Thursday's Parsha Tidbits - Parshas Vayikra

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand noted that although Parshas Vaykira begins with a description of bringing a cow as a sacrifice in Vayikra 1:2, the Torah does not state where it should be slaughtered. Instead, in its discussion of bring a sacrifice from sheep/goats in Vayikra 1:11, the Torah states וְשָׁחַ֨ט אֹת֜וֹ עַ֣ל יֶ֧רֶךְ הַמִּזְבֵּ֛חַ צָפֹ֖נָה. R' Frand quoted the Meshech Chochma who asks, why does the Torah wait for the description of the location for slaughtering until the discussion of the sheep?

R' Frand then digressed to the discussion in Parshas Pinchas of the sacrifice of the Tamid. He quoted the Shulchan Aruch who says that a person should always try to say Parshas HaTamid every day. But in saying the Parshas HaTamid, the section ends with Vayikra 1:11 - וְשָׁחַ֨ט אֹת֜וֹ עַ֣ל יֶ֧רֶךְ הַמִּזְבֵּ֛חַ צָפֹ֖נָה. Why is this mentioned in conjunction with the Tamid?

R' Frand quoted a Medrash which states that when a person reads Vayikra 1:11 - it reminds Hashem of Akeidas Yitzchak. And Hashem states upon hearing the pasuk that anyone who recites the pasuk - man, woman, Jew or non-Jew, reminds Me of Akeidas Yitzchak. 

The Maharil Diskin explains the Medrash by noting that Avraham first binds Yitzchak to the altar because he is concerned that Yitzchak might jump and disqualify the slaughter. The angel then tells Avraham not to slaughter Yitzchak. A normal father would then take his son and run away. But Avraham does not do this. Instead he looks for another animal and finds one. But after finding the ram, he does not untie Yitzchak, rather he leaves Yitzchak on top of the altar and he slaughters the ram on the side of the Mizbeasch. Because he is concerned that maybe there will be an issue with the ram and he will need to use Yitzchak.

The Meshech Chachma explains based on this Medrash that the reason that the location is only mentioned by sheep and not cows, because its derived from Avraham who brought the sacrifice on the side of the Mizbeach because Yitzchak was on top of the altar. This selfless act of remaining at the site with his son on the altar while he looked for the ram became part of our spiritual DNA. Based on this, a Jew will act with Mesiras Nefesh when serving Hashem. This is why Hashem wants us to invoke that Zechus when we say Parshas HaTamid, because this is the source and now its a part of each of us.

If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!

Thursday's Parsha Tidbits - Parshios Vaykhel Pikudei

The following is a brief summary of some of thoughts said over by R' Frand on the parshios this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand remarked that when first viewing Vayakhel & Pikudei, one might think that it is a review of the prior Parshios of Terumah, Tezaveh and Ki Sissa. The Ramban asks - why are these concepts repeated? The Ramban answers with a practical example - if someone gives you a gift, you may go to many others to tell them about the wonderful gift you received. So too, Hashem says about the Jews - they were slaves who just left Egypt and they built Me this amazing architectural structure. This is why there is a seeming repetition.

However, there are additional aspects of these Parshios that are important as they tell us how to construct the implements and objects in the Mishkan. But why do we need instruction as to how to build the Mishkan? We know that in the future, the third Beis HaMikdash will come down from Shamayim fully constructed.

R' Frand answered that there are lessons which can be learned from how the Mishkan was constructed. We learn in Parshas Terumah that the curtains (Yerios) were draped over the Mishkan. Rashi explains that the beautiful wood with silver sockets were covered with hides, because we don't show off our possessions.

R' Frand said as an aside that Dubai is now being attacked by Iran, and Dubai is a place where if you've got it, flaunt it. This is the opposite to the Derech HaTorah as your possessions are for you and not your neighbors.

R' Frand quoted a Pasuk from Shir HaShirim about entering the nut garden. Rashi asks why are the Jews compared to nuts? Because a nut looks like wood and you don't know what is inside. But when you crack it open, you see delicious food. So too the Jews, they are modest in the way that they act, they are private without seeking to attract attention. The Talmidei Chachachim are similarly modest and they don't brag about what they know.

R' Frand told a story about R' Henkin and the Chazon Ish were the anteroom of a Gadol [R' Frand said that he believes that it may be R' Chaim Ozer]. R' Henkin did not know the Chazon Ish and he asked him about himself. The Chazon Ish said, I have a store. Do you learn? Yes, when I get a chance. [R' Frand quipped that the response was accurate as the Chazon Ish learned whenever he had a chance]. R' Henkin then observed how R' Chaim Ozer was treating the Chazon Ish and he was amazed at the Kavod being shown. This is the meaning of the Rashi and a lesson that we learn from the Mishkan - don't flaunt it.

R' Frand said a second thought on the Parsha, specifically the Pasuk in Shemos 38:24 - כָּל־הַזָּהָ֗ב הֶֽעָשׂוּי֙ לַמְּלָאכָ֔ה בְּכֹ֖ל מְלֶ֣אכֶת הַקֹּ֑דֶשׁ. The Pasuk then gives a summary of all the gold that was collected. R' Frand quoted the Chida in his Sefer Chomas Anach where he quoted R' Vital HaTsarfati who explained this Pasuk by stating that the comma belonged after לַמְּלָאכָ֔ה - that gold was created just for the Mishkan and the world would have been fine without it. But gold was created many generations before the Mishkan just so that it would be available for its use.

R' Frand quoted R' Aryeh Leib Guerwitz who stated that printing had become easier in his generation so that people can be Marbitz Torah. Similarly, the Chofetz Chaim once said that the train was invented so that Bochurim could come to Yeshiva instead of walking or travelling by horse. This is why the Yeshivos give vacation for Chodesh Nissan, because it took so long to get home for Pesach.

R' Frand said that technology today (while dangerous) allows people to learn so much than they did in prior generations. R' Frand quoted R' Schwalb at a Daf Yomi Siyum many years ago where he exclaimed that - today you can hear Daf Yomi on the telephone. And now you can learn Daf Yomi on your Ipad or phone. There are no excuses not to learn, be it in the car or in the doctor's office. So use technology for good and don't abuse it.

If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!

Thursday's Parsha Tidbits - Parshas Ki Sissa

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Shemos 31:12-17, the Torah gives the laws of Shabbos. This is juxtaposed right before the instructions for the building of the Mishkan. The Gemara teaches the reason that Shabbos is mentioned here is so that we can learn the Melachos of Shabbos based on the tasks the Jews performed to build the Mishkan.

R' Frand noted that in these pesukim there is a repetition in that in 31:14 the Torah states וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת, and then after instructing in 31:15 that work should be performed for six days and rest on the Shabbos, the Torah states again in 31:16 וְשָֽׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַֽעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם. Why is there a repetition of the root in these two pesukim?

R' Frand quoted the Ohr HaChaim HaKadosh who links this to a pasuk in Bereishis 37:11 - וַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר - that Ya'akov was waiting and anticipating what the brothers would do after Yosef told his brothers about his dream. In connection with Shabbos, we are instructed that we should want and anticipate Shabbos and look forward it. This is why when we count the days of the week in the Shir Shel Yom we say its the _ day B'Shabbos.

R' Frand mentioned that when he was growing up there was no Shabbos cereal and no Pirchei and little to look forward to for Shabbos. It was only as he got older that he would look forward to it. R' Frand suggested that we do what we can to make it something that the children look forward to (with apologies to the dentists).

R' Frand quoted the Sefer Arzei HaParsha who connected this to the Shabbos Zemer "Kol Mekadesh" where we sing "HaMecharim Latzes Min Shabbos U'Meharrim Lavo" - loosely translated as we praise those who push off the exit of Shabbos and are quick to bring it in. The Satmar Rebbi remarks that this appears backwards - first you bring it in and then you push off its departure? He answers that on a Friday when you walk in and smell the Shabbos food, you may really want those dishes and you want Shabbos to come in early to allow access to the food. This not rushing Shabbos in to show you love it. Instead the test is do you not want it to leave, or do you go to the earliest Maariv? And what is the first thing that you do when Shabbos leaves? Do you look at your cell phone? If you push off its exit then you can also show that you really want it to come in.

R' Frand also talked about the name Shalosh Seudos as opposed to Seudah Shlishi. We call it Shalosh Seudos because the first meal you look forward to any want to eat it because you are famished. And then when you come home from Shul on Shabbos after a 3 hr davening, you again are starving. But on a short winter Shabbos if you eat Shalosh Seudos, you show that you desire the Shabbos meals for Shabbos' sake.

R' Frand connected this with a story about a bochur in Europe who was staying with a family for Shabbos. On a Friday afternoon, slightly after noon, the wife was very antsy and waiting uncomfortably for her husband to come home. When he finally did arrive, she was still upset. The Bochur had the temerity to ask why. She told him that they had a difficult time conceiving and they asked the Chofetz Chaim what to do. He told them, make sure that the table is set and the house is ready and the husband is home, by Chatzos on Friday.

The couple did as he instructed and the woman was Zoche to have a child. They then went back to the Chofetz Chaim and said - you are a Navi. He said that he was not, but they asked - how would you know this would work? He responded that its based on a pasuk וְשָֽׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַֽעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם - you need to anticipate Shabbos and want it to be here already. But what does this have to with children? The pasuk says that if you do this, it will be לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם. And the only way that it can be לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם is with children - if you long for it, there will be children.

If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!

Sunday's Pre-Purim Treat

The following is a brief summary of some of thoughts said over by R' Daniel Glatstein in a shiur on Torah Anytime (https://torahanytime.com/lectures/433051) on Purim last week. This is not a literal transcription but just a summary of some of the shiur that I found meaningful. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Glatstein.

The Megillah states in Esther 1:4 בְּהַרְאֹת֗וֹ אֶת־עֹ֨שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם. The Gemara states that Achasveros wore the clothing of the Kohain Gadol. But why would he need to wear the Kohain Gadol's clothing at his party?

The Megillah has more descriptions of what occurred at the party as it states in Esther 1:6 -ח֣וּר כַּרְפַּ֣ס וּתְכֵ֗לֶת אָחוּז֙ בְּחַבְלֵי־ב֣וּץ וְאַרְגָּמָ֔ן עַל־גְּלִ֥ילֵי כֶ֖סֶף וְעַמּ֣וּדֵי שֵׁ֑שׁ מִטּ֣וֹת | זָהָ֣ב וָכֶ֗סֶף עַ֛ל רִֽצְפַ֥ת בַּֽהַט־וָשֵׁ֖שׁ וְדַ֥ר וְסֹחָֽרֶת. These are thirteen fine items which are identified in detail. But why do we need to know these items?

The Megillah also mentions the drinking in Esther 1: 8 -וְהַשְּׁתִיָּ֥ה כַדָּ֖ת אֵ֣ין אֹנֵ֑ס which the Yalkut Shemoni explains that the banquet followed the laws of Jewish meals - that you should eat more than you drink. This applies to sacrifices as well. Why did Achasveros care about the rules of Jewish meals? R' Glatstein said that this question was asked by R' Mordechai Kaminetsky in his sefer.

R' Glatstein had an additional question -  the Megillah states at Esther 1:14 the names of the seven advisors - וְהַקָּרֹ֣ב אֵלָ֗יו כַּרְשְׁנָ֤א שֵׁתָר֙ אַדְמָ֣תָא תַרְשִׁ֔ישׁ מֶ֥רֶס מַרְסְנָ֖א מְמוּכָ֑ן שִׁבְעַ֞ת שָׂרֵ֣י פָּרַ֣ס וּמָדַ֗י. R' Glatstein noted that the Gemara teaches that each of these seven names were raised by the angels to Hashem as they were emblematic of sacrifices brought by the Jews.

R' Glatstein noted that Achasveros on multiple occasions offered Esther up to half of his kingdom, but not all of his kingdom. The Gemara explains that this meant to exclude the rebuilding of the Beis HaMikdash. But why would he even think that she cared about it or was connected to it? [R' Glatstein quipped - for all he knew, Esther was from North Korea]. And since the party was based on his calculation that the prophecy was wrong as 70 yrs expired and the Beis HaMikdash was not rebuilt, why was this even something that he was thinking about?

R' Glatstein quoted the Nesivos HaMishpat who noted that when Migdal Bavel was built, it was meant to challenge Kedusha. If there is a city or a place that has holiness, there must be an equal and opposite force of Tumah. That was also the plan of Achasveros. He knew that once the Beis HaMikdash was built he would lose all import. This is why when the Megillah begins, it states וַיְהִ֖י בִּימֵ֣י אֲחַשְׁוֵר֑וֹשׁ . He is not called King, he is just called by his first name, because he was worried that the Beis HaMikdash would be rebuilt. So he comes up with a plan - I will make Shushan HaBirah which will counteract the Beis HaMikdash which was called HaBirah.

This was the reason for his great banquet - he wanted to mimic the Beis HaMikdash with Tumah. He wore the garments of the Kohain Gadol and utilized thirteen ingredients as listed in Esther 1:6. The Torah in Parshas Terumah also quotes 13 items that were used in the creation of the Mishkan. R' Eliyahu HaKohain of Izmir states that Achasveros was trying to mimic the Beis Hamikdash. And this is why he used the protocol of sacrifices that the food needed to exceed drink by Jewish law.

R' Eliyahu HaKohain M'Izmir said that this is why the angels mentioned to Hashem the seven aspects of the Karbanos. They were saying to Hashem, there is no way that Achasveros can counter the acts of the Jews.

This is also why he counted 70 years and did not want to celebrate until he had calculated that the time had expired. Because every night he had nightmares that the Beis HaMikdash would be rebuilt and that he would just be Achasveros and not the king.

R' Glatstein then asked - why is it that Achasveros wanted the party to last 180 days? Was it ten times chai because he saw the donations to the local shuls? And then even after the 180 days were up he added another 7 days - as if someone had donated 187 to a yeshiva? And at the end of these seven days he asked Vashti to come out, but she refused. So what did he do when he had a problem with his wife? He went to לַֽחֲכָמִ֖ים יֹֽדְעֵ֣י הָֽעִתִּ֑ים. Why did he go to star gazers? Because he wanted to make sure that his calculations were correct. In fact he had concerns that maybe the 70 years should be from Nissan, so he added another 180 days from Rosh Hashana to get him to Nissan. And then the party started in earnest, but even then Vashti did not come out to him and then he had concerns - maybe it was a leap year and it was not Nissan [R' Glatstein quoted R' Yonasan Aibshetz for this].

This explains Achasveros' fascination or fixation on all things related to the Beis HaMikdash. He wore the clothing of the Kohain Gadol and used the implements of the Beis HaMikdash. Its no coincidence that during the weeks leading up to Purim we learn about the construction of the Mishkan and the clothing of the Kohanim, because learning about them is like we built them. This is also why we give our Shekalim before Haman's. But why do we care about his Shekalim? The Nesivos explains that Haman too was trying to counteract our Kedusha with Tumah.

This is based on the principle that everything that Tumah tries to counteract everything that has Kedusha. But is also means that every item of Tumah can have a level of Kedusha which opposes it.

If you have seen this post being carried on another site, please feel free to click www.kosherbeers.blogspot.com to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!