February 15, 2018 10:02 am at 10:02 am #1469754
תרומה stands for תורה מ the Torah given in 40 days. The midrash compares this to a king who wanted to marry off his daughter but he could not part from her. So he said, I will have a hut built so she could live close to me. The Torah is Hashem’s daughter. Giving the Torah, Hashem wants to live close to it. So He is asking us to build the Beis Hamikdash to be close to the Torah. The lesson is, if there is no Torah, there is no reason for Hashem to be close to us.February 18, 2018 12:45 pm at 12:45 pm #1471323
The Ohr Hachaim in the beginning of Parshas Tetzaveh says that next redemption will come because of the zechus of Mosheh Rabbenu. Learning Torah lishmah will bring Moshiach. Could be that is why his name is not mentioned. The Gemora says that Haman did not know that Mosheh Rabbenu died on 7th of Ador and he was born on the 7th of Ador. That he died on 7th of Ador he knew? The simple explanation is died then because he was born then, but the Yaaros Dvash says that right away when he died he was reborn. We get the strength to be mechadesh from Mosheh Rabbenu. It could be his name is not mentioned because this strength is hidden.February 18, 2018 12:45 pm at 12:45 pm #1471300
The Baal Haturim explains that Mosheh Rabbenu’ s name is not mentioned in Parshas Tetzaveh because he asked to be erased from your book you wrote. It looks like this is a punishment. It could be that this is a commemoration of his greatness. His two outstanding character traits are his compassion and humility. This could commemorate both as this statement above was said for the forgiveness of the Bnei Yisroel of the sin of the golden calf. It also indicates his humility feeling that he is not worthy to be mentioned. The GRA says that this commemorates his yahr zeit which is every year at Parshas Tetzaveh.February 25, 2018 8:55 pm at 8:55 pm #1476687
According the Rabbenu Bachaye the words כי תשא can mean to elevate or off with his head as the two servants of Paraoh. This depends on how we count the Bnei Yisroel. If we count them normally, it can bring a ch”v plague. Why? The above commentary explains, that if we look at the Bnei Yisroel as a whole, they are all righteous. But , if we count them normally, we separate the good and the bad. if we count with machtzis hashekel, we recognize that all belong together because individually we are only a half a person. Bolok recognized this. He said to Bilom, go to a place where you can only see part of them but not whole. Seeing the whole you can’t hurt them.March 4, 2018 11:51 am at 11:51 am #1480340
ויקהל the midrash says unite into groups and teach them hilchas shabbos.
What is the difference between מלאכה שאינה צריכה לגופה and פסיק רישא?
The Kesef Mishneh on the Rambam Hilchas Shabbos 1:7 brings the explanation from the son of the Rambam Rabbi Avraham for example closing the door and deer is caught the catching of the deer is not intentional but it must happen, but digging a hole and he only wants the ground he digs the hole intentionally but does not do it for the purpose wanting the hole as was done in the mishkan. Asks the Machtzis Hashekel 378 according the later case is more logical to prohibit since it is done intentionally? He answers that since he doesn’t do it for the that purpose there is a היפך כוונה reverse intention on the purpose used in the mishkan.March 4, 2018 2:58 pm at 2:58 pm #1480368
The Dubner Magid gives a parable about shabbos. A collector was recognized by someone has someone who came from his home –
town. He started to ask him about his town. The collector refused to answer him, saying that you are losing money for me. The man said to the collector, you kn ow what, tomorrow we will make a holiday and I will pay all that you can make in order that you should be available to answer my questions. The collector being tired from the whole weeks work, falls asleep. The man gets upset that he is paying him and he falls asleep no answering his questions. Hashem gives us a day, paying for it, so we should spend with him and then we sleep away the whole day.March 4, 2018 3:00 pm at 3:00 pm #1480490
Correction to 1480340 the Machtzis Hashekel is at the beginning of Shulchan Aruch – Aruch Chaim 248 (not 348).March 5, 2018 11:18 am at 11:18 am #1480973
The correction above is incorrect should be Machtzis Hashekel 278 not 378.
The Daas Zekenim Mibaal Tosfas says that the women were rewarded with Rosh Chodesh because they gave to the Mishkan first before the men but they had to be forced to give to the aigel. In S”A
O”CH in the beginning of Siman 417 says that women have a practice not to work on Rosh Chodesh and it is a nice custom. On Chanukah they also have a custom not to work as long as the candles are burning, according to the Chasan Sofer, this commemorates the Yomim Tovim which are eight biblically as the Yevonim wanted to eliminate their practice. The women commemorate the lighting of candles for Yom Tov and the men light Chanukah candles to commemorate the miracle with the oil,March 5, 2018 11:18 am at 11:18 am #1480980
The Midrash says באלה חטאו ובאלה נתכפרו the same manner they sinned they were forgiven. Explains the Shevet Sofer that the Ksav Sofer explains that when they sinned by the aigel they said אלה אלהיך ישראל the erev rav said to the bnei yisroel that the gold and the silver was your god because of whom you left mitzraim. So if gold and silver are so valuable and we are willing to give it up for the mishkan makes it much greater to deserve forgiveness.March 9, 2018 5:31 pm at 5:31 pm #1485766
There is a Daas Zekenim Mibal Tosfas in Parshas Pekudei Shamos 38:25 that compares the mishkan to the first seven days of creation. This would give us another reason how the mishkan is related to shabbos.March 11, 2018 10:36 am at 10:36 am #1485941
ויקרא is written with a small aleph. Mosheh Rabbenu did not want to show that he is different of Bilom because of his humility. The questions is Bilom came about in order that the goyim should not have an excuse that they are less than Jews but they are still less because by them it is written ויקר whereas by the Jews ויקרא ? The answer might be that Bilom could have been like Mosheh Rabbenu but because of his haughtiness this did not materialize. So Mosheh Rabbenu did not want to show because his humility that he is greater than Bilom, so he wrote the small aleph. He became rich because of this as the Midrash says that he became rich from the ink left on his pen, meaning showing his humility from the difference writing a big aleph and a small aleph.
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