• Anonymous -6 שנים לִפנֵי

  Thanking you for this shiur from last year, some fascinating insights from The Rebbe. I shared the contents with my children Friday night.

   With regards to the waxing and waning of the moon vis-à-vis Jewish history, i wanted to share with you a fascinating Maharal. Taken from chiddushei aggodos Shevuos 9a but with regards to the gemoro in Chulin 60b – the conversation between the moon and Hashem.

   At the end it says, that the korban we bring on rosh choidesh (this week’s sedra) is a kaporo for Hashem and only through this korban was the moon pacified.

   In brief the Maharal explains, that kaporo for Hashem means wiping the slate clean which is what a korban does. The very smallness of the moon is the catalyst for the Jews to bring the korban of Rosh Choidesh and thereby get close to Hashem. The moon complained l’sheim shomayim, for the honour of Hashem. And this is how it was finally pacified. Your very smallness, ie, on Rosh Choidseh tells the yidden – bring a korban and thereby they get close to me.

   I thought this tied in beautifully with the Rebbe’s words that at exactly the point of despair and lowness is the exact moment of beginning to come close and renewal.

  השיבו לתגובה זו.סמן את התגובה הזו.

• Anonymous -6 שנים לִפנֵי

  Moshe could not figure out so Hashem had to show him

  was Machatsis Hashekel one of them?

  השיבו לתגובה זו.סמן את התגובה הזו.

• RB

  Rivki Berkovits-Rabinowitz -7 שנים לִפנֵי

  It seems that the rebbes explanation על פי נסתר for the before and after of קידוש החודש has very much resemblance to the מחלוקת between ריש לקיש and ר'יוחנן about pain in last week's פרשה. Apparently it shows further why we פסקין like ריש לקיש.

  השיבו לתגובה זו.סמן את התגובה הזו.

• MZ

  Mendel Zilberberg -7 שנים לִפנֵי

  As I listened to the shiur I couldn't help thinking that your
  analysis of the two intervals of Rosh Chodesh - re'eah and the formal calendar
  are possibly similar to the Lubavitcher Rebbe's life and a new interval where there is a
  generation or generations who can no longer "see" but progress and prosper
  because they "know"

  השיבו לתגובה זו.סמן את התגובה הזו.

• I

  Isaac -7 שנים לִפנֵי

  I did not understand something. Even outside of the Holy Land, during Second Temple times and afterward, Jews needed to pray a special Musaf prayer on Rosh Chodesh. So why did they not need to celebrate two days of Rosh Chodesh since they did not know when to recite this Musaf prayer?

  השיבו לתגובה זו.סמן את התגובה הזו.

  • RYJ

    Rabbi YY Jacobson -7 שנים לִפנֵי

    Good question. The answer may be this: Since davening musaf on Rosh Chodesh is only a rabbinic obligation, the Rabbis can say that you may do only one day rosh chodesh and daven musaf at that day even if it is a doubt if it is the right day. But with the other holidays, there are biblical mitzvos that have to be done, so the Jews living far away had to celebrate two days of Yom Tov so as not to violate biblical obligations and prohibitions. For example, the Rabbis can't say, do not celebrate 8 days of Pesach, because then Jews living in these places may be eating chametz on pesach or doing melacha on yom tov, or will not fulfill the mitzvah of eating matzah, etc. Same with other holidays.

    השיבו לתגובה זו.סמן את התגובה הזו.

Rabbi YY Jacobson

• January 29, 2017
• |
• 2 Sh'vat 5777
• |
• 3758 צפיות

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