פרשת בשלח
וַיֵּ֨ט מֹשֶׁ֣ה אֶת־יָדוֹ֘ עַל־הַיָּם֒ וַיּ֣וֹלֶךְ יְקֹוָ֣ק׀ אֶת־הַ֠יָּם בְּר֨וּחַ קָדִ֤ים עַזָּה֙ כָּל־הַלַּ֔יְלָה וַיָּ֥שֶׂם אֶת־הַיָּ֖ם לֶחָרָבָ֑ה וַיִּבָּקְע֖וּ הַמָּֽיִם:
(כב) וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָׁ֑ה וְהַמַּ֤יִם לָהֶם֙ חוֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם:
(כג) וַיִּרְדְּפ֤וּ מִצְרַ֙יִם֙ וַיָּבֹ֣אוּ אַחֲרֵיהֶ֔ם כֹּ֚ל ס֣וּס פַּרְעֹ֔ה רִכְבּ֖וֹ וּפָרָשָׁ֑יו אֶל־תּ֖וֹךְ הַיָּֽם:
(כד) וַֽיְהִי֙ בְּאַשְׁמֹ֣רֶת הַבֹּ֔קֶר וַיַּשְׁקֵ֤ף יְקֹוָק֙ אֶל־מַחֲנֵ֣ה מִצְרַ֔יִם בְּעַמּ֥וּד אֵ֖שׁ וְעָנָ֑ן וַיָּ֕הָם אֵ֖ת מַחֲנֵ֥ה מִצְרָֽיִם:
(כה) וַיָּ֗סַר אֵ֚ת אֹפַ֣ן מַרְכְּבֹתָ֔יו וַֽיְנַהֲגֵ֖הוּ בִּכְבֵדֻ֑ת וַיֹּ֣אמֶר מִצְרַ֗יִם אָנ֙וּסָה֙ מִפְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֣י יְקֹוָ֔ק נִלְחָ֥ם לָהֶ֖ם בְּמִצְרָֽיִם: פ
(כו) וַיֹּ֤אמֶר יְקֹוָק֙ אֶל־מֹשֶׁ֔ה נְטֵ֥ה אֶת־יָדְךָ֖ עַל־הַיָּ֑ם וְיָשֻׁ֤בוּ הַמַּ֙יִם֙ עַל־מִצְרַ֔יִם עַל־רִכְבּ֖וֹ וְעַל־פָּרָשָֽׁיו:
(כז) וַיֵּט֙ מֹשֶׁ֨ה אֶת־יָד֜וֹ עַל־הַיָּ֗ם וַיָּ֨שָׁב הַיָּ֜ם לִפְנ֥וֹת בֹּ֙קֶר֙ לְאֵ֣יתָנ֔וֹ וּמִצְרַ֖יִם נָסִ֣ים לִקְרָאת֑וֹ וַיְנַעֵ֧ר יְקֹוָ֛ק אֶת־מִצְרַ֖יִם בְּת֥וֹךְ הַיָּֽם:

המתבונן בפסוקים אלו יווכח שעיקר נס קריעת ים סוף אירע בחצי השני של הלילה. דבר זה כמובן מתאים למה שכבר הראינו כמה פעמים ששעות אלו נחשבות כשעות של עת רצון וגילוי שכינה. על פי זה אפשר להבין את המנהג של “תיקון ליל שביעי של פסח” לפי המקורות: רבי אברהם גילאנטי תלמיד הרמ”ק: “ליל ז של פסח עומדים בחצות הלילה וקורים עד פרשת קריעת ים סוף במדרש ויושע ומרננים ברינה של תודה עד הבקר…” וכן מגדולי המקובלים הר”י צמח: “בליל שביעי של פסח לוב לקום לפחות קודם אשמורת הבקר לקרות סדר קריעת ים סוף והשירה בזוהר.”

לשכנו תדרשו
Seeking the The Holy Presence in Our Holy Land
‘… עד יעבור עמך ה’ עד יעבור עם זו קנית. תבאמו ותטעמו בהר נחלתך מכון לשבתך פעלת ה’, מקדש א-ני כוננו ידיך. ה’ ימלך לעולם ועד…’
 Till Your People pass, HaShem’ – refers to the first entrance (to the Land), ‘till the People You have acquired will pass’ – refers to the second entrance (to the Land) – from this The Sages inferred – worthy was Israel that a miracle be performed for them in the time of Ezra (second entrance) similar to that was performed in the time of Yehoshua (first entrance to the Land), but sin caused (this not to happen)’ (Brachot 4a). Maharsha on Yoma 9b explains this passage saying that because the whole (or at-least majority) People did not come to the Land (but rather a minority portion) in the time of Ezra, therefore they did not merit miracles as in the time of Yehoshua. May HaShem grant miracles upon us, in our present third entrance, as He did to our ancestors in the era of Yehoshua. 
(Monday) Based on our discussions in previous weeks, connecting the presence of the People in The Land to the presence of the The Holy Presence, it is especially clear why our parsha’s verse talking about the People’s entrance to the Land is juxtaposed to the entrance of the People to the Temple mount… When the The Holy Presence rests among Israel in the Land there is special Divine aid in making a Temple for the The Holy Presence.
(Tuesday) Indeed, when it is clear before the World that the Holy Presence rests among Israel, the barriers blocking our People from our Holy sites in Hebron and Jerusalem will be much more easily removed. Then it will be clear before all, that HaShem, who showed His Majesty in the past to our ancestors, is King in the Present, Ruler of all in the future – ‘HaShem will be King forever’.
(Wednesday) Tu Beshvat teaches us a unique lesson on God’s special Providence and Majesty in the Land of Israel. Tu Beshvat is the New Year in regard to counting the number of years for fruits of trees in the Shemita cycle and Maaser cycle. For example, if one has a tree in the Land of Israel that has already grown even small fruit at the date of Tu Beshvat, those fruit on the tree are rendered to be of the previous halachic year in regard to mitzvoth of the Land. Say, for instance, that a fruit budded on the third year of the Maaser cycle before Tu Beshvat, thus being liable for the tithe to the poor, a similar fruit that however budded after Tu Beshvat is considered to be in the fourth year, liable for the tithe to the Levites instead. 
(Thursday) Why is Tu Beshvat the turning point in regard to fruits of the tree? The Talmud in Rosh HaShana 14a teaches us that at this date the majority of rains have fallen. This means that by Tu Beshvat the primary biological basis for the growth of fruit, i.e. rainfall, has been established and thus Tu Beshvat is the decisive date as to the maturity of fruit-growth. 
(Friday) However, looking deeper this explanation is still not sufficient. If what is important is simply the bio-ecological setup of fruit-growth, then why isn’t rainfall simply checked retro-actively after about two months? Why is the Hebrew date used? The Torah in Breshit 8, 22 tells us that the year is divided into ‘seed, harvest, cold, heat, summer, and winter’. Our sages explain in Baba Metzia 106b that ‘winter’ is from mid-kislev till mid-shevat subsequently beginning the period called ‘cold’. Is this climate depiction accurate in all locations? Definitely not. Rather, it is especially in the Holy Land that nature operates according to the classic Divine plan and according to the Hebrew calendar , and thus Tu Beshvat is mid-shevat, signaling the end of the period called ‘winter’ which the sages notified as being the point at which most rainfall has fallen. May we notice HaShem’s majesty over nature always.
(Shabbos) Story – One person recounts: ‘I have been looking to buy real-estate for a number of years. Once, I was about to buy a house, had shook hands, etc. One day, my wife decided to ask someone randomly about the house we planned to buy, a matter she has never done all these years (randomly). The first person she asked randomly, did not only know the house, but he ‘happened’ to be an engineer who worked on repairs on the house about 16 years ago. He told us crucial information on certain problems we had no idea of before. Ultimately, we cancelled the agreement to purchase, based on the seller’s admission’.

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LeshichnoTidreshu-לשכנו תדרשו · kiryat arba · kiryat arba 60323 · Israel

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