Parshas Beha’aloshcha - Shining Torah Wisdom

By Rabbi Yosef Tropper

Posted on 06/21/19

Parshas HaShavua Divrei Torah sponsored by
Dr. Shapsy Tajerstein, DPM - Podiatry Care.
(410) 788-6633

1) Menorah is “Pesach Divarecha Ya’ir”

We start off with talking about the menorah which is what the Torah begins the parsha about, and there’s a very famous and enigmatic medrash that the Gra sheds beautiful light on, and no pun intended because that is really what the medrash is about.  There’s a medrash that says, “El mool pnei hamenorah”, opposite the menorah, that’s what the pasuk says, “pesach divarecha ya’ir”.  There’s a pasuk in Tehillim, kapitel 119, the longest one in Tehillim.  It’s actually pasuk 130.  So, it says, “pesach divarecha ya’ir.”  The opening of your words, G-d, it’s referring to “yair” will shine forth brightly.  “Mi’bein pisaim,” from the cracks.  So, what does that mean?  Well, it’s a medrash pliyah.  What does that mean?  What’s it talking about?  Also, the Gra says: What’s the p’shat?  We know that Moshe was niskasheh.  He didn’t understand how to build the menorah.  What does that mean?

The menorah represents the fifty gates of wisdom – the fiftieth being complete unity

So, the Gra says that the menorah represents the fifty gates of wisdom.  We know that there’s fifty gates of wisdom, just like there’s fifty gates of kedusha.  It’s probably the same thing.  There’s fifty gates of tumah.  We know that the Jews in Mitzrayim were at the forty-ninth gate, and had they gone one further they were so to speak, irrepairable at that point, whatever that means.  So, so too in the opposite direction of kedusha, we have the fifty gates of holiness, the fifty gates of wisdom.  The gemara in Rosh Hashana talks about these fifty gates of binah.  And, Moshe was able to get all forty-nine of them.  But, he couldn’t get the fiftieth, and which was represented by the menorah which is something in Torah.  It’s like the unifying thing that brings everything together that literally makes it miksheh, one piece.  It’s a unifying answer to everything in creation which is G-dliness, so to speak.  But, that Moshe was not able to get, and Hashem had to create it for him and teach him how to make the menorah.  So, says the Gra that this idea of fifty is very, very significant.  Why?

The first pasuk in each of the five books of the Torah adds up to fifty

He says because if you look throughout the Torah there’s five books of Moses.  Chamishei Chumshei Torah.  So, if you look at the first pasuk in each of the five book it adds up to the fifty of the menorah.  Why?  And, it corresponds to the menorah very, very precisely, except for one part which is that the unification, the bringing of it all together, that is something that Moshe could not understand, and Hashem had to do that for him and show how it was all connected.  Why is that?  Because sefer Bereishis begins “Bereishis bara Elokim eis hashamayim v’eis ha’aretz.”  Seven words.  We talked about this before, way back when in parshas Bereishis that it corresponds to the seven days  of the world and when they have Shabbos, sheishes yimei Bereishis, the creation of the world and Hashem resting, etc. and the significance of that, but here, in a different context which overlaps as well, it’s the seven neiros that we know that there were seven lights on the menorah.  There were three on each side and one in the middle, the shamesh, as we call it, and I’m not talking about a Chanukah menorah which we make to have eight lights or nine total with the one in the middle.  That’s specifically because we’re not allowed to recreate the exact same thing as in the mishkan and Beis Hamikdash.  So, we have the menorah in the Beis Hamikdash and the mishkan which had seven branches and that’s the seven words of the opening words of Bereishis, and then if you move onto Shemos there’s eleven words in that “v’eileh shemos bnei Yisrael haba’im Mitzraymah”.  That first pasuk in Shemos which corresponds to the eleven kaftorim, the eleven knobs that were found, that the pesukim in parshas Terumah and other places.  If you want to look at Terumah, perek 25, pasuk 31 where “v’asisah menorah zahav mikshah tei’aseh”.  The menorah which is the most important thing.  If you look over there there were eleven knobs, kaftorim.  So, that’s parshas Shemos, eleven words in the first pasuk.  And, then parshas Vayikra has nine words in the first pasuk, and that corresponds to the nine flowers that were found throughout the menorah on each side and down the middle, and then Bamidbar has seventeen words which correspond to the height which was eighteen tefachim high.  Now, it’s off by one.  Sometimes you just give it the liberty. 

Rav Yitzchak Isaac Chaveir has different explanations.  He wants to say that not counting the bottom it’s “ad v’lo ad bichlal” that when it says in the pasuk that you should make it “ad pircha” that there’s an element of counting seventeen tefachim.  I don’t really understand what that means because the base, the yireicha, most mefarshim say that it was two tefachim high.  So, that means that there was sixteen not counting that.  So, that’s tzarich iyun on many ???.  There are many people that try to explain.  There’s another explanation that try to explain that it refers to seven candles, and ten malkacheha and machtosehah, the pans and the tweezers to clean it with there were ten different tools to use, so seven candles and ten tools, that makes a little bit more sense.  But, whatever the p’shat is, that’s the seventeen, and the last one of Devarim is twenty-two words, is a long first pasuk, that refers to the twenty-two giviim, the twenty-two cups.

Hashem had to show Moshe the fifty shaarei binah

Now, come back.  Remember the medrash pliyah.  That’s the p’shat that when it says, “pesach divarecha ya’ir”, the beginning of your words, G-d, bring light “bein hapisaim” that corresponds to the wisdom of the menorah.  Taking those forty-nine Moshe couldn’t make it miksheh.  He couldn’t unify the whole Torah because only G-d understands that.  And, so Hashem had to make it miksheh and show him the fifty shaarei binah.

2) Machlokes if Moshe got to the fiftieth level

Now, just, parenthetically, it’s very interesting.  There’s a machlokes in the midrashim whether Moshe got the fiftieth level.  Some people say that it’s parah adumah, and there’s a Tanchuma in parshas Chukas that seems to say: To you I’ll explain parah adumah, but to no one else.  So, that Moshe got that wisdom.  Other people say that Shlomo Hamelech also got that wisdom of parah adumah, of that fiftieth shaarei binah, but most other mefarshim explain that it will only be something that is excessable in the time of Mashiach to all of us.  But, obviously this is a very, very significant thing.  And, that’s the p’shat in the menorah.

3) The menorah represents Torah Shebaal Peh

So, there’s a lot of depth to everything the Gra says, but, as you see, he’s trying to show that the menorah represents Torah, and we know a Chazal that it actually represents Torah SheBaal Peh which we talked about in Chanukah time, that’s what the Yevanim were fighting against, and there’s a tremendous amount of amal wehre you have to throw it in the fire and do your part and the Rebono Shel Olam, yagati matzasi, He’ll help you find it.

4) Sfer Toras Chemed

I just want to say a few more words on this idea because I think that, obviously, we don’t use Torah codes or even this phenomenal remez of forty-nine words that add up and tying into the menorah and “pesach divarecha ya’ir” which is very, very fascinating, it doesn’t prove anything.  But, we don’t need proof.  We know there’s a Rebono Shel Olam.  But, it is awe inspiring.  There’s a sefer put out by the talmidim of Rav Chaim Michal Don Veismandel zt”l.  The Nitra Rav’s son-in-law, and he was very instrumental in saving thousands of Jews during the Holocaust, and really helping Europe as much as possible, and they put out a sefer after he passed away called Torah Chemed, and Chemed is just the initials of his name.  Ches-Mem-Dalet.  Chaim Michael Dov.  And his last name is Veismandel.  And, it’s a fascinating sefer, and what they have is in his shiurim he was very big into Torah codes, and he was one of the groundbreakers that made it more famous and accessible.  And, he brings down a fascinating thing which I just want to share, it ahs to do with “pesach divarecha ya’ir”, and, again, you see a tremendous congruence.  Just a couple of he’aras from him.  He says like this.

Yisrael, Oraisa v’Kudsha Brich Hu chad hu – hinted to in the Torah

We know from the Zohar that “Yisrael v’Oraisa v’Kudsha Brich Hu chad hu”.  Hashem and Klal Yisrael and the Torah are all unified, are all one because our entire existence is dependant on Torah, and so if you take the gematria of the name Havaya, Hashem, it’s twenty-six, and if you add Yisrael to it, which is five-hundred and forty-one in gematria, you get five-hundred and sixty-seven.  And, if you take the Tuf in Bereishis, the first words of the Torah, Bereishis, which is the beginging of the Torah haKedosha, and you count five-hundred and sixty-seven letters down later, you get a vav, and from there you get another five-hundred and sixty-seven letters you get a reish and another five-hundred and sixty-seven letters you get a Heih which spells Torah, so you see clearly that Yisrael v’Oraisa and Kudsha Brich Hu are totally unified.

“Yisrael, Oraisa v’Kudsha Brich Hu chad hu” demonstrated in relation to “gachon” being the middle word of the Torah

Now, hold on, he’s not finished.  The gemara in Kiddushin 30a says that the Vav in the word Gachon in that parshas SHemini, that’s the middle of the letters in the Torah, even though many mefarshim discuss this, it doesn’t seem to be the middle, and it’s not really true, or we don’t understand it, and there’s many, many things that have been said on it.  But, the gemara says that that’s the middle.  Okay.  The Gra says, by the way, that it means that middle means something that everything revolves around.  That Vav of the word Gachon, “Holeich al Gachon” referring to the snake is the Yeitzer Harah that tries to destroy us, and it brings meaning to our life “tov me’od” is the Yeitzer Harah because it allows us to fight and become the best people we could be because that’s the purpose of the Yeitzer Harah.  So, the whole Torah revolves around sheviras hamiddos, sheviras haYeirzer.  Anyways, pashut p’shat the Gemara says that it’s the middle of the letters.  So, says Rav Veismandel: Fine, great, so I have the middle of the Torah.  So, if you count one thousand, one hundred and fifty-two which is the gematria of Torah v’Yisrael, from that vav of gachon and you go backwards you get a Heih, and from that Heih you go backwards, and you get a Yud.  And from the Vav of gachon you count forward another one-thosand, one-hundred, fifty two you get a Heih.  So, again you spell Yud-Kay-Vav-Kay. So, Torah, Yisrael equal Havayah, Hashem.  This intricate tying between them.

“Yisrael, Oraisa v’Kudsha Brich Hu chad hu” demonstrated in the end of the Torah

We’re not finished.  If you look at the gemara in Bava Basra 15a, the eight pesukim from “Vayamas sham Moshe” ‘till the end of the Torah, who wrote them?  The gemara says Yehoshua wrote them, or Moshe wrote them b’dimaah, and Yehoshua had to establish them.  Whatever that means.  So, therefore, to a certain degree, the full aspect of the Torah ends before that.  Now, it’s not to say that he’s not saying that it’s not counted, but he’s just saying that those last eight pesukim are unique onto themselves, and, so, therefore, if you count from the last word “Yisrael”, which comes before the words, “Vayamas sham Moshe”, and you count from the Lamed of Yisrael one thousand, three-hundred and thirty-seven letters you will get to an Aleph, and then another one- thousand, three-hundred and thirty-seven letters, which, by the way, I didn’t explain that.  That’s gematria Havaya with the word Torah, that’s what it equals, then you get an Aleph and a Reish and a Shin and a Yud, so you spell Yisrael.  So, again, you see that the beginning of the words of Hashem and the end of the words of Hashem hint to “Yisrael, Oraisa, Kudsha Brich Hu chad hu,” this unification.

7) The menorah represents the unification of Torah Sh’bichsav and Torah Sh’baal Peh

Which, by the way, the Chasam Sofer explains that the reason that the menorah represents unification of Torah Sh’bichsav and Torah Sh’baal Peh is because it has six branches which is shisha sidrei mishna, and it has the middle which ties it all together, which is the Torah Sh’bichsav which ties it all together.

So, therefore, you have the beginning of the Torah, you have the word Torah, the end of the Torah you have Yisrael, and you have Hashem, and you have everything mixed together.  Ayein sham, the Toras Chemed he has a lot more.

8) Every fifty letters from the beginning of Parshas Bereishis spells Torah

But, I want to say one more thing.  The beginning of parshas Bereishis, if you count the words, “Bereishis bara Elokim”, If you count the letter Taf from Bereishis, and you count fifty letters.  Now, this is significant because that has to do with the menorah that we were just talking about.  If you count fifty letters you get a Vav, and another fifty letters you get a Reish, another fifty letters you get a Heih.  So, Bereishis, and then “al pnei tehom” is the Vav, then “Vayar Elokim” the Reish.  “Vayikra Elokim”, and then a Heih-Yud-Mem”, “l’or yom”, that spells Torah.  So, you have the beginning of Torah which is fifty, which is the fifty shaarei binah that we’re talking about.  Again, there’s a tremendous depth here.

Every fifty letters from the end of Parshas Bereishis spells Torah

And, if you go to the end of sefer Bereishi.  “Kol eileh shivtei Yisrael shneim asar v’zos asher dibeir aleihem avihem”, you count the same fifty, you get Torah again spelled from that word.  “v’zos asher dibeir lahem avihem”.  I’m talking about Yaakov’s last will and testament.

Spelling Torah in Shemos, Vayikra, Bamidbar, Devarim

When you go to Shemos, the exact same thing.  The Taf of the word “Shemos” spells Torah.  You go to the end of SHemos, the exact same thing.  Every fifty letters.  It’s phenomenal.  Beginning of Vayikra, you get it even less.  “Vayikra el Moshe” spells out Yud-Kay-Vav-Kay.  The Yud of Vayikra.  El Moshe, the Heih.  “Vayidabeir Hashem”, the Vav.  “Eilav m’Ohel Moed” is again a Heih.  So, every eight letters you get Havaya.  Beginning of Bamidbar his talmidim say: We don’t remember exactly what he said, but, “Vayidabeir Hashem el Moshe”, you have a Heih, and then Eretz Mitzrayim, you have a Reish, and then Shemos you have a Vav, and then “Tifkidu osam”, you have a Taf.  You have Torah spelled backwards.  Why is it spelled backwards?  Because we have to learn the Torah, but we also have to make sure that we could “give it back” so to speak to Hashem, and say: Yes, I kept your Torah.  At the end of your life we have to say that.  Devarim it’s also spelled backwards.  Again you have the words, “HaTorah hazos”, and you have Torah spelled backwards if you count.  So, what do we see?  If you count either forty-nine or fifty, every forty-nine or fifty you find every single beginning of every single sefer and the end of every single sefer, it spells out Torah.  So, again, we see, and again, it’s very complex, and it’s easier if we see it inside.  Look up Toras Chemed.  You could get it on Hebrewbooks.org if you want to look it up by Rav Chaim Michal Dov Veismandel.  We see the intricacy and depth of Torah.

Okay, so that was a little tangent based on some of the words of the Gra.  Just a little tip of the iceberg.

9) “Lamas” means dog in Greek

Moving onto perek, and we’re in Bahalosicha.  We’re in perek 10, pasuk 35.  The famous, “Vayihi binsoa ha’aron vayomer Moshe”. So, when the Aron was traveling, Moshe says, “Kuma Hashem vayafutzu oivecha v’yanusu misonecha m’lfanecha.”  Make your enemies flee.  So, the Gemara in Shabbos 63a says something very strange.  It says that in Greek, the word “lamas”, like it says in Iyov and it says in Eicha, “Hayisa lamas”, the word “lamas” means dog.  The gemara says, “Kol hamigadel kelev rah b’toch beiso,” if you have a dog in your house, Hashem removed kindness from your house.  He removed good from your house because it says, “Lamas mei’rei’eihu chesed”.  Iyov, perek 6.  So, if you have lamas, you will have chesed lacking.

“Lamas”, the dog, is the Yeitzer Harah

So, the Gra says what’s p’shat?  This dog, this mechutzaf is the Yeitzer Harah, that’s Samech-Mem.  Samech-Mem, lamas, Mem-Samech, Samech-Mem, it’s the same gematria, that’s the evil angel Samech-Mem, or Samael is his full name.  He’s the evil angel which the Yalkut Reuveny says he’s the Yeitzer Harah, Saro Shel Eisav, Satan, etc.  All the same.  So, that’s the kelev rah, like the medrash says that the dog fools man, and steals everything from him.  The dog pretends to be his friend, but he’s always trying to exploit the man, the owner.  There’s a famous medrash that the Yeitzer Harah compares him to a dog, and we find many, many times in Chazal that the dog represents the Yeitzer Harah.  So, says the Gra that’s the p’shat over here, but if you bring the Yeitzer Harah in your house, you lose out a lot of chesed and kindness from Hashem because you’re not following his ratzon.

When you have Samech-Mem, then it causes nefilah

Now, says the Gra: If you look at Ashrei, we’re missing the letter Nun.  Why is that?  Because it represents nefilah.  Says the Gra: The letters Samech, Mem, Nun.  So, when you have Samech-Mem, then you have nefilah.  So, we want to combat that and that’s “lamas” that’s the punishment and the pain that Samech-Mem takes over.  However, in the geulah time, so then it’s going to be that the Nun comes back, and the kelev rah will be subjugated and that’s the p’shat that it says over here, “v’yanusu misanecha mipanecha.”  Yanusu means: Add the Nun there to interrupt between the word “mas” so that you have a Nun in there and that Hashem shows His strength, and that is what’s going to happen when you have lamas and when the Nun is revived and everything will be better.  So, that’s a very, very fascinating thing.

10) Bitachon means that what Hashem does is best

Moving on we have perek 11, pasuk 23 has an expression, “Vayomer Hashem el Moshe: Yad Hashem tiktzar?”  Are you questioning me?  DO you think I’m not capable?  So, says the Gra we have to know that the Rebono Shel Olam is capable of anything.  And, bitachon means that we have to rely on Hashem that Hashem could do anything, and not make cheshbonos about what He could do and what he can’t do.  Yeah, there’s hishtadlus, but bitachon means, this is the expression of the Gra, bitachon means without bitachon.  What does that mean?  That means that I’m not relying on Hashem that “Oh, You’re going to come through and do what I want.”  No, it means that I’m relying on You that whatever You do is coming through, and this is exactly what’s best because You know what’s best.

11) “Hashleich al Hashem yahavcha”

So, there’s a famous gemara.  The gemara says that, Rosh Hashana 26. Tthe Gemara says that the Rabanan did not know what p’shat in the pasuk was, “Hashleich al Hashem yahavcha”  It says throw on Hashem “yahavcha”, your yahav.  And, “v’Hu yichlkilecha”, and He’ll support you.  So, Raba bar Barchana says: One day I was traveling with an Arab, and he saw that I was carrying a large load, and he said to me, “Give me yahavcha”, give me your load.  “v’shadi al gemalei”, and put it on my camel, and I’ll hold it for you.  Therefore, that’s “yahavcha”, it means your load.  Throw on Hashem your burden and He’ll carry it for you.  Says the Gra: What does that mean?  How could they not know what yahavcha means?  The pasuk.  Of course they know what it means.    The p’shat is like this.  They didn’t know how far bitachon went.  Does bitachon mean that you could just say, “Hashem will take care of me.”  You could even rely on a goy or nothing.  So Raba bar Barchana said: Yes.  I was traveling and it was very heavy for me to carry and I called out to Hashem, and I said: Hashem please help me, and the Rebono Shel Olam sent even this Arab to help me, and not only that, but I never even asked him for anything.  The Rebono Shel Olam said: You’re not going to carry this.  I’m going to tell this Arab to take it from you, and I will carry it.  I will hold it for you.  So, that’s what it’s saying.  That the Rebono Shel Olam will take care of you even if you don’t ask.   Now, like Rav Dessler points out, the mitzvah is not to be mima’eit your hishtadlus.  That’s not your mitzvah.  The mitzvah is to be m’ma’eit your belief in other things, and the more you believe in Hashem the more Hashem will step up.  That’s why no one else could tell you when to have bitachon and when not to have bitachon.

12) Chananya, Micha’el and Azarya wanted to die al kiddush Hashem as long as it was permitted

In fact, it’s a pliadika medrash, but the medrash says that when Chananya, Misha’el v’Azarya they knew that there was an idol being set up and it’s a machlokes Rishonim whether it was really an idol or not, whether they had to give up their life.  Most people say it was not.  It makes more sense it was not an idol, but it showed the proudness and power of Bavel and Nevuchadnetzar told them that you are from my palace, you represent the Jews, and tomorrow every nation is going to bow to me.  And, so Chananel, Mishael and Azaria were debating what to do.  We know that ultimately, they were willing to die for it, and we know that, ultimately, Hashem saved them, but here’s the thing.  They went to Doniel and this is the medrash: Rebbe, we plan on giving up our lives, and we are not going to bow because we want to make a kiddush Hashem.  Are we allowed to do that?  And, he said to them: Go to Yechezkeil hanavi.  He’s alive.  Go ask him.  Which, by the way, is a little bit of support that needs to be discussed.  The gemara says that Doniel was not a navi.  He was a chazi.  He saw, but he was not a navi.  This supports that, but whatever that means.  It’s not for now.  We’ll save that for the Tanach, i"H.  He was a different form of Navi.  So, they went to Yechezkeil, and Yechezkeil heard them out.  Are we allowed to give up our lives for this.  So, Yechezkeil said: I have a kabballah from Yeshaya, my rebbe, that b’eis when there’s a time of zaam, of anger in the world, “chavim rega ad yaavor zaam”.  Hide, don’t make waves, until the anger, the rath passes.  So, meaning, he was telling them that you could bow and it’s okay.  So, they said to him: Rebbe, we want to know: are we allowed to refuse?  Are we allowed to give up our lives?  So, he said: Let me ask Hashem.  So, he asked Hashem, and this is what Hashem said: Tell them: Yes you can, but I’m not going to save you if you get thrown into a furnace or something happens to you.  So, he told them, and they said: Fine.  If that’s the case, we’re going to die for Hashem, and then when they left, the medrash says that Hashem said to Yechezkeil that they can’t rely on a neis, but, of course, I’m going to save them.  And, that’s exactly what happened.  They were saved, and they made a tremendous Kiddush Hashem.  And, that’s the story of Chananyah, Mishael and Azaria.  So, it’s a medrash pliah.  What does that mean?  The p’shat is that when it comes to bitachon, it’s dependant on your heart, and once they knew the halacha: yes, I have bitachon, not neccesarily that I’m going to get saved, but I’m doing the right thing and I’m allowed to, and it’s a hundred percent l’Sheim Shamayim, then that’s their course of action, and that’s it.  But, the Rebono Shel Olam said that: I want you to get more Sachar, and so I’m not promising to save you.  Phenomenal, very, very fascinating.

13) Yehoshua was chosen because he was a faithful student

Perek 11, pasuk 28, “Vaya’an Yehoshua ben Nun mishareis Moshe mibachurav”.  The Gra writes a phenomenal thing.  Why was Yehoshua chosen?  Not because he was the smartest or the greatest leader or anything like that.  No.  But, because he was “mishareis Moshe mibachurav”.  He was the most faithful.  And, that’s what a talmid is.  The talmid follows his rebbe faithfully, then he becomes the one who is most fit to carry on his mantel, and that was the greatness of Yehoshua.  He was mishareis Moshe, the attendant of Moshe, “mibachurav”, from his youngest age.

14) There are still anavim in the world “d’ika ana”

Perek 12, pasuk 3.  “V’ha’ish Moshe anav me’od mikol ha’adam.”  It says Moshe was the greatest anav, “asher al pinei ha’adama” probably that ever lived, and the gemara in SOta 49b says, “Mishemeis rebbe batlah anavah v’yiras cheit.”  When rebbe died, then anavah and yiras cheit was lost, and Reb Yosef said to the Tana: Don’t say that there’s no such thing as anavah anymore.  “D’ika ana,” which seems to translate as “because I’m here”.  “Ika” – there is.  “Ana” – me.  So, the famous kasha is: That’s gaavah!  What are you saying?  You’re saying: Don’t say that there’s no modest people anymore because I’m alive.  So, one answer that’s yesodisdic, it’s a very big principle is that: No.  He knew himself.  He knew who he was.  And, that was still anavah to know that you have anavah.  You have to know who you are.  It’s not a lack of self knowledge.  But, there’s a famous answer of the Gra is that’s not what he was saying.  D’Ika, there is.  Ana.  There’s a man named Ana.  There was an Amora whose name was Ana, and that’s what Rav Yosef was saying.  This is brought down by the Pri Shlomo in the name of the Gra.  It was printed in Warsaw in Taf-Reish-Ayin.  The Gemara in Berachos 57b is where it’s printed.  So, Rav Chaim Kanievsky says that I looked through all the Yerushalmy, and you could trust him, and I have never found this name Ana anywhere in the Yerushalmy, except that in Shabbos perek  6, halacha 5, it says, “Anan bar Imei.”  There’s a man named Anan.  So, maybe the Gra had a girsa of Ana.  That’s one thing.  And, there’s another person that says that there’s a Yerushalmi in Yoma, perek 3, in the end of halacha 7, that says Rav Inanuni.  There’s Inanuni.  Now, remember, the Yerushalmi uses a lot of nicknames, so, for example, Rav Eliezer’s name was Lazar, like we use that name, “Lazar”, so it could be that Ananuni was his nickname.  His name was Ana, or it could be that he had a different girsa that Rav Anan bar Imei was Ana.  But, “Kol echad v’echad makir es mekomo” is important.  It’s not, neccesarily, gaavah.

15) The malach hamaves told Moshe rabbeinu the secret to say “na, na”, and the teffillah will be accepted

And, finally, the last he’ara.  Perek 12, pasuk 13.  Moshe called out, his sister Miriam had spoken lashon hara about him and gotten tzaraas.  Moshe calls out to Hashem, and the Zohar says a fascinating thing, the Gra brings down that Moshe had a kabballah that if you say the words, “Keil na”, please Hashem.  “Refa na lah”, please cure her.  He said the word “na” twice, so he had a kabballah that if you say the word “na” twice it’ll be accepted.  So, “Na, na”.  Please, please.  And, the Gra says that that’s what Chazal say in the Meseches Shabbos 89, that the malach hamaves gave him a secret.  This is the secret that he gave him.  That if you say, “Na, na”, twice, you’ll be answered.

16) “Please” means that we’re completely dependant on Hashem

Now, I don’t know what that means exactly, but what I do want to suggest is that the simple reading is that when you stand in front of Hashem and you ask for something, that’s one thing, but when you says, “Please” that means that you understand that you’re fully dependant on him.  So, the more that you say, “Hashem, please.”  “Hashem, please.”  That emotion is what makes the tefillah even more sincere.  And, so when our tefillos come, avodah she’bileiv, from our heart, and they’re supplications, “Please, please Hashem,” that’s the greatest answer to our tefillos.  And, that is the secret that Moshe was taught, and that’s my understanding of it.

We should be zocheh that we daven to Hashem with true sincerity, Hashem should be “karov Hashem l’chol kora’av, l’chol asher yikriuhu b’emes”, and He should listen to us.  Please, please give us good children, success, happiness, and only good things in out lives.


Rabbi Yosef Tropper is a rabbi and psychotherapist. Subscribe at ParshaThemes.com