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Jewish News <><> Simcha Channel <><> Torah Insights <><> Jewish Recipes <><> Jewish Life <><> Das Jüdische leben <><> La Vie Juive <><> Jewish Communities <><> Jewish Culture & Yiddish <><> Jewish History <><> This Day, In Jewish History Tanya Shiurim Shiurim Hayom Yom <><> V I D E O C L I P O F T H E D A Y <><> This week’s Torah Portion

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

הרב יהונתן סרור – פרשת אמור בין פסח לעצרת

הידברות-הרב זמיר כהן-פרשת אמור / Rabbi Zamir Cohen

פרשת אמור-שמחה במצוות הרב יוסף בן פורת חובה לצפות

הידברות-הרב יונה מצגר-דרך הפרשה-פרשת אמור

הרב שניאור אשכנזי פרשת אמור ● לא מספיק לאהוב, צריך גם לכבד

29.04.2014
מגוון הרצאות ושיעורים לצפיה ולהאזנה באתר יהדות TV

להרצאות נוספות כנסו לאתר יהדות TV בכתובת: /http://www.yahadut.tv
אפשר ליצור איתנו קשר באימייל: yahaduttv@gmail.com

הרב מאיר אליהו פרשת אמור

28.04.2014
לחץ על הקישור הבא: והאזן או הורד אלפי קלטות אודיו
https://drive.google.com/folderview?i&#8230;

כנסו לערוץ תירשמו ותהנו מכל העידכונים – אל תשכחו גם להגיב
מותר להוריד סרטונים ולהעלות אותם לערוץ שלכם בתנאי שתוסיפו בהערות לסרטון כדלקמן:
הורד מהערוץ: http://www.youtube.com/user/VASHALOMF

פרשת אמור – ציון כהן – פרשת שבוע ומודעות עצמית

שיעורים על פרשת אמור – קדושת הכהנים – לימוד בוקר בפרשה – הרב דב ביגון – ערוץ מאיר – שיעורי תורה – יהדות

22.04.2013

חדש! התפקיד שתפור עליך! פרשת אמור הרב בועז שלום חובה לצפות!

חדש! איך שולטים על העולם ? פרשת אמור הרב ברוך רוזנבלום חובה לצפות!!!

חדש! כל הרבנים על ימי ספירת העומר מומלץ בחום!





Rabbi Baruch Rosenblum הרב ברוך רוזנבלום פרשת אמור

הידברות-הרב אורי זוהר-פרשת אמור

טעמי המקרא בנוסח מרוקאי,קריאה בתורה בנוסח מרוקו /Lire la Bible Taamey Hamikra

ברכות לפני ואחרי הפטרה נוסח מרוקאי

איתמר מלכא

גירסא ישנה, העלתי לבינתיים כי ראיתי שאין.
כרגע אני עובד על הקלטת כל עליות הראשון מחדש..

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 שבוע ומודעות עצמית

 

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

שיעורי תורה, סרטים יפים ועוד

 

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

הרב יוסף מזרחי

פרשת ,,,, מחוברת לפרשת פרה עם הרב שרגא זלמנוב – לגימת חסידות”>פרשת עם הרב שרגא זלמנוב – לגימת חסידות

פרשת ,,,, -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 השבוע תזריע

פרשת השבוע תזריע

פרשת —-

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&#8230;
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&#8230;

הרב יהודה קרויזר –

הרב פינטו

עונג שבת – פרשת – תוכנית באורך מלא

פרשת 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

הרב זמיר כהן

הרב חיים כהן

05.04.2014

השיעור מתוך ובאדיבות אתר “החלבן”: http://ravhaim.org
באתר תמצאו מאגר מלא ומסודר של כל שיעורי הרב.
השיעורים בפורמט לצפייה והאזנה וניתנים גם להורדה.

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

116.05.2012

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

שיעורים על פרשת תזריע – כשרות בעלי חיים – לימוד בוקר בפרשה – -הרב דב ביגון – ערוץ מאיר – שיעורי תורה – יהדות

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

פרשת השבוע

24.02.2010

הפרשה עוסקת בתרומת בני ישראל להקמת המשכן. כשבני ישראל היו במדבר היתה להם השגחה אלוהית שדאגה להם לכל צורכיהם ואילו למען הקמת המשכן הם מצטווים להביא בעצמם את מיטב החומרים. הרב רונן לוביץ’ משוחח עם ד”ר ענת פרוינד על החשיבות של תרומה לחברה ועזרה לזולת. צפו בתוכנית זו ואחרות בערוץ האקדמי- http://www.actv.haifa.ac.il/programs

Haftarah הפטרה‎ – Parashat Ahare Mot – Qedoshim אחרי מות קדשים (Moroccan מרוקאי & Spanish)

17.04.2013
Moroccan Daily Halakhot
La Halakha Marocaine Quotidienne
http://www.darkeabotenou.com

Haftara of Perashat Qedoshim during a year that this perasha is not read in conjunction with Aharé-Mot.

Moroccan Tune 0:00
Spanish Moroccan Tune 4:35

Ye’hezqel 20:2 – 20:20

Sung by: nz”y Ribi David Kadoch s”t – ‘Hazan of Abir Ya’aqob, Toronto, Canada

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 Emor Language : english, SHIURIM & COMMENTARIES

WHATHAPPEN1-kl
Jewish News <><> Simcha Channel <><> Torah Insights <><> Jewish Recipes <><> Jewish Life <><> Das Jüdische leben <><> La Vie Juive <><> Jewish Communities <><> Jewish Culture & Yiddish <><> Jewish History <><> This Day, In Jewish History Tanya Shiurim Shiurim Hayom Yom <><> V I D E O C L I P O F T H E D A Y <><> This week’s Torah Portion

weeklyparashaxycmemo

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

Rabbi Riskin’s Insights into Parshat ….- “Torah Lights” — 5774

Prof. Yaakov Brawer Ph.D. by learntorah.c

07.08.2013

שבועות ל”ג בעומר פרשת אמור Parsha Emor Lag Baomer Shavout Rabbi Weisblum

08.05.2012
Rabbi Moshe P. Weisblum, Phd. Lunch and Learn – Parsha Emor, Lag B’Omer and Shavuot. NEW. In loving Memory and Elui nishmat Menashe ben Reuven ZT”L
הרב ד”ר משה פינחס ויסבלום פרשת אמור, ל”ג בעומר, וחג השבועות. לעילוי נשמת מנשה בן ראובן

Weekly Torah Portion: Emor

22.04.2013
This week’s Torah portion alludes to the secret of eternal life, or rather, the sanctification of life, as personified by the rules of conduct for the kohanim, the priests serving in the Holy Temple,

Emor (Leviticus 21:1-24:23)

kollel613

Parashat ….. Netiv Center For Torah Study in Houston Texas

This is the Official Youtube channel of Netiv Center For Torah Study in Houston Texas. It purpose it to teach Universal Torah to the nations. Neitv is a diverse community of individuals from all walks of life dedicated to God and His Torah.

Yemei Haomer By RDB

Rabbi Harroch

2014 02 27 Sfas Emes on Parasha …with Reb Aryeh

Rav Sprecher Parashat HaChodesh 5774

24.03.2014


Rabbi Yosef Mizrachi – “Parashat …..”

17.12.2013
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 Emor Language : french , SHIURIM & COMMENTARIES

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Jewish News <><> Simcha Channel <><> Torah Insights <><> Jewish Recipes <><> Jewish Life <><> Das Jüdische leben <><> La Vie Juive <><> Jewish Communities <><> Jewish Culture & Yiddish <><> Jewish History <><> This Day, In Jewish History Tanya Shiurim Shiurim Hayom Yom <><> V I D E O C L I P O F T H E D A Y <><> This week’s Torah Portion

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Rav Yossef Tordjmann présente: Paracha Emor

27.04.2014

Rav Yossef Tordjmann présente: Midrach sur Souccot inspiré de la paracha Emor

27.04.2014
Cours dédié à la memoire de Haim ben Messaouda, Haim ben Zohra, Avraham ben Tani Hacohen, Hamous ben Fradji, ainsi que pour la guérison totale de Yaacov ben Rahe, Rivka

Le pack de Chabbat de la Paracha Emor

24.04.2014
Rav Avraham Kadoc

Paracha Emor

22.04.2014

On ne peut exiger des enfants ceux que les parents ne respectent pas

29.04.2014
345 – Paracha Emor, Le 27 Avril 2014

RavRaphaelPinto

29.04.2014

Emor 5772 – Rav Yossef David Cohen

Sefer 3 – Vaykra – Paracha Emor 5773 – Rabbin Joseph Abittan

Paracha emor D.ieu ne nous abandonne jamais – http://www.mptorah.net

Cours vidéo : Paracha Emor : La période du Omer, par le Rav Dov Roth-Lumbroso

23.04.2013 Chiourim.com – Institutions Bnei Torah
Paracha Emor : La période du Omer
Copyright Chiourim.com

Emor : Les fêtes d’Israël

03.05.2007
Retrouvez l’interview d’un grand Rabbin qui revient sur la Paracha de la semaine. Cette semaine, le Rabbin Guedj commente la Paracha “Emor”. 03/05/07

Parachat Emor Rav TOUITOU

26.04.2013
Cours de la paracha de la semaine

la paracha (emor)

03.05.2009
siha du rabbi ma”m sur la paracha (emor)

Le manque d’altruisme

24.04.2013
262 – Paracha Emor, Le 23 Avril 2013

Emor – rav David BREISACHER (Torah-Box.com)

26.03.2012
Un cours de Torah donné par le rav David BREISACHER.

D’autres cours du rav David BREISACHER sont téléchargeables gratuitement et intégralement sur : http://www.torah-box.com/rav/rav-davi&#8230;

Rav David MENACHE
“Qu’Hachem fasse que l’activité de Torah Box soit toujours plus florissante et qu’elle puisse donner beaucoup de fruits”

Diffusé par “Torah-Box” : l’Association de Diffusion du Judaïsme aux Francophones dans le Monde :
http://www.torah-box.comcontact@torah-box.com

PARACHAT EMOR – 1er Commentaire.

02.05.2012
TOUT SUR BRESLEV EN VIDEOS SUR http://www.nahmanmeouman.com

Emor 5771 par le Rav Barkats : Hala’ha et Paracha

Limoud Torah Ron Chaya

Peiner, puis faire les Mitsvots avec joie, cela apporte en nous l’amour de D-ieu !

23.03.2014

Rav Ron Chaya et Leava vous présentent ” Peiner, puis faire les Mitsvots avec joie, cela apporte en nous l’amour de D-ieu ! “.

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

Conférence du Rav Yehouda Ben Ichay sur: Fraternité et Justice Sociale (1/2)

Conférence du Rav Yehouda Ben Ichay sur: Fraternité et Justice Sociale (2/2)

22.09.2011
http://www.chalom-jerusalem.com/frate&#8230;

Dans le cadre du séminaire annuel d’Eloul du Centre Yaïr-Manitou et du Centre Communautaire Francophone Emouna Cheléma , le Rav Yehouda Ben Ichay a donné une conférence sur un sujet d’actualité:
Fraternité et Justice Sociale
Le séminaire est dedie à la mémoire du président du Centre Yaïr Manitou, Mr Gérald Sananès qui l’avait preparé

Pour des raisons techniques la conférence est divisée en deux: la suite est à l’adresse

© Filmé par Denis Kassel pour le site Chalom-Jerusalem.com
Tel 052-886 55 25

La paracha de la semaine : Emor. Le compte du omer

21.04.2013
La paracha en 5 minutes. Le compte du omer
5 minutes sur la paracha de cette semaine Emor par le Rav Mendel Nisenbaum.

Rav Ben Ichay רב בן ישי בצרפתית

michkenot yossef

Rav Jeremy  Diffusons la Torah

Dva’h Mal’hout Parachat ….

 19.03.2014

Etudes avec Yaacov Corda

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.

chiourim Rabbanim

Rav Yaacov Corda

Chiourim.com – Institutions Bnei Torah

 

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.

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

Paracha de la semaine : Rabbanim …

rav benchetrit. la vie et la mort

07.06.2013
Call thora vous propose un grand nombre de cours dans tous les domaines…
comme des cours du Rav Benchetrit, du Rav Garcia et bien d’autre encore

Réfléchis, Arrêtes de courir et Prends du recul !

22.04.2011
Nous sommes fin de Paracha Chémini et la Torah nous dit de ne pas détruire notre âme avec la nourriture. Intéressant, la Torah ne parle pas d’hygiène du corps mais d’hygiène de l’âme. La nourriture non cacher ferme les portes de la compréhension et de la sensibilité. La religion juive authentique est impossible en dehors du respect de la cacherout. ‘Car je suis Hachem qui vous fait monter de la terre de Mitsraim (lieu des limites) pour devenir votre D., vous deviendrez Saint car je suis Saint, cous livre le verset. Nos sages remarquent que c’est la première fois que nous parlons de MONTÉE d’Egypte et non de sortie. Ah, qu’ils sont sages nos sages ! Rien ne leur échappe! Pourquoi la Cacherout bénéficie-t-elle d’un rappel plus fort que toutes les autres Mitsvot ?

hassidout

La paracha de la semaine … Rabbin Joseph Abittan

La paracha de la semaine … Rabbin Joseph Abittan

La paracha de la semaine … Machon Oran

Torahnet

KAATE MAR

J´suis ta reine, pas ta boniche !! – Tazria- Cours epoustouflant-24 Mars 2014

 

Parachat de la semaine …. Chalom Jerusalem….

Le Rav Yehouda Ben Ichay de la Communauté Emouna Chéléma à Jérusalem nous explique le commentaire du Rav Munk dans La Voix de la Thora sur le verset Vayikra XI, 42 de notre paracha: Chemini שמיני

Vous pouvez vous procurer en ligne les livres La Voix de la Torah du Rav Elie Munk par ce lien http://www.amazon.fr/gp/search?ie=UTF&#8230;

© Filmé et mis en ligne par Denis Kassel
Tél 052-886 55 25

Grand Rabbin Gilles Bernheim

04.03.2014

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

1-frenchparacha

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

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Jewish News <><> Simcha Channel <><> Torah Insights <><> Jewish Recipes <><> Jewish Life <><> Das Jüdische leben <><> La Vie Juive <><> Jewish Communities <><> Jewish Culture & Yiddish <><> Jewish History <><> This Day, In Jewish History Tanya Shiurim Shiurim Hayom Yom <><> V I D E O C L I P O F T H E D A Y <><> This week’s Torah Portion

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

Рав Даниэль Булочник. Недельная глава “Эмор”. Часть 1

29.04.2014

Рав Даниэль Булочник. Недельная глава “Эмор”. Часть 2

29.04.2014

Недельная глава Эмор част

Недельная глава Эмор част

Недельная глава Эмор част

Недельная глава Эмор част

Недельная глава Эмор част

Недельная глава Эмор част

Недельная глава Эмор част

Хашгаха Пратит – Б-жественное Наблюдение 1.2

29.04.2014
Наблюдает ли Всевышний над евреями больше, чем над другими творениями? Наблюдение явное и скрытое.
לקו”ש חלק ל’, וישלח א

Недельная глава

Каждый день есть новое видео о Иудаизме
✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡ ✡
Просим всех кому нравится
наш канал ⇒ ПОДПИСАТЬСЯ

 

 

Недельная глава с Ашером Альтшулем. Глава…

12.03.2014

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

Глава ….

29.03.2012 Rav Moshe Chaim Levin

http://www.chabadkensington.com

בית חבד לדוברי רוסית בארהק

Недельная глава 

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

 

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

НЕДЕЛЬНАЯ ГЛАВА ТОРЫ “МЕЦОРА”

20.03.2014

Читает раввин, профессор Александр Лакшин. Лекция.

 

nerhashem channel

Parshat  Language : german

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

Parachat Emor, Rav Schlomo AvinerRav Schlomo Aviner

Raw Frand zu Parschat Emor 5772

Der Chafez Chajim zu seinem Sohn: Sogar du kannst den G’ttlichen Namen entweihen

Der Rambam beschreibt in seinem Sefer HaMizwot (Verbot Nr. 63) die drei Bereiche, welche zum Gebot der Heiligung und der Entweihung des G’ttlichen Namens gehören: “Und du sollst Meinen Heiligen Namen nicht geringschätzig behandeln” [Wajikra 22:32].

Die Sünde besteht aus folgenden drei Bereichen: (1) Jemand, der gezwungen wird, eines der Gebote zu übertreten, für die gefordert wird “Lass dich eher töten, als das Gebot zu übertreten”; (2) ein Mensch, der ein Gebot nicht deshalb übertritt, weil es ihm Freude bereitet oder weil er einen Nutzen daraus zieht, sondern nur darum, weil er sich (geistig) auflehnen und die Himmlische Herrschaft abwerfen will; (3) ein Mensch, der als fromm angesehen wird, begeht eine Handlung, die für die Gesellschaft eine Sünde zu sein scheint. Sogar wenn diese Handlung grundsätzlich erlaubt ist, kann sie zur Entweihung des G’ttlichen Namens (Chillul HaSchem) führen.

Die dritte Kategorie spricht von einem Rabbi, einem Talmid Chacham (Toragelehrten) oder einer angesehenen Person, die eine Handlung begeht, welche ohne weiteres erlaubt ist, die aber andere Menschen nicht von ihm erwarten. Hätte jemand anderer das Gleiche getan, würde niemand auch nur mit der Wimper zucken oder einen Gedanken daran verschwenden. Aber für eine Persönlichkeit dieses Kalibers ist es ein Chillul Haschem.

In seiner Rechtslehre wird der Rambam noch deutlicher [Mischne Tora, Jesode HaTora 5:11]: “Falls eine grosse Tora -Autorität, also jemand, der für seine Frömmigkeit bekannt ist, etwas tut, das die Menschen zur “Üblen Nachrede über ihn” bringt (“meranenim acharaw”), bewirkt er damit – obwohl dies eigentlich keine Sünde ist – eine Entweihung des G’ttlichen Namens (was eine SCHLIMME Sünde ist).”

Der Chafez Chajim schickte einmal seinen Sohn auf die Reise. Der Chafez Chajim mahnte ihn, auf sein Benehmen acht zu geben. Benähme er sich nur ein wenig anders, als es sich für einen Toragelehrten gebührt (“es passt nischt”), würde er eine Entweihung des G’ttlichen Namens bewirken. Rav Pam erzählt, dass der Sohn des Chafez Chajim seinen Vater fragte: “Aber bin ich denn ein Talmid Chacham? Ich gehöre doch bestimmt nicht in die Gruppe von Menschen, von der der Rambam schreibt: ” eine grosse Tora-Autorität, jemand, der für seine Frömmigkeit bekannt ist …” Ich bin ein einfacher Jude.” Darauf antwortete der Chafez Chajim: “Du bist ein genügend grosser Talmid Chacham, um eine Entweihung des g’ttlichen Namens zu bewirken.”

Ich möchte gern eine Halacha paskenen (einen jüdischen Rechtsentscheid treffen). Jeder, der als religiöser Jude erkennbar ist, hat heute den Status eines Talmid Chacham, wenn wir uns auf die dritte Kategorie von Chillul Haschem, gemäss dem Rambam, beziehen. Jeder Mensch, mit dem Sie in Kontakt kommen, betrachtet Sie als “Rabbi”, “Toragelehrten” oder “angesehene Person”, wenn es auch „nur“ die Verkäuferin im Supermarkt oder der Mann von der Tankstelle ist. Heutzutage wird jeder religiöse Jude von der Umgebung als “Rabbi” angesehen.

Ein solcher Titel ist kein Zuckerschlecken. Er bringt eine gewaltige Verantwortung mit sich. Theoretisch gehört nicht jeder Jude in diese dritte Kategorie gemäss Rambams Aufzählung. Zu Rambams Zeiten wussten die Menschen, dass es Persönlichkeiten wie den Rambam gab und daneben gewöhnlich Sterbliche. Deshalb konnte der Rambam einerseits Regeln für die grosse Masse festlegen und andererseits beschreiben, wie sich angesehene Persönlichkeiten zu verhalten haben. Gemäss dieser Halacha (jüdische Gesetzesauslegung) gehört heute jedermann zur Gruppe der angesehenen Persönlichkeiten. Dieser Gedanke stammt nicht von mir. So entschied der Chafez Chajim für seinen Sohn: “Dafür bist du genug als Talmid Chacham erkennbar.”

Der Chatam Sofer (1762 – 1839) erwähnt in seinen Response (Antworten auf jüdische Rechtsfragen) den Passuk (Vers): “Ihr sollt rein dastehen vor G’tt und vor Israel.” [Bamidbar 32:22] (Dieser Passuk steht im Zusammenhang mit Mosches Antwort auf das Ersuchen der Stämme Gad und Re’uwen, ihren Erbteil vom Gebiet auf der Ostseite des Jordan zu erhalten.) Der Chatam Sofer fragt, warum Mosche die Stämme zuerst warnte, dass sie mit G’tt im Reinen sein müssten und erst nachher erwähnt, dass sie auch mit Israel im Reinen sein sollten. Es ist anzunehmen, dass das Einfachere zuerst Erwähnung findet und dann das Schwierigere. Daraus schliesst der Chatam Sofer, dass es einfacher ist, mit G’tt im Reinen zu sein, als mit seinen Mitmenschen.

Daraus, stellt der Chatam Sofer fest, leitet sich die folgende Lehre König Schlomo’s (Salomon) ab: “Es gibt auf Erden keinen Gerechten, der nur Gutes tut und nie sündigt.” [Kohelet/Prediger 7:20] Niemand kann den Verdächtigungen und der Kritik seiner Mitmenschen entgehen, auch für das Tun, das in G’ttes Augen gut ist. Der Chatam Sofer vermutet, dass die Stämme Gad und Re’uven Mosches Wunsch vollkommen erfüllten. Sie erfüllten alle Abmachungen, die Mosche festgelegt hatte. Sie überschritten den Jordan und gingen ihren Brüdern im Kampfe voran. Erst nach der Eroberung und der Besitznahme der anderen Stämme kehrten sie zu ihrem Erbbesitz zurück. Trotz alledem, so schreibt der Chatam Sofer, beklagten sich die Menschen immer noch über das Verhalten dieser beiden Stämme. Die Menschen sagten: “Ihre Familien leben schon in Sicherheit. Drüben, auf der anderen Seite des Jordans ist es ruhig. Wir sitzen hier immer noch auf unseren Koffern. Hier wird immer noch gekämpft …” Die Menschen finden immer etwas, worüber sie sich beklagen können.

Der Chatam Sofer weist ausserdem darauf hin, dass dies der Grund war, weshalb die Stämme vom Ostufer des Jordans zuerst ins Exil gehen mussten. Technisch hatten sie zwar ihren Teil der Abmachung erfüllt. Was G’tt anbelangte, waren sie korrekt. Das “Volk” aber vergab ihnen nie. Die Klagen rissen nie ab. In den Augen Israels waren sie nicht rein. Und aus diesem Grund waren sie die ersten Stämme, die mit dem Exil bestraft wurden. Dieser Gedanke ist sehr erschreckend.

Ich möchte mit den Worten von Rabbejnu Bachja (1263 – 1340) zu dieser Parscha enden. Der Passuk lautet: „Du sollst Meinen Heiligen Namen nicht entweihen; Ich will unter den Kindern Israels geheiligt werden… [22:32].” Dies scheint eine unpassende Gegenüberstellung. Ein Nebeneinander von Chillul Haschem (Entweihung) und Kidusch Haschem (Verherrlichung des G’ttlichen Namens) in einem Atemzug ist sehr ungewöhnlich.

Rabbejnu Bachja bemerkt, dass die schlimmste Sünde Chillul Haschem ist. Chasal (unsere Weisen) erklären (Traktat Joma 86a), dass es für diese Sünde im Leben des Menschen keine vollkommene Sühne gibt; erst die Kombination von Teschuwa (Rückkehr, Reue), Jom Kippur (Versöhnungstag), Jissurim (Leiden) und Tod bringt für die Entweihung des G’ttlichen Namens eine vollkommene Sühne. Zusammen mit Rabbejnu Jona und weiteren Rischonim weist er jedoch darauf hin, dass es eine Sühne für Chillul Haschem gibt: Kidusch Haschem. Aus diesem Grund stellt der Passuk beides nebeneinander. Achte darauf, den Namen G’ttes nie zu entweihen. Falls du es aber doch gemacht hast, gibt es einen Ausweg: die Heiligung Seines Namens.

Wenn jemand bewirkt hatte, dass sich Menschen vom Judentum abwenden, wenn jemand Menschen dazu bringt, dass sie sagen: “Wenn ein religiöser Jude so handelt, wollen wir nichts damit zu tun haben”, so gibt es noch einen Ausweg: “… Ich will unter den Kindern Israels geheiligt werden.” Das ist auch gemeint mit dem Ausspruch des Talmud: “Wenn jemand ehrliche Geschäftsbeziehungen mit seinen Mitmenschen unterhält, so sagen die Leute über ihn: ‘Wohl dem, der Tora lernt; wohl dem, der ihn Tora lehrte.’ [Joma 86a]” Wer die wahre Kraft der Tora offenbart und Menschen auf diese Weise näher zur Tora bringt, erfüllt das G’tteswort: “Du bist mein Diener Jisrael, durch den mein Ruhm verkündet wird” [Jeschajahu 49:3]. Für jemanden, der einen Chillul Haschem gemacht hat, ist dies das einzige Gegenmittel.

Quellen und Persönlichkeiten:
Rischonim („die ersten“): Toragelehrte zwischen dem 11. und dem 16. Jahrhundert.
Rambam / Maimonides (1135 – 1204): Rav Mosche ben Maimon; Spanien, Ägypten.
Rabbejnu Jona ben Avraham (1200 – 1263): Verfasser ethischer Werke; sein Hauptwerk ist „Sha’arej Teschuwa“ („Tore der Rückkehr“); Gerona, Spanien.
Rabbejnu Bachja ben Ascher (1263 – 1340); sein Werke sind: „Rabbenu Bachja auf Chumasch“, „Kad Hakemach“, etc. Saragossa, Spanien. Schüler des „Raschba“.
Rabbi Mosche Sofer, der „Chatam Sofer“ (1762 – 1839): Rabbiner, Führer des ungarischen Judentums; Pressburg, Slowakei.
Chafez Chajim (1838-1933): Rav Jisrael Me’ir HaKohen von Radin. Autor grundlegender Werke zu jüdischem Recht und jüdischen Werten (Halacha, Haschkafa und Mussar).
Rav Awraham Pam (verstorben 2001): Führender Gelehrter; Rosch Jeschiwa; Brooklyn, New York.



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.

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Parashat Emor 5772 rav natan

06.05.2012

Parashat Emor

05.05.2009

La colita en La Fajardo – Omer – Parashat Emor

Parashat Emor

PARASHAT EMOR – UNA LEY PARA EL PROSÉLITO E ISRAEL

05.05.2011
Mensaje Semanal del Rabino Ginsburgh del Instituto Gal Einai para la Parashat EMOR 5771 ver traducción completa en http://www.dimensiones.org/canales/vi&#8230;
Hacia el final de parashá Emor hay un verso muy importante que dice: “Ley única será para ustedes, como para el prosélito, como para el ciudadano será, porque yo Havaiá tu Dios”

” משפת אחד יהיה לכם כגר כאזרח יהיה כי אני י-הוה אלקיכם “,

” Mishpat ejad ihié lajem kaguer kaezraj ihié, ki aní Havaiá Elokeijem ”

“Una ley será para ustedes, (es decir, para todos ustedes) como para el prosélito, es decir, el converso, así como para el ciudadano, es decir la persona nacida dentro del judaísmo, pues Yo soy Hashem tu Dios.”

Hay varios versos en la Torá donde no se hace distinción entre las leyes para los conversos y los judíos que nacieron en el judaísmo. Pero este es quizá el versículo más fuerte de todos y la expresión muy importante y bella: ” … kaguer caezraj “, “como para el guer , como para el ezraj ” –continuaré utilizando estos términos hebreos, ” guer ” significa el prosélito o converso y ” esraj ” significa el ciudadano o la persona nacida dentro del judaísmo.

Esta expresión en particular es muy ubicua y aparece de 7 de distintas maneras en la Torá. Sabemos que los 7 son siempre queridos. La expresión “tanto para el… como para el…” significa que ambos son idénticos, que estaban destinados para ser equiparados entre sí, y, en realidad esta expresión al final del parashá de esta semana aparece 2 veces, uno tras otro, ” kaguer kaezraj “, dos versos. El primero dice, en relación a la blasfemia, que la persona que maldice a Dios, que incurre en la blasfemia contra Hashem, HaKadosh Baruj Hu , es merecedor del castigo capital en la Torá. También dice que no importa si es un guer o un esraj , ” kaguer kaezraj “.

Luego prosigue con una generalización que toda la Torá, ” Mishpat ejad ihié lajem kaguer kaezraj ihié, ki aní Hashem “, que el guer y el ezraj son equivalentes. La letra aquí, que crea esta importante expresión en hebreo es la letra ” caf “, כ , “como para uno como para el otro”, lo que implica que tal como A es B, así B es A, que ambos son iguales.

La primera vez que aparece esta expresión es cuando Abraham, habla, o en verdad discute con HaKadosh Baruj Hu , Dios, acerca del destino de la Sdom , de Sodoma y Gomorra, y le dice que si juzgas a todos sin distinguir entre el tzadik (justo) y el rashá (malvado) y destruyes a todos juntos, eso seguramente, “¿ Hashofet col haaretz lo taasé mishpat ?”, “¿El que juzga a toda la tierra no va a hacer justicia? Y la frase dice es ” katzadik karashá “, “¿ harías al tzadik lo mismo que al rashá ?”

Esta es la primera vez que esta forma de expresión aparece en la Torá: ” ka tzadik ka rashá “, ” como al tzadik como al rashá .” Aquí está usado en sentido negativo, que no debes equiparar a los dos, sino que debe estar bien claro, especialmente respecto al hecho que el tzadik se merece una recompensa y el rashá se merece lo opuesto a una recompensa: castigo. No castigues a ambos sin hacer una distinción entre ellos, eso es lo que Abraham le está diciendo a Dios.

RABINO ITAY MEUSHAR – PARASHA EMOR

05.05.2011

Parashat Emor

11.03.2014
Clase de Torá, sobre la parashá de la semana Emor. Brindada por el Rabino Nissán Ben Avraham, descendiente de chuetas que retornó al judaísmo y se desempeña hoy día como enviado de Shavei Israel en España. Para más información sobre las actividades de Shavei Israel http://www.shavei.org, blog para Bnei Anusim http://www.casa-anusim.org

Parashat Emor 5773 – Shiur Rab David Perets

Parashat Emor

09.05.2008
El Rabino David Tabachnik, Director de los Institutos Ariel, comenta la parashá de la semana y nos recuerda el mandamiento de la “cuenta del omer”, que dura siete semanas, entre Pesaj y Shavuot, que antiguamente servía a los campesinos hebreos para marcar el inicio de la temporada agrícola de verano, y que finalizaba con una ofrenda a D’os. Según el Rabino, hoy la cuenta simboliza la esperanza del pueblo judío de que llegarán tiempos mesiánicos y la reconstrucción del Templo de Jerusalén. Según él, la cuenta del omer es un tiempo de elevación espiritual, de refinamiento de la conducta y de preparación para recibir nuevamente la Torá.

Parashat Emor- Con el Rav Iona Blickstein

Parashat …….

 Rabino Alfredo Goldschmdit

Parasha …. segunda parte Rabino Moshe Abravanel

Rab Yacar: Tora HD (Periodismo Kosher)

PARASHAT…..

  20.06.2012

Mensaje del Rabino Itzjak Ginsburgh para la parashá …
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

Rabbanim Parashot EMor

Parasha Rabbanim, Rav Bracha

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

Parashat Rabino Iona Blicktein

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Rabanit Iris Odani Elyashiv Laws of Pessach ENGLISH

09.10.2013

אשת חיל

ערוץ וידאו לנשים חרידיות – שיעורי תורה לצפייה ולהורדה, שיחות וראיונון עם נשים מיוחדות בעלות מקצוע , טיפים חשובים ושימושיים לכל אחת, שווה להכנס ולהתרשם…

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Emor – Shalosh Regalim: The Secret to Jewish Survival? By: Rav Yamin Goldsmith

Rav Yamin Goldsmith

Parshat Emor: The Mitzvah of Peah

Thoughts on Parashat Emor – Wendy Amsellem

Rosner’s Torah-Talk: Parashat Emor with Rabba Sara Hurwitz

Parshat Emor – Dina Hendel

NCSY National Board Dvar Torah by Hannah Rubenstein on Parshat Emor

Thoughts on Parashat Emor – Jon Kelsen

DrishaInstitute 22.04.2013
Jon Kelsen shares his insights on Parashat Emor.

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/&#8230;

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).

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אנדרדוס – מר פודלמן – ביעור חמץ

10.04.2014
יוצרים: אנדרדוס – נדב נוה, מתן צור, אשר בן אבו, יאיר יעקבי
אהבתם? הצטרפו לדף הפייסבוק שלנו וקבלו מידע על הופעות!
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מוזיקה מקורית: אשר בן אבו
כל הזכויות שמורות לאנדרדוס

CTeen NYC Shabbaton 2014

 04.03.2014

An incredible weekend with an incredible group of teens! We met up with 1000+ CTeens from around the world — France, England, Australia and Israel, just to name a few. Featuring Havdalah in Times Square with British singer-songwriter Alex Clare. – created athttp://animoto.com

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Parshat Emor: Your Exclusive Social Event Calendar of the Year

06.03.2010

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

Sometimes, you’ve just gotta speak up. Texting, blogging, tweeting, Facebooking – they don’t count. It’s hard for a lot of us, and it was REALLY hard for Moses. So this week, Temim Fruchter steps out in front of the drum kit to give us some advice on how to do it well.

This is Episode 31 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!






Emor: la particularité du choix de la vache et du mouton comme sacrifice au temple.

29.04.2014
Rav Ouri Banon.

Nissan/Yar: Un enfant qui devient Bar Mitswa et le Omer.

29.04.2014
Rav Ouri Banon qui repond a cette question selon l’avis de notre Maitre,Rabenou Ovadia Yossef Zatsal.
Un enfant qui devient Bar Mitswa pendant le Omer,pourra t’il compter avec la bénédiction?

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 Emor

Nissan 30, 5774 · April 30, 2014
Living with the Parshah: To Be a Cohen

Maya strapped on her seatbelt as her mother started the engine and they waited for her father to get into the car. It was Sunday afternoon and they were about to go to visit their cousins, who lived just outside the city.

Soon they were on their way. The sun was shining and it was a beautiful day. Maya let the air rush through her hair as the car sped down the highway. She had been looking forward to this as her cousins had only recently moved to England. It would be the first time that Maya would be visiting them in their new home.

Soon they were out of the city, off the highway, driving along a beautiful winding country road. “Ah, the scenery is so pretty!” exclaimed Maya. “And the air is so fresh,” she added, opening her window wide and inhaling deeply.

“Yes,” agreed her mother from the driving seat, “we will be coming out here on holiday in the summer, to get some more of this fantastic air.” She too was a fan of country air and country landscape.

The car, driven by Maya’s mother, was moving down a delightful narrow lane, sporadically overhung with trees. Suddenly Maya’s father, sitting in the passenger seat at the front and looking at a map, sat up straight. “Hey! I’m sorry!” he called out.

“What’s the matter?” asked his wife.

“We have to turn off this road. Quick, stop the car!”

Maya’s mother smoothly brought the car to a halt. “What”s the problem?” asked Maya, now feeling annoyed. She thought to herself: Parents! They always have some kind of problem! Sitting in the back seat, she snorted audibly.

“I”m sorry,” said her father from the front, “but we cannot go along this route. We will have to go back and find another road.”

“Why?” asked Maya, “what is wrong with this lovely road? Mummy was just saying how beautiful it is here.”

Her mother peered at the map which Maya’s father was showing her. “Oh, a cemetery!” she said. “Sorry, I didn’t realize. It’s so good that you noticed it,” she said to Maya’s father as she began turning the car round, doing a neat three-point turn.

“The problem is,” she said, glancing back at Maya, “that on this road we will soon pass a cemetery. The map shows it very clearly.”

“What’s the deal with the cemetery? Why shouldn’t we go near it?” asked Maya, her annoyance gone and her interest sparked.

“We are a family of kohanim,” her mother replied. “That means we have special rules. Further along this road there are trees hanging over the road and creating a kind of canopy over the graves and us. Since Daddy is a kohen that is not allowed.”

“Oh, I remember,” said Maya. “In fact it’s in the sedra this week. But it doesn’t apply to a girl, does it, Mummy?”

“No, you are quite right. But it does apply to Daddy, and to your brother Chaim, if he would be here instead of being on holiday in Israel.”

“It’s good to remember about being a kohen,” said Maya. “Even out here in the country, the fact that you are a kohen matters. And when Moshiach comes, and there is a beautiful Temple again in Jerusalem, then the fact that you and Chaim are kohanimand can serve in the Temple will be fantastic.”

JewishKids.org Update

Nissan 27, 5774 · April 27, 2014
Light that Candle!
Hey Kids,We’re back, and it’s time for some post-holiday fun! Watch this cartoon about a little girl’s big powers, read about a very unique friendship, and learn how to bake Challah now that the Matzah is all stored away. Be on the lookout for our weekly featured content, and be sure to browse our site for thousands of stories, games, recipes and videos.Have a great week,
Your Friends @ JewishKids.org

 

This Week’s Features

Submitted by Chana Feigelstock

Watch Watch (8:43)
By Dovid Taub and Yitzchak Feigenbaum

“Rebbetzin Tap & Friends”

Join a group of girls as they learn to bake Challah for Shabbat.

Watch Watch (6:21)

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Machon Meir

Parshat Pekudei (10/03/10)  Machon MeirMachon Meir  ENGLISH  : Rabbi Netanel Frankenthal

Paracha Pekoude (01/03/11)  Machon MeirMachon Meir  FRENCH Rav Dov Bigon

  Machon MeirMachon Meir   РУССКИЙ Раввин Дов Бегон

  Machon MeirMachon Meir   ESPAÑOL Rabino Rafael Spangenthal

  Machon MeirMachon Meir   עברית    Rabbi Lior Engleman

 

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CHASSIDIC DIMENSION: From Generation

to Generation (Emor): Emor

Iyar 1, 5774 · May 1, 2014
Emor

From Generation to Generation

At the beginning of the Torah portion Emor, where the Torah teaches that a kohen is not permitted to defile himself, the verse states,1 “Speak to the Kohanim … and say to them.” The Gemara explains2 that the two expressions “speak” and “say” teach us that older individuals are not permitted to defile and give prohibited things to minors.

The reason why older individuals are not permitted to do so is because there exists some relationship between those who are older and those who are minors, otherwise the Torah would not command them concerning individuals with whom they have absolutely no connection.

The following question arises: These minors include even those who are so young that they are not capable of rational thought at all.3 What possible connection is there then between these mature adults and these infants, for which reason the older people are forewarned regarding the infants?

In point of fact, a very great and intrinsic connection does indeed exist between the two — the quintessential aspect of their Judaism,4 something in which all Jews are entirely equal.

One can draw an analogy to many matters of holiness from the physical. Here, too, we find something similar to the above with regard to the aspect of human life — regarding the essential aspect of being alive, there exists no difference between an adult and a child.

The difference that exists between them only applies to the degree of manifestation of the life-force within the individual, its degree of revelation. How we see a manifest difference between an adult and a child. For this revealed degree of life-force clothes itself in a more internal fashion according to the body that it animates. This difference between degrees of revealed manifestation also applies to the amount of revealed life vested within the individual limbs and organs within the person himself.

However, the essential aspect of life, that which is not delineated by the body it enlivens, is the same within all individuals. Just as it is incorrect to state that one bodily organ is essentially more alive than another, so, too, with regard to one person being intrinsically more alive than the next.5

And just as this is so with regard to physical life in general, so too with regard to the life of the G-dly soul of each and every Jew, the soul responsible for the Jews’ Jewishness: The differences that exist between one Jew and the other are merely differences that apply to their revealed senses and powers; the essential aspect of Judaism, however, is the same in all.

According to the above, we will also understand why the exhortation regarding the responsibility of the adults for the children is stated in the following fashion: “To warn — lihazhir — the adults about the minors.” Logically, it would have made more sense for our Sages to state, “It is forbidden for the adults…”:

When adults are not separate entities unto themselves, but rather devote themselves to the young ones as well, providing them will all their physical and spiritual needs, this will, in turn, provide an additional measure of growth and elevation within the adults as well.

As long as the adults are removed from others and are comfortable in their previously attained position, then, notwithstanding the fact that the Torah recognizes them as adults and persons who have achieved a marked degree of maturity, nevertheless, their maturity is quite limited — it only extends to the degree of the development of their revealed powers and potential.

However, when they leave their comfortable mode of existence and devote themselves to minors, those who are on a lesser level than themselves, they are then blessed with the revelation of their essence — that degree which is the same in all Jews, adults and minors, and which is altogether loftier than their revealed soul powers.

This is why the term “to warn — lihazhir” is used, for the Hebrew word lihazhir means not only to warn but also to shine and illuminate.6 By devoting themselves to the young ones, the adults are infused with an infinitely greater measure of Divine illumination.

Based on Likkutei Sichos, Vol. VII, pp. 147-152

Prayer and Counting the Omer —
A Unique Relationship

The Torah reading of Emor contains the commandment of Sefiras HaOmer , counting the 49 days between the second day of Passover and the festival of Shavuos.7

In the Siddur of the Alter Rebbe, we find a seeming anomaly with regard to Sefiras HaOmer. Although the text and order of his Siddur is based on that of the AriZal ,8 the Alter Rebbe concludes his Siddur with Sefiras HaOmer , unlike the other Siddurim of the AriZal that conclude with the festivals of Shemini Atzeres and Simchas Torah.9

We must perforce say that since “All goes according to the conclusion,”10 the Alter Rebbe desired to conclude his Siddur with Sefiras HaOmer, inasmuch as it sheds light on and is uniquely related to the entire concept of prayer. But what relationship is there between the two?

Mitzvos are generally divided into two categories: commandments that require specific actions or speech, such as wearing tefillin , relating the tale to the Exodus, etc., andmitzvos that are “duties of the heart,” such as love and fear of G-d — commands that are dependent upon the person’s intent and feeling.

The mitzvah of prayer is unique11 in that, although prayer must be verbalized,12nonetheless the act of prayer requires “that the person supplicate and pray daily,”13i.e., it is a manner of service that is entirely related to the individual’s feeling — without this feeling of supplication the person’s speech and words of prayer are not considered prayer at all.

Herein lies a striking parallel to Sefiras HaOmer. The Alter Rebbe rules: “It is permissible to count [the Omer] in any language that he understands. However, if he fails to understand the language with which he counted, then, even if he counted in Hebrew… he has not fulfilled his obligation, for since he does not know the count, it is not considered counting at all.”14

In other words, with regard to Sefiras HaOmer , the commandment lies not in verbalizing the count (although it is indeed necessary to verbalize it),15 but rather in the person’s knowledge of the actual count, without which “it is not considered counting at all.”

There is yet another strong similarity between prayer and Sefiras HaOmer. Prayer places the person on a very holy plane;16 when a person prays, he is on a much higher spiritual and sanctified level than usual.

This aspect of holiness too is stressed in Sefiras HaOmer , for each night after counting the Omer, we say: “You have commanded us…to count Sefiras HaOmer in order to purify us…and sanctify us with Your supernal holiness.”

Prayer also differs from other mitzvos in that most other commandments are fulfilled by doing the deed itself — and in a more comprehensive state, by doing the deed accompanied by its proper intent.

Prayer, however, is very different: On the one hand, prayer involves supplicating G-d that He fulfill the person’s request; on the other hand, fulfilling the commandment of prayer is not at all bound up with the person’s supplication and request actually being granted — his very supplication entirely fulfills the commandment of prayer.

Here, as well, Sefiras HaOmer bears a striking resemblance to prayer:

According to many of our sages,17 the concept and mitzvah of Sefiras HaOmer serves as a preparation to the festival of Shavuos , the time when G-d gave us the Torah. In the words of the Chinuch : “We were commanded to count from the morrow of the festival of Pesach until the day of the giving of the Torah, in order to demonstrate our great desire to reach that revered day…For counting [the days until a given day] demonstrates that the person’s entire yearning and desire is to reach that particular day.”

Notwithstanding the fact that Sefiras HaOmer acts as a preparation to Shavuos , it nonetheless is a mitzvah unto itself, with its own individual blessing, etc. — just as prayer involves beseeching G-d to fulfill a request, and nevertheless is considered a completed commandment, even if the person has yet to merit that his request be granted.

Based on Likkutei Sichos, Vol. XXII, pp. 114-119

FOOTNOTES
1. Vayikra 21:1.
2. Yevamos 114a.
3. Shulchan Aruch Admur HaZakein, Orach Chayim, 343:5.
4. See Shulchan Aruch, Hilchos Shabbos, ch. 330. See also Tanya ch. 32.
5. See Ki Imcha 5700, ch. 4; Chayov Inish 5708, ch. 9, et al. See also Yoma 80b.
6. Zeh HaYom 5708, ch. 2. See also Iggeres HaKodesh, conclusion of Epistle 7;Likkutei Sichos, Vol. IV, p. 1193.
7. Vayikra 23:16:17.
8. As stated in the faceplate of his Siddur.
9. See Siddur HaRash m’Rashkov; Siddur HaAriZal Kol Yaakov.
10. Berachos 12a.
11. Cf. Beis Elokim of the Mabit, Shaar HaTefillah ch. 3.
12. See Magen Avraham, Orach Chayim 101:2; Shulchan Aruch Admur HaZakein,ibid. , subsec. 4.
13. Rambam, Hilchos Tefillah 1:2.
14. Shulchan Aruch Admur HaZakein , 489:10.
15. Ibid., subsec. 1.
16. See Likkutei Torah, Chukas 66a.
17. See Moreh Nevuchim 3:43; Chinuch, Mitzvah 306; Ran , conclusion of tractatePesachim.

ONCE UPON A CHASID: Grounded: Emor

Iyar 1, 5774 · May 1, 2014
Grounded

Any man from the house of Israel… who shall offer an offering to G-d… an animal that has a blemish you shall not offer, for it will not be found desirable… (22:18- 20)

While in the city of Slutzk, Rabbi Israel Baal Shem Tov once passed a study hall. The large room was filled with talmudic scholars, all studying with great fervor and gusto. “This room is filled to capacity with Torah,” said the Baal Shem Tov. “In fact, it is so full that I cannot enter – there is no room left even to squeeze myself in.”

The Baal Shem Tov later explained his remark: “The Zohar tells us that the love and awe of G-d are the two wings of the mitzvah, the means by which we imbue our every positive act with the ability to ‘fly’ heavenward and be received as a desirable offering to G-d. One may perform a mitzvah in the most technically impeccable manner, so that the ‘body’ of the deed is fully developed; but if it is not motivated by and permeated with the love and awe of G-d, it lacks the two limbs needed to carry it aloft. So it remains very much below and part of the person’s pedestrian, self-bound existence.”

GARDEN OF TORAH: Inspiring Light: Emor

Iyar 1, 5774 · May 1, 2014
Inspiring Light
Emor

Adapted from
Likkutei Sichos, Vol. XXVII, p. 159ff;
Sefer HaSichos 5750, p. 443ff

What Happens When a Wise Man Talks

The Rambam writes:1 “Just as a wise man can be recognized through his wisdom and his character traits, for in these he stands apart from the rest of the people, so too, he should be recognized in his conduct.”

The Rambam’s intent is that the Jewish approach to knowledge must be more than theoretical. Instead, a person’s knowledge must shape his character, and more importantly, influence his behavior. This is what distinguishes him as wise.

Among the types of conduct mentioned by the Rambam as appropriate for a wise man is refined speech, as he continues:2 “A Torah scholar should not shout or shriek while speaking…. Instead, he should speak gently to all people…. He should judge all men in a favorable light, speaking his colleague’s praise, and never mentioning anything that is shameful to him.”

The wording employed by the Rambam “judging… in a favorable light” and “never mentioning anything that is shameful” imply that a Torah scholar may recognize faults within a colleague’s character. Even so, he will “speak his colleague’s praise.” When speaking to his colleague privately, he may patiently and gently rebuke him for his conduct.3 But when speaking to others and when viewing his colleague in his own mind he will think and speak favorably of him.

This is not only a reflection of the scholar’s own refinement. By continually highlighting the other person’s positive qualities, he actually encourages their expression. For thought and speech can bring about appreciable changes within our world. For this reason,, the Maggid of Mezeritch would at times recite concepts which he knew his listeners could not understand. His intent was to “draw the idea into our world,” so it would be possible for it to be comprehended by others later.4

To cite a similar concept in the realm of human relations: Our Sages state5 that lashon hora (malicious gossip)6 kills three people: the one who speaks it, the one who listens, and the one about whom it is spoken. We can understand why such conversation affects the one who speaks and the one who listens both are party to a sin which our Sages consider7 equivalent to the combined effects of idol worship, murder, and adultery. But why should the person about whom the gossip was spoken be affected? He did not take part in the transgression!

In resolution, it can be explained that speaking about a person’s negative qualities spurs their expression. Although the person might not even be aware that he is being spoken about, the fact that his character faults are being discussed fans the revelation of these qualities. Had these faults not been spoken about, there is a greater probability that they would have remained hidden.

“Positive attributes are more powerful than the attributes of retribution,”8 and similar concepts apply with regard to speaking about a person’s positive character traits. The consistent mention of the good a person possesses and within every individual there are unfathomed reservoirs of good will facilitate the expression of that good in the person’s conduct.

A Command to Speak

The above concepts relate to our Torah reading, which is called Emor. Emor is a command, telling one to speak. In the context of the Torah reading, this command has an immediate application: to communicate laws pertaining to the priesthood. Nevertheless, the fact that this term is used as the name of the reading indicates a wider significance: A person must speak.9

And yet, we find our Sages counseling: “Say little,”10 and “I… didnot find anything better for one’s person than silence,”11 implying that excessive speech is not desirable. Nor can we say that the charge emor refers to the commandment to speak words of Torah, for there is an explicit command,12 “And you shall speak of them,” encouraging us to proliferate the Torah’s words. Instead, emor refers to speaking about a colleague’s virtues, as explained above.13

Learning With Light

Our Sages14 associate the command emor with the obligation of chinuch, the education of children, commenting:

[It is written:]15 “Speak” and [it is written,] “tell them.” [Why the redundancy in the same verse?] To adjure the adults concerning the children….

Lihazhir, the Hebrew word translated as “to adjure,” shares the same root as the wordzohar, meaning “radiance.” This teaches a fundamental lesson with regard to education; it must be characterized by radiant light. In general, there are two ways to persuade children to reject undesirable behavior: to emphasize how base it is, or to show the positive alternative. Lihazhir underscores the importance of spreading light, for “a little light repels much darkness,”16 and by shining light, one will kindle the inner light which every person possesses.17

As Light Kindles Light

There is a deeper dimension to the above concept. In a complete sense, the chinuchof one’s children and by extension, everyone whom one influences18 should not be viewed as an obligation beyond one’s own Divine service another task to be accomplished but rather as a natural outgrowth of that service.

When a person’s Divine service reaches a consummate peak, and in keeping with the thrust of ahavas Yisrael and achdus Yisrael (the love and unity of the Jewish people), he joins together with others, his contact with them will foster their personal growth. The light that shines forth from his conduct will illuminate and educate all those with whom he comes in contact.

And this kindling of light by light will lead to the era in which “the wise will shine as the splendor of the firmament,”19 and “Israel… will leave their exile with mercy.”20

FOOTNOTES
1. Mishneh Torah, Hilchos De’os 5:1.
2. Ibid.: 7.
3. See ibid., 6:7.
4. Maamarei Admur HaZakein HaKetzarim, p. 464. See also Keser Shem Tov, sec. 256.
5. Vayikra Rabbah 26:2. See also Erchin 15b; Hilchos De’os 7:3.
6. This is the exact opposite of the subject mentioned previously, speaking positively about a colleague despite the fact that he possesses faults. For as emphasized by Hilchos De’os 7:2, lashon hora does not refer to inventing lies thattransgression is referred to as motzi shem raLashon hora refers to making deprecating statements about another, even if they are true.
7. Erchin, loc. cit.Hilchos De’os 7:3.
8. Sotah 11a.
9. The connection of the Torah reading to proper speech is also emphasized by its conclusion the narrative of the blasphemer, which provides an example of the opposite approach. See Vayikra 24:11ff and commentaries.Parshas Emormentions the Counting of the Omer, and is always read during this period of the year. The Counting of the Omer also shares a connection to proper speech, for this period is marked by certain customs of mourning over the death of Rabbi Akiva’s students (Shulchan Aruch HaRav 493:1). As the Maharsha (in hisChiddushei Aggados to Yevamos 62b) states, the spiritual source for the plague which killed Rabbi Akiva’s students was their inability to respect each other, and the lashon hora which they would speak.
10. Pirkei Avos 1:16.
11. Ibid.: 17.
12. Deuteronomy 6:7.
13. The importance of speech is also expressed by the Midrash (Vayikra Rabbah26:1, commenting on the opening verse of our Torah reading) which focuses on the difference between G-d’s speech, which brings existence into being, and ordinary human speech, which has no lasting effect in this world. Nevertheless, since “the righteous resemble their Creator” (Bereishis Rabbah 67:8), even mortal speech can effect change, as explained above.
14. Yevamos 114a, quoted by Rashi in his commentary to Leviticus 24:1.
15. Leviticus, ibid.
16. Tanya, ch. 12.
17. This approach is also emphasized by the word emor itself. The word dabber also means “speak,” but it is associated with harsh tones (Makkos 11a; Sifri andRashi, commenting on Numbers 12:1). Emor, by contrast, is associated with gentle words (Mechilta and Rashi, commenting on Exodus 19:3; Sifri and Rashi, commenting on Numbersloc. cit.), an approach of giving.
18. For students are also referred to as children (Sifri, Vaes’chanan 6:7).
19. Daniel 12:3.
20. Raya Mehemna, Zohar III, 124b-125a. This teaching explains that the Redemption will come in the merit of “this book of yours [i.e., of Rabbi Shimon bar Yochai], the Zohar, the Book of Radiance.” Significantly, Lag BaOmer, the yahrzeitof Rabbi Shimon, is usually celebrated in the week before or the week after the reading of Parshas Emor.

FOR FRIDAY NIGHT: Catching Up With Ourselves (Emor)

Iyar 1, 5774 · May 1, 2014
Catching Up With Ourselves

When the Jewish people left Egypt they experienced a great leap forward. In a
short space of time they progressed from abject slavery to freedom. The Sages tell us they were then faced with a new and important task: to catch up with themselves.

This is one of the explanations of the “counting of the omer” which is observed in the period between Pesach and Shavuot. From the second night of Passover we begin counting, day by day. After seven weeks, forty-nine days, we arrive at Shavuot on the fiftieth day, when the Torah was given at Mount Sinai.

This process of counting the days, one by one, is explained as signifying the attempt to improve oneself in a steady, step-by-step mode. Leaving Egypt was a leap of progress, a breakthrough from the lowest depths. But then there is the need to catch up with oneself, to achieve genuine and permanent qualities as individuals and as a nation.

Otherwise the freedom gained by leaving Egypt might easily be lost: instead of being a slave to the Egyptians, one would become a slave to something else.

Chabad teachings, based on the writings of the Kabbalists, explain that the seven weeks represent seven different aspects of character, the emotional forces which constitute the basic structure of the individual (Love, Severity, Mercy, the desire for Victory, Submission, Dedication, and Fulfillment). The seven weeks provide the opportunity to improve this structure and make it more stable. Only after this period of self-improvement were the Jewish people ready to meet with G-d at Sinai and to receive His Torah.

This quest applies also to the individual through the ages. After the uplifting experience of Passover, the counting of the omer expresses an attempt to internalize this experience: to change oneself in a genuine and permanent way so as to live up to one’s new level of spiritual freedom.

We can also apply this idea to society as a whole in our modern age. Over the past century we have experienced a great leap forward of technological progress which has provided us with many kinds of comfort and freedom. But this freedom and power bear with them a dangerous instability. We see this in the vast horrors of fifty years ago, and also in the social problems of today.

Our modern world, too, needs to “count the omer,” to try and move step by step, improving our inner lives, our personal morality, the interplay of our emotions. Do people have freedom, or are they becoming ever more deeply enslaved to their appetites?

Torah teachings give guidance not only on how to run a Jewish home, but also on how to build a healthy and just society. The seven Noahide laws describe how all human beings should seek to live. (The seven Noahide laws commanded by G-d to all of mankind are: to believe in G-d [and not to serve idols]; not to blaspheme against G-d; not to murder [including euthanasia and abortion, unless it is to save the mother’s life]; not to steal; not to commit adultery, incest and other forms of personal immorality; not to eat a limb from a living animal; and to set up a judicial [and educational] system to apply these laws in society.] Through applying the boundaries, restraints and positive duties imposed by these laws in the context of modern life we can seek to catch up with our own progress. By attending to our internal structure as human beings, we can prepare ourselves, globally, to meet with G-d and to discover the truly perfect world promised by the Prophets.

PARSHAH PICKS: On Not Being Afraid of

Greatness (Emor)

Iyar 1, 5774 · May 1, 2014
General Overview:

 

This week’s reading, Emor, discusses the laws which pertain to Kohanim (priests), and various laws which relate to sacrifices. These are followed by a lengthy discussion of the festivals. The portion concludes with the story of a blasphemer who was put to death.

 

This Week’s Features Printable Parshah Magazine

By Rabbi Jonathan Sacks
PARSHAH

Leviticus 21:1–24:23

Laws specific to the Temple priests, festivals on the Jewish calendar, the menorah and the showbread. Penalties for murder, assault and destruction, followed by an execution.

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AUDIO

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WEEKLY ALIYOT: Parshat Emor

Nissan 30, 5774 · April 30, 2014
Emor Aliya Summary

General Overview: This week’s reading, Emor, discusses the laws which pertain to Kohanim (priests), and various laws which relate to sacrifices. These are followed by a lengthy discussion of the festivals. The portion concludes with the story of a blasphemer who was put to death.


First Aliyah: The aliyah discusses the Kohen’s obligation to maintain a high level of ritual purity, and the women he may marry. An ordinary Kohen is prohibited to come in contact with a human corpse — except to attend the funerals of his next of kin — and may not marry a divorcee as well as some other women. The High Priest is not permitted to attend even family funerals, and is required to marry a virgin.


Second Aliyah: This section discusses bodily blemishes and ritual impurities which disqualify a Kohen from performing the Temple priestly duties. The aliyah then lays down the rules regarding who in the Kohen’s household may eat terumah, the tithe from produce given to the Kohanim.


Third Aliyah: Blemished animals are disqualified for sacrificial use. This aliyah also forbids the castration of animals, sacrificing animals before they are eight days old, and slaughtering a mother animal and her child on the same day. The aliyahconcludes with the mitzvah of kiddush Hashem, sanctifying G‑d’s Name by giving one’s life rather than transgressing certain cardinal sins.


Fourth Aliyah: This section begins a lengthy discussion about the Jewish holidays. After making brief mention of the Shabbat, the Torah talks about the holiday of Passover and the mitzvah of eating matzah. On the second day of this holiday, an “omer” barley offering is brought in the Temple. This is followed by a seven-week counting period that culminates with the holiday of Shavuot. After discussing the Shavuot Temple service, the Torah briefly interrupts the holiday discussion to mention the obligation, when harvesting fields, to leave certain gifts for the poor.


Fifth Aliyah: The High Holidays are discussed. We are commanded to hear the shofar(ram’s horn) on Rosh Hashanah, and to “afflict” ourselves on Yom Kippur.


Sixth Aliyah: The autumn holiday of Sukkot is now introduced. During this seven-day holiday we are commanded to sit in outdoor booths, take the Four Species (citron, palm branch, myrtles, and willows), and rejoice before G‑d. The final holiday is Shemini Atzeret, a one-day holiday which immediately follows Sukkot.


Seventh Aliyah: We are instructed to use the purest of olive oils for the daily kindling of the Temple menorah, and to arrange twelve “showbreads” on the Temple Table every Shabbat. The Torah then tells the story of a Jewish man who was put to death for blaspheming G‑d. The portion concludes with the penalties for committing murder, property damages, and personal injury.

TORAH STUDIES: Parshat Emor

Nissan 30, 5774 · April 30, 2014
Emor

An historic controversy arose between the Rabbis and sectarians as to the meaning of the command of counting the Omer: “And you shall count unto you from the morrow after the Shabbat.” The Rabbis understood Shabbat to mean Pesach (i.e., “the day of rest”). The sectarians took it to mean, literally, the seventh day, and so they always began their counting on a Sunday. Although the Rabbis proved their case, why did the Torah use a word so open to misinterpretation? In answering this question, the Sicha branches out into a detailed study of the three stages from the Exodus from Egypt to the Giving of the Torah on Sinai, both as they occurred historically and as they recur daily in the life of the individual.

1. The Day After

In Emor, the commandment of counting the Omer is stated:1 “And you shall count unto you from the morrow after the day of rest (‘Shabbat’), from the day that you brought the sheaf (‘Omer’) of the waving; there shall be seven complete weeks.” The Talmud2 tells us that the sect of the Boethusians interpreted the word Shabbat to mean the seventh day, rather than the “day of rest” of Pesach. As a consequence they held that the counting of the Omer always begins on a Sunday. There was considerable debate, during which the Rabbis brought many scriptural proofs to establish that the Boethusian interpretation was false. But a persistent question remains: Why did the Torah leave room for this error, instead of stating explicitly, “on the day after the Pesach?”

2. Three Months

In the Sidra of Shemot,3 G-d tells Moses, “When you have brought the people out of Egypt, you shall serve G-d upon this mountain.” In other words, the purpose of the Exodus from Egypt lay in the Giving of the Torah. Between these two events, the Exodus and the Revelation on Sinai came the seven weeks of the Omer. These seven weeks were the necessary transition between the start and the completion of redemption.

Three months were involved in this process:

Nissan, in which the Exodus took place; Iyar, which is wholly taken up with the counting of the Omer; and Sivan, in which the Torah was given. Only these three are explicitly mentioned in the context of the redemption. Of Nissan it is written:4 “the month of Spring,… in it you came out of Egypt.” Of Iyar we find,5 “the second month… after they had come out of the land of Egypt.” And of Sivan,6 “In the third month after the Children of Israel were gone forth out of the land of Egypt.” All three are mentioned because each was an integral part of the redemption.

3. Three Kinds of Food

Of these three, Pesach is linked to the eating of Matzah. The Omer was a measure of barley.7 And Shavuot has a special offering of two loaves, of fine flour baked with leaven.8

This presents a number of difficulties.

Only two meal offerings did not consist of wheat: The Omer, and the offering of a wife suspected of infidelity. Both of these were of barley. In the latter case the Talmud9gives a reason: Her offering was to be of animal food as a humiliation for her immorality. But why was the Omer of animal food?

On Pesach we are forbidden to eat leaven, because leaven symbolizes man’s inclination to pride and self-esteem. As leaven raises the dough, so pride inflates a man to arrogance. But why, in that case, are we allowed to eat leaven the rest of the year, and indeed obliged (in the Temple) to do so on Shavuot.

4. “Draw Me; We Will Run After You”

In the Song of Songs, there is a verse,10 “Draw me, we will run after you; the king has brought me into his chambers.” Each of these three phrases refers to one of the three stages of the departure from Egypt. “Draw me” is the Exodus. “We will run after you” is the counting of the Omer. “The king has brought me into his chambers” is the Giving of the Torah.

“Draw me” is passive—it refers to the Israelites being taken out by G-d. Also it is singular. Whereas “We will run after you” is both active and plural.

By the end of their enslavement, the Israelites were assimilated into the heathen ways of their captors. They were not deserving of redemption. They had to be seized and drawn out of their captivity by the initiative of G-d. Since they were not inwardly prepared for it, this unexpected revelation did not alter them inwardly.11 They were taken hold of by G-d rather than by the promptings of their heart. And although their “G-dly soul” responded, their “animal soul” was unchanged. One part of their being received the revelation, but the other, the capacity for evil, remained. Indeed, this is why, as the Alter Rebbe explains,12 the Israelites fled from Egypt. What they were running from was the evil within themselves.

So we can understand the phrase “Draw me.” Firstly, when we take possession of an object by seizing hold of it, nothing is changed in the subject itself; it merely changes hands: In this case, from Israel’s being in the hand of Pharaoh to their being in the hand of G-d. Israel in itself was unchanged.

Secondly, it was passive. The drawing out of Egypt was achieved by the hand of Heaven, not by any spontaneous act on the part of the Israelites.

Thirdly, it was singular. The revelation of this sudden intervention of G-d affected only one side of their being. Their spirit responded; their physical passions did not.

5. Intellect and Passion

For all this, the purpose of a revelation is that the spirit should change the physical nature of man as well. If man were meant to be pure spirit, he would not have needed a body.13 The point of a religious life within the world is to bring every side of human nature into G-d’s work: “‘And you shall love the L-rd your G-d with all your heart’—this means, with both your inclinations.”14 This interplay not only elevates the physical side of man, but also his spiritual life, by adding to it the drive and energy of physical passion.15 Man as an intellectual being is dispassionate: His emotions and desires are mitigated by the rational control he exercises over them. But animal energy, be it literally in an animal or in the instinctual drives of man, is unchecked, powerful. “There is much increase by the strength of an ox.”16 When the animal in man is no longer at war with his spirit, but is sublimated to it, all its passionate intensity is transferred to the life of holiness.

This is why the Omer was of barley, animal food. Because this was the labor of that period, to transform the “animal soul” of the Israelites, which had remained unaffected by the initial revelation in Egypt.

How is this done? By meditation. Meditation on the nature of G-d awakens love and fear. At first, when one knows that rebellion, pride, animal obstinacy, is still a power within oneself, one must “flee” from it. This is the time of suppression. But once one has left the “Egypt” of temptation, there comes a time of meditation and sublimation, when the two sides of man no longer battle for possession, and when the spirit rules, and physical nature transfers its energy.

Thus Solomon wrote, “We will run after you.” We will run, because our service is quickened by this new source of energy. We will run, because it is we, not G-d, who take the religious initiative. And “We,” in the plural, because both sides of our nature are caught up in this effort of reaching out towards G-d, and each gives impetus to the other.

6. The Final Stage

There is still a further stage. At the Exodus, there was the Divine call. During the Omer, there was man’s response. But at the Giving of the Torah, there was the final abnegation of man in the face of G-d. While, for forty-nine days, he was transforming himself, he was still a self, still using his powers and relying on himself. But at Sinai, in the face of G-d, “with every single word that went forth from the mouth of the Holy One, blessed be He, the souls of Israel departed.”17 They were empty: The only reality was G-d.

Thus it is that on Pesach we may not eat leaven. At the outset, when pride and fulfillness preserve their power, they must be suppressed, set aside. They cannot be combated rationally, for they can subvert the mind: “They are wise to do evil.”18

At the stage of the Omer, we use our understanding to redirect our emotions. We use the leaven in ourselves to change ourselves.

And when, at the point of Shavuot, we reach the final openness of all our being to G-d, then we are obliged to use the leaven, making every part of our nature into a channel for the light of G-d.

7. Every Day

The Rabbis said, “In every generation, and every day, a man is obliged to see himself as if he had gone out of Egypt that very day.”19 So each of the three stages of the exodus are components of the task of every day.

In the beginning of our prayers we say, “I give acknowledgment before you…” (the Modeh Ani prayer). This is the acknowledgment, the surrender to G-d, that precedes understanding. It is the Nissan of the day, the individual exodus.

There then follow the Psalms of Praise (Pesukei Dezimrah) and the Shema and its benedictions. These are the prayers of meditation, and understanding. “Hear, O Israel,” the first phrase of the Shema, means “understand.” And through this meditation, the emotions are awakened, and the love of G-d is aroused with “all your heart and all your soul and all your might.” This is the daily equivalent of the month of Iyar and the counting of the Omer.

But, so far, this represents only the battle against half, the “animal” half, of one’s nature (bittul ha-yesh). There still awaits the final extinction of self-consciousness (bittul bi-metziut) which comes during the Amidah prayer, when “like a slave before his master”20 we have no self with which to speak. We are empty of words. We say, “O L-rd, open my lips.” And this is the Sivan of the day, the moment when we confront—like the Israelites at Sinai—the all-possessing presence of G-d.

8. After the Shabbat

Now, finally, we realize why the Torah, in the verse quoted at the outset, says, “On the morrow after the Shabbat” instead of “…after the Pesach.”

To achieve the transformation of the “animal soul” demands the deepest reserves of spiritual energy. To have brought the Israelites out of their entrenched impurity needed more than an “angel”—an emissary—it needed G-d himself in His Glory and Essence. If this was true of the escape from evil, it is more so for the transformation of evil into good. It would need a spiritual source able to enter into the heart of evil without being affected.

Shabbat is a source of intense spirituality. It is the apex of the week. But it still belongs to the week, and thus to time and the finite.21 “The morrow after the Shabbat” refers to the step beyond Shabbat, beyond time itself: A revelation higher than the world.

To count the forty-nine days of Omer, that is, to transform into holiness every emotion that we feed, we must rest our efforts on the “morrow after the Shabbat”—the light of G-d from beyond the world.

(Source: Likkutei Sichot, Vol. I pp. 265-270)

 

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