Parshas Mishpotim

The Twenty-seven Letters of the Torah
Constitute Twenty-seven Conduits

Dear Chaveirim.

In this week’s mamar we discuss the issue of: “Veraphe Yerapeh” – the healing process of sickness. We bring from the Rishonim: Rabeinu Yhoudah Hachosid and his great talmid Rabinu Elazar Rokeiach zt”l from the Balei Tosfos, that in the broche of “Refueinu” there are 27 words that allude to the 27 letters of the aleph-beis – 22 from aleph to tov, plus the five double or final letters of the aleph beis mem nun tzadik peh kaf.

We suggest an explanation of this matter. We know that HKB”H chose to begin the Torah she’b’chsav with the possuk (1,1): “Breishis boro elokim es hashomayim ves hooretz”. The Midrash interprets the possuk as teaching us that Hashem created the heavens and the earth with the Torah which is referred to as “Reishis”.

Since the entire Torah consists of twenty-seven letters—the twenty-two letters from aleph to tov plus the five final letters—it turns out that HKB”H created the world utilizing these twenty-seven letters. In the words of the Shelah HaKadosh (Bereishis 7): “HKB”H glanced into the Torah and created the world with its letters; also, the numerical value of the name “havaya” equals twenty-six and if we add one corresponding to His oneness, the total equals twenty-seven—corresponding to the twenty-seven letters of the Torah.

This provides us with some insight into the words of the Reishis Chochmah (Shaar HaTeshuvah chapter 5) concerning the custom to recite the vidui following the format of the aleph-beis: Oshamnu Bugadnu Gozalnu… He writes: “Our confession, vidui, follows the order of the aleph-beis, because the entire universe was created by means of the twenty-two letters of the aleph-beis, as explained in the Sefer Yetzirah; therefore, when one sins, the entire universe is harmed; hence, it is appropriate to confess following the order of the aleph-beis”.

We have learned that HKB”H created the world and sustains the world at all times by means of the letters of the Torah—which constitute conduits providing sustenance. Consequently, when one transgresses the commandments of the Torah, he causes damage to those letters of the Torah. The method to correct the damage is by the sinner reciting the vidui formulated according to the order of the aleph-beis.

Thus, we have shed some light on the hallowed words of Rabeinu Yehudah HaChassid and his student the author of the Rokeach. The blessing “Refaeinu” was formulated with twenty-seven words corresponding to the twenty-seven letters of the Torah. This formulation was meant to teach us that the source of illness and disease is due to the damage caused to the twenty-seven letters of the Torah by one’s transgressions; after all, these letters are the conduits which provide sustenance to all of creation. By means of these conduits, HKB”H nourishes all of creation; sins damage these conduits and, therefore, cause disease. For this reason, we recite the twenty-seven word formula of “Refaeinu”–to remedy the harm caused to the twenty-seven conduits of sustenance and to draw renewed sustenance and vitality to the sick person.

It is important to point out that even those who daven in nusach spharad that have more than 27 words in “Refueinu”, still the same idea of these great Kablists: Rabeinu Yhoudah Hachosid and Rabinu Elozar Rokeiach is valid that we need to be mispalel for the Tikun of the 27 letters who are 27 Tzinoros who transmit shefah to heal all that needs to be healed.

We sign off proving that Shabbos has the power to rectify the damage of the 27 letters. This is based on the Bnei Yisuschor, who explains that there are twenty-seven letters in the Torah; each letter possesses the life-force from the holy name “havaya.” The name “havaya” has a numerical value of twenty-six. Therefore, twenty-seven letters, each possessing the essence of “havaya,” carry the power of twenty-seven times twenty-six, equaling seven hundred and two—the numerical value of Shabbos.

This allows us to understand why Shabbos observance is a powerful remedy to heal the sick. We now know that the root of disease and illness stems from the damage caused to the twenty-seven conduits of sustenance—which emanate from the twenty-seven letters of the Torah with which the universe was created. Seeing as the name Shabbos evokes the source of kedushah of these twenty-seven letters and each one’s force of “havaya,” Shabbos constitutes a powerful source of healing. It has the power to cleanse and purify the twenty-seven letters of any blemish or impurity—providing one with a complete recovery.

This of course is only a taste of the mamar. Enjoy the rest of it in the original mamar or in the wonderful translation of Dr. Baruch Fox who as always did a great job translating this complex mamar.

Let us all have a wonderful and lechtiken Shabbos.


~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly news paper “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~

Translation Mishpotim 5771


Parshas Yisro

The Phenomenal Revelation of the Ramak, Z”l

HKB”H Created the Shabbos from the
Four-hour Donations of Each of the Weekdays

Dear Chaveirim.

In this week’s mamar on parshas Yisro, we discuss a fascinating revelation, concerning one of the Aseres Hadibros: “Zochor es yom hashabbos lekadsho” – “Remember the Shabbos day to sanctify it”… The Shearis Yisroel, written by the great, Rabbi Yisroel Dov Ber of Vilendik, zy”a, (Shaar HaZmanim, Succos, 2), teaches us that HKB”H created the Shabbos from the contributions of the six weekdays; each day contributed four of its hours with which the complete twenty-four hour Shabbos day was formed. After much research into the matter, I found the original source for this concept in the sefer Gevul Binyamin written by the heavenly kabbalist Rabbi Binyamin Hakohen, printed in Amsterdam in the year 5487; he attributes the concept to the Ramak, the heavenly kabbalist Rabbi Moshe Cordoverao, z”l.

He points out that at the beginning of creation, the days were each supposed to last twenty-eight hours; however, since each of the six days were equal to one another, they lacked a leader and dominant force. They requested that HKB”H appoint a king to reign over them. HKB”H responded that the king must arise from among themselves. By receiving four hours from each day, the king will have dominion over them. These donations resulted in the formation of the twenty-hour day of Shabbos.

The Gevul Binyamin adds his own explanation, why the six days of the week originally consisted of twenty-eight hours each. The hours in a day corresponded to the twenty-eight times, “itim,” enumerated by Shlomo HaMelech in megilas Koheles (Chapter 3): Everything has its season, and there is a time for everything under the heaven”. Note that the twenty-eight “itim” are separated into two categories—fourteen negative and fourteen positive.

HKB”H created the six days of the week, consisting of twenty-eight hours, to correspond to these twenty-eight “itim.” The fourteen hours of the day, during which there was light, represented the fourteen positive or good times; whereas, the fourteen hours of the night, ruled by darkness, represented the fourteen bad or negative times. Afterwards, however, each of the days contributed four of its hours—two from the day and two from the night—to form the day of Shabbos.

Shabbos repays the six weekdays by giving them all her blessings

Based on this understanding, we can comprehend what we the Zohar hakadosh (Yisro 88.) teaches, that all blessings of the six days of the week depend on Shabbos. Due to the fact that Shabbos was created from the donations of the six weekdays, Shabbos recognizes its debt of gratitude and returns the favor to the weekdays by imparting to them an abundance of good and a new lease on life for another six days.

How nicely this allows us to interpret the following statement in the Gemorah (Beitzah 15:): HKB”H said to Yisroel: “My children, borrow on my account, and sanctify the holiness of the day; trust in Me and I will repay you.” In similar fashion, each of the weekdays contributes four hours to Shabbos as a form of loan; in return, HKB”H repays them each week by imparting the power of blessing and renewal to the Shabbos. We learn that it is necessary to borrow in order to delight in Shabbos—knowing full well that HKB”H will reimburse the loan in full.

It is also clear, now, why our blessed sages instituted the recitation of six mizmorim (psalms) on Shabbos evening prior to Lecha Dodi. In the sefer Tikunei Shabbos and in the siddur Kol Yaakov, they explain that these six mizmorim correspond to the six days of the week that precede the Shabbos; whereas, Lecha Dodi is a piyut in honor of the Shabbos. Since the six weekdays gave of themselves in order to create the Shabbos, it is only fitting to recognize their contributions and honor them with these six mizmorim at the onset of Shabbos kodesh.

Let us all follow the footsteps of the six weekly days, who all contributed 4 hours for the Shabbos, because they understood that they cannot survive without the leadership of the Shabbos – a day devoted only to learning and Avodas Hashem. We too need to contribute each one of the six weekly days holy time, for learning Torah and Davening three times a day with Kavone, so we can create and feel the Kedushe of Shabbos.

Have a wonderful and lechtiken Shabbos


~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly news paper “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~

Translation-Yisro 5771

Mamar Shabbos Shira

The Incredible Lesson from Reciting “Shiras HaYam” Daily:
Our Existence on Dry Land Is as Miraculous as the Splitting of the Sea!


Dear Chaveirim.

Lichvod the upcoming Shabbos parshas BeShalach – Shabbos Shiroh, we discuss several aspects of the “shiroh”, mainly how it relates to us on a personal level. The Shlo hakadosh explains in the name of the Sefer Chareidim, that one is to recite the “shiroh” daily with extreme concentration and focus—imagining that he is actually standing there by Krias Yam Suf and is being saved from the Egyptians surrounding him. So we need to explain how can this be done by us in this generation, in truth and not only superficial, when in fact we are not there?

Th.e Zohar hakadosh (Beshalach 54:) states that anyone who recites the “shirah” with great concentration and intensity in this world, will merit to recite it in the world to come, as well. We see that there is a common aspect to the recitation of the “shirah” that connects the three dimensions of time—the past, the present and the future. In the past, Moshe and Bnei Yisroel sang the “shirah” at the time of krias yam suf; in the present, we continue to recite the “shirah” in our tefilos every day; as for the future, it will be when we merit to recite the “shirah” in the world to come.

The question is: What is the common thread that binds these three “shirah”s together? Why will we enjoy the privilege of reciting the “shirah” in the world to come in the merit of reciting it with fervor every day in this world? Furthermore, since we are destined to experience miracles from HKB”H in the future, above and beyond the miracles He performed previously, what is the purpose of Yisroel repeating the “shirah” in the world to come?

We propose a chidush based on the words of the Ramban toward the end of parshas Bo, a principle so basic to yiddishkeit that it is worth reviewing daily. The Ramban claims: The purpose of all of the supernatural feats performed on our behalf by HKB”H during the exodus from Egypt, was so that we would recognize and appreciate the tremendous miracles we experience daily—but which are concealed by the laws of nature. This concept posited by the Ramban accords beautifully with the comments of the Noam Elimelech (Likutei Shoshanah) on the possuk: “and Bnei Yisroel walked on dry land in the midst of the sea”. He points out that there are tzaddikim who perceive miracles and extraordinary feats, similar to the splitting of the sea, even when they are walking on dry land…

We Must Praise Hashem for Every Breath We Take

We can expand this concept of the Noam Elimelech. We find in the Midrash (B.R. 14,9): One must praise Hashem for each and every breath one breathes, since it states (Tehillim 150,6): Kol Haneshome Tehalel Ko”. The Midrash explains that the source of the word “neshome,” meaning soul, is actually from the word “neshimah,” meaning breath. The Midrash indicates that by natural means man could not remain alive for even a single day; it is only due to HKB”H’s constant supervision that one remains alive for the duration of one’s decreed lifespan in this world. This incredible idea pertaining to the miracles that surround us every moment and every hour is also expressed in the Gemoreh (Shabbos 32.):

“When a person sets out to the marketplace, it should appear in his eyes as if he were handed over to the Roman court; if one experiences a headache, it should appear in his eyes as if they placed him in chains; if one becomes bedridden, it should appear in his eyes as if they brought him up to the scaffold to be judged. For anyone who ascends the scaffold to be judged: if he has powerful advocates, he will be saved; but if not, he will not be saved. And these are a person’s true advocates: repentance and good deeds”.

It is clear, according to this, that it is unnecessary for one to experience miracles such as the splitting of the sea in order to strengthen one’s faith; it suffices to walk on dry land and to observe the miracles which accompany every single step one takes. Nearly every single day, one experiences matters akin to “being handed over to the Roman court,” “being placed in chains,” or “being led to the scaffold.” It is only due to HKB”H’s infinite mercy and kindness that one is spared and is allowed to continue living.

Now, we can rejoice and shed light upon the essence of the common thread binding the three temporal dimensions of the “shirah” together: (1) the singing of the “shirah” by Moshe and Bnei Yisroel at the splitting of the sea, (2) the recitation of the daily “shirah” in every generation and (3) the “shirah” that we will have the privilege to sing in the Days to Come. The purpose of the “shirah” at the time of the splitting of the sea, was to praise Hashem for the visible miracles, so that we would come to recognize the concealed miracles that HKB”H performs on our behalf daily. This is why we recite the “shirah” every day, even while in exile—to develop a firm belief in the miracles that we may be unaware of. In the merit of this daily recitation, we will merit to recite the “shirah” in the Future Days—when the truth will actually be revealed to us regarding all of the concealed miracles that HKB”H performed on our behalf throughout all the various exiles.

These or only some quotations from the wonderful translation of Dr. Baruch Fox. So enjoy his full translation attached.

A wonderful Shabbos


~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly news paper “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~


Parshas Bo

“And He Will See the Blood” — the Blood of Akeidas Yitzchak

Dear Chaveirim.

In this week’s mamar on parshas Bo, we begin our journey with the fascinating words of the Mechilta on the possuk: “Verooh es hadom” – and God will see the blood of the korban-pesach on the two doorposts and on the lintel. Our sages teach us that “Verooh es hadom” alludes to the fact, that Hashem will see the blood of akeidas-Yitzchok. So, we must explain: What is the connection between the blood of the korban-pesach and akeidas- Yitzchok?

To explain this, let us begin with the words of the Tur (Orach Chaim, Hilchot Pesach, 430)). He explains that the Shabbos before Pesach is referred to as “Shabbat HaGadol” because of the tremendous miracle that transpired on that day. Bnei Yisroel were instructed to take the animals for their offerings on the tenth of the month. They left Egypt on a Thursday. Therefore, in the year of the exodus from Egypt, the tenth of Nissan fell on Shabbos. When they took the animals and tied them to their beds, the Egyptians inquired with regards to the purpose of these animals. When they responded that they intended to sacrifice them to Hashem, the Egyptians were powerless to object to the fact that their gods were going to be slaughtered. The name “Shabbat HaGadol” commemorates this miracle.

We see that the offering of the korban-pesach was an act of enormous self-sacrifice on the part of Bnei Yisroel. Under normal circumstances, the Egyptians would have killed anyone harming a sheep—which was their god. Miraculously, the Egyptians did not dare utter a single word in protest. This, then, is how we are to understand the Midrash: Seeing the blood that Yisroel would smear on the lintel and the doorposts, would remind him of akeidas-Yitzchak. Serving Hashem through self-sacrifice, at the risk of losing our lives, is a characteristic Yisroel inherited from Yitzchak Avinu—who willingly offered his life at the time of the akeidah.

This explains why Moshe Rabeinu finished the mitzvah of putting the blood of the korban-pesach on the two doorposts and on the lintel with the words: “You shall observe this matter as a decree for yourself and for your children forever”. Because serving Hashem through self-sacrifice and risk of one’s life is a perpetual decree that is inherited from generation to generation. After all, the Torah can only exist in someone who is willing to sacrifice on its behalf. This concept is expressed in the Gemoreh (Beroches 63:): Rash Lakish derives from the possuk in Bamidbar (19,14) that Torah can exist only in someone who is willing to sacrifice himself on its behalf.

Have a wonderful Shabbos


~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly news paper “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~

Translation Bo 5771