PHILOTORAH YERUSHALAYIM times for SHAVUOT & NASO 6 & 7 Sivan 5783 <> May 25-27, '23 SHAVUOT Eiruv Tavshilin <> 7:00PM / No Havdala NASO: 7:01PM from pre-existing flame <<>> 8:18PM <> R' Tam 8:54PM For other locales, click on the Z'MANIM link CALnotes Kiddush L'vana The molad of Nissan was this past Shabbat (Bamidbar). Minhag Yerushalayim (based on the minhagim of the Vilna Gaon) is to take the first opportunity to say Kiddush L'vana, which is three full days after the molad. For this month, that first opportunity was Tuesday evening, May 23rd. The more common custom for KL in Sivan is to say it on Motza'ei Shavuot. This year, with Shavuot on Friday, KL will be said by many people on Motza'ei Shabbat Parshat Naso, May 27th. (That is Motza'ei Shabbat, second day of Shavuot, in Chutz LaAretz.) Motza"Sh being after seven full days following the molad, means that those whose first op for KL is after 7 days, will also be saying KL then. Minhag Yerushalayim is not to hold KL for after Yom Tov, but to take the first opportunity in all cases. (In addition to waiting until after Shavuot for Sivan's KL, many people wait until after Yom Kippur for the KL of Tishrei and after Tish'a b'Av for KL of Av.) OUT-OF-SYNC When Shavuot is on Friday, we in Israel read Parshat HaShavua (Naso) on the following day, when Jews in Chutz LaAretz are celebrating their second day of Shavuot. They fall a sedra behind Israel (more correctly stated, we in Israel jumped a sedra ahead because we have only one day of Chag). This out-of-sync situation continues until Chukat & Balak are combined in CHU"L and are read on consecutive Shabbatot in Israel. CHU"L catches up to us by combining Chukat and Balak. (Again, more correctly put - we in Israel, separate Chukat and Balak, to fall back into sync with CHU"L.) Friday Shavuot happens in 4 year-types (two 12-month year-types and two 13-year-types) out of the 14 possible configurations (seven and seven) for years in the Jewish Calendar. This occurs a total of 28.57% of the time. We also get out-of-sync when Pesach is Shabbat to Friday in Israel, Shabbat to Shabbat in CHU"L. That accounts for another 28.03% of the time. That leaves 43.4% of years when we are fully in sync with CHU"L. NASO 35th of 54 sedras; 2nd of 10 in Bamidbar Written on 311 lines in a Sefer Torah That's a record setting 7.4 columns 26 Parshiyot; 18 open, 8 closed Only 4 sedras have more parshiyot 176 p'sukim, 2264 words, 8632 letters Indisputably the longest sedra in the Torah, however you count length. Naso is well below average, though, in length of p'sukim, but not enough to affect its first place ranking. MITZVOT 18 mitzvot; 7 positive, 11 prohibitions - the most of Bamidbar's 10 sedras 18 might not seem to be that many mitzvot, but only 9 sedras (of 54) in the Torah have more mitzvot than Naso Aliya-by-Aliya Sedra Summary [P>] and [S>] indicate start of a parsha p'tucha or s'tuma. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI; L=LAV (prohibition). X:Y is the perek & pasuk from which the mitzva comes. Kohen - First Aliya - 17 p'sukim - 4:21-37 [P> 4:21 (8)] The second count of Levi continues with the family unit Gei-r'shon. The first count was of males from 30 days old and up. This count is of males from 30 to 50 years of age. That constitutes the workforce for the Mishkan. Note: The starting age for a Levi's service is 30. In the Beit HaMikdash, there is no maximum age. With the Mishkan, however, since a Levi's work required carrying Mishkan components in addition to singing and guarding, there was a mandatory retirement age of 50 for the strenuous tasks. Also note that the family-branch of K'hat was counted and their tasks were enumerated at the end of Bamidbar (in the parsha that also began with the same words - NASO ET ROSH...) Gei-r'shon's tasks include: the three coverings of the Mishkan - the Mishkan, the Ohel, and the Michseh; the curtain at the entrance of Ohel Moed; the linen curtain material that surrounded the courtyard, and the entrance curtain of the courtyard; the securing stakes and related tools. Leviyim were to function only as instructed by the kohanim. The supervisor of family Gei-r'shon is Aharon's son Itamar. Question to challenge kids & guests: Look over the list of that which the Gershon family carried. Why isn't the Parochet on the list? The answer is at the end of Bamidbar. [S> 4:29 (9)] Family Merari was also counted - males between 30 and 50 years of age. They were in charge of the wallboards of the Mishkan, beams, posts, and foundation blocks. Similarly, the courtyard posts, stakes, foundation blocks, and related tools. Itamar was their supervisor too. (Merari used 4 of the 6 wagons - see towards the end of the sedra - and Gershon, the other 2. K'hat used their shoulders.) The counts of the workforces of Levi came to: 2750 for K'hat... Levi - Second Aliya - 12 p'sukim - 4:38-49 The position of SHEINI might vary in different editions of the Chumash. [S> 4:38 (12)] 2630 for Gershon, and 3200 for Merari. The total workforce of Levi in the Mishkan was 8580. SDT: LA'AVOD AVODAT AVODA VA'AVODAT MASA... Note the four words in a row with the same root. Rashi says the Avodat Avoda (kind of a strange phrase) refers to playing musical instruments. Avodat Masa is the heavy manual labor - constructing, carrying, taking apart Shlishi - Third Aliya - 10 p'sukim - 5:1-10 [P> 5:1 (4)] People who are ritually defiled from any of three specific types (TZARAAT, ZAV, T'MEI MEIT), are to be excluded from the camp pending purification [362, A31 5:2]. We are taught that the three have different restrictions, as follows: A "m'tzora" is excluded from the entire camp of Israel and must remain in isolation outside the camp until purification. The ZAV and ZAVA are permitted in the camp of Israel, but are banned from the Levite camp (and, of course, from the area of the Mikdash). [Har HaBayit today, not counting the area where the Beit HaMikdash and its courtyard stood, has the sanctity of the Levite camp (according to some authorities).] A person who came into contact with a dead body is banned only from the "Camp of the Divine Presence" (Mikdash and its courtyard) [363, L77 5:3]. [P> 5:5 (6)] A person who sins is required to verbally confess (when repenting) [364, A73 5:6]. He/she must also make restitution (if money was involved) and pay a penalty to the victim. Take a close look at the portion in the sedra dealing with repentance. It speaks of a man or a woman sinning and of THEIR (plural, not his or her) requirement to confess and do T'shuva. It is often the case that when an individual sins, others are somewhat responsible. Perhaps a parent who did not educate the child properly. Maybe someone who made stealing (for example) too easy and/or tempting. Does society bear some of the responsibility for a sinner's actions, because of misplaced emphasis on the wrong values? A person is primarily accountable for his own actions. But the Torah's use of the plural, reminds us of our duty to develop an environment of Torah values and ethics that will be conducive for all members of society to enthusiastically follow a Torah way of life. This is part of KOL YISRAEL AREIVIM ZEH BAZEH. Perhaps the mitzva of EGLA ARUFA illustrates this point - part of the procedure required upon finding a dead body - that met with foul play, as they say - is for the elders of the town closest to the body to proclaim that they didn't kill the person. There is an implication of involvement in the person's death. So too, the fact that the death of a Kohen Gadol releases "inadvertent killers" from their cities of refuge, implies responsibility on the part of the spiritual leader of the people for the carelessness that leads to SHOGEG deaths. MITZVAnotes According to Rambam (and others), this is the one Torah mitzva among the laws of repentance. When a person sins, and repents (not, if a person sins, he is required to repent, and..., but WHEN he sins and WHEN he repents - this wording is very significant), in addition to the various elements of T'shuva, including recognizing the act as a sin, stopping from doing it, regret for the past, acceptance for the future, changing one's ways, the repentant individual must verbally confess his sins before G-d. One can suggest that Rambam holds that T'shuva itself is not one of the 613 mitzvot, but rather a natural result of a Jew's accepting G-d's gift - the opportunity for a second chance. When a person sins and does T'shuva... The mitzva is to confess (as part of the process of T'shuva) and not to let the process be exclusively in one's heart and mind. Other mitzva-counters do include T'shuva among the 613 mitzvot. The whole process of T'shuva should be instinctive and not even require a command -- except for the verbal component of the mitzva. G-d knows our thoughts; why do I need to verbalize them? Therefore, VIDUI needs to be and is a command. Another way to explain why the mitzva of T'shuva per se is not on Rambam's list of 613 is because it spans all mitzvot, rather than being a specific mitzva on its own. For example... The Torah forbids doing melacha on Shabbat. If one violates this prohibition, he is required to repent. Repentance is part of the mitzva prohibiting melacha on Shabbat. So too for all mitzvot, positives as well as prohibitions. Bench after a meal; if you don't, repent your non-fulfillment of this mitzva and now be careful to bench after every meal. T'shuva can be viewed as a VAT tacked on to every other mitzva. As such, it does not get counted on its own among the Taryag mitzvot. (The specific command to verbally confess as part of the T'shuva process does get counted among the 613, because it is specific). On the other hand, others disagree with Rambam and DO count T'shuva as one of the 613. Some include VIDUI in the mitzva of T'shuva and some count it separately. Whichever approach to T'shuva, the least instinctive or logical component is Verbal Confession. R'vi'i - Fourth Aliya - 48 p'sukim - 5:11-6:27 This long portion primarily contains the topics of the SOTA (wife suspected of infidelity and duly warned), the NAZIR (one who vows abstinence of a specific type), and Birkat Kohanim. [P> 5:11 (21)] If a wife is unfaithful to her husband, and there is no proof of her adultery -or- if a man suspects his wife of unfaithfulness, even if it is unwarranted, he may formally warn her in front of witnesses not to be seen in the company of a specific man. This warning is a precondition to the whole topic of Sota. Suspicion alone, or even actual adultery, does not produce the conditions for Sota without a formal, witnessed warning by the husband. Once the warning is issued, it is a mitzva (requirement) to proceed with the Sota-process [365, A223 5:12]. The husband must bring his wife to the kohen at the Beit HaMikdash. A barley-flour offering is brought. No oil [366, L104 5:15] or spice [367, L105 5:15] is used with it, since the issue at hand is so serious and unpleasant before G-d. The kohen prepares a potion consisting of water from the KIYOR (the washing basin in the courtyard of the Beit HaMikdash), earth from the floor of the Mikdash, and the dissolved writing of this portion of the Torah. (Parshat Sota is written on klaf and then the writing is dissolved in the Sota potion.) The kohen administers an oath to the woman asking her to swear to her innocence, if that be the case, or to admit her guilt. The woman is warned of serious adverse effects of the potion which she will be given to drink, if in fact she has committed adultery, and of the favorable effect of the potion if she is innocent. The seriousness with which the Torah treats the issue of Sota is motivated by G-d's desire (so to speak) to bring harmony between husband and wife (when feasible) and the notion that doubt is extremely detrimental to a relationship. G-d, so to speak, permits (nay, requires!) His Name to be written and then erased in order to advance the cause of marital harmony. There are many other details, too numerous to include here, concerning the conditions necessary for the Sota-process to go though to its end. In other words, there would be many situations when the oath and potion would not be used. [P> 6:1 (21)] A man or a woman may make a Nazirite vow to G-d. This is usually, but not always, for a period of one month. A Nazir is forbidden to drink wine [368, L202 6:3], eat grapes [369, L203 6:3], raisins [370, L204 6:3], grape seeds [371, L205 6:4], and grape skins [372, L206 6:4]. A Nazir may not cut his hair [373, L209 6:5], but rather must let his hair grow long [374, A92 6:5]. A Nazir may not come into contact with a dead body [375, L208 6:6], nor become ritually defiled even from contact with the body of a close relative [376, L207 6:7]. If a Nazir does become defiled, he must purify himself (over a 7-day period), shave his hair, bring two doves and a lamb as korbanot, and begin his period of Nazir anew. When a Nazir successfully concludes the term of his vow, he brings two lambs and a ram plus various types of flour-oil offerings and wine for libation [377, A93 6:13]. Included with these korbanot is a sin offering. (This implies that it is not entirely proper for one to accept upon himself a Nazirite vow. The Torah sometimes provides extreme measures for one who feels he must live a stricter life in order to correct certain short-comings, but still reminds us that it is not a preferable way of life.) Part of this mitzva is for the Nazir to shave off his hair, which is put into the fire under his korban. Afterwards, he may drink wine. [P> 6:22 (2)] Next, the Torah presents the "three-fold blessing" which forms the text of "Birkat Kohanim". (We also say these p'sukim every morning as part of Birchot HaTorah, and we "borrow" the bracha for our children and grandchildren on Leil Shabbat, even though we are not all Kohanim.) When the kohanim pronounce this blessing, G-d will bless them and the people of Israel. Birkat Kohanim is a mitzva upon kohanim, daily [378, A26 6:23]. Unusual as this might seem, each pasuk of Birkat Kohanim is a separate parsha (s'tuma). [S> 6:24 (1)] The first pasuk: May G-d bless you, and keep you; [S> 6:25 (1)] The second pasuk: May G-d make His face to shine upon you, and be gracious to you; [S> 6:26 (1)] The third pasuk: May G-d lift up His countenance upon you, and give you peace. [S> 6:27 (1)] And the final statement on this issue from G-d: And they (the kohanim) will place My name on Bnei Yisrael, and I will bless them (either the people or the kohanim or both). FYI - When two or more kohanim are blessing the people, they do not begin to recite their preliminary bracha until a Yisrael calls out KOHANIM! True, Birkat Kohanim is the kohen's 'job', but he needs permission of the congregation, so to speak, before he can utter the blessing. Similarly, in the Beit HaMikdash, the kohanim on duty in the morning prepare themselves to offer the morning sacrifice, they then wait for sunrise, and then they wait for a Yisrael to tell them to begin their avoda. As we know, the chazan prompts the kohanim for each word of Birkat Kohanim. This is more than just keeping the kohanim from getting mixed up in their recitation. Sources teach us that the chazan is instrumental in bring the bracha from HaShem, so to speak, to the kohanim, so that they can properly bless the people. It is G-d's bracha, brought down via the chazan and administered by the kohanim that results in Bnei Yisrael to be blessed each day (or whenever there is duchening). It follows from this, that the chazan should say the words of Birkat Kohanim in a loud voice (like the rest of his repetition) and not in a low voice directed only at the kohanim. It is part of CHAZARAT HASHATZ, and it has a key role in the B'rachot, as above. Chamishi - 5th Aliya - 41 p'sukim - 7:1-41 From this point until the end of the sedra and into the beginning of the next sedra are the readings for the 8 days of Chanuka. (Some start from the Birkat Kohanim portion at the end of R'vi'i. Some communities also read "the gifts of the tribal leaders" on the first 12 days of Nissan, but at the end of davening, not like a regular K'ri'at HaTorah.) [S> 7:1 (11)] On the day the Mishkan was completed, it and its furnishings, altars and its utensils, were anointed and sanctified. The tribal leaders gave to the Mishkan six covered wagons and twelve oxen, two to pull each wagon. The wagons were to be distributed to the Leviyim proportional to the tasks of the different families. Gershon received two wagons and four oxen. Merari received four wagons and eight oxen (because their loads were considerably heavier and bulkier). No wagons were given to K'hat, since they were responsible for the sacred articles which had to be carried by shoulder. That the Aron was to be carried on the shoulders of Leviyim from family K'hat is a mitzva [379, A34 7:9]. Next follow 12 portions of 6 p'sukim each, which are practically identical. Each portion contains the name of a tribal leader and a description of the gifts of gold and silver vessels and animals for sacrifices that were presented on one of the twelve days of dedication of the Mishkan. [S> 7:12 (6)] Nachshon b. Aminadav of Yehuda was the first to present his gifts. Although the gifts were identical, some of the wording is curiously different, aside, of course from the different day, tribe, and leader. For example, the words VAYHI HAMAKRIV precede BAYOM HARISHON. This is different from the other 11 days. And Nachson ben Aminadav is described as being of the tribe of Yehuda. See other days to compare and contrast. [P> 7:18 (6)] On the second day, the leader of Yissachar presented his gifts to the Mishkan. Here we also find a different wording. On the second day, HIKRIV Netanel b. Tzu'ar, the leader of Yissachar. Then it continues with HIKRIV ET KORBANO. Nachshon was called a MAKRIV, noun, bringer of a gift. For Netanel, the verb HIKRIV is used twice. No one else has that word. Rashi explains that Reuven wanted to go second (probably first, but Yehuda had that honor). Moshe said that it was G-d's command that the gifts be in order of camps. That is, Degel Machane Yehuda was first, meaning Yehuda, then Yissachar, then Zevulun. Then came Reuven and his camp-partners, etc. Rashi points to the "missing" YUD in HIKRIV, allowing the word to be read HAKREIV, a command to bring his offering on the second day. Rashi further says (from Rabbi Moshe HaDarshan), that Yissachar got second honor because he was the one who suggested that the Nesi'im bring gifts. [P> 7:24 (6)] On the third day, the leader of Zevulun offered his gifts. This wording - on the so-and-so day, NASI (leader) of the children of so-and-so (tribe), Ploni ben Ploni. His korban... now follows through the rest of the days. From day 3 to 12, the wording fits the same pattern. The differences are found only on the first two days. [P> 7:30 (6)] Reuven's leader is on the fourth day. [P> 7:36 (6)], and Shimon's is on the fifth day. The gifts of the fifth day conclude the fifth Aliya, CHAMISHI. Shishi - 6th Aliya - 30 p'sukim - 7:42-71 [P> 7:42 (6)] And the gifts of the sixth day begin the SHISHI Aliya. Finishing off the South Camp of Reuven and Shimon is the tribe of GAD, whose leader brings his gifts on the sixth day. [P> 7:48 (6)] On the 7th day, the leader of Efrayim, Elyasaf b. D'u'el. [P> 7:54 (6)] On the 8th day, Menashe's NASI, Gamliel b. P'datzur. [P> 7:60 (6)] The camp of the children of Rachel Imeinu conclude their offerings with Binyamin on the ninth day. [P> 7:66 (6)] The final camp - the north Dan camp, begins its gifts on the tenth day with Achiezer b. Amishadai. Sh'VII - Seventh Aliya - 18 p'sukim - 7:72-89 [P> 7:72 (6)] On the 11th day, Asher's leader brought his gifts. Notice that for 10 days, the format is the same - BAYOM HA-(RISHON, SHEINI... ASIRI...). For the 11th day, it is B'YOM ASHTEI ASAR YOM. [P> 7:78 (6)] Finally, the leader of Naftali presents his gifts B'YOM SH'NEIM ASAR YOM... [P> 7:84 (6)] Which brings us to the final parsha of NASO, the final six p'sukim, which summarize the gifts of the 12 leaders of the tribes. General comment: Although the gifts are identical, there are sources that teach that each leader brought his gifts with special kavanot and symbolisms unique to his tribe. No competition on the outside, but different meanings on the inside. Then the Torah presents totals and summaries of the "Dedication" gifts. ZOT CHANUKAT HAMIZBEI'ACH... The last pasuk seems to go beyond the summary. When Moshe came to Ohel Moed to speak to HaShem, he heard the Voice speaking to him from the KAPORET (lid of the ARON), from between the two K'RUVIM (Cherubs), and that is how G-d spoke to Moshe. All aspects of getting the Mishkan to function are completed. Then the Torah tells us how G-d communicated with Moshe. The last three p'sukim are repeated for the Maftir. Haftara - 24 p'sukim - Sho-f'tim 13:2-25 The sedra teaches us the laws of the Nazir. The haftara tells us of a famous Nazir, Shimshon. The nazirship of Shimshon is not typical. His was "ordered" by G-d via a heavenly angel and was to be a Nazir from birth, for Shimshon's entire life. "Regular" nazirship is proclaimed by a vow and is for a limited time, usually one month. The nazir's outward appearance - his unshorn hair - should be the external evidence of an inner sanctity. In Shimshon's case, his nazirship was accompanied by miraculous feats and heroic achievements against the Philistines who were Israel's major adversaries of the time. The angel instructs Shimshon's mother (wife of Mano'ach of the tribe of Dan) as to how she must behave when she becomes pregnant. She must not drink wine nor eat anything Tamei. The part about drinking wine is good advice to pregnant women today, too, more than 3000 years since Shimshon's birth. Bringing the Prophets to Life Weekly insights into the Haftara by Rabbi Nachman (Neil) Winkler Author of Bringing the Prophets to Life (Gefen Publ.) Naso This week's haftara relates the miraculous birth of Shimshon, Samson, who, even before his birth, was marked for exceptional accomplishments and for leadership in Israel. Additionally, the charge given to his mother that her soon-to-be-born son would take on the strictures of nezirut throughout his life (the clear connection to the parsha), indicated that he would also have a special relationship with his Father in heaven as well as one with his people. We have discussed the story of Shimshon in the past including our attempts to understand his character and his accomplishments. But this perek in Sefer Shof'tim (13) speaks only of his birth and so, by understanding the state of the Israelite nation at that time - and that of Shimshon's tribe of Dan, we would better understand the mission he was challenged to meet and whether or not he was successful. The story of Shimshon occupies a full four p'rakim in Sefer Shof'tim (13-16), more than any other SHOFEIT (judge, or better, chieftain). Given that no other shofeit is recorded in the rest of the sefer, the end of his leadership marked the close of an era, with the guidance of the prophet Shmuel beginning an entirely new era. The final chapters of the book (17-21) are acknowledged as not being in chronological order, retelling events that had taken place during the previous years of the Shof'tim era. Significantly, the events in the final p'rakim, describe a time of widespread idolatry in Israel (the story of Micha's idol) and a civil war, with the tribes' battling against shevet Binyamin. It is no wonder that the book concludes with a pithy summary of the final episodes and, perhaps, all of the entire era, with the words BAYAMIM HAHEIM, EIN MELECH B'YISRAEL… - in those days, there was not king in Israel - and, therefore …ISH HAYASHAR B'EINAV YA'ASEH. - …each person did whatever he deemed proper. A painful description of the era of the Shof'tim. Simply put, the situation of Israel during most of the Shof'tim era was a "mess". And into this "mess" entered Shimshon. In order to repair the situation, Hashem looked to have a leader who would both raise the nation's spiritual stature and would unite the people. His sanctification of the child with the state of nezirut - even before his birth - would provide the unborn with an aura of sanctity, and the nation's knowledge that he was chosen by G-d would encourage their acceptance of Shimshon as their leader. Likewise, Hashem would bless him with strength to ease the oppressive hand of the Philistines and further unite the people behind his leadership. It was with these G-d-given "tools" that Shimshon went out to meet this challenge. But did he succeed? I have always felt that he did not. After reviewing his story, we should consider the following: He was sent to be a leader - but he never led the nation - or her army - or even his tribe! In fact, the only time we find a large (Israelite) contingent gathering around him was in order to hand him over to the enemy! He was meant to protect a weak nation - yet fought most of his battles to avenge personal affronts and not to defend national interests. He, as a nazir, could have raised the spiritual stature of Israel and brought them closer to their G-d, and yet we read of his marriage to a Philistine woman, his celebration with Philistine friends (MERE'IM) and his eventual fall into the hands of a Philistine harlot. Given these facts, it is difficult to regard him as the "hero" we should admire. However, I have recently reconsidered my view of Shimshon and have begun to see him as a tragic figure whose failures reflected the sad state of the nation itself. Given his miraculous birth and his widespread feats (13:25), one would have expected a massive following supporting him! The fact that we find no mention of any national or tribal support in any of the p'rakim, stands as a subtle - yet powerful condemnation - of the people of that time. Furthermore, an oppressed population which was so faithless that it regarded their divinely chosen leader as a threat rather than a redeemer - speaks volumes of their reluctance to remove the yoke of the P'lishtim. Lastly, the tribes' simple disregard of Shimshon's commanded state of nezirut might indicate the people's perception of Samson as "not one of us" - an outsider, a stranger. And, given the nation's seemingly distant relationship with Hashem (note the behavior of Shimshon's parents upon receiving the angel's message), it is not difficult to believe that the population rejected him, his elevated nezirut stature and his leadership. Each generation receives the leader fitting for them and if the leader is lacking, then perhaps it is because the generation is as well. It is a lesson well-worth remembering in all times. And in our time as well. ParshaPix explanations The fun way to go over the weekly sedra with your children, grandchildren, Shabbat guests BAMIDBAR <> the three Unexplaineds in the lower-left go together <> and then there are two other Unexplaineds Calendar page on 29 for Machar Chodesh, always the 29th of the Hebrew month. Bow with three arrows, from the haftara of Machar Chodesh. The book company JD is Jonathan David, the heroes of the haftara of Machar Chodesh. The DALET & REISH are for R'U'EL and D'U'EL, the variations of the name of the father of Gad's nasi, ELYASAF. Mentioned twice in the sedra, once as BEN R'U'EL and once as BEN D'U'EL. Scene of Nachshon as the first to walk into Yam Suf, "allowing" it to split. Ben Franklin. And the logo of AMINADAV, one of the Sheirut Leumi organizations for national service in Israel. NASO Forklift used by the work-force of M'rari to move the ADANIM (and wall boards) of the Mishkan <> AGLEI TZAV - literally, turtle wagons. Were they wagons pulled by turtles? No. How about Ninja Turtle vans? Probably not. The third picture is most likely - some variation of a covered wagon <> LEVI'S, jeans, as in the LEVIYIM <> Do Not Enter sign times three is for the three levels of the camps from which different types of defilement were excluded. See Sedra Summary <> Mr. Spock - Leonard Nimoy a"h, from Star Trek. Half-human and half-Vulcan, he salutes fellow Vulcans with his hand held as Kohanim do for Birkat Kohanim. This is no coincidence. Nimoy said that as a kid in his grandfather's shul, he used to peek under the talit of the kohein during Birkat Kohanim (because he was told not to). By the way, William Shatner, Captain Kirk to Nimoy's Spock on Star Trek, is a kohein <> Wine & grapes and hair cutter in the negation circle - Nazir prohibitions <> bee and lion refer to the riddle that Shimshon the Nazir (haftara) challenged the P'lishtim with (Shimshon is mentioned in the haftara; not his riddles) <> Birkat Kohanim at the Kotel <> Chanukiya is for the Torah reading of Chanuka which is from Naso <> The top of DAF 176 of Bava Batra is a match to the number of p'sukim in Parshat Naso - Naso is the longest sedra; BB is the longest masechet gemara <> matzot in a basket, as in SAL MATZOT, which is part of the Nazir's offerings when his N'zirut is over <> barber pole is for the Nazir, but only after his restricted period is over, does he get a thumbs up green light to take a haircut & shave. Otherwise he gets the thumbs down red light <> 70 shekel is the value (in silver shekels) of the MIZRAK that was part of the gifts of the Tribal Leaders <> butterfly in Hebrew is PARPAR. 6 butterflies make 12 PAR as in the 12 bulls that were given by the Tribal leaders <> the game of NIM. In this variation, the pieces are arranged in rows of 3, 5, and 7 - just like the number of words in the p'sukim of Birkat Kohanim <> gold spoon for k'toret, in the gifts of the Nesi'im worth 10 gold somethings <> 1/2 of the state of Minnesota is SOTA <> that leaves one Unexplained <> G-d spoke to Moshe from between the two K'RUVIM (Cherubs or in ParshaPix talk, cabbages <> that leaves one Unexplained PTDT - PhiloTorah D'var Torah What's Shavuot? Z'MAN MATAN TORATEINU! Sorry, only partially correct. It is quite a bit more. Let's go back to the Pesach Seder. ILU, ILU HOTZI'ANU, HOTZI'ANU MIMITZRAYIM... DAYEINU! God has bestowed many favors upon us... Had He brought us out of Egypt, and not executed judgments against the Egyptians, we would have sufficient reason to thank Him -- Dayeinu. ...executed judgments against the Egyptians ... executed judgments against their gods ... put to death their firstborn ... given us their riches ... split the Sea for us ... led us through it on dry land ... sunk our foes in it ... -- Dayeinu! These first eight "favors that G-d bestowed upon us" are all part of the Pesach story. They all are involved in Y'TZI'AT MITZRAYIM, our getting out of Egypt. PESACH. The next two, thank G-d for sustaining us in the Midbar. Then we come to Shabbat. And then our approach to Har Sinai. Then we sing about receiving the Torah. Even though Shabbat preceded the Receiving of the Torah, we can include it with arrival at Har Sinai and KABALAT HATORAH. And that gives us a Shavuot focus. But we're not done yet, with Shavuot. The last two items on the DAYEINU list, the last two items on the AL ACHAT KAMA V'KAMA list (How much more so...) - namely, being brought into Eretz Yisrael and the Building of the Beit HaMikdash - they too are related to Shavuot. What began with the Exodus from Egypt (commemorated and celebrated on Pesach), culminated on Shavuot. It did not happen at once - our fault. Torah after seven weeks. Entry into Eretz Yisrael after 40 years. Mishkan here and there and eventually, the Beit HaMikdash in Yerushalayim, stretched out over many years. But it all is celebrated on Shavuot. Yes, Z'MAN MATAN TORATEINU. But also, YOM HABIKURIM, which points us to Eretz Yisrael, Yerushalayim, and the Beit HaMikdash, SHEYIBANEH BIMHEIRA B'YAMEINU, AMEIN. Walk through the Parsha with Rabbi David Walk BUT I WANT IT! SHAVUOT The Ten Commandments symbolize the Jewish people's eternal bond with God. The bestowing of these laws upon the two Tablets to our ancestors at the foot of Mt Sinai was, perhaps, the most dramatic moment in the history of humanity. So, it's a little disconcerting that we're not sure exactly how to count these Mitzvot. Is 'I am the Eternal, your God' a commandment or an introduction to the laws? Even though we are used to seeing artistic renderings of the Tablets with a big ANOCHI on top, many Sages disagree, and start the Mitzva count with 'Don't worship other gods.' This debate is focused on the nature of Mitzvot and relates directly to the Commandment I'm going to discuss, LO TACHMOD, 'don't covet'. First of all, what is TACHMOD, 'covet'? The Hebrew word seems to come from the word for 'attractive' or 'cute', but probably 'desirable' in our context. So, the verse is saying don't desire, want, be envious of, or lust after 'your neighbor's house: you shall not covet your neighbor's wife, or male or female slave, or ox or ass, or anything that is your neighbor' (Sh'mot 20:14). But what activity constitutes the performance of this sin? At what point have I transgressed? That leads us to the crucial point about this whole scenario: Are there thought-crimes or must I actually do something to sin? Well, it seems that our rabbis are of two minds on this issue. Chizkuni says the sin is 'don't scheme'. On the other hand the Ra'avid leads a whole slew of authorities who say there is no sin until my desire is actualized into some nasty behavior of pressuring my neighbor into relinquishing ownership. The Ibn Ezra sort of covers all of the possibilities by suggesting: The word CHAMAD has two meanings in Hebrew. One is to rob, to extort, to take someone's property by force and compulsion… The second meaning is to desire in the heart without acting. Now, Neither shalt thou covet thy neighbor's house is the ninth commandment, and thou shalt not covet thy neighbor's wife is the tenth commandment. Cool. This one statement contains two of the Big Ten, because there is a sin in the lusting and another sin in the perpetration of the insidious plan. This one statement becomes far reaching indeed. The Rambam suggests that the beginning of the Torah reading of K'doshim has ten mitzvot which parallel the Ten Commandments here. The Mitzva which corresponds to ours is: V'AHAVTA L'REI'ACHA KAMOCHA ('you should love your fellow as you love yourself', Vayikra 19:18). Rabbi Akiva, of course, declares that to be the greatest single concept in the Torah. We are dealing with a very important principle, which must be analyzed very carefully, because it is seen in many guises by different scholars. Rav Avraham Yehoshua Heschel also weighed in on the significance of this precept: Nothing is as hard to suppress as the will to be a slave to one's own pettiness. Gallantly, ceaselessly, quietly, man must fight for inner liberty. Inner liberty depends upon being exempt from domination of things as well as from domination of people. There are many who have acquired a high degree of political and social liberty, but only very few are not enslaved to things. If we can desist from LO TACHMOD we can free ourselves from materialism, and more easily strive for spirituality. Clearly, a worthy goal. But are we really supposed to eschew any desires for earthly things? I don't think so. As we celebrate the CHAG of SHAVUOT, don't we have a Mitzva of SIMCHAT CHAG, and our Sages tell us that there is no SIMCHA without meat and wine. We're also instructed to wear nice clothes for the CHAG. Is that a contradiction? On the very anniversary of receiving this Mitzva, we are enjoined to enjoy physical things. We seem to believe that by using the physical world appropriately we can enhance our spiritual experience. I think that Rabbeinu Bechaye helps us better understand this idea: Still, there are occasions when coveting is a character trait which is permitted. Coveting the opportunity to perform certain commandments of the Torah is not only permissible but is praiseworthy. This is what our sages had in mind (Bava Batra 21) when they said, "the envy displayed by scholars of the knowledge of other scholars who are their superiors leads to an all-round increase in wisdom." In other words, we believe that every human emotion exists because there are positive goals which they can help us to achieve. Judaism never expects us to eliminate items in our psyche. Rather, we are enjoined to control and harness them. CHEMDA is no exception. But it is the Ramban who, I believe, best instructed us in the utility of this emotion or trait. He famously wrote an essay called How to Derive the 613 Mitzvot from the Ten Commandments. In this essay, he looked at our 'sin' and utilized the principle 'from the negative one can intuit the positive' (M'LAV ATA SHOME'A HEIN). This led him to declare: It is implicit in LO TACHMOD ('don't covet') your neighbor's wife, that you should TACHMOD your own wife! Our Commandment is not only prohibiting, it is also demanding. Everyone of us should be able to look at our spouse, our children, our home and declare: Wow, I love them. They are the most precious things in my world!! The Ten Commandments, indeed, should guide our lives, and they conclude with what may be the most important lesson of all: Appreciate what you have! It's important for you to learn to love the things you've got. Then we can have true SIMCHA, and find meaning in our lives. CHAG SAME'ACH! Walk thru Davening with Rabbi David Walk THE DAILY DOSE SH'MA & HER B'RACHOT - part 10 In reality, we have already concluded our description of the recitation of the Sh'ma by explaining the first two passages. What we usually call the third passage of Sh'ma, really isn't. The obligation of daily recitation both morning and evening is clearly stated only in the first two passages, both declare 'when you lie down and when you arise'. Also, both of the first passages declare our obligation to 'listen', again missing in passage three. So, what is the nature and purpose of this enigmatic 'third passage'? Well, the most important aspect of this passage, which was appended to the Sh'ma, is to fulfill the Mitzva of 'remembering the Exodus' every day and night. This was the famous conclusion of Rebbe Elazar ben Azaria (with a little help from his friend, Ben Zoma) in the Haggada, that we must remember and recite that God redeemed us from Egypt every day and every night. But that requirement is mentioned in other verses, like Sh’mot 13:3 and D'varim 16:3. So, why utilize this passage? Good question. I think that the answer to that query is that this passage complements the first two, in a number of ways. Of which I will describe two. I believe that the first reason is that this material fits in nicely with the obligations laid out in passages one and two. Just like in that material, we have a rationale for total Mitzva observance. In the first passage we discuss mitzvot as a physical protection which envelopes the individual. In the second passage we have the idea of reward and punishment as an incentive for Mitzvot. Here, in passage three, we're told that Mitzvot are to be the filter or prism through which we observe the world. How is that accomplished? Through wearing TZITZIT! By means of a famous GEMATRIA, our TZITZIT remind us of the totality of the Mitzvah universe. The letters of the word TZITZIT have the numerical value of 400. Then add the eight strands which hang down, plus the five knots, and VOILA the sum is 613, the traditionally accepted number of Biblical Mitzvot. Fine. But I believe there is an added attraction in these verses. While the first two passages begin with the obligation to 'HEAR' the words, teachings and message of the Torah, this passage demands that we 'LOOK' (UR-I-TEM). Just as we must control what we take in through our ears, we must have a similar filter or regulator on our 'eyes'. These are the two main venues of education, listening and observing, and we must be the masters of the content we allow in. This visual control will allow us to never 'stray' (LO TATURU) into dangerous areas of the heart or the eyes. The use of this term, TATURU, is, of course, significant. Two chapters earlier than the passage of TZITZIT we have the story of the 'scouts' or 'spies' who misled the Jewish nation. Their job was LATUR (observe) the land. They allowed their eyes to deceive them, because they focused on the wrong items to observe. God, through Moshe, required them to report on the nature of the land and its inhabitants. After a short report, they immediately departed from their instructions and delivered opinions and conclusions about their observations. They were supposed to report and let the people decide. If we analyzed our chances of survival based on the observable facts of our history,we would have concluded that we must have perished thousands of years ago. The wonder of Jewish survival is: We accept God's analysis and predictions about our fate. Otherwise, we'd have thrown in the towel ages ago. We observe through the filter of God's Torah and our traditions. Those keep us going. To a certain extent the first two passages are about self-regulating what we hear, and the third passage is about continuing that regulation to what we see. So that we are not seduced by heart and eyes to stray from what God has told and showed us. So, that's how we stay on the road (DERECH) to spiritual success. Finally, we conclude the Sh'ma with the seemingly redundant verse: I am the Eternal your God, Who took you out from the land of Egypt to be your God, I am the Eternal your God (Bamidbar 15:41). Why the repetition? Some say that it is not repetitive: I am God who took you out of Egypt to be your God (Rabbeinu Bechaye). But Reb Levi Yitzchak of Berditchev explains that we repeat these words as a special safeguard, 'if we keep constantly aware that we are under continuous Divine supervision, this is the greatest safeguard against our deviating from the right path'. Rav Soloveitchik saw these words as a very special declaration that our relationship with God isn't based on the reality that the Eternal is in fact the one and only God. Others can (and do) have that relationship. Our connection to the one and only God is the historical reality that God took us out of Egypt to be our God, and we, therefore, have a covenantal connection forged by the redemption. There is the universal connection to God and then there is our historical relationship with God, which is as unique as the Eternal is. We cap off this Sh'ma process by declaring that this entire process is EMET, the whole truth. But even that declaration gets repeated in a three-word recap to make the total number of words recited 248, equal to the number of positive Mitzvot in the Torah. Again, Rav Soloveitchik adds that the addition of this word and its repetition emphasizes the profound reality that 'the point being made here is not that God is the God of truth, but that God is truth itself. He is truthful because His thought is identical to reality' (the Emergence of Ethical Man, p. 140). Reality is the result of God's thoughts and intentions. This point must be powerfully emphasized. Thus we end the Sh'ma, having strongly declared our belief in God and dedication to the Torah's system of Mitzvot. Next we will turn our attention to the third of the blessings surrounding the declaration of Sh'ma. This section will discuss the special relationship of the Jewish nation to God throughout history. Rav Kook Torah by Rabbi Chanan Morrison <> www.ravkooktorah.com Like an Apple Tree The Midrash compares the Jewish people at Mount Sinai to an apple tree. In what way? "Like an apple tree among the trees of the wood, so is my beloved among the sons" (Shir HaShirim 2:3). Why is Israel compared to an apple tree? An apple tree sends forth its fruit before its leaves. So too, Israel promised NAASEH ('We will do') before NISHMA ('we will understand')". (Shabbat 88a) The Song of Songs - the poetic love-story of a shepherdess and her beloved - is traditionally understood as a parable for the relationship between the Jewish people (the shepherdess) and God. This Midrash, however, interprets the story in a different fashion, as a parable for the special connection of the Torah and the people of Israel. According to this interpretation, the shepherdess is the Torah, which yearns for the holiness found in the souls of Jewish people. Still, the comparison to an apple tree is not clear. Why it is important that the people first said at Sinai, NAASEH, "We will do"? How does this relate to the fact that certain species of apple trees produce fruit-buds before the leaves? Two Revelations - Oral and Written A careful reading of the Torah's description of Matan Torah reveals that Moshe presented the Torah to the people not once but twice: "Moshe came and told the people all of God's words and all the statutes. All the people answered in one voice, saying: 'All the words that God spoke - we will do.'" (Sh'mot 24:3) "Moshe wrote all of God's words ... He took the book of the covenant and read it to the people. And they said, 'All that God spoke, we will do and we will understand.'" (24:4-7) In other words, Moshe transmitted the Torah both orally and in writing. Why was this necessary? And why did the people respond "we will do" the first time, while at the second revelation they added, "and we will understand"? The Challenge of Sinai Matan Torah presented a major challenge. On the one hand, the Torah was to be presented in a way that the entire people would gain a personal connection to its Divine message. At the same time, it was critical to avoid the dangers of distorted interpretations due to the superficial study of unlearned masses. To address this concern, two Torahs were transmitted at Sinai: the Oral Torah and the Written Torah. The primary goal of Torah is that we should know how God expects us to act in the world. This is the purpose of the extensive literature of the Oral Law, the Mishna and Talmud, which analyzes in detail our moral and spiritual obligations in life's varied (and often complex) situations. Additionally, there is a second aspect of Torah: knowing the Torah for its own sake. This is the function of the Written Torah. The Sages wrote that even one who does not understand the words he reads fulfills the mitzva of Torah study (Shir HaShirim Rabba 2:4). This, however, is only true for the Written Torah. Studying the Oral Torah has no value if it is not understood correctly. On the contrary, misunderstanding the Oral Law can lead to erroneous actions. To acquire a clear grasp of the Torah's teachings on a practical level requires a breadth and depth of Torah scholarship. An entire people cannot be expected to attain such a level of Torah knowledge. For this reason, the practical side of Torah was transmitted orally. This way, only those willing to toil in its study and learn from great scholars can acquire its knowledge. If this part of Torah were written down and revealed to all, even the unlearned would feel qualified to decide practical issues. An oral transmission ensures that those rending decisions will be dedicated scholars who study Torah thoroughly and diligently. One might argue that perhaps the entire Torah should be transmitted orally. But were this the case, Torah knowledge would be limited to a select few. The Written Law enables all to approach the Torah on whatever level they are capable of understanding. In summary: it was important that the Jewish people accept both forms of Torah at Sinai, both written and oral. This ensured that the entire people would be connected to Torah while relying on qualified scholars to render legal decisions. NAASEH and then NISHMA It is natural for people to seek to understand as much as possible and act according to their understanding. We would expect that the Jewish people would demand to receive the entire Torah in a written form, so that they would have access to all aspects of Torah. The spiritual greatness of the Jewish people at Mount Sinai was their recognition of the advantage of not writing down the Oral Law, so that their actions would be determined by true scholars and thus best fulfill God's Will. This is the significance of their promise, NA'ASEH: we will act according to the teachings and instructions of the sages. Since this acceptance was equally relevant to all, regardless of intellectual capabilities and education, the verse emphasizes that "All the people answered in one voice". Having accepted upon themselves to properly keep the Torah according to the dictates of the sages, Moshe then presented the people with the Written Torah. We would have expected that the people would have demonstrated their love for the Written Law - since this was a Torah they could access directly - by immediately stating, NISHMA! - "we will understand". But once again, the Jewish people demonstrated their desire to first fulfill the practical side of Torah. They announced: "We will do", and only afterwards, "we will understand". The Fruit and the Leaves Now we may understand better the comparison to an apple tree. Fruit requires sunlight to grow and ripen. Too much exposure to the sun, however, may cause the fruit to dry up and shrivel. This is where the leaves come in - to protect the fruit so they will receive the right amount of sunlight. The ultimate goal is, of course, the fruit. With Torah, the goal is the proper action, which is achieved through the Oral Torah. The Written Law, on the other hand, is like the leaves. Just as the leaves protect the fruit, so too, the more accessible Written Torah prepares each soul to receive the light of the Oral Torah. In order that the people will accept the Torah and understand the importance of keeping its mitzvot, the entire people needed to be exposed to the Written Torah. Through this direct connection to Torah, they were ready to accept the instruction of the Oral Torah as taught by the great Torah scholars of each generation. The apple tree produces fruit-buds before the leaves, since at first the fruit requires direct sunlight. So too, the people first accepted the Oral Law, the detailed Torah given to the sages to interpret, like the sunlight that ripens the fruit. However, without a direct connection to Torah, the people would eventually come to reject it. Therefore Moshe subsequently presented the Written Law, to protect the Oral Law for future generations. The order at Sinai - first the Oral Law and then the Written Law, first NAASEH and then NISHMA - thus parallels the development of the apple tree - first the fruit-buds, and then the leaves. Adapted from Midbar Shur, pp. 160-165 Rabbi Ephraim Sprecher Matan Torah - Unity, NOT Uniformity! When G d gave us the Torah on Shavuot, "the Jewish People all responded with a single voice', We will keep every word that G-d has spoken'" (Sh'mot 24:3). Was this one-time phenomenon, in which every Jew was identical to every other in his conduct and thought, an ideal situation? Alternatively, might it not be that beyond every Jew's obligation to fulfill the 613 Mitzvot and to believe in the tenets of Judaism, he has a variety of options regarding how to live a life of faith? Seemingly, Israel's division into 12 tribes and the differences between the activities of each, are the proof that there exist a variety of options for how the Jewish People must conduct themselves in Eretz Yisrael. Amongst the various tasks is that of serving G-d exclusively, and that task was assigned to the tribe of Levi. As Rambam wrote (Hilchot Sh'mita 13:12): "Levi was set apart to worship G-d and to serve Him, and to teach His upright pathways and His righteous laws to the masses, as it says, 'They shall teach your Torah to Yaakov and to Israel'" (D'varim 33:10). But Rambam adds that this tribal role does not prevent any individual on Earth who is so motivated from following in Levi's path and dedicating his life exclusively to learning and teaching Torah. The tribal "togetherness" mentioned in D'varim 33:5 is referring to Unity, NOT Uniformity. In B'rachot 35b, Rabbi Yishmael and Rabbi Shimon Bar Yochai debated regarding the respective roles of work versus Torah learning. Rabbi Yishmael derived from the verse, "Gather your grain" (D'varim 11:14) that a person must combine work with Torah learning. In response, Rabbi Shimon bar Yochai asks, "[If everyone performs all the seasonal agricultural tasks required], what will be with the Torah?" In his opinion, the ideal person must trust that his agricultural tasks will be done by others. The Talmud then quotes Abayei, "Many followed Rabbi Yishmael and were successful. Many others followed Rabbi Shimon bar Yochai and were unsuccessful." Rabbi Tzadok HaKohen of Lublin in his book, "Tzidkat HaTzadik", links the debate between Rabbi Yishmael and Rabbi Shimon bar Yochai and Abayei's conclusion to the differences between the first two passages of the Sh'ma. The first passage of the Sh'ma is in the singular, the second is in the plural. The first parsha of Sh'ma says that we must love G d "with all our might" (D'varim 6:6) which the Talmud explains to mean all our wealth. The second passage has no such phrase. Rabbi Tzadok derives from this that the first passage in Sh'ma is addressed to special individuals who receive a divine calling, such as Rabbi Shimon bar Yochai. That is why they are required to love G-d "with all their wealth". Such individuals are required to abandon even their livelihoods for the sake of serving G-d. By contrast, the second passage of Sh'ma is worded in the plural, makes no mention of sacrificing one's wealth and refers to one's "gathering in his grain". As Rabbi Tzadok explains, this was because the masses "must work, and they must supervise their wealth and worry about earning a living and supporting themselves." According to Rabbi Tzadok, the reason that many followed the path of Rabbi Shimon bar Yochai unsuccessfully was that "such is NOT G-d's will. In this world, G-d wants man to cultivate the world and not to leave it desolate." From here we see that there is one demand made of the elite Torah Scholar, and still another from the general public. In Parshat Eikev (D'varim 10:12), the Torah asks a question: "Now, Israel, what does Hashem your G-d want of you?" Netziv, Rabbi Naftali Tzvi Yehuda Berlin, in his commentary, "Ha'amek Davar", explains that the Jewish People comprise four groups and G-d asks something different of each group. The first group are Israel's heads and communal leaders. The second are the Torah scholars, who are called "the Elders of Israel". The third are the people who work for a living, and the fourth are the children. Regarding the four groups, the Netziv writes: "Each of these four groups differs from the rest in what G-d asks of it. G-d does not ask of all of Israel, but rather of each individual Jew in accordance with his stature… That which G d asks of one He does not ask of another. And sometimes what He asks of one group is almost forbidden to the second group. There the Netziv elaborates on what is demanded of each individual group. He states: "As far as laymen working for a living, they must keep the mitzvot in the time available to them and their business must not nullify any mitzva. Yet it is impossible to ask of someone preoccupied with his business affairs to envelop himself in the love and fear of G-d. You can only ask practical mitzva fulfillment from this group, and that is what G-d requires of them." Regarding the principle that there can be separate but equal pathways to serving G-d, the Chafetz Chayim derives this from Ta'anit 31a: "In the future, G-d will hold a dancing circle for the righteous, and He will sit in the middle of them in Paradise [see Rabbeinu Gershom]. Each of them will point with his finger, saying, 'This is our God, for whom we waited'" (Yeshayahu 25:9). The Chafetz Chayim comments: "If one uses a compass to make a circle, then from any point on the circle, the distance to the center will be the same. Likewise, there are many pathways to serving G-d. Any pathway by which one truly and sincerely longs for G-d and seeks Him out will be the equal of any other. Thus, in G-d's dancing circle, the righteous will dance around G-d from different sides and each will point at G-d with his finger. Each righteous person will be equidistant to G-d." The Chafetz Chayim was addressing those righteous people and those scholars that think that they alone are close to G-d. In the Messianic Era, it will become clear that many approaches are equidistant to G-d. ESP CHIZUK a IDUD Divrei Torah from the weekly sedra with a focus on living in Eretz Yisrael Chizuk for Olim & Idud for not-yet-Olim by Rabbi Yerachmiel Roness - Ramat Shiloh, Beit Shemesh Shavuot 5776 Rav Shlomo Yosef Zevin zt"l points out that Chag Shavuot has two contradictory elements: On the one hand, the festival commemorates the giving of the Torah in the Desert of Sinai. As such, the Chag evokes memories of a desert landscape - desolate and bare where nothing grows - unless by miracle such as was the case at Sinai... On the other hand, Shavuot is also Chag HaBikurim - when the first fruits of the Land are brought to the Beit HaMikdash in recognition and gratitude to the Almighty for the manifold bounty of the holy land. Desert and desolation versus Bikurim representing the cultivation and productivity of the Land . These two disparate themes can be connected via the Land of Israel itself. At times the land is plentiful, while during other periods of time, the very same land represents the opposite extreme. It is as if the Land itself is able to discern who is domiciled on it. When the Chosen People come to the Chosen Land - and behave accordingly - the land responds in kind. If the Jewish nation resides in the Land and observes the mitzvot, the Land flourishes. When the Land is not inhabited by its people and other nations reside here, it turns into a wasteland. Down through the ages writers, poets and even gentile clergymen have commented on this remarkable phenomenon. The Gemara in Sanhedrin (98a) quotes Rabbi Abba as having taught that: "There is no more manifest sign of redemption (greater sign of the end of days) than this: 'But you, mountains of Israel, you shall shoot forth your branches and yield your fruit to my people Israel for they are nearly there'" (Yechezkel 36:8). Rashi explains that when the Land of Israel bears its crops in abundance the end of days will be near - we have been granted no clearer sign than this. Contemporary events seem to attest to this fact. The Land seems to flourish only where Jews reside. When Land is handed to the control of the Arabs, the Land turns into a desert - witness Gush Katif. Having discussed the significance of the physical desolation, or plenty, of the Land, I should like now to focus on the spiritual desolation the Land had experienced for so long. When the Ramban arrived in the city of Jerusalem and claimed a vacant property for a Shul, he describes the difficulty he had collecting a minyan on a Shabbat morning. In order to meet the needed quorum he had to round up people from distant surrounding areas. How far have we come today! Every city, town, and many neighborhoods, throughout the length and breadth of the country host dozens of Minyanim every day! Dr. Arie Morgenstern writes that a major turning point in the history of Eretz Yisrael today, was the Aliya of Talmidei HaGRA, who started coming to Eretz Yisrael in the early 1800s in the hope that human activity would hasten the coming of the Mashiach. [One of the first families to arrive in 1809 was the Rivlin family. Israel's former President Reuven Rivlin is one of their direct descendants]. They were thwarted in their every move by the Muslim Wakf, and were not granted authorization to build a synagogue in Jerusalem. Therefore, many of them chose to establish themselves in the city of Tzfat. A catastrophic earthquake which struck Tzfat in 1837 destroyed the town dashing their dreams. Subsequently, many of the same Talmidim chose to return to Jerusalem, and in 1858 Moshe Montefiore finally obtained authorization from the Turkish sultan to build what was to become known as the Churva Synagogue. By the year 1860 Jews had already become a majority of Jerusalem's population. (Minhagei HaGRA became established as the predominant custom of Jerusalem's Jews. One of the more familiar minhagim is not to don Tefillin on Chol Hamoed (Bi'ur HaGRA, Orach Chayim 31:2). Looking back at the history of the Aliya of the GRA's disciples, from our vantage point today, we can see how the decisions made by a relatively small number of people sparked the growth of Yerushalayim and the development of Eretz Yisrael in its entirety. To you, thinking of making Aliya from Atlanta or Monsey, Montreal or Sydney, I say: Take the plunge today! Your descendants will look upon your Aliya as a momentous turning point in your family's history! hM Q&A Reprinted from Living the Halachic Process by Rabbi Daniel Mann - Eretz Hemdah, with their permission [www.eretzhemdah.org] An Ashkenazi Doing Birkat Kohanim in a Sephardi Minyan in Chutz La'Aretz Question: I am an Ashkenazi kohen who lives in chutz la'aretz. I often daven at a Sephardi minyan, where they do Birkat Kohanim every day. Should I do it with them? Answer: Let us start by exploring why Ashkenazim refrain from doing Birkat Kohanim daily in chutz la'aretz and see whether it is possible for you to participate in the Sephardi minyan's practice. According to the original halacha, Birkat Kohanim is said every day. However, at least 700 years ago, the minhag developed in most Diaspora communities not to do it on weekdays, but to rather limit it to Yom Tov (and perhaps Shabbat). The Shulchan Aruch rejected this minhag, which explains the prevalent (although not universal) Sephardic practice, but the Rama and Ashkenazim accept it. Many explanations have been suggested for the minhag, which is often a sign that no individual reason is particularly compelling. We will mention a few conjectures. The Rama remarks that one should recite the blessings of Birkat Kohanim when in a good mood, which happens more often on Yom Tov. The Maharil and the Agur cite concern that the time spent on Birkat Kohanim leads to difficulty for those who need to get to work. In addition, the Maharil suggests that a practice developed that one must be ritually pure to do Birkat Kohanim, and since it is not always practical for kohanim to go to the mikveh, it became customary to omit Birkat Kohanim entirely. The Beit Yosef reacted that it is illogical to use a post-Talmudic stringency to require ritual purification before Birkat Kohanim as a reason to circumvent the mitzva. While conceding that the absolute obligation to do Birkat Kohanim applies only when the congregation calls upon the kohanim, which does not occur according to the minhag, the Beit Yosef maintains that it is still wrong to avoid the mitzva. There are other explanations for the minhag as well. The Beit Efrayim says that since the reliability of a kohen's genealogy is no longer strong, we minimize the practice of Birkat Kohanim to avoid the prohibitions involved in a non-kohen performing the mitzva. (If we avoided Birkat Kohanim entirely, genuine kohanim might stop observing the restrictions of a kohen, which is a bigger concern, and we therefore maintain the practice on Yom Tov.) The Chatam Sofer explains that we usually lack the proper level of concentration during davening that is necessary to incorporate Birkat Kohanim into the tefilla. Additional reasons are advanced, but this will have to suffice in this forum. Several Ashkenazi poskim (most prominently the GR"A) yearned to return to the daily practice of Birkat Kohanim and did not think that any of the reasons suggested justified uprooting the practice. Nevertheless, the idea of changing this old minhag is problematic. (Some frightening stories of failed attempts to restore the practice can be found in the Minchat Yitzchak and the Aruch HaShulchan. These stories lead many to feel that it is apparently divinely desired that we not change the minhag.) However, there are no qualms expressed regarding communities that have always followed the standard halacha of doing Birkat Kohanim daily. We also note that the minhag is that kohanim from chutz la'aretz join in Birkat Kohanim daily when they are in Israel. Some of the explanations that we have seen apply primarily to a community not doing Birkat Kohanim but do not preclude an individual from joining an existing Birkat Kohanim. Of supreme importance in this context is that if a kohen is present during a communal call to the kohanim, he has a Torah obligation to take part in Birkat Kohanim, whereas the minhag was likely instituted based on the idea that the kohanim would not be called at all. A solution, if necessary, is for the Ashkenazi kohen to step out beforehand. (We do not feel it is justifiable to tell an Ashkenazi not to daven with Sephardim.) However, any public action that separates one from what the shul is doing is itself very problematic. In general, one should follow the local practice (including the tradition of the davening in the shul that one attends) regarding matters that are noticeable to the public. For this reason, for example, the Chayim Sha'al allows a Sephardi to recite a b’racha on Hallel on Rosh Chodesh if he is davening in an Ashkenazi minyan, and the Divrei Yatziv writes similarly regarding the haftara at Mincha of a fast day. Therefore, we feel that it is proper for an Ashkenazi kohen to do Birkat Kohanim along with the other kohanim at a Sephardi minyan. OzTORAH - Rabbi Raymond Apple THE HEROES & HEROINE OF SHAVU'OT The festival of Shavu'ot has an obvious focus on Moshe, since it was he who brought the Israelites to Sinai and ascended the mountain to receive the Divine instructions. There is also a case for calling it the festival of David, who is the symbol of Jewish kingship. He was the founder of the Jewish royal dynasty for which the Ten Commandments are the national constitution. But that is not the end of the discussion. There is also a possibility that Shavu'ot can be regarded as the festival of Avraham Avinu, the pioneer patriarch whose dedication to the Torah principle of CHESED (lovingkindness) was the central moral principle of Judaism (Micha 7:20). The psalmist says OLAM CHESED YIBANEH - "The world is based on lovingkindness" (89:3). Avraham trained his children to build a society founded on CHESED (B'reishit 18:19). All these three heroes have an association with Shavu'ot, but in addition the festival focuses on Ruth, the great-grandmother of David. CHESED is the keynote of the Megila of Ruth which we read on this yom-tov. Shavu'ot therefore celebrates three heroes and a heroine (Midrash Sh'mot Rabba 28:1). The Ninth Commandment The ninth of the Ten Commandments warns us against bearing false witness. Looked at as a courtroom rule it means that a person who has been where something took place and has seen or heard what occurred must tell the court the truth and not distort the facts. As a broader principle of ethics it means that data must not be twisted. You must be careful with how you report a situation. In our generation, false reporting is constantly used to target and hurt Israel. We hear on all sides that the Jewish people have no history of attachment to the Promised Land, that there never was a Jewish Temple in Jerusalem, and Israel has deliberately judaised historical events. False witness!! OZ HAAMEK DAVAR - Dr Jacob Solomon Naso "May G-d bless you and keep you." (6:24) These words open Birkat Kohanim - the daily blessing by the kohanim for the Israelites. Both Rashi and S'forno present "May G-d bless you and keep you" in material terms. Your affluence should expand and it should stay that way, explains Rashi. Your wealth should be permanent. Nothing should come and take it away from you. The S'forno takes it one step further, and links the material to the spiritual: GASHMIUT to RUCHNIUT. Wealth is needed to support Torah life: IM EIN KEMACH, EIN TORAH (Avot 3:15). Thus Birkat Kohanim opens with the necessities for living life according to the teachings of the Torah. A person's Avoda (service to G-d) should not suffer the frustrations of struggles for food, clothing, and shelter. The blessing is that Am Yisrael should enjoy the prosperity needed to carry out its service to G-d and to Mankind. The Ohr HaChayim offers an explanation for the Birkat Kohanim that explores a new dimension. As Rashi and S'forno, he opens in material terms, additionally observing in "May G-d bless you and keep you" that the blessing comes before the keeping. There is a reason, explains the Ohr HaChayim, for that order. It is that the material prosperity should be so great that you will need a separate blessing that that prosperity should stay with you and not dwindle. But "May G-d shine His Face on you, and favor you" (6:25) takes the Birkat Kohanim into a different area: the relationship between G-d and Am Yisrael. As implied by the words "I will hide My face on that day…" (D'varim 31:18), there are times when and reasons why there are high barriers between G-d and His People. They obstruct G-d's spiritual rays. The Ohr HaChayim suggests that this is the point of that B'racha: that G-d's blessings should reach you without being impeded by spiritual barriers. And G-d's favoring should include giving you the necessary people skills to interact honourably and mutually beneficially with other people, as Yosef was received even when he was thrown in to prison: "G-d was with Yosef and he extended kindness to him, giving him favor with the chief jailer" (B'reishit 39:21). And the Ha'amek Davar takes it also the other way round. Not only should G-d's blessings reach the person without being blocked by the spiritual barrier. But also that person should have his own spiritual barrier unblocked, so that he knows that the blessing came from G-d, not by chance or that it was the luck day. That is an additional meaning of "May G-d shine His face on you", that you yourself can see that the good fortune came to you from G-d, from his HASHGACHA P'RATIT, His personal supervision of the individual on the basis of what the individual needs now. The light of 'His face' illuminates His signature, His divine intervention on your behalf. So that when you bentch gomel on being saved or miraculously recovered from a disastrous event, you feel and proclaim with all sincerity, as did Lavan and B'tuel: "This can only have come from G-d!" (B'reishit 24:50). Perhaps the Ashkenazi in-Israel-only daily practice of Birkat Kohanim with full Kohanim participation is in harmony with the Ohr HaChayim. Eretz Yisrael, "the land that G-d desires" (D'varim 11:12) is where G-d is closest to his people, which enables His Blessings to reach their target without spiritual barriers obstructing. Menachem Persoff - menpmp@gmail.com To qualify for the Torah School of Management one has to solve two dilemmas in our Parsha: (1) How do you appease the senior Gershonide Leviyim who received a "lesser" role in the Mishkan than the Leviyim of their younger brother Kehat (who bore the Holy Ark)? (2) How does one apportion responsibility among the communal leadership, so that everyone feels good and works well? So Hashem tells Moshe, "Take a census (Naso) of the children of Gershon, as well (GAM HEIM)". "As well", as if to say, 'I haven't forgotten them'; and NASO, render not as "Count", but as "Raise up [their spirits]". Yes! The two sons of Levi and their tasks are equally important and necessary. The Merrarites, the youngest of Levi's sons, carried the heaviest parts of the Mishkan. So Hashem indicates that all the Levites were to be assigned by name - not only to apportion honor, but also to ensure that each knew his appointed task and had a fair share of the burden. The Torah records that Moshe, Aharon and the leaders of the assembly shared the responsibility of counting the Leviyim: Moshe as Hashem's agent; Aharon as the Levite "manager"; and the leaders of the assembly as the nation's representatives. Now, all this constitutes recognition for all and great teamwork. MP The Daily Portion - Sivan Rahav Meir DAILY! Translation by Yehoshua Siskin How do we prepare for the festival of Shavuot, the holiday of the giving of the Torah? In my opinion, by actualizing a single word: Daily! A daily something. A daily study of something little or big, alone or with a partner. It doesn't matter what or how; the main thing is consistency. Several years ago Yedidya's daily study entered our home. He learns the daf yomi, a daily page of the Gemara. This evening just before Shavuot, I will interview him on Zoom regarding this activity. Yet perhaps someone needs to interview me about how this affects the family. In truth, I must say that his daily half hour of study exerts a positive influence on the entire household. In his footsteps, I began a daily study whose acronym is CHET-TAV-TAV, which stands for *Chumash (Five books of Moses), T’hilim (Psalms), and Tanya (a classic Chasidic work)*. It takes only a few minutes each morning, but if you study a small part of the weekly Torah portion each day, you finish the entire Chumash in a year. If you read a few chapters from the book of Psalms each day, you will finish the entire book every month. And if you read one segment a day from the book of Tanya, you will finish it once a year. I never thought that such study could fit into my schedule and the only explanation for my success is the power of that daily commitment. On the festival of Shavuot, when we receive the Torah anew, it is said that we must resolve to increase our learning, however little that may be. So my unambiguous recommendation for this holiday is to focus on the word "daily". It's not by chance that what is written here is called "The Daily Portion". It is a hint to what a daily commitment to learning a portion of Torah -- any portion -- can bring. So what will your "daily" be? To receive Sivan Rahav-Meir's daily WhatsApp: tiny.cc/DailyPortion Dvar Torah by Rabbi Chanoch Yeres to his community at Beit Knesset Beit Yisrael, Yemin Moshe Graciously shared with PhiloTorah SHAVUOT On Shavuot, we celebrate our receiving of the Torah and we take pride in the way we accepted it. Our unconditional proclamation of "we will obey, and we will listen (understand)", is still a source of pride and merit for us throughout the generations. What was so special about this declaration? The Talmud in Tractate Shabbat states that every Jew was awarded two crowns for announcing "we will obey" before "we will listen". If the simple explanation is that they were willing to accept Mitzvot before knowing their details, then we are still lacking the reason why they received two crowns instead of just one. Rabbi M. Silverstein offers the answer of the Beit HaLevi, who explains the context of the wording. By exclaiming "we will learn" after "we will do", the Israelites showed an understanding of the dual nature of learning Torah. Surely, one must study the Mitzvot before one can follow them. However, by claiming "we will obey" beforehand, they accepted an additional message of studying the Torah, which is learning Torah just for its own sake. These two aspects of the Torah merited two crowns to the Israelites. This idea also can explain a contradiction in the Talmud. The Talmud in Megila says that Moshe instituted a practice to learn the laws of a Holiday, on the day of the Holiday itself. Yet, in Talmud Pesachim, the practice is to learn the Holiday laws, thirty days prior to the Holiday. One can know understand the Beit HaLevi's explanation. The learning thirty days prior to the Holiday, ensures our understanding for the proper performance of Mitzvot on the Holiday. Continuing to learn about the Holiday, on the Holiday itself, especially, after performing its Mitzvot already, demonstrates that our learning is for the inherent value to study on its on right and not just to know procedures. To re-acquire these two crowns, lost due to the Golden Calf, we must renew our commitment this Shavuot to accept both levels of learning the Torah. May our learning this Shavuot enable us to return to that level. The Weekly 'Hi All' by Rabbi Jeff Bienenfeld Shavuot 5780 The Festival of Shavuot, shorn of any ritualistic symbols and particular observances, beckons us to come face-to-face with the reality of Torah and nothing else. We are therefore obliged to ask: What ought to be our relationship with Torah? Is it one of intellection and study, understanding her many complexities? Is it purely pragmatic, teaching us how to lead a sanctified life according to Gd's Will? Does her study purge us of our moral coarseness and purify our personalities? Can Torah be that sole path that enables us to apprehend the great mysteries of the cosmos and help us navigate through life's many challenges? Or perhaps, it is all of these, each in its own measure as it speaks to the individual Jew in his own unique capacity. In whichever way we choose to incorporate the Torah into our everyday, we will only succeed if we can appreciate Torah as something more than an act of study - important and fundamental as that is. In an incredible oration, Rav Soloveitchik proposed the following understanding of the essence of our relationship with Torah. When Yehoshua was poised to conquer the Land, HaShem assures him that he will succeed in vanquishing the inhabitants of Canaan. He then commands Yehoshua with these stern and uncompromising words: 'The book of the Torah shall not depart from your mouth; rather you should contemplate it day and night, so that you will observe to do all that is written in it…' (Yehoshua 1:8). The question is clear. How was Yehoshua to wage war and defeat the many enemies while constantly immersed in Torah - day and night? What exactly was Gd expecting from Yehoshua with this command of V'HAGITA BO YOMAM VALAYLA? The Rav explains that the expression V'HAGITA BO does not refer to the analytical study of Torah. Rather, it speaks to the heart, not the mind. It conveys the love, the deep emotional attachment one must have for Torah. It declares that Torah is the one treasure that is to be cherished above all else, the primary and central reality in our lives. It depicts Torah as that great romance, passionately inviting man to fashion a life of moral and spiritual excellence. In short, to contemplate the Torah means to experience her as Gd's daughter - a living essence. It means to ontically bond with her and feel her presence always, day-in and day-out. It was King David, avers the Rav, who developed this idea of V'HAGITA BO YOMAM VALAYLA. Simply read his magnificent Chapter 119 in T'hilim which glorifies the Torah in its multifarious manifestations. There we are told that Torah is "a lamp for my feet and a light for my path" (verse 105). There we are struck and deeply moved by the poignancy of the verse, "Had the Torah not been my delight, I should have perished in my affliction" (v. 92). Indeed, whether in the daylight of our successes or the dark nights of our defeats, Torah accompanies us even as we cling to her. When we prevail and prosper, Torah is there; when we suffer anxieties, loneliness and boredom, Torah integrates into our very existential reality to uplift our spirits and inspire our resolve. This, then, is what HaShem commanded Yehoshua on the eve of his conquest V'HAGITA BO YOMAM VALAYLA! "Obey this directive, Yehoshua, make Torah a part of you, and you will succeed in all your ventures." The Rav finds proof for this understanding in the blessing that we recite every morning over the Torah. The bracha is not LILMOD TORAH - to learn Torah," but LAASOK B'DIVREI TORAH - to be involved with, engrossed and absorbed in, totally engaged with - the Torah. At the beginning of each day, we pray that Torah be our friend and companion, and in so doing, we declare our love for her and our absolute devotion to all she embodies (Rabbeinu Bachye as quoted in Siddur Koren Mesoret HaRav, p. 8). If this understanding needs any additional confirmation, note what immediately follows in the extension of the b'racha: V'HAAREV NA - Please, Lord, our Gd, make the words of Your Torah sweet in our mouths and in the mouths of Your People, the house of Israel …" Torah is not only to be digested by the mind, but even more - it is to be pleasantly - sweetly and lovingly - imbibed, consumed and assimilated into our entire very being, Shavuot is that holiday that challenges us to reframe the concept of Torah as something far more than an intellectual pursuit. With no other religious symbols to distract our attention, we confront the majesty of Torah in all her wondrous spiritual colors and fragrances. We are drawn to her glowing sanctity and entranced by her supernal wisdom. In a word, on each Shavuot, we fall in love with Torah all over again. There is a beautiful Chassidic interpretation of the famous response of the Jewish People when asked whether they wished to accept the Torah. They declared: NAASEH V'NISHMA - we will do and listen" (Sh'mot 24:7). The homiletic take: If you wish to hear - to listen and experience - the voice of Gd, to feel, as the Rav so often confesses, "the breath of eternity on your face", then do - unpack the Torah and allow her to suffuse and saturate your entire life. Only through such a supreme endeavor, can we enjoy all the astonishing benefits that Torah can bestow upon each of us. And finally, as we engage is this holy activity, we are gifted with something quite extraordinary. As the Rav put it so beautifully, when you keep your rendezvous with Torah, there is always someone else who trails behind the Torah, namely the Sh'china - Gd! The Almighty, disguised as Mother Sh'china never separates Herself from Her daughter. She accompanies Her daughter, the Torah, and is present wherever Her princess happens to be (Family Redeemed, pp. 176-178). May this Shavuot be that ecstatic spiritual moment when, in committing to Torah as V'HAGITA BO, we joyfully experience the awesome Presence of the Almighty Himself. Afterthoughts - Yocheved Bienenfeld NOTEN LECHEM L'CHOL BASAR KI L'OLAM CHASDO Who gives food to all flesh, His loving kindness is forever. I have never been able to clearly understand this penultimate line of T'hilim 136 in terms of how it fits in at this point. Not surprisingly, the psalm begins with the greatness and kindness of Gd from the time of Creation and then jumps to the episode of Egypt and our redemption (this is the same sequence as in the previous psalm, 135). And although the line of NOTEN LECHEM L'CHOL BASAR is certainly a proper addition in terms of praising Gd for all His chessed - not just for us but for the whole world - it seems disconnected to me. But when I focused on my earlier understanding of SHEB'SHIFLENU ZACHAR LANU - Who remembered us in our lowly state, I was able to see a possible connection between all of those final lines. I understood that phrase as underlying the importance and value of humility, meaning that if we want HaShem to "remember" us and show His chessed to us, we need to show SHIFLEINU - our humility. Thus: V'NATAN ARTZAM NACHALA - And gave their land as a heritage - Gd gave the land of those kings defeated, to the children of Israel. To whom? NACHALA L'YISRAEL AVDO - A heritage for His servant Israel - to the Jewish people when they behaved as AVDO - when they served Gd properly. SHEB'SHIFLENU ZACHAR LANU - for when we behaved with humility, He remembered us and… VAYIFR'KEINU MITZAREINU - And rescued us from our tormentors - saved us from our enemies so that we might retain that land that He gave us. NOTEN LECHEM L'CHOL BASAR - Who gives food to all flesh - And if the land is truly ours, we will have the Beit HaMikdash which, as we know, is the source of all blessing to the world: "As long as the service in the Holy Temple exists, the world is blessed and rains come in their time (Avot d'Rabi Natan 4:85, al ha'avoda); as well as the words of the Zohar on Parshat T'ruma: Through the Shulchan and the Altar, food comes down to the whole world. Not such an obvious or strong connection, but maybe… GMS (Gimatriya Matches) NASO In my various searches for Gimatriya Matches, over the years, I have found several interesting GMs between p'sukim from Parshat Balak (specifically, from the story of Bil'am and Balak), and p'sukim in various places around the Torah. The common theme of these particular GMs has been to observe the different antidotes and vaccines that protect us from the plot of Bil'am-Balak. For example, let's take Bamidbar 22:41 - "In the morning, Balak took Bil'am, and brought him to the High Altars of Baal, where he could see [as far as] the outer edges of the [Israelite] people." And it is in Parshat Naso that we find one of the things that protect us from the unusual plan that Balak hired Bil'am for. Bamidbar 6:24-26 (three very familiar) p'sukim: "May God bless you and keep watch over you. May God make His presence enlighten you and grant you grace. May God direct His providence toward you and grant you peace." With the triple bracha from G-d via the kohanim, the Bil'ams and the Balaks are doomed to fail. Birkat Kohanim and the pasuk from Balak share 2718 as their gimatriya. Unrelated (except by number) - the year 2718 finds us at the very end of the 40 years tenure of GID'ON ben Y'HO'ASH, the fifth SHOFEIT of Israel. SHAVUOT Sh'mot 13:8 contains the mitzva of SIPUR Y'TZI'AT MITZRAYIM, the mitzva of HAGADA on Seder night. And you shall tell your child on that day, saying, "Because of this, HaShem did [this] for me when I went out of Egypt." The gimatriya of that pasuk is 2522. The four other p'sukim in Tanach that have the same gimatriya, did not lend themselves to comment. But this phrase from our davening did: (G-d gave us, with love) the day of CHAG SHAVUOT, the time of the giving of the Torah. At first, the match seems - almost but no cigar. But think about it. Shavuot is the Atzeret of Pesach. The culmination of what began with the Exodus and continued to Har Sinai for the Giving of the Torah and then, entrance into Eretz Yisrael (Yom HaBikurim). Although the main emphasis of HAGADA is the telling of the Exodus, the story is not complete without the purpose of God's taking us out of Egypt and making us into a Nation - Receiving of the Torah and living a Torah life in Eretz Yisrael. Look at DAYEINU and other passages in the Hagada for the inclusion of the Shavuot culmination of what the Exodus only began. >>> In preparation to receive the Torah and enter into a mutual covenant with HaShem, one of the promises from G-d is contained in Sh'mot 19:6 - 'You will be a kingdom of kohanim and a holy nation to Me.' These are the words that you must relate to the Israelites. Avraham Avinu and Yitzchak went to the Akeida together and one of the p'sukim that we might suggest describes the behavior of our fathers, that earned us the honor, privilege, and merit to become HaShem's nation - as in the pasuk above. B'reishit 22:6 - Avraham took the offering wood and placed it on [the shoulders of] his son Yitzchak. He himself took the fire and the slaughter knife, and the two of them went together. The p'sukim are a GM at 4036.