Tetzaveh-Purim - Power of Prayer

What is the concept behind the special clothes of the Kohanim? What is the Torah referring to when it says 'this is the thing that you shall do to sanctify the Kohanim unto me?' Why did Mordechai return to his fasting, praying and sackcloth even after he saw that the tide was turning and the Jews were soon to be saved? How can we atone for our sins without the sacrifices of the Temple? What is the true power of prayer?

Find out in this week's parsha podcast.

Running time: 22:53

Vayetzei - Drawing Hashem into the Darkness

What is the idea of the vow that Jacob makes as he leaves the land of Israel? Why does he ask for such basic things - bread and clothing? What is the understanding of R' Bachya's teaching that he received much more than bread and clothing? What is the depth of R' Yeshoshua's explanation to the proselyte that when Hashem promises 'bread and clothing' it means Torah and eternal spiritual life? What is the connection between Jacob's vow and all future vows of the people of Israel? What is the connection between Jacob's vow and the future redemption of the Jewish people?

Find out in this week's parsha podcast.

Running time: 26:44

Toldos - Clothes of Dominion

What were the special clothes that Rivka made sure Yakov wore when he stole the blessings from Esav? Why did wild animals become docile when they saw these garments? Why did Esav wear them whenever he served his father? How were they connected to Adam's naming of all the animals? Why did they give Adam dominion over all of the creations in the world? Why does Adam name all the animals right in the middle of the Torah's account of Hashem's creation of Eve? Why is Yakov sent to marry immediately after he receives the blessings? Why does Yakov include animal descriptions in his blessings of his children?

Find out in this week's parsha podcast.

Running time: 24:58

Tetzaveh - Moshe and Aharon

Why does the parsha of the menorah, which is lit by Aharon, as well as the clothing of the Kohen Gadol and Kohanim, immediately precede the parsha of Ki Sisa which speaks about the sin of the Golden Calf? If Aharon was involved in that sin, why was he allowed to serve in the mishkan? Why is Moshe's name not found in this week's parsha? What is the significance of the fact that the parsha centers around Aharon and leaves out Moshe? What is the significance of the clothes of the Kohanim?

Find out in this week's parsha podcast.

Running time: 19:49

Tetzaveh - Valuing our purpose

Why does the Torah specify that the pure olive oil is to be brought to Moshe? How does one tap into the aspect of Lishma - pure motivation? How does one recognize one's true purpose and move out of jealousy of others? What is represented by the clothing of Aharon? How does this connect to the special coat of Yosef?

Find out in this week's Parsha Podcast.

Running time: 20:44

Tetzaveh - Clothing that atones

What is the significance of the special clothing of the kohanim? How does the Kohen gadol serve to atone for the entire Jewish people? What does it mean that his clothing atones for certain great sins of the Jewish people? What is the root of the concept of clothing? How is it connected to the sin of Adam Harishon?

Find out in this week's Parsha Podcast.

Running time: 18:39

Clothing of Geulah and Cosmic Friday's Mincha Gedolah

In the parsha podcast a few weeks ago, I mentioned the interesting point that when Yosef comes out of jail, he immediately receives a change of clothing, which is referred to as שמלות. Similarly, when Yosef finally reveals himself to his brothers, he gives them each a change of clothing - חליפות שמלות. This reference to clothes as שמלות comes in contrast to previous references to clothing as בגדים (e.g. when Potiphar's wife grabs Yosef's clothes). The chiddush that I said then was that the difference between a בגד (beged) and שמלות (Semalos) is that the root of the first comes from the word 'to rebel' - an indication of the clothing's function after the sin of Adam Harishon, to cover up his rebellion. After Yosef and his brothers achieved their complete rectification, they each earned their שמלות. Since the first letter is the letter 'sin' and it is interchangeable with the letter 'samach,' it could be explained that the concept of שמלות represents the concept of a סמל - something that represents. Whereas the בגד betrays who the person is, the שמלה represents properly who the person is. Thus, they received a change of clothing - now that they rectified their previous blemishes - clothing that reflected their true greatness.

As the ba'al korei read the parsha this past week, I had to smile as I saw that when the Jews left Mitzrayim, they 'borrowed' gold and silver - as well as שמלות! At the very moment which represented the final rectification of the Galus of Mitzrayim, just as at the first moment of the tikkun, the Jews got new clothes - שמלות.

What I didn't mention in the podcast was something else I noticed about the word שמלות. In the Torah, it is actually spelled חסר, without the ו"ו. Thus it is written שמלת. The Gematria of the word is תש"ע - the year we currently stand in. Thus, the very word which represents the completion of the rectification has the same value as this year.

What is also interesting is that when the Jews leave Egypt, the passuk says that they borrowed gold, silver and clothing. There the word is with the extra ו"ו which means 'and.' This brings the gematria of the word to be the same as the year תשע"ו which is in six years from now.

Thus, if there is any significance to this observation, it could be said that there is a significant rectification that might be accomplished by the leaders of the Jewish people in our current year (5770). Perhaps the rectification of the entire Jewish people is hinted to as being set to occur in the year 5776. It must be noted that the year 5776 is a yovel year, and the last one was in 5727 (1967) when the six-day war occurred. It is worth checking out Keitz Meguleh's post, entitled "Geulat Mitzraim to Yemot Hamashiach" which speaks at length about the significance of these dates. Also, see his online book on Yovel and the year 5776, which is fascinating.

It is also significant to note that in this year we also reach an important point in time on the sixth day. What I am referring to here is that each thousand years of history corresponds to a day. The period of 6000-7000 is Shabbos. Thus, we are in the second half of Friday. 1990 marked חצות - midday - of Friday. There is no question (and I have seen this in completely secular books) that the year 1990 marked a new chapter in the annals of mankind. Russia and Communism fell, and we began a new age of computers and internet. (Stephen Covey refers to this age as the 'knowledge-worker age.') The world today is vastly different from the world of the 1980s.

The sefer Kol Hator notes that if we divide 1000 years into 24 (hours of the day), each hour corresponds to 41 2/3 years. This would mean that the year 5500 was daybreak of the sixth day, and 5750 was חצות (as we saw). This year (5770/2010), we hit 12:30, which is 20 5/6 years (half an hour) since 5750. This occurs on Rosh Chodesh Av. The time 12:30 is referred to as Mincha Gedolah - the first time you can daven Mincha. It is also the time that the daily afternoon Tomid offering was brought. This time is also known as the time when the walls begin to darken as the sun is no longer directly overhead. It is also the time that the sun begins to lean towards the west. Interestingly, this time is referred to as בין הערביים - between the eves. This is because the word ערב (normally translated as eve) means 'to set.' This is the first time the sun sets, as it has passed its peak and it begins to head downward. The second time the sun sets is at shkiah - sundown. Thus, Rosh Chodesh Av is the beginning of the suns descent on erev Shabbos.

Now, as in the past, I am reluctant to make any predictions, but I think it is safe to say that when we look back at this year, we will be able to note a very significant point in history, just as we do when we look back at the year 5750 (1990).

Miketz - Clothing, the bris, food and speech

There are four themes that run through the entire story of Yosef, from beginning to end. They are the concepts of clothing, the covenant, food and speech. We explore the different places each of these themes appear in the story, and what the deeper significance of each theme is.

To listen to this eye-opening Parsha pocast, please click here.