Parshas Vayakhel & Shabbos Kodesh

Holy Advice from the Chasam Sofer

“Do Not Kindle a Fire” of Torah & Avode “on the Shabbos day”
Kindle It during the Week so it will Burn on Its Own on Shabbos!

Sholom and Berocho brothers and friends.

In the mamorim of the past two weeks, we had b”h an adventures trip soaring high into space, led by the revelations of the Mekubel Eloki Rabbi Shimshon of Ostropol zy”a: 1) about HKB”H wearing eight garments when klal Yisroel are worthy, just like the Kohen Gadol on Yom Kippur in the earthly Beis HaMikdosh. In contrast, when they are undeserving in Golus, he is wearing only four garments just like an ordinary kohen.

2) Rabbi Shimshon also took us to the heights of the four angels called Chayos Hakodesh, who carry the Kisei Hakavod – Throne of Glory, that HKB”H keveyachol sits on. Now the time has come to land, and land we did. But never the less we cannot afford to rest. We need to continue our voyage; to tour new territories; explore the unlimited depths and beauty of the heilige torah.

In this week’s mamar we discuss a subject, concerning a holy and splendid experience we have once in every week: The holy Shabbos! The entire mamar is based on the illuminating words of the Chasam Sofer on the possuk it this week’s parsha: “Lo sevaru eish bechol moshvoseichem beyom hashabbos” – “You shall not kindle fire in any of your dwellings on the Sabbath day.”

The Chasam Sofer explains When the possuk states: “Six days you should do your work”, it is teaching us that it is our sacred duty to kindle a flame of devotion by engaging in Torah study and serving Hashem with fervor, during the six days of the work week. “But the seventh day shall be holy for you, a day of complete rest for Hashem”—so that come Shabbos, this flame of spiritual fervor will blaze on its own. The torah concludes: “You shall not kindle fire in any of your dwellings on the Sabbath day”—do not wait until Shabbos to kindle this flame of spiritual fervor; rather, begin to kindle this flame during the six weekdays.

The Chasam Sofer’s chidush gives us a new insight, to understand the mitzvoh of: “Zochor es yom hashabbos lekadsho” –  “Remember the day of Shabbos to sanctify it”.  This we do by kindling the flame of Torah and mitzvos during the six days of the work week, so the flame will blaze on its own on Shabbos and we will avoid performing the labor of kindling on Shabbos.

After all kind of beautiful torah thoughts from our great rabbis like the Grah, the magid of Mezritsh, the Avnei Nezer, we suggest a new revelation to explain the mitzvah of lighting candles at the door step of the incoming Shabbos. The words of the Shulchan Oruch concerning candle lighting on erev Shabbos are (O.C. 263,1): One should take care to prepare a nice candle; some deliberately choose to make two wicks—one corresponding to “zochor” and one corresponding to “shomor.”

Using the Chasam Sofers idea we suggest that our holy sages ordered us to light two candles in the time frame when the six weekdays end and Shabbos begins. It is then that we unite the fire of torah and mitzvos that we kindled during the week, with the flame that we hope to merit on Shabbos. This connection is symbolized by the two candles we light before Shabbos.

I think that this week’s mamar can be comprehended by each of you. But either way I suggest that you say over the beautiful holy vort of the Chasam Sofer at the Shabbos table for the entire family. It will lighten up the Shabbos table.

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 Vayakhel 5771 


Parshas Ki-Siso

Dear Chaveirim.

Last week I was b”h pleasantly surprised, to see how many of you did try to learn the mamar and even succeeded to enjoy the depth and the beauty of it. It so happened, [nothing happens “so”, everything is Behashgoche Protis], that in this week’s mamar for parshas Ki-Siso, where we read about the “chet ha-eigel”, we continue to explore another magnificent gem, of the great Mekubel Eloki Rabbi Shimshon of Ostropoly zt”l, concerning the heavenly dream mentioned in parshas Vayeitze, when Yaakov ovinu slept on the Har-Hamoriah, were the Beis-HaMikdosh was build latter.

The possuk says: “And he dreamt, a ladder was set earthward and its top reached heavenward, and angels of God were ascending and descending on it. And behold! Hashem was standing over him”. The possuk continues to say that when Yaakov woke up he said: “Ochein yesh Hashem bemokom haze veonochi lo yodati” – “Surely Hashem is present in this place and I did not know”.

Our holy sages teach in the Gemoreh (Chulin 91:2), that in this heavenly dream Yaakov ovinu was shown, that his portrait is engraved in one of the four heavenly angels, that carry the Kisei Hakavod, as they were precived by the prophet Yechezkel. In his vision Yechezkel saw the four heavenly angels called “Chayos HaKodesh”, are carrying the Kisei Hakavod – the Throne of Glory, that hkb”h keveuchol sits on it. Their four faces are in the shape of: Arye, Keruv, Nesher, Odom Lion face, Child face, Eagle face, Man face.

Rabbi Shimshon of Ostropoly says that until Yaakov had his dream, he was only aware of three of the creatures bearing the Throne of Glory— Arye, Keruv, Nesher; he was unaware that his own image was etched on the Throne of Glory, as well. This fact was revealed to him in this dream. This is alluded to by the words “Ochein” and “Onochi”. He proclaims: “Surely, (ochein), Hashem is present in this place.”

The word “Ochein” which contain the three letters Alef Kof Nun, is an abbreviation for A’ryeh K’eruv N’esher; this represented his level of awareness prior to the dream. “And I (veonochi) was unaware!” After the dream, his new awareness is alluded to by the word “Onochi”, which contain the four letters Alef Nun Kof Yud, and is the abbreviation of: A’rye, N’esher, K’eruv, Y’aakov.” This is the essence of Rav Shimshon’s illuminating words.

This is only the base of the mamar that takes us on a tour, to discuss the Gemoreh (Chagigah 13:2) about changes that were made in the form of the heavenly angels carrying the Kisei-Hakovod due to Yechezkel HaNovie who beseeched G-d for mercy. I hope you will master and enjoy it.

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-Ki-Siso 5771 

Parshas Tetzaveh

Dear Chaveirim.

I want to begin with a thanks to Hakodosh Boruch hu, for giving me the strength and ability to deliver yet another new mamar for this weekly parsha, parshas Tetzaveh. I Would also like to thank all of you for being part of our wonderful torah group, a chain of torah lovers from Eretz Yisruel, America, Canada, Belgium, France, Englend, Australia etc, all who share the yearning for a taste of the depth and sweetness of the heilige torah. It is you who give me the strength. I have no doubt that only in your zechus can we accomplish this holy mission week by week.

I would like to confess that as it appears, this week we will probably have a reduction in the market rate. No, I am not talking about the stock market; I am referring to our torah group. The reason for this is due to the contents of this week’s mamar. I felt that the time has finally come, to explore and deliver a Torah subject for this parsha, based on a Chidush by the great Mekubel Eloki Rabbi Shimshon of Ostropoly zt”l, who was admired unanimously by both holy torah groups – by the Grah and his followers and by the Baal Shem Tov and his followers. Because of Rabbi Shimshon’s special gift to reveal such amazing Remozim in torah, he was considered by a lot of great tzadikim and geonim as having a “Magid” – a Maloch from heaven who learned with him the secretes of Torah.

Rabbi Shimshon of Ostropoly zt”l Hashem Yinkom Domo, was killed in the uprising of the Cossacks lead by their brutal leader Chmielnitzki Yimach shemo in the years of Tach V’tat (1648-1649). Tens of thousands Jews were massacred brutally, between them great and holy torah scholars. One of them was the great cabalist Rabbi Shimshon of Ostropoly zt”l. Rabbi Shimshon ordered 300 of his followers to put on Talis and Tefilin. They all went out to the cemetery and prepared themselves saying Vidu and Krias Shmah to get killed on Kidush Hashem. Tzadikim have said about Rabbi Shimshon, that he had the Neshome of Moshiach ben Yosef, who as Chazel teach us in the Gemoreh will be killed to atone – to be mechaper on klal Yisroel.

Rabbi Shimshon’s chidushei torah are famous for its amazing glory in the torah world of Remez, which combines gimatrias and abbreviations of the most stammering beauty. In this week’s parsha I found it interesting to illuminate one of his great gems, concerning the eight garments the Cohen Gadol wore while doing the Avodah in the Beis HaMikdosh. It will surely be a great Nachas Ruach for his holy Neshomeh.

Due to the depth of the subject, I needed to work twice as hard to smooth it out, so that it can be learned and understood easily. Thus if I may suggest, since I put in so much work, and so did Reb Baruch Fox with his brilliant translation, that you too shouldn’t give up so fast, but rather learn it slowly even go over it twice. I promise you will enjoy it and it will enhance your knowledge in the torah world of Rabbi Shimshon and his equals.

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-Tetzaveh 5771

הוספה למאמר פרשת משפטים



לכבוד החברים היקרים שיחיו לאורך ימים ושנים טובות.

קיבלתי שאלה מהרבה קוראים, בנוגע למה שהבאתי במאמר לפרשת משפטים בשם המקובל האלקי רבי יהודה החסיד ותלמידו איש האלקים בעל הרוקח, שיש בברכת רפאנו כ”ז תיבות כנגד כ”ז אותיות התורה. והארכנו לבאר שהכוונה בזה לתקן מה שפגמנו בכ”ז אותיות התורה, שהם צינורות השפע שהקב”ה מחיה בהם את כל הבריאה, ועל ידי הפגם בצינורות השפע נגרם ח”ו החולי שאינו מקבל את חיותו כראוי מכ”ז האותיות.

לכן אנו מתפללים ברכת רפאנו כ”ז תיבות, כדי לתקן הפגם בכ”ז אותיות ועל ידי זה ושב ורפא לו, ועל זה שאלו החברים איך שייך כוונה זו, לגבי אלו שנוהגים להתפלל בנוסח ספרד, שאז יש יותר מכ”ז תיבות בברכת רפאינו. ובכן אחיי ורעי ברצוני להשלים בזה, מה שלא כתבתי בתוך המאמר כי בענין מספר התיבות בתפלה מצינו מחלוקת בין הראשונים כמו שנבאר בעזרת השי”ת.

כתב הטור (או”ח סוף סימן קיג) בשם אחיו רבינו יחיאל ז”ל: “דורשי רשומות הם חסידי אשכנז, אשר היו שוקלין וסופרין מספר מנין תיבות התפלות”. וכוונתו על רבינו יהודה החסיד ותלמידיו זי”ע, ובראשם בעל הרוקח רבינו אלעזר מגרמיזא שהיה מבעלי התוספות. וכתב על זה ה”בית יוסף” (שם) בשם ה”אבודרהם” (שמונה עשרה ד”ה יש אנשים):

“כתב הרב רבינו דוד אבודרהם, יש אנשים שמנו התיבות שיש בכל ברכה וברכה מי”ח, והביאו פסוקים על כל ברכה מענינה שעולין תיבותיהן כמנין תיבות הברכה, וכן עשיתי אני בראשונה מנין כזה, ואחר כך נראה לי שאין לו יסוד ולא שורש, כי לא תמצא מקום בעולם שאומרים י”ח בענין אחד תיבה בתיבה, אלא יש מוסיפין תיבות ויש גורעין, ואם כן המנין הזה אינו מועיל אלא למי שעשאו ולא לזולתו, ולמה נטריח על הסופרים לכתבו”.

מזה נשכיל להבין כי נהרא נהרא ופשטיה, כל אחד צריך להתנהג כמנהג אבותיו ורבותיו הקדושים, כי כל המנהגים שורשם בגנזי מרומים. אולם בנידון דידן אני רוצה להוסיף חידוש גדול, כי אפילו לפי נוסח ספרד שאנו מוסיפים תיבות לפי מנהג קדושים וטהורים, עם כל זאת מאחר שגם בנוסח ספרד ישנם כ”ז תיבות, אלא שישנם הוספה של עוד תיבות, עדיין נשארה כוונת התיקון של הכ”ז תיבות כי ההוספה אינו מקלקל הכוונה.

ענין נפלא זה אנו למדים ממה שכתב מרן המחבר בשולחן ערוך בהלכות הדלקת הנרות  (או”ח סימן רסג סעיף א): “ויש מכוונים לעשות שתי פתילות, אחד כנגד זכור ואחד כנגד שמור“. והוסיף על זה הרמ”א: “ויכולין להוסיף ולהדליק ג’ או ד’ נרות וכן נהגו וכו’, כי יכולין להוסיף על דבר המכוון נגד דבר אחר ובלבד שלא יפחות“.

וכתב על זה ב”מחצית השקל” (שם): “וכתב הרא”ש דאין התוספת מבטל המכוון, דהא תקנת חז”ל לקרות בשבת שחרית ז’ גברי נגד ז’ רואי פני המלך וכדאיתא סוף מגלה ואפילו הכי מוסיפים”. וכן כתב עוד ה”מחצית השקל” (סימן רעא ס”ק כב) לענין מספר התיבות בקידוש שעל פי הקבלה הם שבעים תיבות, כי לפי הרמ”א אפשר להוסיף על מספר התיבות ובלבד שלא יפחות.

הרי לנו דברים ברורים כי אפילו כשמוסיפים להדליק ערב שבת יותר משני נרות, עדיין נשארה הכוונה של הדלקת שני נרות אחד כנגד זכור ואחד כנגד שמור, ואפילו כשמוסיפים על מספר העולים לתורה, עדיין נשארה הכוונה של ז’ גברים כנגד ז’ רואי פני המלך. נמצא לפי זה כי אפילו לפי נוסח ספרד שמוסיפים בברכת רפאנו יותר מכ”ז תיבות, עדיין אפשר לכוון שיש בהם כ”ז תיבות כדי לתקן הפגם בכ”ז אותיות התורה, ובכן יהי רצון מלפני אבינו שבשמים שיקבל ברחמים וברצון את כל תפלותינו, וישלח מהרה מן השמים רפואה שלימה לכל חולי ישראל, רפואות הנפש ורפואת הגוף, וכל הישועות בעגלא ובזמן קריב בביאת הגואל צדק במהרה בימינו אמן.

Parshas Terumeh

The Incredible Revelation of Rabbi Shimon Bar Yochay

By Putting on Tefillin One Fulfills the Mitzvah of:
“Veosu Li Mikdosh Veshochanty Besochom”

Dear Chaveirim.

The time has finally come to reveal the incredible Gift hkb”h gave us, to use every morning, right after he gives us back our renewed Neshome fresh and rested. It is the holy mitzvah of Tefillin shel Yad and Tefillin shel Rosh.

The obvious question is: What is that got to do with this week’s parsha, parshas Terumeh? Well the connection is with the mitavoh that Hkb”h gave us in the possuk: “Veosu li mikdosh veshochanti besochom” – “They shall build a Mikdosh – a Sanctuary for me, so that I may dwell among them. Veshochanti” refers to the “Shecino” – Hashems holy presence that he rests between klal Yisruel.

We find a enormous revelation from the holy Tanah Rashbi – Rabbi Shimon Bar Yochay who teaches in the Zohar hakadosh, that by doing the mitzvah of putting on every day Tefillin shel Yad near the left side of our heart and Tefillin shel Rosh above our brain, we are actually practicing the mitzvah of:  “Veosu li mikdosh veshochanty besochom”, even while being in Golus, because in the zechus of mitzvas Tefillin hkb”h is actually resting his Shecino – his holy presence, within our hearts and brains.

We can explain this with the words of the rambam (Hilchos Tefillin 4,14), that one must have a constant awareness of one’s tefillin while wearing them and should touch them frequently; he states that their sanctity is even greater than that of the “Tzitz” – the Kohen Gadol’s headplate he wore while doing the Avodeh in Beis Hamikdosh. For the “tzitz” only contained the phrase “Kodesh Lashem” a single mention of the holy, four-letter name. Tefillin, on the other hand, contain twenty-one mentions of the holy, four-letter name—both in the shel-yad and in the shel-rosh, for a total of forty-two.

From this we learn, that every morning when we put on the Tefillin, not to see chas vesholem only the surface – two black boxes, but rather remember that we are wearing on our left hand close to our hearth 21 holy names of hkb”h, who are illuminating our hearts and destroying all negative barriers. So are wearing above our brain 21 more holy names of hkb”h that are illuminating our brains. Thus we are wearing 42 sheimos Havaye who are cleansing and purifying our hearts and brains!!!

Now we can understand what Rashbi reveals, that by putting on Tefillin, we are exercising the mitzvah of: “Veosu li mikdosh veshochanty besochom”, because in the zechus of these 42 sheimos Havye who lighten our hearts and brains with rays of kedushe, Hkb”h is resting his “Shecino” – his holy presence, within our hearts and brains.

So every morning when we are taking out the Tefillin from its holster, while we are still holding it in our hands to put it on, we have an obligation to remember, that we are going to put on our left hand close to our heart 21 sheimos Havaye and we are going to put on our head above our brain 21 shimos Havaye. This will turn us while davening with the Tefillin into a human pulsing Beis HaMikdish, that Hashem will be proud to rest his Shchino within us.

So every morning before davening, when we take out the Tefillin shel Yad from its holster, while we are still holding it in our hands to put it on, we have an obligation to remind ourselves, not only to see the outside of the Tfillin – the black box that also have a kedushe, but rather to picture what is inside: Four parsihos that contain 21 sheimes Havaye, holy rays – hilige oros, that when putting them on our left hand close to the left side of the heart where the Yeitzer Hurah sits, will pierce and break all the layers of dearth that accumulated from the Yeitzer Hurah. The same goes when holding the Tefillin shel Rosh, we should remember that we are holding 21 sheimos Havayah rays of light, that when putting them on our head will illuminate and purify our brain from all negative thoughts. This will enable us while davening with the Tefillin to become a human pulsing Beis HaMikdish, where Hashem will more than happy to rest his Shchino upon and within us.

There is no doubt, that preparing our self to Daven with the Tefillin in this manner with this kavone, all our prayers will soar upwards and pierce all the seven skies, until they will reach the Kisei Hakoved and Hashem will accept our requests Berachamim uverotzon omein. 

We should all have a 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-Terumeh 5771