Two Birds

Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop. [Metzora 14:4]

Rashi explains that since tzara'as comes about because of lashon hara, the person being purified must bring two birds, for birds ''constantly twitter with chirping sounds''.

The Talmud Yerushalmi [Berachos 1:2] cites the words of R' Shimon bar Yochai:  ''If I would have been standing on Har Sinai at the time the Torah was given to the Jewish people, I would have requested before Hashem that He create two mouths for man.  One mouth would be for the purpose of toiling in Torah study, and the second would be for the purpose of allowing him to speak about his ordinary needs.''

Later, R' Shimon bar Yochai changed his mind, and he said:  ''If the world cannot withstand man's slander when he has only one mouth, how much more so would this be the case if he had two mouths.''

Source: Rabbi Yisrael Bronstein

Giving Thanks

''If he is bringing it as a thanksgiving offering... ''[Tzav 7:12 ]

Rashi comments on when a thanksgiving offering is brought:

To give thanks to G-d for a miracle that had happened to a person. For instance:

1. those who made a sea voyage, or

2. journeyed in the desert, or

3. those who had been in prison, or

4. a sick person who recovered.

All these are required to give thanks to G-d since regarding them, the verse states ''They will give thanks to G-d for His kindness and for His wonders to mankind, and they will slaughter sacrifices of thanksgiving.'' [Psalms 107:21-22]

Chassidic thought has a further sequence of the four cases that require a thanksgiving offering, corresponding to the process by which the soul descends into the world:

1. Sick person: When the soul leaves its source beginning its journey down into this world, the intense love for G-d which is experienced previously is weakened. So the soul becomes ''sick'' with its desire to regain its lost love.

2. Imprisonment: As the soul descends further downwards, it becomes affected by the progressive confinement of the spiritual and physical worlds, until it is eventually ''imprisoned'' in a body.

3. Sea voyage: While the soul is living in this world, there is the danger that it will ''drown'' in the turbulent waters of worldliness and physicality.

4. Desert: The soul may regress further, G-d forbid, to the point that the person lives a life devoid and barren of any spiritual meaning whatsoever.

And since these challenges are great, the soul is made to swear an oath before it leaves its source - ''be righteous and don't be wicked'' - giving it the strength to prevail against all odds.

Based on Sefer HaMaámarim 5737 Lubavitcher Rebbe

The Poor Man's Offering

Art: Roxana Muchnik

And if a [poor] person brings a meal offering to the Lord, his offering shall be of fine flour. He shall pour oil over it and place frankincense upon it. Vayikra 2:1

Unlike a wealthy person, who is able to give voluntary offerings in the Temple from expensive animals and birds, the poor man is only able to offer flour. Nevertheless, the Torah attributes more significance to the poor man's offering, as Rashi writes "I consider it as if he has sacrificed his very soul!"

This is because the wealthy man's offering is inevitably connected with a certain amount of self-satisfaction, at the thought of bringing one of the most expensive and impressive sacrifices. The poor man, however, could not possibly be proud of his meagre offering, so his is the most genuine offering of all, dedicated to G-d amidst feelings of humility. Thus, to him, G-d says ''It is as if he has sacrificed his very soul!"

Source: Likutei Sichos Lubavitcher Rebbe

The Difficulty Hidden In Moshe's Name

Art: Lucy Campbell

"HaCHodesh Hazeh Lachem - הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם - This new month is for you..."[Bo 12:2]. Rashi tells us the pasuk uses the word Zeh because Moshe could not properly grasp Kiddush HaChodesh, so Hashem showed it to him, using the word Zeh. We find the words Zeh two other times where Chazal says the same thing. Moshe could not grasp the inner depth of the Shekalim or the Menorah.

The Vilna Gaon says that these three Mitzvot are hidden in the name Moshe twice. If you take the Roshei Teivot [first letters] of the words Menorah, Shekalim, and HaChodesh, it spells Moshe. "Also," says the Gra, "if you take the last letters of those same words they also spell Moshe."

Source: Revach.net

Pronouncing the Name of G-d

God said to Moses: "Ehyeh asher ehyeh'' (I will be what I will be) [Shemot 3:14]

Rashi explains that G-d's reply to Moshe's question [about His Name] was ''I will be with them in their present time of need, just as I will be with them at the time of future persecutions.''

Obviously, Rashi does not agree with those commentators who suggest that G-d told Moshe to tell the Jews His true Name [Rashbam, Rambam and Abarbanel].  Rather, according to Rashi, G-d was responding with words of encouragement to tell the Jewish people.  [In this respect, Rashi agrees with Ramban].

After the true and complete redemption through our righteous Moshiach '' all flesh will see together that the mouth of G-d [Havayeh] spoke.''  And then we will be permitted to pronounce the Tetragrammation exactly how it is written.

Source: Likutei Sichos Lubavitcher Rebbe

Yaakov's Secret

Art by Alec Levin

In Parshas Vayechi, Rashi explains that Yaakov wished to reveal to his sons when the end of Israel's exile would finally take place (ha'keitz), but the prophetic vision was closed off from him.

Rabbeinu Bachye elaborated on Rashi's words: Yaakov observed that the letters ח and ט do not appear in any of the brother's names. These are the two main letters of the word חט- sin. Yaakov took the fact that the brothers' names did not contain this word as an indication that they were clean of sin and worthy of being told when the future redemption would occur.

But then Yaakov noticed that the letters ק and ץ, which together spell the word קץ (keitz - the end of the exiles) also do not appear in their names. At that point Yaakov thought that perhaps his sons were not worthy of knowing this secret after all.

Because of his hesitation, Yaakov kept the secret closed and did not reveal the information to his sons.

Source: Rabbi Yisrael Bronstein

Surely, if Yaakov would have indeed revealed the time of Moshiach's coming to his children they would have been totally devastated to hear that they had so long to wait.

When Yaakov's sons would hear that Moshiach was not scheduled to come for a long time, they would have realized that some considerable additional effort was needed to bring him sooner - as the Talmud states that through additional merit the Redemption comes earlier  [Sanhedrin 98a].  

Thus, Yaakov hoped that by revealing that ''the End of Days'' was a long way off it would motivate his children to add substantially in Divine Service, so as to bring Moshiach sooner.

Nevertheless, despite his good intentions ''the Shechinah departed from him'' and Yaakov found himself unable to reveal the ''End of Days''.  For, ultimately, God wants us to bring Moshiach through our own efforts, and not through the assistance of ''revelations'' from above.

Source: Based on Likutei Sichos Lubavitcher Rebbe vol 20 pp228

How to Avoid An ''Evil Eye"

"Ben Porat Yosef, Ben Porat Alei Ayin" [Vayechi 49:22].

Rashi says that this means that Yosef will multiply and be beyond the reach of Ayin Hara [the evil eye]. As a reward for not taking his master's wife, no one will be able, through jealously, to inflict any harm on what belongs to him.

The Shulchan Gavo'a brings from Rav Eliyahu Dessler that no matter how rich a person is, no one is ever jealous of a totally selfless person whose whole life is about giving. An element of jealousy stems from the intended or even unintended flaunting of oneself before others.

Yaakov gave Ephraim and Menashe a bracha "V'Yidgu LaRov" - they should multiply like fish. There are two attributes of fish that Yaakov had in mind. Fish are not seen from the dry land. Moreover the fish live a life totally separated from the inhabitants of the land. They don't compete with them in any way. That is why the Ayin Hara does not affect them.

If a person lives a life of Yosef, where he doesn't want what doesn't belong to him, and he lives and enjoys his material assets out of the public eye, he too will not suffer from any unwanted evil eyes.

Source: Rav Eliyahu Dessler

Paving the Way for Moshiach

Art; Dena Ackerman

Rashi explains the simple reason why the Torah begins to speak of Yehudah in the middle of the story of Yosef.  ''To teach us that [Yehudah's] brothers demoted him from his high position.''

However, Rashi does not explain why the entire account of Yehudah and Tamar was recorded here, leading up to the birth of Peretz and Zarach.

However, according to the explanation of the Midrash, we can understand that the account of Yehudah and Tamar was included here to explain the reason why Yosef was sold : because G-d was paving the way for Moshiach.

Thus, before we read of Yosef's enslavement, and the ensuing Egyptian exile, the Torah prefaces ''the cure before the disease'' informing us of G-d's inner intent.

Based on Sichos Shabbos Parshat Vayeishev 5751 Lubavitcher Rebbe

An Eighth of an Eighth

"I have become unworthy through all the acts of kindness" [Vayishlach 32:11]

The Vilna Gaon was once asked to explain Chazal's statement [Sotah 5a]  "Said R'Chiya bar Ashi in the name of Rav: A Talmid chacham must have one-eighth of an eighth [of haughtiness]".  

Rashi explains that it is essential for a talmid chacham to possess this minute amount of pride in order to prevent those who are ignorant in Torah learning from making light of him and his words.  Why did Chazal choose specifically the measure of one-eighth of an eighth?

The term "one eighth of an eighth" answered the Gaon, is not a reference to a particular measure. Rather it is hinting at the eighth verse of the eighth parsha of the Torah.  The eighth portion in the Torah is Parshas Vayishlach, and the eighth verse of the parsha [32:11] begins with the word "katonti" - "I am very small".

While a talmid chacham must possess a certain amount of arrogance, it must be a "very small" amount.

Source: Rabbi Yisrael Bronstein

Mamash Angels

We've been told that the way to avoid the chevlei Moshiach [birthpangs of Moshiach] is by learning Torah and doing good deeds. The other advantage of both these things is that when you do them, you create [good] angels for yourself, as Yaakov does in this week's Parsha.

"And Yaakov sent angels ahead of him to Eisav" [Vayishlach 32:4]

Rashi comments: "And Yaakov sent angels -  literally [mamash] angels".

R'Meir of Premishlan explained Rashi's words with the Mishnah in Pirkei Avos [4:13] : "He who fulfills one mitzvah gains one advocate for himself". When an individual performs a mitzvah, he creates an angel that speaks favorably on his behalf in Heaven.

The verse tells us that Yaakov sent angels as messengers to Eisav. Which angels did Yaakov send? Those angels that had been created through the mitzvos that he had performed.

This is what Rashi is alluding to when he says: "mamash angels".  For "mamash" is the acronym of the words "malachim me'mitzvos sheásah" ["angels from the mitzvos he performed"].

Source: Rabbi Yisrael Bronstein

Leah and Rachel

Dante Gabriel Rossetti 1855

Leah's eyes were tender, but Rachel had beautiful features and a beautiful complexion. [Vayeitzei 29:17]

Rachel represents the approach of tzadikim [righteous individuals] whose lives are totally holy, and Leah, the approach of ba'alei teshuvah [penitents] who elevate the secular world to holiness.

Thus, Rachel was naturally attractive:  ''Rachel had beautiful [facial] features and a beautiful complexion'' - like the tzadik whose character is flawless; whereas Leah cried profusely [see Rashi] alluding to the process of teshuvah.  She was also naturally outgoing [see Rashi 34:1], a talent which helps a person to bring the outside world to the realm of holiness.

''Yaakov was an honest person, dwelling in tents'' [Toldot 25:27], i.e. he busied himself only with matters of holiness - the approach of tzadikim.  Therefore, people said that Yaakov was destined for Rachel, since their characters matched.  Eisav, on the other hand, was an outgoing ''man of the field''. Therefore people said that he would be a good match for Leah, for only the talented, outgoing Leah would have the ability to make Eisav do teshuvah.

Based on Likutei Sichot Lubavitcher Rebbe vol 35 p. 152-3

And The Water Rose Toward Her

Art: William Adolphe Bouguereau

"The servant ran toward her" [Chayei Sarah 24:17]

Rashi comments: "Because he saw that the waters went up toward her".

Where does the verse indicate, asks the Ramban, that the waters actually went up toward her?

Later on, answers the Ramban, the verse states:  "She drew for all his camels" [24:20].  In this verse, however, we find no mention of Rivkah "drawing" any water.  This teaches us that Rivkah, in fact, had no need to draw water for the water rose up toward her.

Yet, asked R' Levi Yitzchak of Berdichev, why did the water not rise for her when she drew water for Eliezer's camels?

Initially, Rivkah had gone to draw water for her own personal needs.  In order that the tzaddekes should not have to burden herself with the task of drawing water, the water, instead, rose to her.  However, when Rivkah went to draw water for Eliezer's camels, she had undertaken to perform a mitzvah.  Heaven wanted Rivkah to earn as much merit as possible for her act of kindness, so, this time, the water was not allowed to rise for her.  In this way, Rivkah would receive maximum merit for performing this mitzvah, for as Chazal teach us, "According to the exertion is the merit". [Avos 5:26]  Thus the more she exerted herself, the more merit she would receive.

Source: Rabbi Yisrael Bronstein

Enough Merit

"[Avraham] looked up and saw: And behold! three men were standing near him" [Vayeira 18:2]

Rashi explains that the three "men" were actually angels that had been sent to carry out specific missions. One angel was to inform Sarah that she was going to bear a son, another angel was sent to destroy Sodom, and yet another one was sent to heal Avraham. Each angel was to perform only one task, as an angel is never sent to carry out more than one mission at a time.

Rashi goes on to inform us that the angel that healed Avraham subsequently travelled to Sodom in order to save Lot.

********************

Soon after being appointed as rabbi of Brod, R'Shlomo Kluger was given the honor of being the sandak at the bris milah of one of the distinguished members of the town.

However, when he arrived at the shul where the bris was to be held, he noticed that everyone there seemed downcast and dispirited. R' Kluger approached one of his congregants and asked him what was the matter.

"The father of the infant is deathly ill." responded the man. "Being that his end is near, the family decided to delay the bris so that they could name the child after his father."

"Hurry" exclaimed R' Kluger, "bring the father here and perform the bris immediately!"

The father was brought to the shul and the bris was performed.  Amazingly, as soon as the bris concluded, the father's medical condition improved!  The father's life was, miraculously, no longer in danger. News of the miracle brought about by the new rabbi spread quickly throughout the town.

R' Kluger, however, dismissed the rumors about his "miraculous powers".  "It wasn't a miracle at all." he insisted.  "I learned to do so from the words of Rashi in Parshas Vayeira.  Rashi there explains that the angel that cured Avraham later went on to Sodom to save Lot.  But this is perplexing..." continued R' Kluger.  "Were there not enough angels available that one had to be sent to carry out two missions?"

"Rather", he answered, "Lot's zchus [merit] was not great enough to earn him an angel that could be sent specifically to save him, so the angel that was sent to cure Avraham was then sent to save Lot.

"It occurred to me," concluded R' Kluger, "that in all likelihood the father's life was being weighed at that very moment.  But I was concerned that perhaps the father would not have sufficient merit to deserve a special angel to cure him.  But since Eliyahu HaNavi, the angel of the bris, is present when the infant is circumcised, it was possible that he would bring about a recovery for the father as well."

Source: Rabbi Yisrael Bronstein

The Difference Between Noach and Avraham

''Noach was a righteous man, perfect in his generations; Noach walked with G-d.'' [Noach 6:9]

Later, the Torah tells us that Hashem told Avraham Avinu ''Walk before Me and be perfect'' [17:1], but here the Torah says that Noach ''walked with G-d''.  What was the difference between Noach and Avraham?

The Midrash Rabbah answers this question with a parable:  A father was once walking down the road with his two sons.  The father turned to the younger son and said ''Give me your hand and we'll walk together.''  But to the older son, he said ''Go ahead, you can walk before me.''

''Father'', asked the older son, ''why won't you hold my hand as well?''

''My son'' answered the father, ''your brother is still young and I'm afraid that he might stumble or fall.  You, however, are older and I'm not worried about your walking.''

The difference between Noach and Avraham was like the difference between the two sons in the parable.  Though Noach was a tzaddik, he nonetheless needed protection to make sure he would not stumble in his beliefs.  The verse therefore describes his relationship with G-d as ''Noach walked with G-d'', since Hashem stood by him at all times, to make sure his faith would not falter.

Avraham's faith, however, was much stronger, so Hashem told him ''Walk before Me - I'm sure you will not stumble.''

Rashi expressed this idea in one sentence: ''Noach needed support, but Avraham drew his strength from himself and walked in his righteousness on his own.''

Source and written by Rabbi Yisrael Bronstein

Rewards from Unanswered Prayers

Photo: Luis Beltran

In his last address to the young people of Bnei Yisrael who were about to enter Eretz Yisrael, Moshe Rabbeinu retold the story of their parents' mistakes in the Midbar. 

When retelling the sin of the spies, Moshe says that they were punished and routed by the Emori in their effort to go to Eretz Yisrael without permission. After this defeat they came back to the Machaneh and began to cry. The pasuk says [1:45] "V'Lo Shama Hashem B'Kolchem" - Hashem did not listen to them. The next pasuk says that they stayed in Kadeish many years. Rashi says that they stayed there for 19 years without wandering around.

The Netziv says that we see from here that even when Hashem does not listen to our prayers and does not grant our request, the tefila still helps. While their prayers did not repeal the gezeira [decree] of staying in the Midbar for 40 years, it helped that they settled in one place and did not need to wander for 19 years. We can't always get what we want but we always get something!

Source: Revach.net

Emunah: A Lightness of Being

 

from the writings of Rebbe Nachman of Breslov

"Eicha Esa Livadi Tarchachem U'Masachem V'Rivchem" - "How can I carry you alone, your bother, your load, and your quarrels" [Devarim 1:12]

Rashi says that Tarchachem means that they were nudnicks, and Masachem means they were apikursim [heretics] - Tarchachem clearly means tircha [bothersome], but how does masachem or heavy load come to apikursis?

Rebbe Nachman of Breslov answers that while intellectuals may consider people with emunah [faith] simple and naive, in a sense they are right.  With emunah  life becomes easier, as not everything must be explained and rationalized.  Emunah is a great tool to lift the weight from you.

 

However, an Apikores is constantly plagued by doubt and questions that nag him endlessly, leaving him no peace.  This constant state of turmoil eats at him and becomes a huge burden on his own shoulders.  This explains why Rashi says that masachem means apikursis, as there is no greater burden around. 

Who Will Build the Third Temple, Man or G-d?

A Building of the Heavens or of the Earth 

There is a classic difference of opinion between our Rabbis regarding the construction of the Third Beis HaMikdash. The Rambam states [1] that the Beis HaMikdash will be built by man, more specifically by Mashiach. Indeed, its construction will be one of the signs of Mashiach’s advent.

Rashi, [2] by contrast, explains that the Beis HaMikdash has al­ready been constructed by G‑d and exists in the Heavenly realms, waiting for the time when it will descend to the earth. For the Third Beis HaMikdash will be “the Sanctuary of G‑d, established by Your hands.” [3] When the setting within the world is appropriate, this Heavenly structure will descend and become an actual reality within our material world.

Each of these views is based upon sources in the works of our Sages. [4] There is, however, a unique historical point which supports the Rambam’s position. Our Sages relate [5] that in the era of Rabbi Yehoshua ben Chananiah, the Romans granted the Jews permission to rebuild the Beis HaMikdash. Joyous at the opportunity they were granted, our people rushed to begin the preparations for building only to have the project thwarted by the intervention of the Samaritans. What is significant, however, is that they planned to build the Beis HaMikdash through their own efforts; they did not wait for it to descend from the heavens.

Will We Be Worthy?

This account can, however, be reconciled with Rashi’s view. To explain: Our Sages [6] note the apparent contradiction between two verses describing the coming of Mashiach. One verse states:[7] “Behold, one like a son of man came on the clouds of heaven.” It is, however, also written: [8] “Your king will come... like a poor man riding on a donkey.” In resolution, our Sages explain that if the Jews are found worthy, Mashiach will come “on the clouds of heaven”; if they do not merit, he will come “like a poor man riding on a donkey.” Similarly, in other contexts, our Sages de­scribe one course for the Redemption if the Jews’ conduct is meritorious, and another, if, heaven forbid, such merits are lacking. [9]

In the present context as well, it can be explained that the ultimate conception of the Beis HaMikdash is a Heavenly struc­ture to descend from above. If, however, the Jews are not wor­thy of such a sanctuary, the Beis HaMikdash will still return in the Era of the Redemption. It will, however, be a structure built by man, and not by G‑d.

On this basis, we can also resolve the difficulty cited above. When the Romans granted the Jews the opportunity to rebuild the Beis HaMikdash, the people must have been somewhat dis­appointed that the Beis HaMikdash did not descend from heaven. Nevertheless, the realization that they had not been found worthy of a heavenly structure did not dampen their en­thusiasm for building a sanctuary to the fullest extent of their human potential. [10]

Concrete Elucidation of Yechezkel’s Prophecies

Another possible resolution can be offered based on the Rambam’s statements shortly after the beginning of Hilchos Beis HaBechirah: [11]

The structure which Shlomo built is already described in the [Book of] Melachim. Similarly, the structure which will be constructed in the future era [is described in the Book of] Yechezkel. Nevertheless, the description there is not explained or elucidated.

[Therefore,] the people who constructed the Second [Beis HaMikdash] in the time of Ezra, built it according to the [basic] design [employed by] Shlomo, incorporat­ing the elements which were explicitly detailed by Yechezkel.

It can be explained that Mashiach will lead the people in the construction of those dimensions of the Beis HaMikdash which can be grasped by human intellect. Afterwards, since the dimensions of Yechezkel’s prophecies which we cannot com­pre­hend will be left incomplete, they will be revealed from Heaven by G‑d.

When That Which is Hidden Will Emerge

Another approach to rec­oncile Rashi’s view and that of the Rambam is based on our Sages’ interpretation of the verse, “Her gates sank in the earth.” [12] Our Sages relate [13] that the gates of the Beis HaMikdash were fashioned at the order of King David. This endowed them with an eternal invulnerability. [14] When the Babylonians laid waste to the Beis HaMikdash, the gates were not destroyed. In­stead, they were swallowed by the earth.

In the Era of the Redemption, the entire Beis HaMikdash will descend from the heavens with the exception of the gates, which will ascend from the earth. Mashiach will then connect the gates to the Beis HaMikdash. Our Sages explain [15] that con­necting the gates to a building is considered as equivalent to the construction of the entire edifice.

Adding Divine Perfection to Human Effort

Moreover, it can be ex­plained that the two concep­tions are, in no way, contradic­tory. Building the Beis HaMik­dash is a mitzvah incumbent on the Jewish people. [16] In the Era of the Redemption, when it will become possible to fulfill all the mitz­vos, we will also be obli­gated to rebuild the Beis HaMik­dash. Within that structure which man will erect, however, will descend and be enclothed “the Sanctuary of G‑d,” which is waiting in the heavens.

Mankind is obligated to create a Sanctuary for G‑d within the context of our material world. After that is completed to the fullest extent of our human potential, the inner essence of the Beis HaMikdash will be revealed — that it is “the Sanctuary of G‑d,” possessing a dimension of perfection which utterly sur­passes any possible work of mortal man.

* * *

May we witness the actual resolution of this issue in the immediate future, with the coming of the Redemption and the rebuilding — or the descent — of the Beis HaMikdash. “And then, the offering of Judah and Jerusalem will be pleasing to G‑d, as in the days of old and as in bygone years.”[17]

Adapted from Likkutei Sichos of the Lubavitcher Rebbe Menachem Mendel Schneersohn, Vol. XI, p. 98; XVIII, p. 418-419; Vol. XXVII, p. 205.

FOOTNOTES
1. Mishneh Torah, Hilchos Melachim 11:1,4.
2. Sukkah 41a, Rosh HaShanah 30a. See also Tosafos, Sukkah, loc. cit.
3. Shmos 15:17.
4. The Rambam’s view appears based on the Jerusalem Talmud, Megillah 1:11, Pesachim 9:1, Vayikra Rabbah 9:6, and Bamidbar Rabbah, 13:2. Rashi’s view has its source in the Midrash Tanchuma, Pekudei, sec. 11, the Zohar I, 28a, and other texts.
5. Bereishis Rabbah 64:10.
6. Sanhedrin 98a.
7. Daniel 7:13.
8. Zechariah 9:9.
9. See the essay “Two Periods Within the Era of the Redemption,” in the text I Await His Coming, which discusses this issue at length.
10. Significantly, in the era of Rabbi Yehoshua, there was no particular individual dis­tinguished as Mashiach. Nevertheless, the people planned to build the Beis HaMikdash. It was only in a later generation that it was revealed that it would be Mashiach who would build the Third Beis HaMikdash.
11. Hilchos Beis HaBechirah 1:4. See the essay “How We Can Build the Beis HaMikdash” which elaborates on this concept.
12. Eichah 2:9.
13. Bamidbar Rabbah 15:13, Eichah Rabbah on the verse cited.
14. Sotah 9a.
15. See Bava Basra 53b; see also Shaarei Zohar to Sukkah 41a.
16. Hilchos Beis HaBechirah 1:1. See also the conclusion of the discussion of the positive mitzvos in Sefer HaMitzvos, which states that building the Beis HaMikdash is an obligation incumbent on the Jewish people as a communal entity.
17. Malachi 3:4.

Original Article: Chabad.org

Beha'alotecha: Why Was The Menorah So Difficult for Moshe?

The pasuk says that Moshe made the Menorah as Hashem showed him. Rashi points out that the Menorah was one of the three things that Moshe could not understand. Why was this particular Keili so difficult for Moshe? 

There are 50 levels of understanding [Chamishim Shaarei Bina], of which Moshe only reached the 49th level. The Menora is the keili that represents wisdom. 

The Vilna Gaon says this is hinted in the makeup of the menorah. It was decorated with 7 lamps, 11 buttons, 9 flowers, and 22 goblets for a grand total of 49.  [See here for more]

The number 50 represents the actual Menorah itself. Since Moshe did not reach the 50th gate of understanding, he could not understand the Menora and Hashem needed to show it to him. 

The passuk says in Tehilim, "Pesach Devarecha Yair:" the beginning of your words light up. This is a remez to the Menora which lights up the first pasuk in each Chumash [Pesach Devarecha]. The first pasuk in Bereishis has 7 words like the lamps; in Shmos 11 like the buttons; in Vayikra 9 like the flowers; in Bamidbar 18, the height of the Menorah in Tefachim; in Devarim 22 like the goblets. 

Source: Revach.net

Reaching Out and Beyond

The Chasidah [white stork]

 וְאֵת הַחֲסִידָה  "The chasidah" [Shemini 11:19]

Why is its name chasidah (literally meaning "kind one") asks Rashi. "Because it does kindness with its companions with food."

According to the Ramban, said the Chiddushei HaRim (R' Yitzchak Meir Alter of Gur), the reason why the nonkosher birds are not kosher is because of their cruel nature.  If so, the chasidah should have been a kosher-type bird; after all, it bestows kindness upon its companions!

The chasidah acts kindly towards its companions, answered the rebbe, but it does not act kindly toward anyone else. This is why it is considered not kosher.

The following was submitted by a reader: [thank you!]

A lesson we can learn from the Chasida

by: A. Faynberg

In Parshat Shemini which is read after Pesach, we are presented with a list of the Kosher and non-kosher birds and animals, among which is the chasida, translated as the Cinconia, a non-kosher bird from the stork family. Rashi explains that the reason this bird is called the Chasida is because it does chesed, showing kindness to its friends by sharing its food with them. If so, it would only seem proper that such a bird should be classified among the kosher species, as according to the Ramban (Ramban on Vayikra 11:19), the state of impurity which exists among the species of birds, stems from their attribute of cruelty.

The commentator, the Chidushei Harim zatzal explains in Wellsprings of Torah, compiled by Rabbi Alexander Zusha Friedman Hy"d, that since this chasida only does kindness with its own friends, and does not share its food with those outside of its own circle, it is unworthy of being classified as a kosher bird and is therefore impure. If Rashi points out the attribute of kindness found in the Chasida although it is a non-kosher bird, there must be an important lesson for us to learn.

The explanation given by the Chidushei Harim gives us a broader understanding of the true meaning of chesed. We see that doing chesed only with those who are part of our own circle while excluding and pushing others away is in fact looked down upon. True chesed is reaching out and beyond our own circle even if this involves some discomfort; it means being accepting of those who follow the derech and mesorah of Rabbanim from other backgrounds as well.

This could be applied both on an individual and communal level. On an individual level, we find it easier to do chesed with those who perhaps share the same character traits, goals and interests and a similar standard of living with us. On a communal level, this holds true as well. It is far easier for us to reach out to those within our own sector who share a similar outlook as we do on matters of religion and politics. However, the challenge is to reach out and beyond our own individual and communal circles. We must aspire to do chesed lovingly, reaching out with compassion also to those who do not share our social and religious criteria, without being judgmental.

We are capable of doing so and have proven that it's possible for us to break through all barriers and rise above our differences. We've proven that it's possible for us to step out of our own limited zone and reach out towards those who are not exactly like us. We proved it when our three precious bachurim were abducted in Israel and we Jews worldwide were united in prayer, taking upon ourselves many meaningful and great acts in hope for their safe return. We proved we can reach out and beyond our own individual and communal circles during this past war in Gaza where Jews of all circles came to the aid of one another both spiritually and practically. We all prayed for the well-being and safe return of the soldiers, and many went out of their way to arrange the delivery of food supplies and other basic necessities for them. Many attended the funerals of lone soldiers to show their solidarity and others concerned themselves with and attended to the needs of the residents living in fear and danger under a constant barrage of rockets in the south.

We do not need a tragic event or a bitter war to awaken us and remind us that we are one nation. Our enemies yimach shemam know this well and do not differentiate between us when they carry out terror attacks or shoot missiles and rockets at us. We may have forgotten this during the recent elections that took front stage in Israel when the public was exposed to endless degrading statements and remarks of one party or one politician against the other. We are all one nation and our moments of conflict and dispute are only a part of our external crust, but when we peel that off, we get to the inner core of who we really are – a nation who lives by ideals of loyalty, kindness, compassion and love towards the other.

We can and should be united in good and peaceful times too. The navi tells us (Yeshayah 11:6) that during the time of Moshiach “a wolf will dwell together with a sheep, and a leopard and young goat will lie down beside each other,” which is a vivid description of the ultimate peace which will prevail among all the different species during that era. There will no longer be any carnivores preying on herbivores and Hashem's entire creation will live in harmony. A question arises: During the flood in Noach's generation, we also find that the animals existed in peace and harmony and did not devour each other, so what then is so special about the time of Mashiach when such a phenomenon will recur? I recall hearing an explanation in the name of Rav Shimshon Rephael Hirsch Zatzal that during the flood in Noach's generation, uniting with one another was easier and more desirable since there was a common danger outside the Ark, so uniting was necessary for everyone's survival. However, the real test and challenge behind our ability to unite is during a time of ultimate peace, during the time of Mashiach when we won't be facing any common threat or danger from the outside world.

We are all Hashem's children and each of us is precious in His eyes. It is not our duty to evalutate the exact and true worth of another Jew, nor are we capable of doing so, but if we search carefully, we'll find something positive in each individual and in each community. The Gemara (Taanis 31a) says that when Moshiach comes, HakadoshBaruch Hu will sit all the tzaddikim in a circle and “He” will be in the center. I recall hearing that as in a circle, where the radius — the distance from any given point to the center — is always equal, so too all tzaddikim will sit at an equal distance from our common Center, pointing and declaring in unison:

“This is Hashem!” They will say, “This is Hashem for Whom we hoped; let us rejoice in His salvation!”

Rivka's Candles

L''Aliyas Neshama Esther Rivka bas Moshe

Art: Michoel Muchnik

In recent years the custom for girls to light Shabbos candles before they are married has re-emerged.  This is actually an ancient practice which is indicated by Rashi's comment to verse 67. 

Here we see that Rivkah lit candles before she was married, for only after Yitzchak had taken her into "the tent of Sarah his mother" and witnessed her Shabbos candles burning for the entire week, did he take her to be his wife.  In fact, it was primarily the observance of this mitzvah that proved to Yitzchak the suitability of Rivkah as a spouse, and a mother in Israel.

Based on Likutei Sichos Lubavicher Rebbe