JayMatt19: great peice there!
YWN Coffee Room » Bais Medrash
YWN Coffee Room Nightly D'Var Torah
(1842 posts)-
Posted 6 years ago #
-
mod72: time to clear the board & please keep me for Tuesday tentative(perm)! thank you!
Posted 6 years ago # -
from the OU website:
Parshat Acharei Mot
Rabbi Avrohom GordimerThis week's parshah commences with the prohibition of entry to the Kodesh Ha-Kodoshim (Holy of Holies) without authorization; such sanction is granted exclusively on Yom Kippur and only to the Kohen Gadol. This rule is introduced by the phrase, "And Hashem spoke to Moshe after the death of the two sons of Aharon, when they approached before Hashem and died." (16:1) Rashi (ibid.) quotes Toras Kohanim which explains that the Torah invokes the demise of Nadav and Avihu in order to strengthen its warning about entry to the Kodesh Ha-Kodoshim, for they died as a result of illegal passage.
The parshah continues with the details of the Yom Kippur avodah (service) and observances, followed by the issur (prohibition) of slaughtering animals for korbonos outside of the Azarah (Court) of the Beis Ha-Mikdash. Subsequently, the parshah features the issur of consuming blood and the mitzvah of covering blood upon slaughter of livestock and fowl (Kissui Ha-Dam), and it concludes with a lengthy segment concerning Arayos (illicit relations), in which the prohibition of offering to Molech is interwoven.
Do the various themes of the parshah relate to each other?
The Torah's mention of the deaths of Nadav and Avihu is quite perplexing. Although the incident surely reinforces the severity of the issur of unauthorized entry to the Kodesh Ha-Kodoshim, we should perhaps ask why other issurim are not similarly introduced by recalling events which depict the fate of those who violate them. Is some larger message being conveyed by recounting the deaths of Aharon's sons?
The Gemara in Sanhedrin provides various interpretations of the precise act committed by Nadav and Avihu. One opinion states that they entered the Mishkan while intoxicated; another explains that they rendered an halachic decision in the presence of Moshe Rabbeinu. According to all, Nadav and Avihu had the best of intentions, and their actions were focused on serving God. However, Aharon's sons did not confine their motivations to the bounds of halacha; rather, their impulse to act upon their love of Hashem caused them to breach halachic fences.
This notion is extremely telling, for it forms the basis of Parshas Acharei Mos. The various topics of the parshah revolve around the theme of restricting our avodas Hashem (Divine service) according to specific parameters. Yom Kippur is the quintessential day of restriction. Its Mikdash routine is by far the most difficult and detailed, and the individual's observance of Yom Kippur is understandably defined by the Torah as "Inuy" - Affliction, for the restrictions upon each person are extremely tight. Yet, Yom Kippur is also the day when we come closest to God. This very closeness engenders restrictions in how we serve and approach Hashem.
Similarly, the Torah limits sacrificial sacrifice to the Mikdash as a parameter in the manner that God can be served; rather than allowing free, spontaneous sacrificial service wherever one wishes, one is bound to a specific location. The same holds true for the mitzvah of covering blood and the issur of consuming it, as blood is reserved for use on the Mizbayach (Altar) and is therefore off limits to man (see Rambam in Moreh Nevuchim quoted by Ramban on 17:11), and blood represents the nefesh (soul) of another being which is exclusive to God (Ramban ibid.). These ideas all reflect that avodah must be limited to the boundaries set by Hashem.
The parshah concludes with Arayos (and the issur of Molech). Arayos - representative of the most extreme human passion - are understandably linked with the theme of self-restraint, and as such they appear at the end of the pashah. However, is there any greater connection between Arayos and the balance of Acharei Mos?
The Torah introduces Arayos with a warning not to behave like the heathens of Canaan (who were morally corrupt - see Rashi on 18:3 from Toras Kohanim). Why is this introduction necessary?
The haftarah begins by comparing Bnei Yisroel to other nations, insomuch as the Jews, too, were physically redeemed but did not live up to the purpose of their redemption. Thus, they are depicted as no better than the Kushites, Arameans and others, whom God salvaged from physical destruction. (The Navi [prophet] continues with the future re-selection of Bnei Yisroel from among the nations.)
The haftarah's comparison of us to other ancient tribes is not just pointed mussar. The words of Amos reveal something at the base of Bnei Yisroel's uniqueness. Unlike other nations, whose passions are either unbridled and unrelated to their religious codes and societal norms (or - in some cases - immoral acts of passion are themselves religious rituals) - Bnei Yisroel are different, as inherent in their observances are restraint of passion and submission to Hashem. It is for this reason that the Arayos prohibitions are central to the parshah and bear an introduction which contrasts Bnei Yisroel's desired behavior with that of Canaan, for the Arayos restrictions identify and set us aside as a people, such that our existence on all levels is unique. This concept is an expansion on the uniqueness of our avodah, which comprises the first part of the parshah. It is for this reason that the issur of Molech is placed in the midst of the Arayos. Molech is an abominable act of heathen avodah, and its mention as part of the section of Arayos indicates that immoral, nonrestrictive norms which corrupt avodah also contaminate society as a whole.
May our service of Hashem be pure and our machaneh (camp) holy.
Posted 6 years ago # -
72: great peice! & i really enjoy this wonderful thread!
Posted 6 years ago # -
UPDATED: ok... nobody volunteered, so here is the line-up
Kapusta - Monday
jax - Tuesday
Just Smile - Wednesday
mdlevine - Thursday
chofetzchaim -Fridaythe front page has been updated.
... (everybody is eligible to submit, not just the selection that I listed).
Thanks
Posted 6 years ago # -
a present for mod 72.
Achrei Mos
By: Rabbi Eli Teitelbaum
In order to understand why it was necessary for the posuk to add the words "after the death of the two children of Aharon," Rashi gives us a beautiful example in the name of Rabbi Elozer.
Just imagine a person is sick, burning with a high fever. His automatic instinct is to lie in a very cool and moist place in order to cool himself off just a bit and feel more comfortable. Even if his doctor warns him not to lay in such a place he will tend not to take the warning too seriously. He may easily disregard the doctor’s orders and do it anyway. After all, it seems to him that he will feel much better if he could cool off just a bit. In order for the doctor to make sure that the patient listens to his orders he must be much more forceful. Only when he makes it clear that another one of his patients has died because he went against orders and did lie in this cold and damp place will the sick man listen to what he has to say. The image of the person who has just died for not following orders leaves a powerful impression on the patient. He now takes the warning far more seriously.
So too, when Moshe tells his brother Aharon that he may not go into the Kodesh Kodoshim at any time, he must warn him very forcefully. By adding the fact that his two sons have just died he will take Moshe’s warning far more seriously.
One may, however, wonder, why was it necessary to give Aharon a stern warning? Certainly Aharon was a great tzaddik and would never even think of going against Hashem’s command! Why was itnecessary to give him such a stiff warning?
Perhaps this can be better understood with an expression Shlomo Hamelech uses in Shir HaShirim. I am sick with love (for You, Hashem). Aharon’s love for Hashemwas certainly far greater than any of us can possibly imagine. It was so great that he simply couldn’t exist without it. The great urge that he had to go into the place which represented the greatest kedusha in this lowly world was so strong, that an ordinary warning would not be enough. He would be unable to resist his great urge. He would be unable to control his great love which burst forth from his heart. It was like a flame of fire trying to jump away from its wick. Only the stern warning of death itself would be able to get him to restrain himself.
What an important lesson this ought to be for all of us. If only we could just have a small bit of Aharon’s love for Hashem. If only we too could feel just a little bit of that strong magnetic force pulling us to do Hashem’s commandments the way Aharon HaKohen felt. If only we could learn to serve Hashem with that same enthusiasm that we have for all our worldly pleasures which we run after with all our strength.
It’s time we stop and think very carefully when we say each morning and evening - v'ahafta es hashem elokecha... Let’s not just rattle it off. Let’s give it very deep and serious thought. Do we really feel that love the way we ought to feel it? Or are we just mouthing some words? What do we really and truly love? Is it perhaps all the worldly pleasures, which surround us from all sides? Or perhaps we truly feel a real deep love - a love that bursts forth with the greatest passion and desire to serve Hashem. How far are we, unfortunately, from the love that an Aharon HaKohen had? How far are we from the love Avrohom Ovinu had? They didn’t have to tell their hands and feet what to do. Doing Hashem’s will was an automatic reaction, the way we l’havdil run towards a baseball game. It’s time we realize our priorities. It’s time we realize in which direction we are headed and make an immediate about-face. It’s time we started thinking what our real purpose in life really is.
Posted 6 years ago # -
kapusta: nice d'var torah! i liked it a lot!
Posted 6 years ago # -
kapusta, nice DT! Great lesson, thanks!
mod72, is it possible someone (ahem) was mistakenly left off the list? I think his name starts with 'm'?
~a~
Posted 6 years ago # -
**D'Var Torah - Parshas Kedoshim*** this week is Parshas Acharai Mos & Kedoshim
What would you do in the following scene? You are a Dayan-Judge in a Bais Din . A wealthy man and a poor man come before with a dispute involving $1500. That sum is a huge amount of money for the poor man and an insignificant amount for the wealthy man. As you listen to the facts of the case, you realize that the law is on the side of the wealthy man. Do you rule in favor of the wealthy man because that is the correct ruling; or, do you rule in favor of the poor man since he desperately needs the money to live and feed his family, while the wealthy man will barely feel the loss of a thousand dollars, and the wealthy man is obligated to give tzedaka to the poor man any way? You are the judge. The power is in your hand. What is the right thing to do? From a purely humanistic point of view one would seem almost compelled to find for the poor man. The Torah teaches us otherwise. The Torah says that the dayan must render the accurate ruling without any outside considerations, even to the detriment of this poor soul. This doesn't seem right! You know and I know, but the Torah knows better. If we give false decisions, we will be destroying the truth. Once we lose our perception of the truth, we lose our perception of reality and when that happens we lose everything. With our limited human judgment it may seem greater to help the poor man; but, the Torah is teaching us that maintaining and protecting the truth is the greatest good, even for the poor man who is ruled against in this case.
have a wonderful day everyone!
Posted 6 years ago # -
note to all: my DT was posted for tuesday!
Posted 6 years ago # -
kapusta: thank you! funny!
Posted 6 years ago # -
thanks Jax
Posted 6 years ago # -
72: glad to be of service!
Posted 6 years ago # -
Jax, nice DT, thanks!
mod72, moish?
~a~
Posted 6 years ago # -
anonymisss: thank you! seems like you got an exemption this week!
Posted 6 years ago # -
72: maybe inform Just Smile of his Wednesday DT?!?
Posted 6 years ago # -
I see that I have been volunteered for Thursday night. I am going to be away until around 9:30/10:00, so it might be a little late.
Posted 6 years ago # -
Sorry guys - here you go - I'm actually still at work
In this week’s parsha we find the issur of molech, which the penalty for doing is missah. Some meforshim say that molech is not just waving your child over a fire, but also actually putting your child into the fire as a sacrifice.
The three aveiros that one must give up his life for are giloy arayos, shfichas damim, and avodah zarah. If one comes up to you and says do one of these three aveiros or I will kill you one must give up his life.
My father suggested why molech is a terrible act. He explained that “the big three”, giloy arayos, shfichas damim, and avodah zarah all are included in this one aveira.
Molech is a form of avodah zarah, because the parent is bringing their child as a sacrifice. It also encompasses the aviera of shfichas damim, because according to some the parent would actually drop the child into the fire. Molech is also the aveira of giloy arayos, because it is a form of wasting seed. Because when you kill your child, you are in affect killing seed that you used to create him.
What is the common theme between these three aveiros? perhaps one similar thread between all of them is that all the aveiros have to do with the instincts of man. Giloy arayos is ones sexual drive, shifichas damim is a person’s instinct of aggression, and avodah zarah is man’s instinct of being dependent on someone. One of the reasons that people practice avodah zarah is that they want to feel like they have dependency. This dependency is psychologically comforting, because if something goes right you can praise your god, if something goes wrong you can be mad at it, and you can pray for the god to help you, as opposed to everything being completely random.
Just Smile asked me to edit this and let everyone know that it is not his d'var Torah - so when it says "my father" - it's not Rabbi/Mr. Smile
--
YW Moderator-99Posted 6 years ago # -
Just Smile: that was great!
Posted 6 years ago # -
jax, i posted one recently.
~a~
Posted 6 years ago # -
ok, folks... never too soon to volunteer for next week (hopefully JayMatt19 will be back, he didn't email me any advance copies).
If I don't get volunteers, I will have to assign nights again.
Jax, you on for Tuesday?
Posted 6 years ago # -
72: sure thing!
Posted 6 years ago # -
Looks like mdlevine is a no go for tonight, so here goes:
This is being given b'zchus Yosef ben Ita Rivka, Yoel Zev ben Mirel Reesa Chava and Yaakov Yosef ben Raizel, may Hashem immediately send them their yeshua.
In Shmoneh Esrei, in the tfilla of רְפָאֵנוּ we say the words כִּי תְהִלָּתֵנוּ אָתָּה. R' Y. Abramsky asks why this is exclusive here to Refuah, as it is applicable in each of the bakashos in Shmoneh Esrei?
He replies that it is so very easy to be fooled into thinking that the doctor cured you. Therefore we go out of our way in our tfillos to tell Hashem that we know where the refuah is coming from.
As the world is in its current economic mess, there are many yidden without the means to support their family. We need to strengthen out Bitachon and apply this message towards parnassa as well. Just like it is not the doctor who provides the cure it also isn't the working which provides the money.
May HaKadosh Baruch Hu send every yid their respective yeshua in order to successfully thrive in this difficult time.
Good Shabbos to All
Note to Mod-72: Not sure I'll be able to post Motzei Shabbos. Bli neder I'll try to e-mail you a dvar torah (before licht) for you to post after Shabbos.
Posted 6 years ago # -
JayMatt19: welcome back! mdlevine said he'll post later tonight one! nicely done!
Posted 6 years ago # -
welcome back, jaymatt19! & thank you
Posted 6 years ago # -
JayMatt19 thanks for posting your D'Var Torah.
This is also being given b'zchus Yosef ben Ita Rivka, Yoel Zev ben Mirel Reesa Chava and Yaakov Yosef ben Raizel, may Hashem immediately send them their yeshua.
There has been some discussion on the boards regarding talking in Shul. I heard on a tape from R’M.M. Weiss the following:
The Shulchan Aruch says:
לא ישיח שיחת חולין בשעה שש"צ חוזר התפלה.
ואם שח, הוא חוטא, וגדול עונו מנשוא, וגוערים בו!It is forbidden to engage in frivolous conversation during the reader's repitition of the prayer.
And if one does talk, he is a transgressor, and his sin is too great to bear, and we must rebuke him!
(Shulchan Aruch, Orach Chaim 124:7)
______________________________There is a posuk in the Torah where similar language is used
ויאמר קין אל ה' גדול עוני מנשוא
And Cayin said to HaShem My sin is too great to bear
(Bereishis 4:13)
______________________________Essentially after the murder of Hevel, Cayin recognized that his sin was very great “too great to bear” – the Shulchan Aruch uses that term to describe a person talking in Shul.
R’ Weiss puts the connection together. Perhaps the health, livelihood and more importantly life of a person depends on how well they are going to listen and respond appropriately. Perhaps a shidduch for oneself or for their child depends on the response. The list goes on. If another individual starts talking to somebody about the market, sports, his new car, the planned vacation or even how the Seder was: they are preventing the other person from listening and responding appropriately and the results could reach catastrophic proportions.
Perhaps this is why the Shulchan Aruch states that the sin of talking in Shul is a sin too great to bear when the Torah uses that language for murder.
Something to think about.
Posted 6 years ago # -
mdlevine: wow that was great! thanx for posting it!
Posted 6 years ago # -
short and to the point thanks mdl
Posted 6 years ago # -
wow, so many in one night! Thanks
~a~
Posted 6 years ago # -
Bais Yaakov maydel,
what night next week are you posting a D'Var Torah?
Posted 6 years ago # -
...i can do tuesday night iyH
Posted 6 years ago # -
BYM: tuesday is my permanent night! would you like to take a different night! great to have you back btw!
Posted 6 years ago # -
so we have permanent nights now huh?
lol i really havent been here in a while...
ok is thursday good for e/o? I put you down for Thursday. YW Moderator-72thanks Jax i feel great being here again too!
Posted 6 years ago # -
Bais Yaakov maydel: just i have a permanent night these days actually! the other permanents are gone-ok there are others too mod! thursdays great!
what about JayMatt19 and M'Shabbos (along with most other nights) and ChofetzChaim on E'Shabbos. YW Moderator-72
Posted 6 years ago # -
great thanks mod.
ok then thursday it is.
my comeback dvar Torah :)Posted 6 years ago # -
wow, can't wait, bym!
~a~
Posted 6 years ago # -
Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l
8 Iyar, 5769 Vol. 10, No. 27 Parshios Acharei – Kedoshim
“And Hashem spoke to Moshe after the death of Aharon’s two sons…” (Vayikra 16:1)
The Midrash on this week’s parasha (Vayikra Rabbah 20:4) explains Moshe’s instructions to remove the bodies of Aharon’s sons. According to the Midrash, the bodies of Nadav and Avihu – Aharon’s sons – were in the most sacred part of the Mishkan, the Holy of Holies (see Eitz Yosef ibid.). Moshe called upon Aharon’s cousins, Mishael and Eltzafan, to remove the bodies “from the face of the kodesh” (Vayikra 10:4). The Midrash points out that the pasuk doesn’t state that Moshe asked them to remove the bodies, “from before the aron” – the Holy Ark, but rather to remove the bodies, “from before the holy one” – from before Aharon HaKohen. The Midrash equates this to saying, “Remove the deceased from the presence of this mourner; how long is this mourner to suffer?’”
It seems, from the Midrash, that Moshe’s primary reason for removing the bodies was to reduce Aharon’s pain. Wasn’t there a much more pressing reason to remove the bodies? They were in the spiritual heart of the Mishkan. After the soul leaves, the lifeless body carries the most severe form of spiritual impurity, and these two corpses were resting in the holiest place in the universe. What a terrible desecration of Hashem’s honor! Moshe was surely consumed with a powerful drive to restore the purity and holiness of the Kodesh HaKodashim, and every fiber of his being wanted to take action to remove this impurity. The pain of Aharon, a single individual, should be a secondary consideration in the face of the terrible desecration of the Mishkan that was taking place.
In addition, Aharon’s sons were dead and Mishael and Eltzafan’s action would only slightly reduce Aharon’s suffering. Why did Moshe feel that this small percentage of healing was so much more important than even the chillul Hashem of having corpses in the Mishkan?
We tend to associate spiritual greatness with acts between man and Hashem: prayers, fasting, self-denial and similar deeds. The mitzvos that deal with relating to our fellow man somehow get downgraded to a lower priority. In reality, they are at least of equal importance, and in some ways the interpersonal mitzvos are the highest form of spirituality one can achieve. The classic example is the elaborate description the Torah gives to Avraham’s chessed, while completely ignoring his self-sacrifice to avoid idolatry at the furnace of Ur Kasdim. Our most perfect emulation of Hashem, explained the Alter of Slabodka, is when we perform chessed, not by martyrdom. In a similar vein, the Alter’s close talmid, Reb Dovid Leibowitz, zt”l, used to point out that we find Hashem often described as Good, Kind, and Merciful, but nowhere as being pious or frum. From this Midrash we see the same concept: Moshe’s greatest concern was Aharon’s feelings and how he could lessen, even slightly, Aharon’s pain.
It can sometimes be very tempting to focus on outward actions of serving Hashem at the expense of other people’s feelings. We can get too absorbed in our “own” mitzvos and not notice the suffering of others. The Torah here is teaching us that sensitivity to our fellow man is more important than removing the most severe violation of impurity from the holiest place in the world. May we strive to keep our eyes, ears and hearts open to notice when other Jews are in pain or difficulty, and seize the opportunity to emulate Hashem with our kindness and compassion.
Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA
© 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or visit http://www.torahstation.comPosted 6 years ago # -
this is the 6th of now 6 submissions via email from JayMatt19 while he may not have access to post.
ואהבת לרעך כמוך: אני, יהו-ה
Why the need to say here אני, יהו-ה?
Two Pshatim (Seen in the Mayana Shel Torah)
1. It is easy to love your friend, but the mitzva is ואהבת לרעך כמוך,
love the person WHO IS LIKE YOU. If you are a plumber, it would be
natural for you to consider another plumber as a rival, therefore the
Torah tells us ואהבת לרעך כמוך, love the Jew who is like you אני,
יהו-ה, I Hashem give Parnassa to both of you, you are not competing
against each other.2. ואהבת לרעך, The way you treat your friend, כמוך אני, יהו-ה, in that
manner, I, Hashem, will treat you. Hashem is using this passuk to show
us Midda K'negged MiddaPosted 6 years ago # -
who is on for tonight? we need a volunteer.
Posted 6 years ago # -
chofetz chaim: great peice! shakoyach!
jaymatt: superb as always!Posted 6 years ago # -
Nobody is listed, so I'll post something so that nobody needs to be volunteered.
Rabbi Yissocher Frand
There Is Capital Punishment, But Only After We Learn To Appreciate Human Life
The end of Parshas Emor contains the parsha of the Blasphemer (Megadef). The son of an Egyptian father and a Jewish mother got into a fight and uttered a blasphemy against the Name of Almighty. The people did not know what to do with such a person. His case was brought before Moshe. In the meantime, the blasphemer was placed under guard. At this point, Hashem taught Moshe that the punishment for blasphemy is stoning (s'kila) by the entire congregation. [Vayikra 24:10-16].
In order for the narrative to continue smoothly, at this point it should say, "Moshe spoke to the children of Israel and they brought the blasphemer outside the camp and they all stoned him. And the children of Israel did as Moshe commanded." [Vayikra 24:23]
The Torah does indeed teach this, but only after a six verse tangent that seems to interrupt the narration of the blasphemer. The "tangent" reads as follows:
"And a man -- if he strikes mortally any human life, he shall be put to death. And a man who strikes mortally an animal life shall make restitution, a life for a life. And if a man inflicts a wound in his fellow, as he did, so shall be done to him: A break for a break, an eye for an eye, a tooth for a tooth; just as he will have inflicted a wound on a person, so shall be inflicted upon him. One who strikes an animal shall make restitution, and one who strikes a person shall be put to death. There shall be one law for you, it shall be for convert and native alike, for I, Hashem, am your G-d." [Vayikra 24:17-22]
How are we to understand this strange interruption in the narrative? Rav Moshe Feinstein, zt"l, explained that this section marks the first time in Jewish history that capital punishment was being carried out. This was a very significant event.
Taking a life is not a small matter. We do not execute the blasphemer because life is cheap. The Almighty wanted to emphasize to people that they were about to kill another human being. "But you should know that killing another human being under other circumstances (when it is not because he is being executed by the Court for committing a capital offense) is a terrible thing. Under normal circumstances, one who kills another person shall himself be put to death. Not only that, but if a person even wounds his fellow man then he deserves to pay with an 'eye for an eye and a tooth for a tooth'."
We know that this expression is not to be interpreted literally. Rabbinic exegesis teaches that this means that one has to pay the value of an eye or the value of a tooth. But there is a very interesting Rashbam in Parshas Mishpatim. The Rashbam asks, why is the Almighty making life difficult for us? If the Torah wanted to teach that one is obligated to make monetary restitution for such cases, why didn't it say so explicitly? Why do we need to hear, up until today, that the Torah is barbaric because it demands "an eye for an eye and a tooth for a tooth"?
The Rashbam explains by emphasizing there is a difference between peshuto shel mikra [the literal meaning of a text] and Rabbinic exegesis. Even though we practice halacha according to Rabbinic exegesis, we do not disregard "peshuto shel mikra" entirely. The literal meaning teaches important lessons. There is a message in peshuto shel mikra. The message in this case is that technically speaking, this is what should happen to a person: if he knocks out someone's eye, he should have his own eye put out. So severe a sin is it to damage another person that it really should require 'an eye for an eye, a tooth for a tooth'.
Were it not for the fact that there was an Oral Law (to temper the literal meaning), Hashem could never have recorded the Written Law in this fashion. People would be misled. Given the fact however that we do have an Oral Law, the literal meaning of the verse gives us another dimension of understanding in terms of what the law should morall y really be.
Once the Torah has clearly spelled out the important lesson of the value of life and the value of property in this "tangent", then and only then can it proceed to conclude the narrative. Once the children of Israel have integrated the teaching of the importance of human life and property into their personalities, then and only then, were they allowed to go out and proceed with an execution of the blasphemer, the first execution in Jewish history.
Posted 6 years ago # -
39: great one! thanx for sharing!
Posted 6 years ago # -
ames, how about you posting a DT? Monday and Wednesday are open - which night do you want?
Posted 6 years ago # -
Where do you all get these divrei torah from?
Posted 6 years ago # -
thanks
Posted 6 years ago #
Reply »
You must log in to post.
RSS