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
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
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.
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:
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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.
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
Rabbanit Yehoshua Rabbanit Batia Yehoshua’s weekly shiur in Queens, NY.
Two minute Torah
Good and Evil: Understanding our Choices
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).
A musical in two acts, this week’s G-dcast is so catchy that you’ll be singing it in the shower for the rest of the year. (Just warning you.) DON’T STOP BEFORE YOU GET TO THE SECOND PART AT 1:50!!
This is Episode 26 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!
Chemini : La Paracha avec Boubach saison 2 !!
Voici la nouvelle émission de 613tv conçue et présentée par Michael Broll !
Avec Boubach découvrez les trésors de la Torah à travers la paracha de la semaine !!!!!!! Un rendez-vous a ne pas manquer et à partager avec tous vos amis !…
Here is the new issue of 613tv designed and presented by Michael Broll!
With Boubach discover the treasures of the Torah through the parsha of the week!!! An appointment not to be missed and share with all your friends! …
Rav Itshak Attali.
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 Shemini
Adar II 17, 5774 · March 19, 2014
Freedom by Definition
“Ah this is the real freedom,” said Eli to his friend, Simon, as he kicked off his shoes and relaxed on the couch after dinner that night. It was a few days after the festival of Passover had ended and school had not yet begun.
“Ha, ha,” Simon chuckled, “no homework, no school tomorrow. I agree with you, this is the real deal.”
Eli looked up at the ceiling and wondered why all of life could not be this easy. After the last few days of hectic cleaning up after the holiday, now at last he could relax. The trouble is, if you lie still, relaxing, you get bored…
“Let’s go and buy a Coke or something,” suggested Simon.
“Good idea!” said Eli, and he jumped up and soon they were on the way down the street.
“I want to get some of these,” Simon said, pointing at some chocolate covered peanuts. “They look so mmm… good!”
“Let’s see,” said Eli, looking at the wrapper, trying to find a kosher certification symbol.
“Uh oh,” said Eli, “it looks like we can’t have these. It doesn’t say anywhere on the package that it is kosher.”
“What do you mean?” asked Simon, disappointed. “What could be wrong with some peanuts?”
“Look here” said Eli, pointing at the list of ingredients. It says here that it has animal fat.”
“The animal fat isn’t necessarily from a kosher animal,” explained Eli. “And even if it were, it hasn’t been slaughtered and koshered properly. So we cannot buy food which has animal fat in it. At least, that is what the Rabbi said is in the Torah portion class this week.”
“I guess you’re right,” said Simon, sighing. “But why all the fuss? What’s the difference between a kosher and non-kosher animal anyways – did the Rabbi tell you that too?”
Simon went to a non-Jewish school, so his knowledge of Judaism was not as good as Eli’s, who went to the local Jewish school.
“Basically it’s animals that chew the cud and have split hooves that are kosher–like cows and sheep. Animals that don’t have both of these signs are non-kosher.”
“But pigs have split hooves!” exclaimed Simon. “Why do people always say that pigs are not kosher?”
“Because they are not,” said Eli. “They do have split hooves, but they don’t chew their cud, so they are not kosher. G-d says that all non-kosher animals are impure for us to eat. And even kosher animals, like cows and sheep, have to be slaughtered in the right way, by a Jewish shochet, and then cleaned and koshered with salt, to get out the blood… It’s a whole thing. It’s about being Jewish…”
“Okay, I get the point,” said Simon, and he put the chocolate peanuts packet back on the shelf. “We’re going to have to make you in a kosher style someday!” he said waving his finger at the packet.
Eli just laughed. “They probably do already,” he said. “Come, let’s buy something else and go play Monopoly.”
The Torah itself records the reaction of Moshe to the tragic deaths of the sons of Aharon. Moshe tells his grieving brother that the Lord had informed him, “that I will sanctify My name through those who are nearest to Me.” Therefore even though the harsh judgment against Aharon – the dramatic and unexpected deaths of his two elder sons, Nadav and Avihu – dominates the mood of the moment, there is a subtle message of consolation and explanation that Moshe offers to his brother. And that perhaps is one of the reasons that Aharon remained silent in acceptance of the fate that befell him and his family. Aharon apparently realized that there was a higher purpose also involved in…
When Rabbi Shmuel of Lubavitch was a child of seven, he asked his father: Why does man walk upright, while animals walk on all fours? Rabbi Menachem Mendel replied: “This is a kindness from G-d to man: although man treads upon the material earth, he sees the sublime heaven. Not so those that crawl on four, who see only the mundane.”
On Passover of 1943, Rabbi Yosef Yitzchok of Lubavitch related the following incident from his childhood years:
“For the Passover festival of 1890 – I was several months short of his tenth birthday at the time – a new suit of clothes was made up for me, together with a brand new pair of shoes.
“In Lubavitch, the preparations for the festival were conducted in a meticulous and thorough manner. On the day before Passover, a strict procedure was followed: first, all chametz1was searched out and eradicated from the yard, chicken coop, and stable. The servant Reb Mendel was busy with this for a good part of the night before and followed up with a double-check in the morning. Then, the chametz was burned, following which we would go immerse ourselves in the mikveh, dress for the festival, and bake the special matzas mitzvah2for the seder. Finally, there were always the last-minute preparations to be taken care of.
“Among these final odds and ends was a job entrusted to me: to remove the seals from the wine bottles (especially those with wording on them3) and to partially pull out the corks. The latter was a most challenging task, for one had to take care that the metal of the corkscrew should not come in contact with the wine.
“That year, I was busy at my appointed task in my father’s room. I went about my work with great caution, careful not to dirty my new suit and – most importantly – not to dull the shine on my spanking new shoes.
“My father noticed what was uppermost in my mind and said to me: ‘Rabbi Schneur Zalman of Liadi cites the following metaphor: A great nobleman sits at a table laden with all sorts of gourmet dishes and delicacies. Under the table lies a dog, gnawing a bone. Now, how seemly would it be were the nobleman to climb down from his chair and join the dog under the table to chew on a luscious bone?!’
“My father’s words so affected me that I was ashamed to even look at my new clothes. This is education.”
Adapted from Likkutei Sichos, Vol. III, p. 973ff;
Vol. XVII, p. 92ff; Sefer HaSichos 5749, p. 475ff
Learning What It Means To Count
In Jewish thought, numbers represent not only concepts in our material world, but spiritual forces which mold our reality.1 Seven is a fundamental number, representative of the seven Divine middos, the attributes which are the source for and which parallel our emotions. These middos comprise the active force which brings our material world into being.2 For this reason, time is structured in cycles of seven. There are seven days in the week, seven years in the Shemittah cycle,3 and our Sages speak4 of seven millennia as the span of the world’s existence.
Shabbos, the seventh day, reflects perfection within the natural order. Just as the original Shabbos brought Creation to a close, on Shabbos a person should feel that “all his work is completed.”5 Moreover, Shabbos does not symbolize only material perfection; referring to it as Shabbos Kodesh, “ the holy Sabbath,” indicates that the G-dly light enclothed within the world is manifest at that time.
The number eight, however, refers to an even higher level of holiness the G-dly light which transcends the limits of our world. Indeed, it eclipses the number seven to the extent that our Rabbis state6 that “the number seven is always mundane, while the number eight is holy.”
“The Eighth Day”
These concepts are reflected in this week’s Torah reading, Parshas Shemini. Sheminimeans “the eighth.” It refers to the first of Nissan, the day on which the Sanctuary was established. It is called “the eighth day”7 because it was preceded by seven days of dedication, during which Moshe erected and took down the Sanctuary each day, and taught Aharon and his sons the order of sacrificial worship.
The Kli Yakar asks why the Torah employs the term, “the eighth day.” For this day is not one of the seven days of dedication, and indeed represents a totally different plane. For it was on this day that G-d’s presence manifested itself in the Sanctuary: “G-d’s glory was revealed to the people and a fire came forth from before G-d.”8
In resolution, he explains that the day is associated with this number to highlight its uniqueness. For the number eight is “set aside for G-d,” representing a transcendence of the world’s natural limits.
But this resolution is itself problematic. Since the number eight reflects such a high level, how can it be associated with the seven days that precede it? Calling it “the eighth day” implies the continuation of a sequence. Thus the very term used to accentuate the day’s uniqueness points to its connection with the previous days.
Earning More Than We Can
The above difficulty can be resolved on the basis of a ruling with regard to monetary law:9 Giving a present is equated with a sale, because if the recipient had not generated satisfaction for the giver, he would not have granted him the gift.
Similarly with the concepts mentioned previously: the manifestation of G-d’s presence cannot be drawn down by man’s service, for it is a transcendent light. Instead, it must be granted as a gift from above. Nevertheless, when does G-d endow us with such a revelation? When we have created a fit setting for it when we have refined and developed our environment and ourselves to the limit of our abilities.
Thus the seven days of dedication represented man’s efforts to refine our environment an objective within man’s capacity. And by carrying out this objective, a setting is created for the revelations of the eighth day, the transcendent light.10
Focus on This World, Not on the Next
Moreover, when this transcendent revelation is brought about by man’s Divine service, it does not remain an isolated occurrence, but permeates our environment, showing the immanence of infinite spirituality.
This concept is underscored by the continuation of the Torah reading,11 which speaks of the death of Aharon’s sons, Nadav and Avihu. The Torah relates12 that they brought an unauthorized incense offering and as a result, “Fire came forth from G-d and consumed them.”
Many explanations are offered as to why the brothers were punished by death.13 From a mystical perspective, it is said14 that they died because their souls soared to such heights that they could no longer remain in their bodies. Nevertheless, their conduct is judged unfavorably because their spiritual quest ran contrary to G-d’s intent in creation: the establishment of a dwelling for Himself amidst the day-to-day realities of our existence.15 Their deaths show that our spiritual quest should not be directed towards the attainment of lofty rapture, but instead should remain firmly grounded in our actual lives.
This theme is also reflected in the conclusion of the Torah reading, which focuses on kosher food. For the establishment of a dietary code indicates that Judaism’s conception of Divine service involves living within the world.
A Fusion of Opposites
This fusion of transcendence and immanence is also alluded to by the name Shemini. Shemini shares a root with the Hebrew word shemen, meaning “oil.” Oil has two tendencies.16 On one hand, it floats above other liquids, to the extent that if an impure person touches oil floating on another liquid, the lower liquid is not rendered impure, for the two are not considered to be joined.17
On the other hand, oil permeates the entities on which it is placed. Therefore, if a non-kosher substance which is fat or oily is roasted together with other food, it makes the entire quantity of food non-kosher, although ordinarily only the food actually touching the non-kosher substance would be tainted.18
Similarly, with regard to the subject at hand, the essential light associated with the eighth day transcends the limits of our material realm. Nevertheless, G-d’s intent is not that this light remain in a sublime state, but that it permeate the material world, endowing it with holiness.
New Doors of Perception
The number eight shares a connection to the Era of the Redemption, as our Sages state:19 “The harp of the Era of the Redemption will be of eight strands” (while the harp used in the Beis HaMikdash had seven strands).
The revelations of the Era of the Redemption will also follow the motif described above. Thus in describing those revelations, our prophets say:20 “And the glory of G-d will be revealed and all flesh will see.” “The glory of G-d” refers to a spiritual peak21above the natural order. This level will be “seen,” perceived openly, by “all flesh”; mortals within our material world will realize this spiritual truth.
Moreover, these revelations will be an intrinsic part of that era. Just as today it is natural for our eyes to see material objects, in that era, all flesh will perceive the glory of G-d. This involves a remaking of the natural order through our Divine service. For as stated in Tanya,22 the revelations of the Era of the Redemption depend on our service during the time of exile.
To refer to concepts mentioned previously: seven prepares for eight. By refining and elevating ourselves and our environment in the present age, we precipitate the transcendent revelations of the Era of the Redemption. Our Divine service creates a framework for the fusion of the spiritual and the material, allowing for these revelations to permeate and remake our worldly existence.
There are two explanations for this concept: a) In Hebrew, letters correspond to numbers. Since G-d created the world through speech, the numerical patterns created by the letters of the Ten Utterances of Creation reflect the interplay of G-d’s creative forces (Tanya, Shaar HaYichud VehaEmunah, ch. 1).b) The Hebrew word for number is mispar (מספר). Accordingly, the statement of Sefer Yetzirah(1:1) that the world was created bisofar, bisefer, ubisippur (בסופר בספר ובספור) is interpreted as referring to the merging of numerical patterns.
Kli Yakar, commenting on Leviticus 9:1, the opening verse of our Torah reading. See also the Responsa of the Rashba (Vol. I, Responsum 9), which explains that eight refers to a rung of holiness that transcends the limits of nature.
We find a similar motif with regard to Sefiras HaOmer the Counting of the Omer, amitzvah which in many years is associated with the time when Parshas Sheminiis read. We are obligated to count 49 (7×7) days to observe this mitzvah. Each day involves an effort to refine a specific dimension of our characters. The fiftieth day marks the celebration of Shavuos, which is associated with Divine light. See the essay entitled “Counting More than Days” (Timeless Patterns in Time, Vol. II, p. 63ff).
In our journey through life we have many different kinds of experience. Some are happy and boisterous; some are more somber; some are just dogged day-to-day getting through what has to be done; some are serene and moving; some are inspiring.
According to Jewish teaching, through all this, at every step of our lives, we have an important relationship with the Infinite, with G-d the Creator and Inner Life of the Universe. Much of the time we may be completely unaware of this relationship. The joys or the worldly desperations of the moment hide it from us. At other times, there may be some kind of hint of recognition.
This week’s Torah reading, the Parshah of Shemini (Leviticus chapters 9-11), provides an intense and ecstatic example of recognition of G-d. The Jewish people, guided by Moses, had constructed the beautiful Sanctuary. It was a wonderful edifice manifesting many kinds of craftsmanship and artistry, expressed in gold, silver, copper, cedar wood and skillfully woven tapestries.
But the Sanctuary was intended to be more than that. The purpose of the Sanctuary was to be an abode for the Divine, a place where you could recognize G-d.
Directed by Moses, there had been a seven day long ceremony of dedication of the Sanctuary, making it not just a work of craft and art but a Divine dwelling. Our Parshah starts on the eighth day (Shemini means “eighth”). Moses made a statement which, even in our sacred Torah, which focuses on the holy, is striking in its directness: “This is what G-d has commanded you to do, so that the Glory of G-d will be revealed to you” (Leviticus 9:6).
His instructions concerned bringing offerings at the altar. This took place. Then Aaron blessed the people with the Priestly Blessing. Then Moses and Aaron entered the Tent of the Sanctuary, and came out and both blessed the people. At that point, suddenly, G-d’s glory was revealed in a practical way: a stream of fire which emerged from the Tent of the Sanctuary and ignited the offering on the altar (ibid., 9:24).
At that moment the Jewish people recognized G-d. They shouted and prostrated themselves before the Sanctuary. They did not think of trickery, or pyrotechnics, as some people might today, in our later, technological, secular and cynical age. For the Jewish people with Moses it was a moment of recognition of the Divine.
However, asks the Lubavitcher Rebbe, what about us, more than 3,300 years later? What about an epoch when we do not see this kind of revelation? When the world seems to conduct itself according to very sober and rational rules, without apparitions of Divine fire?
One possibility is that although we do not see the revelation, we act as if we did. Our physical eyes and mind, well trained for assessing bank-statements and mobile-phone agreements, do not perceive G-d. But our souls do. Hence we should act accordingly, as if our conscious minds were also directly aware of the Divine, by dedicating ourselves to Torah teaching.
This can lead, suggests the Rebbe, to another possibility: when we do the right thing, guided by Jewish teaching, then sometimes, in some way, almost without our realizing it, we may actually experience moments of awareness and recognition. The Shabbat or festival table, the birth of a baby, a visit to the Western Wall of the Temple, a Jewish wedding — moments of recognition of the Divine. Gentle, almost imperceptible. But real.1
“The Work of Our Hands”The Torah portion of Shemini describes the events that took place “on the eighth day,”1following the seven days of the Mishkan’ s dedication. On that day, Moshe and Aharon “left the Mishkan and blessed the Jewish people.”2Rashi3 explains the purpose of the blessing as follows: “They recited ‘May the pleasantness of G-d be upon us; [establish for us the work of our hands…]’4 For during the entire seven days of dedication, during which Moshe would daily raise theMishkan, perform the service therein, and dismantle it, the Divine Presence did not reside within it.”The Jewish people were embarrassed, and said to Moshe: ‘We put in a tremendous amount of labor so that the Divine Presence would reside within us and we would know that we were forgiven for the sin of the Golden Calf [and it has yet to happen].’
“Moshe therefore said to them: ‘This is what G-d has commanded. Do it and G-d’s glory will be revealed to you.’ [Moshe concluded:] ‘My brother Aharon is more fitting and worthier than I; through his offerings and service the Divine Presence shall rest among you.”
What made Moshe so sure that the Divine Presence would reside through Aharon’s service, when his seven days of service were not successful in bringing about the revelation?
One of the cardinal differences between Aharon and Moshe was in their manner of spiritual service. Moshe’s service caused G-dliness to descend from above to below, while Aharon’s uplifted the Jewish people from below to above, for he was “a lover of creatures, who drew them close to the Torah.”5
Thus we find it said of Aharon: “When you kindle the lights,” referring to his effect on Jewish souls, which are likened to lights of G-d, as the verse says: “The soul of man is the lamp of G-d.”
While both Moshe’s and Aharon’s service are important, the ultimate purpose of creation is served by the service of Aharon.
The proof that this is so can be adduced from the comment of the Midrash6 with regard to G-d’s giving of the Torah. The Midrash likens the event to two countries whose borders were closed; the inhabitants of one could not enter the other. Then a treaty was arranged and the borders were opened.
The sealed borders, says the Midrash , resembled the state of events prior to G-d’s giving the Torah — terrestrial beings could not ascend on high and G-d did not descend below. These restrictions were lifted with the giving of the Torah. It was then possible for the physical to become holy, and G-d would descend below.
The Midrash concludes that G-d said: “ ‘I shall begin,’ as the verse states: ‘G-d descended on Sinai,’7 and only then does it go on to say: ‘And to Moshe He said: Go up to G-d.’ ”8
Since G-d said He would take the first step, it is understandable that this was a prelude to the final and most important step, the elevation from below to above — “And to Moshe He said: ‘Go up to G-d.”
This is also why the Midrash stresses that “terrestrial beings would ascend on high” even before it states that “those above would descend below.” The Midrash does so notwithstanding the fact that the order of events was actually the reverse — first G-d descended and only then did He tell Moshe to ascend.
This is because the Midrash teaches us that the most important thing is not G-d’s descent to man and the world, but man’s ascent to G-d.
Since causing the ascent from below to above was the service of Aharon, Moshe was sure that when his brother began to perform his service it would cause the Divine Presence to be revealed within the Mishkan and the Jewish people.
There is an important lesson here. Should a person desire that the Divine Presence reside within him and illuminate the labor of his hands, it is vital that he “be of the students of Aharon, loving peace and pursuing peace, loving your fellow creatures, and bringing them near to the Torah.”9
By doing so, a person not only does a favor for his fellows but for himself as well. By elevating his fellow, he merits that the Divine Presence resides within himself.
Based on Likkutei Sichos , Vol. VII, pp. 298-299.
“The Eighth Day”
The opening words of the Torah portion Shemini — “It was on the eighth day…”10 — are related to the first seven days of dedication, when the Mizbeach, the Altar was inaugurated.
The Klei Yakar asks:11 Why does the verse refer to this day as the eighth day, seemingly indicating that it is one of the “days of inauguration,” when in reality there were only seven days of inauguration, for the verse states that “the inauguration shall last seven days.”12 The eighth day, however, was the time of inaugurating Aharon and his children.
He explains that the Torah deems it the “eighth” day so as to emphasize its special quality, for it was on that day that G-d would reveal Himself in the Mishkan.13 The verse therefore explains that G-d will be revealed on this day because of the uniqueness of the day, it being the “eighth day,” for as our Sages say: “All numbered ‘seven ‘are mundane while ‘eight’ is sacred.”14 or as the Klei Yakar puts it:15 “Eight is unique to G-d Himself.”
The adjective “mundane” with regard to “seven” is not to be taken literally, for Shabbos — the seventh day — is a sacred day; it simply means that Shabbos, too, is one of the Seven Days of Creation, and thus relates to the world as a whole. In contrast, the “eighth day” transcends creation and is “unique to G-d Himself.” In comparison to such a day, even Shabbos is deemed “mundane.”
The Klei Yakar’s explanation, however, does not seem to answer the question; quite the contrary, the question now becomes even more powerful: Since the “eighth” is completely higher than creation and is “unique to G-d Himself,” it can have no connection at all to the first seven days of dedication, corresponding as they do to the seven days of creation. Why, then, is it termed the eighth day, implying that it is related to the first seven?
All spiritual revelations in time to come depend on our present spiritual service.16 This is so, notwithstanding the fact that in comparison to our present service, the future revelations are similar to the “eighth,” as indicated by the saying of our Sages that the “harp of Messianic times will have eight strings.”17 — a level that cannot be reached through the service of mortals.
Although the future revelations will result from an arousal from above, our present degree of service is vital nonetheless. For one must first draw down those levels that are within man’s grasp, and then, when we have done as much as we can, we are granted those revelations from above that transcend our service.
The day of Shabbos serves as an example of this. In general, Shabbos consists of two levels: It is one of the seven days of creation, although when likened to the first six days it is termed holy. However, since it is part of the days of creation, its very sanctity is related to the creative process, and is thus drawn down through the spiritual service of the Jewish people. Thus the verse states:18 “The Jewish people will observe Shabbos, [thereby] establishing the Shabbos.”19
Shabbos, however, is also a semblance of the time to come, the time when it will be continuously Shabbos. This supersedes creation, and cannot be reached through our spiritual service — it comes as a gift from above. It is with regard to this level of Shabbos that G-d says:20 “I have a wonderful gift in My treasurehouse; its name is Shabbos.”
Nevertheless, this loftier level of Shabbos, too, is only granted after man toils and attains the less lofty degree, in accordance with the saying:21 “He who toils prior to Shabbos eats on Shabbos.” For though the loftier level of Shabbos is granted as a gift, nevertheless, “were he [man] not to have caused him [G-d] satisfaction, He would not have granted him a gift”22 — were it not for the fact that we toiled to attain the lesser degree of Shabbos, we would not have received the higher level as a gift.
The same is true with regard to the revelations on the eighth day of dedication. Although they emanated from a level that could not be attained through man’s spiritual service, they were drawn down only as a result of the service of the first seven days. Consequently, this day is deemed the “eighth” day.
PARSHAH PICKS: Can a Snake Become Kosher? (Shemini)
Adar II 17, 5774 · March 19, 2014
This week’s reading, Shemini, is a continuation of the previous week’s reading, Tzav, where we learned about the Tabernacle’s seven-day inaugural ceremony. This week’s reading opens on the eighth day, when G‑d’s presence descends upon the Tabernacle. On that day, Aaron’s sons Nadab and Avihu die when offering an uncalled-for incense sacrifice. The portion concludes with a discussion about the laws of Kosher and ritual purity.
In the verse (Leviticus 11:42) that prohibits the eating of creatures that slither on their bellies, the Hebrew word for belly (gachon) is spelled with a large-sized letter vav. How does this allude to our inner struggle against the evil inclination, which is likened to a snake?
Topics include: Moses and Aaron as they represent masculine dominance and feminine nurturing respectively, sin as a “spiritual pollutant” and how it brought about the gruesome deaths of Aaron’s two sons, the positive lesson we can learn from them.
The name of our Sidra, Shemini, (“the eighth”) refers to the day on which Aaron and his sons were inducted as the priests of the Sanctuary. It was also the day on which the presence of G‑d was revealed. But why was it called the eighth day? It followed the seven days during which the Sanctuary was consecrated. But it hardly seemed a continuation of them. For they were the days which represented man’s effort to draw near to G‑d by consecrating himself and his world; whereas the eighth day was the moment when G‑d answered his efforts by revealing Himself. And surely there is no comparison between man’s efforts and G‑d’s response. The one is finite, the other infinite. So how can we talk of the eighth day as if it were a mere continuation of the previous seven? Starting from this problem, the Rebbe explores the relation between human endeavor and Divine revelation, as exemplified in the Sanctuary, the Shabbat, circumcision, and the counting of the Omer.
1. On The Eighth Day
Our Sidra begins with the words, “And it came to pass on the eighth day. . . .” The Kli Yakar, in his commentary to the Torah, asks why this day, which followed the seven days of consecration of the Sanctuary, was called the “eighth day.” For this implies that it was a natural continuation of the previous days. But in fact the consecration was limited to seven days: “And you shall not go out from the door of the tent of meeting for seven days, until the days of your consecration be fulfilled; for He shall consecrate you seven days.” During that time the altar was dedicated. And the following day was quite separate: It was set aside for the induction of Aaron and his sons to the priesthood.
The answer which the Kli Yakar gives is that it is called the eighth day to emphasize its extraordinary character. For it is written shortly afterwards, “Today the L-rd appears to you.” And to explain why it was then that the L-rd appeared, and not during the actual days of consecration, the Torah tells us that it was because it was the eighth day. Seven is the number of the days of the week, the measure of earthly time, a symbol of the human dimension. Eight signifies the more-than-human; it is the symbol of holiness.
This is why a circumcision can be performed on Shabbat. For circumcision takes place on the eighth day from birth, and Shabbat is the seventh day. In other words, Shabbat belongs to human time, but circumcision belongs to the realm of the Holy, the supernatural. And the claims of the spiritual override those of the physical.
2. Degrees of Holiness
To say that seven is the span of the week does not mean that it is the symbol of the weekday world, the secular. Because Shabbat is itself one of those seven days, and it is a day of holiness. But nonetheless it is reckoned as one of the seven days of creation, and thus belongs to the created order. Whereas the number eight expresses the idea of being beyond the normal confines of time, and thus of being wholly united with G‑d as He is in Himself, rather than as He is related to the world.
The Kli Yakar cites an example of this significance of the number eight, namely that the harp which will be used in the Temple of the Messianic Era will have eight strings. The harp which was played in the Sanctuary had only seven. It was holy. But less so than the harp of Messianic times.
The Torah itself is holy. But compared to the way in which it will be learned and revealed in the Messianic Age, our own response to it is called, in the Midrash, “a vanity.”
There are, in other words, degrees of holiness. There is the holiness of this world, which is symbolized by the number seven, which is confined to the limits of human capabilities. And there is the holiness which goes beyond the world, beyond the idea that G‑d and the world are two distinct entities, which is expressed in the number eight.
3. Gifts and Reward
Curiously, the answer which the Kli Yakar gives to his own question does not appear to answer it. Instead it seems to make the question more forceful.
If the eighth day stands for the state of absolute unity with G‑d, then it signifies something supernatural. If so, then it surely has no connection with the previous seven days of consecration, which represented human activity, the sanctification of the natural order, and earthly time. Whereas the clear implication of the phrase “the eighth day” is that it was a continuation of the previous seven.
The answer is that supernatural revelation depends on our human efforts. The Messianic Age will be brought about by our acts of worship and of service of G‑d. Our efforts to consecrate the world during the seven days of human time are the gestures of faithfulness which will produce the Divine response of the eighth day-the day of the Messiah. So that although the Messianic Age will be of an altogether higher level of holiness than we can evoke with our Divine Service in the present, it will not be a sudden break in the history of Jewish consciousness. It will be the outcome of what we do now. It will be the “eighth day” in the sense that it continues and completes the perfection after which we now strive, after we have done all of which we are capable.
To draw an analogy: Shabbat, which is the seventh day, has two aspects. Firstly it is one of the days of the week, holier than the other six, but still a part of human time. There is a significant phrase in the command: “And the children of Israel shall keep the Shabbat, to make (usually translated, ‘to observe’) the Shabbat throughout their generations.” Shabbat is something we make. It is a Sanctuary within the week which we construct by our own service. But secondly the Shabbat is “a semblance of the World to Come,” a glimpse of the Messianic Age. This aspect of the Shabbat is not something we can achieve ourselves. It is something we receive as a gift from G‑d. It is this of which the Talmud says, “The Holy One, blessed be He, said to Moses, I have a precious gift in My treasure house, and it is called the Shabbat.”
There is a difference between a gift and a reward: A reward is something which the recipient has earned, a gift is something he receives only through the grace of his benefactor. And this facet of Shabbat, this glimpse of the future revelation, belongs entirely to the grace of G‑d. It has a holiness which goes beyond human limitations.
Yet, even though it is a gift, we must work for it. The Rabbis say, “If the recipient had not given some pleasure (to the donor of the gift) he would not have given it to him.” That is, if we do not give pleasure to G‑d by our actions, we will not receive His gift. Whereas “he who labors on the eve of Shabbat will eat on Shabbat.” Because of our labors we are given a Divine gift which far outweighs the worth of our work.
The same is true about the revelation within the Sanctuary on the eighth day. Although it was not earned by the human activity of consecration on the previous seven days, it was only when this consecration was completed that the Divine response came. G‑d gives His gift to man only after man has done all within his power to consecrate himself to G‑d. This is why it is called the “eighth day”-the day of Divine grace which answers the seven days of man’s own initiative in drawing close to G‑d.
4. The Counting of the Omer
In many years, the Sidra of Shemini is read immediately after Pesach, near the beginning of the seven week period of the counting of the Omer. What is the connection between the two?
The Torah says about the Omer, “You shall count for fifty days.” And yet in fact we count only forty-nine days. Why? In the seven weeks we remove ourselves step by step from the forty-nine “gates of impurity” and pass through the forty-nine “gates of understanding.” The fiftieth, the ultimate level of understanding, is beyond us. But it is only when we have reached by our efforts the forty-ninth, that the fiftieth comes to us as a gift of G‑d.
The seven weeks of the Omer are like the seven days of consecration. They represent the spiritual achievement of man. The fiftieth day of the Omer is like the eighth day of the Sanctuary: It is the revelation which breaks in on us from the outside, the answer of G‑d to our endeavors. The fiftieth day is Shavuot, the day when the Torah was revealed on Mt. Sinai. And that day was a foretaste of the revelation of the Messianic Age.
5. Past and Future Redemption
The counting of the Omer was not only a preparation for the Giving of the Torah. It is also a preparation for the Messianic revelation itself.
In Michah it is written, “As on the days of your coming out of Egypt, I will show him wonders.” But the Exodus from Egypt took place on one day, the 15th of Nissan. The previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak, explained: the redemption from Egypt will only be complete when the future redemption has come. Until then we are still captives in a metaphorical Egypt, namely the limitations and constraints of our human situation, from which we must liberate ourselves. The historical exodus, in the year 2448, was only the beginning of a continuous process of self-liberation. This will only be complete in the Messianic Age, when we will finally reach the stage where no spiritual heights are beyond the scope of man. If there seem to be dark ages where this process is halted or even reversed, where we seem to be regressing spiritually, this is only because new achievements need sometimes to be preceded by a time of darkness, in which new reserves of strength are discovered. They are not true regressions, for they serve to bring man to new heights of religious understanding. They are part of the Divine plan, stages in the continual ascent of man.
General Overview: This week’s reading, Shemini, is a continuation of the previous week’s reading, Tzav, where we learned about the Tabernacle’s seven-day inaugural ceremony. This week’s reading opens on the eighth day, when G‑d’s presence descends upon the Tabernacle. On that day, Aaron’s sons Nadab and Avihu die when offering an uncalled-for incense sacrifice. The portion concludes with a discussion about the laws of Kosher and ritual purity.
First Aliyah: Moses gathers all the Jews to the Tabernacle to witness the Divine presence descending upon the Sanctuary on that day. Aaron offers various sacrifices in preparation for this revelation.
Second Aliyah: After concluding the offering of all the sacrifices, Aaron blesses the people with the priestly blessing. Moses and Aaron bless the Jewish people that G‑d’s presence dwell in their handiwork, and, indeed, the Divine presence visibly descends upon the Tabernacle.
Third Aliyah: At this point a heavenly fire descends and consumes the offerings on the altar. Aaron’s eldest two sons, Nadab and Avihu, bring an unauthorized incense offering and a heavenly fire consumes them. Moses orders the removal of their bodies from the Tabernacle, and instructs Aaron and his remaining two sons not to observe the traditional laws of mourning, considering that they had to continue serving in the Sanctuary on behalf of the Jewish nation. The priests are instructed not to imbibe wine before performing Temple service.
Fourth Aliyah: Moses addresses Aaron and his sons, instructing them regarding the consumption of that day’s offerings — despite the deaths of their next of kin.
Fifth Aliyah: Moses becomes aware that one of the sin offerings had been burnt, rather than eaten. When he expresses his displeasure, Aaron explains his reasoning for ordering the burning of that particular offering, and Moses humbly accepts Aaron’s explanation.
Sixth Aliyah: G‑d gives the commandments of Kosher, explaining how to distinguish between kosher and non-kosher animals, fish, and birds. Kosher animals must chew their cud and have cloven feet. The Torah lists four animals that have only one of these attributes, but not both, and are therefore non-kosher. Kosher fish must have fins and scales. The Torah then gives a list of species of non-kosher birds, and species of kosher locust. The Torah then discusses the ritual impurity caused by coming in contact with the carcass of a non-kosher animal, as well as certain species of rodents and amphibian creatures.
Seventh Aliyah: We learn of the possibility of foods and utensils contracting ritual impurity if they come in contact with any of the aforementioned impurities. The Torah then mentions the impurity contracted through coming in contact with the carcass of a kosher animal which was not ritually slaughtered. We are commanded not to consume any insects or reptiles. The reading closes with an exhortation that we remain holy by abstaining from eating all forbidden foods.
PARSHAH IN A NUTSHELL: Shemini
Adar II 17, 5774 · March 19, 2014
On the eighth day following “seven days of inauguration,” Aaron and his sons begin to officiate as Kohanim (priests); a fire issues forth from G-d to consume the offerings on the Altar and the Divine Presence comes to dwell in the Sanctuary.
Aaron’s two elder sons, Nadav and Avihu, offer a “strange fire before G-d, which He commanded them not” and die before G-d. Aaron is silent in face of his tragedy. Moses and Aaron subsequently disagree as to a point of law regarding the offerings, but Moses concedes to Aaron that Aaron is in the right.
G-d commands the kosher laws, identifying the animal species permissible and forbidden for consumption. Land animals may be eaten only if they have split hooves and also chew their cud; fish must have fins and scales; a list of non-kosher birds is given, and a list of kosher insects (four types of locusts).
Also in Shemini are some of the laws of ritual purity, including the purifying power of the mikvah (a pool of water meeting specified qualifications) and the wellspring. Thus the people of Israel are enjoined to “differentiate between the impure and the pure.”
Story of Hebrew Pronunciation, Religion vs. Spirituality, Passover FAQ’s – Shabbat Shalom from the OU
The Real Story of Hebrew PronunciationSeth MandelToday, three main traditional pronunciation systems of Hebrew have survived and are used in synagogues around the globe: Ashkenazic, Sepharadic and Teimani. Since numerous and significant differences exist between the three traditional systems, the obvious question is: which pronunciation system adheres most closely to tradition? In other words, which is more “correct”?READ ON JEWISH ACTION »
The OU Guide to Passover
Visit OUPassover.org to download the OU Guide to Passover, search kosher for Passover products, lookup zmanim and more. More information >
Religion vs. SpiritualityRabbi Dr. Tzvi Hersh WeinrebOver the years, I have seen many Jews go through the motions of religious observance with neither emotion nor conviction. On the other hand, I have come to see individuals of no particular religious faith—and indeed some who are confirmed atheists—who, nonetheless, have profound spiritual sensitivities.READ MORE »
Pleasures of the Plate & Parshat SheminiRabbi Phil KareshMany of the rules outlined in the Torah help us navigate the maze of life and pertain to pleasure, especially regarding food. These are the ones that are easiest to over-do! The rules in Parshat Shemini act as an instruction manual to help us live pleasurably but also prudently, and Rabbi Phil Karesh, Educational Coordinator at Midwest NCSY, explains.READ MORE »
SeparationsRabbi Ari KahnOne of the most axiomatic concepts taught by our sages is that holiness means separateness. To be holy is to acknowledge, to internalize and to act upon concepts of separation and separateness, gradations and seemingly slight differences that permeate and define time, space and matter.READ MORE »
Mysterious TragedyOU PressWhat exactly is the sin of Nadav and Avihu? Why is this sin so onerous that it merits the overwhelmingly severe punishment of immediate death by G-d’s hand?READ MORE »
The Story Behind OU KitniyotOU StaffConsumers have long been accustomed to various designations associated with the OU symbol (OU-D, OU-Parve, OU-Glatt, OU-Fish and of course OU-P). This year, consumers will be finding more and more stores stocking products with yet another designation, OU-Kitniyot.READ MORE »
OU Israel’s Purim Party for 3,000 IDF SoldiersZvi VolkA group of about 140 people, which included volunteers from OU Israel as well as about 100 yeshiva students, delivered the Purim spirit to the soldiers at the Bislach IDF Infantry Training School near Yeruham. Osem Foods in conjunction with OU Israel provided mishlochei manot for the 3,000 soldiers on the base.READ MORE »
A Quaint Prayer Makes a ComebackCharlotte Friedland“We began our trans-Atlantic discussion of prayer, what’s wrong with Jewish society, what went wrong in her yeshivah education, all of her sins, …the immorality of buying leather goods. I have to admit… for a couple of women with totally opposite lifestyles, we hit it off.”READ MORE »
Ask Aviva: Worried WifeAviva RizelI keep trying to get him to open up and communicate, but it keeps backfiring and he either starts changing the subject, or actually leaves the room. Sometimes he will even start to yell at me.READ MORE »
Ashrei IIIRabbi Ephraim EpsteinRabbi Epstein explores the significant meaning behind the Ashrei prayer and why we say it three times a day.READ MORE »
Met Through NCSY: The Riesels’ StoryOU StaffHeshy Riesel and Rochelle Cohen came from two different worlds. He was from a Hasidic family and her family wasn’t observant, but NCSY brought them together. Read their story here and then submit your own.READ MORE »
Simple Ways To Keep Your Family Happy All Year LongAdina SoclofIt is not easy to remain calm, cool and detached when you are watching your toddler cry, your teen slam doors, or your spouse getting snippy. Unfortunately, bad moods can be contagious. Negativity breeds negativity. It helps if our bad moods and the bad moods of others are navigated with respect, empathy and acceptance.READ MORE »
It’s Your Heart—Take Care of it!Alan FreishtatAlthough there has been a great deal of progress in fighting heart disease, 4/10 deaths are the result of cardiovascular disease (CVD). In addition, nearly one out of every four adults suffers from some form of cardiovascular disease. According to the National Center for Health Statistics (USA), if all forms of CVD were eliminated, total life expectancy would rise by nearly 10 years.READ MORE »
NCSY Brings Hope to the Homeless in San DiegoOU StaffSan Diego NCSY and Phoenix NCSY ended a joint Shabbaton in an amazing way: helping pack 400 lunches for the homeless in San Diego. It was an eye-opening experience for many teens who said they were unaware of the severity of the problem.READ MORE »
For Jewish Education’s Future, Look to AlbanyMaury LitwackWashington has little trouble commanding the collective attention of the organized Jewish community. But for those who care about increasing funding for Jewish education, reining in out-of-control costs at day schools and seeking to ease crushing tuition burdens, the place to watch this month is Albany.READ MORE »
This week we have featured Mrs. Chana Prero’s class from her Naaleh series Parsha Learning Group II titled Parshat Shemini: Moshe and Aharon’s Disagreement. In this Torah shiur (class) on the weekly Parsha, Mrs. Chana Prero explains a cryptic episode in Parshat Shemini, where it seems that the revered Moshe Rabbenu and his holy brother Aharon the Kohen Gadol, have an intense disagreement. This class does not assume any prior knowledge of Hebrew or familiarity with Biblical texts. Please click on the image below to view this class now.
Also, please take the time to look at our Parsha Newsletter. To view the newest one please click here for the printable version or scroll down for our e-mail version. As always, visit our websiteNaaleh.com to learn more and watch thousands of classes on various Torah and Jewish topics.
Shabbat Shalom and Purim Semeach!!
Ashley Klapper and the Naaleh Crew
Dedicated in memory of Rachel Leah bat R’ Chaim Tzvi
Based on a Naaleh.com series by Rabbi Shimon Isaacson
The Shulchan Aruch writes that on Shabbat a person should be careful not to drop seeds on moist ground where they might sprout. A farmer who needs to feed his chickens on Shabbat should put down just enough feed for that day and the next so that no remaining seeds take root. The Shulchan Aruch notes that where there is no possibility of growth, such as in a place where a lot of people will trample the seeds, there is no prohibition.
Any kind of activity that could promote plant growth is a toldah(derivative) of zoreah and should be avoided on Shabbat. This includes pruning, fertilizing, spraying pesticide, weeding, and clearing away dust and stones. Irrigating a field that hasn’t been sown, although not zoreah, violates the prohibition of choresh as it softens the earth. One should not wash one’s hands onto grass. Although one’s intention is not to water the grass, it is considered apsik reisha (an inevitable consequence). Likewise, one should not spit on the ground. The Rama writes that one shouldn’t eat in a garden on Shabbat if beverages will be served, as it will be difficult to prevent spilling. An outdoor Kiddush should be held on a patio and not in a grassy area. One may use a sink where the water will flow out of a pipe into a field if one’s intention is just to wash one’s hands and not to water the ground.
Hydroponic planting is zoreah according to the Rambam. Therefore, one may not put wheat or barley seeds into water so that they will sprout. Placing fresh flowers in water on Shabbat may cause the buds to open up. In addition, according to the Rama, adding fresh water could be a problem of tircha (exertion). Therefore, branches which do not have buds or blossoms may be returned to the same water where they were before Shabbat. In a situation of great need, it is permitted to put them in a water-filled vase even if they were not in water previously; however, one should not add new water to the vase or put water in an empty vase because of tircha. Branches with closed flowers or buds cannot be put in water, and it is forbidden even to put them back in the vase in which they sat previously, due to zoreiah. On Yom Tov, one may take out and put back aravot or hadassim as long as they haven’t rooted in the water. Additionally, there’s no prohibition of tircha and fresh water can be added.
The Har Tzvi and the Yechave Daas discuss whether one may open the shade so that the sun will shine on one’s house plants. If one’s intention is for the plant to grow, it is a psik reisha d’neicha lei (a desired consequence of an action), which is prohibited. However, the Har Tzvi maintains that it is permitted. The issur d’oraita only applies when that which is supporting the growth of the plant is direct. In this case, it is indirect as the plant will grow even if the shade remains closed, although not as fast. Similarly the Har Tzvi permits opening the door of a sun room garden although it will let sun in, as it too is an indirect action.
Beit Shamai rules that one may not set a process in motion that will continue on Shabbat because of the prohibition of shvitat keilim(allowing one’s vessels to rest on Shabbat). For example, one may not set up traps before Shabbat to trap animals on Shabbat. However, Beit Hillel disagrees and says it is permitted. The Gemara asks, how do we understand the braita that teaches that wheat kernels should not be put into a mill powered by water before Shabbat, so that the wheat will be ground on Shabbat? Rabbah explains that it’s prohibited because of the loud noise it generates. Rashi adds that it disturbs the Shabbat atmosphere and even Beit Hillel would not permit it. However, if it would cause a financial loss one can rely on lenient opinions that allow it. Based on this discussion, many poskim say not to leave a noisy dryer on before Shabbat to work on Shabbat. A clock that strikes on the hour may continue running on Shabbat. The Shemirat Shabbat K’hilchato follows the opinion of the Rema and rules that a sprinkler system may be turned on before Shabbat to work on Shabbat because it makes no noise. Most opinions rule that a timer should not be used on Shabbat, except for lights and air conditioners.
One may not speak in a degrading manner about one’s friend even if it is true and he is not present. Theissur applies even if it is something of the past, and the person has likely changed his ways. If one witnessed the act recently, and the chances are less that the sinner repented, it’s still not permitted to speak about it. In certain cases, where it’s certain the person hasn’t done teshuva, the Chofetz Chaim delineates how one can speak about it in a constructive way. One may not talk about a baal teshuva’s past sins even with the intention to praise him and even if the listener won’t feel negatively towards the person after hearing about them. This is because if you would say it to the baalteshuvahimself he’d be embarrassed. The Netivat Chaim points out that nowadays this may be different. Many people are proud of beingbaalei teshuva. So if the speaker’s intention is positive and the person listening will take it that way and the person being spoken about won’t take it personally, it may be permitted.
One may not talk about another person’s sins even if they are minor and even if many people are similarly careless. The Chofetz Chaim says one should not degrade the sinner in front of others but rather one should give him constructive criticism. Even if something is well known, it’s still not permitted to speak about it.
Rav Hirsh explains that the motivation to talk negatively about others comes from the soul’s natural tendency to strive higher. If a person is actively involved in Torah and mitzvot, the soul is at peace. But if he is lazy and doesn’t actively work to grow, he feels inner discontent and seeks the illusion of self-grandeur by making others appear smaller.
It’s important to be positive and to get in the habit of praising others. This is especially critical for good parenting. A parent should train himself to praise his children at least three times as much as he points out their mistakes. A baal lashon hara focuses on negativity and the flaws of others. We have to rectify this by working on ourselves to always see the good in people. When you see someone doing something wrong and you know he’s usually careful, you could assume it was a mistake or done out of ignorance. One is not allowed to speak about it further or degrade the person in front of others. Instead one should endeavor to judge the person favorably as the Torah writes, “B’tzedek tishpot et amitecha.” (In righteousness shall you judge others.)
Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller
The real end of the Purim story isn’t told in the
Hashem is hidden in galut. Our souls thirst for meaning and we may attempt to look for Him in the wrong places, such as the streets and marketplaces. But He promises that if we keep on searching and hoping for the geulah, in the end His Divine Presence will be revealed. Hashem tells the Jewish people, “Your eyes are like a dove.” You are completely faithful, like Yaakov’s sons who were all tzadikim. We are compared to a flock of goats who come up from the river, purified and perfect. Although we are in truth full of flaws, Hashem sees our potential. We are compared to a pomegranate where even the evil ones among us are full of mitzvot.
Hashem calls us His sister because our middot are meant to parallel His own. King Shlomo says about the Jewish people, “I’m asleep but my heart is awake.” In exile we can forget who we are but our inner spark, which yearns to return, remains connected forever to its source. Hashem implores us, “Open the door for me. I want to give of myself to you. ” And the Jewish people reply, “I already changed my clothing and washed my feet. How can I possibly move from where I am to where I want to be?” Hashem sends forth His hand into the open place of the lock. When the nation sees Him, their innards yearn for Him. But they’ve waited too long. He’s gone and will not redeem us until we’re ready for tikun.
The Jewish people are compared to nuts, hard on the outside and full of goodness on the inside. Hashem recalls our beauty. He wants us to see ourselves as we once were. We say to Hashem, “I’ve given you what’s hidden in my heart.” We yearn for the innocent love of long ago. We implore Hashem to end the exile. And if we’re not ready, if were too distant, may He bring us close once again.
Purim is here, and IDF soldiers start the celebration! As Jews all over the world celebrate this holiday by holding feasts, exchanging gifts and wearing costumes, our soldiers make sure to keep the holiday tradition
הרכב חדש מלא באנרגיות של שמחת חיים.
ההרכב מונה חמישה נגנים (עם אופציה לשישה נגנים)
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…”
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.
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.
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…
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 Kaiden, American 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 Kaiden, American 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
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.
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.
Klezmer clarinetist Moussa Berlin plays Kale Bazetsn camera1
A very spesial klezmer event happend in Jerusalem (2 Sep 08) to honor Moshe (Moussa) Berlin for his fiftieth anniversary of klezmer activity. Many klezmers participated the event, and this is one of the clips.
Lord Of The Dance – Chassidic style!
Lord Of The Dance played on the violin at a Jewish, Chassidic Wedding in London. Filmed by New Angle Media, 020 8731 4555
18.10.2013 Chaîne de AvinouChebachamaym LANGUAGE FENCH
חדש! לדון לכף זכות הרב מנשה בן פורת חובה לצפות!!!
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!
Do You Follow The Word Of Man Or The Word Of G-d??
A discussion between Rabbis Yisroel Blumenthal and Eli Cohen about following the Word of G-d and listening to prophets sent by G-d.
The Mission of Jews for Judaism is to strengthen and preserve Jewish identity through education and counseling that counteracts deceptive proselytizing targeting Jews for conversion.
Popular Daf Yomi videos
Rabbi Dovid Feinstein
Daf Yomi Kolel Happy Hour
Este é primeiro o canal de shiurim ao vivo em português no You Tube do mundo!
Por que “Happy Hour”?
Este projeto foi idealizado para que, logo após o trabalho, as pessoas possam estudar Torá de forma leve e agradável.
As aulas do Kolel Happy Hour são realizadas por David Leitman, na Sinagoga CCI (Rua Anita Garibaldi, 37A – Copacabana), de segunda a quinta, a partir das 19:15 (Shiur – Ao Vivo) de Guemará Kidushin, seguido de um lanche e pequenas aulas (também ao vivo, aqui no YouTube), de filosofia judaica e leis práticas (halachá). As aulas terminam em torno de 20:45.
Já as aulas de Daf Hayomi- Guemará Berachot – (gravadas), são realizadas por Michel Klein, de segunda a sexta, após shacharit,às 8:15 na Sinagoga Kehilat Moriah (Rua Pompeu Loureiro,48 – Copacabana).
Quando há algum feriado ou chag, não há aulas.
Por favor, não assista os vídeos em shabat e yom tov.
Abaixo você confere os links dos livros que nós estudamos. Bons estudos!
Daf Yomi Megillah Talmud Rabbi Weisblum דף יומי מגילה ‘ הרב משה ויסבלום