This week’s Parsha Preview is co-dedicated to the refuah of Menachem Mendel Ben Faigie Ruchel, Yocheved Bat Leah, Simcha Bat Mazel, Ofek Ben Tali, Shimon Ben Miriam, Sara Bat Hodda, Avraham Moshe Ben Miriam Tova, Baruch Kalman ben Leiben Jacobs and Kyla Chaya Bat Sarah Polson may Hashem grant them all a speedy recovery and a complete healing.Once again, you can have this Parshah Preview dedicated in honour or memory of a loved one, you can ask for a refuah or simply acknowledge a milestone. It does not cost a thing all you have to do is ask. Please update me on the people who we are davening and learning for.
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Happy Birthday to my friends who will celebrate Birthday’s this coming week:
Happy Birthday to:
Moishe Posner
Marcelle Jennings
Liliane Alloul
Sharon Landis
“Ad Meyah Vesrim Shannah”
Mishpatim
Exodus 21:1-24:18
Candle Lighting in Toronto 5:25 P.M.
Candle Lighting in Thornhill 5:25 P.M.
Number of Mitzvot: 53
Only 3 parshas have more mitzvot
23 Mitzvot Aseh (positive Commandments)
30 Mitzvot Lo Taaseh (Negative Commandments- Prohibitions)
This Shabbat, (the Shabbat preceding Rosh Chodesh Adar), is Shabbat Parshat Shekalim.
The Maftir, (additional reading), from Shemot / Exodus, Parshat Ki Tisa, (30:11-16), describes the census or counting of every Jew and the obligation to give a Half-Shekel terumah (contribution) during the month of Adar to pay for the public Korbanot (sacrifices) in the Bait Hamikdash in Yerushalayim.
Shabbat Mevarchim Chodesh Adar
Molad for Adar is Sunday February 14, 2010 2:27 A.M. and 12 Chalakim Jerusalem Time. Rosh Chodesh - Sunday February 14, 2010 & Monday February 15, 2010.
Adar is the happiest, most joyous month of the Hebrew calendar. In fact, its motto is "When Adar comes, joy is increased."
Main characters of this week’s Parsha
Moshe
Aaron
Nadav
Avihu
Zekainim
This weeks parshah discusses laws pertaining to the Israelite servant (eved ivri), his mandatory release after six years of service, and the procedure followed when a servant expresses his desire to remain in his master's service. The Torah continues with the laws of the Israelite maidservant, and her terms of release. Other laws contained in this section: a husband's obligations towards his wife; punishments for murder, manslaughter, kidnapping and abusing parents; and the penalties accrued by a person who injures another.
Moishe Posner
Marcelle Jennings
Liliane Alloul
Sharon Landis
“Ad Meyah Vesrim Shannah”
Mishpatim
Exodus 21:1-24:18
Candle Lighting in Toronto 5:25 P.M.
Candle Lighting in Thornhill 5:25 P.M.
Number of Mitzvot: 53
Only 3 parshas have more mitzvot
23 Mitzvot Aseh (positive Commandments)
30 Mitzvot Lo Taaseh (Negative Commandments- Prohibitions)
This Shabbat, (the Shabbat preceding Rosh Chodesh Adar), is Shabbat Parshat Shekalim.
The Maftir, (additional reading), from Shemot / Exodus, Parshat Ki Tisa, (30:11-16), describes the census or counting of every Jew and the obligation to give a Half-Shekel terumah (contribution) during the month of Adar to pay for the public Korbanot (sacrifices) in the Bait Hamikdash in Yerushalayim.
Shabbat Mevarchim Chodesh Adar
Molad for Adar is Sunday February 14, 2010 2:27 A.M. and 12 Chalakim Jerusalem Time. Rosh Chodesh - Sunday February 14, 2010 & Monday February 15, 2010.
Adar is the happiest, most joyous month of the Hebrew calendar. In fact, its motto is "When Adar comes, joy is increased."
Main characters of this week’s Parsha
Moshe
Aaron
Nadav
Avihu
Zekainim
This weeks parshah discusses laws pertaining to the Israelite servant (eved ivri), his mandatory release after six years of service, and the procedure followed when a servant expresses his desire to remain in his master's service. The Torah continues with the laws of the Israelite maidservant, and her terms of release. Other laws contained in this section: a husband's obligations towards his wife; punishments for murder, manslaughter, kidnapping and abusing parents; and the penalties accrued by a person who injures another.
The Parshah continues with laws of personal injury: the punishment for one who kills or injures his servant and for one who causes a woman to miscarry. The Torah then shifts its focus to a person's liabilities for damages caused by his possessions, such as an ox that gores; or his actions, such as leaving an open pit uncovered. A person who steals is liable to pay the capital plus punitive damages. The section concludes with a person's right to self-defense when facing a marauding thief. The first set of Mitzvot are known as Bein Adam L’makom between Man and G-d and the second set are known as Mitzvot bein Adam L’adam-between man and his fellow man.
An arsonist is liable for damages caused by fires he ignites. The Torah then details the potential liabilities of an individual who undertakes to be a guardian of another's possessions, a borrower, and a renter. More laws: the punishment for seducing a young woman, sorcery, bestiality and offering an idolatrous sacrifice; prohibitions against harassing a foreigner, widow, or orphan; the mitzvah of lending money to the poor and the prohibition against lending with interest.
The Parshah continues and introduces us to many new mitzvot: the prohibitions against cursing a judge or leader, consuming meat that was not ritually slaughtered (treif), offering a sacrifice before the animal is eight days old, perjury, and judicial corruption; the commandments to separate all agricultural tithes in their proper order, sanctify the first-born son, return a lost animal to its owner, and help unload an overburdened animal.
We are commanded not to lie or take a bribe. The mitzvah of the Shemitah (Sabbatical year) is introduced: six years we work and harvest the land, and on the seventh year we allow the land to rest. Similarly, on a weekly basis, six days we work and on the seventh day we – and our cattle and servants – must rest. We are forbidden to mention the name of other gods. We are commanded to celebrate the three festivals — Passover, Shavuot and Sukkot – and to make pilgrimages to the Holy Temple on these occasions. Finally, we are told not to cook meat in (its mother's) milk.
G-d informed the Israelites that He would dispatch an angel to lead them into Canaan. This angel would not tolerate disobedience. If, however, the Israelites would hearken to the angel, and eradicate idolatry from the Promised Land, then they will be greatly rewarded. Their Canaanite enemies will fall before them and G-d "will bless your food and your drink, and will remove illness from your midst."
The Parshah continues describing the blessings the Israelites will receive if they faithfully serve G-d: no miscarriages or barren women, longevity, wide spacious borders and supernatural assistance in their quest to conquer the Holy Land. G-d warns the Israelites against entering into treaties with the Canaanite natives or allowing them to remain in the land after the Israelite invasion. The Torah now relates some of the events that occurred in the days immediately prior to the giving of the Torah. Moses went up the mountain and received a message from G-d which he communicated to the people. The Israelites enthusiastically committed themselves to following all of G-d's laws. Moses transcribed the "Book of the Covenant" and read it to the people. Then, together with the Israelite firstborn, Moses offered sacrifices and sprinkled the blood on the people, bringing them into a covenant with G-d. This section concludes with G-d summoning Moses – after the giving of the Torah – to ascend the mountain where he would remain for forty days and nights, and would then be given the Tablets.
According to the Pri Tzaddik (Rabbi Zadok HaKohen Rabinowitz of Lublin (Kreisburg, 1823 - Lublin, Poland, 1900), this weeks parshah is called "Mishpatim" (Judgments) because, in the Zohar, the word "mishpat" implies mercy. However, one could argue (and rightly so), "Is this not an oxymoron?" After all, judgment implies strict justice, whereas mercy speaks of ignoring the demands of justice and forgiving the offender in spite of the law.
At least that is what every child in trouble has thought out loud when he yells to his about-to-punish parent, "Mercy! Mercy! Mercy!"
Of course, the parents answers the child, "This is going to hurt me more than it will hurt you!" which certainly confuses the child, who thinks to himself, "Someone has the wrong definition of mercy here ... and I'm about to pay for it!"
However, what the Pri Tzaddik is alluding to is the idea that there is no greater mercy than justice. After all, though our bodies dream of a painless society, one in which "you can have your cake and eat it to," our souls long for the World-to-Come, and eventual closeness to G-d. But let us not forget that the world of the body is destined to last 6,000 years; the world of the soul will last forever!
If so, what need is there for mercy that does nothing to correct the acts of the transgressor, and allows children to physically grow while remaining spiritually stunted? What good is mercy that allows a person to improperly indulge in This World, while at the same time denying him eternity with G-d?
This is why Parashas Mishpatim is the last of the parshiot that make up the six-week period of Shov'vim-Shemot, Vaeira, Bo, Beshalach, Yitro, and Mishpatim, which we said was a time for teshuva (repentance) from love, as opposed to because of a fear of punishment. By "giving it to us straight," these judgments are the biggest act of mercy that G-d could do for us, since they provide us with the key to self-fulfillment, spiritual maturity, and G-d willing, our ticket to the World-to-Come.
Taking all of this to heart could do wonders to improve the spiritual and physical quality of one's life, not mention of the present security threat facing the Jewish people.
An arsonist is liable for damages caused by fires he ignites. The Torah then details the potential liabilities of an individual who undertakes to be a guardian of another's possessions, a borrower, and a renter. More laws: the punishment for seducing a young woman, sorcery, bestiality and offering an idolatrous sacrifice; prohibitions against harassing a foreigner, widow, or orphan; the mitzvah of lending money to the poor and the prohibition against lending with interest.
The Parshah continues and introduces us to many new mitzvot: the prohibitions against cursing a judge or leader, consuming meat that was not ritually slaughtered (treif), offering a sacrifice before the animal is eight days old, perjury, and judicial corruption; the commandments to separate all agricultural tithes in their proper order, sanctify the first-born son, return a lost animal to its owner, and help unload an overburdened animal.
We are commanded not to lie or take a bribe. The mitzvah of the Shemitah (Sabbatical year) is introduced: six years we work and harvest the land, and on the seventh year we allow the land to rest. Similarly, on a weekly basis, six days we work and on the seventh day we – and our cattle and servants – must rest. We are forbidden to mention the name of other gods. We are commanded to celebrate the three festivals — Passover, Shavuot and Sukkot – and to make pilgrimages to the Holy Temple on these occasions. Finally, we are told not to cook meat in (its mother's) milk.
G-d informed the Israelites that He would dispatch an angel to lead them into Canaan. This angel would not tolerate disobedience. If, however, the Israelites would hearken to the angel, and eradicate idolatry from the Promised Land, then they will be greatly rewarded. Their Canaanite enemies will fall before them and G-d "will bless your food and your drink, and will remove illness from your midst."
The Parshah continues describing the blessings the Israelites will receive if they faithfully serve G-d: no miscarriages or barren women, longevity, wide spacious borders and supernatural assistance in their quest to conquer the Holy Land. G-d warns the Israelites against entering into treaties with the Canaanite natives or allowing them to remain in the land after the Israelite invasion. The Torah now relates some of the events that occurred in the days immediately prior to the giving of the Torah. Moses went up the mountain and received a message from G-d which he communicated to the people. The Israelites enthusiastically committed themselves to following all of G-d's laws. Moses transcribed the "Book of the Covenant" and read it to the people. Then, together with the Israelite firstborn, Moses offered sacrifices and sprinkled the blood on the people, bringing them into a covenant with G-d. This section concludes with G-d summoning Moses – after the giving of the Torah – to ascend the mountain where he would remain for forty days and nights, and would then be given the Tablets.
According to the Pri Tzaddik (Rabbi Zadok HaKohen Rabinowitz of Lublin (Kreisburg, 1823 - Lublin, Poland, 1900), this weeks parshah is called "Mishpatim" (Judgments) because, in the Zohar, the word "mishpat" implies mercy. However, one could argue (and rightly so), "Is this not an oxymoron?" After all, judgment implies strict justice, whereas mercy speaks of ignoring the demands of justice and forgiving the offender in spite of the law.
At least that is what every child in trouble has thought out loud when he yells to his about-to-punish parent, "Mercy! Mercy! Mercy!"
Of course, the parents answers the child, "This is going to hurt me more than it will hurt you!" which certainly confuses the child, who thinks to himself, "Someone has the wrong definition of mercy here ... and I'm about to pay for it!"
However, what the Pri Tzaddik is alluding to is the idea that there is no greater mercy than justice. After all, though our bodies dream of a painless society, one in which "you can have your cake and eat it to," our souls long for the World-to-Come, and eventual closeness to G-d. But let us not forget that the world of the body is destined to last 6,000 years; the world of the soul will last forever!
If so, what need is there for mercy that does nothing to correct the acts of the transgressor, and allows children to physically grow while remaining spiritually stunted? What good is mercy that allows a person to improperly indulge in This World, while at the same time denying him eternity with G-d?
This is why Parashas Mishpatim is the last of the parshiot that make up the six-week period of Shov'vim-Shemot, Vaeira, Bo, Beshalach, Yitro, and Mishpatim, which we said was a time for teshuva (repentance) from love, as opposed to because of a fear of punishment. By "giving it to us straight," these judgments are the biggest act of mercy that G-d could do for us, since they provide us with the key to self-fulfillment, spiritual maturity, and G-d willing, our ticket to the World-to-Come.
Taking all of this to heart could do wonders to improve the spiritual and physical quality of one's life, not mention of the present security threat facing the Jewish people.
If you need a place for Shabbat Meals or you would like to experience a more traditional Shabbat experience please do not hesitate to call. 416-829-1761.
Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul
Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul
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