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Table of contents
1) Perashat Hashavoua - Rabbi Eli Mansour
2) Halakhat Hashavoua (Halakhot related to day to day life) By Hazzan David Azerad -
The Mechanics of Counting - Peninei Halach
3) Holy Jokes!
4) For KIDS
This Week's Parasha Insight with Rabbi Eli Mansour
Parashat Tazria-Mesora: Revealing Our Hidden Treasures
Parashiyot Tazria and Mesora describe several different kinds of manifestations of Sara’at – discolorations on a person’s skin, garment or home, which, under certain conditions, brings a state of impurity. Our Sages have explained that Sara’at would strike a person as a punishment for repeated violations of the sin of Lashon Ha’ra – negative speech and slander about other people.
One of the manifestations of Sara’at, as mentioned, is discolorations on a person’s home. If the discoloration is confirmed as Sara’at, then the entire house must be dismantled.
Rashi (14:34) famously cites from the Midrash that this manifestation of Sara’at was, in truth, a blessing for the people: "The Emorites hid golden treasures in the walls of their homes throughout the entire forty years when Yisrael were in the wilderness, and as a result of the affliction [on the walls], one dismantles the house and finds them." A Sara’at plague on the walls of one’s home would end up as a "blessing in disguise," as by dismantling the home, one would discover the treasures which had been hidden in the walls by the nations which inhabited the Land of Israel before it was conquered by Beneh Yisrael.
The question arises as to why Rashi mentions here specifically the "Emoriyim" (Emorites). Seven different nations inhabited the Land of Israel before being vanquished by Beneh Yisrael. Why are only the Emorites spoken of as concealing their treasures in the walls of their homes?
The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) explained that the word "Emoriyim" in Rashi’s commentary contains a deeper message. This word is associated with the verb "E.M.R." – "speech," and thus alludes to the cause of Sara’at – forbidden speech. Rashi here is alluding to the fact that Sara’at would strike specifically the homes of the "Emoriyim" – those who speak inappropriately about other people.
But if so, then we must ask why the person would then be worthy of receiving a precious gold treasure. If he is guilty of the grievous sin of Lashon Ha’ra, then why does he receive a large fortune?
The Rebbe explained that the "gold treasure" mentioned by Rashi alludes to "golden speech" – appropriate and valuable speech. After enduring the punishment of Sara’at, and taking the lesson to heart, the individual is then able to turn his speech around, to transform it from harmful and destructive gossip and slander, to precious "pearls of wisdom," to words of Torah, words of praise and encouragement to other people. The purpose of Sara’at is not to lead a person to be silent, to stop speaking, but rather to reveal his hidden treasures, to help him find the power of constructive speech, to uncover the greatness within him. Speech can inflict great harm, but can also bring great blessing. Once we recognize the evil of inappropriate speech, we can then unearth the hidden treasure of positive, productive speech.
More generally, Rashi’s comments teach us that sometimes, when our lives are "dismantled," disrupted and shaken, we are given the opportunity to discover "hidden treasures." We have many strengths and gifts which might be obscured by the pressures and bustle of day-to-day life. These "treasures" are concealed deep within us, but we cannot see them, because we are distracted by the many different things which occupy our time and our minds. But when our lives are "dismantled," these precious gifts are unearthed. We hope and pray that the current crisis, which has shaken our lives to their core, ends very soon, and that we will emerge from this difficult time with precious "treasures," newfound reservoirs of faith, strength, and love for our fellowman and for Hashem, Amen.
Halachot this week are selected and Translated by Hazzan David Azerad
The Mechanics of Counting - Peninei Halach
Before counting the Omer, one recites the following blessing: “Blessed are you, O Lord, our God, King of the Universe, Who has sanctified us with His commandments and commanded us regarding the counting of the Omer.” Both the blessing and the counting are said, le’chatchilah, in a standing position. If one said them while sitting, he has nonetheless fulfilled his obligation (Sh.A. 489:1).
There are two components to the count – counting the days and counting the weeks, as it says, You shall count for yourselves from the morrow of the “Sabbath” – from the day you bring the Omer of waving – seven weeks; they shall be complete. Until the morrow of the seventh week, you shall count fifty days (VaYikra 23:15-16).
Therefore, one must mention the tally of days and weeks when counting the Omer (Menachot 61a). For example, on the seventh day, one says, “Today is seven days, which are one week, [of the Omer],” and on the fourteenth day, one says, “Today is fourteen days, which are two weeks.” We mention the number of days and weeks even in the middle of a week. For example, on the tenth day, we say, “Today is ten days, which are one week and three days.”
There are several versions of the text of the Omer count. Some say, laOmer (“of the Omer”), while others say baOmer (“in the Omer”). Some say, “Today is fourteen days of/in the Omer, which are two weeks,” and some say, “Today is fourteen days, which are two weeks, of/in the Omer.” One fulfills his obligation no matter which version he uses. The custom is to add the LeSheim Yichud paragraph before counting, as well as various other prayers afterwards, but one is not obligated to do so. The main components are the actual counting and the blessing preceding it.
The number seven alludes to a complete phenomenon, for the world was created in seven days. Indeed, every physical entity has six sides – four sides, a top, and a bottom – plus a seventh aspect, its inner core. Man, as well, has seven sides, which is why it takes seven days to go from a state of impurity to one of purity. For seven days, a person prepares all of his aspects to make this transformation.
The same is true of purifying oneself for sacred endeavors in this world, like eating terumah and sacrificial foods, as well as a woman’s purification process for her husband. However, in order to absorb God’s Torah, whose lofty stature belongs to the supernal worlds, we need to count much deeper – seven weeks instead of seven days. In this count, each one of the seven numbers appears in all of its seven facets. This way, our purification in advance of the giving of the Torah is complete. Every aspect of our character undergoes refinement and expresses its yearning and anticipation for the receiving of the Torah.
Bevirkat Shabbat Shalom Umevorach
David Azerad
3) HOLY JoKeS!!
Selection of funny snippets, loosely related to this weeks parashah or current events, to brighten your day
4) FOR KIDS
Click on the image to open the youtube video
