Nunc viverra imperdiet enim. Fusce est. Vivamus a tellus.

Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Proin pharetra nonummy pede. Mauris et orci.

Aenean nec lorem. In porttitor. Donec laoreet nonummy augue.

Suspendisse dui purus, scelerisque at, vulputate vitae, pretium mattis, nunc. Mauris eget neque at sem venenatis eleifend. Ut nonummy.

Fusce aliquet pede non pede. Suspendisse dapibus lorem pellentesque magna. Integer nulla.

Donec blandit feugiat ligula. Donec hendrerit, felis et imperdiet euismod, purus ipsum pretium metus, in lacinia nulla nisl eget sapien. Donec ut est in lectus consequat consequat.

Etiam eget dui. Aliquam erat volutpat. Sed at lorem in nunc porta tristique.

Fusce posuere, magna sed pulvinar ultricies, purus lectus malesuada libero, sit amet commodo magna eros quis urna. Nunc viverra imperdiet enim.

Fusce est. Vivamus a tellus.

Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Proin pharetra nonummy pede.

Mauris et orci. Aenean nec lorem.

In porttitor. Donec laoreet nonummy augue.

Suspendisse dui purus, scelerisque at, vulputate vitae, pretium mattis, nunc. Mauris eget neque at sem venenatis eleifend.

Ut nonummy. Fusce aliquet pede non pede.

Suspendisse dapibus lorem pellentesque magna. Integer nulla.

Donec blandit feugiat ligula. Donec hendrerit, felis et imperdiet euismod, purus ipsum pretium metus, in lacinia nulla nisl eget sapien.

Machon Daniel Torah Weekly

“To Stir the Mind and to Light up the Shabbos and the Holidays”

Parshas Re’eh

2018/5778

Contents:

Parsha

Tehillim

Parshas Re’eh

The Building of the Beis Hamikdash is Dependant on Bnei Yisrael’s Level of Commitment to Torah and Mitzvos

“ונתצתם את מזבחתם ואבדתם את שמם לא תעשו כן לה’ אלקיכם” (דברים יב:ד)

“And you shall destroy their alters and destroy their name don’t do as such to Hashem your G-d” (Devorim 12:4)

Rashi explains that “לא תעשון כן” / “don’t do as such” is a warning not to erase the name of G-d and not to remove a stone from the altar or from the courtyard of the Beis Hamikdash. Rebbi Yishmael said, is it imaginable that a Jewish person would damage the altar!? Rather he explains, it means to say that the Jewish people should not transgress the Torah so that their transgressions should not cause the Beis Hamikdash of their forefathers to be destroyed!

Indirect Damages

Question: Is this not indirect damage regarding which we have learned that a person is not held liable for indirect damages!? Accordingly, how can the actions of Bnei Yisrael lead to the destruction of the Beis Hamikdash!?

The Laws of Monetary Damages vs. the Fulfillment of Mitzvos

The answer is that the exemption for indirect damages applies only to monetary claims and not to the fulfillment of mitzvos. Actually, regarding the fulfillment of mitzvos the very opposite is true – that the result and the effect of a person’s action to perform a mitzvah is not dependent on him at all but it is completely decided by Hakadosh Baruch Hu. That is, He is the One and Only who decides if and when a person will receive reward or punishment for his actions.

Hakadosh Baruch Hu Alone Knows What’s in a Person’s Heart when He Performs the Mitzvah

The truth is that it is not possible for a person to decide the outcome of his actions for he is unaware of his deeper internal motives for his actions which are evident only to Hakadosh Baruch Hu. Regarding this the posuk states”היוצר יחד לבם המבין אל כל מעשיהם” / “He creates their hearts together, He understands all their actions” (Tehillim 33:15). That is, Hakadosh Baruch Hu “understands” a person’s actions while the person himself does not fully comprehend their value. Similarly, the prophet states”וה’ צבאו-ת שופט צדק בוחן כליות ולב” / “Hashem judges righteousness, examines a person’s kidneys (advisors) and heart (Yirmiya 11:20). And Yirmiya says as well”אני ה’ חוקר לב בוחן כליות ולתת לאיש כדרכיו כפרי מעלליו” / “I am Hashem Who searches one’s heart and examines one’s kidneys to give/pay a man according to his ways, as fruit for his actions” (ibid. 17:10). The Malbim explains as follows: Hashem responds with reward or punishment according to a person’s inner thoughts and intentions and as well according to his actions. And, although it may appear to a person that his actions or those of another are positive, only Hashem examines and therefore only He knows the inner intentions and drives of a person.

Hashem’s Judgment is All-inclusive

Our sages learned from the above-quoted posuk from Tehillim that Hakadosh Baruch Hu includes additional parameters in His final decision regarding how to respond to each and every action of a person. For example, in the case where an individual commits a sin whose punishment is known, if a person he is associated with will needlessly suffer as a result of the sinner’s punishment, the punishment will be withheld. Regarding this we are taught in Gemora Rosh Hashanah (18a), On Rosh Hashanah all of mankind passes before Hashem and they are examined in one swoop, meaning as one unit as the posuk states”היוצר יחד לבם המבין אל כל מעשיהם”.

Benefitting or Harming the Klall

Another example of unusual reward or punishment is found in the case where one benefits the community through his actions or causes them harm through his actions. The person will be rewarded or punished in measure. This is as we find in Avos (5:18) Moshe merited himself with his actions and as well merited the Klall/community. Therefore, the merit of the community is accredited to his name as the posuk states “צדקת ה’ עשה ומשפטיו עם ישראל” / “The righteousness of Hashem he (Moshe) did and His laws with the Jewish people” (Devorim 33:29). On the other hand, Yeruvum sinned and caused the public to sin as well and thus the sins of the community are attributed to him as the posuk reads “על חטאות ירבעם (בן נבט) אשר חטא ואשר החטיא את ישראל” / “for the sins of Yeruvum (the son of Nuvat) who sinned and caused the Jewish people to sin” (Melachim A 15:30).

Reward for Mitzvos is not Given in this World

Additionally, our sages (Rebbi Yaakov) have taught us that one is not rewarded for the mitzvos he performs during his lifetime (Kidudhin 39b). That is, not only does a person not have the ability to decide the reward or punishment he should receive for a particular action, but the reward he will receive will be given to him in a completely different world. Also, when a person sins, sometimes he will receive his punishment in this world and sometimes in the next. And sometimes, if he has acted in an extremely wicked manner, he will receive reward for his mitzvos in this world in order to prevent him from obtaining true reward in the next world. This the rabbis have quelled from the posuk “ומשלם לשנאיו אל פניו להאבידו” / “And He (Hashem) rewards His hated ones before him (in this world) in order to cause him eternal loss (the reward of the next world)” (Devorim 7:10).

With the above, we can better understand the words of Rebbi Yishmael that the actions of Bnei Yisrael affect the standing of the Beis Hamikdash and that here there is no exemption for indirect damages.

A Jew’s Actions Affect the Events of the Whole World

Why in fact in our case is one responsible for indirect damages? For each and every spiritual action of a Jew carries great weight for this is the very purpose of his creation – to uplift the whole world through the power of his spirituality as expressed in the performance of Hashem’s mitzvos.

From the above we learn a powerful lesson – that we have the ability to bring about the rebuilding of the Beis Hamikdash! How? Not by placing physical stone on top of physical stone, but by placing spiritual stone, meaning mitzvos, on top of spiritual stone. If we take our job seriously, we will merit to see the rebuilding of the Beis Hamikdash in our lifetime!

Menachem Av 5778

We are Hashem’s Children

“בנים אתם לה’ אלקיכם לא תתגודדו ולא תשימו קרחה בין עיניכם למת” (דברים יד:א)

“You are children to Hashem your G-d, don’t create conflict and division, and don’t place a bald spot between your eyes for the deceased” (Devorim 14:1)

Honoring Parents and Inheriting Them

Children are the blood and soul of their parents and are as one with them as the posuk states “והיו לבשר אחד” / “and they were as one body” (Bereishis 2:24). Therefore, a person is instructed to honor his parents, and, because of this special relationship, a child inherits his parents’ possessions after their demise without the need of any formal act of purchase or transfer.

Creating Conflict and Division and Placing a Bald Spot

The posuk tells is that just as we are one with our parents, so we are one with Hakadosh Baruch Hu, as He too is our Father and we His children! For this reason, He commands us in the two mitzvos mentioned in our posuk as they correspond to our obligations and relationship toward our physical parents. That is, we are not to cause conflict and division as this is an insult to G-d our Father and we are obligated to honor Him as we honor our parents as the posuk states “כבד את ה’ מהונך” / “Honor Hashem from your possessions” (Mishlei 3:9) (See Kidushin 30b.)

And as well, one shall not pull out his hair in anguish over the loss of a relative and this is parallel to that which a child merits to inherit his parents after death. That is, just as a child receives the full inheritance of his parents, so too a person should accept the news of his relatives’ demise with full trust in Hashem and not pull out his hair as a demonstration of distrust and non-acceptance.

Chol Hamoed Succos 5776

The Happiness of Yom Tov vs. the Joy of Shabbos

“ושמחת בחגך” (דברים טז:יד)

“And you shall rejoice in your holiday” (Devorim 16:14)

On Yom Tov we are commanded to serve Hashem with happiness as it states “ושמחת בחגיך” / “And you shall rejoice in your holiday” while regarding Shabbos we are instructed to rejoice with “oneg” as the posuk states”וקראת לשבת עונג” / “and you shall call to Shabbos oneg” (Yeshaya 58:13). Why are we commanded to rejoice on Yom Tov with simcha and on Shabbos with oneg, and what is the difference between these two expressions of joy?

Yom Tov – Improving and Perfecting the Jewish People

Now, in order to understand why we are commanded to serve Hashem with happiness on Yom Tov, we have to first understand the purpose and the goal of the Yomim Tovim (the holidays). In the first seven days of Creation there is no mention of Yom Tov – only of Shabbos and the six days of work. The reason for this is that before man sinned, the world stood in its original state of purity, and Shabbos was able to shine its spiritual light and its blessing on the six days of work as the posuk states “ויברך אלקים את יום השביעי ויקדש אותו” / “And Elokim blessed the seventh day and sanctified it” (Bereishis 2:3). Therefore, at that point there was no need for Yom Tov. However, once man sinned, the kedusha and the blessing of Shabbos was no longer able to penetrate the other days of the week as beforehand. In order to correct the original sin and to remove its influence on Bnei Yisrael, Hashem sent them into the fiery furnace of Egypt. When this cleansing process was completed, Hashem took Bnei Yisrael out of Egypt with a strong hand (Shemos 13:9) and in recognition of this purification process we were given special days of joy called the Yomim Tovim in which to express our gratitude and praise to Hashem for saving us and purifying us.

The Reasons for the Three Holidays

The holiday of Pesach is in recognition of the process of our purification until the point where Hashem took us out of Egypt. Shavuos is in recognition of Hashem granting us His holy Torah by which the perfection and purification of the Jewish people reached its climax. And the holiday of Succos is in recognition of Hashem’s protecting and guiding hand during the course of our wanderings in the desert and which continues to be at our side throughout history.

That is, all the holidays have a similar purpose – the recognition of Hashem’s overwhelming kindness in purifying us from the sin of the first man and in choosing us as His favored nation. In effect, the light of the Yomim Tovim returned to the weekdays the light they had lost from Shabbos.

The Simcha/Happiness of the Holidays

With this we can understand the simcha/happiness of the holidays. That is, simcha is that which one feels when he works to improve or perfect something and succeeds in his efforts. That is, a feeling related to his actions. Therefore, we are commanded to serve Hashem with simcha on Yom Tov in recognition of the purification and perfection of the Jewish people which we benefit from to this day as the posuk states”ליל שימורים הוא להוציאם מצרים… לכל בני ישראל לדורותם” / “A night of guarding to Hashem to take them out of Egypt… guarded for all the generations of the Jewish people” (Shemos 12:42). And thus on Yom Tov we outwardly show our recognition and appreciation through actions – through the drinking of wine and meat and all fine foods, the purchasing of new clothing and gifts for the children. In addition, the Torah allowed cooking on Shabbos so that we can fully rejoice on this day. (This permission hints as well to the fact that Yom Tov was given in order to repair the damage caused to the days of work by the original sin.) For this reason we explained in another place that the Torah calls Pesach Shabbos for its purpose is to allow the light of Shabbos to penetrate the days of the week as it originally did.

Oneg Shabbos

However the role of Shabbos is different than the role of Yom Tov as it is the source of kedusha and perfection and forever it remains in its original state of purity, and only upon sin its light is covered over. Therefore, it is not a day of simcha as is Yom Tov is but rather a day of oneg!

What is the definition of oneg? Oneg is enjoying radiance from the source of kedusha, dissimilar to Yom Tov where we celebrate the expression of kedusha. Therefore, one does not express outward signs of simcha on Shabbos as we do on Yom Tov, rather we express our joy of Shabbos in its preparation, as one who prepares himself before meeting the king. (For this reason, we are not obligated to enjoy as large a meal on Shabbos as we are on Yom Tov, and as well, we are more easily exempt from the meal if we will have problems in consuming it.) For this reason, Shabbos is called Shabbos Malchasa – Shabbos the Queen – for it is as a king or a queen which sits on his/her throne and we prepare ourselves to enjoy the very meeting with the King. This is oneg Shabbos!

Shabbos and the Six Days of Work in the Future

In the days of the future, when all the people of the world will recognize that “Hashem is one and His name is one” (Zechariah 14:9) then all the days of the week will return to their original state of perfection and we will no longer show outward joy but only internal joy. This is as the posuk says “אז תתענג על ה” / “Then (in the future) you will feel oneg before Hashem (meaning oneg and not simcha)” (Yeshaya 58:14). (See the Radak who says that this future oneg can be felt in the oneg of each and every Shabbos.)

Nissan 5776

Tehillim

The Secret Path to Repentance

“סור מרע ועשה טוב בקש שלום ורדפהו” (תהלים לד:טו)

“Leave from evil and do good seek out peace and chase after it” (Tehillim 34:15)

Dovid Hamelech’s Advice to a Sinner

The posuk does not read “לא תעשה רע” / “Don’t do evil” as we find in the Torah regarding the negative commandments”… מכל מצוות ה’ אשר לא תעשינה”  / “…of all mitzvos that you shall not do” (Vayikra 4:1) rather “סור מרע ועשה טוב” / “Leave from evil and do good”. From this we learn that the posuk is referring to a person who has already transgressed a negative commandment and evil has encompassed him. To this person, Dovid Hamelech/King Dovid offers advice on how to escape from the binds of his evil act – and that is – to “do good”, meaning to fulfill a mitzvah!

Negating the Stain of Sin with a Spark of Kedusha/Spirituality

The explanation of this is that when a person has transgressed a Torah command he becomes like a person who is incarcerated in prison about which the sages have taught that a person cannot free himself from prison on his own (Brachos 5b). If so, how can a person ever rid himself of his sins!? By doing good! That is, even though he does not have the key to open his cell door and free himself, he does have the option to create a different type of key which offers him an alternative escape route. This he creates through the performing of a positive commandment. The explanation of which is that through this he ignites a spark of spirituality which lights up his soul supplying him with the ammunition he needs to combat and negate the stain and the influence of his transgression to the point where he will never return to commit that sin again!

HaKadosh Baruch Hu Forges a Special Path of Teshuva for One Who Repents

We find a similar approach to repentance in the Gemora (Menachos 29b, with Rashi’s commentary) as follows: Why was this world created with the letter heh? For it is similar to a corridor which is open below allowing anyone wanting to fall into evil behavior to do so. Why is the left leg of the heh not connected to the roof (top line) of the heh? For if a person who fell to sin decides to repent, he will be lifted up through the open space between the roof of the heh and its left leg. The Gemora asks, why not lift him up from the same opening he fell through at the bottom of the heh!? The Gemora answers, it won’t help, for a person who sins needs special help to get himself back on his feet (see there). So too here, only through the performance of a different type of act, meaning a positive commandment, can a person remove himself from the influence of his sin.

Fighting the Yetzer Hora with Mitzvos

The posuk ends “בקש שלום ורדפהו” / “seek out peace and chase after it”. This teaches us that after performing the mitzvah, the person should try and free himself from all connection to his transgression in order to fully repair his soul. If the person finds this to be a struggle, he should not falter but rather “chase after” his goal of ridding himself of his sin. The reason why he is likely to find this work a great challenge is because the way of the evil inclination is to run after a person to prevent him from correcting his ways and returning to the path of purity. To ward off the evil inclination who pursues him so enthusiastically, the person as well must run after the correction of his soul with vigor and enthusiasm. Then he will merit to a helping Hand from Shamayim which will help him free himself completely of the influence of the evil inclination! This is as the above Gemora concludes, why is a tag placed on the top left of the roof of the heh? To teach us that Hakadosh Baruch Hu says to the sinner, if he will repent, I will tie for him a special tie (crown)!

Menachem Av 5778

Have a nice Shabbos

and an enjoyable summer!

Yona Vogel

Machon Daniel
Torah Weekly

“To Stir the Mind and to Light up the Shabbos and the Holidays”

Parshas V’Eschanan
2018/5778

Contents:
Parsha
Tehillim
The Jewish Home

Parshas V’Eschanan

The Connection between Hashem’s Revelation at Yam Suf/the Red Sea and at Mt. Sinai and the Mitzvah of Tefillin

“אתה הראת לדעת כי ה’ הוא האלקים אין עוד מלבדו” (דברים ד:לה)

“You showed to know that Hashem He is Elokim there is no other except Him” (Devorim 4:35)

Rashi explains that when Hakadosh Baruch Hu gave the Torah, He opened in front of them seven heavens. And, just as He tore the upper heavens for all to see, so too He tore the lower ones and they saw that He was Alone!

Apparently, this “seeing” of Hashem is redundant, for Hashem already revealed Himself to the Jewish people when they crossed the Red Sea as it states“זה קלי ואנוהו” / “this is my G-d and I will glorify Him” (Shemos 15:2) and Rashi explains there that Hashem revealed Himself to them.

The Difference between the Revelation at the Red Sea and the Revelation at Mt. Sinai

In answer, we can suggest that at the Red Sea Hashem revealed Himself to Bnei Yisrael with His trait of fear/awe and at Mt. Sinai He revealed Himself to them through the trait of love. Thus, regarding the Red Sea it is written“וירא ישראל את היד הגדולה אשר עשה ה’ במצרים וייראו העם את ה'” / “And the Jewish people saw the great hand that Hashem made in Egypt and the people feared Hashem” (ibid. 14:31) while regarding Mt. Sinai it states“ויוצא משה את העם לקראת האלקים מן המחנה ויתיצבו בתחתית ההר” / “And Moshe took out the people to greet Hashem from the encampment and they stood at the bottom of the mountain” (ibid. 19:17) and Rashi says that we learn from here that the Shechina/Hashem’s Presence came out to greet them as a groom comes out to greet his bride. This, then, is a revelation out of love!

In this light as we we can explain as well the last three words of the posuk “ויתיצבו בתחתית ההר” / “and they stood at the bottom of the mountain” as a groom and bride who stand under the chupa/wedding canopy. Also here we see Hashem relating to Israel with the trait of love!

“אנכי ה’ אלקיך אשר הוצאתיך מארץ מצרים“
“I am the Lor-d your G-d Who took you out of the land of Egypt”

This is as Rashi explains the posuk “אנכי ה’ אלקיך אשר הוצאתיך מארץ מצרים” (ibid. 20:2) since Hashem revealed Himself on the Sea as a conqueror and here at Sinai revealed Himself as an elder full of compassion, (Hashem said) since I change in the way I relate to the world, don’t say that these two opposing actions teach that there are two different controllers of the world, rather “אנכי” / “I” am the One (and the Same) that “took you out of Egypt” and Who saved you at the Red Sea. That is, at Mt. Sinai, Hashem revealed Himself as a father showing love to his son, and the addition, “He took you out of Egypt”, is secondary.

Keeping Attached to Hashem’s Presence

We can suggest that in order to keep us continually attached to and inspired by the above two revelations and in their very order, Hashem gave us the mitzvah of Tefillin: the hand Tefillin and the head Tefillin. This, to some degree, keeps Hashem’s Presence close to the Jewish people even in a most distant exile as the posuk states “עמו אנכי בצרה” / “I am with him (Klall Yisrael) in their pain/exile” (Tehillim 91:15). (See Medrash Rabbah, Shemos 30:24 who elaborates on this point.)

Tefillin – a Worthy Substitute for the Heavenly Crowns of Sinai

The Sefas Emes explains in a similar light that the two boxes of Tefillin given to the Jewish people are in place of the two crowns which they received upon saying “נעשה ונשמע” / “we will do and we will hear” (Shemos 24:7) and which they lost because of the sin of the golden calf. Now, Rashi explains that the two crowns allowed the people to revel in Hashem’s Presence, and according to the Sefas Emes we learn that also through donning Tefillin the Jew’s soul feels the light of Hashem’s Presence radiating in his direction.

The Hand Tefillin and Krias Yam Suf/the Head Tefillin and the Giving of the Torah

It appears that the hand Tefillin represents Hashem’s revelation on the Red Sea regarding which it is written “וירא ישראל את היד הגדולה” / “And Yisrael saw the great hand“, and we don the head Tefillin in place of the great revelation at Mt. Sinai. This we learn from the fact that Bnei Yisrael received two crowns at Mt. Sinai and crowns are placed on the head. Additionally, at Mt. Sinai it states “אתה הראת לדעת” / “You showed to know” (Devorim 4:35) and regarding the head Tefillin the posuk states (see Brachos 6a) “וראו כל עמי הארץ כי שם ה’ נקרא עליך” / “And all the nations of the land saw that the name of Hashem is called upon you” (ibid. 28:10).

Why do We Don the Hand Tefillin before the Head Tefillin?

From the above we learn, that even though the head Tefillin has greater holiness than the hand Tefillin, we first put on the hand Tefillin for it represents the revelation at the Red Sea which was revealed to the Jewish people first – through the trait of fear – and only afterward we put on the head Tefillin which represents the revelation at Sinai which came after the revelation on the Sea and where the Torah was given to the people through the medium of love.

Revealing His Essence vs. Revealing His Powers

Taking the above one step further, we can suggest that at the Red Sea Hashem revealed His powers and at Mt. Sinai He revealed Himself. Thus we find that at the Sea it is written “היד הגדולה אשר עשה ה’ במצרים” / “the great hand that Hashem made in Egypt” which is an expression of His strength and at Mt. Sinai it says “אנכי ה’ אלקיך” / “I am the Lor-d your G-d”, meaning Hashem gave to Israel all the mitzvos of the Torah which he took from His personal treasure chest, as a groom who prepares expensive gifts to give to his bride when they stand under the chupa/wedding canopy. This signifies a revelation of Hashem Himself, that is “אנכי” – I, Myself, as exposed in My names הוי”ה ואלקים.

Another Difference between the Two Revelations

Alternatively, we can answer our original question regarding the need for two revelations, that at the Sea they saw that they extended from a Source of great holiness and at Mt. Sinai they saw that that holiness, that is Hashem yisborach, was one of a kind (Rashi) and there was no other, either with Him or beside Him!

Tammuz 5777

The Royal Guards: Tefillin, Mezuza and Tzitzis:

“וקשרתם לאות על ידך והיו לטוטפות בין עיניך. וכתבתם על מזוזות ביתך ובשעריך”  (דברים ו:ח-ט)

“And you shall tie them for a sign on your arm and they shall be an ornament between your eyes. And you shall inscribe them on the door posts of your house and your gates” (Devorim 6:8-9)

The Triple Protection of Tefillin, Mezuza and Tzitzis

Our sages have taught us (Menachos 43b): Beloved are the Jewish people who merit that Hashem surrounds them with mitzvos: Tefillin on their heads, Tefillin on their arms, Tzitzis on their garments and Mezuzas on their doors, and regarding these mitzvos Dovid Hamelech said“שבע ביום הללתיך על משפטי צדקך” / “Seven in the day I praise You for your righteous laws” (Tehillim 119:164). (Dovid is referring to the seven laws mentioned above: Head Tefillin, Arm Tefillin, four Tzitzis and Mezuza = seven – Rashi).

Continues the Medrash, Rebbi Eliezer the son of Yaakov said, whoever dons Tefillin on his head and his arm, ties Tzitzis onto his garment and attaches a Mezuza on his door, can be sure that he will not sin, as it states“והחוט המשולש לא במהרה ינתק” / “And the tripled thread shall not quickly tear” (Koheles 4:12) (Shlomo Hamelech is referring to Tefillin, Tzitzis and Mezuza – Rashi). It says as well “חונה מלאך ה’ סביב ליראיו ויחלצם” / “An angel of Hashem encamps around His fearful/faithful ones (who perform the mitzvos – Rashi) and saves them (from sin – Rashi)” (Tehillim 34:8). Rebbi Meir taught, why is the color techeles/blue-green different than all the other colors (in that it is used to die the 8th string of the Tzitzis)? Because the color techeles is similar to the color of the sea, the sea is similar to the color of the sky, and the sky is similar in color to the Heavenly Throne!

Now that we have seen that Tefillin, Mezuza and Tzitzis were chosen as Hashem’s faithful servants to guard the Jewish people from sin, let’s delve into the secret of their special power!

Tying and Binding Tefillin to Oneself

We can suggest that their power lies in the fact that each of these three mitzvos is tied either to the body, home or clothing of a person. Regarding Tefillin, it is written “וקשרתם לאות על ידך” / “And you shall tie them as a sign on your arm” and this applies to the head Tefillin as well (Menachos 37b). This is a signal to man that he is to tie, meaning to submit, the actions of his body and the thoughts of his mind to Hashem’s will.

Attaching the Mezuza to the Door Post

Mezuza as well has to be tied/attached to the door post as it states“וכתבתם על מזוזות ביתך ובשעריך” / “And you shall inscribe them on the door posts of your house and on your gates”. The reason for securing the Mezuza to the door post is to establish one’s home as a place where Hashem’s Presence can rest even outside the Holy Temple.

Tzitzis – Tying and Submitting our Possessions to Hashem’s Will

Similarly with Tzitzis, we are commanded to tie Tzitzis to the four corners of one’s garment, and this demonstrates our will to use our possessions in the service of G-d.

Connection to Mt. Sinai and the Giving of the Torah

Until now we have established that the common thread running through the above three mitzvos which gives them the power to guard man from sin is that they are all tied to the person, either to his body, his home or his clothing. If we delve a bit further into this topic we notice that the act of tying is not limited to the action of the individual mitzvah but all these mitzvahs as well tie a person who performs them to the giving of the Torah at Mount Sinai!

Tefillin ties man’s main organs through which he received the Torah – his head, his heart and his arm – to the Torah. This is as the posuk states “כל אשר דבר ה’ נעשה ונשמע” / “all that Hashem speaks we will do (arm, heart which gives agreement) and hear (head)” (Shemos 24:7). This tying also serves as a covenant between Hashem and his people.

Two houses of Tefillin in place of the Two Crowns Received at Sinai

On this note the Sefas Emes explains that the two houses of Tefillin were given to the Jewish people in place of the two crowns they received at Sinai when they accepted the Torah upon themselves which they in turn lost when they sinned in the golden calf. In addition, the Tefillin themselves are words of Torah and are even written on klaf/parchment similar to the writing of the whole Torah.

Tefillin – Reattaches the Wearer to the Giving of the Torah at Sinai

We find as well that Tefillin are likened to the whole Torah as it states“והיה לך לאות על ידך ולזכרון בין עיניך למען תהיה תורת ה’ בפיך” / “And it shall be for you for a sign on your arm and as a remembrance between your eyes in order that Hashem’s Torah shall be in your mouth” (ibid. 13:9). Why does it say “in order that Hashem’s Torah shall be in your mouth” and not “in order that you learn Hashem’s Torah”?

We can suggest that this teaches us that the intent of Tefillin is to help a person return to his “mouth” the words his mouth uttered at Mt. Sinai –“כל אשר דבר ה’ נעשה ונשמע” / “all that Hashem speaks we will do and we will hear” – in order to reenact one’s original acceptance of the Torah upon himself!

Sanctifying the Home through the Placement of a Mezuza

Mezuza as well is made up of two sections of the Torah and it too is written on parchment similar to a Torah scroll. In addition, the door and the home on which the Mezuza is attached is meant to be similar to the Sanctuary which Bnei Yisrael were obligated to construct at Sinai. Just as the Sanctuary was built to “house” Hashem’s Presence on earth, so too one’s private home is meant to be a mini sanctuary where Hashem’s Presence “resides”. Regarding this, the posuk states “ועשו לי מקדש ושכנתי בתוכם” / “Make/build a Temple for Me and I will dwell in them” (ibid. 25:8). It does not say “I will dwell in it” but rather “I will dwell in them“, meaning that Hashem’s main intent is to dwell among the Jewish people, i.e. in their homes!

In addition, the mitzvah of Mezuza is meant to remind us of all the mitzvos of the Torah (sefer Orach Apaim). This is understood from Korach’s ridiculing of Moshe’s insistence that even a home full of seforim/Torah literature needs a Mezuza (Bamidbar Rabbah 18:3).

Tzitzis as well Connects Us to Sinai

And the mitzvah of Tzitzis as well reminds us of the Torah we received at Sinai, and this for several reasons: 1) the five knots of the Tzitzis on each corner of the garment allude to the five books of the Torah given at Sinai, 2) the eight strings of the Tzitzis, where the eighth one is colored techeles, alludes to the Torah which was given from the “eighth” place in the heavens, meaning from a place above this world. This is as it states“אתה הראת לדעת כי ה’ הוא האלקים אין עוד מלבדו” / “You (Hashem) showed us to know that Hashem He is Elokim there is no other besides Him” (Devorim 4:35) and Rashi comments that Hashem tore open the seven levels of the heavens and from there above (from the “eighth” level) showed the people that He is One and Alone, in the heavens and on earth. In addition, the color of techeles reminds us of Hashem above as we mentioned above, and from that “place” He gave the Torah to Bnei Yisrael. In addition, Tzitzis is compared to all the mitzvos of the Torah (Bamidbar 15:19).

In summary, we find that the mitzvos of Tefillin, Mezuza and Tzitzis have two important strengths which give them the ability to guard man from sin: 1) they tie man to the mitzvos and to Hashem’s will and 2) they tie man to the time and spirit of the giving of the Torah at Sinai.

May we take inspiration from the above words and attempt to fulfill these powerful mitzvos with greater exactness and greater zeal! In doing so, we will awaken the power within these mitzvos to protect us from all spiritual and physical harm, and as well reconnect ourselves with our original acceptance of the Torah at Sinai!

Menachem Av 5778

Tehillim

Preceding Hashem’s Will to One’s Intellectual Accomplishments

“ראשית חכמה יראת ה'” (תהלים קיא:י)

“The beginning of wisdom is yiras Shamayim/fear of G-d” (Tehillim 111:10)

All of Hashem’s Creations Bow before Him

It appears that we can gain an insight into the meaning behind the words of Shlomo Hamelech with the help of the Gemora in Sanhedrin (91b). The Gemora says Antoninos [the Roman leader] asked Rebbi [Rebbi Yehuda Hanasi] why does the sun set in the west? Rebbi answered, in order to greet its master, as the posuk states “וצבא השמים לך משתחווים” / “the hosts of the heavens bow to You” (Nechemia 9:6). Rashi explains that they bow to Hakadosh Baruch Hu for He is in the west. (And so we find that Hashem’s Presence hovers over the Holy of Holies which is in the west of the Beis Hamikdash/Holy Temple.) When the sun reaches the west it gradually bows in front of Hakadosh Baruch Hu Who created it and thus sets [in the west] bowing before Hashem (Rashi).

The Brilliance of Creation and its Functioning

Now, the creation of the world and its heavenly bodies and their orbits is an act stemming from great wisdom. So much so that the posuk states“כי היא חכמתכם ובינתכם לעיני העמים” / “for it is your wisdom and your cleverness in the eyes of the nations” (Devorim 4:6). Our sages explain (Shabbos 75a), from where do we learn that we are commanded to calculate the different periods of the solar year and the constellations? From that which is stated“ושמרתם ועשיתם כי היא חכמתכם ובינתכם לעיני העמים” / “And you shall guard (learn – Rashi) and fulfill for it is your wisdom and your cleverness in the eyes of the nations” (Devorim 4:6). Which wisdom and cleverness is seen by the nations? It must be the calculation of time periods and constellations.

The Sun together with all the Celestial Bodies Bow in Constant Humility and Submission before Hashem

Now, all this is referring to the grand order we are witness to in the heavens. In addition to the above, Hakadosh Baruch Hu, in his infinite wisdom and kindness, set up the solar system so that the earth rotates around the sun (or the sun around the earth according to some opinions) and as well the earth rotates on its own axis. The monumental result of this setup and order is that in each and every second of the day [24/7 and forever] as the earth rotates, the sun is found to be bowing to its Master, each second bowing at a different location. In addition, we are told that the earth is in a constant state of tilting which adds as additional measure of bowing before Hashem.

Yiras Shamayim Precedes Calculating the Brilliance of Creation

This is the explanation of “ראשית חכמה יראת ה‘” / “The beginning of wisdom is yiras Shamayim”, meaning that before a person calculates the brilliance of Creation, he observes that the earth, the sun and all the celestial planets bow in humility and awe before their Creator and Master as it states“וצבא השמים לך משתחווים”. The magnificence of the world’s design and the humility and subservience of the heavenly bodies to the will of Hashem is meant to install humility and yiras Shamayim in the heart of man, teaching him to always precede his subservience to Hashem before exercising his intellectual abilities, however important that service is before Hashem!

Menachem Av 5778

The Jewish Home

Educating a Child to Greatness

(חנוך לנער על פי דרכו גם כי יזקין לא יסור ממנה” (משלי כב:ו” 

Educate a child according to his way (so that) also when he becomes an  elder he will not leave it (his path)” (Mishlei 22:6)

Taking Note of a Child’s “Way” from the Outset 

The word “חנוך” means “beginning”. Thus, parents are obligated to be aware as early as possible in their child’s development of the child’s personality, character traits and unique abilities or limitations in order to be able to educate him or her in the most suitable way for him or her “על פי דרכו” / “according to his way”.

Now, the posuk states that if you will do this, the child will continue down his path “גם כי יזקין לא יסור ממנה” / “(so that) also when he becomes an elder he will not leave it (his path)”. Now we need to clarify what the posuk is referring to when it says “ממנה” / “from it”!

Implanting the Beauty and Importance of Torah in a Child’s Heart

The simple understanding is that an education in line with the child’s “way” and not one which contradicts it, ignores it or misreads it, will implant the beauty and the importance of the Torah way of life in the child’s nature to the point where he will never leave its path.

The Path of Continual Development

On a deeper level we can explain, with Hashem’s help, that the intention is that an education which is at harmony with a child’s nature and abilities“גם כי יזקין לא יסור ממנה” / “also when he becomes an elder he will not leave it (his path)”, meaning that will he not divert from the path of continual development.

Developing in Line with the Time Period

What is the word “גם” / “also” coming to add? If you’ll say that it is coming to include the middle days in a person’s life, are these days not included in the wording that the child will not divert from his ways when he becomes an elder!?

Rather, it seems to be referring to the different stages in a person’s development, as in each stage of a person’s life he develops in a different manner; at a different speed, a different direction or a different depth of clarity, etc. The way he develops and improves at a young age is not the manner in which he develops and improves at later stages in his life. This is the reason for the addition of the word “גם” / “also”, to teach us that if a child is educated and directed according to his nature and abilities at a young age, then in each and every stage of his life he will continue to develop and flower as is expected of him at that particular stage – in Torah learning, in fulfillment of mitzvos and in his general behavior and yiras Shamayim, and he won’t find himself stuck in an earlier stage of life and as a result not develop into the great man he was destined to become!

 Yona Vogel
Relax, enjoy and be safe in all your summer outings!
Wishing you a good Shabbos!

Please offer your support to help us spread Torah throughout the world!
Advertise your services at the bottom of this email. There you will see how you can gain greatly from the valuable services we offer and simultaneously help support the great work of Machon Daniel in Israel!

Machon Daniel Torah Weekly

“To Stir the Mind and to Light up the Shabbos and the Holidays”

Parshas Matos/Maasei

2018/5778

Contents:
Parshas Matos
Parshas Maasei
Tehillim
The Jewish Home

Parshas Matos

Sacrificing for the Klall

“וימסרו מאלפי ישראל אלף למטה” (במדבר לא:ה)

“And they gave over from amongst the thousands of Israel one thousand per tribe” (Bamidbar 31:5)

Apparently it should have said “וימסרו בני ישראל אלף למטה” / “And Bnei Yisrael gave over one thousand (warriors) per tribe? Why does it say “וימסרו מאלפי ישראל אלף למטה” / “And they gave over from amongst the thousands of Israel one thousand (warriors) per tribe”?

We can suggest that the special wording is meant to teach us that there were many thousands of people in each tribe who volunteered to battle against Midian. And, from here we learn that the Jewish people did complete teshuva/repentance for their sins with the women of Midian until they were willing to sacrifice their lives against Midian in war! “מאלפי ישראל” / “from the thousands of Israel” teaches us that the most worthy among them were chosen to fight against Midian.  

Tammuz 5776

Parshas Maasei

Leaving Egypt with an Uplifted
Spirit

“יצאו בני ישראל ביד רמה לעיני כל מצרים” (במדבר לג:ג)

“Bnei Yisrael exited with an uplifted hand (spirit) in front of all of the Egyptian people” (Bamidbar 33:3)

Here it states “יצאו בני ישראל (ממצרים) ביד רמה” / “Bnei Yisrael exited (from Egypt) with an uplifted hand (spirit)” and above (posuk 1) it states“אלה מסעי בני ישראל אשר יצאו מארץ מצרים… ביד משה ואהרן” / “These are the travels of Bnei Yisrael who exited from the land of Egypt… through (the leadership) of Moshe and Aharon“. Why are Moshe and Aharon mentioned in the above posuk and not here?

We can suggest as follows: For here it says “לעיני כל מצרים” / “in front of all the Egyptians” and Hakadosh Baruch Hu wanted to praise the Jewish people by proclaiming that in the eyes of the Egyptians all the Jewish people were as great as Moshe and Aharon. Through this, the Torah is testifying that upon their exodus from Egypt the Jewish people were raised to a spiritual level leagues above the other nations. This is as the posuk states “הן עם לבדד ישכון ובגוים לא יתחשב” / “They are a nation who dwells alone and are not considered as part of the nations” (Bamidbar 23:9).

Nevertheless, we find an allusion to Moshe in our posuk as here it is written “ביד רמה” / “with an uplifted hand” and in Parshas Beshalach it states“והיה כאשר ירים משה ידו וגבר ישראל” / “And when Moshe raised his hand and Yisrael overcame” (Shemos 17:11) teaching us that just as the wording (there) “ירים” / “he lifted” is referring to Moshe, here too “ביד רמה” is referring to Moshe (and as well to Aharon who is included in Moshe).

There is an additional allusion to the above in that the letters of the word רמ”ה are the first letters of the words ר‘בינו מ‘שה ה‘לוי / Our rabbi Moshe the Levi, hinting to us that Moshe was one who took them out from Egypt.

Tammuz 5776

The Lesson the Spies Didn’t Learn from the Exodus from Egypt

“ומצרים מקברים את אשר הכה ה’ בהם כל בכור” (במדבר לג:ד)

“And the Egyptians were burying those whom Hashem struck in them all the first born” (Bamidbar 33:4)

Rashi comments that the Egyptians were engrossed in their mourning.

Why did the Torah bother to tell us this piece of information? In addition, we need to clarify why the whole parsha/paragraph is written in the past tense and this statement is written in the present tense?

It appears that the answer to the first question can be learned from the spies’ reaction to seeing the inhabitants of Canaan all burying their dead (Rashi) where they called Eretz Yisrael an “ארץ אוכלת יושביה היא” / “it is a land which consumes its inhabitants” (Bamidbar 13:32),

That is, when the spies saw the most unusual thing that everywhere they went the people were engrossed in burying their dead and this exactly when Bnei Yisrael were planning to conquer the land of Israel, they should have remembered that when they were leaving Egypt the very same thing happened and they should have taken it as a sign that just as Hashem took them out of Egypt while the Egyptians were engrossed in burying their dead, so too Hashem would help them conquer the land of Israel and that they had no reason to fear at all!

Afterwards, I saw that this teaching is included in Rashi’s commentary as he adds regarding the spies that Hakadosh Baruch Hu did a favor for the spies and brought about a plague so that the local inhabitants wouldn’t take notice of them. This is exactly as Rashi comments here that they were engrossed in their mourning, and this was a sign that Hashem will help them conquer the land of Israel.

With this we can answer our second question above why the whole parsha is written in the past tense and here it is written in the present tense, for the benefit of the plague of the first born did not end with the exodus from Egypt, rather Bnei Yisrael were meant to learn from their experience when they would attempt to conquer the land of Israel.

According to the above, we can suggest that one of the reasons Hakadosh Baruch Hu waited with the plague of the killing of the first born until right before the Jews left Egypt was in order to connect it as much as possible to Israel’s attempt to conquer Eretz Yisrael.

Another reason why the plague of the first born was the last of the plagues was in order to fill the hearts of the Jewish people with belief and trust in Hashem that just as they left their captivity in Egypt without any effort on their own, so too Hashem will help them conquer the land of Israel without any effort on their part!

Tammuz 5776

Each and every Travel and Encampment Alluded to a Great Lesson in Torah and Emunah/Faith for Bnei Yisrael

“ויסעו מים סוף ויחנו במדבר סין. ויסעו ממדבר סין ויחנו בדפקה” (במדבר לג:יא-יב)

“And they traveled from the Red Sea and they encamped in the Sinai Desert. And they traveled from the Sinai Desert and encamped in Dafka” (Bamidbar 33:11-12)

The mentioning of each and every point of travel and encampment of the Jewish people in their wandering for forty years in the wilderness needs explanation. And, even if we find a reason for the mention of each encampment, why was it necessary to repeat its name when they parted from that location?

We can suggest that the wording of “ויסעו” and “ויחנו” are hinting to the Avos/Forefathers for in their merit the Jewish people left Egypt and in their merit they would enter Israel. “ויסעו” / “and they traveled” is an action and it alludes to Avraham who was the source of all positive actions; that is positive mitzvos. On the other hand, “ויחנו” / “and they encamped” designates inaction and alludes to the merit of our forefather Yitzchak who was the pillar of negative commandments in which we are commanded to refrain from action.

Alternatively, we can suggest that the usage of “ויחנו” / “and they encamped” after each “ויסעו” / “and they traveled” teaches us that each journey had the purpose of reaching a specific location. The purpose was either to prepare them to conquer and then successfully live in Eretz Yisrael or to prepare them for survival in the different exiles they would reach in the future. In this light, the word “ויחנו” alludes to their “resting” from their enemies when they are forced to live in their lands. Or we can say that it alludes to Shabbos Kodesh, concerning which it is written “וינח ביום השביעי” / “and He rested on the seventh day” (Shemos 20:11) hinting to us that Shabbos is the life raft by which the Jewish people will be able to survive in golus/exile.

Rebbi Tzadok answers our question as follows: There were 42 travels and encampments which correspond to the 42 letters in the holy name of G-d. In each travel and encampment the Jewish people merited to attain the kedusha/sanctity of one of these 42 holy letters until with the completion of their journeys they absorbed kedusha from the full name of Hashem. He concludes that if they had merited to enter Eretz Yisrael with Moshe Rabbeinu, they would have merited to the complete and everlasting “encampment”/resting which we will merit to in the days to come.

Menachem Av 5776

Tehillim

Hashem Created all of His Creations with Great Wisdom

“מה רבו מעשיך ה’ כולם בחכמה עשית” (תהלים קד:כד)

“How great are the multitudes of Your creations Hashem all of them were created with wisdom” (Tehillim 104:24)

What does this posuk intend to teach us? Would we have thought for a moment that not all of Hashem’s creations were created with wisdom!?

In answer to the above, we can suggest that our posuk is an extension of the posuk “ויאמר אלקים נעשה אדם בצלמנו וכדמותנו” / “And Elokim said let us make man in our image and as our likeness” (Bereishis 1:26). Rashi explains that even though they (the heavenly angels) did not participate in the actual creation of man, the posuk is teaching us a lesson in correct behavior and in humility that a higher authority should take counsel with a lower authority before making a decision. This is an example of a creation of Hashem made with wisdom! Comes Dovid Hamelech and teaches us that just as this creation was done with great wisdom, so too all of Hashem’s many creations were created with great wisdom, only that Hakadosh Baruch Hu for His reasons concealed that wisdom.

Among the reasons we can fathom for this is man’s mental limitations, Hashem’s desire for man to build trust in Him and to increase man’s reward for trusting and believing in Him. In addition, this teaches man the path of inference and as well enables man to be in constant amazement of Hashem’s creations!

First day Rosh Chodesh Kislev 5776

The Jewish Home

Applying the Correct Educational Approach for each Stage in the Child’s Development

“חנוך לנער על פי דרכו גם כי יזקין לא יסור ממנה” (משלי כב:ו)

“Educate a child according to his way (so that) also when he becomes an elder he will not leave it (his path)” (Mishlei 22:6)

The posuk explicitly mentions two periods in the life of a person: his youthful days and his days as an elder. However, there is an additional period which is not explicitly mentioned here and that is the period of childhood. Now the question arises, if we are dealing with the education of children, why not mention this time period, especially since it is the most critical period of chinuch/educating!?

We can suggest with G-d’s help, that even though the main effort a parent puts forth in educating his children is when they are young, this is not the topic which Shlomo Hamelech chose to discuss here. Rather he is dealing with the second stage in a child’s development, the time of נערות / post childhood after the parent has completed the first stage of the child’s education. In this new stage, the child’s basic character; his “way” has been formed. In addition, although the child’s good inclination is strengthened, so too his evil inclination is strengthened. Shlomo Hamelech is warning the parent to be aware of the changes which have occurred in his or her child and to adjust his educational approach accordingly.

Whereas during the initial stage of a child’s education, the parent need not be too concerned about his or her “way” for it has not yet been formed and solidified, in the period of post-childhood everything changes. The “way” of the child is established as he changes from a child to a “youth”. A parent must take notice of this and not continue to educate his child as though he is still in the initial stage of development. Rather, he should relate to him or her as a maturing young man or woman who has his or her own particular “path” and personality and opinions.

Shlomo Hamelech then adds that if we relate to our child in each stage of his development as required, the education and the “way” he or she received from his parents will remain with him until his elderly years.

Nissan 5776

Have a nice Shabbos!
Shabbat Shalom!
Yona Vogel

How can Machon Daniel help you?

1. We offer all property related services in Jerusalem and in Tzefat, including sale or purchase of home, home renovations, legal services, transference of monies, arrangement of mortgages, etc. All this on an exclusive basis only!
2. In addition, we offer professional and very high quality Sifre Torah, Tefillin and Mezuzos for sale.

Please contact us if you are in need in any of the above services and you will receive professional, friendly and trustworthy service! At the same time you will be directly supporting our myriad of Torah projects benefitting the people of Israel!!

     Rabbi Yona Vogel: 011-972-52-765-4880

For only $180 you can dedicate an issue of the Machon Daniel Torah Weekly!

Would you like for Torah scholars to daven for you at the holy sites in Israel or to say Kaddish for a loved departed one? If yes, contact us!

Please offer your support to help us spread Torah throughout the world!
Advertise your services at the bottom of this email. There you will see how you can gain greatly from the valuable services we offer and simultaneously help support the great work of Machon Daniel in Israel!

Machon Daniel Torah Weekly

“To Stir the Mind and to Light up the Shabbos and the Holidays”

Parshas Pinchas

2018/5778

Contents:
Parsha
The Jewish Home
Torah Learning

Parshas Pinchas

The Difference between Pinchas and His Progeny

“לכן אמור הנני נותן לו את בריתי שלום” (במדבר כה:יב)

“Therefore, say behold I am giving to him My covenant of peace” (Bamidbar 25:12)

What is the meaning of “My covenant of peace”?

In answer we can suggest, from the fact that here the posuk states “לכן אמור” and regarding the priestly blessing the posuk similarly states “אמור להם” (Bamidbar 6:23) and from the fact that here it states “בריתי שלום” and there (6:26) it states as well “וישם לך שלום”, that the covenant mentioned here is the covenant of the priestly blessing. The expression “בריתי” / “My covenant” also hints to the priestly blessing for the priestly blessing is most beloved to Hakadosh Baruch Hu for through it He unites the lower world with the upper world and for this reason He calls it “My” blessing for this is the purpose of Creation!

However you will surely ask, does not the Torah immediately mention an additional blessing given to Pinchas in reward for the very same action and calls it “ברית כהונת עולם” / “a covenant of everlasting priesthood“. If so, why does the Torah precede an additional blessing where we need to deduce that its referring to the priestly blessing while we are told it directly!?

We can suggest, with G-d’s help, that the second blessing “והיתה לו ולזרעו אחריו ברית כהונת עולם” / “And it shall be to him and to his seed after him a covenant of everlasting priesthood”, equates Pinchas with his seed, while the first blessing was said specifically to Pinchas, as it states “הנני נותן לו” / “behold I am giving to him“. Possibly, this is the reason why according to tradition the letter vav of the word “שלום” is written with a slash through its lower section, to teach us that this covenant is imperfect as only Pinchas and not his seed merited it.

From the above we learn that Pinchas’ progeny were only compared to Pinchas in that they all merited to serve as the priests of the Jewish people. However Pinchas himself who acted with incredible devotion in the service of Hashem was uplifted and exalted by Hashem until he was rewarded – not as all the other righteous where they are raised to a slightly higher level – but he was uplifted to a completely different level, and became as one of the close servants of Hashem – as the heavenly angels – until he himself reached the status of an angel and was included in the blessing “ונתתי לך מהלכים בין העומדים” / “and I will give you ways among the standing” (Zechariah 3:7) and Rashi explains “the standing” are referring to heavenly angels.

Tammuz 5777

Pinchas Brought out and Corrected the Sparks of Holiness that were Imbedded and Trapped in Eisav

“הנני נותן לו את בריתי שלום” (במדבר כה:יב)

“Behold I am giving to him My covenant of Peace” (Bamidbar 25:12)

According to our tradition, the leg of the letter vav of the word “שלום” is sliced in two. What is this unusual form of the letter coming to teach us?

Now, the slicing of the leg of the vav hints to us that word should be read as “שָלֵם” and not as “שלוֹם” as the slice changes the form of the letter to a yud. This alteration connects Pinchas to Yaakov Avinu as we find by Yaakov as well it is written (after he overcame the administering angel of Esav) “ויבא יעקב שָלֵם עיר שכם” / “and Yaakov came complete/whole to the city of Shechem” (Bereishis 33:18).

Now, besides for the similarity in wording, why would I think to compare Pinchas to Yaakov?

The reason is that just as Yaakov mustered up all his physical and spiritual strength to battle the administering angel of Eisav and through this reached a supreme purity and wholeness, so too Pinchas reached a supreme level of purity and wholeness after sacrificing his life in order to battle against the wicked actions of one of the princes of the tribe of Shimon in order to put an end to the terrible disgrace of Hashem’s name it was causing. Additionally, by Yaakov the posuk states “ויותר יעקב לבדו” / “And Yaakov remained alone” (ibid. 33:25) and by Pinchas it says “ויקם מתוך העדה” / “and he stood up from amongst the congregation” (Bamidbar 25:7). That is, he stood up “alone” against the prince of Shimon, similar to that which Yaakov stood “alone” to battle the angel.

We find an additional comparison between them in that Yaakov was called the “pillar of Torah” and we find that Pinchas as well through his heroic deed reached the status of “pillar of Torah”. We learn this from the episode where after Zimri the prince of Shimon took the lady of Midian into his tent in front of Moshe and the people, the people all cried. Why did they cry? Because Moshe forgot the ruling that when one takes a non-Jewish woman into his home, the zealous are permitted to attack him and to kill him without a judicial ruling (Rashi).

When the people saw that Moshe, their great and trusted leader, had forgotten the ruling, they broke down and cried! The posuk then states “וירא פינחס” / “And Pinchas saw”, meaning he saw the defiant act of Zimri and remembered the ruling that Moshe had forgotten. Moshe then told him that the one who remembered shall be the one to carry out the ruling. Immediately, Pinchas “took the spear in his hand”, etc. Thus we learn that Pinchas temporarily took the place of Moshe who is also called “the pillar of Torah” as is called Yaakov and thus we learn that Pinchas rose to the level of Yaakov and thus there is reason to compare them.

According to the above, we can understand that which Yaakov said when he blessed the tribe of Shimon”בסודם אל תבא נפשי… כי “באפם הרגו איש וברצונם עקרו שור” / “my soul shall not connect to their secret… in their anger they killed a person and willingly they uprooted an ox” (Bereishis 49:5). Meaning, Yaakov separated himself from the tribe of Shimon, for if had not done so and the spirit of Yaakov had dwelled in the tents of Shimon, then Pinchas would not have been able to overcome Zimri. “כי באפם הרגו איש” / “in their anger they killed a man” – refers to Zimri whom the posuk calls a “man” saying “ויבא אחר איש ישראל” / “and he went after the man of Israel” (Bamidbar 25:8). And”וברצונם עקרו שור” / “they willingly uprooted an ox” alludes to Yosef regarding whom it is  written “בנות צעדה עלי שור” / “and the girls walked to see (Yosef)” (Bereishis 49:22) who was the “pillar of holiness” in Israel as he was as strong as an “ox” in standing up against the lewdness of the wife of Poti Phera. Zimri through his actions attempted to uproot the pillar of holiness in Israel and Pinchas stood up against him and stopped him – returning the holiness to the people.

Now, it appears that the great and heroic act on the part of Pinchas was necessary in order to unleash the sparks of holiness hidden in the recesses of the heart of Eisav.

In support of the above supposition, we find that Yitzchok put forth great effort to strengthen Eisav’s connection to Torah and spirituality as it says”ויאהב יצחק את עשו כי ציד הפיו” / “And Yitzchok loved Eisav for he had trappings in his mouth” (Bereishis 25:28). What “trappings” is the posuk referring to?

We can explain, with G-d’s help, that even though Yitzchok saw the faulty deeds of his son Eisav, he also saw that “in his mouth”, meaning in the depths of his soul, were “trapped” sparks of holiness. (For this reason the head of Eisav is buried in the burial grounds of the forefathers.) Also, the very fact that Rivka gave birth to Eisav and that Yaakov shared space in the womb with Eisav tells us there must have been some kedusha in Eisav.

Alluding to the above, we find that the word פינח”ס has the same numerical value as יצח”ק (208) hinting to us that Pinchas’ actions stemmed from those of Yitzchok and thus he was concerned with overcoming the dark fortress surrounding the sparks of kedusha that lay in the recesses of Eisav’s being, Yitzchok’s son. Actually, Pinchas followed as well in the footsteps of Yaakov who usurped the birthright and the blessings from Eisav because he saw that he was not worthy of them and that he would have misused them and brought chaos and destruction to the world!

Possibly because of this he was named פינחס / Pinchas, which means that he had “mercy” on the spirituality hidden inside Eisav and fought to release it in order to return it to the bedrock of spirituality.

We find another allusion to Pinchas’ connection to Yitzchok in that the first letters of the words “ויקח רמח בידו” / “and he took a spear in his hand” are the letters  ור”ב / vav, reish, beis, which have the numerical value of 208 – the numerical value of Yitzchok as mentioned above.

With this we can explain the reason for the slice in the letter vav which changes the reading from שלוֹם / peace to שָלֵם / whole, for through his actions he removed the sparks of kedusha which had fallen from Rivka into her son Eisav and with this he completed the sanctification of all of the sparks of kedusha which emanated from Rivka. Also, the slice in the vav alludes to the fact that Pinchas had to slice the steel wall of impurity which surrounded and encompassed the sparks of holiness in Eisav in order to reach them and reveal them and return them to their holy source.

Tammuz 5778

The Role and Responsibility of a Leader of the Jewish People

“יפקוד ה’ אלקי הרוחות לכל בשר איש על העדה” (במדבר כז:טז)

“May Hashem, the G-d of the different ways of people, appoint a leader over the congregation” (Bamidbar 27:16)

The wording is quite confusing, for if Moshe requested a leader for “לכל בשר” / “over all flesh”, why did he mention “Hashem, the G-d of people of different spirits/approaches to life!”!? Additionally, what did he add by requesting that he be “a man over the congregation”?

We can attempt to answer the above questions with the help of the commentaries of Rashi and the Sefas Emes. Rashi explains the expression “אלקי הרוחות” saying that Moshe asked for a leader who would able to relate to and guide the myriad of human approaches to each and every issue. At the same time he needs to be able to stand up against each and every individual when necessary. The Sefas Emes (Parshas Vayeiraתרנ”ט ד”ה במדרש “ומבשרי” “) adds that man’s main purpose is to purify his body as the posuk states “ומבשרי אחזה אלקי” / “and from my flesh and body I will see my G-d” (Iyov 19:26). And so we find that our forefathers purified their bodies until they became the chariot through which Hashem shines His Countenance upon the Jewish people in this world.

We learn from the above that Moshe requested a leader who could deal with the personality and mannerisms of each and every individual with the aim of helping them sanctify and purify their bodily actions.
In addition, Moshe asked that the leader should be an “איש על העדה” / “a man over the congregation”. That is, in addition to the ability to work effectively with each individual, he must know how to join all those unique individuals together until they act as one united people in the service of Hashem. He stressed that he should be a “man”, meaning a prominent person, for only he would be able to accomplish the above.

Tammuz 5776

The Jewish Home

A Woman’s Primary Role: To ensure that the Light of Torah Continues to Shine throughout the Generations

“ולא ילבש גבר שמלת אשה” (דברים כב:ה)

“and a man shall not wear women’s apparel”
(Devorim 22:5)

Rashi explains that the posuk is teaching us, besides for the simple meaning of the words, that a man should not beautify himself through the removal of hair in usually concealed parts of the body. From here we learn that a woman is allowed to beautify her body whereas a man is not! What is the underlying difference between the two?

We can suggest as follows: The Gemora in Brachos (17a) teaches us that the primary channel through which a woman merits to reach the next world – the world of ultimate reward – is the channel she herself digs through taking her children to learn Torah and letting her husband go to learn Torah, even if he feels it is better for him to go to another city to learn.

From here we learn that a woman’s primary role in life is the furtherance of Torah learning amongst the members of her family. And, that this is the vehicle which merits her to the great reward of the future upper world.

Now, the sages are not referring here to simple woman or to the average woman alone, but to intelligent and independently successful woman as well. And so, when the Torah praises Miriam, who was the most royal, intelligent, spiritual and able woman known to mankind, it praises her action to wait devotedly for her younger brother Moshe who had just been locked in a closed container and placed in the waters of the Nile in order to avert the evil decree of Pharaoh to kill all male babies.

Why did Miriam risk her life in order to keep an eye on Moshe? Besides for the emotion-charged concern of a devoted sister, the sages tell us that when Moshe was born the whole house filled up with a powerful spiritual light. Miriam understood from this that her brother Moshe would eventually fill up the whole world with the light of the Torah! [The wording of the posuk describing Miriam’s waiting for Moshe alludes to the above as it states”ותתצב אחותו מרחוק לדעה מה יעשה לו” / “And his sister stood from afar to know (see) what would happen to him” (Shemos 2:4). Now, the word “ותתצב” is similar to the word used to describe how the Jewish people “stood” in front of Sinai as they readied themselves to receive the Torah, the word “מרחוק” is similar to the word used to describe the point where Avraham Avinu connected with Hashem’s holy Presence on Mt. Moriah in Jerusalem, the word “לדעה” alludes to the revelation of Hashem and His Torah to the Jewish people on Mt. Sinai as it states “אתה הראת לדעת כי ה’ הוא האלקים אין עוד מלבדו” / “You showed us to know that Hashem is Elokim and that there is no other (god) except for Him” (Devorim 4:35) and the words “יעשה לו” reminds us of the declaration of the children of Israel at Mt. Sinai where they said נעשה והשמע” / “we will do and we will understand” (Shemos 24:7).] Because of this, Miriam put all personal considerations aside and kept an eagle’s eye on Moshe doing her part to secure his survival – allowing for the spreading of Torah to the whole world!

This is the praise the Torah chose to offer Miriam for all Jewish eyes to see for eternity. And this, in order that Miriam should serve as an example for all women , even the most intelligent and talented among them, that their primary role in life is to see that the light of Torah is ignited in her home as part of the chain of Torah learning and fulfillment from generation to generation.

Tammuz 5776

Torah Learning

Reaching the Root of the Topic

The Medrash (Shemos Rabbah 25:12) says regarding the mitzvah of Shabbos as follows: Hakadosh Baruch Hu said to the Jewish people, if you merit to keep the laws of Shabbos, I will consider it as though you kept all of the mitzvos of the Torah. If you desecrate the laws of Shabbos, I will consider it as though you have desecrated all of the laws of the Torah. This is as the posuk states”שומר שבת מחללו ושומר ידו מעשות כל רע” / “one who keeps Shabbos from desecrating it, and he guards himself from doing all sin”. It appears that the reason for this is that Shabbos is the source of all creation.  And so, anything within the creation is affected by the source of creation!

From here we can learn how to approach each topic of Torah learning. That is, in order to get a clear and a “healthy” understanding of the topic one needs to reach an understanding of the root of the topic. If so, since all the particulars extend from the root understanding, when one reaches a true understanding of the root of the topic, according to the above Medrash it will be considered as though he understands all the particulars of the topic as well!

This is similar to that which Hillel (Shabbos 31a) responded to the non-Jew who approached him asking him to convert and teach him the whole Torah while he stands on one foot. Hillel responded with an all-inclusive statement – that which is hated by you, don’t do to your neighbor. This is the whole Torah. The rest is its explanation. Go learn it!

The lesson is as above, that although it is incumbent upon a person to learn all the particular laws and reasons of each topic, he should put his initial effort into reaching a full understanding of the root and basis of the topic and with time and effort he will understand all the particulars of the topic as well.

This is similar to the words of our sages who say (Tana dBei Eliyahu Rabbah 25) that a person must continually ask when will my deeds reach the level of the deeds of my forefathers, Avraham, Yitzchok and Yaakov? The Sefas Emes asks rhetorically, is it possible for us to reach their level!? He answers, of course not! However we are still obligated to strive to emulate their ways. And regarding our topic, we learn that one needs to connect himself with the source of the topic even if he cannot understand of all its particulars and with time he will be get closer and closer to a full understanding of the topic! And even now it will be considered as though he has a full understanding of the topic!

Tammuz 5778

Have a nice Shabbos!
Shabbat Shalom!
Yona Vogel

How can Machon Daniel help you?

1. We offer all property related services in Jerusalem and in Tzefat, including sale or purchase of home, home renovations, legal services, transference of monies, arrangement of mortgages, etc. All this on an exclusive basis only!
2. In addition, we offer professional and very high quality Sifre Torah, Tefillin and Mezuzos for sale.

Please contact us if you are in need in any of the above services and you will receive professional, friendly and trustworthy service! At the same time you will be directly supporting our myriad of Torah projects benefitting the people of Israel!!

                     Rabbi Yona Vogel: 011-972-52-765-4880

]]> https://machondaniel.org/parshas-pinchas-tehillim-jewish-home-shabbos-kodesh-5778-copy/feed/ 0 https://machondaniel.org/parshas-balak-tehillim-jewish-home-shabbos-kodesh-5778/ https://machondaniel.org/parshas-balak-tehillim-jewish-home-shabbos-kodesh-5778/#respond Thu, 28 Jun 2018 23:09:07 +0000 https://machondaniel.org/?p=160 For only $180 you can dedicate an issue of the Machon Daniel Torah Weekly!

Would you like for Torah scholars to daven for you at the holy sites in Israel or to say Kaddish for a loved departed one? If yes, contact us!

Please offer your support to help us spread Torah throughout the world!
Advertise your services at the bottom of this email. There you will see how you can gain greatly from the valuable services we offer and simultaneously help support the great work of Machon Daniel in Israel!
 

Machon Daniel Torah Weekly
“To Stir the Mind and to Light up the Shabbos and the Holidays”

Parshas Balak

2018 / 5778

Contents:

1. Parshas Balak
2. Shabbos Kodesh
3. Shalom Bayis
4. Mesilas Yesharim

Parshas Balak
Protecting the Jewish People from the Wrath of the Nations

“הן עם לבדד ישכון ובגוים לא יתחשב” (במדבר כג:ט)

“They are a nation who will dwell alone and will avoid the attention of the nations” (Bamidbar 23:9)

That is, when the Jewish people fulfill the condition of “הן עם לבדד ישכון” / “They are a nation who will dwell alone”, as a result, “ובגוים לא יתחשב” / “and (they) will avoid the attention of the nations”. Meaning, when the Jewish people dwell alone and follow the path of the Torah, the nations of the world will not pay attention to them; the immediate benefit being that they will cause no harm to the Jewish people. The reason being that the nations live outside of the world of Torah and thus cannot relate to the Jewish way of life and thus will ignore it. This is as we find regarding Yaakov and Eisav; [Yaakov being the forefather of the Jewish nation and Eisav the forefather of many of the other nations] “וישב ביום ההוא עשו לדרכו שעירה. ויעקב נסע סוכותה” / “And on that day Eisav returned to his way toward Seira. And Yaakov traveled toward Succos” (Bereishis 33:16-17). This is the ideal: Eisav and the nations live in their land and conduct themselves as they see fit and the Jewish people live in their land and conduct their lives accordingly to the dictates of the Torah.

Similar to this, Hashem told Bnei Yisrael right before they received the Torah “והייתם לי סגולה מכל העמים” / “and you shall be to Me special among the nations” (Shemos 19:5). That is, Hashem said to Bnei Yisrael, the Torah that you are about to receive is not merely a set of laws of instruction similar to the man-made laws of the other nations [where the nations live in proximity to one another] and each nation conducts itself according to its own body of laws. Rather the Torah is a completely different concept. It is Hashem’s divine Word and a totally independent and unique set of laws and life style which can only be successfully fulfilled when Bnei Yisrael live apart from the other nations.

When Bnei Yisrael understand the beauty and purpose of the Torah way of life and focus all their energies in that direction and do not look to emulate the ways of the nations or to overly interact in their world and lifestyle, the nations will not pay attention to the lifestyle and activities of Bnei Yisrael, as mentioned above. However, when Bnei Yisrael ignore the ways of the Torah and intermingle with the nations and look to follow their ways, then the nations will pay attention to them, meaning they will feel that the Jewish people are intruding on their lifestyle and on their “territory” and will look to fight back in order not to lose their portion. (See Devorim 4:19 that Hashem gave a unique portion to the nations. See Rashi there.) This, as the posuk states”שמעו עמים ירגזון” / “The nations heard and became angry” (Shemos 15:14) and they will go to battle against Israel.

Now, the admonition not to intermingle with the nations and their ways is not limited to the physical nations but includes as well the other negative pull of this world – the evil inclination! The only difference is that while the Jewish people might intermingle with the physical nations, the evil inclination intermingles with them. This intermingling as well will lead the evil inclination to go to battle against the Jewish people.

And so we find at the end of Parshas Beshalach that when the people doubted Hashem’s ability to supply them with water and said “היש ה’ בקרבנו אם אין” / “is Hashem amongst us or not”!? (ibid. 17:7) the immediate result was”ויבא עמלק וילחם על ישראל” / “And Amalek came and waged war against Israel” (ibid. 17:8). Similarly, when Dina ventured just outside the confines of the Jewish camp to see “לראות בבנות הארץ” / “to see about the daughters of the land” (Bereishis 34:1) immediately the posuk tells us”וירא אותה שכם בן חמור… ויקח אותה”… / “Shechem the son of Chamor noticed her… and kidnapped her and abused her” (ibid. 34:2).

May we merit to see and appreciate the great beauty and purpose of the Torah way of life and to follow it with great simcha until the point where the ways of the nations will be of no interest to us at all! If we do so, the Torah guarantees that the nations of the world will ignore us, and thus we will be able to live in peace and prosperity without end!

Tammuz 5776
The Torah and Hashem’s Holy Presence

“מה טובו אהליך יעקב משכנותיך ישראל” (במדבר כד:ה)

“How good are your tents Yaakov your dwellings Yisrael” (Bamidbar 24:5)

Four questions need to be asked regarding the wording of this posuk:

(1) What is the difference in meaning between the words אהל and משכן?

(2) Why is the name Yaakov written next to the word “אהל” and Yisrael written next to “משכן”?

(3) Why does it say “אהליך” and ו”משכנותיך in the plural form?

(4) Why is the expression “מה טובו” mentioned specifically next to the word “אהליך”?

In answer, we can suggest as follows:

(1-2) “אהל” alludes to a place of Torah and holiness of the individual and “משכן represents a spiritual dwelling of the whole of the Jewish people, as in the Mishkan in the desert and the two holy Temples in Jerusalem.

Therefore, the name Yaakov, which refers to him as an individual, is placed next to “ohel” and the name Yisrael, which represents Yaakov as the father of the whole of the Jewish people, is written next to the word “Mishkan”.

(3) Regarding the use of the plural form “אהליך” / “your tents” and “משכנותיך” / “your Sanctuaries”, where it is understandable that “Sanctuaries” is in the plural as it includes the Mishkan in the desert and the holy Temples in Jerusalem, why is “tents” as well written in the plural? We can suggest that it is referring to the tents of Torah learning of Avraham and Yitzchok from whom Yaakov received the bulk of his Torah education.

(4) We asked above why the Torah placed the wording “מה טובו” / “How good” next to the word “אהליך” / “your tents”? This is because the word “טוב” / “good” alludes to Torah as it is written “כי לקח טוב נתתי לכם תורתי אל תעזובו” / “For a good teaching I have given you, My Torah, don’t abandon it” (Mishlei 4:2). And “אהליך” as well alludes to Torah learning as it states”זאת התורה אדם כי ימות באהל” / “This is the Torah when a person dies in a tent” (Bamidbar 19:14) and the sages explain (Brachos 63b) that we learn from here that one can only truly acquire the Torah he studies if he “kills” himself over it, meaning he gives his whole self over to it. And so we find that the Avos/Forefathers invested their whole selves in Torah learning as the posuk states “ויעקב איש תם יושב אהלים” / “and Yaakov is a pure and honest person who sits in the tents” (Bereishis 25:27), meaning that his main occupation was the learning of Torah. The posuk concludes “משכנותיך ישראל” / “your Sanctuaries Yisrael”, teaching us that dedicated Torah study leads to the building of the Mishkan.

With the above, we can explain the double wording of “אלה פקודי המשכן משכן העדות אשר פוקד על פי משה” / “These are the countings of the Mishkan/Sanctuary, a Mishkan of testimony which was counted under the guidance of Moshe” (Shemos 38:21). That is, the word “המשכן” / “the Sanctuary”, is referring to Torah learning which is the source of the Mishkan as mentioned above. (See also Brachos 8a, and Makos10a on the posuk”כי טוב יום בחצריך מאלף בחרתי” (Tehillim 84:11). And “משכן העדות” / “a Sanctuary of testimony refers to the actual building and functioning of the Mishkan as the eye “testifies” to its existence. Also the sages have explained that it offers testimony that Hashem’s Presence rests upon the Jewish people.

It appears that the above concept is alluded to as well in the mitzvah of Tefillin. The hand Tefillin regarding which it says “והיה לך לאות על ידך” / “And it shall be to you for a sign on your hand” (Shemos 13:9) on which our sages explain (Menachos 37b) “לך לאות” / “to you for a sign”, meaning to “you” a sign and not a sign to others, meaning the hand Tefillin should be covered, reminds us of the Torah of our forefathers which was learned in their “tents” – privately. (See Rashi – Bereishis 28:11 – that Yaakov “buried” himself in the Beis Medrash of Sheim vEiver before he went to Charan.) Thus, the hand Tefillin corresponds to the wording “המשכן”. And the head Tefillin, which is evident to all, corresponds to the physical Sanctuary called “משכן העדות” / “sanctuary of testimony”.

Thus we learn that one who fulfills the mitzvah of Tefillin awakens the source of the Torah, the merit of our forefathers and the sanctity of the mishkan/tabernacle. According to this, we can better understand the continuation of the above posuk regarding Tefillin “למען תהיה תורת ה’ בפיך” / “in order that Hashem’s Torah will be in your mouth”. “תורת ה'” / “Hashem’s Torah”, that is Torah learned with holiness, “בפיך” / “in your mouth”, meaning Torah received orally from our fathers as it states, written “ושננתם לבניך ודברת בם” / “And you shall teach your children/students” (Devorim 6:7).

Tammuz 5778
The Source of Pinchas’ Strength

“ויקח רמח בידו” (במדבר כה:ז)

“and he took a spear in his hand” (Bamidbar 25:7)

There are a number of questions we need to ask regarding this wording:

(1) Why is the unusual wording of “רמח” / “spear” used and not the more usual word “חרב” / “sword”?

(2) The use of the word “בידו” / “in his hand” seems unnecessary!?

(3) Also the word “ויקח” / “and he took” seems extra? The truth is, the posuk seemingly could have omitted all of the above three words and have simply written “ויקם… וידקור את שניהם” / “and he rose up… and stabbed the two of them”!?

It appears that we can answer all of the above questions with one general answer, and then go on to clarify the individual points. That is, the posuk is alluding to the well of strength from which Pinchas drew from in order to stand up against those who defied Hashem’s Torah. That well is called the dedicated study and strict observance of Torah and mitzvos!

In answer to the above questions in particular:

(1) The word “רמח” is used for it has the numerical value of 248 which corresponds to the number of positive mitzvos in the Torah, which alludes to Pinchas’ strict observance of the mitzvos.

It also alludes to his forefather Avraham, whose name also has the numerical value of 248, teaching us that although Pinchas committed an act of vengeance, his action was rooted in Avraham who was the pillar of loving kindness, teaching us that his action stemmed from his love for the Jewish people, and this love guided him to protect the Jewish people from those who steered them away from the fulfillment of Torah and mitzvos – even if he had to use means of warfare to accomplish his task! Pinchas’ very name hints to this as it is made up of the letters פינ חס meaning that he was פונה / turned in the direction to חס / have mercy – on the Jewish people.

(2) The addition of the word “בידו” / “in his hand” hints to the fact that Pinchas fulfilled the mitzvos with such vigor and devotion until they blended within him and became part of him – just as “his hand” is part of him!

Also, “בידו” has the numerical value of 22 which corresponds to the 22 letters of the Hebrew alphabet with which the Torah was written teaching us that Pinchas fulfilled the full intent of the laws of the Torah in his actions.

And, because of the great level of responsibility he took upon himself regarding the performance of the mitzvos, Pinchas was able to maneuver the great power and holiness of the mitzvos according to his will, similar to man’s ability to move “his hand” in any direction and use it for the purpose of his choice. (See Bereishis 29:10 where we find that Yaakov demonstrated a similar power.)

(3) The word “ויקח” / “and he took” alludes to the mitzvah of Torah learning as it states “כי לקח טוב נתתי לכם תורתי אל תעזובו” / “For a good taking/lesson I gave to you, My Torah, don’t abandon it” (Mishlei 4:2). This teaches us that Pinchas excelled in Torah learning and, in addition, rooted all his actions in his learning.

In summary, although the above wording is unnecessary in order to describe Pinchas’ actions, it is necessary in order to give us a glimpse into Pinchas’ background and character in order to understand what propelled him to act as he did and to learn of the powerful spiritual well from which he drew the strength he needed to stand up to the heads of the tribe of Shimon who acted so defiantly and so overtly against the dictates of the Torah.

Tammuz 5776
Shabbos

Remembering Shabbos and Remembering the Exodus from Egypt

“זכור את יום השבת לקדשו” (שמות כ:ח)

“Remember the day of Shabbos to sanctify it” (Shemos 20:8)

What is the purpose of this “remembering”?

Regarding the leaving of Egypt it is written”ויאמר משה אל העם זכור את היום הזה אשר יצאתם ממצרים מבית עבדים כי בחוזק יד הוציא ה’ אתכם מזה ולא יאכל חמץ” / “And Moshe said to the nation remember this day in which you left Egypt from the house of slavery for with a strong hand Hashem took you out of this and don’t eat leavened bread” (Shemos 13:3). (See our commentary on this posuk Parshas Bo, Shemos 13:3 Tammuz 5778.) What is the meaning of “with a strong hand”? It teaches us that not only did Hashem redeem us from Egypt at that time, but built into that redemption were all future redemptions, those of the klall/community and those of the individual. This is the purpose of remembering the exodus from Egypt – to awake the dormant power of redemption which lies within that day so that we merit to redemption in our days as well!

Similarly, we can explain that the mitzvah to “remember” Shabbos is in order to awaken the great holiness which resides in Shabbos until it pervades our very soul!

While we are comparing the exodus from Egypt to Shabbos, we must ask, why is the concept of kedusha/holiness mentioned regarding Shabbos as it states “ויברך אלקים את יום השביעי ויקדש אותו” / “And Elokim blessed the day of Shabbos and He sanctified it” (Bereishis 2:3) and not mentioned by the exodus from Egypt?

We can explain with G-d’s help as follows: Shabbos is the source of kedusha which remains forever pure! (Maybe for this reason work is prohibited on Shabbos to teach us that Shabbos is a day where no change or creation takes place in the higher world of holiness as well.) Not so the leaving of Egypt, where the servitude and the struggles in Egypt and the leaving from Egypt were only part of the purification process of the Jewish people who were spiritually tainted from the sin of the first man and from the later sins as well. Therefore, the day of our leaving of Egypt is not a day of kedusha/holiness but a stage in our purification.

If you’ll ask, is not Pesach a Yom Tov which carries with it great kedusha!? The answer is yes, but it is not the complete kedusha of Shabbos (for this reason certain acts of work are permitted) rather it represents an increase in kedusha and is thus worthy to be celebrated for it leads us to the complete kedusha of Shabbos. For this reason Pesach is also referred to as Shabbos (Vayikra 23:15).

However, our understanding above needs clarification, for we have found that Tefillin, which also reminds us of our leaving from Egypt, embodies great kedusha!?

In answer, there is a clear difference between Tefillin and Pesach, for Tefillin only “reminds” us of our leaving from Egypt and does not represent the actual leaving as does the holiday of Pesach. It only reminds us that the holiness of the Jewish people began to move back to the Jewish people once we left Egypt. In addition, Tefillin is compared to Torah learning as the posuk states”למען תהיה תורת ה’ בפיך” / “in order that the Torah of Hashem will be in your mouth” (Shemos 13:9) and the Torah is the source of holiness and not the leaving of Egypt.

Tammuz 5778
Shalom Bayis

Man was Created to Perfect Himself and Woman to Help Him in His Task
“לא טוב היות האדם לבדו אעשה לו עזר כנגדו” (בראשית ב:יח)

“It is not good for man to be alone, I will make for him a help opposite him” (Bereishis 2:18)

From here we learn that although man was the most exalted of all creatures, he was unable to complete himself through his own efforts alone. To help him achieve his completion, G-d created an “עזר כנגדו” / “a helper opposite him” – woman!

When man saw that the woman was able to help him complete himself, [dissimilar to all the animals of creation] to help him overcome the”לא טוב” or his natural lacking within him, he became very excited until he exclaimed”עצם מעצמי…לזאת יקרא אשה כי מאיש לוקחת זאת” / “a bone of my bones… to this shall be called woman for from a man this is taken” (Bereishis 2:23).

Now, although the woman had great virtues, the man did not directly praise them but rather commented on the great benefit she could offer him. That is, he did not say “עצם כעצמי” / a bone like my bones” but rather “עצם מעצמי” / a bone from my bones” for he realized that the main purpose of her creation was to help him complete himself. And in a similar vein he concluded”כי מאיש לוקחה זאת” / “for from man this (the woman) was taken”, emphasizing his benefit and not her virtues as above.

From here we learn that man is obligated to perfect himself and that a woman does not have a similar obligation, rather her primary task is to assist her husband in his task, as the posuk states “ואעשה לו עזר כנגדו”!

What is the main help a woman can offer her husband?

To take care of the home and the children so that he can concentrate on his learning. This is as the sages have taught us (Brachos 17a) What is the merit by which woman merit (to the next world)? They send their children to learn Torah and they send their husbands to learn Torah and even give them permission to travel to another city to learn even if they remain there for some time and wait faithfully for their return (Rashi).

In support of the above, the posuk here reads “אעשה לו עזר כנגדו” and at Sinai it is written “ויחן שם ישראל נגד ההר” (Shemos 19:2). From the similarity in wording we learn that just as the Jewish people encamped in front of Mount Sinai in order to receive the Torah, so too the woman was created and placed before man in order to help him achieve his portion in Torah.

Now, this does not mean that the woman’s role is secondary to that of the man’s, only that in order for fulfill her purpose she is obligated to aid her husband, for Hashem gave the mitzvah of Torah learning to the man and not to the woman – and Torah study is the prime reason for creation as the Gemora explained above. In return, she merits to a reward similar to that of her husband, similar to the relationship between Zevulun and Yissachar where Zevulun received an equal portion for his support of Yissachar who dedicated himself fully to Torah learning.

Tammuz 5778
Mesilas Yesharim

[Man was not Created for his Life in this World but for his Life in the Next World]

Behold, regarding this principle, our sages have explained (in Medresh Koheles Rabbah 7:19) the posuk “ראה את מעשה האלקים כי מי יוכל לתקן את אשר עִוְּתוֹ” / “See the creation of Hashem, for who can correct that which he has perverted” as follows: When Hakadosh Baruch Hu created man, he took him and showed him all the trees of Gan Eden and He said to him, see My creations how beautiful and praiseworthy they are. And all that I created was for you! Be careful not to ruin and destroy My world! The general principle is, a person was not created for his life in this world but for his life in the next world, but his life in this world is the means by which he will merit the next world which is the purpose of his existence.

Therefore, you will find many sayings of the sages and they all have the same general message in that they compare this world to a place and time of preparation and the next world as a place of rest and where one eats his the meals he has prepared for himself. For instance, the Tana/Tanoic-period authority in Pirkei Avos says this world is compared to a corridor leading to the palace, or as they explained the posuk “היום לעשותם” / “today to do them (the mitzvos) (Devroim 7:11) and tomorrow (in the next world) to receive the reward of his actions in this world (Avoda Zara 2b). One who prepares before Shabbos will eat on Shabbos! This world is compared to dry land and the next world to a sea (Koheles Rabbah 1:34). [The following is the full wording of the Medrash: After a wicked person had died, he said I’ll do teshuva and repent for my wrongdoings. The answered him saying, foolish one, do you not know that the world you are in now is similar to Shabbos and that the world you came from is similar to Erev Shabbos. If you didn’t repent while you were alive and prepare yourself Erev Shabbos, how can you eat on Shabbos? Don’t you know that the world you came from is compared to dry land and the world you have arrived to is compared to the sea! If a person doesn’t prepare while he is on dry land, what will eat on the high seas!? Don’t you know that the world you are standing in (the upper world) is compared to a desert and the world you came from is compared to an inhabited area! If a person doesn’t prepare while he is in an inhabited area, what will eat in the desert!? And many more examples such as these!

Have a nice Shabbos!
Shabbat Shalom!
Yona Vogel

How can Machon Daniel help you?

1. We offer all property related services in Jerusalem and in Tzefat, including sale or purchase of home, home renovations, legal services, transference of monies, arrangement of mortgages, etc. All this on an exclusive basis only!
2. In addition, we offer professional and very high quality Sifre Torah, Tefillin and Mezuzos for sale.

                Rabbi Yona Vogel: 011-972-52-765-4880

Please contact us if you are in need in any of the above services and you will receive professional, friendly and trustworthy service! At the same time you will be directly supporting our myriad of Torah projects benefitting the people of Israel!!
 

For only $180 you can dedicate an issue of the Machon Daniel Torah Weekly! Please see at the bottom of the Torah Weekly how you can gain greatly from the valuable services we offer and simultaneously help support the great work of Machon Daniel in Israel!

Contents:

1. Parshas Shlach Lecha
2. Tehillim
3. Shalom Bayis
4. Shabbos Kodesh

Parshas Shlah Lecha

Seeing Tzitzis Reminds Us of the Higher World

“והיה לכם לציצית וראיתם אותו” (במדבר טו:לט)

“And you shall have tzitzis and you shall see it” (Bamidbar 15:39)

When the posuk states “וראיתם אותו” / “and you shall see it” who or what is “it” referring to?

The Gemora in Menachos (43b) gives us the answer. Rebbi Meir said, why is the color of techeles (blue-green) different than all the other colors? (Meaning, why was this color chosen to dye one string of each corner of tzitzis?) Because techeles is similar to the color of the sea, and the sea is [similar in color] to the sky and the sky is [similar in color] to Hashem’s holy throne in the heavens. Thus “וראיתם אותו” “and you shall see it” means, so to say, to see Hakadosh Baruch Hu! Also alluding to this is that the word “אותו” / “it” is written lacking a vav, in which case it could be read as “אתו” / “with it” meaning “with Him”. That is, when one eyes the string of techeles, along with seeing the string, he is reminded of Hashem!

Do we actually see Hakadosh Baruch Hu when we glance at the string of techeles!? Of course not! We don’t even see the sea before us! That is, the posuk is not referring to physical sight but to an internal “seeing”. And it is actually not a seeing at all, but a remembering. This is as the posuk continues “וראיתם אתו וזכרתם את כל מצות ה’ ועשיתם אתם” / “and you shall see it and you will remember all of Hashem’s mitzvos and you will perform them”. The posuk teaches us that we are not dealing with a general recollection but a remembering which connects us to our obligations – “to perform the mitzvos”!

With this, the meaning of “seeing Hashem” is now better defined. That is, the posuk is not saying that by looking at the string of techeles we will actually see Hashem in the heavens, but that we “see” His mitzvos before us here on earth and are reminded of our obligation to fulfill them.

This is as our sages (Shabbos 133b) explain the posuk “זה א-לי ואנוהו” / “This is my G-d and I will glorify him” (Shemos 15:2). Meaning the way one “sees” G-d is by performing His mitzvos in as honorable a way as possible! This is as we said above, that “seeing” Hakadosh Baruch Hu is accomplished through performing His mitzvos.

With this as well we can understand the requirement to double over the strings turning four strings into eight. That is, the first four strings represent the four corners of this lower world and the second set of four strings represents the corresponding “four corners” of the upper world. This is so that whenever we see the eight strings of the tzitzis we will be reminded of our connection to the upper world and its accompanying responsibility to perform Hashem’s mitzvos so that we will merit to reach those higher “four corners” after we depart from this world.

The five knots we tie in each set of tzitzis also reminds us of our “upper half”! It either reminds us of the five levels of the soul which stems from the upper world and which reside within us, or to Dovid Hamelech’s five different expressions of gratitude to Hashem for the great kindness He bestows on the world as a whole and toward him as an individual (Brachos 10a). Or it alludes to the five parallels between one’s soul and Hashem (ibid.).

In addition, the very word “tzitzis” alludes to the upper and lower worlds and this according to both its meanings (see Rashi). One definition of “tzitzis” is to see, meaning by looking at the tzitzis we are reminded of the upper world as stated above. The second definition of tzitzis is to hang from. This reminds us that we are “hanging” from Hashem and dependent on Him for our existence in this world and in the next.

Sivan 5776

The Secret Security System of the Jewish People

“ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים אחריהם” (במדבר טו:לט)

“and one shall not stray after one’s heart and after one’s eyes which you stray after them” (Bamidbar 15:39)

Rashi explains that the expression “ולא תתורו” / “and you shall not stray” is similar in meaning to that which it states at the beginning of the Parsha regarding the spies “מתור הארץ” / “from spying the land”, meaning from straying from their mission and straying after what their eyes saw. Continues Rashi, the eyes and the heart are spies for the body and lead it to sin. That is, the eye sees, the heart desires and the body commits the sin.

Of course there is also a good side to vision and feeling, only the posuk is warning us that that within every good is an evil energy which is constantly looking to prevent the good from being exposed, resulting in sin.

This is seen as well in the beginning of our Parsha when the Torah describes the spies saying ” כלם אנשים ראשי בני ישראל המה” / “they are all men, the heads of the Jewish people they are” (Bamidbar 13:3). Rashi explains that the word “אנשים” / “men” is used to inform us that they were all upstanding individuals at that point. That is, they were in full control of their eyes and their hearts. Only soon after, the evil inclination inside them (inside the good) got hold of them and led them astray. On this note, we can attempt to explain the response of Yehoshua and Calev to the words of the spies saying “טוב הארץ מאד מאד” / “the land is exceedingly good” (ibid. 14:7). Why did they repeat the word “מאד”? The answer is, one expressed the “good” of the land and the other hinted to the “good” hidden inside the spies which had been covered over by evil thoughts. Within their words of praise for the land of Israel, Yehoshua and Calev suggested to the spies that if they would make an effort they would be able to overcome their evil inclination and take back the demeaning statements they made about Eretz Yisrael.

Now in saying “ולא תתורו אחרי לבבכם ואחרי עיניכם” / “and one shall not stray after one’s heart and after one’s eyes” the Torah is expressing two different types of evil inclinations: one which stems from the heart within man and one which stems from his eyes which see outside of man. The evil inclination inside of man affects his thoughts and his feelings from within and the external evil inclination entices one to leave the mitzvos of the Torah and follow after the ways and cultures of the nations.

Dovid Hamelech informs us of these two sides of the evil inclination when he writes “לא יהיה בך אל זר ולא תשתחוה לאל נכר” / “There shall not be a foreign God within you and do not prostrate before a foreign idol” (Tehillim 81:10). The first part of the posuk “לא יהיה בך אל זר” / “There shall not be a foreign God within you” relates to the evil inclination located within a person (Shabbos 105b) and the second section “ולא תשתחוה לאל נכר” / “and do not prostrate before a foreign idol” relates to the external evil inclination, meaning the negative influences of foreign nations. For this reason, it talks of the external sign of prostration.

According to the above, we can suggest that the expression “לא יהיה בך אל זר” / “There shall not be a foreign God within you” corresponds to that which the posuk here states “ולא תתורו אחרי לבבכם” / “and one shall not stray after one’s heart”, and “ולא תשתחוה לאל נכר” / “and do not prostrate before a foreign idol” corresponds to the statement “ואחרי עיניכם” / “and after your eyes”. Afterwards, I saw in a sefer by Rebbi Yechezkel Levenstein a very similar explanation to the above in the name of the Vilna Gaon who said that there are two types of evil inclinations: the inner evil inclination and the outer evil inclination which affects a person through seeing his environment and ponder being affected by it. (See also sefer Yitav Lev Parshas Vayeishev).

Through this understanding is revealed the secret of Tefillin. Regarding the hand Tefillin it states “והיה לך לאות על ידך” / “And it shall be for a sign on your hand” (Shemos 13:9) and the rabbis explained (Menachos 37b) to “you” it shall be a “sign” and it shall not be a “sign” for others. (For this reason we have the custom to cover the hand Tefillin.) Accordingly, it appears the purpose of the hand Tefillin is to protect a person from the influences of one’s internal evil inclination which is only felt by the person himself just as the hand Tefillin are only meant to be a “sign” for the person himself. Accordingly, the hand Tefillin would correspond to the first part of our posuk “ולא תתורו אחרי לבבכם” / “and one shall not stray after one’s heart”. We find as well that one is obligated to place the hand Tefillin across from one’s heart, further alluding to the above.

Regarding the head Tefillin it is written ולזכרון בין עיניך” / “and a sign between your eyes”. Thus the purpose of the head Tefillin is to guard one’s eyes from the negative influences of the society around him; from the prodding of the external evil inclination.

In this vein, the rabbis explain (Brachos 6a) that the posuk “וראו כל עמי הארץ כי שם ה’ נקרא עליך ויראו ממך” / “And all the nations of the land will see that the name of G-d is called upon you (the Jewish people) and will become fearful of you” (Devorim 28:10) is referring to the head Tefillin. That is, the head Tefillin acts as a wall of defense against the external enemies of the Jewish people by instilling fear in their hearts. And corresponding to the role of the head Tefillin our posuk states “אחרי עיניכם” / “and after your eyes”, just as the posuk states regarding the head Tefillin “ולזכרון בין עיניך” / “and a remembrance between your eyes”.

Now, whereas the Torah informs us of the specific roles of the two houses of Tefillin, we do not find a similar difference in the mitzvah of tzitzis. From here we can conclude that the main purpose of tzitzis is to offer an initial protection from all evil influences, whereas the purpose of Tefillin is to fight and ward off these influences. In this vein, the Mishna Brura (Siman 36 section 14) quotes the sefer Igeres Hatiyul that the letters שעטנ”ז spell שטן ע”ז / a powerful Satan (evil inclination) and the letters ג”ץ as well form the name of a prosecutor of the Jewish people. The tagim (crowns) placed on the above letters are swords to save the wearer of the Tefillin from all the negative forces hinted to in the above letters. (See Brachos 6a regarding the power of Tefillin to ward off our enemies.)

Elul 5776

Tehillim

Hashem’s Connection to His World

“מה רבו מעשיך ה’ כולם בחכמה עשית מלאה הארץ קנינך” (תהלים קד:כד)

“Hashem, You have created great multitudes, all of which You have created with [great] wisdom, the earth is filled with Your possessions” (Tehillim 104:24)

The first two sections of the posuk seem to be written out of order and are seemingly redundant for apparently it should have said”בחכמה עשית ה’ את כל מעשיך הרבים” או “כל מעשיך הרבים ה’ עשית בחכמה” / “With wisdom Hashem you created your many creations” or “All Your many creations Hashem You created with wisdom”!?

We can suggest with G-d’s help, that if the posuk would have first stated that Hashem created all His creations with wisdom, or would have mentioned His wisdom along with the act of creation, than man might have thought that although the world and all the creations within it were created with great wisdom, Hashem did not remain tied to His creations allowing them to continue to exist with the power of the original wisdom with which they were created! Therefore, the posuk first mentions the creations alone without explaining how they were created in order to teach us that also after their creation, Hashem’s wisdom did not part from them, so that, as the posuk concludes, “מלאה הארץ קנינך” / “the earth is filled with Your possessions”, meaning Hashem’s original wisdom was fully absorbed into His creations.

We can conclude from this, that each and every act done during the six thousand years of this world, whether an act of man or an act of nature, is integrally tied to Hashem’s original and pure wisdom! Man’s job is to hook into that wisdom, so that through his actions he awakens the original wisdom with which the world was created, thereby strengthening the pillars on which the world stands. Through this, as well, he becomes aware that not only are all the creations of the world the result of Hashem’s creation, but he takes notice that these creations are as well His possessions, as the posuk concludes”ומלאה הארץ קנינך” / “the earth is filled with Your possessions”. That is, through this a person becomes aware that each and every thing he deals with belongs to Hakadosh Baruch Hu which in turn greatly increases his sensitivity to Hashem’s presence on earth and to his responsibility to make sure all his actions are done in accordance with Hashem’s will!

A person who succeeds at fulfilling this obligation is considered as though he partnered with Hashem in the creation of the world. Our great forefather Avraham excelled in this to the point where his achievement is hinted to in the Torah as it states “אלה תולדות השמים והארץ בהבראם” / “These are the generations of the heavens and the earth in their creation” (Bereishis 2:4). The Medrash (Bereishis Raba 12:9) explains that the letters of the word בהבראם are the same letters of the word באברה”ם teaching us that in  Avraham’s merit the world was created, suggesting that he was a partner in creation. (This possibility is hinted to when Hashem created man as it states”ויאמר אלקים נעשה אדם בצלמנו כדמותנו” / “And Hashem said we shall make man in our image and according to our likeness” – Bereishis 1:26). This is hinted to as well in Bereishis Raba (12:10) where the sages teach us that the world was created with the letter heh and Avraham reached his completion and became the father of all mankind when the letter heh was added to his name at the time of his bris. The Tiferes Shlomo said that until today, each and every righteous person as well can affect the renewal and continuance of the world.

The Mei Hashiluach (Bereishis 2:1) explains that the level each righteous person reaches is dependent on the level of his awareness of Hashem’s dominion and unity on earth.

First Day Rosh Chodesh Marcheshvan 5776

Shalom Bayis

Marital Bonding and Holiness in the Home

Rebbi Akiva explained, a man and his wife: if they merit, Hashem’s presence will reside among them (Sotah 17a)

דרש ר”ע איש ואשה זכו שכינה ביניהן (סוטה יז)

Explains Rashi, Hashem divided His name between them; He placed the letter yud from His name in the name of the man and placed the letter heh from His name in the name of the woman.

From here we can learn a great principle regarding peace and holiness in the home. Now, generally speaking, in all homes the man attempts to fulfill his responsibilities and the woman hers. However, Rebbi Akiva is teaching us that even if each party will fulfill his personal obligations to the maximum, the chores may get done, but Hashem’s presence will not reside in this home! In order for holiness to descend upon the home, the couple has to work together with mutual respect and honor and in a harmonious manner. Only then will the unique letter of Hashem’s name in each of them join with each other and cause Hashem’s presence to dwell among them. Once a couple reaches this type of relationship, all their actions in their home will be considered as acts of holiness!

Menachem Avraham 5776

Shabbos Kodesh

Can One “Make” Shabbos!?

“ושמרו בני ישראל את השבת לעשות את השבת לדורותם ברית עולם” (שמות לא:טז(

“And the children of Israel guarded the Shabbos to make the Shabbos for their generations an everlasting covenant” (Shemos 31:16)

The posuk begins “ושמרו בני ישראל את השבת” / “And the children of Israel guarded the Shabbos”, meaning that they are obligated to guard themselves from transgressing the 39 acts of prohibited work on Shabbos. This is understandable. However, the next statement “לעשות את השבת” / “to make the Shabbos” is difficult to understand for how can one “make the Shabbos” when all “doing” is prohibited on Shabbos, and there are no positive commandments or requirements on Shabbos (except for sanctifying the Shabbos upon its arrival)!?

We can suggest an answer based on that which is stated in the case of the captured woman “ועשתה את צפרניה” / “she shall make her nails” (Devorim 21:12) according to the explanation of Rashi and Onkoles that in this case “make” means to let grow. Here, although the active verb “to make” is used, there is no action man is required to perform. We learn from here that included in the meaning of “to make” is independent growth which changes the state of the nails, “making” them look long and repulsive.

Now, we can “borrow” this meaning of “to make” to our case and explain that the wording “לעשות את השבת” / “to make the Shabbos” means not to do anything to interfere with the holiness of the Shabbos – letting it “grow” naturally until it reaches its climax at the end of Shabbos!

According to this, when we fulfill the mitzvah of kiddush, we are not actively sanctifying the Shabbos, rather we are awakening the holiness of Shabbos so that we will be affected and “made” by it!

Iyar 5778

Have a nice Shabbos!
Shabbat Shalom!
Yona Vogel
In addition to the classical methods of supporting Torah and community programs, we offer you, our students and our readers, an array of professional services which may be extremely helpful to you! One is in the property field, where we represent you in the sale or purchase of a home in Jerusalem. In addition, we offer all the accompanying services, including home renovations, legal services, transference of monies, arrangement of mortgages, etc. All this on an exclusive basis only!

Please contact us if you are in need in any of the above services and you will receive professional, friendly and trustworthy service! At the same time you will be directly supporting our myriad of Torah projects benefitting the people of Israel!!

Rabbi Yona Vogel 052-765-4880