew. And they should be words spoken with fire. It is told in the Talmud15 that “Beruriah once discovered a student who was learning in an undertone. Rebuking him she said: Is it not written, ‘Ordered in all things and sure.’ If it (the Torah) is ‘ordered’ in your two hundred and forty-eight limbs, it will be ‘sure.’ Otherwise it will not.” In other words, Torah should penetrate every facet of his being until he can say: “All my bones shall say, L-rd, who is like You?”16

Service means prayer and of this Pirkei Avot says, “Do not regard your prayer as a fixed mechanical task, but as an appeal for mercy and grace before the All-Present.”17

The practice of charity includes the fulfillment of the commandments. And these again are not to be performed merely out of conscientiousness, but with an inner warmth that manifests itself outwardly in a desire to fulfill them with as much beauty as possible.

These are the places where the fire is lit. And this human fire brings down the fire from heaven. It brings G-d into the world, and draws infinity into the dimensions of the finite.

(Source: Likkutei Sichot, Vol. I pp. 217-219)

FOOTNOTES
1. Vayikra 6:6.
2. Yoma, 4:6.
3. Cf. supra, pp. 151-2.
4. Likkutei Torah, Devarim, 78d.
5. Isaiah 58:13.
6. Quoted in Hayom Yom, 20-21 Adar Sheni.
7. Shulchan Aruch Harav, Orach Chaim, 60:4.
8. Devarim 25:17-18.
9. Yoma, 21b.
10. Vayikra 9:24.
11. Ibid. v. 23 and cf. Rashi, ad loc.
12. Responsa, Rashba, pt. 1, ch. 9. Also, Maamar Vayehi Bayom Hashemini, 5704.
13. Derech Mitzvotecha, Mitzvat Haamanat Elokut, ch. 11.
14. Pirkei Avot, 1:2.
15. Eruvin, 54a.
16. Psalms 35:10. Cf. also Tanya, Part I, beg. of ch. 37.
17. 2:13.

WEEKLY ALIYOT: Parshat Tzav

Adar II 10, 5774 · March 12, 2014
Tzav Aliya Summary

General Overview: This week’s Torah reading, Tzav, continues describing the various sacrifices offered in the Tabernacle and Temple — a topic started in last week’s reading. This is followed by an account of the seven-day inaugural of the Tabernacle.


First Aliyah: The Torah describes the mandatory daily removal of ashes from the altar. This was the first order of the day in the Temple service. The Torah then repeats the laws of the meal offerings described in last week’s reading, adding several important details.


Second Aliyah: This section discusses the priestly meal offering, brought by the High Priest twice daily, and by every priest on the day he is first inducted into Temple service. The laws of the Sin Offering and Guilt Offering, also discussed in last week’s reading, are also repeated with added details. An important principle discussed is a vessel’s absorption of sacrificial meats cooked therein, and the possibility of purging (certain types of) vessels of the vestiges it absorbed — a concept which is very germane in the laws of kosher. This section concludes with a discussion regarding various gratuities the priests were entitled to take from the different offerings and sacrifices.


Third Aliyah: The Torah now discusses the Thanksgiving Offering, brought by an individual who survived a perilous circumstance. We then learn about various grounds for the invalidation of a sacrifice, such as impurity or improper thoughts on the part of the priest performing the service. We are then commanded not to consume blood or any of the fats offered on the altar. The prohibition against eating these fats applies to all domesticated animals. The section wraps up with the portions of meat the priest is given from the Peace Offering. With this we conclude the laws of sacrifices.


Fourth Aliyah: We now read about the induction of the priests and the inauguration of the Tabernacle. In the presence of all the Jews, Moses dressed Aaron and his sons in the priestly vestments and anointed them, along with the Tabernacle and its vessels, with the holy anointing oil.


Fifth Aliyah: The priestly induction continues with Moses sacrificing a bullock and a ram as burnt offerings.


Sixth Aliyah: Moses then sacrifices a second ram, and their fats are burnt on the altar, along with some breads.


Seventh Aliyah: Completing the process of initiating the priests, Moses anoints them with the holy anointing oil which is mixed with some of the blood from the altar. Moses instructs the priests regarding the consumption of the sacrificial meats, and tells them that this entire process will be repeated for the following six days, and during this seven day inaugural they are not to leave the confines of the Tabernacle.

PARSHAH IN A NUTSHELL: Tzav

Adar II 10, 5774 · March 12, 2014
Tzav
Leviticus 6:1-8:36

G-d instructs Moses to command Aaron and his sons regarding their duties and rights as Kohanim (“priests”) who offer the korbanot(animal and meal offerings) in the Sanctuary.

The fire on the Altar must be kept burning at all times. In it are burned the wholly consumed Ascending Offering; veins of fat from the Peace, Sin, and Guilt Offerings; and the “handful” separated from the Meal Offering.

The Kohanim eat the meat of the Sin and Guilt Offerings and the remainder of the Meal Offering. The Peace Offering is eaten by the one who brought it, except for specified portions given to the Kohen. The holy meat of the offerings must be eaten by ritually purepersons, in their designated holy place, and within their specified time.

Aaron and his sons remain within the Sanctuary compound for seven days, during which Moses initiates them into the priesthood.


This being the Shabbat before Purim, on which we celebrate the foiling of Haman the Amalekite’s plot to destroy the Jewish people, the weekly Parshah is supplemented with the Zachor reading (Deuteronomy 25:17-19) in which we are commanded toremember the evil of Amalek and to eradicate it from the face of the earth.

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Parshat Tzav

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Purim is just around the corner so take advantage of all the great classes and inspiration on Naaleh.com.  This week we have featured a class by Rebetzin Tziporah Heller titled Esther’s Fate: The Day After Purim.  In this Torah class (shiur) on the holiday of Purim, Rebbetzin Tziporah Heller explains the important role Esther played after the salvation, when she remained in the palace, forced to stay married to Achashveirosh.  Her sacrifice bears an important message to the Jews throughout the exile.  Please click on the image below to view this class now.

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Shabbat Shalom and Purim Semeach!!
Ashley Klapper and the Naaleh Crew
Dedicated in memory of Rachel Leah bat R’ Chaim Tzvi
Torat Imecha- Women’s Torah

Based on a Naaleh.com shiur by Mrs. Shira Smiles 

The Gemara writes that tefila is avoda she’balev, work of the heart. We know that all mitzvot require proper kavana(intention). Why did chazal specifically emphasize intent in the mitzva of prayer? The Sichot Avodat Hashem tells a parable of a king who had an only son. One day, he summoned his son and said, “It’s time I start training you to be a ruler. I will put you in charge of a province.” The prince felt torn. On the one hand, he would now have the chance to develop his abilities and serve his father faithfully. On the other hand, he was sad that he would have less time to speak to the king. Then the king said, “As part of your job you will come to me three times a day and report what is going on.” The prince was relieved. Not only would he report on his business affairs, but he would share his daily joys, challenges, doubts, and hopes. It was a fresh chance to bond with his father.

Similarly, in heaven the soul enjoys a close relationship with Hashem. When it comes down to the world, it is happy to have the opportunity to serve its Creator but it is sad that it will no longer have the same connection with Him. So Hashem gives us the special gift of prayer. Three times a day we have the opportunity to pour out our inner yearnings, joy, and frustrations to Hashem. Prayer is not only about pleading for help and salvation in a time of need. It’s about coming close and feeling the presence of Hashem in one’s life moment by moment.

Rav Salomon asks, why didn’t Mordechai wait to decree the fast after Pesach? When suffering comes it’s as if Hashem takes us off his shoulders. It is as if Hashem is saying, “I’m with you, but it’s been so long since I’ve heard from you.” Hashem wakes us up because He wants us to connect. Mordechai immediately decreed a fast because he understood that if Hashem had sent the suffering he wanted the Jews to be aroused at once. This is one of the fundamental lessons of Purim. Taanit Esther comes a day before Purim because an essential part of the holiday is fasting and crying out. Aside from the mitzvot of the day, it is an auspicious time to pray. The doors of heaven are open. Even if a decree was stamped with the signet ring it can be rescinded.

On Purim, the outpouring of mercy that facilitated the miracles returns. There’s an aura of love and kindness. Don’t let the opportunity slip away. While waiting to deliver shalach manot, say a chapter of Tehilim. During the Purim meal, slip in a silent plea for Divine assistance. The gates are open during the reading of themegilah and immediately after. When the reader says the words, “Mah sh’eilatech v’yinaten lach,” (What is your wish and I will grant it,) we should envision Hashem standing before us. It’s a time of favor and closeness when the One Above says, “I will give you your heart’s desire.”

The Gemara says that at Har Sinai, Hashem lifted the mountain over the Jewish people’s head and forced them to accept the Torah. How then were they held responsible for it? Rashi explains that they re-accepted the Torah out of love after the Purim miracle. How do we understand that they didn’t accept the Torah willingly at Sinai? Didn’t they experience countless supernatural events with the Exodus, the splitting of the sea, the falling of the mohn, and the Clouds of Glory? What was so special about the miracle of Purim?

Rav Edelstein explains that prior to receiving the Torah, the miracles didn’t have the capacity to change them. The Rabbeinu Yonah adds that although the Jewish people were on a lofty level at Har Sinai, during the Purim story when they repented they attained a much more profound level. “Layehudim hayta orah.” The reneweddeveikut engendered by their re-acceptance of Torah led to the joy of Purim. Love and light stand out a lot more starkly amid gloom and darkness than bright sunshine on a glorious day. It is specifically in a time of strict judgment that we find Hashem’s love. On Purim the Jews felt Hashem’s presence even though He was concealed. They knew that if He had saved them, in spite of their sins, His care was real.
At Sinai, the Divine revelation was so clear that they were seemingly forced to accept the Torah. But during the Purim miracle, under a guise of concealment, they chose to see Hashem’s hand. Therefore, their acceptance of the Torah was deeper and more meaningful. When you can say, “What I see is limited, but I know Hashem is there and I want to make Him part of my emotional and spiritual reality,” a transformation happens. Purim is about embracing Hashem every day of our lives. It’s more difficult to be reminded of faith when doing something ordinary, but once reminded it becomes extraordinary. Mordechai wanted the sages to designate the day as a regular Yom Tov. But Klal Yisrael argued that they could have holiness on a regular day. They could bring spirituality into the physical world and connect it to Hashem. And in fact the kabbalists teach that Yom Kippur is yom k’Purim, a day comparably lower than Purim. When we can transcend materialism and uplift it for Hashem, we can experience the true simchaand sanctity of the day.

Purim and Geula
Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller

The real end of the Purim story isn’t told in the megilah. It climaxes when Daryavesh, the son of Ester and Achashveirosh, gave permission to resume building the second BeitHamikdash. Achashveirosh’s career began with stopping the work. The story of Purim eventually led to the reconstruction.

There’s a disagreement between the Rambam and other commentators what the purpose of the BeitHamikdash was. Rambam says it was meant to be a place where sacrifices could be offered. The Ramban and others maintain that it was meant to be a dwelling place for Hashem in this world. In fact, both reasons are correct because the Beit Hamikdash is called the place of union between the Jewish people and Hashem.

Exile brings about division, the kind that happened on the second day of creation when Hashem separated the higher waters from the lower waters. The lower waters are the physical source of this world and the higher waters are the spiritual source of these waters. We should ideally see these two as one. If we could look at a glass of water and see Elokut (divinity), it’s as it should be. Eating too, is meant to be an act of faith. But we often see the physical world as separate from its spiritual source. This happens when our passion and ability to know Hashem is dulled by our involvement in this world.

During the first Beit Hamikdash, the Divine Presence was very clear and observable. There were continued miracles. During the second Beit Hamikdash this stopped. Chazal say that the fire that went up from the altar was in the shape of a dog. Chazal note that the Torah commands us to throw non-kosher meat to the dogs because they didn’t bark when the Jews went out of Egypt. Even they had some capacity to stand in reverence. The second Beit Hamikdash, although at a lower level, still had great holiness. It was a consequence of the Purim story, the struggling and the yearning in the midst of profound darkness.

In the Mishkan, which was meant to be a miniature picture of the world, theshulchan was on the north side, the place of least light. This signified that finding Hashem from a place of prosperity is the hardest of all challenges. The nisayon (test) at the beginning of the megilah was the feast of Achashveirosh where the Jews ate for the sake of enjoyment. Achashveirosh presented it in a way where spirituality was secondary and materialism was primary. He wore the clothing of the high priest and took out the vessels of the BeitHamikdash. He used spirituality for the sake of making physicality more significant. He wanted to eradicate emunah.

Achashveirosh was a fool. A fool is someone who can’t control his emotions by tempering them with logic. Emotions will always tell you that physicality is superior to spirituality because it’s more available and tangible.

The source for Haman in the Torah is, “Hamin ha’etz… achalta,” (Did you eat of the tree?) Haman wants us to doubt what we really want. Do we desire to drown ourselves in temporal things or to attach ourselves toElokut? Adam ate of the etz hadaat with the intent to conceal Hashem. The Baal Haleshem says he failed because at that point he had not yet chosen good over evil enough times for it to be totally take away its glamor. It still had the power to seduce him. Exile is a part of redemption. The only way we can figure out who we want to be is to know clearly what we don’t want to be. Bayit sheni, the dwelling place of yearning, came from a conscious decision to reject the evil we encountered in exile.

The heroine of the megila is Ester. In the Torah she’s hinted at, “Haster astir et panai bayom hahu,” I’ll hide my face on that day. Hester creates longing. But if we don’t let it take us to where we’re meant to go, it is a tragedy. Ester never had parents. The emptiness within her could have easily been filled with negativity. Instead she chose to fill it with Elokut. She was called Hadassah to suggest the inconspicuous but beautiful aspect of a plant. Ester’s essence was modesty. When a person seeks to be conspicuous, it is because on some level their sense of esteem is related to other people measuring their worth. When a person has a strong consciousness of the divine, they see themselves as part of something far bigger than themselves. Hadassah was a statement of capacity for bitul(self nullification) that came from mystic union with Hashem. The hadassahplant is green and the gemara says that Esther was green. Green, a mixture of yellow and blue, lies between the hot and cool colors. It is the center, which corresponds to tiferet. The gemara says about Esther that she wasbeinonot, average. She didn’t idealize uniqueness or separateness but rather unity, closeness, and simplicity. She looked for the Elokut in every person and in that way found a common bond with them.

May we merit to celebrate this Purim with passion, gratitude to Hashem, and everlasting joy.

 

V I D E O – C L I P – O F – T H E – D A Y Lo Yaavod – Official music video by Shwekey jewish video clip of the day Great Videos Selection

V I D E O – C L I P – O F – T H E – D A Y

לא יעבוד – שוואקי | Lo Yaavod – Official music video by Shwekey

24.12.2012
קרדיט וידיאו קליפ:
הפקה: יוחי בריסקמן
הפקה ובימוי וידיאו: מנדי פלין
צילום: אביב ואנה עורך: ארנון ז. שור
VFX: מנדי פלין ליהוק: אנדרו פרנקל

קרדיט מוזיקה:
לחן: יוסי מולר עיבוד: ג’ף הורביץ
נגנים: יוחי בריסקמן – תופים | ג’ף הורביץ – קלידים | מנחם הרמן ודני ממן – גיטרות

מילים:
“אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס
לא יעבוד אדם את בוראו, אלא מאהבה בלבד”
(משנה אבות א, ג – פירוש רבי עובדיה מברטנורא)

24Jewish Video Clip of the day Lo Yaavod – Official music video by Shwekey, Part 2 Yaakov Shwekey, Great Videos Selection

Chief Rabbi’s Purim Shiur 2014

06.03.2014
Chief Rabbi Ephraim Mirvis – Purim Shiur. 4 March 2014. Edgware United Synagogue, London

24Jewish Video Clip of the day Chief Rabbi’s Purim Shiur 2014 . Part 2 The United Synagogue channel Great Videos Selection

ילדה קטנה-בביצוע מרגש של אביב ומאיה הקטנה והמדהימה

01.01.2014

אביב חוגגת בת מצווה ובוחרת בלהיט של משה פרץ ואגם בוחבוט כשיר כניסה. לביצוע המרגש מצטרפת אחותה הקטנה מאיה בת ה-5 ויחד מבצעות את השיר באופן מיוחד ומרגש ….. שווה צפייה

24Jewish Video Clip of the day Little girl – an exciting performance…Part 2 : TheVoice Israel Great Videos Selection

Learn Hebrew Purim Video

 01.03.2014

http://www.in-hebrew.co.il
15 Hebrew phrases and sentences about Purim.
Includes Hebrew with Nikud, English translations and transliterations

24Jewish Video Clip of the day Learn Hebrew Purim Video, Part 2 Jacob Richman channel Great Videos Selection

Dayenu, Coming Home – The Fountainheads Passover Song

02.04.2011
Follow us on Facebook! http://facebook.com/Fountainheads

A Passover musical parody by The Ein Prat Fountainheads, http://foheads.com, graduates and students of Midreshet Ein Prat, Israel.

24Jewish Video Clip of the day Dayenu, Coming Home – The Fountainheads Passover Song Part 2 IDF Chief Cantor Lt. Col. Shai Abramson Great Videos Selection

קבלת פנים\ להקת נפשא

26.10.2009

הרכב חדש מלא באנרגיות של שמחת חיים.
ההרכב מונה חמישה נגנים (עם אופציה לשישה נגנים)
מוכשרים ומנוסים.
הנגנים באים מעולם הנגינה, הכתיבה, העיבוד והלחנה.
ההרכב מנגן על מגוון כלים כגון:
תופים, קלידים, גיטרה חשמלית, בס, סקספון, מנדולינה, מפוחית חלילית ועוד
“התאחדנו כדי להביא לכם את העושר הרב שזיכנו בורא העולם לצבור במשך השנים בסגנונות מגוונים ועיבודים מיוחדים…”

בואו לחוש את האנרגיה, השמחה, העיבודים והשירה.
מוזמנים לטעימה! לפרטים נוספים: 0504146593 | L.nafsha@gmail.com

24Jewish Video Clip of the day The Band Nfsha, Part 2 Gad Elbaz . Naftali Kalfa ft Ari Lesser, Great Videos Selection

Hatikva-The National Anthem of Israel

24Jewish Video Clip of the day Hatikva-The National Anthem of Israel Part 2 Classic Israeli Songs Great Videos Selection

Menachem Begin Making Peace

08.03.2009
Menachem Begin.
http://www.youtube.com/user/BeginCenter
http://www.begincenter.org.il/
http://www.gatestoneinstitute.org/315…

24Jewish Video Clip of the day Menachem Begin Making Peace Part 2 Menachem Begin Channel Great Videos Selection

…..

Another great Oorah CD starring Shloime Gertner, Yitzchok Fuchs, Shloime Dachs,Yisroel Werdyger, Lipa Schmeltzer, Rivi Schwebel, Ari Goldwag, Shauly Waldner,.

24Jewish Video Clip of the day Another great Oorah CD starring Shloime Gertner, Yitzchok Fuchs, Shloime Dachs,Yisroel Werdyger, Lipa Schmeltzer, Rivi Sch

EFIM ALEXANDROV

24Jewish Video Clip of the day EFIM ALEXANDROV Great Videos Selection

Palestinian Arab Muslim Converts To Judaism

23.02.2014

Every morning for the last two years, Yaniv comes to this tiny yeshiva in a Jewish neighborhood in Jerusalem. Yaniv, a Palestinian, was born Muslim and converted seven years ago. He loves to study Judaism, he says, and is continuously excited by it. Yaniv is proud to be Jewish. Yaniv’s rabbi says that he is proud of his student who is passionate and determined in his love of Judaism.

Just two years ago he was called Busman, and lived in an Arab village near Nablus. Osman was released from an Israeli prison after 11 years, on charges of manslaughter. He discovered Judaism while in prison, and has since converted. This is Bussman, or Yaniv, moments after being released from jail, on the Palestinian side of the green line. Crying bitterly, Yaniv said that he had nowhere to go, now that he was a Jew. He could not enter Israel because he was considered a Palestinian, and in the territories, his life was in danger due to his conversion.

As we film Yaniv, he is approached by a man who tells him that he saw the footageof his release from prison on the news and that it was Yaniv’s steadfast belief in Judaism, which affirmed his own beliefs and brought him closer to his own faith. Yaniv is moved by the encounter.

Two years later, Yaniv is a star student at his yeshiva, has an adoptive family, and several matchmakers working to find him the right match. He has been living in Israel as a temporary resident, dedicating his life to the Torah, working odd jobs, dreaming of becoming a citizen, and even joining the military.

24Jewish Video Clip of the day Palestinian Arab Muslim Converts To Judaism and The Jewish Songs Channel Great Videos Selection

Jewish Wedding, Marriage, Ceremony & Wine

25.11.2011
The secret to a Jewish marriage is hidden in the wine. Charlie Harary discusses the hidden secrets and symbolism of wine in a Jewish marriage ceremony.

24Jewish Video Clip of the day Jewish Wedding, Marriage, Ceremony & Wine Great Videos Selection

Birthright Israel – The LA Way

 18.02.2014

Birthright Israel – The LA Way

Learn more at http://jewishla.org/birthright

24Jewish Video Clip of the day Birthright Israel – The LA Way The Jewish Federation of Greater Los Angeles Great Videos Selection

הרב שלמה קרליבך / “עוד אבינו חי

01.04.2008

Rabbi Shlomo Carlebach from the archives of Israel Television in the early Seventies.

24Jewish Video Clip of the day Rabbi Shlomo Carlebach Great Videos Selection

Refuah Sheleimah Ya’akov Shwekey,Baruch Levine Caesaria

29.01.2013

24Jewish Video Clip of the day Refuah Sheleimah Ya’akov Shwekey Baruch Levine Caesaria Great Videos Selection

Habet Mordechai Ben David and Chaim Eliezer Hershtik Radio Kol Chai

02.02.2014

Video By Nathan Ibgui – צילום וידיאו נתן איבגי
בקלידן עמי כהן
מוצ”ש חסידי חי עם מנחם טוקר ברדיו קול חי – 01-02-2014

24Jewish Video Clip of the day Habet Mordechai Ben David and Chaim Eliezer Hershtik Radio Kol Chai Great Videos Selection

 

Elie kakou Mme sarfati et sa fille fortunée

03.04.2008

elie kakou sketch Mme sarfati et sa fille Fortunée

24Jewish Video Clip of the day Elie kakou Great Videos Selection

Israel – Small but Outstanding

29.04.2012

http://www.israel.org

Israel, a small country of outstanding beauty, is so many different things:

It is a bridge between Africa, Asia & Europe, It has pulsating urban life, breathtaking nature, an abundance of plant & animal species, Thousands of years of fascinating history, a rainbow of cultures and traditions.

Israel offers an energizing experience with a vibrant cultural scene, and is proud to be an innovative leader in science & High-Tech.

Sounds too much? you’ll believe it when you see it.

Visit the MFA’s Social Media Channels:

Facebook – http://www.facebook.com/IsraelMFAhttp://www.facebook.com/IsraeliVibe

Twitter – http://www.twitter.com/Israel
http://www.twitter.com/IsraelMFA

Please credit the MFA and the creators of this clip for any use of this video.

Photographer and Editor: Eyal Bartov
Additional Photographs: Samuel Magal
After Effects: Gili Ittah
Original Music: Israel Kasif

24Jewish Video Clip of the day Israel – Small but Outstanding Great Videos Selection

Simchas Beis Gorlitz Nasad Skver Flatbush, in Borough Park

16.10.2013

24Jewish Video Clip of the day, Simchas Beis Gorlitz Nasad Skver Flatbush, in Borough Park and  HaMenagnim Orchestra 

Megillas Lester Official Trailer

17.02.2014

Megillas Lester is a full length animated feature film depicting the fictional story of Doniel Lesterovitch (“Lester”); a boy whose imagination turns the Purim story upside down. Suddenly finding himself at the feast of King Achashverosh, Lester is ordered to summon queen Vashti to the party…and he inadvertently convinces her to go! With Vashti alive and well, Esther never needs to come to the palace – and that leaves nobody to save the Jews from evil Haman! Follow Lester’s hilarious and thrilling adventure as he tries to set his version of the Purim story back on track…

24Jewish Video Clip of the day, Megillas Lester Official Trailer and Simchas Beis Gorlitz Nasad Skver Flatbush, in Borough Park GREAT VIDEOS SELECTION

Beri Weber Belz

16.02.2014

Acoustic Style with Moishey Schwartz on Guitar

24Jewish Video Clip of the day, Beri Weber Belz and EvanAl Orchestra GREAT VIDEOS SELECTION

חתונה תולדות אהרן ט”ו בשבט תשע”ב

13.02.2012

24Jewish Video Clip of the day, wedding Toldot, and Niklesburger rebbe GREAT VIDEOS SELECTION

חתונה תולדות אהרן ט”ו בשבט תשע”ב

24Jewish Video Clip of the day, Valentine’s Day in Tel Aviv  and  A Jewish Star GREAT VIDEOS SELECTION

valentinexy February 14th marks Valentine’s Day, and though not a Jewish holiday, it appears the young and in love celebrate in the Jewish State as well. Jennifer KaidenAmerican Tourist in Israel: “I celebrate Valentine’s Day because celebrating love is important and it doesn’t matter where you are around the world, it’s important for everyone.”  Yuval Sela, Flower Shop Salesman: “Every year we sell on Valentine’s Day, it’s a big day for business, people like roses, like colors. It’s a love day, people like celebration, to go out. First they buy flowers, and then the rest.” Netta Kaiden, American Tourist in Israel: “I think it’s very nice to express your love to someone you love every day, but if you have a special day, even better.” Saint Valentine’s Day is of Christian origin. And in the Hebrew calendar there is another day celebrated by couples called ‘Tu Beav’. Oren Migdal, Chabad representative: “I think it’s very sad that Jews who have traditions of thousands of years and have their own holidays imitate the non-Jews and take their holidays”. Udi Kobi, Tel Aviv Resident: “People don’t know really what is to be a jew, what is Christianity. They don’t know. So they celebrate what they think is good. I don’t judge them, but it is confusion.” Netta Kaiden, American Tourist in Israel: “If they don’t lose their connection to their heritage, I don’t think there’s a problem, you can celebrate.” Jennifer KaidenAmerican Tourist in Israel: “It’s like eating different foods from all over the world.” Yossef Faibish, Bat Ayin Resident: “It’s a Christian holiday. I don’t know exactly what it means, but I know that if people are happy, it makes them happy and they celebrate together, that’s a good thing. So why not.” As in many other countries, many Tel Avivian restaurants, shops and boutiques offer special discounts on products and gifts in honor of the festive day. And though not everyone understands or agrees with the meaning of the holiday or where the tradition stems from, most people we spoke to here in Israel, always like a reason to celebrate. Yuval Sela, Flower Shop Salesman: “I celebrate anything I can celebrate. A party is a party, Valentine’s Day and other days, whichever.” Tamar Golan, Tel Aviv Resident: “If you want to celebrate love, just celebrate. For me, this is life, to enjoy life.” Oren Migdal, Chabad representative : Most of the Jews who celebrate this day, it isn’t because of religious reasons. It’s because they want to dance and party. We have our religion and thank God, we are happy about it.” And so, a Tel Avivian Valentine’s Day takes off, even here, in the Jewish State. Sivan Raviv, JN1, Tel Aviv  Part 2  

A Jewish Star

Defenders of the Negev: Ultra-Orthodox Jews in the IDF

12.02.2014

Soldiers in a new IDF company, called “Defenders of the Negev”, maintain an observant Jewish lifestyle as they work to protect the State of Israel. Their service reflects an important goal of the IDF: to help Ultra-Orthodox Jews integrate into the army.

MORE: http://www.idfblog.com/ http://twitter.com/idfspokesperson/ http://www.facebook.com/idfonline/

Rambam Trailer. JewishHistoryDotOrg

20.04.2009

http://JewishHistory.org

PHYSICIAN – PHILOSOPHER – CODIFIER – COMMENTATOR – SPIRITUAL LEADER Rambam, Rabbi Moshe ben Maimon, was born in Cordova Spain, early in the 12th century. Facing the terror of the fanatic Muslim Almohads, he and his family fled Cordova. For seven years they lived in the mountains and caves of Spain. During that time, his remarkable Torah and Talmudic knowledge increased. His love of Torah combined with his avid study of healing and natural medicine, the sciences, mathematics, astronomy – as well as the works of the classical philosophers, began to shape the destiny of his life. The legacy he left behind is astounding. He wrote Perush Ha-Mishnayot – his commentary on the Mishnah, which included the Thirteen Principles of Faith, before he was 30. He also penned Mishna Torah – over 14 volumes of the laws of the Torah. Amongst his numerous works he wrote and defined Sefer Ha-Mitzvot and the 613 mitzvahs – and The Guide to the Perplaxed – as spiritual and philosophical treatise. Rambam was a holistic healer of body and soul. In an age of ignorance, he was a shining light of compassion and commitment toward his fellow human beings.