Parsha Post: Nesivos Shalom

The Nesivos Shalom explains that in the end Bilam had to bless the JP because they were unified, and a curse can only rest on an individual separated from the whole JP, not a tzibur that is all together. This fits with the tradition that "Mah tovu..." is about our schools and shuls, as these places bring us together where no-one stands alone. Bilam's plan had been to destroy the JP by making them into a collection of seperate individuals, as opposed to one collective. Thus, he wanted to get rid of Batei Knesiot and Batei Medrashot, the centers that unite the JP. And this is the meaning of the verse that says Hashem turned the curse into a blessing - He ensured that these institutions would always be with the JP, so that they would be eternally united and no curse could take hold against them.

 Many focus on Esther's decision to step up after Mordechai tells her that if she doesn't rise to the occasion salvation will come another way. But there's something else worth focusing on here: how did Mordechai know this? The Nesivos Shalom says that Mordecha was tapping into a traditional approach which teaches the spiritual reality that at the darkest time light comes. There's the possibilty that a person earns the grace that comes and saves them with light. Then there's the a Above and Beyond scenario. On RH and YK we build up to judgment, yet there's mercy beyond that judgment. Mordecha was (possibly) saying that there's a way to get G-d to save you, the old fashioned way - you earn it. But if you don't get there in by earning it straight up there's another way that may come into play. Salvation can come from another place: the Mercy of G-d. And it's specifically at the darkest time that this other method can take effect. This wonderou...

We pray to be protected from the Satan that's in front of us and the Satan behind us. The Nesivos Shalom's take on this is that before you do a mitzvah the Yetzer Harah tells you not to do it and after you do a mitzvah it tells you why you shouldn't have done it. He says that the emphasis and reemphasis on Sarah's exact age is because the Satan wanted to make it seem like she died from the shock of hearing about the Akeidah and that meant that the Akeidah was bad, as it led to Sarah's sudden and early death (and bad things are not supposed to come from mitzvot). This could have caused Avraham to easily question what he did. That's why the Torah shows that she died at the exact right moment that she was supposed to die. The Satan set it up to tell her the news at the moment of her prescheduled death to make it seem like she died because of the news. But really she didn't die because of the news. Nothing bad came out of the Akeidah. This is an example of S...

In these portions the unit of seven days comes up repeatedly.  Someone with tzaraat - a spiritual disease - on their body - was closed off for seven days, as it says, “And the kohein saw the negah - blemish, and then the kohein closed the blemished person off for seven days.  And then the kohein sees him on the seventh day, and if he assesses that the negah is still there, then he closes the person off for seven more days.” And at the start of the parsha, in regard to the impurity that comes with giving birth: “If a woman becomes pregnant and gives birth to a male, she will be tamei - impure for seven days, and if she gives birth to a female she will be impure - tamei for two weeks.” We also find that seven days is key in regard to other matters of tumah - impurity, such as tumat meit - impurity caused by a dead body, regarding which we’re told “and he will be impure for seven days.” In a similar vein, we find that matters of holiness are connected to units of seven days: Shab...

  Because I am Hashem Who raised you up from the land of Egypt in order to be for you Elokim, and be holy, because I am holy. Georah - usually says vehotzeiti, here, unusual, hama’aleh etchem, unique.  Rashi - on condition that you’ll accept/receive my mitzvot, and I will raise you up through them. Why this statement, here, in midst of forbidden food, specifically. Ramban - Kedoshim Tihiyu, kadesh atzmechah bemutar lach.  After listing assur things it adds not to be navel bireshut haTorah.  That explains too why after forbidden food rules comes this- veheyitem kedoshim, to make yourself holy with what is permitted.  All eating/consumption should be done in holiness and purity.  This meaning of “I am Hashem Who raises you up…” It was on condition of being holy.  Yetziat Mitzrayim has 1- being taken ut from the bad, the fleshpot of the world and the JP were embedded in the 49th level of tum’ah. 2- To be for you a G-d.  By being brought out we were t...

  Parshat Viyikrah, R Shloo Katz Rebbe of Lechovitch explaining medrash: Praiseworthy is a person who humbly allows his wife to awaken him in good ways. he can learn from this how to walk with G-d, to appreciate when G-d awakens him. But sometimes we are startled when awakened, but need to remember that we want to be awakened. Sometimes it's the Rebbe that wakes one up as he takes counsel of Tzadikim regarding his desires and midot and takes in the advice. But then, if the ears have been shut to these two, then parnassah awakening a person - needing it - is the last resort to awaken him. From Shamayim you are awakened in these ways. Vayikrah el Moshe. Moshe heard a calling and knew it was Hashem speaking to him. He addressed the callings he hard, the issues, the needs, like the ones described in the medrash, as being from Hashem, and gave that attribution/credit. And he woke up immediately. If a person is focused on one thing, everything else reminds him of that one thing. Wh...

    א : “Command Aaron and his sons, saying, This is the law of the burnt offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it.” -Vayikra 6:1,2  Rashi explains that this pasuk teaches us that the offering of the innards and the bones - hekter chalavim ve’eivarim - is kosher all night long. An explanation is needed as to why this law, which applies to all korbanot, is taught specifically regarding the Korban Olah.  There is also a need for explanation regarding why the Olah is completely burned, why it is different than other korbanot-offerings, particularly the Chatat, which is for a wrong action, as opposed to an Olah, which is only for a thought. The sacrifice for wrong thoughts is treated more stringently than the sacrifice for wrong actions!  The Olah is in the tzafon, because someone doesn’t know the hidden thoughts of his friend.  And the chataat is in the same place, but w...