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CHUMASH
Parshas Tetzaveh - Chamishi with Rashi
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Hashem tells Moshe more details of how to get the Kohanim ready to work in the Mishkan during the Shivas Yemei Hamiluim, when the Mishkan will be first set up. (The Torah will tell us how this actually happened in the second half of Parshas Tzav.) We learned that Moshe Rabbeinu would need to bring three korbanos, a bull and two rams, and we started learning how these korbanos should be brought. Today we learn what Moshe should do with the second ram.
Moshe should bring the second ram as a korban, and put some of its blood on the right ear, right thumb, and right big toe of the kohanim. The rest of the blood gets splashed onto the lower half of the Mizbeiach.
Then Moshe should take some of the blood from the Mizbeiach, together with the Shemen Hamishcha, and this should be sprinkled onto the kohanim and onto their clothes (Bigdei Kehuna).
Some parts of the korban, and one of each of the kinds of matzah should be taken and waved (like a lulav!) in all directions. Then they should be burned on the Mizbeiach.
Other parts of the korban, and the rest of the matzah, are for the kohanim to eat, but they need to stay inside the chatzer of the Mishkan!
This korban will also be a kapara for the Mizbeiach, in case some stolen things were used to build it, or to build other parts of the Mishkan.
Moshe should do this every day for the 7 days of Chanukas Hamishkan. Hashem tells Moshe that through the avodah done during these days, the kohanim will become appointed as kohanim to do the Avodah, and the Mizbeiach will become ready to be used.
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In the last posuk of Kapitel Nun, Dovid Hamelech says: “Zoveiach Todah Yechabdaneni” — “a person who brings a korban is bringing kavod to Hashem.”
The word “Zoveiach” (bring a korban) means to shecht. The Gemara says that a person who shechts their Yetzer Hara brings kavod to Hashem!
How do we shecht our Yetzer Hara? The Rebbe explains that when we shecht an animal, that animal doesn’t have chayus anymore. The same thing is when we shecht our Yetzer Hara. The Yetzer Hara loses its chayus in Gashmiyus things it likes or wants (like computer games or nosh). Instead, we get excited about kedusha things — like davening or doing mitzvos!
By getting excited about things for Hashem, we bring kavod to Hashem!
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TANYA
Likutei Amarim Perek Chof-Tes
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The Alter Rebbe is teaching us a way to work on our Avodas Hashem in the way of Chassidus ChaBaD — through thinking, hisbonenus. By connecting to Hashem in davening, with hisbonenus, we can be in control of our Yetzer Hara and act the way a Yid should. If we do this, we won’t need to work as much on each midah separately (like in the way of Mussar) — we will be able to control our Yetzer Hara in every part of our lives!
But for our hisbonenus to work, we need to be besimcha, and we need to have an open heart. That’s why the Alter Rebbe taught us how to get rid of atzvus (being sad)and serve Hashem with simcha! In this perek, the Alter Rebbe tells a beinoni what to do if his heart is NOT open, and even when he has proper hisbonenus, the heart doesn’t respond.
A beinoni can sometimes feel not interested in connecting the neshama with Hashem during davening. This is called “timtum halev,” which means that the heart is stuffed up.
The beinoni might also not feel that he has koach to fight with the Yetzer Hara to have iskafya, which is also important for the derech of Chassidus Chabad to work.
Even if he learns Chassidus and understands it well, it doesn’t “click” properly, and therefore it doesn’t change his feelings to be excited to be excited and to connect with Hashem in davening and to fight with the Yetzer Hara throughout the day.
In tomorrow’s Tanya we will IY”H learn why this happens, and later we will see what the beinoni can do about it.
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The Frierdiker Rebbe came to America on Tes Adar Beis 5700. This Hayom Yom talks about a mivtza that the Frierdiker Rebbe started when he came to America, to make the air pure with words of Torah — Taharas Ho’Avir.
What do you think about when you are walking outside?
We shouldn’t go out in the street without a plan of what we’re going to think about, and just think about whatever comes into our mind. When we walk in the street we should be thinking TORAH, like Tanya or Mishnayos!
If we are sitting around somewhere where we can use a sefer, we should also have a plan — to say words of Torah, like Chumash or Tehillim (which are usually said from inside a sefer).
Especially nowadays, when there isn’t as much Torah in the streets as there used to be, it is even more special when we think or say words of Torah there!
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Today we learn the mitzvah of Mikvah one last time (Mitzvas Asei #109). Dipping in a mikvah has the koach to make something that used to be Tomei, Tahor!
This mitzvah comes from a posuk in Parshas Metzora: וְרָחַץ בַּמַּיִם אֶת כָּל בְּשָׂרוֹ
The details are explained in Mesechta Mikvaos and Tvul Yom.
We also learn a new mitzvah from the new Sefer in Rambam! This mitzvah (Mitzvas Asei #237) is that if one of our animals hurts or breaks things, we need to pay for what it broke.
This mitzvah comes from a posuk in Parshas Mishpatim: וְכִי יִגַּח שׁוֹר וְגוֹ׳
The first six perakim of Mesechta Bava Kama explain the halachos of this mitzvah.
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RAMBAM
Hilchos Mikvaos - Hilchos Nizkei Mamon
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In today’s Rambam, we finish learning the tenth Sefer of the Rambam, which is about Tahara, and start learning a new Sefer, called Nezikin (damages)!
Perek Yud-Alef is the halachos about making hands Tahor, by dipping them in a Mikvah or washing them, which is the mitzvah of Netilas Yodayim!
The Rambam finishes off this Sefer with a lesson in Avodas Hashem: He reminds us that a person can also make his neshama Tahor, by going in a “mikvah” of the neshama! What’s a “mikvah” for a neshama? Learning Torah and deciding to do Teshuvah.
In Perek Alef of Hilchos Nizkei Mamon, we learn some general rules about what happens when an animal breaks something. The amount that the owner has to pay depends on whether he should have known his animal could do something like that (Mu’ad) or it was something it doesn’t ever do (Tam). It also depends how the animal broke it — by fighting, eating, or walking; and where it happened (in public property, or in someone’s private property).
Perek Beis explains more about the halacha that things that break while the animal is walking in public aren’t the owner’s responsibility, and he doesn’t have to pay. We also learn about times when it’s partly the owner’s fault, and he has to pay half.
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We now start learning Sefer Tahara! The first set of halachos is Hilchos Tumas Meis, about the kind of tumah that comes from the body of a person who passed away R”L.
The Rambam explains how a person can get Tumah.
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In today’s Hayom Yom, we learned that when we go in the street, we should have words of Torah to take with us. We will see a story of the Rebbe that shows that this is also a way to be mekushar to the Rebbe and go in the Rebbe’s ways!
R’ Mendel Futerfas A”H was a well-known mashpia.
Once, R’ Mendel asked a respected chossid what had happened in his yechidus. The chossid answered that he had asked how he can be mekushar to the Rebbe.
The Rebbe told this man that he should learn Tanya Baal Peh and review it when he is walking in the street. “This way,” the Rebbe told him, “you will be mekushar to me, because I also review Tanya when I am walking in the street.”
See Sefer R’ Mendel, p. 108; Osios Eisan introduction, p. 23
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Let’s start to look at the actual words of the bracha:
Baruch Ata Hashem — Hashem, You are blessed
Elokeinu Veilokei Avoseinu — Our Aibershter, and the Aibershter of our fathers
Elokei Avraham — The Aibershter of Avraham Avinu
Elokei Yitzchak — The Aibershter of Yitzchak Avinu
Veilokei Yaakov — And the Aibershter of Yaakov Avinu.
The Rebbe explains why we first say Elokeinu, “our Aibershter,” before saying “Veilokei Avoseinu,” and the Aibershter of our fathers, the Avos. Even though we are speaking about the zechus of the Avos, and even though they came before us, we start by saying what is closest to us, and means the most to us. Most important of all is that Hashem is OUR Aibershter, and that we are able to speak to Hashem!
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When we daven, we shouldn’t be holding any other things. If we hold something important, like Tefillin, a sefer, or lehavdil a camera or money, we will need to think about it and make sure it doesn’t fall down. That will distract us from thinking just about our davening.
Even though it is fine to hold something that won’t get ruined if it falls, it is better (Mitzvah Min Hamuvchar) not to hold anything except for a siddur which is there to HELP us concentrate in davening!
See the Alter Rebbe’s Shulchan Aruch, siman 96
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לעילוי נשמת הרה״ח ר׳ דניאל יצחק ע״ה בן ר׳ אפרים שי׳ מאסקאוויץ
שליח כ"ק אדמו"ר נשיא דורנו למדינת אילינוי
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In Chumash, we are learning about the Shivas Yemei Hamiluim, the Chanukas HaMishkan.
The Gemara asks a question about a detail of how the avodah was done on these days. But why does it matter, if the Chanukas Hamishkan already happened? Why do we need to know about a detail that was not written in the Torah?
The Gemara answers, because we need to know for L’asid Lavo! When the Beis Hamikdash is built, we need to know exactly how things should be done!
But, the Gemara says, we still don’t need to worry about that detail now. Moshe and Aharon will be there with us, and they will tell us just what needs to be done with the Beis Hamikdash.
From this, we see something else very important too: Even though the Beis Hamikdash will be built BEFORE Techiyas Hameisim, certain tzadikim (like Moshe and Aharon) will have Techiyas Hameisim before then too, so they will be right there when the Beis Hamikdash is built!
See Gemara Yoma 5b
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לע"נ התינוק זאב ארי' ע"ה בן יבלט"א הרה"ח ר' שניאור זלמן שי' גליק
נפטר ב' מנחם אב ה'תשע"ג
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