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Parashat Beresheet בְּרֵאשִׁית

The first word in the Torah is Beresheet “בראשית“ a Divine word that encompass many acronyms and hidden celestial concepts within its letters. Our Sages say that all 613 Mitzvot derive from this one, single word. Here are few examples of such hidden and Godly insight:
“בראשית”
“ירא שבת - Respect the holy Shabbat”
“בראשונה ראה אלוהים שישראל יקבלו תורה” - First HaShem saw that Israel will receive the Torah”
“בן ראשון אחרי שלושים יום תיפדה” - First son after thirty days you shall redeem”
“א בתשרי” - First day of the month of Tishri’e is the completion of creation”
“ישר אבת “- HaShem kept his promise to our Forefathers”
“ב ראשית” - Two creations (Heaven and Earth)”
“אב ישרת” - Hashem (our Father) provides”
“בראש יהוה תורה” - First was HaShem, then the Torah”
“ראש בית” - World’s (household) Headmaster is HaShem”
“שתבריא” - So you will heal (when keeping the Torah and Mitzvot)”
“שא ברית” - Carry-out the oath & Mitzvah of Brit-Milah (circumcision)”
“שבת יאר” - The Shabbat will illuminate”
“ישראל”
One must truly accept with all his/her heart that Beresheet “בראשית“ is the one and only world beginnings of all that in our realm and ourselves. There are many more hidden concepts in the word בראשית Beresheet. The word בראשית Beresheet also has the words “ברא שתי” (created two) alluding to the two Torahs, written and oral. There are many other words hidden in the word “בראשית” Beresheet as Shabbat, Rav (teacher), Av (parents), Brit Milah (circumcision), Sa (marriage), Eishet (woman nidah), Ish (man), Ya’ear (respect) Bat/Bar (Kids Mitzvah) and many others. The word Beresheet also means: ברא (created) “ש” (“Shin” for Shisha Mishnah Sedarim), “י” (“Yod” for Ten Commandments), and “ת” (“Taf”) for Torah. The word בראשית has 6 letters as the 6 days of creation. The first thing HaShem created was the “Cell” “תא”, which is D.N.A in Hebrew “אדוני”. As the Torah writes “בְּרֵאשִׁית, בָּרָא אֱלֹהִים אֵת”. The words “בְּרֵאי ת” is 613 in gematria alluding to 613 parts in our body as each cell encompass all parts.
We know that HaShem created all worlds (ours and the next world to come) for Bnei-Yisrael and intended to give them the Torah from day one of creation. We learn about this Divine purpose as the first word in the Torah is Beresheet (“בראשית”) and the last word is Yisrael (“ישראל”). The entire purpose of creation was created to and for the people of Israel. The Midrash states that there are 620 letters in the Ten Commandments; 613 letters refer to the 613 commandments and 7 for the seven Noah laws, given to non-jews as morality laws. The Talmud (Sanhedrin 100a) teaches us that a righteous person who loves HaShem will receive 310 worlds (in the heavens) as the word “Yesh” (“יש"), “LeHanchil Ohavai Yesh”"להנחיל אוהבי יש" “To cause those who love Me to inherit substance”. The word “בראשית” has the two words “בראת” and “שי” created 310. “בראשית” in numerical value is 913 just as the words “בחר ישראל בעמים”, Israel are the chosen people amongst the world's nations.

The first word in our Torah “Beresheet” (”ב.ר.א.ש.י.ת") also represents an acronym of six jewish heroes, who kept their secret in order to save entire Bnei-Yisrael in their time.
The letter “ב- Beit” is for “בנימין” - BenYamin (who kept the secret of the goblet)
The letter “ר - Reish” is for “רחל” - Rachel (who kept the secret of the codes she gave Leah)
The letter “א - Alef” is for “אסתר” - Ester (who kept the secret of being Jewish from the king)
The letter “ש - Shin” is for “שאול” - Shaul (who kept the secret of his kingship from his father)
The letter “י - Yud” is for “יוסף” - Yosef (who kept the secret of being a king from his father)
The letter “ת - Taf” is for “תמר” - Tamar (who kept the secret of Yehuda being the father)
The book of Beresheet lays out the foundation of our world and provides a glimpse into HaShem’s astonishing powers and awe-inspiring abilities. Moshe Rabinu transcribed all five books except for the last eight verses in the last book of Devarim ("דברים"), also known as "משנה תורה” Mishne Torah (referring to another Moshe - and the Ramba”m). The Midrash brings few opinions as to who wrote the last eight verses; according to the first opinion Yohoshua (“יהושע “ - Joshua) wrote about Moshe’s passing; the second opinion is that HaShem wrote the last eight verses in the Torah. Another Midrash says that Moshe wrote these words in a non-orderly way (since he was sorrowful) and Divine powers rearranged them to read properly. In my humble opinion I believe that since Moshe died eight verses before the end of the Torah, Hashem gave him the merit of speaking eight commandments on Mount Sinai to Bnei-Yisrael (after HaShem spoke the first two and their souls left them). The book of Beresheet spans on a time period of about 2400 (a bit less) years and Parashat Beresheet spans about 1440 years period.

Parashat Noach נֹחַ

Noach was a righteous man a Tzadik (“צדיק”), Tamim (“תמים” – humble), and “walked with HaShem”. The Zohar explains that Noach always had HaShem’s ways lead his path among the wicked people of his generation. We learn this from the words “אֶת-הָאֱלֹהִים, הִתְהַלֶּךְ-נֹחַ”, meaning Noah “walked with God” referring to keeping the seven laws. The word “Et” (“אֶת”) is an acronym of the words Elohim and Torah. In comparing Noach to his generation and to his own family, he was the closest person to HaShem’s ways. Noach’s wife was Naama (“נעמה”, and they had three sons, Shem (“שם”), Cham ("חם”) and Yafet (“יפת”), who later on will have children whose names are past and current nations. Noach was the foundation of the world’s population and the Jewish people (by Shem). We know that from the word “Toledot” (“תּוֹלְדֹת”) as they were the offspring of Noach and the new generations, as HaShem had the covenant with him. The Midarsh explains that Noach was born “complete”, meaning he was born with a Brit-Milah (“ברית מילה” - circumcision) and he was to make the next generations of Jews complete as well.
The Zohar teaches us that mentioning the name Noach (“נֹחַ") several times (three all together - 3 temples) in the first verse comes to teach us that every Jew will have a portion in “Olam Haba” (“עולם הבא”) in the next world, as it is written in Pirkei Avot: “all Israel have a portion in the next world” (“כל ישראל יש להן חלק לעולם הבא”). We need to always remind ourselves that there are many different portions in “Olam Haba”. The question we should ask ourselves is which portion do we want to have? Since there are several portions in which some of the most dangerous criminals and sinners are placed, we need to ask ourselves if we want to be in such company for eternity. We also learn from this double mentioning of the name of Noach that we should aspire to be like him with modesty and Torah studies, as it say, “He was a Tzadik (righteous) and walked with Hashem”. The name Noach also spells the word “Chen” (“חן”), which means secret, as it is the acronym for “Chochmat Nistar” (“חכמת נסתר”), the hidden wisdom that Noach possessed. Noach was given this name because it was a direct reflection of his spiritual character. Noah is derived from the Hebrew word Nechamah, which means to console. Noach's spiritual work and destiny was to console the earth in the aftermath of the flood and the destruction of the world. This great spiritual mission, expressed through his name, was Noach's connection to the Light of the Creator. The Zohar explains that our name, too, is our bridge and link to the Creator.
From calling the name of Noach (“נֹחַ") twice we learn also that he had two “Ruchot” (spirits); one for this world and one for the next world. Our Forefathers, Avraham and Yaakov, as well as future Tzadikim like Moshe and the Prophet Shmuel, all had access to both worlds at the same time. They were all called by HaShem with their names twice; for example, “Moshe Moshe”. We learn that Yitzchak did not have such ability since his earthly “Ruach” (soul) left him at the “Akeida”, when he was placed on the Alter to be sacrificed. Avraham had the ability to bring back dead people back, but upon seeing his son’s soul leaving him he prayed to HaShem “Baruch Mechaye Hametim” ("ברוך מחייה המתים" - blessed be HaShem who brings back from the dead). We say this every morning during “Shacharit” after mentioning Avraham’s name to remind ourselves of the great miracle we are privileged to experience every day. Yaakov had done the same when he was reunited with Yosef after twenty-two years. The Talmud teaches that one who sees a good friend after a period of more than 30 days should recite a special blessing, the blessing of he’hecheyanu: "בָּרוּךְ אַתָּה יְהוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם,שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמָן הַזֶּה”.
We notice that HaShem placed Shem’s name first even tough he wasn't the firstborn, as we see in the first verse “אֶת-שֵׁם, אֶת-חָם וְאֶת-יָפֶת”. HaShem points out that His jewish children are truly considered firstborn as they are His Chosen People.

Parashat Lech Lecha לֶךְ-לְךָ

In this Parasha we are being introduced to Avram’s greatness and unshakeable faith and belief in HaShem even before the official receiving of the Torah. HaShem asked Avram to leave his father’s house, his father’s Terach (“תרח“) bad ways, and his birth place. Essentially HaShem asked Avram to abandon his way of life and all that he grew up with. It is worth mentioning here that his mother’s name was Emetlai ("אמתלאי“), and unlike his father, she was a righteous woman. The words “Lech Lecha” (“לֶךְ-לְךָ” - go and leave for you) came to teach us about the double use of the same word along with their divine purpose. Each word alludes to a precise and specific purpose. The first “Lech” (“לֶךְ”) means go at once because of my commandment and the second “Lecha” (“לְךָ”) means leave for your own benefit (50/50). The Midrash says that HaShem revealed to Avram that his father and brothers conspired to kill him, since he did not follow their religion. This is the first time HaShem was speaking to Avram, at the age of seventy-five, although there is a Midrash that says that HaShem first revealed himself to Avram when he was three years old. As a three-year old Avram immediately understood the Divine greatness of HaShem. By the age of thirteen Avram was tested twice through the evil King Nimrod.
Rabbi Yosefi says that while HaShem asked Avram to leave all, he also “showed” him future sights. We learn that from the word “Arekha” (“אַרְאֶךָּ” - I will show you) in the first verse. The numerical value of the word “Arekha” is 222, same as the word “Ba’ananim” (clouds), as HaShem showed Avram the future “Clouds of Glory” who will lead Beni-Yisrael in the desert. HaShem allowed Avram to see with his own eyes the Divine protection of the “Clouds of Glory” throughout his offspring future. The Zohar teaches us that when HaShem said to Avram “leave all that you knew and go to the ‘land that I will show you’ (“לֶךְ-לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ, אֶל-הָאָרֶץ, אֲשֶׁר אַרְאֶךָּ”), HaShem took him through all the countries and introduced him to their Angels. HaShem showed Avram that the entire world is protected by Angels, but the Holy Land is protected only by Him. Later on in Parashat “Beshalach” we will see that, when Moshe was fighting the Amalekites, he “raised” his hands to “fight” their Angel from above.
Our Parasha begins with a test, a command which somehow seems a bit peculiar. We know that in the last Parasha (verse 11:31) Avraham and his family (including his father) were already heading to Israel. The question is what is the point of this test, as they were already on their way somewhere? Avraham was on his way to Israel, stopping at Charan for twenty-two years, as his father passes away at the age of two hundred and five. In order to understand the true hidden purpose of such a command we must have a clear picture of the entire family of sinners Avram was surrounded by.
Avram was destined to promote HaShem ways and contest Nimrod belief in idolatry. Fro day one he was chased by Nimrod. Our Sages explain that upon his birth, Nimrod’s sorceress notice four starts in the skies alluding to a great Neshamah (soul) arriving to the world. Nimrod summoned Terach (Avram father) to inquire about his new son, Terach denied of such “rummer” and hid hi newborn in a cave. Avram was provided with all by HaShem for three years, the Midrash says that oil, wheat and water was given to Avram on a daily basis. When Avram left the cave he first prayed for the Sun and then for the Moon, but after seeing that they showed up every day he realized that there must be a creator in charge of them. Only then Avram start prying to HaShem. Rabbi Shimon Bar Youchi explain that HaShem sent two Angeles to teach Avram all in the Cave. The name אַבְרָם Avram in hebrew has two words in it, Av (father) and Ram (elevated). Referring to the Jewish Nation (Am) and people who will be his decedents elevated by their father HaShem.

Parashat Vayeira וַיֵּרָא

The Torah writes in our first verse “HaShem appears to him” without mentioning the name Avraham (“אברהם”), to teach us that HaShem frequented him (visited Avraham) many times, starting at the age of three. HaShem spoke to him through the trees as its written “Alonei Mamre” (“בְּאֵלֹנֵי מַמְרֵא”) which in Hebrew means in the oak trees. Just as HaShem appeared to Moshe in the Burning Bush (on Mount Sinai) and to other prophets in the fire, wind, and dreams, He appears to Avraham in the trees. HaShem wanted to assure Avraham that even though he is like an “old tree”, he will still bear fruit; in other words, he will merit children. The word “Mamre” (”ממרא”) has a hidden code which stands for “Kings, Milah, Famine, Fire” (“מלכים, מילה, רעב, אש“), all the events Avraham will deal with. The Midrash says that an Angel named “Mamre” came to him and revealed these future events. Mamre” (”ממרא”) was also one of Avraham’s best three friends: Mamre, Einar and Eshcol. According to our Sages they all loved Avraham and was his advisors. Mamre “מַמְרֵא” was the only one who advised Avraham to accept and perform the Brit Milah according to HaShem’s request. Avraham was doubtful whether his about his slaves and followers will do the same. Mamre said perform the circumcision in public (at noon 15th of Nissan) to you and to Ishmael, and only after they’ll witness your act they will do circumcision. Avraham did as HaShem ordered him in public.

Its good to know that the word ”ערלה” “Orlah” also spells the combination of two words: “Rah” (“רע” – bad) and “Lah” (“לה” – for it – our soul), meaning this part of the skin is bad for the body and must be removed. Interestingly enough Muslim women ware a face-cover called “רעלה” known as the “Hijab” (worn by some Muslim women in the presence of adult males outside of their immediate family, which usually covers the head) which has the same letters of the word ”ערלה” “Orlah”.

The Torah commands us to have the circumcision (מילה ברית – Brit Milah) on the eight day. The question is asked why we must perform the Brit-Milah on the eighth day. HaShem with his infinite wisdom and divine creation taught us a lesson in biology and human development. Every Jewish child must undergo a circumcision eight days after his birth (while healthy). The Midrash says that five new organs were added to the human body, to honor HaShem because of the circumcision. Just as the letter “H” (“ה”) that added to Avram after his circumcision, as a “Segula” (“סגולה” – treasure or ability that supersedes logic or nature). Why do we perform the Brit Milah on the eighth day and on no other day? (Unless in the case the baby has health issues the circumcision is delayed). With HaShem’s amazing creations, the body has a vitamin K (hemoglobin). This vitamin helps clog bleeding and cuts, coagulate. In the entire life of a person this vitamin reaches 70-100% of its capacity in the human body. On the 8th day only it reaches above its normal level and gets to 110%, all in order to heal the baby faster. How great are HaShem’s creations…!

Three men (angels) appears to Avraham. We must understand the profound act by Avraham as he “rushed” to welcome the three men the Angels. Avraham understood that the angels came to save his nephew Lot, in addition their other tasks. We know that Avraham was ninety-nine years old, and on the most difficult and painful day (the third day after his Brit-Milah) the angels came to visit him. Despite the pain, Avraham understood the divine act of rising above his physical pain in order to reach a much higher cause. Avraham prophesied the true existence of his nephew Lot and his future decedents Ruth (Lot’s reincarnated soul), King David, King Solomon, Raban Gamlieal and other Jewish leaders. Avraham knew that they will be kings, Rabbi’s and ultimately the Mashiach, who will bring the true redemption to Beni-Yisrael. For such destiny, Avraham defeated his selfish needs and overcame his pain, in order to secured the ultimate future of his generations to come, the arrival of Mashiach Ben David.

HaShem came to visit Avraham on the third day after his circumcision (“Brit Milah” – “ברית מילה”). This is the most painful and critical day, and HaShem does the Mitzvah of visiting an ill person. We learn from HaShem the Mitzvah of Bikur Cholim, the visiting of a sick person. Our Sages say (Leviticus Rabba 34 and Bava Mezia 30b) that the visitor relieves a sick person of one-sixtieth of his suffering.

The three Angels were Michael (“מיכאל”), Gabriel (גבריאל), and Rafael (“רפאל”). Each one of them had a specific task. Michael would inform Avraham and Sarah about Yitzchak’s birth; Gabriel would destroy Sodom (“סדום “) and the five cities (while saving Lot from the people of Sodom); and Rafael would heal Avraham from his wounds. They came on the first day of Nissan before Passover. The Midrash also says that each Angel had only one task to fulfill.

Parashat Chayei Sarah חַיֵּי שָׂרָה

Our Parasha speaks about Sarah’s life as she was our first mother along with our holy Forefathers. The first word in our Parasha is “VaYehiyu” (“ויהיו” – and her years were…); the numerical value of this word is 37, alluding to the age of her son Yitzchak (“יצחק”) at the time of her death, and his test at Mount Moriah. This comes to teach us that Sarah considered her life to be a true living only while having her son Yitzchak. Sarah was ninety years old when she had her one and only son. She died at the age of one hundred and twenty-seven, being a mother for thirty-seven years, and the word “VaYehiyu” (“ויהיו”) point out to these 37 years of motherhood. Sarah truly felt alive for thirty-seven years following the birth of Yitzchak, as most women truly consider themselves being “alive” after having children. The Talmud (Nedarim 60:4) teaches us that, one who is childless is not considered truly alive, since the first Mitzvah in the Torah is having children. We also learn this from Rachel who said to Yaakov that she is considered herself “dead” without children.

The Torah divides Sarah’s life into three parts: 100, 20, and 7 to teach us that she lived her 100 years without any sin like a 20-year-old who is not obligated by heavenly court, and her 20 years as young as a 7-year-old child who is pure. The word Sarah (“שרה”) also means reside in her, alluding to HaShem’s Holiness residing within Sarah as she was very righteous woman. As long as Sarah was alive, the Shecinah (“שכינה” – HaShem’s glory) rested above and in her tent. She always had plenty of food, her Challot (Shabbat bread) were always fresh from Friday to the next Friday, and her Shabbat candles were never extinguished. The Torah separates Sarah’s years into “מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים”; the words one hundred, twenty, and seven, in Hebrew spell the word “Shema” (“שְׁמַע”). We see that HasHem hinted to Avraham about her age of passings. In (Chapter 21:12) Hagar made a mockery of Sarah, Sarah ordered Avraham to get rid of her and her son Ishmael. Avraham asked HaShem if he should obey such request by Sarah, and HaShem replied; “all that Sarah asked you to do you should do” (“כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה, שְׁמַע בְּקֹלָהּ”). The word “שְׁ.מַ.ע” “Shema” has the acronym to Sarah’s age מֵאָה-עֶשְׂרִים-שֶׁבַע 137 years, at the time of her passing.

Avraham returned (without Yitzchak) to Be’er Sheveh (“שבע-באר”) to tell Sarah all about the miracles he had just experienced, but she was not there. Our Sages explain that she left, heading towards Hebron (“חברון”), looking for her son and husband. The Midrash tells us that Satan (“שטן”) was frustrated that he could not “win” with Avraham and Yitzchak as they both passed HaShem’s test. So he pretended to be an Angel looking as Yitzchak and told Sarah that he was sacrificed by Avraham at the altar. She did not believe him and asked the four giants who also lived in Hebron (Sheshai, Achiman, Talmi, and their father) to verify the Satan’s claim. They looked towards Jerusalem and verified that they saw a man holding a knife above a child on the altar.

We know that Sarah lived in Be’er Sheva at the time of the Akieda and she left heading towards Hebron immediately after hearing of Yitzchak’s Akieda. Why? She should have gone to Jerusalem to Mount Moriah. Our Sages say that Sarah knew about the Divine location of “Mearat HaMachpelah“ (“מערת המכפלה”) and the field where it was located. She wanted to be there at the time of her passing so she can be buried in it. It is hinted in the song about her the “Eshet Chayil” (“אשת חיל”) in Mishlei 31:17: “זָמְמָה שָׂדֶה, וַתִּקָּחֵהוּ”. Meaning she (Sarah) considerate a field, and plotted to take it, speaking of the field where “Mearat HaMachpelah” is. The word “חברון” has a secret code alluding to its future occupants, the people of Charan (Avraham birth place) as the two words are within “חברון”. The words “חרן” (Charan) and “בו” (Bo) make the word “חברון”. The Zohar says that every jewish Neshamah that passes (die) goes to the cave first and complain to Adam and Eve, blaming them for their sin and her (the soul) death.

Parashat Toldot תּוֹלְדוֹת

The first verse in our Parasha emphasizes “these are the offspring of Yitzchak (“יצחק”) the son of Avraham (“אברהם”); both names appears twice. The Zohar says that Avraham gave life to Yitzchak twice, once at birth and the second time at the Akieda at the age of 37. We all know that Yitzchak was Avraham’s son, so why then was it written in such way, stating the obvious? To teach us that the Torah wanted to make sure that the entire world understood that Yitzchak was Avraham’s son and from him only the entire people of Israel will come. The Midrash says that the “goyim” (“גוײם” – gentiles) were spreading rumors saying that Yitzchak was born right after Sarah was taken by king Avimelech (“אבימלך”). HaShem made sure that the Torah records the truth about Yitzchak’s lineage. The goyim said that he could have been the son of king Avimelech, and not Avraham’s. The Torah also names “Yitzchak, the son of Avraham” in order to ensure the continuation of HaShem’s blessings and the promise He made to Avraham.

The other reason the Torah writes of “Yitzchak, the son of Avraham”, is to teach us that he was blessed, just as his father was, with the same exact blessings by HaShem and the ability to bless others. The root of the name Yitzchak, is “Tzachak” (“צחק” – laughed), as both of his parents did, when the Angels appeared to them and told them that they will be having a son in their very old age (100 & 90). The Zohar says that both Rivkah (“ריבקה”) and Yitzchak were barren, and they prayed for each other. The Talmud teaches us that if one prays for another person’s needs, before his own, HaShem fulfills his needs first.

Yitzchak was forty years old when he married Rivkah. The Midrash tells us that she was only three years old when she met Yitzchak, same age as Avraham when HaShem appeared to him, some say she was 13. When Rivkah left with Eliezer, her brother Lavan (“לבן”) blessed her with having thousands of children, but HaShem did not allow such blessings to come from a wicked man. Only after twenty years the prayers of Yitzchak were answered since he was a true Tzadik. In my humble opinion, I believe that she got one good son due to Yitzchak’s prayers and one bad son due to Lavan’s prayers. It is also interesting to know that the twenty years she waited to have kids, were the same number of years her son, Yaakov would work for her brother Lavan in the future.

The Torah writes the lineage of Rivkah in order to emphasize the surroundings of her birthplace and the challenges she faced everyday of her life. The reason the Torah writes the names of her father and brother is to teach us of her true greatness, and constant growth even as a young child. Rivkah grew up in such a wicked family and among wicked people, but she always kept HaShem’s ways and rules. Rivkah lived with her brother Lavan; his name can also be spelled “Naval” (“נבל”), which means scoundrel and a cheat. The name Rivkah (“ריבקה”) has a hidden message as it has the words Karov (“קרב” – close) and “Yah” (“יה” – God’s name), alluding to her closeness to HaShem.

Yitzchak was a pure and great “Tzadik” (righteous man) and HaShem accepted his prayer for Rivkah immediately, unlike others who had to pray several times. Rivkah become pregnant when Yitzchak was sixty years of age, and gave birth to twin boys. The Torah uses the word “Vayitrotzetzu”, “struggled” (“ויתרוצצו הבנים, בקרבה”), speaking of the boys in her womb, as they fought from conception. Yaakov (“יעקב”) and Eisav (“עשו”) fought even before they were born. The Midrash says that Eisav was angry that Yaakov was conceived first. He was upset that since he was conceived second he would not be considered the “Bechor” (“בכור” – the firstborn), the one who receives all the blessings. It is interesting to notice that the name Rivkah also spells the word “Bekirbah” (“בקרבה”), in her womb.

Parashat Vayeitzei וַיֵּצֵא

Yaakov is forced to leave his parents’ house in the city of Be’er Shevea (“באר שבע”), and go towards Rivkah’s wicked brother, Lavan’s house in Charan (“חרן”). The name Charan means anger, alluding to how much HaShem was angry with this city as they were all idol-worshipers. We notice that the Torah adds the letter “Hei” (“ה”) to the city’s name and it is now called “Charana (“חרנה”). Now that Yaakov is going there, he will have HaShem’s help. Since he was a righteous man (“Tzadik”) who comes to the city, the city will be blessed. It is worth mentioning here that Avraham named the city (that Yaakov was leaving) when he made a convent with Avimelch as it says (Beresheet 21:31), “and he named that pace Be’er Shevea” (“על-כן, קרא למקום ההוא–באר שבע”). In our first verse three words “וַיֵּצֵא יַעֲקֹב, מִבְּאֵר שָׁבַע” there are 15 letters alluding to the 15 years our three forefathers lived and learned Torah together.

The questioned was asked why the Torah mentions where he leaves from and where he is going to? We already know that he lived in Be’er Sheva. This comes to teach us that when a Tzadik leaves the town the town becomes much less holy and loses its blessings and illumination. Our Sages say that when a Tzadik leaves a town the glory and the splendor of the town disappear with the departure of the Tzadik and it becomes a desolate place. We know that to be true as we read in the Torah about many Tzadikim, as well as our Forefathers. We also learn this teaching from our own history as by being in exile, our Holy Land was desolate for about 2000 years. Only when the true Tzadikim came back to her, did Israel become fertile again.

Yaakov left his home secretly, which also symbolizes the decent of the Jewish people into exile. Eisav heard about it and sent his son Eliphaz (“אליפז”) to chase and kill Yaakov. Eisav told his son that Yaakov stole his firstborn rights and if he kills him he will merit receiving the blessings of the firstborn. Eliphaz asked his mother, Adah, for her opinion about killing Yaakov; his mother was a wise woman and she advised him against it. She used the reasoning that his father Eisav failed to do so, and most likely he will fail too as HaShem is with Yaakov. The Zohar teaches us a profound understanding about Yaakov “bought” the “Bechorah” from Eisav. The Zohar explains that Yaakov didn’t buy the “first-born” rights, rather he bought the rights to marry Leah, who was the “Bechorah”, who originally was destined to marry Eisav. Laven had two daughters, Leah and Rachel. Rivkah his sister had two sons, Yaakov and Eisav. They arranged marriage accordingly, older to older (Leah to Eisav) and younger to younger (Rachel to Yaakov).

The Midrash tells us that when Eliphaz finally caught up with Yaakov he told him of his mission. Yaakov persuaded him not to follow his wicked father’s orders to kill him and gave him all of his possessions, saying to Eliphaz that a poor man is considered like a dead man. Eliphaz agreed and went back to his father’s house. Eliphaz grew up with his grandfather Yitzchak and understood kindness; Yaakov was aware of this and used it to influence him. The Midrash says that Yaakov gave up even his cloths and was hiding in a river. HaShem made a miracle and a horseman fell into that river and drowned, and Yaakov took his cloths. The Midrash also teaches us that Yaakov was afraid that the horseman’s family will think that he killed him and went to the Bait-HaMidrash of Shem and Ever and studied Torah for fourteen years (same number of years he waited for Rachel). It is impotent to know that Eliphaz (“אליפז”) Esau’s son also had a concubine named Timna, who bore him Amalek. Eliphaz was the first-born son of Esau by his wife Adah. Eliphaz had six sons, from which Omar was the firstborn, and the others were Teman, Zepho, Gatam, Kenaz and finally Amalek.

Parashat Vayishlach וַיִּשְׁלַח

Yaakov was leaving one wicked man, Lavan, and was heading towards another wicked man, Eisav his “brother”. In the last Parasha it is written “and the angels of HaShem met him” (“וַיִּפְגְּעוּ-בוֹ,מַלְאֲכֵי אֱלֹהִים”). When Yaakov was heading back towards Canaan, he sent these two Angels before him to deliver a powerful message to his bother Eisav and to warn him. Yaakov had Angels who served him both in and out of the Holy Land. Rashi says that Yaakov had literally merited his own set of Angels, using the word “Mamash” (“ממש” – literally) as the word stands for “MeMa’asim Shelo” (“ממעשים שלו”), meaning from his own deeds. The Ramban teaches us that the Torah records the meetings between Yaakov and Eisav in order to guide future generations in dealings with those who wish to harm us. Today we see that these are Eisav’s descendants who want to harm as well as the Arabs (Yishmael’s descendants). It is amazing to see that the word “Vayishlach” (“וישלח” – sent) has the same numerical value of 354 as the lunar calendar that the Arabs go by. The word “Vayishlach” also represents two words “Ve’Y” “וי”, “Shalach” (ה’ שלח), meaning HaShem sent the Angels.

The Torah write “Eisav his brother” (“עֵשָׂו אָחִיו”) to teach us about this profound meeting. The Torah writes “Eisav his brother”, placing first his name and then his description (brother), meaning he is still the same wicked man Eisav, and only after Yaakov gave him gifts he acted like his brother. Most importantly we notice that the name of HaShem appears before Eisav’s name, “El-Eisav” (“אֶל-עֵשָׂו”), to teach us that HaShem will be there (his Angels) with Yaakov as he provided him the Angels as protection. From here we also learn that we should first try peaceful ways before war, but always understand that peace can only be established with strength.

By sending the Angels first, Yaakov was conveying a message to Eisav, telling him that he is guarded by HaShem through the Angels. Yaakov said to his brother “I am your servant” (“עַבְדְּךָ”) in order to appease him and soften his heart. Yaakov was later punished for using the terms “slave”, “servant”, and “master” three times (all together 8 times) while referring to his brother Eisav. We also notice that Yaakov told Eisav (verse 33:11) that “I have everything”; the word everything in Hebrew is “Kol” (“כל”) and has a numerical value of 50, alluding to the number of years Yaakov has left to live. He met Eisav again when he was 97 and passed away 50 years later at the age of 147. We also learn from the word (“כל”) “Kol” (with all) that the 12 tribes will come from Yaakov, as the number their combined is letters of all twelve tribes’ names is 50.

Our Sages say that HaShem asked Yaakov why he was using the Angels and trying to appease his brother; “Don’t you trust that I, HaShem will protect you?” Yaakov answered that he was frightened since he “took” both blessings as well as Leah to be his wife (as she was destined to marry Eisav). HaShem said to Yaakov that since he humiliated himself eight times, referring to his brother as his “master”. His offspring will be punished and be ruled eight times by a kingship from Eisav offspring, before the first Jewish/Israeli king (shaul) will rule Yaakov’s sons (Beni Yisrael). Yaakov asked HaShem to space out this curse as he spaced out the gifts to his brother, so his sons (Beni Yisrael) will not lose their faith.

The word “Vayishlach” (“וישלח” – sent) is an acronym of ויעקב שלח לעשו חיל and Yaakov sent angels to Eisav.

Parashat Vayeshev וישב

Yaakov, finally resides in his father’s land, the land of Israel (Canaan). The Torah writes “Vayeshev Yaakov” (“וַיֵּשֶׁב יַעֲקֹב”) to teach us that this place is now going to be blessed. Our Sages say that when a Tzadik leaves a town the glory and the splendor of the town disappear with his departure. On the other hand, when a Tzadik settles in a town the glory and the splendor of the town appears. Yaakov is compared to a lost pearl in the sand. While looking for it one might gather lots of sand searching for the pearl. After finding the pearl (Yaakov) all the sand, which is compared to Eisav and others, is being cast off. Yaakov was hoping to live in tranquility in Israel (Canaan). Our Sages explain that true Tzadikim may only live “in tranquility “ in the next world. The word “Canaan” (“כנען”) has the numerical value of 190; this alludes to the number of years Bnei-Yisrael will be “awarded”, instead of the 400 years of exile that HaShem promised Avraham at Berit Bein Habetarim.

When Yaakov was about 77 years old he went to Padan-aram, to Lavan’s (his uncle) land. He was approximately 84 years old when he married Leah. In the following eight years all his children were born, except for Binyamin who was born when he was about 104 years old. Yaakov returned to the land of Israel (Canaan) when he was about 97 years old. Yosef was “taken” to Egypt when Yaakov was about 108 years old. At the age of 130, Yaakov moved to Egypt, where he died 17 years later at the age of 147. These 17 years are same age as Yosef was sold and went down to Egypt. It worth mentioning here that Binyamin was the only one who never bowed to anyone.

Bnei-Yisrael were in Egypt for 210 years; together with the 190 years that were taken off, we get the 400 years as told in the prophecy. The reason Avraham’s descendants were punished with 400 years of exile was Avraham’s lack of faith in HaShem. Avraham asked HaShem a question comprised of four words, “Bame Eida Ki E’rashenah” (“בַּמָּ֥ה אֵדַ֖ע כִּ֥י אִֽירָשֶֽׁנָּה”), how would I know that I am going to inherit the land of Israel? Avraham was punished with 100 years for each word (Lech Lecha 15:8). We also learn from the word “vayeshev” (he settled) a Divine code, as it has a numerical value of 318, teaching us that Avraham took 318 Torah students to fight the five kings in order to save his nephew Lot. Our Sages say that Avraham was punished for disturbing their Torah studies, and for leaving the holy land of Israel. He should have asked HaShem prior to his departure, if such a journey were necessary or even permitted.

Yaakov hoped that after all his exile (travels) and his wars, he can now settle and rest peacefully in Israel. Yaakov knew the harsh prophecy of Bnei-Israel’s Galut (“גלות” – exile) in Egypt and he hoped that it had already happened since the birth of his father. Yaakov thought that when HaShem told Avraham “your children will live among strangers”, it means that it is over by now as he lived with Lavan. He was hoping that the prophecy of exile was fulfilled with him, his father and his grandfather totaling 430 years combined. Yaakov married at the age of eighty-four and Yosef (“יוסף”) was born when he was ninety-one years old.

The Torah writes “these are the offspring of Yaakov” (“אֵלֶּה תֹּלְדוֹת יַעֲקֹב, יוֹסֵף בֶּן-שְׁבַע-עֶשְׂרֵה”), yet lists only Yosef. Why? To teach us that he was the most beloved by Yaakov and he was very similar to him in many ways. Yosef is described as a “youngster”, alluding to his young age. Our Sages say that he was acting in “immature” ways, kid-like behavior. The Midrash says he was very “boyish”-like, always fixing his hair, putting on eye-liner etc. Yosef was a shepherd for many years and was spending his time with the children of Zilpah (“זילפה”) and Bilhah (“בילהה”), referred to now as Yaakov’s wives. By mentioning that Zilpah and Bilhah were Yaakov’s wives, the Torah teaches us that Rachel and Leah died together and were no longer among Yaakov’s family. The Rambam says that they were considered wives (and not maidservants) only after Leah’s and Rachel’s passing. It is good to know that the word BARZEL (“ברזל” – iron as Iron Dome) is the acronym of “ב.ר.ז.ל”; Bilhah, Rachel, Zilpah and Leah. As we read on Shabbat, the sons of Yaakov will rest in the land of Israel (“יַעֲקֹב וּבָנָיו יָנוּחוּ בוֹ”), just as promised.

Parashat Miketz מִקֵּץ

Our Parasha starts with a statement “at the end of two years” (“וַיְהִי, מִקֵּץ שְׁנָתַיִם יָמִים”), alluding to specific two years. Yosef was punished with ten years of prison while he was 18, one year for each of his sins against his ten brothers and two more for trusting man (the baker) and not HaShem. Yosef’s punishment of staying in jail for extra two years was due to two words, “remember me” (“אִם-זְכַרְתַּנִי”) he asked an Egyptian. The prophet Yermiyahu (Jeremiah) wrote “cursed is the man that trusts man” (“כֹּה אָמַר יְהוָה, אָרוּר הַגֶּבֶר אֲשֶׁר יִבְטַח בָּאָדָם”). Yosef placed his trust in man and brought a curse upon himself. We should learn from this punishment that HaShem expects us to pray to Him directly and ask Him to ease our pain of “bondage” in our lives, as we bring “pain” upon us by our actions and not fulfilling our true purpose. Our Sages explain that it takes 12 years to “fix” our bad traits as Lashon Ha’arah, Yosef achieved this Tikun (fix) while serving 12 years in Egyptian jail.

We should never count on human beings to “ease” our pain as it is only in HaShem’s hands. Our Sages says that even when asking a “big” Rabbi for blessings, one should ask the Rabbi to ask HaShem for such blessings. A true Rabbi is a conduit linking HaShem with earth and providing blessings to us all, just as Yosef would while being the ruler of Egypt. We learn that from the verse (Jeremiah 17:7) “Blessed is the man that trusts in HaShem, and HaShem will protect him” (“בָּרוּךְ הַגֶּבֶר, אֲשֶׁר יִבְטַח בַּיהוָה; וְהָיָה יְהוָה, מִבְטַחוֹ”).

Within the words “Miketz Shenatyiem Yamim Cholem” (“מִקֵּץ שְׁנָתַיִם יָמִים; וּפַרְעֹה חֹלֵם”) which mean at the end of two full years Pharaoh had a dream, we learn about a prophecy. The acronym of these words spells the word “Meshicho” (“משיחו”), hinting that Yosef’s offspring will be “Meshicho”. At the end of the “dream” the Mashiach will come, as it is says (Tehilim 126:2) “When HaShem brought back those that returned to Zion, we were like in a dream” (“בשוב יהוה, את-שיבת ציון היינו, כחולמים”). The Zohar says that when the Torah writes “Yamim יָמִים” (days) while speaking of years, it represents 2000 years. Alluding to that in the end of these 2000 years the true redemption of Mashiach.

Important to mention here that we usually read this parasha at the same time of Chanukah, as we learn about the miracle of Chanukah from Pharaoh’s dreams. Chanukah was a miraculous military victory, a small group of righteous Sanhedrin members (Chashmonaiem) defeat the mighty Greek military. We learn this from the forth verse “וַתֹּאכַלְנָה הַפָּרוֹת, רָעוֹת הַמַּרְאֶה וְדַקֹּת הַבָּשָׂר, אֵת שֶׁבַע הַפָּרוֹת, יְפֹת הַמַּרְאֶה וְהַבְּרִיאֹת”, and the “skinny and lean-fleshed” (Jews) did eat up (defeat) the “fat cows” (Greeks). We notice that in every end of parasha (in the Chumash) we see the amount of verses, but in our parasha we see both the amount of verses and amount of words. The amount of words is 2025, came to hint about Chanukah, as we light eight “נר” “Ner” (candles) and celebrated on the 25th of Kislev. The word Ner in numerical value is 250, and since there are eight its equals to 2000, since we celebrate it on the 25, hence the total amount of 2025.

The word “Miketz” (“מִקֵּץ”) is an acronym of three things that can save someone’s life (Jews) when performing these Mitzvot:

The letter “מִ” (“Mem”) is for “Mamon” (“ממון”), money.
The letter “ק” (“Kuf”) is for “Kol” (“קול”), voice alluding to Tefilah (praying).
The letter “צ” (“Tzadik”) is for “Tzom” (“צום”), fasting.

Parashat Vayigash וַיִּגַּשׁ

Yehuda is the king of Israel and Yosef is the king of Egypt. Binyamin is now in “captivity” in Yosef’s palace, as collateral to guarantee Yaakov’s descent to Egypt. Yehuda approached Yosef and spoke to his “ear”; this teaches us that first he spoke softly trying to appease Yosef. The word the Torah emphasizes here is “davar” (“דָבָר”), which is the acronym of “Din Betaarovet Rachamim” (“דין בתערובת רחמים”). Yehuda was asking Yosef to combine justice with mercy and to judge them with fairness and mercy. Yehuda used HaShem’s name (Master) twice in the first verse once as “Bi Adoni” (“בִּי אֲדֹנִי”) and “BeOznei Adoni” (“בְּאָזְנֵי אֲדֹנִי”). The Torah explains that it is always best to try a peaceful approach prior to confrontational approach, as was advised by King Solomon in the book of Mishlei. Yehuda offered himself as a slave in exchange for Yosef in order to free Binyamin. He also told Yosef “you are just like Pharaoh”, as he too used to capture and enslave people. The reason he said that was to remind Yosef of the punishment Pharaoh received when he kidnaped Sarah. It also comes to teach us that Yehuda did not recognize Yosef, and he hoped to frighten him in order to release Binyamin.

The Gaon Chida (Rabbi Haim David Azulai) teaches us that one must always pray before anything he wants to succeed with in his/her’s lives. The Chida explains that we notice of such deed by the first three words in our Parasha, “Vayigash Elav Yehuda” (“וַיִּגַּשׁ אֵלָיו יְהוּדָה”), the word “אֵלָיו” speaks of HaShem. Yehuda was first approaching HaShem, as we see from the word “Elev” (“אֵלָיו”); “El Yud-Vav” (“אֵלָ-יו”), meaning HaShem Elohim. Yehuda first prayed to HaShem and ask for success, before he went to Yosef. From the next term “Bi Adoni” (“בִּי אֲדֹנִי”), Yehuda was saying to Yosef ‘HaShem is with me’. Rabbi Mair Eliyahu points out the acronym of the word “Vayigash (“וַיִּגַּשׁ”), which stands for: “ו.י.ג.ש” -ועתה יהיה גילוי שכינה”; “and now will be a discovery of the Divine Holiness”

The letter “Vov” is for “ועתה – VeAtah” (and now)
The letter “Yud” is for “יהיה – Yehiyea” (will be)
The letter “Gimel” is for “גילוי – Giluie” (discovery of)
The letter “Shin” is for “שכינה – Shechinah” (divine holiness)
It would be appropriate to point out here that before Tefilat Shemona Esreh (the “Amidah”) we say: “Adonai Sefatai Tiftach, U’Pi Yagid Tehilatecha” (“אדוני שפתי תיפתח ופי יגיד תהילתך”), which is an acronym to “Eshet Yefat Toar” (“אשת יפת תואר”), another name for the “שכינה” “Shechinah” (Divine Holiness), as mentioned in the Torah. Before we stand in front of Hashem we ask the “Shechinah” to accompany us.

Yehuda blamed Yosef twice while Yosef was blaming them for stealing money from him. He first demanded justice from Yosef as he claimed that he is a “god-fearing” man. He asked Yosef, how come, from all the foreign visitors who came to purchase food, the ten brothers were the only ones being interrogated for theft, along with their brother, and father? He reminded Yosef that he asked to see Binyamin and not to take him for a slave. At this point Yehuda was getting ready to go to war with Egypt. In verse 44:30-31 Yehuda said to Yosef “now therefore when I come to your servant, my father, and the lad is not with us”. Seeing that his soul is bound up with the lad’s soul, he will see that the lad is not there and he will die”. As its written in the Torah “וְעַתָּה, כְּבֹאִי אֶל-עַבְדְּךָ אָבִי, וְהַנַּעַר, אֵינֶנּוּ אִתָּנוּ; וְנַפְשׁוֹ, קְשׁוּרָה בְנַפְשׁוֹ”, “וְהָיָה, כִּרְאוֹתוֹ כִּי-אֵין הַנַּעַר וָמֵת”. The Zohar teaches us that the “lad” is us (our soul) Bnei-Yisrael, and the “father” is HaShem, as our Neshamah is part of HaShem. We learn this from Beresheet (verse 2:7), as the Torah writes “and HaShem breathed into his nostrils the breath of life; and man became a living soul, a Nefesh” (“וַיִּפַּח בְּאַפָּיו, נִשְׁמַת חַיִּים; וַיְהִי הָאָדָם, לְנֶפֶשׁ חַיָּה”).

Parashat Vayechi וַיְחִי

The numerical value of the opening word “Vayechi” (“וַיְחִי”) is 34. This number alludes to two sets of seventeen years in Yaakov’s life. The first seventeen years represent the number of years Yosef lived with Yaakov in Israel (Canaan); the second set of seventeen years represents the number years Yaakov lived with Yosef in Egypt. We learn about these two sets of lives from the words “Sheni Chayav” (“וַיְהִי יְמֵי-יַעֲקֹב, שְׁנֵי חַיָּיו”), the two periods (sets) of lives. The Midrash says that this number of thirty-four years is what Yaakov truly considered his life to be, just as Sarah considered her true life only after having her son Yitzchak (37 years, from the word “ויהיו”). Yaakov was such a Tzadik (“צדיק”) righteous person, that in his merit many miracles were bestowed upon the Egyptians and the Hebrews in Egypt. The Midrash says that no woman ever miscarried or gave birth earlier than intended. Throughout the seventeen years no one suffered any tooth ache, or any other sickness. The famine was postponed and land of Egypt prospered, during the period of time Yaakov lived in Egypt. unparalleled

As we learnt in the last Parasha (Va’Yigash) that Yaakov lost thirty-three years from his original one hundred and eighty years (as his forefathers lived) and he is now one hundred forty-seven years old. Yaakov lost thirty-three years of his life, due to the same number of words Yaakov used to complain and describe his “misfortunes” to Pharaoh (see verse 47:8-9 “מְעַט וְרָעִים, הָיוּ יְמֵי שְׁנֵי חַיַּי, וְלֹא הִשִּׂיגוּ אֶת-יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי, בִּימֵי מְגוּרֵיהֶם”). The Torah writes that “Yaakov lived seventeen years in Egypt”; these words teach us about the prophecy of exile that would begin seventeen years later from the moment he came down to Egypt. Yaakov called his son Yosef to bless him and most importantly to get Yosef to make a vow and promise to bury Yaakov in the land of Israel. He specifically described the place where he must be buried; in “Mearat Hamachpela” (“מערת המכפלה”) in Hebron (“חברון”), the same burial place as Leah and his forefathers. Yaakov knew that only him and none of his brothers could fulfill this request.

We notice here a very odd use of Yaakov’s names. In the opening verse the Torah writes Yaakov, and in the second verse it uses the name Yisrael. This comes to teach us about the prophecy of exile and redemption of Bnei-Yisrael in the future. It also teaches us that when he came to Egypt he was Yaakov, alluding to the physical needs he came for as food. When he left Egypt his name was Yisrael alluding to the spiritual needs as Torah and Heaven, he asked from HaShem now that he is dying. He also assured his sons that the true spiritual needs of Bnei-Yisrael will be provided, alluding to the Torah, Beit-HaMikdash and the Holy land upon his passing.

This Parasha is called “פרשה סתומה” “Parasha Stuma”, which means “closed”, unfinished or misunderstood. Our Sages say that “פרשה פתוחה” “parshiya ptucha” (open Parasha) usually indicates a major change of topic, while a “parshiya stumah” indicates a more subtle one. Our Parasha is a continuation of last week Parasha (VaYiegash). First it speaks of Yaakov’s life and immediately afterwards it speaks of his death, then of his life again. This teaches us that Yaakov saw the misfortunes of both his sons and Bnei-Yisrael when they will be “closing their eyes” in the future. When we “close our eyes” and we stray further from HaShem, we noticing major changes in society mostly against Jews (like the holocaust and other disasters against the Jews). As we know in several occasions the Torah writes that HaShem “closes his eyes” and we suffer disproportion sufferings. The entire people of Yisrael could not see when Yaakov died; their “eyes were closed” and their hearts were closed too, as the Midrash says.

Parashat Shemot שְׁמוֹת

The book of Shemot spans the time period of Bnei-Yisrael’s exile in Egypt. The first verse has many hidden messages and Mitzvot that Bnei-Yisrael will be obligated to keep. The first four words in the Parasha are “Shemot Bnei-Yisrael HaBaim” (“שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים”); the names of Bnei-Yisrael’s descendants provide a clue to the future reality and HaShem’s promise. The acronym formed by each of the first letters of the words spells “Shivyah” (“שביה”) which means captivity. This is the beginning of four hundred years of exile and slavery in Egypt. In the same sentence we see a hint to counteract the exile as “Yeshua” (“ישועה” – a salvation). “These are the names” (“וְאֵלֶּה, שְׁמוֹת בְּנֵי יִשְׂרָאֵל, הַבָּאִים”); the last letter of each word spells the word “תהילים”, alluding to King David (“דוד המלך”) and the redemption from exile. Most of the book of Tehilim was written by King David, while some chapters were compiled by him.

We also learn from the word “Shemot” (“שְׁמוֹת“) the connection to our Jewish heritage as it comes from the word “Shem” (“שם”), Noach’s son and our ancestor. Furthermore, this verse “Shemot Bnei-Yisrael HaBaim” (“שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים“) eludes to the future use of these specific names by the descendants of Bnei-Yisrael’s. The first word “Ve’ela” “וְאֵלֶּה” is 42 in numerical value, referring to the 42 future journeys Bnei-Yisrael will travel after leaving Egypt.
The first verse starts with “these are the names” (“וְאֵלֶּה, שְׁמוֹת”). Why does the Torah mention their names again, when we already know them all? To teach us that all seventy were big Tzadikim (“צדיקים”), righteous men, and the twelve heads of tribes were like the stars to HaShem. By writing their names again, HaShem blessed them and their offspring after their passing. When HaShem counted and mentioned their names it showed their great importance to Him and to us all. All seventy people who descended were Yaakov’s children, including the wives of each of his sons, the Midrash says. The Zohar explains that when the Torah writes the word “Ele’e” (“אֵלֶּה” – these) it speaks of this earthly lives, and whenever the Torah writes “מי – Mi” it speaks of heaves. Together both words are HaShem’s name “Elohim” (“אלהים”) that controls heaven and earth.

The acronym of the last letter of the words “אֵת יַעֲקֹב, אִישׁ” spells the word Shabbat (“שבת”). This alludes to the seventy family members who came each Shabbat to Yaakov’s home to celebrate and honor the Shabbat while in Egypt.

The acronym of the word “שבת” stands for Shabbat (“שבת”), Brit-Milah (“ברית מילה”), and Teffilin (“תפילין”). These Mitzvot are all an “oath” as the Torah writes “Ott He Le’olam” (“אות היא לעולם”), meaning these are the direct link and sign to being Jewish and a partner with HaShem forever. It is interesting to see that the word oath in English derives from the word “Ott” (“אות”) in Hebrew, meaning covenant and a sign. Yaakov made sure to raise his family to fulfill all the Mitzvot and they only married Jewish people.

Parashat Va’Eira וָאֵרָא

Moshe is seventy-nine years old at this point in time (will be 80 on 7th of Adar) and Aaron is eighty-three years old; According to Miriam’s prophecy, Moshe will be eighty years old when he will lead Bnei-Yisrael out of Egypt and into freedom. HaShem reaffirmed to Moshe that He is HaShem who revealed Himself to our forefathers with another name. The name “El-Shadai” (“אל-שדי“) but He did not become known to them with His true name “Adonai” (“אדוני”). HaShem said that He fulfilled all that He promised with this specific name, but with His other name Y.H.V.H. (“י.ה.ו.ה”) He will do much more for Bnei-Yisrael.

This is a moment of rebuke to Moshe, since he asked HaShem “why did you make Bnei-Yisrael’s life worst…” adding that ”Bnei-Yisrael did not want to listen to him”. Moshe was worried that Pharaoh would not listen to him as well. Moshe asked this question in order to get closer to HaShem and to “know” Him as we are commanded to do from the verse “דע לפני מי אתה עומד”. Moshe’s belief in HaShem was based on intellect but HaShem wanted him (and Bnei-Yisrael) to believe in Him, both on the intellectual level as well as the emotional level as its is written “וידעתם כי אני אדוני” (kings 1:20).

The Torah writes that HaShem spoke to Moshe first using the name “Elohim” (“אֱלֹהִים”) and then the name “Adoni” “יְהוָה” (Y.H.V.H), Why? Our Sages taught us that HaShem used only one name with our forefathers, because they never questioned His orders. Moshe on the other-hand did question HaShem. He often asked and challenged HaShem’s orders as we’ll see throughout the four books (Moshe’s life). Avraham, Yitzchak and Yaakov passed all the tests HaShem put before them, from Akeidat Yitzchak, through Lavan, Eisav, Yosef and the exile in Egypt. Moshe cared for Bnei-Yisrael so deeply that he wanted them to truly know HaShem and fulfill all the Mitzvot. He asked HaShem about many things that could affect Bnei-Yisrael in the future. Our Sages explain that when HaShem uses the name Elohim, it reflects the Midah (character) of Chesed (mercy); and when HaShem uses the name “Adoni” it reflects the Midah (character) of Din (judgment).

The Zohar says that Moshe saw and understood all the sins and punishments in the Torah, such as Adam, Eve, Kayin, Avshalom and many others. He knew that Adam was exiled out of Gan Eden, and his stature was reduced both physically and spiritually. Moshe also understood that Adam deserved the punishment since he was warned upfront (Beresheet 2:17) that “of the tree of knowledge of good and evil, you shall not eat of it; for on the day that you eat from it you shall surely die” (“בְּיוֹם אֲכָלְךָ מִמֶּנּוּ–מוֹת תָּמוּת”). There are various opinions as to what the “tree of the knowledge” was; according to most Sages, it was grapes (wine), but others think it was fig wheat, apple etc. Moshe questioned HaShem because he did not understand why Adam and Chava were punished, since they did not really sin but fail to follow an order.

Moshe challenged HaShem asking “why were Bnei-Yisrael being punished even more“ (“למה הרעות לעם הזה”)? Upon this “challenge” HaShem revealed His other names which carry larger amounts of love mercy, and the Shechina (holiness) reserved only for Bnei-Yisrael.
The Gaon Chida (Rabbi Haim David Azulai) said that HaShem was very upset with Moshe’s question; he was punished.The word (“אֱלֹהִים”) Elohim has a secret to Moshe, as the acronym stands for:

“א” (“Alef”) stands for “Amarta” (“אמרת“ – you said)
“ל“ (“Lamed”) – stands for “Lama” (“למה”- why)
“ה “ (“Hei” ) stands for “Har’eota” (“הרעות להם“ – You made them suffer)
“י “ (“Yud”) stands for “Yehoshua” (“יהושע“ – Joshua)
“ם “ (“Mem”) stands for “Machnisam” (“מכניסם“ – Will enter them to the land of Israel)
Moshe understood that when

HaShem loves us, He places His “Panim” “פנים” (face) upon us, as it is written in the second Kohanim’s Blessings (Mamidbar 6:25), “HaShem will make His face to shine upon you, and be gracious unto you” (“יָאֵר יְהוָה פָּנָיו אֵלֶיךָ, וִיחֻנֶּךָּ”).

Parashat Bo – בֹּא

In this Parasha we learn about the three remaining plagues brought upon Pharaoh and his nation, once again to repay a “Midah KeNeged Midah” (“מידה כנגד מידה“), measure for measure punishment for what they did to Bnei-Yisrael. The numerical value of the word “Bo” (“בֹּא”) is 3, as the three plagues about to be brought upon Egypt. From the first three words “come to Pharaoh” (“בֹּא אֶל-פַּרְעֹה”) we learn a beautiful teaching. The Zohar says that HaShem asked Moshe to “come to Pharaoh” and deliver a profound message of his demise, by getting to the core of his name. We notice that the words the Torah uses are “El-Pharaoh” (“אֶל-פַּרְעֹה”), which means to Pharaoh’s god, came to teach us that HaShem now will defeat the upper-world “god” of Pharaoh, the Satan.

We know that HaShem can instantly kill Pharaoh and anyone he wishes to, yet he chooses to ask Moshe to participate is this task. HaShem told Moshe that he and His God (HaShem) can and will destroy any idolatry and their so-called gods. The word “Pharaoh” (“פרעה”) has hidden messages according to our Sages. HaShem told Moshe that Pharaoh at his core (his middle) has the root of all evil, he has the “Ra” “רע” (extremely bad) and its surrounded by “Pe” “פה” (mouth). This is meant to teach us about the true essence of Pharaoh, as he spoke one way but behaved truly badly. He kept saying that he will let Bnei-Yisrael go while the plague was upon him, but changed his mind when Moshe stopped it.
Our Sages say that when HaShem brought each one of the following plagues they were three and not one. The plagues of Darkness, Lice and Boils, all came as one combined. They explain such teachings by the words of each, in a nine letter cube structure; by placing each on top and below each other they all read each plague. We can read each word sideways, up and down and they will all read accurately.

ח ש כ
ש ח נ
כ נ מ

The word “Pharaoh” also spells the word “Arpa” (“ערפה”) which means a shameful and animalistic side. According to the Zohar the “Arpa” is the mind on the left, i.e. is the animal soul, separate from the spiritual soul in our body. Pharaoh’s entire existence was very much an animalistic one, as he was just like a wild animal that always hunt and kill (as a snake for no apparent reason), and has no spiritual existence. We also learn that “Erpa” was the Moabite wife of one the sons of Naomi (see Megillat Ruth “וַיִּשְׂא֣וּ לָהֶ֗ם נָשִׁים֙ מֹֽאֲבִיּ֔וֹת שֵׁ֤ם הָֽאַחַת֙ עָרְפָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית ר֑וּת“). When Naomi went back to the land of Israel, after the death of her husband and two sons, Ruth went with her, but “Arpa” returned to her family in Moav, as she did not trust in HaShem. HaShem was telling Moshe that Pharaoh’s animalistic existence will end soon, with the next three plagues. The word Pharaoh also spells the word “Aphara” (“עפרה”) which means dirt (“עפר”); HaShem was telling Moshe that Pharaoh’s might will be destroyed and buried soon. The name Pharaoh also alludes to the word “Pa’ruah” (“פרע”), meaning lawless without any human rules.

Parashat Beshalach בְּשַׁלַּח

This Parasha has a very odd opening verse; it basically states that HaShem was worried that Bnei-Yisrael might go back to Egypt upon the prospect of war. The Torah writes that Pharaoh “sent” the nation “Et Ha’Am” (“אֶת-הָעָם”), meaning he sent his nation and not Bnei-Yisrael to join them and perhaps to spy on them. In the Torah HaShem refers to the “Erev-Rav” (“ערב-רב”), the Egyptian converts, in two terms, “Amcha” (“עמך“), your people, speaking to Moshe in the Golden Calf sin; and “A’am” (“עם”), just a nation. To the people of Israel HaShem refers to as Bnei-Yisrael (the sons of Israel/Yaakov) and “Ami” “עמי” (my nation). So from here we learn that the Torah is referring to the“Erev-Rav” (“ערב-רב”), the Egyptian converts. From here we learn that the Erev-Rav were the ones the Torah speaks of here, as they might change their minds and go back to Egypt. Pharaoh regretted letting Bnei-Yisrael go, with all the wealth they took with them when they left Egypt.

The word “Beshalach” “בְּשַׁלַּח” (when he sent) has a hidden message, alluding to two kinds of incidents when Bnei-Yisrael did not fully trust HaShem. The word “Beshalach” has in it the letter “Beit” (“ב”) which equals 2 in gematria and the word “Chalash” (“חלש” – weak). This alludes to those time when Bnei-Yisrael displayed weakness and mistrust in HaShem; twice about water and once about faith. They did not trust HaShem before crossing the Sea of Reeds and after crossing it. They first complained to Moshe when they saw the Egyptians following them, saying that he took them out of Egypt to “die” in the desert. Then, after they crossed the Sea of Reeds they complained about the bitter water. These two elements are the foundation of life as they are both physical (water) and spiritual (faith), and they became weak with both. The name of the Parasha tells us just that, to teach us about the low level of faith Bnei-Yisrael had in HaShem regardless of all the miracles He performed for them in Egypt. I humbly believe that these sins were the prelude to the forty years punishment in the desert.

The Zohar says that in days of Mashiach, there will be the resurrections of the dead, including all the wicked ones such as Pharaoh, Nevuchadnetzer and others to witness HaShem’s ultimate promise. We learn this from the first four words in our Parasha, “וַיְהִי, בְּשַׁלַּח פַּרְעֹה אֶת”. The last letters spells the word “Techiya” (“תחיה”), meaning resurrection as we learn from the term “resurrection of the dead” (“תחית המתים”). The days of Mashiach, Rambam writes: “If a king will arise from the House of David who, like David his ancestor, delves deeply into the study of the Torah and observes its Mitzvot as prescribed by the Written law and the Oral law; if he will compel all of Israel to walk in (the way of the Torah) and repair the breaches (in its observance); and if he will fight the wars of HaShem; – we may, with assurance, consider him Mashiach. If he succeeds in the above, builds the Beit-HaMikdash on its site, and gathers in the dispersed remnant of Israel, he is definitely the Mashiach.” Midrash Rabba adds that that certain righteous individuals will be resurrected at the outset with the arrival of Mashiach. As a reward for their lifelong divine service, they will thus be privileged to participate in the universal rejoicing that will accompany his arrival, and to witness the rebuilding of the Beit-HaMikdash. Similarly, there is an opinion that Moshe Rabbeinu and Aharon and his sons will be resurrected before Mashiach comes, so that they will be able to instruct the people as they did at the time of the Exodus.

Parashat Yitro יִתְרוֹ

In this Parasha Bnei-Yisrael’s most Divine purpose is fulfilled, as they received the Ten Commandments (“עשרת הדיברות”). The entire prophecy of our forefathers and the main reason for creation is receiving our Torah. Yet this Parasha bears the name of a non-Jew (at first), the head priest of a tribe named Midian (“מדין”). This Parasha has a very complex identity and issue with regard to its name. It is one of the most important Parashot in the Torah, one might even argue that it is the most important Parasha in the Torah. Some have asked, how can a Parasha be named after Yitro (“יתרו”) and not after the Ten Commandments?

Before we answer, one must understand who Yitro was. Yitro was a leader of hundreds of thousands (if not millions) of non-Jews, a leader in today’s terms who would be similar to the Pope for the Christian people. He was a top advisor to the most powerful ruler in the world, Pharaoh. He was also Moshe’s father-in-law. In Hebrew his name means Yoter (“יותר“), more/extra. His name is also derived from the word Heter (“התר”), meaning permission. Yitro in his own merit was rewarded with having this Parasha named after him. He had seven names: Re’uel, Yeter, Yitro, Chovav, Chaver, Keni, and Putiel. These names all have special meanings and some even have HaShem’s name in them. The word “יתרו” Yitro in hebrew while rearranging the letters will spell “ויתר” “Viter”, meaning gave up; referring to his religion and converted to judaism.

The first word in our Parasha is “Vayishma” (וַיִּשְׁמַע – he heard) which has a hidden acronym alluding to Yitro’s action upon hearing specific news:
וַ – Vov – “וַיִּשְׁמַע” “Vayishma” (he heard)
יִּ – Yud – “יתרו” “Yitro”
שְׁ – Shin – “שבאה” “Sheba’a” came)
מַ – Mem – “מלחמת” “Milchemet” (the war)
ע – Eien – “עמלק” “Amalek

Yitro heard that Amalek was heading towards Bnei-Yisrael to wage war, and he chose to join Bnei-Yisrael by converting and accepting the fact that HaShem is the only mighty God. We also learn from the word “וַיִּשְׁמַע” “Vayishma” about salvation and redemption when rearranging the letters; the word “Moshia’a (“מושיע”) will emerge.

Why did Yitro come towards Moshe? The Torah writes (verse 6) that he told Moshe “I am your father-in-law Yitro” (“אני חותנך יתרו”) however, we already know this fact. There are several explanations to why Yitro reestablished his position as Moshe’s father-in-law. One is to teach us a hidden code in these words. The first letter of each word spells the word “Achi” אחי” – my brother. The Ariz”l teaches us that Yitro had the Neshamah “נשמה” of Kayin (“קין”), while Moshe had the Neshamah of Hevel (“הבל”), the brother Kayin murdered. Yitro was coming to bring back to Moshe (Hevel) the sister whom Kayin (Yitro) took from Hevel after he killed him; the sister’s Neshamah is now Tziporah (“ציפורה“), Moshe’s wife. It is known that Hevel had two sisters and Kayin had one, due to his jealousy he killed Heval and too his sister so he too will have two.

Another reason that the Torah honored Yitro with his own Parasha at this epic moment of receiving the Ten Commandments is due to HaShem’s profound and unmatched love for a complete and true Teshuvah (“תשובה“) by a Ger (convert).

Parashat Mishpatim מִּשְׁפָּטִים

This Parasha speaks of laws (Mitzvot) that HaShem was teaching Bnei-Yisrael after giving them the Ten Commandments. The Torah writes “Ve’ele” “ואלה“ (and these are) to teach us that these are an addition to other laws. The word “Mishpatim” (מישפטים) means trials and sentences, and this comes to lay out the foundation for the sentencing for such laws in trials in a court of law. The root word of “Mishpatim” (מישפטים) is “Shaphat” (“שפט“), meaning judged as HaShem will be judging us with such laws in the Heavenly courts. The Torah writes “place in front of them”, to teach us that these laws will be placed in front of Bnei-Yisrael both in this life and in the afterlife. In our Parasha there total of 53 Mitzvot that focus on the civil laws. The word “גן” “Gan” (alluding to Gan Eden) is also 53 in numerical value, as we will be honored with while keeping HaShem’s laws.

The numerical value of the words “Ve’ele” (“ואלה“ – “and these are) is 42. In the “שמע” “She’ma” prayer we say “Vedibarta Bam” “ודברת בם”; the numerical value of the word “בם” “Bam” is also 42, alluding to both the Written Torah and the Oral Torah and journeys. The word “Bam” ”בם” is the acronym of the first words in the Written and Oral Torahs. “Beresheet” (“בראשית”) and the first word of the written Torah, and “Me’Amataie” (“מאמתי”) is the first word in the Mishnah known as the Oral Torah. The number 42 is also the number of journeys Bnei-Yisrael traveled in the desert prior to arriving in the promised land of Israel. The Mitzvah of “Vedibarta Bam” (“ודברת בם”) is HaShem’s commandment to learn “from them” and teach Torah.

In Parashat Yitro we read about the Ten Commandments. The question was asked: Why these were these specific commandments were chosen as the first ten, out of 613 Mitzvot? There are many other sets of ten Mitzvot that could be just as important as these ten. The Ten Commandments start with knowing HaShem (“אנכי, יהוה אלהיך”), meaning we should use our brain first; (top to bottom) then, we should not have other gods (“לא יהיה-לך”); The next commandment has to do with our mouth, as we shall not misuse God’s name (“לא תשא את-שם”); the next two commandments require us to use our heart when observing the Shabbat (“זכור את יום השבת”) and honoring our parents (“כבד את אביך ואת אמך”). The next three commandments require us to use (or not) our hands – you shall not murder (“לא תרצח”), you shall not commit adultery (“לא תנאף”), you shall not steal (“לא תגנב”); then it goes back to our mouth with you shall not give false testimony (“לא תענה ברעך עד שקר”); the last commandment goes back to using our brain with you shall not covet your neighbor (“לא תחמד”) which requires us to control our minds. From this we learn that we must always think before we act and have in mind this wonderful structure HaShem created for us with the chosen Ten Commandments that are the founding blocks of life and our moral compass, now and forever. I would like to point out that the so called “prophet Muhammad” name is the root word of “חמד”, you shall not covet your neighbor items.

Parashat Terumah תְּרוּמָה

In the word “Terumah” (“תרומה”) we find a hint of things to come within a certain time period. The word Terumah conceals the word Torah (“תורה”) and the letter “Mem” (“מ”) which is 40 in Gematria, to teach us that in forty days Bnei-Yisrael will be receiving the Torah. It also refers to the 40 years in the desert Beni Yisrael will be punishment due to the spies sin, learning the Torah.

HaShem spoke to Moshe and instructed Bnei-Yisrael to “take” a contribution and dedicated it to Him and for the building of the Mishkan (“משכן”) the Tabernacle. The word “Terumah” means contribution and word the Torah uses the word “take”, rather than “give” as giving Tzedakah. This comes to teach us that when one “takes” such action to give and contribute, he/she takes this Mitzvah with him/her forever. As we know all that is given to us is by HaShem, and we cannot take it with us after the physical death to the next world. The only thing we can take with us is our Mitzvot and good deeds. In the same verse HaShem says “take for me” (“ויקחו לי”); the numerical value of the word “Li” (“לי”) is 40, to teach us that we need to give one-fortieth of what we own as contribution (less fortunate people can give one-fiftieth or one-sixtieth). The merit of such giving helps the Neshamah (our soul) forever. We are obligated to give a tenth of our earnings as Tzedakah.

Another reason is to teach us that immediately after forty days of waiting to receive the Torah we must build the Mishkan to place the Torah in it.
This Parasha is always read before Purim (on a regular 12-month year), as we are obligated to remind ourselves about the Shekalim (“שְׁקָלִים“) at the beginning of the month of Adar (it is worth mentioning that this is the only Talmud Yerushalmi Masecheta that made it into the Talmud Bavli). The Mitzvah is to announce about the “Shekalim, fourth tractate in the order of Mo’ed, which deals with the annual half-shekel tax collected for the maintenance of the Temple and its services. The month of A’dar brings us Purim and Simcha (happiness). Rabbi Shemuel Bar Shilat (“שמואל בר שילת”) wrote in the Talmud (Bavli, Ta’anit) the famous verses “MiShenichnas A’adar Marbim Besimcha” (“משנכנס אדר מרבים בשמחה”) and “MiShenichnas A’av Mameitin Besimcha“ (“משנכנס אב ממעטין בשמחה”). This Rabbi was none other the Haman’s grandson who made Teshuvah together with another grandson, and lived in Bnei-Berak.

By asking “take to me” Terumah HaShem wants such donations from people who give it willingly. The word the Torah uses the words “Yidvenu Libo” (“יִדְּבֶנּוּ לִבּוֹ”) giving from the heart. The words “take for me” teach us that one should take quietly such offerings and keep it privately to himself. It is a greater Mitzvah to do it in secret and not to advertise such giving, as it is a higher form of Chessed. Although sometimes its good to advertise in order to entice others to donate. The word Chessed (“חסד” – kindness) has two hidden words in it, “Sod” (“סד“ – secret) and “Chas” (“חס“ – mercy). When we do an act of Chessed it should be out of kindness and in secret. The name of HaShem (“יהוה”) has the secret to giving Terumah and Tzedakah.
The letters are arranged in such order:
“י” – “Yud” – is equal to 10 as the tenth “Maaser” (“מעשר“) we give the Kohen as Terumah
“ה” – “Hei” – as the five fingers of the palm-hand that gives the Terumah
“ו” – “Vov” – as the arm-hand that receives the Terumah
“ה” – “Hei” – as the five fingers of the palm-hand that receives the Terumah

Parashat Tetzaveh תְּצַוֶּה

This Parasha unlike any other Parasha in the Torah, does not mention the name of Moshe, as it says in the first verse “and you shall command the children of Israel” (“ואתה תצוה את בני ישראל”). Usually, in most of the Parashot the Torah writes “and Hashem said to Moshe”; why is it different in this Parasha? To teach us that when Bnei-Yisrael sinned in the past, HaShem confronted Moshe and suggested getting rid of them completely and Moshe refused. Telling Hashem, “in that case, erase my name from your book”. Moshe protected Bnei-Yisrael even though Hashem offered to “replace” Bnei-Yisrael and start a new generation from Moshe and his family. The Gemara teaches us that when a true Tzadik asks for something whether it is good or bad, HaShem will fulfill his wish (as he did with Yaakov and Rachel died). Here we see HaShem’s merciful ways of taking Moshe’s name out of this Parasha only, and not erasing it (and him) from the entire Torah and the world. As we know the Torah is also called “Torat Moshe”, the Torah of Moshe. Moshe did all he possibly and humanly could to protect Beni-Yisrael.

It is worth mentioning here that in the Pesach Haggadah Moshe’s name is also missing. The reason is to show the true miracle as it was attributed directly to Bnei-Yisrael and not to Moshe. We learn of the attributed of mercy of not mentioning HaShem’s name also in Megilat Esther, as the people brought about the redemption by their own merit. HaRav Regale Amukot has a beautiful teaching referring to the first word “Ve’ata” (“וְאַתָּה”), as Moshe. The Rav says that if we take the last word of the last Parasha (Terumah 27:19), “Nechoshet” (“נְחֹשֶׁת”), and connect it to the first word “Ve’ata” in our Parasha we see a hint for Moshe. The Rav explains that the word “Nechoshet” is a combination of two names that Moshe’s Neshamah was a reincarnation of -“Noach” (“נְחֹ”) and “Shet” (“שֶׁת”); in our Parasha the word “Ve’ata” means to say that now you are Moshe.

Since Bnei-Yisrael sinned HaShem no longer wanted to be with them, and He said to Moshe that His Angel will be with them from now on, as it says, “הנה מלאכי ילך לפניך”. The word for “My Angel” in Hebrew is “Malachi” (“מלאכי“), and when rearranging the letters can be read as My Angel Michael (“מיכאל“). Moshe did not want HaShem’s Angel to lead Bnei-Yisrael. As we know, Moshe was born (2368) and died (2488) on the seventh of Adar (ז’ באדר), and this Parasha is always read on the Shabbat before or after this date. The Midrash tells us that Moshe died on a leap year, on the first Adar (אדר א). Moshe had few other names, according to the Midrash:
Chaver – by his father Amram
Yekusiel – by his mother Yocheved
Yered – by his sister Miriam
Avi Zanoach – by his brother Aharon
Avi Socho – by his nurse
Shemaya – by Am Yisroel
Moshe – By Batya (Pharaoh’s daughter)
Moshe’s real name (given by both his parents) is hidden in Parashat Vezot HaBeracha (verse 33:21) as “Mechokek Safun” (“מְחֹקֵק סָפוּן”) the hidden law maker. We learn this from the description of Moshe’s burial place as it is located within the land portion of the tribe of Gad, as it is says, “Ki Sham Chelkat Mechokek Saphuf” (“כִּי-שָׁם חֶלְקַת מְחֹקֵק סָפוּן”). Our sages (including Rashi) tell us that the words “Mechokek Safun” are actually Moshe’s name, as he was buried right across from “Ba’al Peor” (“בעל פעור”) false-idol, in order to protect Bnei-Yisrael in the future from idolatry.

Parashat Ki Tisa כִּי תִשָּׂא

This Parasha followed the sin of the Golden-Calf. HaShem commanded Moshe to count the “Heads” of Bnei-Yisrael, “רֹאשׁ בְּנֵי-יִשְׂרָאֵל”, by way of giving a half Shekel as a Terumah. This comes to teach us that the heads of the nations are the ones who will be responsible for their people. We notice here that HaShem spoke only of Bnei-Yisrael and not the ‘Erev Rav” (the Egyptians converts) who joined the people of Israel after the ten plagues. We see in the Torah that HaShem refers to the Erev-Rav (“ערב רב”) in two terms, “Amecha” “עמך“ (your people speaking to Moshe following the Golden Calf sin) and “Am” (“עם“ – just a nation). To the people of Israel, however, HaShem refers to as Bnei-Yisrael (the sons of Israel/Yaakov) and “Ami” (עמי“ – My nation). From here we learn that the Erev-Rav, the converts, were the ones that started the sin. The words “Ki Tisa” (“כִּי תִשָּׂא”) also comes to teach us that by counting Bnei-Yisrael, HaShem will provide blessings and save many of them due to the giving of Terumah as it is known as “Kofer Nafsho” (“כֹּפֶר נַפְשׁוֹ” – ransom for their soul). It is interesting to point out that the numerical value of the word “Shekel” (“שֶׁקֶל“) is 430, same as the numerical value of the word “Nefesh” (“נַפְשׁ“), and same as the number of years of the exile, as promised to Avraham.

We know that righteous leaders are ready to “sacrifice” themselves in order to save the entire Bnei-Yisrael, as Moshe did several times when Bnei-Yisrael sinned. HaShem counted Bnei-Yisrael after every time a severe punishment was brought upon them, but he also blessed them at the same time. HaShem is like a shepherd whose flock was attacked by a pack of wolfs, and after the attack he counts them and brings them closer to Him with love and extra care. This amazing way of counting provides the people of Israel much needed blessings and elevation. The word “Tisa” (“תשא”) means to lift up. We see here a beautiful way of taking an earthly material, the silver, and using fire, a heavenly light, to create a coin. HaShem ordered Moshe not to count them by numbers rather by giving a half Shekel; the Midrash tells us that evil-eye has power over numbers. We know that when King David counted Bnei-Yisrael (by numbers) without HaShem’s permission, many of them died. The Half-Shekel equaled twenty “Gerah” to teach us that we are only obligated to give twenty percent of our money to Tzedakah.

We can count our people for a Minyan (10) in ways of blessings, using common blessing such as the blessing on bread, “Hamotzi Lechem” (“המוציא לחם מן הארץ”), as it has ten words in it. The reason such blessing has the number ten in it is also to teach us of the tenth “Ma’aser” we give as Terumah. There are many other blessings containing ten words to help us count without using numbers. It is worth noting here that in this Parasha the Aliyah of the Kohen and the Aliyah of the Levi are the longest readings in the Torah; almost half of the entire Parasha is given to them. The reason for that is because the tribe of Levi did not take part in the Golden-Calf sin. Now and then, they atone for the entire Bnei-Yisrael, by not embarrassing them with an Aliyah for this Torah reading, as the story of the Golden-Calf appears within the first two Aliyot.

Parashat VaYakhel וַיַּקְהֵל

Moshe gathered Bnei-Yisrael and the word used here is VaYakhel (“ויקהל”), to teach us about a specific act by Moshe. Moshe separated Bnei-Yisrael from the Erev-Rav (the Egyptian converts), who joined for glory only, sinned during the time since they left Egypt, and caused Bnei-Yisrael to sin with Amalek, the meat, the water and when they asked to go back to Egypt (to name a few). In the last Parasha (Ki Tisa 32:1), the nation “gathered” (“ויקהל העם”) upon Aaron and threatened him in order to create the Golden-Calf. This time the Torah uses the same term to atone for the last gathering. The Zohar says that Moshe took those of the Erev-Rav who survived the plague after the Golden-Calf sin and included them within Bnei-Yisrael. We learn this from the word VaYakhel, as it has the same numerical value as a Mikva (“מקוה” – immersion) of 151.

Moshe made them pure and holy again, and sanctified Hashem’s name. The Zohar says that since Moshe had the soul of Hevel, Shet and Noach, he understood that these Erev-Rav belong to Bnei-Yisrael. In my humbled opinion now that Bnei-Yisrael (the Erev-rav) sinned using gold for the Golden-Calf. HaShem gave them the opportunity to use gold for the Tabernacle.
By gathering the people of Israel, Moshe offered a distinctive assembly in order to rebuke and save them at the same time. Moshe came down with the second set of tablets on Yom Kippur (which happened to be Shabbat) and the next day he gathered Bnei-Yisrael to provide them with HaShem’s laws and Mitzvot. The Zohar says that by gathering Bnei-Yisrael, Moshe from above and Yehoshua from below, actually saved the people of Israel from a complete alienation by the serpent known as the force of impurity and idolatry (that was brought by Eve’s sin).
It is interesting to see that this Parasha is almost a repetition of Parashat Terumah; to teach us that after the Golden-Calf sin we need new rules to the Mitzvah of building the Mishkan. In the first verse the Torah uses two extra words – “Kol Adat” (“כל עדת”), teaching us that Moshe gathered only the twelve tribes. The numerical value of the word “Kol” (“כל”) is 50, which is the number of letters of the twelve tribes’ names. The word VaYakhel (“ויקהל”) comes from the word “Kahal”; in other words “Tzibur” (“צבור” – the general public), to teach us that there are three types of people, creating the acronym of the word “public” (“צבור”):
Tzadikim – צדיקים – Righteous people
Benoniyim – בנונים – Middle of the road people
Ve’Reshaeim – רשעים – Wicked people
The Zohar teaches us that the Angel of Death was among Bnei-Yisrael after they sinned with the Golden-Calf, as many died. Satan was hiding among the women as he does in every funeral. Moshe saw the Angel of Death and he gathered only the men in order not to have the Satan amongst them.

Parashat Pekudei פְקוּדֵי

Moshe provided Bnei-Yisrael a precise accounting of the Tabernacle donations and content; this Tabernacle is a testimony that HaShem forgave Bnei-Yisrael. Essentially, Moshe provided an accurate “ledger” of all that was donated for the Mishkan (hence in todays synagogues/temples etc, we must do the same). Such an accounting provides a profound teaching for our own lives, as we must account for all that we give and do, as one day we too must account for our deeds. It is also a lesson in keeping accounting in our business, as one must have accurate accounts for all income and expenses. Moshe was placing the tribe of Levi and Itamar, Aharon’s son, in charge of this accounting of gold and other donations. There is a hidden code within the three words “the Tabernacle”, “Tabernacle” and “the Testimony”. Each word represents a value in Gematria that is equivalent to each Mishkan and the number of years each Bait Hamikdash existed.
The word “משכן” “Mishkan” in gematria 410 – represents the first Beit-HaMikdash which stood for 410 years in Jerusalem.
The word “המשכן” “HaMishkan” in gematria 415 – represents the second Beit-HaMikdash which stood for 420 years Jerusalem along with the 5 letters of the word Mishpatim.
The word “העדת” “HaEdut” in gematria 479 – represents the Mishkan which stood for 479 years in the desert and Israel.
The numerical value of the letter “H” (“ה”) in the word “HaMishkan” (“המשכן”) is 5, representing the five items that will be missing from the second Beit-HaMikdash, that were hidden by King Solomon (“המלך שלמה”) who knew of its destruction. These five items were missing in the second Beit-HaMikdash:
The ארון – Ark
The מנורה – Menorah
The אש התמיד – Heavenly Fire (descending on the Alter)
The רוח הקודש – Ruach Hakodesh that caused the אורים ותומים Urim & Tumim to respond to the Kohen’s question
The הכרובים – Two Cherubs (male & female angelic figures)
The Zohar teaches that the first verse represents several divine understandings; the first word “Ele” (“אֵלֶּה“) represents all the rivers (souls) that are pouring into the sea; the word “Pekudei” (“פְקוּדֵי”) represents the sea (heaven) receiving all the rivers, yet never getting filled; the word “HaMishkan” (“הַמִּשְׁכָּן“) represents the beginning world of “Bri’ah” (“בריאה”), creation out of nothing as HaShem performed in Bersesheet, as He created everything until Adam; the word “Mishkan” (“מִּשְׁכָּן”) represents the world of “Yetzirah” (“יצירה”), creation out of something like creating Adam from earth; and the word “HaEdut” (“הָעֵדֻת“) represents the world of “Asiya” (“עשיה”), making/doing as we are doing Mitzvot, in this case building of the Mishkan. Just as the sea does not get filled from the rivers, so too our Neshamah is not fulfilled without Mitzvot and having the Beit-HaMikdash rebuilt.
The Mishkan was completed on 23rd of Adar and was ready for Rosh Chodesh Nissan, the first day of Nissan (“ראש חודש ניסן”). Rosh Chodesh Nissan is known as the Rosh HaShanah LaMelachim, the new year of Kings, as each of Israel’s kingship was counted from the first day of Nissan. Regardless of when a king/kingdom started, when they reached Rosh Chodesh Nissan they started counting it as the first year. This is the same date when HaShem told Bnei-Yisrael to get ready for redemption. This is the “beginning of the year” according to the Torah, and now the Mishkan is ready for Bnei-Yisrael to use. HaShem provided Bnei-Yisrael with a spiritual freedom with the Mishkan, and physical freedom from Egypt on the same date.

Parashat Vayikra וַיִּקְרָא

Now that Bnei-Yisrael have the Mishkan, the laws and are ready to bring Korbanot (“קורבנות”) the holy sacrifices, the Torah uses the first word to announce what HaShem feels about them. The first word is written in a way that it reads “VeYakar-a” (“ויקר-א”) to teach us that we are “dear” to HaShem, his chosen people and one nation under “א.ד.ו.נ.י.” (G-d). Now that HaShem forgave Bnei-Yisrael “וַיֹּאמֶר יְהוָה, סָלַחְתִּי כִּדְבָרֶךָ” and they merited to have His presence dwells amongst them, they are his prize possession. HaShem prides himself (metaphorically) with Bnei-Yisrael, as it’s written “ישראל אשר בך אתפאר”, “Israel in whom I will be glorified” (Isaiah Chapter 49 יְשַׁעְיָהוּ). We notice that the letter “Alef” (“א”) is much smaller then the rest of the letters in the word “וַיִּקְרָא” “Va’Yikrah”. This came to teach us that first and foremost we must always be humble, as the “one”. The first letter in the Hebrew Alphabet, is the letter “א” “Alef”, which also stands for HaShem’s name, this is a profound teaching that even HaShem was humbled. HaShem chose the Torah to begin with the second letter, “ב” “Beit” in the word “Beresheet”, the first word came teach us not to be one (selfish), but to be two (marriage) and be partners in Torah (Chavrutaha) and live with HaShem, make “room” to have Him dwell amongst us.

It is interesting to see that the letter “Alef” (“א”) is constructed with two of the letters “Yud” and one letter “Vav”. This came to teach us that in numerical value all together is 26, just as HaShem’s name is in Hebrew י’ה’ו’ה Yud, Haie, Vav, Haie. Interestingly enough the word “God” in the english language also equals to 26 in gematria (G=7, O=15, D=4), also there are 26 letters in the English language. According to Rabbi Bar-Ami, King David arranged the Hebrew letters in the order they are known to us today. We learn that at the “Burning Bush” the first thing Moshe asks HaShem is to clarify how he should describe Him to the people of Israel. Moshe says “וְאָמְרוּ-לִי מַה-שְּׁמוֹ, מָה אֹמַר אֲלֵהֶם – when I come to Beni-Israel and tell them that the God of your forefathers sent me”, they will ask me what is His name? HaShem answers him with a unique phrase “I will be what I will be”“אֶהְיֶה אֲשֶׁר אֶהְיֶה”. From here we learn that the letter “Alef” was reserved for this statement by HaShem, as all three words begins with that letter. This comes to teach us that HaShem will be everything and everywhere at every time for Beni-Israel. It teaches also us that HaShem name in Hebrew י’ה’ו’ה Yud, Haie, Vav, Haie, means that HaShem has no time relevancy, he was here in the past, he is here now in the present (also means a present/gift while he is with us in the now), and he will be here in the future.

The Zohar teaches us that HaShem’s “cloud of glory” both on Mount Sinai and now on the Mishkan, appears to point out that Bnei-Yisrael will now perform many Mitzvot and good deeds. When we keep all the Mitzvot and Laws, HaShem’s name is complete. When we don’t, his name is incomplete and we are in exile but he is still with us. Now that Bnei-Yisrael keeping all the Mitzvot, HaShem is fully with them dwelling in the Mishkan. By calling upon Moshe, HaShem awakens the Neshamot of Bnei-Yisrael. We also learn from the Zohar that the letter “Alef” (“א”) that is much smaller in the word “Va’Yikrah” (“וַיִּקְרָא”), come to teach us that Moshe now “left” Tziporah once more in order to be pure so he can serve HaShem at any given moment.

Parashat Tzav צַו

This Parasha is sometimes coincides with Shabbat Hagadol (“שבת הגדול”), the Shabbat right before Peach. The word Tzav (“צו”) in numerical value is 96, as it alludes to many words that have the same numerical value, describing the divine purpose of Korban (sacrifice) and its outcome. We learn that the words “Dan Yechidi” (“דן יחידי” – personal judgment), “Ani Yehudi” (“אני יהודי” – I’m a Jew), “Hu Ha’El HaGadol” (“הוא האל הגדול” – Hashem is the great God), “Bechol Levavi” (“ בכל לבבי” -with all my heart), “BeMazal Tov” (”במזל טוב” – good luck), “Me’Ha’av HaGadol” (“מהאב הגדול” – from Hashem), and many other terms all have the same numerical value of 96 in Gematria as the word Tzav (“צו”). These are all terms describing the bonds we have with Hashem, as the chosen people and the true understanding of a sacrifice (Korban). The words “זֹאת תּוֹרַת הָעֹלָה” alludes to the importance of the burnt offerings.

The Korban Olah (“עולה”), the burnt offering, came to teach us a profound understanding of the connection between the word Tzav (“צו”) and its equivalency to the words “I am Jewish” (“Ani Yehudi” – “אני יהודי”). We must feel the same dedications Avraham Avinu felt towards Hashem as he was tested with the harsh test of sacrificing his son Yitzchak as Korban Olah. Imagine hearing (not seeing) a voice from above asking you to sacrifice your son, for whom you have been waiting for over one hundred years. Avraham never saw Hashem, unlike Moshe who did. He only heard his voice, yet he trusted Him whole heartedly. By agreeing to sacrifice his son as a Korban Olah (“עולה”), when Hashem commended him Avraham declares I’m Jewish (“Ani Yehudi” – “אני יהודי”). This first Korban Olah in our Parasha teaches us just how important such sacrifices were and what they symbolized. Aharon too took upon himself the “sacrificing” of his own safety while performing the “golden-calf” sin, instead of Beni Yisrael. Interesting to point out that parashat Tzav (“צו”) as its numerical value is 96, also has 96 verses.

The use of the word “Tzav” – “צו” (command) in our Parasha teaches us that this verb is to be used in the present and the future. This is a profound message from Hashem that this Mitzvah of Korbanot shall be in our future as well when Mashiach comes. Hashem’s commandment to Moshe to have Aharon and his sons rush to make the Korban Olah, the burnt offerings, teaches us that such a Mitzvah will be done in the future Beit-HaMikdash as well. What we also learn from the second verse is that the korban Olah is compared to the Torah. Just as we guaranteed to have our Torah in our lives day and night, so too the Korban Olah will be burning day and night. We also know that the Menorah remained lit day and night, as it is compared to our Neshamah, as we are obligated to study Torah day and night from the verse “Vehagita Bo Yomam Valayela” (”והגית בו יומם ולילה”), and you shall be learning the Torah day and night. We are commanded to study the Torah from the verse “Beshivtecha Beveteicha” (“בשבתך בביתך”), and you shall study her while you sit in your home, U’Velechtecha Baderech” (“ובלכתך בדרך”), as you walk on your ways, U’Beshochvecha U’Vekumecha” (“בשכבך ובקומך”), when you get up and when you go to sleep, to teach us that we must always have the Torah with and within us. Again, we see here the concept of day and night. This verse comes from the prayer of the “Shema (“שמע”). Torah is read during the day, and Gemara at night.

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