Friday, May 31, 2013
Thursday, May 30, 2013
The highly anticipated album “Chai” is “The King of Jewish Pop” Eli Gerstner‘s latest Chevra production, more than five years in the making. This CD fuses incredible vocals with cutting edge compositions to create a fresh, unprecedented sound in Jewish music. Its songs span the spectrum from spirited to soulful. From the up-tempo title track “Chai” to the Sephardic vibe in “Mi Kel Komocha,” to the heart rending strains of “Ki Tov Zamra,” this new release is an audio delight that will keep listeners spellbound from start to finish. Featuring a new young quartet of sensational singers, the album introduces a dynamic and distinctive flavor to the JM Scene. With the advent of “Chai,” Eli and his remarkable Chevra troupe have proven once again that their combined talents can produce the extraordinary.
Wednesday, May 29, 2013
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his week's parsha discusses the laws of Pesach Sheini ,the "second" Pesach. Pesach Sheini, was the opportunity for those who were unable to offer the korban Pesach in its proper time, to do so now. The Rambam (Korban Pesach 5:7) writes that if a child became an adult between the first Pesach and the second Pesach, he must bring a Korban Pesach on Pesach Sheini. However, if he participated in a Korban Pesach on the first Pesach, then he doesn't bring a korban on Pesach Sheini. The Kesef Mishna and others question why is it that participating in a Korban Pesach as a minor exempts one from bringing a Korban Pesach as an adult, considering that bringing a Korban Pesach as a minor is only a rabbinical mitzvah. The Kesef Mishna quotes the Mahr"i Kurkos who answers that since the Torah mentions counting minors along with adults, a minor is therefore exempt through his participation.This week's journal will discuss a similar issue: One who becomes an adult during the days of sefira.(AUDIO HERE) CLICK HERE FOR PRINT VERSION.
THE BAIS HAVAAD'S PARSHA PERSPECTIVES Parshas Beha’aloscha:Security Training in the Desert By: Rabbi Tzvi Price
How should we view these current events? What should be the Torah-based response to these worries? A study of this week’s Parsha will show that the answers to these questions are so important, so fundamental to what it means to be Jewish, that it was worth travelling forty years in the desert (midbar) to discover them.
n this Torah shiur (class) on Parshat Baha'alotcha, Mrs. Shira Smiles talks about the centrality of EretzYisrael, the Land of Israel, as one of the important themes of the parsha. Available online in streaming video and for download in mp3 and ipod video format. click here Summary by Channie Koplowitz Stein.
The association of Aharon, and of all later High Priests of Israel, with the task of the daily lighting of the menorah/candelabra in the Temple is significant. In our current technologically advanced era, turning on the lights in a home or a room is hardly considered to be a difficult or especially meaningful event. The flick of a switch floods the area with light and illumination. However, when light is sourced from candles, wicks and oil it is a more complicated matter. To produce this type of light requires a modicum of motor skills, patience and great attention to detail. Many problems, even fatalities, may be caused by improperly lighting the candelabra such as the one in the Temple, with its imposing size and dimension. Because of the care and attention that was needed to light the candelabra in the Temple, and to emphasize the holy nature of the task and of the candelabra itself, caring for it and kindling it was assigned to the highest priest of Israel, Aharon. He and his successors symbolized light. They represented hope, optimism, holiness, purpose and peace. This physical representation of Aharon’s general role in Jewish society served to remind all of the purpose of the Temple, its laws and rituals and infused the Godly spirit into Jewish society generally.
History has recorded for us great powers, ideas, faiths and societies that though apparently successful for periods of time, even long centuries, have turned eventually into monumental failures. The twentieth century was witness to the immense failure of fascism and of communism as examples of promised social panaceas that eventually collapsed due to false ideals and dogmatic ineptitude. Even when failures are evident for all to see, the true believers never give up in their support of false gods. It is one of the perverse traits of human nature, never to admit error no matter how evident and apparent it may be. Here in Israel this is exemplified by the obvious and complete failure of the Oslo peace process, which over the past twenty years has brought only grief and death to all parties concerned. Yet, its adherents continue to defend and attempt to prolong it as though it really would be able to achieve peace and solve the difficult situation that Israel has always found itself enmeshed in. It is difficult to admit failure and our president is not likely to return his Nobel Prize and say that he was wrong – in many cases dead wrong. But failures eventually exact their toll and history does not allow them to be ignored forever. Just look at the economic problems that plague Europe directly and the world generally because of the incipient built-in disarray of the Euro zone currency arrangement. Cyprus and Greece are able to bring down France and even Germany. But no one is admitting failure as of yet.
Tanakh, the Hebrew Bible, is remarkable for the extreme realism with which it portrays human character. Its heroes are not superhuman. Its non-heroes are not archetypal villains. The best have failings; the worst often have saving virtues. I know of no other religious literature quite like it. This makes it very difficult to use biblical narrative to teach a simple, black-and-white approach to ethics. And that – argued R. Zvi Hirsch Chajes (Mevo ha-Aggadot) – is why rabbinic midrash often systematically re-interprets the narrative so that the good become all-good and the bad all-bad. For sound educational reasons, Midrash paints the moral life in terms of black and white. Yet the plain sense remains (“A biblical passage never loses its plain interpretation”, Shabbat 63a), and it is important that we do not lose sight of it. It is as if monotheism brought into being at the same time a profound humanism. God in the Hebrew Bible is nothing like the gods of myth. They were half-human, half-divine. The result was that in the epic literature of pagan cultures, human heroes were seen as almost like gods: semi-divine. In stark contrast, monotheism creates a total distinction between God and humanity. If God is wholly God, then human beings can be seen as wholly human – subtle, complex mixtures of strength and weakness. We identify with the heroes of the Bible because, despite their greatness, they never cease to be human, nor do they aspire to be anything else. Hence the phenomenon of which the sedra of Beha’alotecha provides a shattering example: the vulnerability of some of the greatest religious leaders of all time, to depression and despair.
It was the worst crisis in Moses’ life. Incited by the “mixed multitude,” the Israelites complain about the food: “If only we had meat to eat. We remember the fish we ate in Egypt at no cost—also the cucumbers, melons, leeks, onions and garlic. But now we have lost our appetite; we never see anything but this manna.” It was an appalling show of ingratitude, but not the first time the Israelites had behaved this way. Three earlier episodes are recorded in the book of Shemot1 immediately after the crossing of the Red Sea. First, at Marah, they complained It was an appalling show of ingratitudethat the water was bitter. Then, in more aggressive terms, they protested at the lack of food (“If only we had died by the L‑rd’s hand in Egypt! There we sat around pots of meat and ate all the food we wanted, but you have brought us out into this desert to starve this entire assembly to death”). Later, at Rephidim, they grumbled at the absence of water, prompting Moses to say to G‑d, “What am I to do with these people? They are almost ready to stone me!”
"When you kindle the lamps…" (Bamidbar 8:2). Commenting on the above passage, Rashi writes that Aharon (Aharon) was upset when he saw the twelve days of festivities during the inauguration of the Holy Tabernacle, when each of the twelve tribes had its day of glory, presenting its gift offerings before Hashem. Aharon and the priestly tribe sat on the sidelines, with no glorious day of their own. Hashem consoled Aharon, and said, "For the life of you, Aharon, your share is greater than theirs, for you shall light the lamps!" Hashem's consolation of Aharon is apparently puzzling: For twelve straight days, each respective tribal president was the focus of millions of eyes, when all of Israel – 603,550 men alone, and with women and children, millions – gathered around the Holy Tabernacle for the glory, pomp, and splendor of the tribal president's lavish offerings on the alter. The day of offering was also a holiday for each respective tribe when its turn came. Millions of people cheering, praising Hashem's name, rejoicing – who can imagine such a magnificent spectacle? Each respective tribe with their president in the lead brought their gifts of silver and gold utensils, ascent offerings, sin offerings, and peace offerings to Hashem. For twelve whole days, the twelve tribes bask in the limelight while Aharon and his tribe sit quietly in the corner. When the festivities are over, and everyone returns to their tents, Hashem comes to Aharon and grants him a mitzvah – far removed from the eyes of a single onlooker, much less the millions of Israel – alone, quietly, with no publicity, no neon signs, no glitter, no pomp, no glory, no banner headlines, and no flashing lights. Hashem gives Aharon the high priest the task of kindling the Menorah. How can one even compare Aharon's simple, modest, seemingly insignificant task of lighting the Menorah to the grandeur of a tribal president's opulent presentation of his offerings on the altar, in full public view?
A Short Prayer for Miriam When Miriam was stricken with leprosy, Moses beseeched God to heal his sister, saying a remarkably brief prayer: "Please God, please heal her" (Num. 12:13). The Talmud (Berachot 34a) took note of the unusual brevity of this prayer in the following story: Once, a student led the prayers in Rabbi Eliezer's house of study, and his prayers were unusually lengthy. The other students complained, 'Master, how slow this fellow is!' Rabbi Eliezer responded to them, 'He is no slower than Moses, who pleaded on behalf of the Jewish people [after the sin of the golden calf] for forty days and forty nights.' On another occasion, a different student led the prayers. This student recited the prayers quickly. The other students complained, 'How hasty this fellow is!' This time Rabbi Eliezer replied, 'He is no hastier than Moses, who pleaded for his sister's recovery with a few short words.' What determined the length of Moses' prayers? Why did his own sister merit only a brief, one-line prayer?
Translated and abridged by Rabbi Chanan Morrison Parshat Behaalotcha In contrast to the unique level and clarity of Moses' prophecy, ordinary prophecy is bestowed through the medium of visions and dreams: "If someone among you experiences divine prophecy, I will make Myself known to him in a vision; I will speak to him in a dream." (Num. 12:6) Why Dreams? Dreams, Rav Kook wrote, serve an important function in the world. Great dreams are the very foundation of the universe. Dreams exist on many levels. There are the prescient dreams of prophets, and the conscious dreaming of poets. There are the idealistic dreams of great visionaries for a better world; and there are our national dreams of redemption — "When God will return the captivity of Zion, we will be like dreamers" (Psalms 126:1). Of course, not every dream falls under the category of a great dream. Some dreams are inconsequential, as it says, "Dreams speak falsely" (Zechariah 10:2). What determines whether a dream is prophetic or meaningless?
S"A SIMAN 8 SIF 5 MISHNA BERURA SIF KATAN 14 Moreover, even if the person who says the blessing already fulfilled his own /obligation to make the blessing/ or is not wrapping himself /in a tallis/ at all, he is /nevertheless/ able to make his blessing serve for the others to fulfill /their obligation/. /This is/ because all Jews are responsible for one another’s /observance of mitzvos/. MISHNA BERURA DIRSHU CHELEK 1 Q:WHAT CHIDUSH IS IN THIS DIN? A:THE PM"G SAYS THAT THE BRACHA OF TZITZIS IS A BIRCHAS HANENIN SO YOU MIGHT THINK THERE NO DIN OF ARVUS TO BE YOTZA SOMEONE ELSE KOLMASHMA LAN YOU CAN BE YOTZA SOMEONE ELSE(FORE MORE SEE NOTE 16).
Tuesday, May 28, 2013
Monday, May 27, 2013
URGENT: Please pray for Bracha Ahuva bat Minna Nechama Dear Naaleh Friend, Please take a moment today to say Tehillim chapters 6 and 30 on behalf of Bracha Ahuva bat Minna Nechama.a woman who is in critical condition following surgery. Update: A name has been added to the young father with a brain tumor. Please continue to pray for the complete recovery of Refael Yehuda Chaim ben Shifra. May the merits of all of Klal Yisrael's tefillot send a complete recovery to all of the sick people among our nation. May we only hear good news, Hally Goldstein and the Naaleh family
S"A SIMAN 6 SIF 2 MISHNA BERURA SIF KATAN 10 If it happens that /the prayer leader/ has already said the blessings at home, he should see that he asks one of the listeners, who has not yet said the blessings, to have in mind to fulfill /his obligation/ by means of the blessings /he hears/ him /say/. MISHNA BERURA DIRSHU CHELEK 1 Q:IS ASHER YATZAR A BIRCHAS HASHVACH OR BRCHAS HANENIN? RAV SHLOMO ZALMAN AURBACH SAYS ITS A BIRCHAS HASHVACH B/C IF IT WAS A BIRCHAS HANENIN THERE WOULD BE NO DIN OF ARVUS TO BE MOTZI OTHERS(FOR MORE SEE NOTE 7).
S"A SIMAN 5 SIF 1 MISHNA BERURA SIF KATAN 1 He should not conduct himself like a person who acts out of habit and pronounces words with his mouth without contemplating them in his mind. For this behavior, the anger of the Lord flared up against His people and He sent to inform us through Yeshayah, 1 ” Because of the fact that this people has approached, with its mouth and its lips it has honored Me and its heart is far from Me.” See further /in the S.Ch./, the extensive /discussion/ of the gravity of the punishment for this. 1 Yeshayah 29:13. MISHNA BERURA DIRSHU CHELEK 1 Q:WHAT DOES THE SEFER CHASIDIM SAY? A:A STORY ABOUT A MAN WHO PASSED AWAY B/4 HIS TIME AND 12 MONTHS LATER HE CAME TO HIS RELATIVE IN A DREAM AND THE RELATIVE ASKED HIM HOW ITS GOING OVER THERE?HE ANSWERED EVERY DAY HE IS BEING JUDGED FOR NOT BEING CAREFUL YO MAKE THE BRACHAS OF HAMOTZI FRUIT AND BENCHING WITH KAVANAS HALAV(SEE NOTE 2).
S"A SIMAN 4 SIF 20 MISHNA BERURA SIF KATAN 40 /He is required to wash his hands/ even if he did not relieve himself. MISHNA BERURA DIRSHU CHELEK 1 Q:WHAT THE RULING FOR BATHROOMS IN OUR DAYS? A:THE CHAZONISH IS IN DOUBT BUT SAYS TO NE MACHMIR.RAV SHLOMO ZALMAN AURBACH SAYS OUR BATHROOM YOU DO NOT HAVE TO WASH YOUR HANDS BUT MINCHAS YITZACK SAYS ONLY BE MAKIL BISHAS HADICAK(FOR MORE SEE NOTE 36).
Sunday, May 26, 2013
In this shiur (Torah class) on Parshat Shlach, Mrs. Shira Smiles speaks about the Haftorah, and discusses the topic of Teshuva. Rachav was a prostitute who lead an impure existence for many years. How was she able to reach the heights which she did, and what can we learn from her accomplishments? This Torah class is available online in streaming video and for download in mp3 and ipod video formats.
Friday, May 24, 2013
The time has come. Even though the new album won’t be out till Tu B’av we are proud to present to you the cover and album sampler/teaser of the New Kinderlach album entitled “Kinderlach 3: Make It Happen“. The album will feature a slew of guest appearances including: Lipa, Ohad, Yossi Green, Ben Snuf, Aviran Dvir, Yishai Lapidot, IDF Chief Cantor Shai Abramson violin artist Daniel Ahaviel.
Thursday, May 23, 2013
S"A SIMAN 4 SIF 5 MISHNA BERURASIF KATAN 14 If one touched food before he washed his hands one should not forbid the food because of this. However initially, one must be extremely careful not to touch any food then. If one did touch food /before he washed his hands/ he should rinse it three times. SIF 13 MISHNA BERURA SIF KATAN 30 /In fact,/ it is correct /custom/ for someone who was awake all night, as /is common/ on the night of Shavu’os, to act in this way, initially. He should relieve himself /of solids/ or pass water and wipe off /the droplets/. Q1:FRUITS AND VEGETABLES THAT YOU PEEL DO THEY NEED TO BE WASHED 3 TIMES? Q2:DOES TOUCHING A COVERED PART OF YOUR BODY HELP FOR THE CIUV OF NETILAS YADIEM? A1:RAV CHAIM KANIEVSKI PASKINS THAT THEY STILL NEED TO BE WASHED 3 TIMEA(FOR MORE SEE NOTE 23). A2:RAV SHLOMO ZALMAN AURBACH SAYS IT DOES NOT HELP FOR THE CIUV OF NETILAS YADIEM(SEE NOTE 29).
SIMAN 4 SIF 1 MISHNA BERURA SIF KATAN 1 IF YOU DONT MAKE THE BERACHA OF NETILAS YADIM B/4 TEFILLA YOU DONT MAKE THE BERACHA ACCORDING TO EVERYBODY MISHNA BERURA DIRSHU CHELEK 1 Q1:WHAT THE REASON AND WHICH TEFILLA IS IT? SIMAN 4 MISHNA BERURA SIF KATAN 2 THE SEDER HAYOM WRITES YOU SHOULD NOT TOUCH YOUR YOUR CLOTHES UNTIL AFTER NATILAS YADIM MISHNA BERURA DIRSHU CHELEK 1 Q2:WHAT ABOUT YOUR KIPA? FOR THE ANSWERS CLICK HERE.
Wednesday, May 22, 2013
This week's parsha discusses the laws of one who stole from a ger, a convert, and does teshuva only after the ger died and left no inheritors. The law is that such a person must the give the money to the Kohen instead. Why is it that one who stole from a ger is required to return the money to the Kohen in such a situation? What's the connection? The Mahri"l Charif explains this with the words of the Gemarah (Sanhedrin 8). The Gemarah tells us that a victim of theft doesn't truly lose out. This is because Hashem gives everyone the exact amount of money that they are supposed to receive. If the victim was intended to be the owner of the money that was stolen, Hashem finds a way to return it to him. As such, we see that Hashem returns the stolen money to the victim, and therefore, the thief must now return it to Hashem. This is why one who stole from a ger must give the Kohen the money - the Kohen is the agent of Hashem. (AUDIO HERE). PRINT VERSION HERE.
THE BAIS HAVAAD'S PARSHA PERSPECTIVES NASO:Oaths: Rolling and Shaking in the Jewish Courts By: Rabbi Yehonoson Dovid Hool
Beis Din serves the function of arbitrating monetary disputes between Jewish litigants according to Halachah. More often than not, there is no contradiction between the parties as to the circumstances of the case; rather the dispute is halachic in nature with each side bringing legal arguments to validate his claim. In other words the dispute is about who is right and who is wrong, and not about what happened. Occasionally, however, the two parties do make contradictory claims as to the facts of the case, and then it is the task of Beis Din to ascertain what really occurred, and to rule accordingly. Witnesses, documentation and other evidence all have their place in Halachah, but one of the most interesting tools by which to discover the truth that is at Beis Din’s disposal is the shvu’ah – the oath.
The term that the Torah uses for counting the Levite family of Gershon is nasso – to raise and lift up. The word can also mean to carry and bear a burden. It can also mean to lead. When such words appear in the Torah with multiple, differing meanings – and Hebrew is replete with so many of them – the commentators remark that all of the possible meanings of that word are nuanced and meant to be part of the verse of the Torah itself.
"Your midsection distended" (Bamidbar 5:22). From the above passage, we learn Hashem's policy of measure-for-measure: A faithful wife's midsection is intended to expand while taking part in the wonderful mitzvah of bearing children. Alternately, if a woman is unfaithful, her midsection also swells and distends, but leads to her imminent death. Our passage at hand conveys an additional eye-opening moral: The same exact limb or action can be used either way – to perform a mitzvah or to commit a sin. Hashem gives us the option to utilize not only every part of our bodies, but each of our possessions, as we see fit; this is the foundation of free choice. Without free choice, the framework of reward and punishment makes no sense. Rebbe Nachman of Breslev elaborates on the principle of using one's powers for the good. In Likutei Moharan II:23, he writes, "Sometimes when people dance and rejoice, they grab a person from the outside – that he's sad and depressed – and they force him into the circle of dancers, and force him to rejoice with them." Rebbe Nachman continues to explain two important ploys in overcoming sadness or depression (neither of which includes pills or doctors): On a basic level, a sad person can chase away sadness by resorting immediately to doing something that makes him or her happy. For example, if a person feels melancholy, he or she should run to their stereo or disc-man and play their favorite music! Sadness and bitterness run away at the first sign of happiness, says Rebbe Nachman. On a higher level, a person can seize the power of sadness and depression, and bring it directly into the joy; as such, the power of the negative emotion becomes a positive emotion in itself. Rather than chasing the sadness away, says Rebbe Nachman, we should run after it and harness its power for the good. Maybe at this point you're asking, "How can this be? How can one chase a negative emotion and harness its power for the good?"
The Suspected Adulteress The first ten chapters of the book of Numbers discuss the organization of the Israelites in the desert. The census, the placement of camps according to tribe, the duties of the Levites, the dedication of the Tabernacle, the inauguration of the Levites - all of these topics pertain to the preparatory arrangements needed to organize the journey of millions in the wilderness. Yet, in the middle of all of these rather technical subjects, the Torah discusses the Sotah, the suspected adulteress. What does this unfortunate story of distrust and jealousy have to do with organizing the Israelites in the desert? This topic would more naturally belong in the section on forbidden relations in Acharei Mot (Lev. chapter 18). This anomaly did not escape the Talmudic sages. Rabbi Yochanan noted that the verses immediate preceding the section on Sotah discuss the tithes given to the kohanim. "Why does the subject of the suspected adulteress immediately follow the laws of offerings and tithes for the kohanim? To teach that whoever does not hand over his tithes to the kohen, will in the end require the kohen's services to deal with his wife." (Berachot 63a) What is the connection between withholding tithes and a wife's suspected infidelity?
Translated and abridged by Rabbi Chanan Morrison Parshat Nasso BirkatCohanim Aaron and his descendants the kohanim were commanded to bless the Jewish people with three special blessings: "Speak to Aaron and his sons, saying: This is how you must bless the Israelites. Say to them: May God bless you and watch over you. May God make His presence enlighten you, and grant you grace. May God lift His face toward you, and grant you peace." (Num. 6:23-26) The third blessing, however, is not so clear. What does it mean that God will "lift His face toward you"? The Need for Special Consideration While the first blessing refers to the material realm, the second blessing relates to our spiritual attainments. Greater enlightenment, however, brings with it additional responsibilities. As we gain knowledge and wisdom, we are expected to develop a higher level of moral sensitivity. Our thoughts should be purer, our character traits more refined, and our lives more spiritual.
This week’s sedra begins with a continuation of the census begun in last week’s – the act that gives the entire book its English name: the book of “Numbers.” Two things, though, are puzzling. The first is the very act of numbering the people. Jewish tradition conveys two quite different, apparently contradictory, attitudes toward the taking of a census.
As mentioned in a previous Covenant and Conversation, there was an ongoing debate between the sages as to whether the nazirite – whose laws are outlined in today’s parsha – was to be praised or not. Recall that the nazirite was someone who voluntarily, usually for a specified period, undertook a special form of holiness. This meant that he was forbidden to consume wine or any grape products, to have a haircut and to defile himself by contact with the dead.
. This week's parsha begins with the national census. Hashem commands Moshe: " S'eu es rosh kol adas b'nei Yisroel", meaning "lift up [and count] the heads of all the Jews". The Or Hachayim explains that Hashem specifically used the word "S'eu", lift up, to order the census because it is in the merit of our pure and holy lineage that we are worthy of Hashem's shechina resting among us. The Midrash (Yalkut 684) says that all the other nations of the world asked Hashem why He only chose to bring the Jews close to Him. Hashem told them that they should bring their records of lineage and pedigree just like the Jews did. When the nations of the world brought these documents, they found their records were full of mysteries and questions on people's lineage. When the nations realized that their lineage is indeed tainted, they praised the Jews for their holiness.(AUDIO HERE) PRINT VERSION HERE.
In the technological world we live in where an individual can share their opinion with just a few clicks of a mouse, guarding ones speech can be forgotten quite easily. Many people can attest to the great power that speech has to help someone while many more can attest to the damage that can be wrought when someone does not guard their speech. The message that we learn from the Chofetz Chaim is that one who is careful about the words that come out of their mouth will merit a long life. In order to help spread this message Hillel Kapnick is releasing a new single entitled “The Power Of Speech“. Originally produced for the Chofetz Chaim Heritage Foundation, it is now being made available for the public. Following his 2nd hit single “Hadran“, “The Power Of Speech” is a song that reminds us of the immense power one has with just a simple word. Listening to it inspires and allows one to feel the beauty and strength we each possess to create a better world by guarding our speech. When Hillel went about recording this song he picked musicians that would do the song justice. While listening to this song you will hear instruments being played by musicians including Ancient Lullaby’s Shalom Bondar on guitar and Meyer Rosenbaum on flute. Hillel also had the single mixed and mastered by Jewish Musics very own Nochi Krohn. This single is available for free download on http://www.hillelkaps.com.
I have always been fascinated as to why this book of the Bible and this week’s Torah reading is called Bamidbar – in the desert. The rabbis of Midrash have stated that the lesson involved here is that the Torah only remains in a person who empties all other causes from one’s midst, and is as open and unoccupied as is the desert. Nevertheless, there may be other insights that may be gleaned from the use of the desert as the backdrop for the events and laws contained in this fourth book of the Torah. One of these different insights has to do with the ability of water to transform a barren desert into a productive place of lush fields and orchards.
The book of Bamidbar is perhaps one of the saddest, so to speak, of all of the Holy Scriptures. Whereas the book of Shemot, which records for us the sin of the Golden Calf also gives us pause, it concludes with the final construction of the Mishkan and God’s Presence, so to speak, resting within the encampment of Israel. But the book of Bamidbar, which begins on a high note of numerical accomplishment and the seemingly imminent entry of the Jewish people into he Land of Israel, ends on a very sour note. It records the destruction of the entire generation including its leadership without their entrance into the Promised Land. The narrative of the book of Bamidbar tells us of rebellion and constant carping, military defeats and victories, false blessings, human prejudices and personal bias. But the Torah warned us in its very first chapters that “this is the book of human beings.” And all of the weaknesses exhibited by Israel in the desert of Sinai, as recorded for us in the book of Bamidbar, are definitely part of the usual human story and nature.
"Hashem spoke to Moses saying, 'Take the Levites in place of every firstborn of the Children of Israel… and as for the redemptions of the 273 firstborn Israelites who are in excess of the Levites; you shall take five shekels from each one'" (Bamidbar 3:44-47) At first, the holy service of the tabernacle and the sacrifices was intended for the firstborn of Israel. Parshat Bo teaches (Shemot 13:2) that every firstborn is sanctified. Hashem selectively and miraculously spared the firstborn of Israel at the same time and place when He killed the firstborn of Egypt. Therefore, the firstborn were born into a special sanctified status with extra privileges and extra responsibilities, namely, completely dedicating their lives to Divine service. Although a negligible number of Israelites took active participation in the ignominy of the golden calf, collective responsibility rendered the firstborn Israelites unfit for service in the tabernacle and other priestly duties. Insofar as the Levites refrained from any involvement in the golden calf, they were perfect candidates to replace the firstborn of Israel. This was quite a tidy solution, especially since there were 22,273 firstborn Israelites of service age, and 22,000 corresponding Levites of service age. Moses was left with a problem: What’s to be done about the 273 Israelites that don't have a corresponding Levite to replace them?
Translated and abridged by Rabbi Chanan Morrison Parshat Bamidbar Throughout their travels in the desert, the Israelites were commanded to set up their tents around tribal flags: "The Israelites shall encamp with each person near the banner carrying his paternal family's insignia. They shall encamp at a distance around the Communion Tent." (Num. 2:2) What is the significance of these banners?
Tuesday, May 21, 2013
S"A SIMAN 3 SIF 7 MISHNA BERURA SIF KATAN 14 IF YOU BUILD A WALL IN THE MIDDLE TO INTERPOSE BETWEEN THE BATHROOM(BAIS HACISA) PARTITION AND A BAIS HACANESES DONT BE MACHMIR BY MAKING A BATHROOM OPPOSITE A SHUL MISHNA BERURA DIRSHU CHELEK 1 Q1:WHAT SHOULD YOU BE CAREFUL OF IN THIS CASE? S"A SIMAN 3 MISHNA BERURA SIF KATAN 17 1 SHOULD NOT CLEAN HIMSELF IN THE BATHROOM WITH HIS RIGHT HAND B/C HE TIES HIS TEFILLIN TO HIS LEFT ARM WITH IT MISHNA BERURA DIRSHU CHELEK 1 Q2:BUT WHAT ABOUT THE FACT THAT YOU ARE USING THE LEFT HAND WHICH THE TEFILLIN GO ON TO CLEAN YOURSELF? S"A SIMAN 3 SIF 12 MISHNA BERURA SIF KATAN 22 BUT MA RAGLIEM IS MUTER TO DO IN PUBLIC IF YOU NEED AND THERE NO PLACE TO GO MISHNA BERURA DIRSHU CHELEK 1 Q3:DOES THIS APPLY NOWADAYS? FOR THE ANSWERS CLICK HERE.