יום שני, כ״ח תמוז תשפ״וMonday, July 13, 2026
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After Yaakov received the berachos from his father and was leaving the room, the pasuk says, “Vayeitzei Yaakov mei’eis penei aviv, Yitzchak – And Yaakov left the face of his father, Yitzchak.” Rav Meir Simcha of Davinsk wrote in his sefer on Chumash, Meshech Chachmah, that the reason why the pasuk used a strange wording – leaving his face – is because the Gemara in Yuma 53b says that when a talmid leaves the presence of a rebbe he should not turn his face to leave; rather, his face should remain in the direction of the rebbe. Rav Meir Simcha continues by citing the Gemara: Rava acted in this manner when leaving his rebbe, Rav Yosef. Therefore the pasuk is teaching us that Yaakov followed this same process.
What Rashi's take on Sarah's life means to us.
The Torah tells us Eliezer’s system: “And it will be that the maiden to whom I will say, ‘Please give me to drink,’ and she will answer, ‘Please drink, and I will give your camels to drink as well.’ She will be the one You have proven to be the wife for Yitzchak” (Bereishis 24:14).
Rabi Yosi ben Rabi Chanina says that the avos where misaken the tefillos. The Gemara quotes a braisa that supports this view and cites pesukim from which we derive that Avraham was mesaken Shacharis, Yitzchak was mesaken Minchah, and Yaakov was mesaken Ma’ariv. Rabi Yehoshua ben Levi disagrees, saying that tefillah was instituted to correspond to the korbanos.
The great scholar and ethicist, Rav Yisroel Lipkin of Salant zt”l, was once in the home of an assimilated Jew in Vienna. The man’s daughter was an accomplished pianist.
Avraham Avinu was commanded with a supreme test, and one of the greatest challenges ever presented to man: “Take your son, your only son, the son that you love…”
The Gemara in Kiddushin 29a derives from a pasuk in this week’s parshah that women are exempt from performing a bris milah on their sons. The pasuk says: “ka’asher tzivah oso Elokim” (Bereishis 21:4). The Gemara takes from the word “oso” (him) that women are exempt. The Rishonim there are disturbed by the following question: why is it necessary for this pasuk to be written in the Torah when it is a mitzvas assei she’hazman gramma (time-sensitive mitzvah), which women are exempt from performing?
When Avraham Avinu was informed that his nephew Lot was captured, he waged war against the combined armies of the four kings. Miraculously, he was victorious and freed Lot.
In this week’s parshah, Hashem commands Avraham in the mitzvah of bris milah. The pasuk says that if one does not perform a bris he will be chayav kares. The Rambam writes in Hilchos Milah (1:2) that one who did not have a bris milah performed when he was a child must do so when he is an adult. He is mevatel a mitzvas assei every day that he delays doing so.
You thought that the Flood, the Mabul, was something that happened a long time ago. I did too—until I saw the Radak on a pasuk in this week’s haftarah. “For this to Me is like the waters of Noach. Just as I swore that the waters of Noach shall never again pass on to the earth, so too I swore never to be completely irate or fume at you.’ (Yeshaya 54:9)
Though history offers no hard and fast laws like we find in physics, it does provide us with some guidelines. One of the most important is that when it comes to making plans, “the enemy gets a vote” or as Winston Churchill put it: “However absorbed a commander may be in the elaboration of his own thoughts, it is necessary sometimes to take the enemy into consideration.”
The Rambam writes in Hilchos Melachim 9:1 that Adam HaRishon was commanded in six mitzvos, and Noach was commanded in a seventh. Adam was commanded to not do the following: worship avodah zarah, curse Hashem, kill, gilui arayos, and steal. He was also commanded to set up a court system. In addition to those commands, Noach was commanded not to eat from ever min hachai (a limb detached from a live animal).
While we wish the nations of the world success and prosperity, we realize that this feeling has not always been reciprocated.
He was known as one of the most successful and wealthy individuals in the country, and his fame seemed to grow as quickly as his profits. He was the envy of his acquaintances, the bane of his competition. So when the accusations were leveled against him it was an absolute shock. He was accused of murdering a seventeen-year-old girl and the evidence against him was incriminating.
The Mishnah in Sukkah 34b says that an esrog of urla (fruit from the first three years after the tree was planted) and that of terumah temeiah are unfit for use in fulfilling the mitzvah. The Gemara (35a) explains that this is because one of the requirements of the mitzvah is that one must be able to eat the esrog. Since one may not eat urla or terumah temeiah they are unfit for the mitzvah.
This shemirah is represented by the sukkah - a fragile structure made of cheap, flimsy wood, without a door, without a lock, without an alarm system.
With the entire nation gathered at the foot of Har Sinai, Moshe Rabbeinu went up to receive the Torah. When he came down forty days later, the Jewish people were in a very different state from when he had left them. Through the influence of the mixed multitude, they were engaged in a form of idol worship. While it’s true that the vast majority of the people didn’t actively engage in the act, for such a people so soon after hearing, “I am Hashem Your G-d,” directly from our Creator, this was so egregious that it was considered as if they had each participated. The only hope was for Moshe to beseech Hashem for mercy.
There is a mitzvah to eat on Erev Yom Kippur. The pasuk says that we should do ennui to our soul on the ninth day of Tishrei. The Gemara, in Yuma 81b, explains that the pasuk cannot be referring to the ninth day because we know from other pesukim that the ennui is on the tenth of the month. Therefore the Gemara explains that the pasuk is teaching us that whoever eats on the ninth day is considered to have fasted on the ninth and tenth days.
Why do we call this Shabbos, Shabbos Shuvah? Is it because it’s the only Shabbos during the Aseres Yemei Teshuva? That can’t be the reason. After all, we don’t call this Shabbos, Shabbos Teshuvah. It’s specifically called Shabbos Shuvah. So you’ll tell me, shuvah, teshuvah—same thing, right? Both mean repentance. But we will see that the difference between teshuvah and shuvah is all the difference in the world.
Hashem told Moshe to engrave the names of the twelve shevatim onto the stones of the Ephod as a remembrance. Rashi explains that this was so that the memory of Reuven, Shimon, Levi, etc. would be invoked when the kohen gadol did the avodah, and Hashem would then remember their righteousness.
The Mishnah in Rosh Hashanah 16a says that on the first day of the year (Rosh Hashanah), every human being passes in front of Hashem and is judged. The Gemara there (16b) says in the name of Rabbi Kruspadai that there are three sefarim opened on Rosh Hashanah – one for tzaddikim, one for reshaim, and one for beinonim. The tzaddikim are inscribed for life, the reshaim are written for death, and the beinonim must wait until Yom Kippur to see what the judgment on them will be. If they are “zocheh,” they will be inscribed for life; if not, they will be marked for death.
"A few months before I was born, my dad met a stranger who was new to our small Tennessee town. From the beginning, Dad was fascinated with this enchanting newcomer, and soon invited him to live with our family. The stranger was quickly accepted and was around to welcome me into the world a few months later.
Peter Drucker famously said, “Long range planning does not deal with future decisions, but with the future of present decisions.” Sadly, history is replete with examples of leaders who have not only ignored this principle, but who have lost focus of their immediate goals. By doing so, they not only fail to think about the second and third layers of effects, but they fail to consider the possibility of unintended consequences.
There is a famous pasuk in one of this week’s parshiyos, Parshas Nitzavim, which carries strong halachic ramifications.
After many grave warnings against leaving the ways of the Torah, Moshe Rabbeinu tells Klal Yisrael that learning and keeping the Torah is within easy grasp of each of us. “Acquiring it doesn’t require wings to fly to the heavens, and studying it doesn’t demand crossing oceans.” Rather, Torah is well within the reach of each person.
At the beginning of this week’s parshah the Torah discusses the halachos of bikkurim. When one sees the first fruit blossoming, he is to tie a red string on that fruit, bring them to the Beis HaMikdash, and give them to a kohen. While there, he must read a passage from the Torah found in the beginning of this week’s parshah.
At the end of a long prophecy of what will befall us if we don’t follow the ways of Hashem, the Torah seems to lay the blame on one issue: because you did not serve Hashem…amid gladness and goodness of heart when everything was abundant. It seems the pivotal point of these two extremes is based on simcha, implying that serving Hashem with happiness is critical to our success as a nation.
The Torah lays out our attitude and approach to the different nations and tells us, “The Mitzrim cannot be totally rejected because you lived in their country.” Rashi is bothered by this mixed expression. If we are supposed to be grateful for the good the Mitzrim did for us, why use the expression “don’t reject them”? This doesn’t sound very appreciative.
In this week’s parshah the Torah discusses the halachos of hashavas aveidah (returning a lost object). The Gemara in Baba Metzia 27b derives from the pasuk in this week’s parshah, which says that one who finds a lost object should hold it until he is derosh acheichah, that the finder must investigate whether the man who claims that the lost object is his is being truthful. The Torah accepts simanim (signs) that one can provide as proof that the object is indeed his.
Does the title of this article sound familiar? Anyone over the age of 30 probably remembers a certain song by a certain boys choir with the “Shabbos Yerushalayim.” The song was released circa the late 1980’s, and you guessed it, it was sung by R’ Yerachmiel Begun’s Miami Boys Choir.
The Jewish nation as a totality was given the mitzvah of appointing judges. These judges were commanded to mediate with righteousness according to the Torah’s laws. One of the rules of a judge is that he may not accept a bribe because a “bribe will blind the eyes of the wise.”
The Rambam is of the opinion that a safek is permitted min haTorah. The rabbanan forbade one to take a chance and do something that is a safek issur. Many Rishonim disagree with this ruling and say that a safek is forbidden min haTorah. The Rishonim ask on the Rambam’s opinion from many places in Shas.
By Rachel Weiss
The summer season we pined for on those dreary, shivery winter days is all but coming to a close. What better way for reality to sink in than the call of the shofar that wrests us from our repose on the first of Elul, reminding us that we have serious work ahead. Luckily we get thirty days to pull ourselves together, so that we have a leg to stand on when we petition Hashem on the Yom HaDin to grant us mechila for our shortcomings of the past year.
Our rabbis teach that the first step of repentance is ackowledging our sins and errors. If we feel that our behavior is on the right track then by definition we will fail to identify our shortcomings. Sadly, then our repentance will never leave the start gate.
In this week’s parshah the Torah writes about the mitzvah to destroy avodah zarah. At the same time, the Torah says not to do avodah zarah to Hashem your God. As the pasuk says: “va’avaditam es shemam min hamakom hahu, lo sa’asun kein la’Hashem Elokeichem.”
For forty years in the midbar the Jewish people ate mon. Guided by Moshe Rabbeinu, engaged in constant Torah study with every physical need taken care of, Klal Yisrael lived on a lofty spiritual plane. Now that they were being ushered into a different era – entering Eretz Yisrael where they would begin living in a natural manner – they were given many directives to retain their status as an exalted nation.
Rabbi Yitzchak Zilber zt’l was a legendary leader of Russian Jewry for over three decades. He remained resolutely firm in his faith and practiced Torah and mitzvos throughout his arduous years behind the Iron Curtain, even in the brutality of a Russian Labor Camp. His autobiography, To Remain a Jew[1] is his incredible account of how he remained faithful to G-d even under the most trying circumstances. The following is just one anecdote recorded in the book:
In this week’s parshah we derive the mitzvah of birchas hamazon from the pasuk of “v’achalta v’savata u’veirachta” (Devarim 8:10). This mitzvah is to recite three berachos mi’de’oraisa and one mi’de’rabbanan after one eats bread made from the five grains (wheat, spelt, oats, rye, and barley).
In this week’s parshah and in Parshas Re’eh the Torah commands us not to add to the mitzvos or lessen them (bal tosif and bal tigra). For example, the Gemara in Sanhedrin 88b says that one may not have five parshios in his tefillin or five different species together with his lulav. The Ramban in Parshas Re’eh says that the pasuk in this week’s parshah is the main prohibition and the pasuk in Re’eh is referring to the korbanos.
Why do we call this Shabbos, Shabbos Chazon? The word chazon is the first word of the haftarah and it means to see, to experience a vision. If that is the reason we have to ask what is so special about this word?
תשעה באב always falls between the parshiyot of Devarim and V’etchanan. This is very appropriate, because in the parsha of Devarim we read of חטא המרגלים, and the gratuitous crying which prompted the Almighty to say that He would one day give us good reason to cry; while the parsha of V’etchanan which contains within it the passage of כי תוליד בנים ובני בנים, which we read on תשעה באב - speaks of exile, teshuvah, and redemption.
This week we begin reading Sefer Devarim. The Gemara in Baba Basra 13b says that four blank lines must be scratched onto the parchment between each of the sefarim of a Sefer Torah (i.e. between Sefer Bereishis and Sefer Shemos).
“The ox knows its owner; the donkey the stall of its master; Israel doesn’t know, My nation doesn’t contemplate.” – Yeshayah 1:3 With these words, Yeshayah HaNavi begins the rebuke of his generation, a generation that strayed, that has left the ways of the Torah and turned to other gods and foreign ways.
Louis XVI hoped that July 21, 1791 would be a turning point in the French Revolution. It was, but not quite the way he had hoped it would be. Louis had planned to cross into Austria, raise an army and invade his home country of France to crush the revolution. In fact, Louis and his family nearly made it to the border. They were a mere thirty miles away from putting his grand scheme into action. But a stable master recognized him when the carriage stopped to rest. The National Guardsmen were alerted and intercepted his carriage forcing him and his family to return to Paris embarrassed and humiliated. The French Revolution was about to take a dangerous and radical turn.
By Rachel Weiss
On this coming Shabbos Parshas Matos-Masai we bentch Rosh Chodesh Menachem Av. Rosh Chodesh (on Yom Sheini - Monday, July 8) marks the start of the mournful “nine days” during which we restrict many activities normally taken for granted, such as eating meat and drinking wine (Shabbos is an exception), the purchasing and wearing of new clothes, doing laundry (the washing of children’s clothing may be permitted; consult your halachic authority), listening to music, swimming and participating in joyful pursuits.
In parshas Masei the Torah discusses the halachos regarding when one person accidentally kills another. The Torah says that a relative of the victim (goel hadam) may avenge the death of his relative by killing the murderer who acted accidentally. According to the Torah, the perpetrator must go to one of the arei miklat (city of refuge). While in the ir miklat the goel hadam may not kill the murderer who acted accidentally. If he does kill him while he was in the ir miklat, he will be liable for murder.
A friend recently related the following personal story: “A few months ago I was invited to a wedding of close friends. Though the bride and groom were from New York they were celebrating their wedding in a resort village in Mexico, south of Cancun. I, and other guests who were Shomer Shabbos arranged all the food.
In this week’s parshah the Torah lists the different korbanos that we are to bring on the various different days of the year. In perek 28, pasuk 11 the Torah commands us as to which korbanos we must bring on Rosh Chodesh. In the times of the Beis HaMikdash, Rosh Chodesh was determined by the actual birth of the moon. Witnesses would testify before beis din that they saw the rebirth of the new moon, and beis din would pronounce that that day was Rosh Chodesh.
Parshas Balak ends with the daughters of Moav enticing the young Jewish men to sin. .. This quickly led to idol worship, and many Jewish men served Baal Peor.
In this week’s parshah Bilam decides to approach Balak with the intention of cursing the Bnei Yisrael. En route his donkey refused to continue on the path, continuing to veer to the side of the road. At one point the donkey smashed Bilam’s leg into the wall. Bilam hit his donkey three different times. The reason that his donkey would not proceed is because it saw that there was a malach standing in the road with his sword drawn.
The Rambam, therefore, adds a second component: by getting angry, Moshe misled the people as to the nature of God. The masses felt that Moshe's anger was reflective of God's anger.
One of the most complex Tanach personalities is the central figure of this week’s Haftorah: Yiftach, the Shofet, Judge.
In this week’s parshah the Torah discusses many halachos of tumah. One halacha is that a person who is tamei may not enter the Mikdash. Doing so makes him liable for kareis.
In this week’s parshah the Torah tells us that Hashem told Aharon to redeem every firstborn child. This is known as pidyon haben. The Rema, in Yoreh De’ah 305:10, rules in the name of the Rivash that one may not appoint a shaliach to perform pidyon haben. Many Acharonim argue with this ruling and posit that one can appoint a shaliach to perform pidyon haben.
Korach, carried away by jealousy, led two hundred fifty men in rebellion against Moshe and Hashem. These were all great individuals; they had all witnessed Moshe going up to Har Sinai to accept the Torah, and they all heard Hashem speak through Moshe. Yet they willfully and intentionally set out to depose Moshe – to prove he had veered off from that which Hashem had told him. Moshe, recognizing the danger they were placing themselves in, did everything he could to get them to back down. Nevertheless, they remained steadfast in their revolt, and marched to their destruction. In the end the entire congregation – man, woman, infant and child – died a terrible death.
By Rachel Weiss
On this Shabbos, Parshas Shelach, we bentch Rosh Chodesh Tammuz which falls on the following Shabbos Kodesh and Yom Rishon (June 8 and 9 on the English calendar).
One of the most studied intelligence failures of the past fifty years is Israel’s performance in the lead up to the Yom Kippur War. Despite numerous indicators that Egypt and Syria were planning an actual attack, Israel’s intelligence establishment continued to dismiss them as acts of deception. To be sure this failure was not one of “collection.” Israeli intelligence had collected many facts and identified numerous “dots.” Rather, this was a failure of analysis. The question is why did this happen?
In this week’s parshah we read about the episode of the meraglim. The meraglim were sent to spy on Eretz Canaan to see if it was militarily feasible for the Bnei Yisrael to conquer the land by defeating the nations that were living there.
One of most tragic events in the history of our people was the sin of the miraglim (spies). When we left Mitzrayim we were exalted and untouchable, feared by all the nations, respected by the world. Forty-nine days later we gathered at the foot of Har Sinai to accept the Torah. The plan was for the Chosen People to then march right into Eretz Yisrael. Had the events transpired as planned, the conquest would have taken root so deeply that we never would have been thrown out.
Do you say Shema before you go to sleep? I’m sure you do. But perhaps you, like many, feel too tired at night to say the entire tefillah of Kri’as Shema as it appears in the siddur. If you do say the entire tefillah, you will recognize a pasuk in this week’s Haftorah. And if you don’t say the whole Kri’as Shema al Hamitah, perhaps after this column, you’ll re-consider and find yourself connecting with the following very comforting pasuk.
Miriam spoke disparagingly about Moshe Rabbeinu. Because of this, she contracted tzaras, and for seven days she was sent outside the camp of Israel.
In this week’s parshah we read about the individuals who were tamei and thus could not bring the korban Pesach. They approached Moshe Rabbeinu and asked him whether there was anything they could do to bring the korban. Ultimately, Hashem told Moshe that they should bring a korban a month after Pesach, on the 14th of Iyar.
In this week’s parshah the Torah discusses the halachos of when one steals from another and when confronted in beis din, the thief swears falsely with his denial that he stole. This parshah was already taught in parshas Vayikra; however, there are two halachos that the Torah adds in this parshah to this topic.
The Rema writes (Ohr Hachaim, 494:4), “It is customary to spread branches of trees in our synagogues and homes [on Shavuos] in order to commemorate that which the sages say [Rosh Hashanah 16a] that on Shavuos the world is judged concerning [how many] fruits the trees will produce [that year].”
If a man suspects his wife of infidelity, he is to bring witnesses and warn her not to go into private quarters with the man in question. If she violates that warning, he is to bring her to the kohen, who will give her the “bitter waters” to drink. If she was falsely accused and was innocent, she will be blessed with children. If she was guilty, she will die a gruesome death.
By the time these words are printed, there will be only a few more days left before Shavuos. We hope that up until that point, we will still have been counting the days of Sefiras Ha’Omer with a bracha, but we also know that too often, despite our best efforts, we drop out of counting with a bracha some time before the count is complete.
In this week’s parshah the Torah tells us that the bechorim were replaced by the levi’im to serve in the Mikdash. The Torah says that there were 273 more bechorim than levi’im. Those bechorim could not simply be replaced, and had to be redeemed. Hashem told Moshe that each bechor should give five shekalim to Moshe, who, in turn, should give them to Aharon and his sons. With that, they would be redeemed.
Less than a year after the giving of the Torah, Hashem told Moshe to again count the Jewish people. The Sforno points out that this counting was unique as it counted each person by name, whereas thirty-eight years later, when the Jews were about to enter the land of Israel and were counted again, there is no mention of counting by name.
By Rachel Weiss
It is with great excitement and expectancy that we bentch Rosh Chodesh Sivan — which comes out on Friday (May 10 on the English calendar).
The story is told about Alfred Sloan, the CEO of General Motors, who in the middle of a meeting where everybody was in agreement, stopped the discussion and said: "I propose we postpone further discussion of this matter until our next meeting to give ourselves time to develop disagreement and perhaps gain some understanding of what this decision is about".
The Torah is very explicit that if the Jewish nation follows the ways of Hashem, we will enjoy peace, prosperity, and success in all of our endeavors. We will plant and harvest abundant crops, our borders will be secure. Life will be good. Included in this is a guarantee that in battle with our enemies we will be astonishingly successful; small numbers of our weakest soldiers will chase down and annihilate far larger groups of the enemy.
In parshas Behar the Torah reiterates some of the halachos of ribbis, and teaches several new halachos as well. The pasuk says that one should not take ribbis from his fellow, he should fear God, “v’chei achicha imach – and your brother shall live with you.” The Gemara derives from the end of this pasuk that if one does charge ribbis and collects it, it must be returned.
Although it was almost twenty years ago, I think that any of my classmates from second grade remember the time that, “Staum got stuck in his chair.”
This week I will be addressing a question from a previous column – with a new answer. The pasuk in this week’s parshah (Vayikra 23:14) says, “V’lechem v’kali v’karmel lo sochlu ad etzem hayom hazeh ad haviachem es korban elokeichem – And you shall not eat bread [etc.] on this very day until you bring the offering of your God.” This pasuk teaches us that all of the five grains (wheat, spelt, rye, oats, and barley) are forbidden from the time they are harvested until after the korban omer is brought.
In one of the many commandments that teach us how to deal with animals, the Torah commands us not to kill a mother and its offspring on one day.
Happy Endings. We all love happy endings. Remember the children’s stories that end “and they lived happily ever after”?
Both of this week’s parshiyos discuss the various arayos – forbidden relationships. The Gemara in Kiddushin 67b states that if one attempts to perform kiddushin on one of the arayos, the kiddushin is invalid.
The Torah warns us many times and with many different exhortations not to consume blood. The Kli Yakar points out than in Devarim the Torah tells us not to eat blood because “Consuming blood brings cruelty into the one who eats it, and the nature of the father is given over to his children to be like him. Therefore, the Torah warns us not to consume blood so that we don’t acquire this nature.”
The Rambam writes the halachos of Sefiras Ha’Omer in Hilchos Temidim U’musafin (7:22-25). He says that there is a mitzvas assei to count seven complete weeks from the day that the korban omer was brought. The mitzvah is to count the days and the weeks. We count at night because the mitzvah requires that we count at the beginning of the day, which is at night. If one forgot to count at night he may count by day.
When you love someone, you will express it through service. A mother serves her family with food. A father serves his family with income. Service is a reflection and expression of the parents' love for their children.
By Rachel Weiss
Seems like we crossed the sea just yesterday, yet here we are literally counting down to the big day ahead – it is less than six weeks away. On this Shabbos, Parshas Shemini, we bentch Rosh Chodesh Iyar, which falls on Yom Revi’i and Yom Chamishi (Wednesday and Thursday). It was during this month that […]
In this week’s parshah the Torah teaches us which animals are kosher and which are not. There is a machlokes Rishonim whether one may eat human meat. The Rambam derives from a pasuk in this week’s parshah that says that from any animal that has split hooves and chews its cud, “osah tocheilu – that one you may eat” – that it is forbidden to eat human meat.
The Sefer HaChinuch explains that Hashem separated the Jewish people from all the nations. We were given a distinct role in this world. Our lives and everything we do must be different from other people.
There is something striking about the word tomorrow. Rashi explains that the word connotes some future distant time. Accordingly, for some reason the son described in this pasuk will not know why we perform the rituals connected with Pesach.
There is a mitzvah to remove and destroy the chametz from one’s possession before Pesach. This is derived from the pasuk in Parshas Bo, “tashbisu se’or mibateichem” (Shemos 12:15). There are also two lavim associated with owning chametz on Pesach: bal yiraeh and bal yimatzei.
After months and months of Hashem showing the Mitzrim that He alone controls every aspect of Creation, Moshe was instructed to warn Pharaoh that if he still wouldn’t let the Jewish people go, then exactly at the stroke of midnight every firstborn in Mitzrayim would die. Yet when Moshe appeared in front of Pharaoh, he changed the message and said, “If Pharaoh doesn’t free the Jews, then approximately at midnight every firstborn will die.”
Every year I have a special hope that the Geulah will arrive in Nissan and it appears that once again this year will not be the year. This is why I sigh.
One of the daily activities in the Mishkan was taking out the ashes. Chovos Ha’Levavos explains that Hashem commanded Aaron to do this action each day “to lower himself and rid himself of the arrogance in his heart.”
The Gemara in Pesachim 58b derives from the pasuk in this week’s parshah, “V’arach aleha ha’olah” that the tamid must precede all other korbanos. The drasha is from the letter “hei” that signifies the known one – in this scenario, the korban that is known to be the first korban.
In this week’s parshah the Torah discusses many different halachos that pertain to korbanos. Regarding the korban olah, the pasuk tells us that the entire animal must be brought on the mizbeach and is burned.
By Rachel Weiss
On this Shabbos, Shabbos Parshas Ha’Chodesh, we bentch the new month of Nissan — referred to in the Torah as Chodesh Ha’Aviv, the month of spring. Rosh Chodesh falls on Yom Shlishi (Tuesday), heralding the start of a new lunar year and commemorating the inception of the mitzvah of Rosh Chodesh.
When Bnei Yisrael donated money to build the golden calf all they got was a very small calf. This was despite a very successful fundraising campaign. Yet nobody questioned where all the money went.
The Torah specifies that the washbasin in the Mishkan was made of copper taken from the mirrors that the women brought as donations. Rashi explains that by telling us where the copper came from the Torah is teaching a significant lesson.
The Gemara in Shabbos 49b discusses different options regarding what the 39 melachos correspond to. One opinion in the Gemara holds that they correspond to the 39 times that the Torah uses the word “melachah.”
The Gemara says that anything made forbidden by a court must have an explicit permission put forth by another court in order for the prohibition to be removed.
“And you (Moshe) speak to the Children of Israel saying, ‘But my Shabbos you are to observe; for it is a sign between Me and you for your generations, to know that I am Hashem Who sanctifies you” (Shemos 31:13).
Moshe Rabbeinu was the greatest human being who ever lived. The Rambam tells us that of all the prophets he alone was able to speak to Hashem directly. Normally, a prophet must go into an altered state of consciousness to experience Hashem. Otherwise the experience would cause sensory overload, and he would die.
A colossal failure of mammoth proportions. Shaul HaMelech fails in his mission to destroy the nation of Amalek in its entirety and to this day, we suffer from its ever-present force of evil.
This column is dedicated to the refuah sheleimah of Shlomo Eliezer ben Chaya Sarah Elka. This week we read parshas Zachor (Devarim 25:17), which details the attack of Amalek and the commandment for us to destroy any remembrance of them. There is a mitzvah to remember what Amalek did to us on the way when […]
In the eighth year of Achashveirosh’s rule, on the thirteenth of Adar, every Jewish man, woman and child was to be slaughtered. Young or old, wealthy or poor, they were counted as one, and on that fateful day the Jewish people would cease to be. According to the ways of the world, and according to the natural course of events, that is what should have happened.
July 10, 2026 
