Select Section WEEKLY Parasha Parshat Yitro Language : russian, german, SHIURIM & COMMENTARIES MULTI-LANGUAGES,

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

 

Rabbi Dov Begon

Рав Даниэль Булочник. Недельная глава Торы “Итро” Часть 1 5775

05.02.2015

Уроки Торы 15 Швата Новый год деревьев Недельная глава Итро

01.02.2015
В Среду 4 Февраля будет 15 Швата – Новый год деревьев. Мы много можем учить у растительного мира. Корни дерева спрятаны под землей, но именно от них дерево получает силу и питание. Корни – это вера во В-вышнего. Даже великому мудрецу Торы и тем более простому еврею нужна крепкая вера, ведь именно она помогает пройти трудности и испытания, подобно дереву с крепкими корнями которое устоит перед любой бурей. Красота дерева – это его ствол, ветки и листья они постоянно растут. В служении Б-гу – это символизирует Тору и заповеди в которых у нас должен быть постоянный рост. Полноценность дерева – это его плоды, из семечек которых вырастают другие деревья несущие плоды. Так и мы должны влиять на других не только что бы они сами соблюдали закон Торы, но и что бы они в свою очередь повлияли на других.

Главное событие текущей недельной главы – Дарование Торы, однако глава называется “Итро”. Итро перепробовал все виды идолопоклонства, пока в конечном итоге не бросил все и принял еврейство. Дело в том что когда святость доходит до самого отдаленного места, и там признают истинность Торы, в этом выражается прославление Б-га в наибольшей степени. У каждого из нас есть свой “Итро” – это тело и животная душа, но исправив их, мы достигаем наивысшей святости.

Недельная глава Торы ИТРО

15.01.2014
http://www.chabadkensington.com

Дарование Торы – раскрытие Б-жественности в мире.
Единство двух аспектов: “Я Б-г, который вывел тебя из земли егопетской” и “Я Б-г, сотворивший небо и землю”.
פ’ יתרו ה’תש”נ

ДВАР МАЛХУТ – Недельная глава Торы ИТРО

Недельная глава с Ашером Альтшулем. Глава Итро

31.01.2015
Ашер Альтшуль беседует о недельной главе Торы в cвете сегоднешней рeальности.
http://www.orazion.org

Недельная глава Итро (27/01/13) [В HD] [full video]

Й. Херсонский. «Итро» недельная глава Торы

Недельная глава Итро

Недельная глава Итро часть 2 (30/01/13)

Недельная глава Итро

Недельная глава: Итро. Наасэ веНишима.

Недельная глава Итро часть 1 (15/01/14)

Недельная глава Итро часть 2 (15/01/14)

Недельная глава Итро часть 3 (15/01/14)

Р Игаль Дубинский недельная глава Торы 2 Итро

Р Даниэль Булочник недельная глава 2 Торы Итро и 10 Шват

Недельная глава Итро (27/01/13) [В HD] [full video]

29.01.2013
(Синхронный перевод на русском языке)
Дополнительные уроки Торы перейти кhttp://www.russian.machonmeir.net

YITRO

Rabbi Svirsky Парша Ваэра. Я Выбираю Свободу

Р Даниэль Булочник недельная глава Торы Итро и 10 Шват

Р Игаль Дубинский недельная глава Торы Итро т

Недельная глава Итро

01.04.2013
Социальная сеть “Общение, Бней-Ноах и Евреев” наhttp://www.iudaizm.com благодарит Махон Меир:http://russian.machonmeir.net за предост

Недельная глава Итро

Социальная сеть “Общение, Бней-Ноах и Евреев” наhttp://www.iudaizm.com благодарит фонд СТМЭГИ: http://stmegi.com за ..



РБеерот Ицхак

Махон-Меир (Книга Берешит)

Махон-Меир (Книга Шмот)

Недельная глава Ваикра

Махон-Меир (Книга Бемидбар)

Махон-Меир (Книга Бемидбар)

Махон-Меир (Книга Дварим)

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

Daniel Naftoli Surovtsev

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


nerhashem channel

Parshat  Language : german

BR.de (zur Startseite)Bucharajuden – Der letzte Rabbi von Buchara – 30.01.2015

Vor etwa 2600 Jahren zogen aus der Gefangenschaft freigelassener Juden nach Usbekistan, in das damaligen Handelszentrum Buchara. Heute gibt es in Buchara nur noch eine verschwindend kleine jüdische Gemeinschaft. Julia Smilga war auf Spurensuche in Usbekistan. Sowie Parascha von Rabbiner Joel Berger.

Leon Weintraub – Überlebender des Rassenwahns – 23.01.2015

Leon Weintraub hat nicht nur Auschwitz überlebt, sondern auch Getto Litzmannstadt, die Konzentrationslager in Groß-Rosen, Flossenbürg und Natzweiler und den Todesmarsch. Thomas Muggenthaler hat mit dem “Überlebenden des Rassenwahns” gesprochen. Sowie Parascha von Rabbiner Joel Berger.

La Table Ouverte – 16.01.2015

La Table Ouverte – ein Restaurant du coeur für mittellose Juden in Nizza. Ein Beitrag von Robert B. Fishman. Sowie Parascha “Va erá” von Rabbiner Joel Berger.

Von Kirche zu Synagoge – die Schlosskirche in Cottbus – 09.01.2015

Am 27. Januar wird die ehemalige evangelische Schlosskirche in Cottbus als erste neue Synagoge im Land Brandenburg eingeweiht. Ein Beitrag von Rocco Thiede. Sowie Parascha “Schemot” von Rabbiner Joel Berger.

“Erzähl es deinen Kindern: Die Torah in fünf Bänden” – 02.01.2015

“Erzähl es deinen Kindern: Die Torah in fünf Bänden” – ein Beitrag von Kristina Dumas, sowie die Parascha “Wajechi” von Joel Berger.

Rabbanim Shiurim

Rav Joseph Pardes

 

Parshat YITRO Language : niederlaendisch

Rabbijn I. Vorst Spreekt – De Week Van Parsjat Jitro (5774)

14.01.2014
Rabbijn I. Vorst Spreekt – De Week Van Parsjat Jitro (5774)

Raw Frand zu Parschat Jitro 5774

Von der Wichtigkeit, eine Mission zu haben

Der Vers besagt: „Und ihr sollt für mich ein Königreich von Priestern und ein

heiliges Volk sein. Dies sind die Worte, die du zu den Kindern Israels sprechen sollst.” [Schemot 19:6]. Dieser Vers wird an der zeitlichen Schwelle zur Übergabe der Thora erwähnt – der Offenbarung G-ttes am Berg Sinai. Raschi kommentiert den Satzteil „Dies sind die Worte“ mit der Erklärung „nicht mehr und nicht weniger“.

Was sagt uns Raschi hiermit? Mein guter Freund, Rabbi Ja’akow Luban, teilte mit mir den folgenden Gedanken – zusammen mit einer Geschichte:

Dies ist der vielleicht verheissungsvollste Moment in der Geschichte des jüdischen Volkes. Sie stehen kurz davor, die Thora zu empfangen. Sie wissen nicht viel über die Thora. Mosche Rabbejnu schickt sich an, eine grosse Ansprache zu halten – kurz vor der Empfangnahme der Thora. Dies wird die grösste Rede seines Lebens! Was soll er ihnen sagen? Man könnte meinen, er solle ihnen erzählen, was die Thora ist, was Mizwot sind, was die Thora ausrichten kann, was Mizwot bewirken können. Es hätte eine stundenlange Predigt werden können!

G-tt sagte zu Mosche, er solle dem Volk aber folgendes sagen: Sie sollen für mich ein Königreich von Priestern und ein heiliges Volk sein. Das war’s! Im Hebräischen sieben Worte – nicht mehr und nicht weniger. Was hat das zu bedeuten?

Das Folgende ist eine wahre Geschichte: Es gab eine Familie in Jerusalem, deren Kind schwerbehindert war. Die Eltern kamen zu Rabbi Schlomo Salman Auerbach, um die Internierung ihres Sohnes in ein Heim zu besprechen. Wo sollten sie ihn hinbringen? Wie sollten sie es ihm sagen? (usw., usf.) – Der Sohn wollte nicht gehen. Rabbi Auerbach fragte die Eltern: Habt ihr es mit eurem Sohn besprochen? – Sie sagten: „Wir können es nicht mit ihm besprechen. Er es ist geistig beschränkt.“

Rabbi Auerbach bestand jedoch darauf. Ihr könnt ihn nicht einfach in einem Heim absetzen. Ihr müsst es zuerst mit ihm besprechen. Rabbi Auerbach sagte zu den Eltern: „Ich möchte den Jungen sehen.“ – Also brachten sie den Jungen zum Rabbi. Der grosse Rabbi fragte den Jungen: „Wie heisst du?“ – Der Junge sagte ihm seinen Namen. Rabbi Auerbach sagte zu dem Jungen: „Mein Name ist Schlomo Salman. Ich bin einer der Gedolej Ha’Dor (einer der grossen Thora-Gelehrten dieser Generation). Du wirst jetzt auf eine spezielle Schule kommen. Doch es gibt niemanden in dieser Schule, der überwacht, ob die Kaschrut (das jüdische Speisegesetz) eingehalten wird und alles rechtmässig abläuft. Ich mache dich zu meinem persönlichen Assistenten, um danach zu schauen, dass alles in der Schule koscher ist und mit rechten Dingen zugeht. Und ich gebe dir Semicha (Rabbiner-Diplom bzw. Ordination) und du bist von jetzt an ein Rabbiner. Ich möchte, dass du allen Leuten dort sagst, dass Rabbi Schlomo Salman Auerbach – einer der Gedolej Ha’Dor – dich zu seinem persönlichen Gesandten gemacht hat, um zu schauen, dass alles richtig abläuft.“

Sie brachten den Jungen in das Heim. Einige Wochen später, als die Eltern den Jungen über Schabbes nach Hause nehmen wollten, sagte er: „Ich kann nicht fortgehen. Rabbi Schlomo Salman hat mir gesagt, ich trage hier eine Verantwortung. Ich bin der Maschgiach (geistige Aufseher). Ich muss mich um vielfältige Dinge kümmern.“ Der Junge wollte nicht über Schabbes nach Hause kommen.

Was hatte Rabbi Auerbach getan? – Er gab dem Jungen eine Mission. Als der Junge den Auftrag erhalten hatte, sagte er: „Dem muss ich gerecht werden.“ Er kannte seinen Auftrag und wusste um die Wichtigkeit dieser Mission.

Mosche Rabbejnu sagt dem jüdischen Volk: Ich habe hier nicht vor, euch von Thora und Mizwot zu erzählen. Ich werde euch lediglich eine Mission überbringen: „Ihr sollt für mich ein Königreich von Priestern und ein heiliges Volk sein.“ Das ist euer Auftrag. Der Weg, ihn zu erfüllen, führt über etwas, das sich „Thora“ nennt. Wenn ihr die Thora bekommt, werdet ihr in der Lage sein, diese Mission auszufüllen. Doch das Einzige, was ihr jetzt wissen müsst, ist das Ziel des Ganzen – die ultimative Mission. Diese lautet: „Ihr sollt für mich ein Königreich von Priestern und ein heiliges Volk sein.“ Nicht mehr und nicht weniger. Dies ist die Einführung zur Übergabe der Thora.

Raw Zweig zu Parschat Jitro:

Nicht Opium fürs Volk, sondern für die Elite!

„Das ganze Volk sah die Donnerstimmen und die Flammen…“ [20:14]

Raschi zitiert den Midrasch, der uns die Bedeutung des Verses lehrt, „das ganze Volk sah die Donnerstimmen“ (hebr. wekol ha’Am ro’im et ha’Kolot, wörtl. Stimmen). Auf wundersame Weise, stellte sich bei all jenen, die an einer Sehstörung litten, die Sicht wieder her. Und im selben Masse – da es im Vers heisst, „wir werden tun und hören“ (hebr. na’asseh we’nischma) – wurden all jene geheilt, die taub oder stumm waren. Weshalb war physische Vollkommenheit eine Voraussetzung für die Offenbarung am Berg Sinai?

Die Thora zerstreut den Mythos, wonach Religion vor allem ein „seelischer Halt“ für die Unsicheren und die Unglücklichen der Gesellschaft sei. Religion war stets vor allem in den niederen Gesellschaftsschichten verbreitet, weil sie Trost und Hoffnung spendet, wo der Alltag beschwerlich und bedrückend ist. Die „Eliten“ haben überwiegend die Religion gemieden. Wo Gesundheit und Wohlstand vorherrscht, erscheint häufig keine Notwendigkeit, nach G-tt zu suchen.

Als das jüdische Volk aus Ägypten auszog, war es vollbeladen mit grossem Reichtum, und es war auf wundersame Weise von allen physischen Leiden geheilt. Der Allmächtige wollte uns damit lehren, dass es in Bezug auf das Wesen der jüdischen Religion keine Missverständnisse geben soll: Sie ist keine „Religion der Armen und Unglücklichen”, sondern – im Gegenteil – der Eliten!

 

Rav Frand, Copyright © 2013 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 auflearn@torah.org, sowie www.torah.org.

Select Section WEEKLY Parasha Parshat Yitro Language: Spanish , Português SHIURIM & COMMENTARIES MULTI-LANGUAGES,

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

 

 Rabino Rafael Spangenthal

La Entrega de la Torá – El Bien y la Bondad – Parashat Itró [1]

Fibonacci – La Serie del Amor – Parashat Itró 2

Ver al Tzadik, Dar Tzedaká, Confesarse – Parashat Itró 5773

Parashat Itro -Con el Rabino Iona Blickstein

Parashat Itró – Se quedaron dormidos

04.02.2015
El pueblo judío, como preparación para la Entrega de la Torá, se quedó dormido… ¿Qué nos enseña esta idea hoy en día?

Parashat Itro (traducción simultáneo en español) (29/01/13) [en HD]

(traducción simultáneo en español)
Más Torá clases en http://www.espanol.machonmeir.net

Shiur Rab David Perets : Parasha Yitro 5774

RABINO PRINCIPAL DE LA SINAGOGA BETHSHEMUEL (CARACAS, VENEZUELA)

El gran secreto del pueblo judio – Conversando sobre la Parasha – Itro 5774

Parashat Yitró

Parashat Yitro 5773 – Rab David Perets

Parashat Yitro

itro


Parashat Itró

El Rabino David Tabachnik, director de los Institutos Ariel, comenta el relato bíblico sobre el momento en que en el Monte Sinaí, el pueblo judío recibe de Dios los “Diez mandamientos” y se sella de esta forma el pacto. El Rabino destaca la importancia de la palabra en el Judaísmo y lo que es aún más significativo: la acción.

Vivir con la parashá 1 , parashat Itró, rabino aharon laine

Zohar parashat Itró (día 6 del Jok leIsrael) – de los 3 banquetes de cada Shabat

Parashat Itró – El evento

Parashat Itró

l rabino Alfredo Goldschmidt

Parashat Itro 444







Parasha Itro Rabino Tziv Chuwer Fevereiro 2012

RABINO ITAY MEUSHAR – PARASHA ITRO

Parasha Itro LANGUAGE PORTUGEES

Parasha Itro Rabino Tziv Chuwer Fevereiro 2012.

Cómo lograr una alegría completa

26.12.2013
Mensaje del Rabino Sergio Slomianski sobre la parasha de la semana – Bo.


Rabino Aharón Shlezinger

Shiur Rab David Perets : – parashat

 

Página de Torá y judaísmo del Rabino Juan Mejía: Torá sin fronteras.

 




<h1Yaakov Benlev – Parasha …..Português – Kehilah Beit ‘Or

Rab Mijael Perets – parashat …..






Tzion Shelanu

Los polos opuestos se atraen pero no se entienden

KolIsrael.TV Comunidad de Torah

Parasha …..Shmuel Friedman

Rabino Aharón Shlezinger




Moshe shneur

videos with various things from Moshe Shneur Blum,one tamim(lubavitcher boy)from mexico,as contains messages from the inner part of the torah,the chasidut ,to everyone,songs and more

Comentario Parashat ….. – Rabino Pablo Gabe Kehilá de Córdoba

Centro Unión Israelita

Parashat …..Shavei Israel

Clase de Torá, sobre la parashá de la semana Behar. 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

KolIsrael.TV Comunidad de Torah

Parashat…..Rabino David Tabachnik

Comentario de la parashá de la semana por el Rabino David Tabachnik, director de los Institutos Ariel.

Parashat… Rav Rony Gurwicz

Parashat……….. – Shiur Rab David Perets

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

Rabí Aharón Shlezinger, .

Parashat…  Harav Yitzchak Ginsburgh

Parashat…  Rabino Alfredo Goldschmdit

Parasha Rabbanim, Rav Bracha

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

Parashat Rabino Iona Blicktein

 

Parashá

The Jewish Woman Select Section WEEKLY Parasha Parshat Yitro Language : english, hebrew SHIURIM & COMMENTARIES MULTI-LANGUAGES,

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

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Irène Landau: les fleurs de Bach – 613TV

28.01.2015
Irène Landau et 613TV ont le plaisir de vous faire découvrir une science nouvelle: l’analyse transgénérationnelle.
Un grand nombre de maladies ou de malaises circulent de manière sous-jacente ou apparente dans les familles sur plusieurs générations. L’analyse transgénérationnelle permet de remonter à la source et de désamorcer les héritages négatifs qui peuvent faire dévier l’ensemble de notre vie sans qu’on en ait conscience.
Pour contacter Irène Landau appelez:
Depuis la France 00 972 522 083 666
Ou depuis Israël 0522 083 666

S.E.M. Torah – Yitro 5774 (English) Rav Ezra Shapiro

משה ויתרו – האידיאל והביצוע (Hebrew) Rav Yechezkel Yakovson

Yitro ou la place des femmes dans la Torah

30.01.2013

J’entends souvent dire que la Torah est chauviniste et que les femmes n’ont pas de place dans notre religion…et cette Paracha arrive a point pour changer ces fausses idées reçues.

D’apres la Torah, le respect de la femme est primordial et l’on voit cela dans la maniere dont D’ demande a Moche (Moise) de s’addresser au peuple lors du don des Tables de la Loi.

Ce cours traite des sujets suivants:
– le personnage de Yitro (pourquoi son nom evoque t-il le Don de la Torah?)
– la mission donne a l’homme et a la femme depuis la creation du monde…pour cela, référons nous aux trois premiers versets du chapitre 19 de notre Paracha:

1 Au troisième mois depuis la sortie des enfants d’Israël d’Égypte, ce jour-là, ils arrivèrent au désert du Sinaï.
2 Ils quittèrent Refidim, arrivèrent au désert du Sinaï et y campèrent ; Israël y campa, face à la montagne.
3 Moïse monta vers D.ieu, et l’Éternel l’appela du haut de la montagne et lui dit : « Ainsi tu diras à la maison de Jacob et parleras aux enfants d’Israël.

Dans cette Paracha, D’ proclame les Dix Commandements : croire en D.ieu, rejeter l’idolâtrie, ne pas invoquer le nom de l’É-ternel à l’appui du mensonge, sanctifier le jour du Chabbat, honorer son père et sa mère, ne pas commettre d’homicide, ne pas commettre d’adultère, ne pas commettre de vol, ne pas porter un faux témoignage, ne pas convoiter ce qui appartient à son prochain.

Chabbat chalom:)

הרבנית הורביץ דבר מלכות לפרשת יתרו

03.02.2015

A Mayanot Moment – Parashat Yitro – Rebetzin Hendel

Parshat Yitro: The Experience of Sinai

Parshat Yitro: Altar Accentuation

Parshat Yitro: Desiring the Desired

Emuna Explored Parshat – Yisro

Arrival Accentuation Parshat Yitro

14.01.2014

Available on naaleh.com at:http://www.naaleh.com/viewclass/3076/…

In this class (shiur) Mrs. Shira Smiles discusses Parshat YitroAvailable online in streaming video, and for download in mp3 and mp4 (Ipod video) formats

National Board Dvar Torah- Parshat Yitro

31.01.2013

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

 

Parshat Yitro: The Ten Commandments

When Did Yitro Visit and Why Do We Care?: Reflections on Parashat Yitro

17.02.2012
Rachel Friedman speaks on the topic “When Did Yitro Visit and Why Do We Care?: Reflections on Parashat Yitro”
From the Drisha Institute for Jewish Education lecture series “Parashat HaShavua: The Red Sea and Beyond”, Spring 2012

Thoughts on Parashat Yitro – Gila Hoch

הרבנית אהובה ארד

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

Parasha Sh’mot


 


KipaVod http://www.kipa.co.il

JCC Krakow

channel of JCC Krakow – the Jewish Community Centre of Krakow.

פרשת השבוע לאור הברית החדשה

מכון תורני לנשים MATAN

Thoughts on Parashat DrishaInstitute

הרבנית אהובה ארד- פרשת ..


The Van Leer Jerusalem Institute – מכון ון ליר בירושלים

פרשת השבוע לאור הברית החדשה

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…

The Van Leer Jerusalem Institute – מכון ון ליר בירושלים·

Online Torah Study (OneShul.org)

Thoughts on Parashat  …

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

הרבנית אהובה ארד- פרשת

הצפייה לנשים בלבד!!

פרשה בשניים

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

 

Parshat…. Naaleh.com

 

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

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).

Popular Shabbaton & NCSY videos

Celebrate 60 years of NCSY at the historic Shabbaton this Spring. Sign up online at your regional website or go to http://www.ncsy.org

Popular Shabbaton & Chabad videos

A fantastic group of Young Adults from Chabad NDG in the heart of Montreal’s trendy Monkland Village went down to Crown Heights, New York for an incredible Shabbaton weekend. It was the best of both the physical and spiritual worlds. This is a 6 minute documentary of our journey, reflections and inspirations… hope you enjoy it!

Filmed by Rabbi Yisroel Bernath on Canon Powershot SD1400 IS
Edited in iMovie for iPhone

YOUTH/TEEN Select Section WEEKLY Parasha Parshat Yitro SHIURIM & COMMENTARIES

בא אל פרעה כי אני הכבדתי את לבו יהונתן שטנצל יציאת מצרים שירי פסח bo el paro

15.01.2015
לקראת פרשת וארא אולפני ר’ חיים בנט עם מקהלת הילדים “רננו חסידים” שחררו שיר מיוחד של “בא אל פרעה כי אני הכבדתי את לבו”, הלחן מיוחד ומלא הומור והוקלט בחודש האחרון לראשונה , של נוסח עתיק ששמעו בבית משפחת שטנצל של בא אל פרעה כי אני הכבדתי את לבו.
שיר זה היה נוהג לשיר מזכה הרבים רבי שלמה שטנצל זצ”ל, בעקבות פטירתו בנו בעל התפילה הרב יונתן שטנצל החליט להקליט שיר זה על מנת ששיר זה, יהיה לנחלת הכלל, וגייס לעניין את מקהלת “נרננה” ואת המעבד המוכשר איתן פרישברג , את ר’ חיים בנט שגייס את מקהלת “רננו חסידים”

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

Camp Ramah

Camp Ramah in New England is a Jewish overnight camp serving New England, parts of New York, D.C., Maryland and Virginia. We provide an inspiring Jewish experience each summer to over 700 campers and 200 staff.

Being a Man

01.09.2014
Why is 13 the age for a Bar Mitzvah?

By Charlie and Moshe Harary

Popular Birthright Israel & Jerusalem videos

MACHON MEIR YESHIVA JERUSALEM

06.04.2013
http://english.machonmeir.net/
Machon Meir is a Center for Jewish Studies that is located in the heart of Jerusalem, Israel in the neighborhood of Kiryat Moshe. It was established by Rabbi Dov Bigon shortly after the Yom Kippur War in 1973. Rabbi Bigon was a commander in the Israeli Defense Force that helped liberate Jerusalem and the Western Wall from the Jordanian Legion. After the war he began to contemplate the meaning of the Jewish Nation and decided to enroll himself in the Merkaz HaRav Kook Yeshiva in Jerusalem.

Bat Mitzvah NY Shabbaton – Chabad of Dollard

The Bat Mitzvah Girls enjoyed an amazing weekend in New York!

Sami and Tuvia – Who’s Bike is it Anyway? – Part I

15.07.2013
Judaism for Kids – Sami and Tuvia – Who’s Bike is it Anyway? Part I
Sami finds a bike by the dumpster, which he thinks was sent just for him. Little does he know that this bike belongs to someone else and is very important to him. What is Sami to do when he finds out someone is looking for this bike?

The Ultimate in Jewish Rock

Popular Yeshivat Lev Hatorah videos

The Yeshiva Boys Choir

 


Rock n’Roll Rabbi


Participating in the Torah

סיפור ילדותי

Parshat Yitro: The Ten Commandments, Beyond The Two Tablets?

Overworked? Got no time for friends or family? Take a tip from Yitro. In this week’s G-dcast, Leah Jones shares with us some wisdom from Moses’s non-Jewish father-in-law that pretty much changes the course of Jewish history.

This is Episode 17 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!

http://www.g-dcast.com/yitro-lesson-g…

Thanks to all of our generous funders that contributed to the G‑dcast Parashat haShavua (פָּרָשַׁת הַשָּׁבוּעַ or “weekly Torah portion”) animated series. Additional thanks to each of the writers, narrators, producers, educators, and sound engineers that contributed to this animated interpretation of Yitro (יִתְרוֹ “Jethro”) including Barbara Barza, Tim Cosgrove, Leah Jones, Nick Fox-Gieg, Sarah Lefton, Matthue Roth, and Alan Jay Sufrin.




ytro 5774 boubach ytro sd 2014







Chemah Koli: introduction,comment apprendre à lire dans le Sepher Thora? – 613TV

20.11.2014
Raphaël David Skouri vous présente CHEMAH KOLI, une nouvelle émission de cette année pour 613TV!!

Pour plus de vidéos, abonnez-vous sur Free/Numericable/Darty-box

Torah Aura Productions

La Paracha avec Boubach saison — !!

Paracha …..Rosée de Miel

Parashas para niños

Un Cafe Con Dios

David Ben Yosef

Benny Hershcovich

Chabad House Bowery

כוכבית אתרוג

תלמוד תורה יסדת עוז תשעד
26.05.2014

Yavneh Hebrew Academy

Popular Shabbaton & NCSY videos

Celebrate 60 years of NCSY at the historic Shabbaton this Spring. Sign up online at your regional website or go to http://www.ncsy.org

Popular Shabbaton & Chabad videos

A fantastic group of Young Adults from Chabad NDG in the heart of Montreal’s trendy Monkland Village went down to Crown Heights, New York for an incredible Shabbaton weekend. It was the best of both the physical and spiritual worlds. This is a 6 minute documentary of our journey, reflections and inspiration
s… hope you enjoy it!

Filmed by Rabbi Yisroel Bernath on Canon Powershot SD1400 IS
Edited in iMovie for iPhone

Mitzvah Boulevard #3 – Shabbos Trailer

WEEKLY TORAH FOR KIDS: Parshat  Yitro

Shevat 15, 5775 · February 4, 2015
Living with the Parsha: Well Meant?

Michal stood by the open fridge, looking for a suitable snack. Her mother called from the living room, “Michal, dear, would you be willing to go to the grocery shop and pick up a few things for Mrs. Stern, please?” Michal rolled her eyes. She really was not in the mood to help out their elderly neighbor, and was about to claim that she was too busy when she remembered Mrs. Stern’s chocolate chip biscuits…

“Okay, Mom”, she said as she closed the fridge door. “Give me the list and I’ll go in around five minutes”. This was becoming a regular chore since Mrs. Stern had had her hip operation, and though Michal did not particularly enjoy the errand, the warm chocolate chip biscuits that awaited her at the elderly widow’s home at the end of the trip seemed to make the whole hassle worthwhile.

The following Thursday when the family was sitting together at dinner, Michal’s father turned to her and said “Michal, your mother and I have been really proud about all the efforts that you have been going to for Mrs. Stern. Being elderly, alone and ill is an uncomfortable situation for anyone, and the fact that you have been helping her with her errands has really meant a lot to her.”

Michal grinned, “Actually, it’s only worth it because Mrs. Stern always has some amazing delicacy awaiting me when I get to her house.”

Misha, Michal’s brother started laughing. “That’s not exactly the right intention one should have when doing a mitzva!”

Michal’s mother shrugged her shoulders as she helped herself to some salad. “The main thing is that Mrs. Stern is actually receiving the assistance that she needs. Actually, there is something similar discussed relating to this week’s Torah portion. We learn how G-d gave us the Torah at Mount Sinai. The question is, did we accept the Torah of our own free will, or was there an ulterior motive?”

“I thought we said to G-d ‘we will do whatever You tell us,’ before hearing what He would command,” said Misha. “That sounds very dedicated!”

“Yes, but it also says that G-d held the mountain over us and said we must accept the Torah,” said their mother. “I read this means that it was so exciting to get to Mount Sinai after all the things that had happened, like going out of Egypt and the Splitting of the Sea, that we couldn’t think straight. At that point we weren’t able to say ‘no.’ We just had to go along with it.”

“You mean we were just drooling for those chocolate-chip cookies,” said Michal.

“Yes. But the Sages tell us that when a person does the right thing for the wrong reason, eventually they will come to do it for the right reason. So it’s right to do it, chocolate-chips or not!”

“Mmm,” said Michal, feeling a little embarrassed at all the attention she was getting. “The truth is, I do enjoy Mrs. Stern’s company; she has some really interesting stories of when she was a little girl during the war. Do you think that listening to her stories is also an ulterior motive?”

JewishKids.org Update

Make a Tu B’Shevat tree pencil

Shevat 12, 5775 · February 1, 2015
Hey kids!

Time to gear up for Tu B’Shevat!This Wednesday we celebrate the holiday of Tu B’Shevat, the New Year for trees. This is the season in which the earliest-blooming trees in the Land of Israel emerge from their winter sleep and begin a new fruit-bearing cycle.

We can also celebrate along with the trees. After all, the Torah likens humans to trees. We are nurtured by deep roots, our ancestors, as far back as Abraham and Sarah, and when we do mitzvahs we produce fruits that benefit the world—our good deeds.

It’s traditional to eat some fruit on this day, especially some of the special fruits of Israel: grapes, dates, figs, pomegranates and olives. Some are harder to find, but grapes are usually available year-round. Check out our collection ofrecipes using these special fruits.

Pomegranates are also available in some stores at this time of year. Ever wondered how many seeds are in one? Try counting them using this simple trick.

We’ve also got some new Please try using crafts and activities. Decorate Tu B’Shevat plates, make a tree pencil or paint a tree with your hands.

Happy Tu B’Shevat!

Your friends at JewishKids.org

This Week’s Features

Listen Listen (15:15)

Audio Story

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Chabad.org, OU.org , Machon Meir , and more… WEEKLY Parasha Parshat Yitro , Language : english,SHIURIM & COMMENTARIES MULTI-LANGUAGES,

 

thetheme1

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

 

Machon Meir

Parshat Pekudei (10/03/10)  Machon MeirMachon Meir  ENGLISH  :MeirTV English

Rabbi Netanel Frankenthal


For over 35 years, Machon Meir has become known throughout Israel as the place to get a deeper understanding what it truly means to be a member of the Jewish people. It has also become the landing point for many new immigrants from all over the world because of the institute’s encouragement of living in the Land of Israel. Machon Meir has also created a strategy to distribute Torah worldwide through their media channel, Arutz Meir. Since it began, Arutz Meir has debuted a range of television series and archived over 25,000 classes which are constantly being updated and viewed daily throughout the world in 5 different languages. With a variety of topics and discussions led by renowned Jewish scholars, our viewers will surely find a class that will create sparks of inspiration. Whether you are looking to connect to your Jewish heritage or you are simply seeking out answers, we exist to imbue the words of Torah and engage our viewers with real and meaningful

Paracha Pekoude (01/03/11)  Machon MeirMachon Meir MeirTvFrench

Rav Yossef David

  Machon MeirMachon Meir   MeirTvRussian

 Rabbi Dov Begon


“За чашкой чая”
Беседа в тёплой, неформальной обстановке о том,
как современный интеллигентный слушатель воспринимает нашу традицию.
В передаче мы попробуем получить ответы на непростые вопросы,
которые еврейский народ задаёт уже не первое тысячелетие.
Присоединяйтесь, приходите к нам на чашечку чая.
Не стесняйтесь, чувствуйте себя как дома!
Из цикла передач “За Чашкой Чая” 96-го канала из Иерусалима.
Наша Традиция на вашем языке!

  Machon MeirMachon Meir   ESPAÑOL MeirTvSpanish
Por más de 35 años, Machon Meir ha dado a conocer a través de Israel como el lugar para obtener una comprensión más profunda lo que realmente significa ser un miembro del pueblo judío. También se ha convertido en el punto de aterrizaje para muchos nuevos inmigrantes de todas partes del mundo, porque de aliento de la vida en la Tierra de Israel del instituto. Majón Meir también ha creado una estrategia para distribuir la Torá en todo el mundo a través de su canal de medios, Arutz Meir. Desde sus inicios, Arutz Meir ha estrenado una serie de series de televisión y archivado más de 25.000 clases que constantemente se están actualizando y ver todos los días en todo el mundo en 5 idiomas diferentes. Con una variedad de temas y discusiones dirigidas por renombrados eruditos judíos, nuestros televidentes seguramente encontrará una clase que va a crear chispas de inspiración.

Rabino Rafael Spangenthal

MeirTvSpanish

20.08.2014

  Machon MeirMachon Meir   עברית    Rabbi Dov Bigon

Rav Eran Tamir

Machon Meir

oushabbat

24JEWISH Parshat Hashavuah, Rabbanim, rav Reuben Ebrahimoff , language english, SHIURIM & COMMENTARIES

 

Chabad

PARSHAH PICKS: The Custom That Refused to Die (Yitro)

Shevat 15, 5775 · February 4, 2015
General Overview:

 

In this week’s reading of Yitro, Moses’ father-in-law, Jethro, arrives at the Israelite encampment and advises them to set up a smoothly functioning legal system. The Israelites experience the divine revelation at Mount Sinai, and hear the Ten Commandments.

 

This Week’s Features  

By Rabbi Jonathan Sacks
THE PARSHAH

Exodus 18:1–20:23

The Israelites camp opposite Mount Sinai, and declare their willingness to perform G-d’s will. G-d proclaims the Ten Commandments, but His voice is too intense for the Israelites, and they beg Moses to be their intermediary.

COLUMNISTS
“My children are constantly fighting with each other,” laments Susan, a mother of three. “Will there ever be peace in my home?”

By Chana Weisberg
The Ten Commandments lay the foundation for our relationship with G‑d and our fellow man. Here’s how . . .

By Naftali Silberberg
We are a nation that argues. A lot.

By Levi Avtzon
FEATURED VIDEO
The Midrash explains that the Jewish women were given Torah before the men because they donated to the building of the Tabernacle before the men and because they are the “foundation of the home.” Presenter: Rebbetzin Hendel

Watch Watch (5:53)

Parsha Yitro

How do we perform the commandment of “remembering” Shabbat? Maimonides explains that it is by marking the beginning of Shabbat by reciting Kiddush and marking the end of Shabbat by reciting Havdallah.

Aaron L. Raskin
Watch Watch (27:09)

Becoming G-d’s Servant

The first of the Ten Commandments reads “I am the L-rd, your G-d, who took you out of the land of Egypt, out of the house of bondage” (Exodus 20:2) What does the reference of the Exodus add to this fundamental mitzvah to believe in one G-d?

By Mendel Kaplan
Watch Watch (26:22)
FEATURED AUDIO CLASSES
“Honor your father and mother.” The same language used in the commandment of honoring and fearing G‑d is used to refer to one’s parents. How so?

By Moishe New
Download Download   Listen Listen (47:51)
An overview of the weekly Parshah, through the eyes of the many commentators, enriching your understanding of how our great history unfolded.

By Marty Goodman
Download Download   Listen Listen (92:49)

TORAH STUDIES: Parshat Yitro

Shevat 15, 5775 · February 4, 2015
Yitro

In this elaborate and profound Sicha, two disagreements in interpretation of events connected with the Giving of the Torah are explored. In both cases the disputants are Rabbi Akiva and Rabbi Ishmael; and their opinions reveal a deep underlying difference in their orientation towards the service of G-d. The two problems they confront are, what did the Israelites answer to G-d when they accepted the Ten Commandments, and, when the Torah tells us that they “saw the voices (of the thunder),” did they literally see a sound, or did they only hear it? From these apparently slight beginnings, the Rebbe uncovers fundamental themes; in particular, the difference in perception between the righteous man and the man of repentance.

1. The Answers of the Israelites

As a preliminary to the giving of the Ten Commandments the Torah tells us that “And G-d spoke all these things, saying.’’1

The usual meaning of the Hebrew word of “saying” is “to say to others.”2 For example, the meaning of “And G-d spoke to Moses, saying…” is that Moses should transmit the word of G-d to the Children of Israel. But this cannot be the meaning of the present verse, for at the time of the Giving of the Torah, G-d Himself spoke to all the Israelites. Nor can it mean “for transmission to the later generations,” for we have a tradition that all Jewish souls, of past and future lives, were gathered at Sinai to witness the revelation.3

Therefore the Mechilta interprets “saying” as meaning that, for every commandment, the children of Israel answered G-d saying that they would do what it demanded to them.

But the Mechilta cites two opinions as to the manner in which the Israelites answered. Rabbi Ishmael says that on the positive commandments they answered “yes” and on the negative, “no” (i.e., that they would do what G-d commanded, and would not do what He forbade). Rabbi Akiva, on the other hand, says that they answered “yes” to both positive and negative commands (i.e., that they would do G-d’s will, whatever form it took). But what is the substance of the disagreement between the two opinions? Surely, they both, in essence, say the same thing?

2. The Voice of the Thunder

There is another disagreement between Rabbi Akiva and Rabbi Ishmael concerning the Giving of the Torah. We are told that “all the people saw the voices (of the thunder) and the lightning”4—a problem, for how can voices be seen?

Rabbi Ishmael says: “They saw what is (normally) seen and heard what is (normally) heard,” taking the verb “saw” to apply not to the voices of the thunder, but to the lightning. But Rabbi Akiva says, “they saw what is (normally) heard, and heard what is (normally) seen” i.e., that they did indeed see the voices, and did not see, but heard, the lightning.

Now there is a general principle that G-d does not perform miracles for no reason. From which we can infer that the miracles that Rabbi Akiva describes were not extraneous to the giving of the Torah, but were an essential part of it. So elevated were the Israelites by the revelation of the Ten Commandments that their senses took on miraculous powers. If so, we must understand the verse “they saw the voices (of the thunder) and the lightning” as relating to the ecstatic state of the Israelites. But now we cannot understand Rabbi Ishmael’s opinion, for he interprets the verse as relating to a purely natural phenomenon.

3. Rashi’s Quotations

Since these two disagreements relate to the same subject and are between the same protagonists, we can assume that their opinions on the answer of the Israelites are connected to their opinions on the seeing of the thunder (that one entails the other).

This would appear to be contradicted by the fact that Rashi, on the word “saying,” quotes Rabbi Ishmael’s opinion (the Israelites answered “yes” to the positive commands and “no” to the negative); while on the phrase “they saw the voices” he cites (part of) Rabbi Akiva’s explanation (that they saw what is normally heard).

Since Rashi’s commentary is consistent, it would seem that the two problems are not related if he can cite one side on one question, and the other on the other. This however does not follow. For Rashi quotes only half of Rabbi Akiva’s explanation, omitting “the Israelites heard what is normally seen.” And it is this second half which forces Rabbi Akiva to his opinion that the Israelites answered “yes” to the negative command (i.e., his difference of opinion with Rabbi Ishmael). And the reason why Rashi selects Rabbi Ishmael’s answer to one question and one half of Rabbi Akiva’s to the other, is because these are the most appropriate to a literal understanding of the text (which is Rashi’s concern). How this is so, will be explained later.

4. Sight and Sound

As a preliminary, we must understand the difference between “seeing” and “hearing.”

Firstly the impression made on a man by seeing something happen is far stronger than that made by just hearing about it. So much so that “an eyewitness to an event cannot be a judge in a case about it”5—for no counter-argument could sway his fixed belief about what he saw. Whereas so long as he has only heard about it, he can be open to conflicting testimonies, and judge impartially between them.

Secondly, only a physical thing can be seen; while what can be heard is always less tangible (sounds, words, opinions).

These two points are connected. For man is a physical being, and it is natural that the physical should make the most indelible impression on him; while the spiritual is accessible only by “hearing” and understanding, hence its impression is weaker.

This explains the nature of the elevation that the Giving of the Torah worked on the Israelites. They saw what was normally heard—i.e., the spiritual became as tangible and certain as the familiar world of physical objects. Indeed, the Essence of G-d was revealed to their eyes, when they heard the words, “I (the Essence) the L-rd (who transcends the world) am thy G-d (who is imminent in the world).”

At a time of such revelations, the world is known for what it truly is—not an independently existent thing, but something entirely nullified before G-d. If so, how do we know that there is a world and not simply an illusion of one? One by inference, from the verse “In the beginning, G-d created heaven and earth.” In other words, the Israelites “heard what was normally seen”—they had only an intellectual conviction (and not the testimony of the senses) that there was a physical world.

5. Rabbi Ishmael’s Interpretation

But if this was so, what elevation was there in the Israelites according to Rabbi Ishmael, who holds that they only heard and saw what was normally heard and seen? How could this be, when the revelation was the greatest in all history?

The explanation is that the main revelation at the Giving of the Torah was that “the L-rd came down upon Mt. Sinai”6—the high came low; and the miracle was that G-d Himself should be revealed within the limits of nature. This is why it was so extraordinary that the Israelites should, without any change in their senses, perceive G-d in His Essence and so abdicate themselves that “they trembled and stood far off.”7

6. The Priest and the Repentant

Why do Rabbi Ishmael and Rabbi Akiva hold opposing views as to the nature of the elevation brought about in the Israelites at Sinai?

Rabbi Ishmael was a High Priest (a Kohen Gadol)8 and the nature of a priest is to be “sanctified to his G-d.”9 His service is that of the righteous, to transmit holiness to this world (to take the high and bring it low). This is why he saw the greatest miracle as being that G-d Himself came down to this world, so far as to be perceived by the normal senses (“they saw what is normally seen”).

But Rabbi Akiva was a man of repentance (a Ba’al Teshuvah), whose descent was from converts10 and who only started to learn Torah at the age of 40.11 Repentance colors his whole manner of service: The desire to ascend higher than this world (and, as is known,12 he longed throughout his life to be able to martyr himself in the cause of G-d). So that for him the greatest miracle was the transcending of all physical limitations (“they saw what is normally heard”).

7. Two Faces of Commandment

There are two aspects to every commandment:

(i) the element which is common to them all that—they are commands from G-d; and

(ii) the characteristics which are individual to each, each involving different human activities and sanctifying a different aspect of the world.

Rabbi Akiva and Rabbi Ishmael each attend to a different aspect. Rabbi Ishmael, who sees the ultimate achievement in translating G-dliness into this world, with all its limitations, sees principally the details of the commandments, (how each sanctifies a different part of this world). And thus he holds that the Israelites answered “yes” to the positive ones and “no” to the negative—that they attended to what distinguished one kind of command from another.

But to Rabbi Akiva, what was important was the transcending of the world and its limitations, and hence in a commandment the essential element was what was common to each, that it embodies the will of G-d which has no limitations. Therefore he says that the Israelites responded primarily to this common element, they said “yes” to positive and negative alike.

8.The Positive in the Negative:
The Character of Rabbi Akiva

We can in fact go deeper in our understanding of Rabbi Akiva’s statement. When he says that the Israelites said “yes” to the negative commandments, this was not simply that they sensed in them the element common to all expressions of G-d’s will; but more strongly, that they only saw what was positive even in a negative thing—the holiness that an act of restraint brings about.

And this follows from the second clause of his second explanation (which Rashi omits in his commentary) that the Israelites “heard what was normally seen.” For since the physical world’s existence was for them only an intellectual perception and the only sensed reality was the existence of G-d, they could not sense the existence of things which opposed holiness (“the other gods”) but saw only the act of affirmation involved in “thou shall have no other gods.”

We can see this orientation of Rabbi Akiva very clearly in the story related in the Talmud,13 that Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Joshua and Rabbi Akiva were on a journey and decided to return to Jerusalem (after the destruction of the second Temple). When they reached Mt. Scopus they rent their garments. When they reached the Temple Mount, they saw a fox emerging from the Holy of Holies and they began to weep—but Rabbi Akiva laughed. They asked him, “Why are you laughing?” and he replied, “Why are you weeping?” They said, it is written, “the common man who goes near (to the Holy of Holies) shall die,’’14 and now foxes enter it—should we not cry?

He said, “this is why I laugh. For it is written ‘And I will take to Me faithful witnesses, Uriah the priest and Zechariah the son of Jeberechiah.’15 Now what connection has Uriah with Zechariah? Uriah lived during the times of the First Temple, while Zechariah prophesied at the time of the second. But the Torah links the prophecies of both men. Uriah wrote, ‘therefore shall Zion, because of you, be plowed like a field.’ And Zechariah wrote ‘Yet shall old men and women sit in the broad places of Jerusalem.’ So long as Uriah’s prophecy had not been fulfilled, I was afraid that Zechariah’s would not be. Now that it has, it is certain that Zechariah’s will come true.”

Even in the darkest moment of Jewish history—when foxes ran freely in the Holy of Holies Rabbi Akiva saw only the good: That this was proof that the serene and hopeful vision of Zechariah would be vindicated.

9. The Meaning of Rashi

The two kinds of service which Rabbi Akiva and Rabbi Ishmael exemplify (the service of the righteous and the repentant) are relevant only to one who is already some way along the path to perfection. But to the “five-year old”16 (whether in years, or more generally to those at the beginning of the way) to whom Rashi addresses his commentary, he need only quote part of Rabbi Akiva’s explanation, that “they saw what is normally heard.” For the beginning of worship, stated in the first chapter of the Shulchan Aruch, is “I have set the L-rd before me continually.” In other words, it is to strive to make G-dliness (normally only an intellectual notion, something “heard”) as real for oneself as if one had literally seen Him with one’s own eyes.

But Rashi does not quote the rest of the sentence, “they heard what was normally seen,” for however real G-d may become for one; at the beginning of one’s life of service, the world still seems like a tangible reality. And physical acts like eating and drinking are still prompted by physical desires, and are not unequivocally for the sake of Heaven.

And thus, since the physical world still has an independent reality for him, and he can still perceive the bad, Rashi gives Rabbi Ishmael’s comment, that the Israelites answered “no” to the negative commandments.

Indeed, though Rashi cites Rabbi Akiva, that the Israelites “saw what was normally heard,” this is consistent even with the opinion of Rabbi Ishmael. For his comment speaks to a man already at the level of righteousness when he can perceive G-dliness even within the constraints of the lowest of this world, symbolized by the expression that he “hears what is normally heard” (i.e., where G-dliness is so concealed that it is only affirmed as a result of intellectual proofs). But at the beginning of the path, one must relate to G-d only at a level, when he “sees what is normally heard” (i.e., where G-dliness is readily perceived).

The implication of Rashi for the conduct of the individual Jew, is that when the world still exercises its pull on him, he must strive to make his sense of the presence of G-d as clear as his sense of sight. But this is only a preliminary stage, from which he must take one of the two paths to perfection—Rabbi Ishmael’s way of righteousness (bringing G-d into the lowest levels of this world) or Rabbi Akiva’s way of repentance (bringing the world up to the highest level of perceiving G-d, so that this world is seen only as an expression of G-dliness). And since both are paths of Torah—both of them are true; therefore, one must combine aspects of both in his spiritual life.

(Source: Likkutei Sichot, Vol. VI pp. 119-129)

WEEKLY ALIYOT: Parshat Yitro

Shevat 15, 5775 · February 4, 2015
Yitro Aliya Summary

General Overview: In this week’s reading, Yitro, Moses’ father-in-law, Jethro, arrives at the Israelite encampment, and advises them to set up a smoothly functioning legal system. The Israelites experience the Divine revelation at Mount Sinai and hear the Ten Commandments.


First Aliyah: Jethro, Moses’ father-in-law, having heard all the miracles that G‑d wrought for the Israelites, came from his native Midian to the Israelite desert encampment—bringing along Moses’ wife and two sons. Moses warmly greeted his father-in-law and recounted to him all that G‑d had done to the Egyptians. Jethro thanked G‑d for all the miracles and offered thanksgiving sacrifices.


Second Aliyah: Jethro observed Moses adjudicating all the disputes that arose among the Israelites. Jethro suggested to Moses that such a system, one that placed such a great burden on Moses’ shoulders, would eventually wear him down. Instead, he advised Moses to appoint a hierarchy of wise and righteous judges and to delegate his responsibilities—with Moses presiding only over the most difficult cases. This would also free up Moses’ time to teach the Israelites the teachings of the Torah that he hears from G‑d.


Third Aliyah: Moses accepted his father-in-law’s suggestion, and set up a hierarchical judicial system. Jethro then returned to his native land.


Fourth Aliyah: Six weeks after leaving Egypt, the Israelites arrived in the Sinai Desert and encamped at the foot of Mount Sinai. Moses ascended the mountain where G‑d gave him a message to transmit to the people. Included in this message was G‑d’s designation of the Israelites as “His treasure out of all peoples” and a “kingdom of princes and a holy nation.”


Fifth Aliyah: Moses conveyed to the people G‑d’s words, who, in turn, accepted upon themselves to do all that G‑d commands of them. G‑d then instructed Moses to have the Israelites prepare themselves, because in three days’ time He would reveal Himself atop the mountain to the entire nation. The Israelites were commanded to sanctify themselves and were warned not to approach the mountain until after the divine revelation. On the morning of the third day, thunder, lightning, a thick cloud and the piercing sound of a shofar emanated from the mountaintop. Mt. Sinai was smoking and trembling, while the sound of the shofar grew steadily louder. Moses escorted the shuddering and frightened nation to the mountain, and settled them at its base.


Sixth Aliyah: G‑d descended upon the mountain, and summoned Moses to its summit. G‑d instructed Moses to again warn the Israelites about the tragic end that awaited anyone who approaches the mountain itself. Only Moses and his brother Aaron were allowed on the mountain during this time. G‑d then spoke the Ten Commandments to the Israelite nation. They are: 1) Belief in G‑d. 2) Not to worship idols. 3) Not to take G‑d’s name in vain. 4) To keep the Shabbat. 5) To honor parents. 6) Not to murder, 7) commit adultery, 8) steal, 9) bear false witness or 10) covet another’s property.


Seventh Aliyah: The Israelites were left traumatized by the overwhelming revelation, the awesome “light and sound” show. They turned to Moses and asked that from thereon he serve as an intermediary between them and G‑d—Moses should hear G‑d’s word and transmit it to the people. Moses agreed. The reading concludes with a prohibition against creating idolatrous graven images – considering that no image was seen when G‑d revealed Himself on Mount Sinai – and the commandment to erect a sacrificial altar. The altar stones should not be hewn with iron implements, nor should there be steps leading to the top of the altar.

 

Shevat 15, 5775 · February 4, 2015
Yitro
Exodus 18:1-20:23

Moses’ father-in-law, Jethro, hears of the greatmiracles which G-d performed for the people of Israel, and comes from Midian to the Israelite camp, bringing with him Moses’ wife and two sons. Jethro advises Moses to appoint a hierarchy of magistrates and judges to assist him in the task of governing and administrating justice to the people.

The Children of Israel camp opposite Mount Sinai, where they are told that G-d has chosenthem to be His “kingdom of priests” and “holy nation.” The people respond by proclaiming, “All that G-d has spoken, we shall do.”

On the sixth day of the third month (Sivan), seven weeks after the Exodus, the entire nation of Israel assembles at the foot of Mount Sinai. G-d descends on the mountain amidst thunder, lightning, billows of smoke and the blast of the shofar, and summons Moses to ascend.

G-d proclaims the Ten Commandments, commanding the people of Israel to believe inG-d, not to worship idols or take G-d’s name in vain, to keep the Shabbat, honor theirparents, and not to murder, commit adultery, steal, bear false witness or covetanother’s property. The people cry out to Moses that the revelation is too intense for them to bear, begging him to receive the Torah from G-d and convey it to them.

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


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

S.E.M. Torah – Yitro 5774 (English) Rav Ezra Shapiro

משה ויתרו – האידיאל והביצוע (Hebrew) Rav Yechezkel Yakovson

Yitro ou la place des femmes dans la Torah

30.01.2013

J’entends souvent dire que la Torah est chauviniste et que les femmes n’ont pas de place dans notre religion…et cette Paracha arrive a point pour changer ces fausses idées reçues.

D’apres la Torah, le respect de la femme est primordial et l’on voit cela dans la maniere dont D’ demande a Moche (Moise) de s’addresser au peuple lors du don des Tables de la Loi.

Ce cours traite des sujets suivants:
– le personnage de Yitro (pourquoi son nom evoque t-il le Don de la Torah?)
– la mission donne a l’homme et a la femme depuis la creation du monde…pour cela, référons nous aux trois premiers versets du chapitre 19 de notre Paracha:

1 Au troisième mois depuis la sortie des enfants d’Israël d’Égypte, ce jour-là, ils arrivèrent au désert du Sinaï.
2 Ils quittèrent Refidim, arrivèrent au désert du Sinaï et y campèrent ; Israël y campa, face à la montagne.
3 Moïse monta vers D.ieu, et l’Éternel l’appela du haut de la montagne et lui dit : « Ainsi tu diras à la maison de Jacob et parleras aux enfants d’Israël.

Dans cette Paracha, D’ proclame les Dix Commandements : croire en D.ieu, rejeter l’idolâtrie, ne pas invoquer le nom de l’É-ternel à l’appui du mensonge, sanctifier le jour du Chabbat, honorer son père et sa mère, ne pas commettre d’homicide, ne pas commettre d’adultère, ne pas commettre de vol, ne pas porter un faux témoignage, ne pas convoiter ce qui appartient à son prochain.

Chabbat chalom:)

A Mayanot Moment – Parashat Yitro – Rebetzin Hendel

Parshat Yitro: The Experience of Sinai

Parshat Yitro: Altar Accentuation

Parshat Yitro: Desiring the Desired

Emuna Explored Parshat – Yisro

Arrival Accentuation Parshat Yitro

14.01.2014

Available on naaleh.com at:http://www.naaleh.com/viewclass/3076/…

In this class (shiur) Mrs. Shira Smiles discusses Parshat YitroAvailable online in streaming video, and for download in mp3 and mp4 (Ipod video) formats

National Board Dvar Torah- Parshat Yitro

31.01.2013

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

 

Parshat Yitro: The Ten Commandments

When Did Yitro Visit and Why Do We Care?: Reflections on Parashat Yitro

17.02.2012
Rachel Friedman speaks on the topic “When Did Yitro Visit and Why Do We Care?: Reflections on Parashat Yitro”
From the Drisha Institute for Jewish Education lecture series “Parashat HaShavua: The Red Sea and Beyond”, Spring 2012

Thoughts on Parashat Yitro – Gila Hoch

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

PARSHAH PICKS: The Ten Commandments: The Inside Story (Yitro)

Chabad.org
Shevat 15, 5774 · January 16, 2014
General Overview:
In this week’s reading of Yitro, Moses’ father-in-law, Jethro, arrives at the Israelite encampment and advises them to set up a smoothly functioning legal system. The Israelites experience the divine revelation at Mount Sinai, and hear the Ten Commandments.
This Week’s Features Printable Parshah Magazine

By Naftali Silberberg
PARSHAH

Exodus 18:1–20:23

The Israelites camp opposite Mount Sinai, and declare their willingness to perform G-d’s will. G-d proclaims the Ten Commandments, but His voice is too intense for the Israelites, and they beg Moses to be their intermediary.

COLUMNISTS

“My children are constantly fighting with each other,” laments Susan, a mother of three. “Will there ever be peace in my home?”

By Chana Weisberg

The different nuances in the Torah’s repletion of the Ten Commandments bespeak Shabbat’s dual purpose

By Zalman Posner
By Rabbi Jonathan Sacks
VIDEO

Parsha Yitro

Jethro, father in law to Moses, advised Moses to create a judicial hierarchy to adjudicate the Children of Israel, for otherwise the burden of being the peoples’ sole judge would clearly ‘wear you out’. With G-d’s consent the system was indeed put in place. But how could Moses himself not see the obvious need for these measures?! This class delves into the unique relationship that Moses has with his people. (Likutei Sichos vol. 16)

By Moishe New
Watch Watch (36:05)

Study some of the highlights of the weekly Torah portion with insights from various commentaries.

By Elimelech Silberberg
Watch Watch (56:34)

Parsha Yitro

How do we perform the commandment of “remembering” Shabbat? Maimonides explains that it is by marking the beginning of Shabbat by reciting Kiddush and marking the end of Shabbat by reciting Havdallah.

Aaron L. Raskin
Watch Watch (27:09)
AUDIO

A five minute weekly Torah insight based on the wellsprings of Torah and Chassidut.

By J. Immanuel Schochet
Download Download   Listen Listen (5:43)

A profound insight into the inner reason to why G-d’s powerful voice at Mt. Sinai did not produce an echo.

By Yehuda Leib Schapiro
Download Download   Listen Listen (29:48)

CHASSIDIC DIMENSION: A Matter of “Principle” (Yitro)

Chabad.org
Yisro
Shevat 15, 5774 · January 16, 2014

A Matter of “Principle”In the Torah portion of Yisro, G-d tells Moshe:1 “So shall you say to the House of Jacob, and relate to the Children of Israel.” The Mechilta comments:2 “ ‘The House of Jacob’ refers to women, while ‘the Children of Israel’ refers to men … Relate to the women the highlights [of the Torah and its commandments], and the details to the men.”

“Highlights” refers to the general principles from which the details derive. They are therefore similar to the Mishnah, “whose language is terse and encompasses many matters,3 “ since the many details discussed in the Gemara are hinted at in theMishnah.

This manner of transmission also characterized the original giving of the Torah: First G-d gave the Ten Commandments, the general principles of the entire Torah (for “all 613 Commandments are included [in a concealed manner] within the Ten Commandments).”4 G-d then went on to provide specific details.

The reason for His doing so is because this is the general manner of any transmission — first the general rules and principles (the “highlights” that include all the details within them), and then each detail one by one.

Thus, according to the Mechilta , women received the essence and general principles of the Torah, from whence emanated the details that were later transmitted to the men.

This being so, we understand that the Jewish woman relates to and is connected with all the commandments of the Torah, even to those time-bound positive commandments which they are not obligated to perform.5

This will be better understood in light of the explanation of R. Yitzchak Luria6 that “when the male performs a mitzvah it is not necessary for the female to perform it herself, for his performance of the commandment includes her as well. This, then, is the hidden meaning of the saying of our Sages7 that ‘One’s wife is considered as the person’s very own body.’ And as the Zohar states:8 ‘man and woman as they exist alone are each but half a body.’ ”

This is also so with unmarried women.9 For since husband and wife constitute one soul10 and alone are but “half a person,” even before these two halves come together, that which is done by the male half affects the female half as well.

But why were the “highlights” received only by the women and not by the men; what special quality do women possess that they merited to receive the principles, while the men only received the details?

This may be connected to a general merit that women possess with regard to spiritual service. For we observe that faith, fear and reverence of G-d is found to a greater extent in women than in men — women have within them the aspect of faith as it emanates from G-d.11

This may also explain why, if the mother is Jewish, then the child is Jewish as well, while the child’s details (i.e. whether he is a Kohen, Levi or Israelite) depend on the lineage of the father.

Since Torah and mitzvos were given to the Jewish people, Jewish women were singled out to receive the general principles — matters that relate to general faith in G-d and reverence for Him. For it is the mother upon whom rests the overall aspect of Jewish sanctity and personality.

The men, however, upon whom are dependent the detailed and specific levels of the Jew — Kohen, Levite, etc. — were given the detailed laws.

Because women relate more easily to the general aspects of Torah and mitzvos, they are only obligated to perform those mitzvos that are more general in nature, i.e., they are freed from positive commandments that are constrained by time. Especially so, since these are the responsibility of their husbands, or husbands to be.

Based on Likkutei Sichos , Vol. XXXI, pp. 93-98.

Paving the Way to the Giving of the Torah

The Zohar12 states that G-d did not give the Torah until Yisro came and praised Him. “When Yisro arrived and said:13 ‘Blessed is G-d who rescued you … Now I know that G-d is greater than all deities…,’ he caused G-d’s glory to descend, after which G-d gave the Torah to the Jewish people.”

How is it possible that the combined sanctity of Moshe, Aharon and over 600,000 Jews was insufficient, so that only after Yisro also praised G-d could the Torah be given?

The Torah portion begins by stating:14 “Yisro, Moshe’s father-in-law, kohen of Midian, heard about all that G-d did….” Yisro’s position as kohen of Midian was twofold; he was both the secular and religious leader of Midian,15 knowledgeable in and having served all the idolatrous cults of the world.16

Why does the Torah describe Yisro with the seemingly unflattering appellation of “kohen of Midian,” when it could simply have described him as Moshe’s father-in-law?

In fact, describing him as “kohen of Midian stresses Yisro’s past achievements, both in the political arena (as Midian’s secular leader), as well as in the intellectual arena (as Midian’s religious leader). This in turn serves to underscore Yisro’s greatness; he was willing to forego his past glory in order to become a Jew and learn Torah.17

What is the connection between Yisro’s knowledge of all the world’s idolatrous cults and his intellectual achievement?

The Rambam explains18 that the mistake which leads people to idolatry is primarily an intellectual one: “They said, ‘Since G-d created various intermediaries by which to conduct the world … it is fitting that they be extolled, praised and given honor. This is what G-d desires.’ ”

They err in thinking that these intermediaries chose to act as such, and that since they chose to act as intermediaries, honor is due them. But of course they have no free choice at all; they are merely “an ax in the hand of the wood chopper.”19

Yisro’s knowledge of all the idolatrous cults thus means that he was cognizant of all the levels of intermediaries, not only in this world but in the spiritual realms as well. Understandably, this implies a vast comprehension on Yisro’s part.

In light of the above, we can understand the Zohar ’s statement that it was specifically through Yisro’s praise of G-d that we received the Torah:

The verse states:20 “I have beheld the superiority of wisdom over [literally, “from”] foolishness.” The Zohar21 explains that the superiority of “wisdom,” i.e., a superior aspect of holy wisdom, is achieved through the refinement and elevation of “foolishness,” i.e., unholy wisdom.22

Thus, when Yisro (who was so knowledgeable in unholy wisdom) arrived to study Torah and declared that “G-d is greater than all deities,” it resulted in the refinement of unholy wisdom and its ultimate transformation into holiness. This added an additional measure of divine illumination to sacred wisdom, and resulted in the giving of the Torah — G-d’s wisdom — below.

For in order for Torah to be able to descend, it had to emanate from a truly lofty source. This was accomplished by the additional measure of illumination that came from the refinement of Yisro’s unholy wisdom.

It is axiomatic that anything which acts as a preparation to a given event must be similar in some way to that for which it is paving the way. What is it about the refinement of unholy wisdom that caused it to serve as a precursor to the giving of the Torah?

Before giving the Torah, “G-d decreed that ‘The heavens are the L-rd’s, but the earth He gave to the children of man.’23 When He sought to give the Torah, He nullified the original decree and declared: ‘Those that are below may ascend above, and those who are above may descend below.’ ”24

In other words, at the time the Torah was given there was a commingling of “above” and “below” — the physical could rise and be embraced within the spiritual, and the spiritual could descend and be enclothed within the physical.

This bears a striking similarity to the refinement of unholy wisdom — the lowest of degrees — and its elevation into holy wisdom. This refinement, brought about through Yisro, therefore served as an appropriate preparation to the giving of the Torah.

Based on Likkutei Sichos , Vol. XI, pp. 74-76.

FOOTNOTES
1. .Shmos 19:3.
2. .Ibid.
3. .Rambam, Pirush HaMishnayos s.v. Achar Kein…
4. .Rashi , Shmos 24:12.
5. .Kiddushin 29a and additional sources cited there; Rambam, Hilchos Avodah Zorah 12:3.
6. .Taamei HaMitzvos, Parshas Bereishis ; Shaar Maamarei Rashbi on Tikkunei Zohar, Tikkun 69. See also Or HaTorah , Bo, p. 349-350; Pinchas, p. 1199-1200.
7. .Menachos 93b (and see Tosafos s.v. Yado, ibid.); Berachos 24a and sources cited there; Zohar, II, p. 117b.
8. Vol. III, pp. 7b, 109b, 296a.
9. See also Hemshech Chayav Adam L’Vareich 5638 , beginning of ch. 27.
10. See Zohar, Vol. I, pp. 85b, 91b et al.
11. See Or HaTorah , Tehillim p. 435; Nach II, p. 927.
12. Vol. II, p. 67b ff.
13. Shmos 18:10-11.
14. .Ibid. , verse 1.
15. Mechilta , beginning of Yisro. See Rashi, Vayigash 47:24; Shmos 2:16, ibid., 18:11.
16. Rashi , Shmos 18:11.
17. Rashi , ibid. verse 5.
18. Beginning of Hilchos Avodah Zarah.
19. See Mayim Rabbim 5717, and sources cited there.
20. Koheles 2:13.
21. Vol. III, p. 47b.
22. See Vayomer Moshe 5709 , ch. 2ff.
23. Tehillim 115:16.
24. Shmos Rabbah 12:3; Tanchuma, Va’eira 19.
Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson    More articles…  |   RSS Listing of Newest Articles by this Author

ONCE UPON A CHASID: The Humble Know-It-All (Yitro)

Chabad.org
Shevat 15, 5774 · January 16, 2014
The Humble Know-It-All

G-d descended upon Mount Sinai, to the top of the mountain. And G-d called Moses to the top of the mountain, and Moses ascended. (19:20)

If G-d descended from the supernal heights, couldn’t He come down just few thousand feet further? Why trouble a man of eighty to climb to the top of the mountain?

Yet therein lies the essential nature of man’s comprehension of Torah. G-d is infinite and indefinable. Torah is His wisdom and will – by definition, ungraspable by the finite mind of man. The notion that the human intellect can relate to the divine truth, or even meet it half-way, is ludicrous. It is only because G-d gave us the Torah, only because He chose to suspend the line He drew at creation separating the finite from the infinite, that we can access His communication to man.

But the Almighty desired that man’s understanding of Torah not be a gift from above, but the result a combined effort, the issue of a union between the human mind and the mind of G-d. Man must give it his intellectual all, and apply to the utmost the powers invested in his brain of flesh. And when he attains the peak of his finite mountain, there is G-d with His gift of absolute truth.

– from the teachings of chassidism

The Lubavitcher Rebbe, of righteous memory, told:

Rabbi Yechezkel Landau, the famed author of Nodah B’Yhudah, served as the rabbi of Prague from 1754 to 1793. Once a group of scholars who wished to contest his rabbinic qualifications presented him with a series of questions in Torah law. These fictitious ‘cases’ were carefully constructed to be as complex and as misleading as possible, so as to ensnare the rabbi in their logical traps and embarrass him with an incorrect ruling.

Rabbi Yechezkel succeeded in resolving all the questions correctly – all, that is, but one. Immediately his detractors pounced on him, demonstrating how his verdict contradicts a certain principle of Torah law.

Said Rabbi Yechezkel: “I am certain that this case is not actually relevant and that you have invented it in order to embarrass me. You see, whenever a man of flesh and blood is called upon to decide a matter of Torah law, we are confronted with a basic dilemma: how can the human mind possibly determine what is G-d’s will? The do’s and don’ts of Torah are the guidelines by which the Almighty desires that we order our lives. How is it that the finite and error-prone intellect is authorized to decide such Divine absolutes?

“But the Torah itself instructs that the ‘Torah is not in heaven’ but has been given to man to study and comprehend;1and that whenever a question or issue is raised, it is man, employing his finite knowledge and judgment, who must render a ruling. In other words, when a person puts aside all considerations of self and totally surrenders his mind to serve the Torah, G-d guarantees that the result would be utterly consistent with His will.

“However,” concluded Rabbi Yechezkel, “this guarantee only applies to actual events, when a rabbi is called upon to determine what it is that G-d desires to be done under a given set of circumstances, but not if his personal honor is the only issue at hand. Had you presented me with a relevant question, I know that I would not have erred, since I approached the matter with no interest or motive other than to serve to will of G-d. But since your case was merely a hypothetical question designed to mislead me, my mind was just like every other mind, great and small alike – imperfect and manipulatable.”

FOOTNOTES
1. Deuteronomy 30:12.
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Yanki Tauber is content editor of Chabad.org.

GARDEN OF TORAH: Ripples of Inner Movement (Yitro)

Chabad.org
Shevat 15, 5774 · January 16, 2014
Ripples of Inner Movement
Yisro; Exodus 18:1-20:23

Adapted from
Likkutei Sichos, Vol. XI, p. 74ff; Vol. XV, p. 379ff;
Vol. XVI, p. 198; Sichos Shabbos Pashas Yisro, 5751

Yisro’s Identity

Few of the weekly Torah readings are named after individuals, so whenever such an association is made, it commands special attention. And if this is true with regard to other Torah readings, it surely applies to Parshas Yisro, the story of the giving of the Torah. Naming the reading Yisro indicates a connection between him and the event.

Who was Yisro? The Torah describes1 him as the kohen of Midian. Our Sages offer two definitions for the word kohen:2

a) “Ruler.” Yisro governed the land of Midian.

b) “Priest.” He led the Midianites in their worship. Indeed, our Sages relate3 that Yisro had recognized all the false divinities in the world.

The connection between the first interpretation and the giving of the Torah is obvious, for it reflects the extent of Yisro’s commitment. Although he lived amidst wealth and comfort, he was prepared to journey into the desert to hear the words of the Torah.4But the second interpretation is problematic. Our Sages teach5 that it is forbidden to tell a convert: “Remember your previous deeds.”

Recognizing Deities, Acknowledging G-d

To resolve this question, it is necessary to understand the source of idol worship. TheRambam writes:6

During the time of Enosh, mankind made a great error…. They said that G-d created stars and spheres with which to control the world. He placed them on high and treated them with honor…. Accordingly, it is fit [for man] to praise and glorify [these entities], and to treat them with honor.

Thus the worship of false divinities is rooted in a misunderstanding of the fact that G-d influences this world through intermediaries.

Our Sages comment:7 “There is not a blade of grass on this [material] plane that does not have a spiritual force compelling it to grow.” Idol worshippers, however, attach independent authority to these intermediaries, thinking they have control over the influence they disperse. In truth, these “gods” are merely “an ax in the hand of a chopper,”8 with no importance or will of their own, and therefore it is wrong and forbidden to worship them.9

By saying Yisro had recognized all the false deities in the world, our Sages implied that he was aware of all the different media through which G-d channels energy to the world. Despite his knowledge of these spiritual powers, he rejected their worship, declaring:10 “Blessed be G-d…. Now I know that G-d is greater than all the deities.”

The Microcosm Encouraging the Macrocosm

Yisro’s acknowledgment of G-d was not merely a personal matter. His words of praise brought about “the revelation of G-d in His glory in the higher and lower realms. Afterwards, He gave the Torah, in perfect [confirmation of] His dominion over all existence.”11

Yisro’s individual acknowledgment of G-d expressed the purpose of the giving of the Torah. This prepared the macrocosm, the world at large, for such a revelation.

To explain: The Rambam states:12 “The Torah was given solely to create peace within the world.” Yet peace is not the purpose for the Torah’s existence; the Torah existed before the creation of the world.13 It is G-d’s wisdom,14 at one with Him.15

Thus just as G-d transcends the concept of purpose, so too does the Torah. TheRambam, however, focuses, not on the purpose of the Torah itself, but on that of the giving of the Torah why the Torah was granted to mortals. He explains that the Torah was given, not merely to spread Divine light, but to cultivate peace.

When the Twains Meet

Peace refers to harmony between opposites. In an ultimate sense, it refers to a resolution of the dichotomy between the physical and the spiritual, the forward movement enabling a world in which G-d’s presence is not outwardly evident to recognize and be permeated by the truth of His Being.

On the verse:16 “The heavens are the heavens of G-d, but the earth He gave to the children of man,” our Sages explain17 that originally, there was a Divine decree separating the physical from the spiritual, i.e., the nature of material existence prevented one from truly appreciating spiritual reality.18 At the time of the giving of the Torah, however, G-d “nullified this decree” and allowed for unity to be established between the two.

Moreover, true peace involves more than the mere negation of opposition. The intent is that forces which were previously at odds should recognize a common ground and join together in positive activity. Similarly, the peace which the Torah fosters does not merely involve a revelation of G-dliness so great that the material world is forced to acknowledge it. Instead, the Torah’s intent is to bring about an awareness of G-d within the context of the world itself.

There is G-dliness in every element of existence. At every moment Creation is being renewed; were G-d’s creative energy to be lacking, the world would return to absolute nothingness.19 The Torah allows us to appreciate this inner G-dliness, and enables us to live in harmony with it.

In a personal sense, Yisro’s acknowledgment of G-d’s supremacy accomplished this objective. From his involvement with “all the false deities in the world,” he came to a deep recognition of G-d’s sovereignty.20 The transformation of Yisro made possible the giving of the Torah, which in turn transforms the world.

From Darkness to Light

The Zohar21 associates the transformation of material existence with the verse:22 “I saw an advantage to the light over the darkness.” The word Yisaron, (יתרון, sharing the same root as the name Yisro, יתרו) translated as “advantage,” can also be rendered as “higher quality.” Thus the verse can be interpreted to indicate that light which comes from the transformation of darkness possesses a higher quality.

There are two implications to this. Firstly, that the transformation of darkness results in a higher quality of light than would otherwise be revealed, and secondly, that this higher light does not stand in opposition to the material world. On the contrary, the darkness of the world is its source.

The Path to Redemption

The Tanya23 describes the giving of the Torah as a foretaste of the Era of the Redemption. For when the Torah was given, all existence stood in a state of absolute oneness with G-d.

At the time of the giving of the Torah, however, the revelation was dependent on G-d’s initiative. Since the world had not yet been refined, its nature stood in opposition to the manifestation of G-dliness, and so the miraculous revelation did not endure. In the centuries that followed, however, mankind’s observance of the Torah and its mitzvoshas slowly woven G-dliness into the fabric of the world. In the Era of the Redemption, the dichotomy will be permanently dissolved, and we will realize that our world is G-d’s dwelling.24

FOOTNOTES
1. Exodus 18:1.
2. See the Mechilta to this verse.
3. Mechilta to Exodus 18:11; Zohar, Vol. II, p. 69a; Rashi, Exodus 18:9.
4. RashiExodus 18:5.
5. See Bava Metzia 58b, quoted in Mishneh Torah, Hilchos Mechirah 14:13.
6. Mishneh Torah, Hilchos Avodas Kochavim 1:1.
7. Bereishis Rabbah 10:6, Zohar, Vol. I, p. 251a.
8. Cf. Isaiah 10:15. See the maamar VeYadaata 565 7 (English translation, Kehot, 1993) where this concept is explained at length.
9. See the fifth of the Rambam’s Thirteen Principles of Faith (Commentary to theMishnah, Introduction to the Tenth Chapter of Sanhedrin).
10. Exodus 18:10-11.
11. Zohar, Vol. II, p. 67b.
12. Rambam, Mishneh Torah, the conclusion of Hilchos Chanukah. The Rambam’ssource is a matter of question. The Tzemach Tzedek (Or HaTorah, Mishlei, p. 553) cites Gittin 59b. See Likkutei Sichos, Vol. VIII, p. 349ff.
13. Midrash Tehillim 90:4, Bereishis Rabbah 88:2.
14. Tanya, ch. 3.
15. Zohar, Vol. I, p. 24a.
16. Psalms 115:16.
17. Shmos Rabbah 12:3. See the essay entitled What Happened at Sinai (Timeless Patterns in Time, Vol. II, p. 91ff, Kehot, 1994) which elaborates on this concept.
18. Indeed, the Hebrew word for “world.” (Likkutei Torah, Bamidbar 37d) עולם, shares the same root as the word העלם, meaning “concealment.”
19. Tanya, Shaar HaYichud VehaEmunah, ch. 1.
20. Yisro willingly acknowledged G-d’s presence and endeavored to modify his life to conform with this appreciation. Other nations were also awed by the miracles of the Red Sea and recognized G-d’s power, as it is written (Exodus 15:14-16):“Nations heard and shuddered…. The [inhabitants of] Canaan melted away. Fear and dread fell upon them.” Unlike Yisro, however, they did not reflect this appreciation of G-d in their conduct.
21. Zohar, Vol. III, p. 47b.
22. Ecclesiastes 2:13.
23. Ch. 36.
24. Cf. Midrash Tanchuma, Parshas Bechukosai, sec. 3.
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FOR FRIDAY NIGHT: The Purpose Of The Commandments (Yitro)

Chabad.org
Shevat 15, 5774 · January 16, 2014
The Purpose of the Commandments

The Ten Commandments are in many ways the highlight of the entire Torah. But the Midrash1 makes a surprising statement: it says that the first word of the Ten Commandments is in the Egyptian language. What does this mean?

The Ten Commandments are the summary of the entire Torah. They were heard from G-d by the entire Jewish people. The first Command, “I am G-d, your G-d, who took you out of the Land of Egypt” is the basic statement of our special relationship with the Infinite. The first word,Anokhi, means, “I am.” G-d is speaking of Himself, and communicating with us.

The Midrash is intriguing. It says this first word Anokhi is Egyptian, because G-d wanted to speak with us in the language we had learnt while we were in Egypt. This tells us something about the nature of Torah and of being a Jew. G-d does not want to relate to us only on the sacred, spiritual level of our lives, represented by Hebrew, the holy language. He wants to reach the earthly “Egyptian” dimension as well.

We should not try to pretend that we do not have this lower aspect. Rather, we should try to control it, then elevate it and ultimately transform it into something holy.

G-d helps us in this task: there are Jewish teachings about every aspect of life, including the most basic. The mitzvot (commandments) connect us to G-d on every level of our being. For this reason Anokhi, the first word of the Ten Commandments, is in Egyptian: it reaches down to the “Egyptian” person inside us and transforms him or her into a Jew. 2

Meeting Point

The Sages tell us that every Jewish soul ever to be born was present at the giving of the Torah. This includes every single person who would ever become a true proselyte to Judaism. It was a moment of meeting of the entire Jewish people together, and a meeting of the Jewish people with G-d.

The recognition of G-d which was experienced at Sinai remains in the heart of every Jew, and is the spark of his or her Jewish identity.

Further, during his forty days and nights on Mount Sinai the entire Torah was revealed to Moses. The Sages tell us that “Every new idea which would ever be suggested by a scholar in discussion with his teacher – was told to Moses at Sinai”.

Sinai was therefore the ultimate meeting point of G-d, the entire Jewish people and the Torah.

FOOTNOTES
1. Yalkut Shimoni to Exodus 20:2.
2. Based on the Lubavitcher Rebbe’s Likkutei Sichot vol.3, p.893.
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Dr. Tali Loewenthal is Lecturer in Jewish Spirituality at University College London, director of the Chabad Research Unit, and author of Communicating the Infinite: The Emergence of the Habad School.

ESSAY: To Lead

Chabad.org
To Lead
Shevat 14, 5774 · January 15, 2014
Chief Rabbi Lord Jonathan Sacks.

This week’s Parshah consists of two episodes that seem to be a study in contrasts. In the first, in chapter 18, Yitro, Moses’ father-in-law, a Midianite priest, gives Moses his first lesson in leadership. In the second, the prime mover is G‑d himself, who at Mount Sinai makes a covenant with the Israelites in an unprecedented and unrepeated epiphany. For the first and only time in history G‑d appears to an entire people, making a covenant with them and giving them the world’s most famous brief code of ethics, the Ten Commandments.

What can there be in common between the practical advice of a Midianite and the timeless words

Jews have known many forms of leadership

of revelation itself? There is an intended contrast, and it is an important one. The forms and structures of governance are not specifically Jewish. They are part ofchochmah, the universal wisdom of humankind. Jews have known many forms of leadership: by prophets, elders, judges and kings; by the nasi in Israel under Roman rule, and the reish galuta in Babylon; by town councils (shivah tuvei ha-ir)and various forms of oligarchy; and by other structures, up to and including the democratically elected Knesset. The forms of government are not eternal truths, nor are they exclusive to Israel. In fact, the Torah says about monarchy that a time will come when the people say, “Let us set a king over us like all the nations around us”—the only case in the entire Torah in which Israel is commanded (or permitted) to imitate other nations. There is nothing specifically Jewish about political structures.

What is specifically Jewish is the principle of the covenant at Sinai, that Israel is the only nation whose sole ultimate king and legislator is G‑d himself. “He has revealed his word to Jacob, his laws and decrees to Israel. He has done this for no other nation; they do not know his laws, Halleluyah.”1 What the covenant at Sinai established for the first time was the moral limits of power. All human authority is delegated authority, subject to the overarching moral imperatives of the Torah itself. This side of heaven, there is no absolute power. That is what has always set Judaism apart from the empires of the ancient world and the secular nationalisms of the West. So, Israel can learn practical politics from a Midianite, but it must learn the limits of politics from G‑d himself.

Despite the contrast, however, there is one theme in common between Yitro and the revelation at

This side of heaven there is no absolute power

Sinai, namely the delegation, distribution and democratization of leadership. Only G‑d can rule alone.

The theme is introduced by Yitro. He arrives to visit his son-in-law, and finds him leading alone. He says, “What you are doing is not good.”2 This is one of only two instances in the whole Torah in which the words lo tov, “not good,” appear. The other is in Genesis 2:18, where G‑d says, “It is not good (lo tov) for man to be alone.” We cannot lead alone. We cannot live alone. To be alone is not good.

Yitro proposes delegation:

You must be the people’s representative before G‑d, and bring their disputes to Him. Teach them His decrees and instructions, and show them the way they are to live and how they are to behave. But select capable men from all the people—men who fear G‑d, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. Have them serve as judges for the people at all times, but have them bring every difficult case to you; the simple cases they can decide themselves. That will make your load lighter, because they will share it with you.3

This is a significant devolution. It means that among every thousand Israelites, there are 131 leaders (one head of a thousand, ten heads of a hundred, twenty heads of fifty, and a hundred heads of tens). One in every eight adult male Israelites was expected to undertake some form of leadership role.

In the next chapter, prior to the revelation at Mount Sinai, G‑d commands Moses to propose a covenant with the Israelites. In the course of this, G‑d articulates what is in effect the mission statement of the Jewish people:

You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now, if you obey Me fully and keep My covenant, then out of all nations you will be My treasured possession. Although the whole earth is Mine, you will be for me a kingdom of priests and a holy nation.4

This is a very striking statement. Every nation had its priests. In the book of Genesis, we encounter Malki-Zedek, Abraham’s contemporary, described as “a priest of the most high G‑d.”5 The story of Joseph mentions the Egyptian priests, whose land was not nationalized.6 Yitro was a Midianite priest. In the ancient world, there was nothing distinctive about priesthood.

Every nation had its priests and holy men

Every nation had its priests and holy men. What was distinctive about Israel was that it was to become a nation every one of whose members was to be a priest, each of whose citizens was called on to be holy.

I vividly recall standing with Rabbi Adin Steinsaltz in the General Assembly of the United Nations in August 2000, at a unique gathering of two thousand religious leaders representing all the major faiths in the world. I pointed out that even in that distinguished company, we were different. We were almost the only religious leaders wearing suits. All the others wore robes of office. It is an almost universal phenomenon that priests and holy people wear distinctive garments to indicate that they are set apart (the core meaning of the word kadosh, “holy”). In post-biblical Judaism there were no robes of office, because everyone was expected to be holy.7 (Theophrastus, a pupil of Aristotle, called the Jews “a nation of philosophers,” reflecting the same idea.)

Yet in what sense were Jews ever a kingdom of priests? The kohanim were an elite within the nation, members of the tribe of Levi, descendants of Aaron, the first high priest. There never was a full democratization of keter kehunah, the crown of priesthood.

Faced with this problem, the commentators offer two solutions. The wordkohanim, “priests,” may mean “princes” or “leaders” (Rashi, Rashbam). Or, it may mean “servants” (Ibn Ezra, Ramban). But this is precisely the point. The Israelites were called on to be a nation of servant-leaders. They were the people called on, by virtue of the covenant, to accept responsibility not only for themselves and their families, but for the moral-spiritual state of the nation as a whole. This is the principle that later became known as the idea that kol Yisrael arevin zeh ba-zeh, “All Israelites are responsible for one another.” Jews were the people who did not leave leadership to a single individual, however holy or exalted, or to an elite. They were the people every

No Jew was ever a sheep

one of whom was expected to be both a prince and a servant—that is to say, every one of whom was called on to be a leader. Never was leadership more profoundly democratized.

That is what made Jews historically hard to lead. As Chaim Weizmann, first president of Israel, famously said, “I head a nation of a million presidents.” The L‑rd may be our shepherd, but no Jew was ever a sheep. At the same time, this is what led Jews to have an impact on the world out of all proportion to their numbers. Jews constitute only the tiniest fragment—one-fifth of one percent—of the population of the world, but an extraordinarily high percentage of leaders in any given field of human endeavor.

To be a Jew is to be called on to lead.8

FOOTNOTES
1. Psalms 147:19–20.
2. Exodus 18:17.
3. Exodus 18:19–22.
4. Exodus 19:4–6.
5. Genesis 14:18.
6. Genesis 47:22.
7. This idea reappeared in Protestant Christianity in the age of the Puritans, the Christians who took most seriously the principles of what they called the “Old Testament,” in the phrase “the priesthood of all believers.”
8. On the role of the follower in Judaism, see the future Covenant and Conversation on Kedoshim.
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Rabbi Jonathan Sacks is the former Chief Rabbi of Great Britain and the British Commonwealth. To read more writings and teachings by Lord Rabbi Jonathan Sacks, or to join his e‑mail list, please visit www.rabbisacks.org.

WEEKLY ALIYOT: Parshat Yitro

Chabad.org
Shevat 14, 5774 · January 15, 2014
Yitro Aliya Summary

General Overview: In this week’s reading, Yitro, Moses’ father-in-law, Jethro, arrives at the Israelite encampment, and advises them to set up a smoothly functioning legal system. The Israelites experience the Divine revelation at Mount Sinai and hear the Ten Commandments.


First Aliyah: Jethro, Moses’ father-in-law, having heard all the miracles that G‑d wrought for the Israelites, came from his native Midian to the Israelite desert encampment—bringing along Moses’ wife and two sons. Moses warmly greeted his father-in-law and recounted to him all that G‑d had done to the Egyptians. Jethro thanked G‑d for all the miracles and offered thanksgiving sacrifices.


Second Aliyah: Jethro observed Moses adjudicating all the disputes that arose among the Israelites. Jethro suggested to Moses that such a system, one that placed such a great burden on Moses’ shoulders, would eventually wear him down. Instead, he advised Moses to appoint a hierarchy of wise and righteous judges and to delegate his responsibilities—with Moses presiding only over the most difficult cases. This would also free up Moses’ time to teach the Israelites the teachings of the Torah that he hears from G‑d.


Third Aliyah: Moses accepted his father-in-law’s suggestion, and set up a hierarchical judicial system. Jethro then returned to his native land.


Fourth Aliyah: Six weeks after leaving Egypt, the Israelites arrived in the Sinai Desert and encamped at the foot of Mount Sinai. Moses ascended the mountain where G‑d gave him a message to transmit to the people. Included in this message was G‑d’s designation of the Israelites as “His treasure out of all peoples” and a “kingdom of princes and a holy nation.”


Fifth Aliyah: Moses conveyed to the people G‑d’s words, who, in turn, accepted upon themselves to do all that G‑d commands of them. G‑d then instructed Moses to have the Israelites prepare themselves, because in three days’ time He would reveal Himself atop the mountain to the entire nation. The Israelites were commanded to sanctify themselves and were warned not to approach the mountain until after the divine revelation. On the morning of the third day, thunder, lightning, a thick cloud and the piercing sound of a shofar emanated from the mountaintop. Mt. Sinai was smoking and trembling, while the sound of the shofar grew steadily louder. Moses escorted the shuddering and frightened nation to the mountain, and settled them at its base.


Sixth Aliyah: G‑d descended upon the mountain, and summoned Moses to its summit. G‑d instructed Moses to again warn the Israelites about the tragic end that awaited anyone who approaches the mountain itself. Only Moses and his brother Aaron were allowed on the mountain during this time. G‑d then spoke the Ten Commandments to the Israelite nation. They are: 1) Belief in G‑d. 2) Not to worship idols. 3) Not to take G‑d’s name in vain. 4) To keep the Shabbat. 5) To honor parents. 6) Not to murder, 7) commit adultery, 8) steal, 9) bear false witness or 10) covet another’s property.


Seventh Aliyah: The Israelites were left traumatized by the overwhelming revelation, the awesome “light and sound” show. They turned to Moses and asked that from thereon he serve as an intermediary between them and G‑d—Moses should hear G‑d’s word and transmit it to the people. Moses agreed. The reading concludes with a prohibition against creating idolatrous graven images – considering that no image was seen when G‑d revealed Himself on Mount Sinai – and the commandment to erect a sacrificial altar. The altar stones should not be hewn with iron implements, nor should there be steps leading to the top of the altar.

 

TORAH STUDIES: Parshat Yitro

Chabad.org
Shevat 14, 5774 · January 15, 2014
Yitro

In this elaborate and profound Sicha, two disagreements in interpretation of events connected with the Giving of the Torah are explored. In both cases the disputants are Rabbi Akiva and Rabbi Ishmael; and their opinions reveal a deep underlying difference in their orientation towards the service of G-d. The two problems they confront are, what did the Israelites answer to G-d when they accepted the Ten Commandments, and, when the Torah tells us that they “saw the voices (of the thunder),” did they literally see a sound, or did they only hear it? From these apparently slight beginnings, the Rebbe uncovers fundamental themes; in particular, the difference in perception between the righteous man and the man of repentance.

1. The Answers of the Israelites

As a preliminary to the giving of the Ten Commandments the Torah tells us that “And G-d spoke all these things, saying.’’1

The usual meaning of the Hebrew word of “saying” is “to say to others.”2 For example, the meaning of “And G-d spoke to Moses, saying…” is that Moses should transmit the word of G-d to the Children of Israel. But this cannot be the meaning of the present verse, for at the time of the Giving of the Torah, G-d Himself spoke to all the Israelites. Nor can it mean “for transmission to the later generations,” for we have a tradition that all Jewish souls, of past and future lives, were gathered at Sinai to witness the revelation.3

Therefore the Mechilta interprets “saying” as meaning that, for every commandment, the children of Israel answered G-d saying that they would do what it demanded to them.

But the Mechilta cites two opinions as to the manner in which the Israelites answered. Rabbi Ishmael says that on the positive commandments they answered “yes” and on the negative, “no” (i.e., that they would do what G-d commanded, and would not do what He forbade). Rabbi Akiva, on the other hand, says that they answered “yes” to both positive and negative commands (i.e., that they would do G-d’s will, whatever form it took). But what is the substance of the disagreement between the two opinions? Surely, they both, in essence, say the same thing?

2. The Voice of the Thunder

There is another disagreement between Rabbi Akiva and Rabbi Ishmael concerning the Giving of the Torah. We are told that “all the people saw the voices (of the thunder) and the lightning”4—a problem, for how can voices be seen?

Rabbi Ishmael says: “They saw what is (normally) seen and heard what is (normally) heard,” taking the verb “saw” to apply not to the voices of the thunder, but to the lightning. But Rabbi Akiva says, “they saw what is (normally) heard, and heard what is (normally) seen” i.e., that they did indeed see the voices, and did not see, but heard, the lightning.

Now there is a general principle that G-d does not perform miracles for no reason. From which we can infer that the miracles that Rabbi Akiva describes were not extraneous to the giving of the Torah, but were an essential part of it. So elevated were the Israelites by the revelation of the Ten Commandments that their senses took on miraculous powers. If so, we must understand the verse “they saw the voices (of the thunder) and the lightning” as relating to the ecstatic state of the Israelites. But now we cannot understand Rabbi Ishmael’s opinion, for he interprets the verse as relating to a purely natural phenomenon.

3. Rashi’s Quotations

Since these two disagreements relate to the same subject and are between the same protagonists, we can assume that their opinions on the answer of the Israelites are connected to their opinions on the seeing of the thunder (that one entails the other).

This would appear to be contradicted by the fact that Rashi, on the word “saying,” quotes Rabbi Ishmael’s opinion (the Israelites answered “yes” to the positive commands and “no” to the negative); while on the phrase “they saw the voices” he cites (part of) Rabbi Akiva’s explanation (that they saw what is normally heard).

Since Rashi’s commentary is consistent, it would seem that the two problems are not related if he can cite one side on one question, and the other on the other. This however does not follow. For Rashi quotes only half of Rabbi Akiva’s explanation, omitting “the Israelites heard what is normally seen.” And it is this second half which forces Rabbi Akiva to his opinion that the Israelites answered “yes” to the negative command (i.e., his difference of opinion with Rabbi Ishmael). And the reason why Rashi selects Rabbi Ishmael’s answer to one question and one half of Rabbi Akiva’s to the other, is because these are the most appropriate to a literal understanding of the text (which is Rashi’s concern). How this is so, will be explained later.

4. Sight and Sound

As a preliminary, we must understand the difference between “seeing” and “hearing.”

Firstly the impression made on a man by seeing something happen is far stronger than that made by just hearing about it. So much so that “an eyewitness to an event cannot be a judge in a case about it”5—for no counter-argument could sway his fixed belief about what he saw. Whereas so long as he has only heard about it, he can be open to conflicting testimonies, and judge impartially between them.

Secondly, only a physical thing can be seen; while what can be heard is always less tangible (sounds, words, opinions).

These two points are connected. For man is a physical being, and it is natural that the physical should make the most indelible impression on him; while the spiritual is accessible only by “hearing” and understanding, hence its impression is weaker.

This explains the nature of the elevation that the Giving of the Torah worked on the Israelites. They saw what was normally heard—i.e., the spiritual became as tangible and certain as the familiar world of physical objects. Indeed, the Essence of G-d was revealed to their eyes, when they heard the words, “I (the Essence) the L-rd (who transcends the world) am thy G-d (who is imminent in the world).”

At a time of such revelations, the world is known for what it truly is—not an independently existent thing, but something entirely nullified before G-d. If so, how do we know that there is a world and not simply an illusion of one? One by inference, from the verse “In the beginning, G-d created heaven and earth.” In other words, the Israelites “heard what was normally seen”—they had only an intellectual conviction (and not the testimony of the senses) that there was a physical world.

5. Rabbi Ishmael’s Interpretation

But if this was so, what elevation was there in the Israelites according to Rabbi Ishmael, who holds that they only heard and saw what was normally heard and seen? How could this be, when the revelation was the greatest in all history?

The explanation is that the main revelation at the Giving of the Torah was that “the L-rd came down upon Mt. Sinai”6—the high came low; and the miracle was that G-d Himself should be revealed within the limits of nature. This is why it was so extraordinary that the Israelites should, without any change in their senses, perceive G-d in His Essence and so abdicate themselves that “they trembled and stood far off.”7

6. The Priest and the Repentant

Why do Rabbi Ishmael and Rabbi Akiva hold opposing views as to the nature of the elevation brought about in the Israelites at Sinai?

Rabbi Ishmael was a High Priest (a Kohen Gadol)8 and the nature of a priest is to be “sanctified to his G-d.”9 His service is that of the righteous, to transmit holiness to this world (to take the high and bring it low). This is why he saw the greatest miracle as being that G-d Himself came down to this world, so far as to be perceived by the normal senses (“they saw what is normally seen”).

But Rabbi Akiva was a man of repentance (a Ba’al Teshuvah), whose descent was from converts10 and who only started to learn Torah at the age of 40.11 Repentance colors his whole manner of service: The desire to ascend higher than this world (and, as is known,12 he longed throughout his life to be able to martyr himself in the cause of G-d). So that for him the greatest miracle was the transcending of all physical limitations (“they saw what is normally heard”).

7. Two Faces of Commandment

There are two aspects to every commandment:

(i) the element which is common to them all that—they are commands from G-d; and

(ii) the characteristics which are individual to each, each involving different human activities and sanctifying a different aspect of the world.

Rabbi Akiva and Rabbi Ishmael each attend to a different aspect. Rabbi Ishmael, who sees the ultimate achievement in translating G-dliness into this world, with all its limitations, sees principally the details of the commandments, (how each sanctifies a different part of this world). And thus he holds that the Israelites answered “yes” to the positive ones and “no” to the negative—that they attended to what distinguished one kind of command from another.

But to Rabbi Akiva, what was important was the transcending of the world and its limitations, and hence in a commandment the essential element was what was common to each, that it embodies the will of G-d which has no limitations. Therefore he says that the Israelites responded primarily to this common element, they said “yes” to positive and negative alike.

8.The Positive in the Negative:
The Character of Rabbi Akiva

We can in fact go deeper in our understanding of Rabbi Akiva’s statement. When he says that the Israelites said “yes” to the negative commandments, this was not simply that they sensed in them the element common to all expressions of G-d’s will; but more strongly, that they only saw what was positive even in a negative thing—the holiness that an act of restraint brings about.

And this follows from the second clause of his second explanation (which Rashi omits in his commentary) that the Israelites “heard what was normally seen.” For since the physical world’s existence was for them only an intellectual perception and the only sensed reality was the existence of G-d, they could not sense the existence of things which opposed holiness (“the other gods”) but saw only the act of affirmation involved in “thou shall have no other gods.”

We can see this orientation of Rabbi Akiva very clearly in the story related in the Talmud,13 that Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Joshua and Rabbi Akiva were on a journey and decided to return to Jerusalem (after the destruction of the second Temple). When they reached Mt. Scopus they rent their garments. When they reached the Temple Mount, they saw a fox emerging from the Holy of Holies and they began to weep—but Rabbi Akiva laughed. They asked him, “Why are you laughing?” and he replied, “Why are you weeping?” They said, it is written, “the common man who goes near (to the Holy of Holies) shall die,’’14 and now foxes enter it—should we not cry?

He said, “this is why I laugh. For it is written ‘And I will take to Me faithful witnesses, Uriah the priest and Zechariah the son of Jeberechiah.’15 Now what connection has Uriah with Zechariah? Uriah lived during the times of the First Temple, while Zechariah prophesied at the time of the second. But the Torah links the prophecies of both men. Uriah wrote, ‘therefore shall Zion, because of you, be plowed like a field.’ And Zechariah wrote ‘Yet shall old men and women sit in the broad places of Jerusalem.’ So long as Uriah’s prophecy had not been fulfilled, I was afraid that Zechariah’s would not be. Now that it has, it is certain that Zechariah’s will come true.”

Even in the darkest moment of Jewish history—when foxes ran freely in the Holy of Holies Rabbi Akiva saw only the good: That this was proof that the serene and hopeful vision of Zechariah would be vindicated.

9. The Meaning of Rashi

The two kinds of service which Rabbi Akiva and Rabbi Ishmael exemplify (the service of the righteous and the repentant) are relevant only to one who is already some way along the path to perfection. But to the “five-year old”16 (whether in years, or more generally to those at the beginning of the way) to whom Rashi addresses his commentary, he need only quote part of Rabbi Akiva’s explanation, that “they saw what is normally heard.” For the beginning of worship, stated in the first chapter of the Shulchan Aruch, is “I have set the L-rd before me continually.” In other words, it is to strive to make G-dliness (normally only an intellectual notion, something “heard”) as real for oneself as if one had literally seen Him with one’s own eyes.

But Rashi does not quote the rest of the sentence, “they heard what was normally seen,” for however real G-d may become for one; at the beginning of one’s life of service, the world still seems like a tangible reality. And physical acts like eating and drinking are still prompted by physical desires, and are not unequivocally for the sake of Heaven.

And thus, since the physical world still has an independent reality for him, and he can still perceive the bad, Rashi gives Rabbi Ishmael’s comment, that the Israelites answered “no” to the negative commandments.

Indeed, though Rashi cites Rabbi Akiva, that the Israelites “saw what was normally heard,” this is consistent even with the opinion of Rabbi Ishmael. For his comment speaks to a man already at the level of righteousness when he can perceive G-dliness even within the constraints of the lowest of this world, symbolized by the expression that he “hears what is normally heard” (i.e., where G-dliness is so concealed that it is only affirmed as a result of intellectual proofs). But at the beginning of the path, one must relate to G-d only at a level, when he “sees what is normally heard” (i.e., where G-dliness is readily perceived).

The implication of Rashi for the conduct of the individual Jew, is that when the world still exercises its pull on him, he must strive to make his sense of the presence of G-d as clear as his sense of sight. But this is only a preliminary stage, from which he must take one of the two paths to perfection—Rabbi Ishmael’s way of righteousness (bringing G-d into the lowest levels of this world) or Rabbi Akiva’s way of repentance (bringing the world up to the highest level of perceiving G-d, so that this world is seen only as an expression of G-dliness). And since both are paths of Torah—both of them are true; therefore, one must combine aspects of both in his spiritual life.

(Source: Likkutei Sichot, Vol. VI pp. 119-129)

FOOTNOTES
1. Shemot 20:1.
2. Cf. e.g., Rashi, Shemot 19:12 and Vayikra 1:1.
3. Pirkei deRabbi Eliezer, ch. 41. Shemot Rabbah, 28:6; Tanchuma, Yitro 11. Zohar, Part I, 91a.
4. Shemot 20:15.
5. Rosh Hashanah, 26a.
6. Shemot 19:20.
7. Shemot 20:15.
8. Chullin, 49a, Rashi loc. cit.
9. Vayikra 21:7.
10. Cf. Seder Hadorot. Rashi, Yoma, 22b.
11. Avot deRabbi Nathan, 6:2. Cf. Pesachim, 49b; Ketubot, 62b.
12. Berachot, 61b.
13. At the conclusion of Makkot.
14. Bamidbar 1:51.
15. Isaiah 8:2.
16. The age when a child begins to learn Chumash (Pirkei Avot end of ch. 5).
Adapted by Rabbi Jonathan Sacks; From the teachings of the Lubavitcher Rebbe    More articles…  |   RSS Listing of Newest Articles by this Author

PARSHAH IN A NUTSHELL: Yitro

Chabad.org
Shevat 14, 5774 · January 15, 2014
Yitro
Exodus 18:1-20:23

Moses’ father-in-law, Jethro, hears of the greatmiracles which G-d performed for the people of Israel, and comes from Midian to the Israelite camp, bringing with him Moses’ wife and two sons. Jethro advises Moses to appoint a hierarchy of magistrates and judges to assist him in the task of governing and administrating justice to the people.

The Children of Israel camp opposite Mount Sinai, where they are told that G-d has chosenthem to be His “kingdom of priests” and “holy nation.” The people respond by proclaiming, “All that G-d has spoken, we shall do.”

On the sixth day of the third month (Sivan), seven weeks after the Exodus, the entire nation of Israel assembles at the foot of Mount Sinai. G-d descends on the mountain amidst thunder, lightning, billows of smoke and the blast of the shofar, and summons Moses to ascend.

G-d proclaims the Ten Commandments, commanding the people of Israel to believe in G-d, not to worship idols or take G-d’s name in vain, to keep the Shabbat, honor theirparents, and not to murder, commit adulterysteal, bear false witness or covetanother’s property. The people cry out to Moses that the revelation is too intense for them to bear, begging him to receive the Torah from G-d and convey it to them.

  

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Parshat Yitro: Insights into Matan Tora

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Parshat Yitro: Shalom of Shabbat
Based on a Naaleh.com shiur by

On Shabbat we traditionally greet each other with the words, “Shabbat Shalom.” Shalom comes from the root word sheleimut (completion). The Midrash relates a story. Shabbat said to Hashem, “Master of the world, everything in the world has its partner, but I am left alone. Hashem answered, “Knesset Yisrael will be your partner.” Shabbat completes us, as a bride and groom complete each other.

The Shivilei Pinchas speaks of seven dimensions in which the Jewish people and Shabbat are compared to a groom and bride. The Gemara rules that a man may betroth a woman either himself or through a messenger, but it is better to do so in person. Afterwards, the Gemara describes how the great sages would prepare for Shabbat themselves. In Lecha Dodi we say, “Let us go out and greet the Shabbat bride.” Similarly, at a wedding the groom customarily steps towards the bride as she comes towards thechuppa. Rabbi Chelbah taught, “A person should be careful with the honor of his wife because blessing comes to his home through her merit.” The Zohar teaches similarly that the blessing of the coming week is dependent on how one honors the Shabbat. We make Kiddush over wine before eating. Under the chuppah (marriage canopy), the groom sanctifies the bride and makes a blessing on wine. In the Shabbat Shemone Esrei there are seven blessings corresponding to the seven blessings under the chuppah. When a Jew says Vayechulu on Friday night, two angels put their hand on his head and bless him that all his sins should be forgiven. Likewise, the Gemara says the sins of a bride and groom are forgiven on their wedding day.

The Netivot Shalom writes that just as one gets ready for marriage one must get ready for Shabbat. One way to prepare is by speaking about Shabbat. Words create reality, upgrading physical preparation into something spiritual. When you buy and prepare food for Shabbat you should say that it is in honor of the Shabbat. Just as the bride and groom engage in introspection and teshuva before marriage, we should spend some time before Shabbat reviewing the deeds of the week. It is a worthy practice to be ready for Shabbat early by ceasing to do work at noon. From midday on one should be involved in studying Torah, saying Shir Hashirim, and preparing to accept the sanctity of Shabbat.

The way we approach Shabbat will affect our children. Often we collapse from the exhaustion of the week. We have to be proactive in creating the right mindset and aura. Rav Salomon notes that Shabbat is like one long shemone esrei, a time of unceasing connection to our Father in heaven. Make the day exciting and special. Learn the laws of Shabbat. Prepare inspirational reading material and learning activities. Study Torah around the table. Bring a spirit of sanctity and joy into your home.

What does it mean to marry Shabbat every week? Like a marriage relationship, we’re together with Hashem in an inseparable bond. Shabbat is an expression of otherworldly love. It is a time ofsheleimut, that feeling of completion and of becoming one with the Creator.

Shabbat is the time when we feel the intensity of the kingship of Hashem, when we recognize that we are all working together towards one goal to serve Him. The Shabbat lights usher in an aura of tranquility into the home. The Zohar says that a burning candle represents two opposing forces. The candle is like the body and the flame is like the soul. When we kindle the Shabbat lights we combine the spiritual and the physical to create ultimate peace.

 

The Mishna in Peah says, “
Eilu dvarim she’ein lahem shiur.” Included in the list of
mitzvot that have no designated measure is the
mitzva of studying Torah. The Bartenura refers to a verse in Yehoshua which we paraphrase in the Maariv prayer, “
V’hageta bo yomam v’layla.” Torah should occupy one’s attention day and night. The Bartenura infers from this verse that the
mitzva is boundless and has no legislated measure. Therefore, a person should make every effort to involve himself in learning Torah whenever he can. The Mishna Rishona disagrees and says that the Mishna means there is no minimum limit. As long as one learns something in the morning and at night, he has fulfilled the
mitzva. Rabbi Yochanan says in the name of Rabbi Shimon bar Yochai that if a person recites a verse of
Shema in the morning and at night he has discharged his minimal obligation of learning Torah. However, in another Gemara in Brachot, Rabbi Shimon seems to contradict himself. He asks rhetorically, if a person will be occupied in the field plowing and planting all day what will happen to Torah? This implies that one should learn Torah non-stop. Rabbi Yishamel counters that one must do whatever one needs to earn sustenance and then one can learn.

 

Rabbi Shimon’s opinion parallels the Bartenura who says that Torah has no upper limit. Rabbi Yishmael’s argument corresponds to the Mishna Rishona, who says there is no minimum limit. The Gra seems to merge both opinions that Torah has neither a bottom or an upper limit. A Jew must learn Torah whenever he is free. But for someone who has other obligations, the minimum is one verse during the day and one verse at night.

The Rambam writes in Hilchot Talmud Torah that every Jew is obligated in the mitzva of learning Torah no matter what the circumstances. There is no minimum limit as long as there are fixed times set aside during the day and night. However, in his Sefer Hamitzvot, the Rambam suggests that the mitzva of learning Torah is boundless. He explains that the verse v’shenantam l’vanechameans one must master Torah so well to the extent that he can answer any question in a sharp manner without hesitation.

It appears that the Rambam is actually describing two different scenarios. In Sefer Hamitzvos, which is in line with the opinion of the Bartenura, the Rambam sets up the ideal. A person should do nothing but study Torah in order to know Hashem. But there are legitimate intrusions such as supporting one’s family that preclude this. Therefore, one can fulfill the mitzva with the minimum requirement, as he writes in Hilchot Talmud Torah. .

At Sinai, when the Jewish people heard Hashem speak they wanted only to connect with Him. But Hashem said, “Shuvu lachem l’ahaleichem. Go back to your tents,” to your daily life. The Rambam presents the minimum, and more common, situation in Hilchot Talmud Torah. But the goal is to understand Hashem as much as possible by immersing oneself in Torah at every opportunity. The Ohr Samayach maintains that there’s no mitzva of learning Torah if there are other things a person must do. The obligation only starts when one is free from other responsibilities.

Torah learning is a mitzva for its own sake, and a mitzva enables us to perform other mitzvot. The Mishna states, “Ein boor yarei cheit vl’o am haaretz chasid. An ignoramus can’t be a righteous person.” If you aren’t knowledgeable of the laws, you can’t do the mitzvotproperly. Studying Torah to know how to fulfill it applies to everyone, including women. Nevertheless, a Jew must always keep his eye on the ideal, learning Torah whenever he can.

 

 

Based on a Naaleh.com shiur by

The Nefesh Hachaim writes that the main dwelling place of the
Shechina is in the heart of every Jew. When a Jew sanctifies himself and is careful to keep all of the
mitzvot, he becomes like a
Beit Hamikdash in which the Divine Presence rests, as the verse says in Yirmiyahu, “They are like the
heichel of Hashem.” If in fact the Shechina is within every Jew, what was the purpose of building the Beit Hamikdash? Rashi in Bava Batra explains that when Klal Yisrael did the will of Hashem, the
kruvim (the angelic figures atop the ark) faced each other, showing Hashem’s love for Klal Yisrael. But if they sinned, the
kruvim turned away from each other. The kruvim demonstrated the level of closeness btween Hashem and the Bnei Yisrael.

 

The Radak offers another explanation. The Beit Hamikdash had a special power to help our prayers ascend to heaven. The Gra in Shir Hashirim explains that the Jewish people needed a collective place to come together. Each person gave the other power to stand up against the evil inclination. In this way the Beit Hamikdash joined all hearts together. The Kli Yakar in Parshat Terumah adds that theBeit Hamikdash drew drown the glory of Hashem among Klal Yisrael. The Nefesh Hachaim cites the Zohar that each limb of the body resembles a different vessels of the Beit Hamikdash. Through this pattern Hashem’s glory dwells within every Jew. The Arvei Nachal explains that the love, fear, and passion with which the Jews brought their donations to the Beit Hamikdash drew down kedusha,which in turn brought down the Shechina to the Beit Hamikdash.

The Rambam in Parshat Teruma notes that the glory that rested on Har Sinai rested in the Beit Hamikdash as well, in a hidden way. It’s rays would shine forth to every Jew’s heart. The Malbim points out that the Beit Hamikdash served to assemble the sparks and small lights within every Jew in one place so that the Shechina of Hashem would dwell in this world.

The Midrash in Bereishis Rabbah says the main dwelling place of theShechina was in the lower world. When Adam sinned the Shechinawent up to the first heaven. When Kayin sinned it went up a second level. With the generation of Enosh, it went up a third level. During the generation of the flood it went up a fourth level. After dor haflaga it went up a fifth level. During the generation of Sedom it went up a sixth level. In the time of Avraham it went up to the seventh level. Avraham with his righteousness worked to bring down the Shechina one level, Yitzchak another level, Yaakov another, and so on until Moshe brought the Shechina back down again to our earthly level. We see that the central dwelling place of the Shechinais supposed to be in the lower world and from there sparks of light spread outward.

After Adam’s sin the light of the Shechina dimmed. The verse in Tehillim says that Hashem is like a sun and a shield. He wants to shine His light and give us good. When our sins prevent this it is as if the Divine Presence is in chains and this causes Him great pain. In Shir Hashirim, Hashem is compared to a mother. Imagine the agony of a mother who she sees her child in need, but she is behind bars and cannot help him,. The abundance of spiritual and material goodness in this world is dependent on how much the Shechinareveals itself. Hashem is knocking on our hearts begging to come inside and be with us. Each of us has to make a personal cheshbon hanefesh (accounting of the soul). We must ask ourselves, are we letting Him in?