Parshas Chukas

The solution of the mystery of “Mei-Meriveh” according to the Tikunei Zohar

Dear Chaveirim.

In this week’s parsha, parshas Chukas, we discuss the complex and profound subject of the “mei-meriveh” — the waters of conflict. As a result of Moshe and Aharon’s involvement in this matter, it was decreed that they would not enter Eretz Yisroel. According to Rashi, their failure was in hitting the rock rather than speaking to it; for, HKB”H had commanded them: “Vedibartem el hasalah” – and you shall speak to the rock. But as the Torah describes, Moshe Rabeinu struck the rock twice and, thus, failed to sanctify Hashem. In the words of Rashi: “Had you spoken to the rock and it had produced, I would have been sanctified before the assembly, and they would have said: Now, if this rock which neither speaks nor hears nor requires sustenance obeys the word of the Omnipresent, how much more so should we obey His word”!

We stand bewildered and puzzled: How is it possible that Moshe Rabeinu who HKB”H, Himself, already testified to his trustworthiness (Bamidbor 12, 7): “Bechol beisi namon hu” – in My entire house, he is the most trusted. If so, how can we even imagine that he did not fulfill HKB”H’s command precisely?

we try to unravel the puzzle based on the words of the Tikunei Zohar (Tikun 21, 44.) which illuminate this mystery in a very clear manner. He explains that aside from the simple, straightforward understanding of HKB”H’s directive to Moshe: “Vedibartem el hasela leineihem venosan maimov” – “And you shall speak to the rock before their eyes and it shall give its waters”. there was also a spiritual intent inherent in this command. The entire scenario was intended as a symbolic gesture to provide the people with an abundant source of Torah — which is compared to water. As the Gemoreh states (Bava Kamma 17.): “Ein mayim elo torah” –  water inevitably refers to Torah; this is derived from the possuk in Yeshayah (55, 1). The Tikunei Zohar states that the rock represents Torah she’b’al peh, and that the entire and unfortunate sequence of events was triggered by the assembly’s rebellious and contentious nature — wishing to force Moshe and Aharon’s hand.

Had Moshe spoken to the rock, he would have released a wealth of Torah knowledge with unusual clarity, free of doubts and disputes — akin to the situation in the World to Come. The Novie describes the World to Come as follows (Yirmiyah 31, 33): From the lowliest to the greatest, all will possess an inherent knowledge and awareness of Hashem. As a consequence of Moshe striking the rock, however, only a scarce amount of Torah knowledge emerged; furthermore, this led to numerous doubts and disputes amongst Torah scholars concerning haloche.

But as we explain: This entire scenario was arranged by HKB”H for klal Yisroel’s benefit. Disputes among Torah scholars guarantee the perpetuation of Torah during periods of exile. For, it is impossible to clarify the truth and depth of halochehs without debates between Torah scholars. We have learned in the Gemoreh (Taanis 7.): “Just as one iron blade is used to sharpen another, so too, two Torah scholars sharpen each other’s minds by means of their halachic debates”.

This is only a small taste of the mamar. The rest of it you can learn in the mamar itself.

Have a wonderful Shabbos.


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Translation-Chukas 5771



Parshas Korach

Bezras Hashem.

Dear Brothers & Friends.

In this week’s mamar for parshas Korach we have a special treat. A mamar that touches the sensitive and profound subject: Gilgulei Neshomes – reincarnation.

We don’t usually write a lot about this subject, because it belongs more to the secret part of Torah that is called Kabole. But sometimes it is so inspirational and revealing, that it opens our eyes to an exquisite view, so fascinating, that it is a great chizuk to see how everything is so intertwined and perfect.

The mamar is based on the mesmerizing revelation from the great “Megale Amukos” who teaches: Korach saw that Aharon the Kohen Godol will be megulgel – reincarnated in Shmuel Hanovi. This vision caused him to claim that Aharon is not fit to serve as the Kohen Godol.

We add the following explanation: It is well known that the kedushe of a kohen is greater than that of a levi. Korach foresaw that Aharon, the Kohen Godol, was destined to be megulgel into Shmuel, who was a mere levi. This led Korach to deduce that Aharon was, in fact, not worthy to be the Kohen Godol; otherwise, why would he reincarnate into Shmuel, the levi, if not to atone for wrongfully being the Kohen Godol in the first place.

But his big mistake was that he didn’t realize that Aharon didn’t return to this world as a gilgul due to a punishment, as is usually the case. The reason that Aharon was megulgel into Shmuel HaNavi, who was a levi, was in order to assist him in correcting a serious wrong in that future generation.

After all, we know of many tzaddikim that have descended into this world in order to guide klal Yisroel in the ways of Hashem. Who greater than Moshe Rabeinu who appears in this world, in every generation, in the guise of the righteous leaders of the generation! As the Tikunei Zohar explains (Tikun 69, 114.): “Moshe appears in every generation and in every tzaddik”.

This idea takes us on a wonderful journey to explore the depth of the Gemoreh (Broches 31:2) which tells about the first encounter that Shmuel Hanovie, only two years old, but very smart and learned, had with Eli who was the Kohen Godol in those days.

The little but brilliant two year old Shmuel saw, that as was the custom in those days, they were looking for a kohen to slaughter the korban. He spoke up and expressed his learned opinion that you don’t need a kohen to slaughter, because it can be done by a Yisroel – a non-kohen as well.

When Eli heard about it, he spoke to the little Shmuel, to check if the child knew what he was talking about. When he saw how brilliant the child was, he told him: Yes you are right about the haloche but you are a: “moreh haloche bifnei rabo”  – you rendered a halachic decision in the presence of your rebbi, and you deserve to die.

The Meharsho explains that Eli did not want to punish him by human hands but, rather, he should be punished by the hand of Heaven. The Chido adds that a penalty by the hand of Heaven does not depend on chronological age but, rather, on knowledge. Therefore, Eli felt that since Shmuel was young but wise — as displayed by his rendering of the halachah — he was worthy to be punished by the hand of Heaven.

But then Chanah his mother, who was one of the seven Nevios – Prophetesses, stood up for him. She told Eli: “It is for this special and specific child that I prayed”, claiming that she will not have him hurt the child in any way. Eli succumbed to her pleading and Shmuel was spared only to grow up as one of the greatest and beloved leader and prophet that klal yisroel ever had.

Without going into all the questions that we have about this amazing event we suggest: When Eli the Kohen Godol, the great grandson of Aharon the Kohen Godol, saw that Shmuel a Levi, the great grandson of Korach, was rebelling against him, he had a feeling of déjà vu! Again klal yisruel would experience a tremendous rebellion as they did in the days of Korach, who rebelled against Aharon the Kohen Godol his great grandfather. He felt that it called for a swift and drastic punishment, to eliminate him from this world, as Moshe rabeinu did to Korach and his followers.

But then Chanah his mother convinced Eli that Shmuel is, not only, not a traitor but rather someone who is the gilgul of Aharon the Kohen Godol, and the reason that he spoke up about the halacha that you don’t need a Kohen to slaughter the korban is, because this spoils the select mido of a Kohen that is midas hachesed.

It will be too complicated for me to get into all the details about this complex but fascinating subject, so I’ll leave the rest of it to the original mamar plus the wonderful translation of Dr. Fox.

So Chaveirim, if I may put forward my request: I worked hard, so please do not give up on me so fast. Sit down after a good meal with a clear head and tackle the mamar, twice, or even three times if needed, until you get it right. I promise your investment will payoff tenfold. It is time to upgrade our knowledge in Torah.

Have a wonderful and lechtiken Shabbes.



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Translation-Korach 5771

Parshas Shlach

Dear Chaveirim.

In this week’s Parsha Parshas Shelach we learn about the test of the Meraglim who were Nesiei Yisruel, Great Leaders of the 12 tribes – Shevotim. There is no doubt that they were chosen because of their greatness being top of the top in Torah and Avodeh, and yet they didn’t pass the test; they toppled from the greatest heights into the lowest depth of the pit. Of course this raises the obvious question: How is it possible that such great personalities deteriorated so drastically?

We begin our journey with the enlightening words of Rabbi Yisochor Dov of Belz, zy”a. He provides us with an uplifting explanation as to why Moshe Rabeinu specifically employed the name Yod Kei while praying on behalf of Yehoshua as Rashi says: “Hispalel olov: Koh yoshiacho meiatzas meraglim”. His explanation is founded on the view of many of our early commentaries concerning the spies’ mistaken perspective. Despite the fact that all of the spies were princes of Yisroel and men with outstanding reputations, they did not want to enter Eretz Yisroel.

They were well aware of the fact that the “mohn” was only being provided to Yisroel during their sojourn in the desert; upon entering Eretz Yisroel, the supply of “mohn” from heaven would cease. They did not wish to lose the tremendous spiritual benefits afforded them by the “mohn”; therefore, they did not want to enter the land. The Gemoreh (Yoma 75:) describes the “mohn” as: Food consumed by the heavenly angels.

The spies were of the opinion that the only place that they could occupy themselves with Torah study and properly serve Hashem was in the desert wilderness. Due to the provision of daily “mohn” from heaven, they did not need to concern themselves with matters of this world. In Eretz Yisroel, however, the “mohn” would cease to fall, and they would have to work their fields and vineyards and occupy themselves with earthly pursuits; this would surely interfere with their Torah study and service of Hashem. Thus, they attempted to prevent Yisroel from entering Eretz Yisroel.

Unfortunately, the spies erred in their judgment. What HKB”H truly desires is that we occupy ourselves with worldly pursuits while dedicating all of our efforts to sanctifying and serving only Hashem. The simple proof of the matter can be seen in the fact that man was created with a physical body derived from the dust and earth and elements of this world. Only afterwards did HKB”H breathe a living soul from the spiritual world into his nostrils. As it is written (Bereishis 2, 7): “Hashem formed the man of dust from the earth and he blew into his nostrils the soul of life; and man became a living thing”.

This process served as an indication to mankind that we are to serve Hashem as a body in conjunction with a soul — to align the physical needs of this world with concerns of the World to Come which nourish the soul. It was for this reason that HKB”H brought Yisroel to Eretz Yisroel, a land flowing with milk and honey, so that they would engage in matters of this world dedicated solely to the service of the One Above.

This lesson is also inherent in the name “Yud-keh”. As we learn in the Gemoreh (Menochos 29:) that HKB”H formed the two worlds by means of the name Yod Keh; the World to Come was created with the letter “yud” and this world was created with the letter “heh.” Thus, the name Koh, composed of the letters “yud” and “heh,” alludes to the fact that man must strive to align these two worlds — this world with the World to Come. This is accomplished by always having in mind that whatever we do in this world is devoted solely to the purpose of serving Hashem.

We can now comprehend why Moshe specifically employed the name Kah while praying on Yehoshua’s behalf. As mentioned above, the spies mistakenly believed that it was impossible to serve Hashem properly while occupied with mundane, worldly matters; consequently, they wished to remain in the wilderness where the provision of the “mohn” freed them of the concern for worldly matters. In response, Moshe beseeched Hashem on his behalf: “May Koh save you from the plot of the spies”. In other words, may the name “Koh” – “Yud-keh”, which teaches us to align matters of this world with the World to Come — may He save you and shield you from the erroneous reasoning of the spies and their reluctance to enter Eretz Yisroel. This is the gist of the fascinating insight provided by Rabbi Yisochor Dov of Belz, zy”a.

This is one of the great lessons that we learn from our parsha: No matter what we do; no matter how busy and involved we are in work or in business, we still need and can, connect to HKB”H. By doing so we enlighten our lives with the Shem KOH – YOD KEI. Does that by any chance have some connections with the fact that HKB”H implemented the Shem KOH – YOD KEI between Ish veIsho – husband & wife? You bet it does, but let’s leave this beautiful thought to the mamar itself…

Have a wonderful and lechtiken Shabbos



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Parshas Behaaloscho

Dear Brothers and Friends.

First of all a gutte vouch. I hope you had a wonderful Yom-Tov. What a great zechus you had to fire 2 days of Yomim-Tovim – the first MideOreiso the second MidRabonen. Seforom hakdoshim teach us that the second day being MidRabonen is even greater than the first. This being based on the possuk in Shir-Hashirim: “Ki tovim Dodecho miyayin” – “ChaviviM divrei sofrim midivrei torah”. I apologize that there was no time to translate the mamar. So I hope that this week you’ll translate it yourself and I am sure that Bezras-Hashem you’ll do a great job.

This week’s mamar deals with the two pesuukim mentioned in the parsha that we say when opening the Aron-Hakodesh to take out the seifer torah: “Vayehi Binsoah Houron Vayomer Moshe”. Chazal teach us in the Gemoreh that these 2 pesuukim who contain all in all 85 letters are considered a seifer for itself. Thus chumesh Bamidbor itself is combined of three seforim: 1. From the beginning of Bamidbor until “Vayehi Binsoah“. 2. The two pesuukim of “Vayehi Binsoah” who are considered a sifer for itself. 3. From after “Vayehi Binsoah” until the end of Bamidbor.

That means that instead of having five Chumoshim we actually have seven because seifer Bamidbor itself contains three seforim. I think that this relates beautiful to the beginning of this parsha about the Aron Hakohen who lit the seven candels of the Menoreh, who represent the seven sforim of the torah that are seven rays of fire who lighten the darkness of Golus. Therefore it is this parsha itself parshas Behaaloscho that contains all three sforim, who fill the quote of seven sforim that are represented in the seven candles of the Menoreh.

But the obvious question is: How is it possible that only two pesuukim who are combined of only 85 letters are considered as a seifer for itself? To solve this riddle we devour a fascinating idea brought from the great Chid”o who saw in a seifer Kav Venoki [still in hand writing], that “Vayehi Binsoah” was original an entire seifer huge like all the other sforim combined, but this seifer was from the Shaar Hanun – the fiftieth gate of Binoh, the greatest level of wisdom, that was given to Moshe rabeinu when he accepted the torah on Har Sinai. After the great sin of eigel it was hidden from us, and will be returned to us only when we will be zocheh to the Geule-Sheleimo.

We are exploring this wonderful idea, showing how this concept connects so beautiful to the contents of the two pesuukim: “Vayehi Binsoah hoOren” Oron are the letters of Or-nun – the light of the 50th gate of Binoh. But since I know that I don’t stand a chance to compete with the wonderful translation of the devoted and learned Dr. Boruch Fox. I’ll stop here and let you enjoy the rest of the mamar yourself.

Have a wonderful and lechtiken Shabbos





Dear Chaveirim Brothers and friends all who stood together on Har Sinai.

Bezras Hashem in a few days we will celebrate the yom-tov of Chag Hashovues which is: Zeman Matan Toroseinu – on this day HKB”H came down with his entire heavenly servents the angels of fire. It was on this day that Hashem chose to give us his holy Torah, although the Malochim – Angels in heaven pleaded to Hashem: Why give the Torah to human beings who have a yeitzer hura. Isn’t it better to give it to us who don’t have a yeitzer hura? “Teno Hodcho Al Hashomayim” – Give your beauty of Torah to us Angels in the sky.

Nevertheless Hashem chose to give us humans the Torah. It is the effort that we make to fight and overcome the yeitzer hura that gives HKB”H great Naches to give us the Torah and not for Malochim.

But to understand deeper why HKB”H gave us his torah and for the Malochim, I decided to reform a mamar from the preface – Hakdome that I wrote for the Shvilei Pinches volume 1, which is a perfect mamar for Chag Hashovues. In this mamar we learn that not only did Hashem give us his Torah so we can obey al the 613 Mitzvhos, he gave us the Torah so we should use our talents to plow in the depth of the Torah and explore new rays, thoughts and ideas that were hidden within the Torah itself. Thus we have in general 2 parts of Torah: 1. The Torah that Hashem revealed to us on Har Sinai. 2. The Torah that we reveal every day while digging into the depth of the heilige Torah.

This explains what the Shl”o hakodesh says that while Chag Hashevues is a yom tov and a great day of happiness, it is also a real yom hadin of matan Torah. We have to give “Din Vecheshbon”, to Hakodosh Boruch Hu and to the Torah itself, how we treated the great jewel of Torah all year long. Did we spend enough time learning Torah and enjoying her beauty? Did we utilize all our efforts to explore her depths?

How wonderful are the words of the great Rabbi Reb Boruch of Medzibiz zt”l who used to say Shevous:

I am more afraid from the yom hadin of Chag Hashovues then of the yom hadin of Rosh Hashone. Rosh Hashone we are judged with regard to parnose, i.e.; whether we will have one more Challah roll or perhaps one fewer. But the yom hadin of Shovues is how much Torah we will have access to during the coming year.

On the yom hadin of Chag Hashavues, we must prove to the Hakodosh Boruch Hu and to the Torah, that the Hiliger Bashefer did not choose in vain to give us the Torah rather than to his holy Angels. We must prove that we fulfilled our duty of learning Torah, and did all we can to contribute our part in revealing new ideas of chidushi Torah. I hope you will enjoy the mamar.

Have a great and sweet Yom Tov



Parshas Nosso

“And They Will Place My Name on Bnei Yisroel and I Will Bless Them”

The Three Broches of Birkas Hakohanim from the Shem Havaya
who combines the three dimensions: past, present & future


Dear Brothers.

You are probably expecting a mamar for Chag Hashovues which we will send iy”h after Shabbos. For this Shabbos I decided to explore a beautiful gem about Birkas Hakohanim that is mentioned in this week’s parsha, parshas Nosso. We recite these holy beroches every morning, immediately after Birchas Hatoreh. In Eretz Yisroel, these beroches are recited daily by the kohanim during Shacharis and, outside of Eretz Yisroel, the shliach tzibbur recites them in his repetition of the Shemoneh Esreh. Therefore, it is only fitting that we take a closer look at these holy berochos that are the source of all of our berochos.

We begin our journey with the enlightening words of the Midrash (Bamidbor Rabbah 11, 2): When HKB”H commanded Aharon and his sons regarding how to bless the people, Yisroel responded by saying: Ribono Shel Olom, We do not require any blessings other than Yours and to be blessed directly from Your Mouth. In response, HKB”H said to them: Even though I commanded the kohanim to bless you, I will stand with them and bless you. This is why the kohanim spread their palms—indicating that HKB”H is standing behind them. As the possuk (Shir HaShirim 2, 9) indicates; HKB”H blesses the people from between the kohanim’s shoulders and from between their fingers.

An amazing insight into this Midrash is provided for us by the Ksav Sofer. He explains that when one man blesses his fellow man, he blesses him with wealth, or long life, or respect and the like—things that most people desire. In reality, these are not always what are best for a person in a given situation. Man is often unaware as to what is truly to his advantage and what is to his detriment. In reality, only Hashem knows what is best for any given person at any given time or in any given situation. So, it is best to pray that Hashem give one what He sees fit.

This, then, is the interpretation of the Midrash. Yisroel were telling HKB”H that by commanding the kohanim to bless them, the kohanim would bless the people as any person would likely bless his friend—based on human perception and comprehension. That blessing, however, might not really be what is best for them. The blessing they truly desired and needed was Hashem’s blessing. Although it is man’s nature to yearn for wealth, children and honor—believing that those things are what he needs and are best for him—they only wanted that which HKB”H saw fit to bless them with, regardless of their understanding and perception. They wanted to be blessed directly by Hashem.

This my friends gives us a new understanding on what HKB”H said: “Vesomu es shemi al bnei yisaroel vani avorcheim” – And they should put my name on bnei yisroel and I will bless them. The Shulchan Aruch teaches us (O.C. 5) that whenever one utters the Shem Havaya, one must have in mind that He is: Hoyo, Hove Veyihye – he was, he is and he will be. Beyond the simple understanding that HKB”H was in the past, is in the present and will be in the future, there is another way to understand this concept—HKB”H exists beyond the reality and dimension of time. For HKB”H, the past, present and future are all the same; all is visible to Him without any difference.

This, then, is the interpretation of what HKB”H said: “Vesomu es shemi al bnei yisaroel vani avorcheim” – And they should put my name on bnei yisroel and I will bless them. If, indeed, the blessing emanates from the Shem Havaya then the recipient has been investigated in all three dimensions of time—the past, present and future. How did he manage the situation of wealth in the past—including previous gilgulim, reincarnations? How is he dealing with experiences of wealth in the present? And how will he handle the reality of wealth in the future? If he is blessed with wealth and riches—even after this three-pronged investigation—he is guaranteed that this wealth will not lead to his downfall and detriment.

How beautifully this explains why HKB”H instructed the kohanim to mention in each of the three beroches the Shem Havaya: Yevorechecho Hasem… Yoeir Hashem… Yiso Hashem. This indicates that HKB”H blesses Yisroel with all three aspects of the Shem Havaya – Hoyo, Hove Veyihye —by investigating each individual’s past, present and future.

In this week’s mamar we also have a surprise – a beautiful lomdishe chidush from the Brisker Rov zata”l.

I hope you will enjoy it as much as I did, most of all I hope and pray that HKB”H our tate will enjoy and have Naches from us and truly bless us with all the Broches.

A sweet and lechtiken Shabbos.


 Parshas Noso

Translation-Nosso 5771

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