The virtual Kehilla of Orthodox Jewry of Greater Montreal


(8:5) " Zeh Hadover Asher Tzivah Hashem- This is the thing commanded by Hashem." Rashi says that this was not for Moshe's honor, nor was it to place his brother at the head. Everything that Moshe did here was by the word of Hashem. The question is why would they believe him? The Tiferes Shlomo writes that Moshe had within him the spirit of an entire nation. When he served Hashem with all his heart all the people were inspired with him. Here when he announced his carrying out Hashem's command, the people felt a surge of enthusiasm at the service. When they became conscious of this spirit of holiness they realize that it could only be possible because it was Hashem's will.

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This week we begin the third and arguably the most difficult sefer of the Torah. In the account of creation, the word light is written five times, corresponding to the Five Books of Moshe. The Midrash writes that G-d said Let there be light corresponds to the Book of Bereshis, in which Hashem busied Himself with creating the world. And there was lightcorresponds to the Book of Shemos, in which Hashem took the Jewish people from darkness to light. Hashem saw the light was good.corresponds to the Book of Vayikra, which is filled with many laws. Hashem separated the light from the darkness, corresponds to the Book of Bamidbar, which separates between those who left Egypt and those who entered the land. Hashem called the light daycorresponds to the Book of Devarim, which made clear the many laws it reviewed.

   The third Sefer in the Torah begins with the word Vayikra-Calling. Rashi says that really every time Hashem would communicate with Moshe it was always preceded by a calling. Why then would it be singled out here? The Ramban writes that after reading how the presence of Hashem filled the Mishkon at the end of Sefer Shemos, and Moshe was no longer able to speak with Hashem at will, it became necessary to mention that Hashem called Moshe before speaking with him.

   The first word in sefer Vayikra contains a small aleph in it. Rashi says it is a term of endearment. The letter Aleph equals one and represents Hashem. When spelled out Aleph Lamed Phey, it equals 111 which happens to be the amount of verses in this weeks parsha. This hints to the importance of the reduced Aleph. After Klal Yisroel reached the tremendous closeness to Hashem at Mount Sinai the sin of the Golden Calf was a devastating blow. It lowered them to a level that we might have thought impossible to return from. Here at the beginning of Sefer Vayikra Hashem is giving Klal Yisroel the means to return back to that former closeness. But it cannot be accomplished at once. There has to be a gradual ascent to the lofty level they once attained. By using a small Aleph Hashem is saying that He is making Himself attainable to them. The Aleph also stands for Ohr. They could not have handled the same Ohr they experienced before. But the small Aleph shows Hashems love by demonstrating His willingness to work with us, to help bring us back again to the closeness we once had.

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The parsha begins with the words “Eileh Pekuday HaMishkon Mishkon Ha'adus.” The word “Ha'adus” equals 479, the amount of years the Mishkon stood. The word “Mishkon” equals 410, the amount of years the first Beis Hamikdosh stood. The word "Hamishkon" equals 415 plus the five letters in the word Hamishkon equals 420 the amount of years the second Beis Hamikdosh stood. The question is why do we need to add the five letters to complete the total? The reason is because the second Beis Hamikdosh was missing five miracles that the first Beis Hamikdosh had. They were the fire of the Mizbe'ach, the Luchos, the Urim Vetumim, the Choshen and the Shechina.

   The question remains that if the first Beis Hamikdosh stood for 410 years, why is it hinted only after the second Beis Hamikdosh? The Satmar Rebbe says the following. The entire reason for the accounting done in this weeks Parsha is because of the slight doubt that Yisrael had regarding the donations given to Moshe. This was the root of the future Sinas Chinom that destroyed the second Beis Hamikdosh. Therefore perhaps here the Torah hints at the years of the second temple first.

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   There is no other parsha in the Torah that begins with the word Vayakel. The Baer Moshe says that this Vayakel corresponds to the Vayakel by the chet of the eigel. There it says the nation gathered against Aaron to make the eigel. We know that the Mishkon was an atonement for the chet of the eigel, let the gold they give here by the mishkon be a kaporah for the gold they gave by the eigel. But what is this comparison of the words Vayakel? It’s not just a question of semantics.

   The Chazal say that Hashem created the world by using the twenty two letters of the aleph-bet. He looked into the Torah and created the world. The Ari’zal says that each neshama has a corresponding letter from the six hundred thousand letters in the Torah. So when two or more neshamas get together especially for a mitzvah they form certain letter combinations that create spiritual spheres that have an effect on the physical world. When Hashem wants to manipulate events on this world he brings two people together, either for a short time or for a longer period of time like having someone move next door to someone just to create that certain combination of letters. This is why the mitzvah to pray with a minyan is so great. The gathering of letters for a mitzvah produces awesome spiritual structures. But the same is true if the gathering is for something negative. It creates a negative spiritual sphere. This is what happened by the Sin of the Golden Calf. That Vayakel was for a negative reason. The making of the eigel. This created a terrible spiritual structure especially since the entire nation, all the letter combinations, were involved. In order to combat this there had to be another gathering, Vayakel for a positive purpose, the building of a place for the Shechina to dwell.

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פרשת ויקה״פ )חודש( תשע”ז א געדאנק אויפן פרשה


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