Window to the Soul – Mishpatim
砖ָׁ诇ֹ砖ׁ 驻ְּ注ָ诪ִ讬诐 讘ַּ砖ָּׁ谞ָ讛 讬ֵ专ָ讗ֶ讛 讻ׇּ诇 讝ְ讻讜ּ专ְ讱ָ 讗ֶ诇 驻ְּ谞ֵ讬 讛ָ讗ָ讚ֹ谉 讛'. (砖诪讜转 讻讙, 讬讝)
In this week's parsha there are many mitzvot (53 to be exact) and one could easily write an entire year's worth of shiurim just on parshat Mishpatim alone.
Today I would like to focus on one specific mitzva, the mitzva of 注讜ֹ诇ַ转 专ְ讗ִ讬ָּ讛, the special korban brought on the 砖ְׁ诇ֹ砖ֶׁ转 讛ָ专ְ讙ָ诇ִ讬诐 when Am Yisrael went on pilgrimage to the Beit HaMikdash.
There are two psukim in the Torah that serve as the source for this mitzva. The first, our passuk above, which says that three times a year (Pesach, Shavuot and Sukkot), all male members of Am Yisrael have an obligation to "be seen", 讬ֵ专ָ讗ֶ讛, in the Beit HaMikdash, to the "face" of the L-rd G-d.
Two psukim before this passuk (砖诐, 讟讜) it says 讜ְ诇ֹ讗 讬ֵ专ָ讗讜ּ 驻ָ谞ַ讬 专ֵ讬拽ָ诐, that you should not come "empty handed". The Gemara (Chagiga 7a) says that means bringing a special korban 注讜ֹ诇ָ讛, a sacrifice that is entirely burned on the mizbeach.
Only males are obligated to bring this korban, as it says in the passuk 讻ׇּ诇 讝ְ讻讜ּ专ְ讱ָ. There is a machloket in the Gemara between the Yerushalmi and the Bavli, whether women are also obligated to do 注ֲ诇ִ讬ָּ讛 诇ָ专ֶ讙ֶ诇 to the Beit HaMikdash, or not. According to the Yerushalmi (讞讙讬讙讛 讗, 讗) women are obligated to go up to Yerushalayim on the 砖ְׁ诇ֹ砖ֶׁ转 讛ָ专ְ讙ָ诇ִ讬诐, at least on Sukkot, (to be part of Hakhel).
The Bavli (讞讙讬讙讛 讚, 注"讗) on the other hand says women are exempt from doing 注ֲ诇ִ讬ָּ讛 诇ָ专ֶ讙ֶ诇. This means it is not compulsory for women to accompany their husbands to the Beit HaMikdash, but they certainly may do so if they wish, as we see with Chana and Elkana (砖诪讜讗诇 讗, 讗) and so paskens the Rambam (讛诇' 讞讙讬讙讛 讘, 讬讚).
Similarly, women are not obligated to bring the korban 专ְ讗ִ讬ָּ讛, but may do so if they wish (注讬专讜讘讬谉 爪讜, 注"讗, 诪讗讬专讬 砖诐). If a woman brings the korban, however, she does not do semicha (laying her hands on the animal), like the men.
There is a machloket in the Mishna (讞讙讬讙讛 讗, 讗) between Shamai and Hillel regarding the minimum age from which a male child is obligated to do 注ֲ诇ִ讬ָּ讛 诇ָ专ֶ讙ֶ诇. According to Shamai, from the age the boy is able to ride on his father's shoulders. According to Hillel (according to whom we pasken), from the age he can hold his father's hand and walk himself.
The Tosfot (讞讙讬讙讛 讘, 注"讗) says that this is also the age from which the child is obligated to bring the korban 专ְ讗ִ讬ָּ讛. Rashi disagrees with Tosfot and says the obligation to bring the korban only begins at age bar mitzvah.
What exactly is the korban 注讜ֹ诇ַ转 专ְ讗ִ讬ָּ讛? According to some Rishonim (专砖"讬, 专讘讬谞讜 讞谞谞讗诇) it must be a 讘ְּ讛ֵ诪ָ讛, an ox, a sheep or a goat. According to the Rambam (who we pasken like), it may also be a bird. As we say in Shacharit every morning 讗ֵ诇ּ讜ּ 讚ְּ讘ָ专ִ讬诐 砖ֶׁ讗ֵ讬谉 诇ָ讛ֶ诐 砖ִׁ注讜ּ专 ... 讛ָ专ֵ讗ָ讬讜ֹ谉 (诪砖谞讛 驻讗讛 讗, 讗), it is dependent on the financial status of the owner, if they can afford a larger, more expensive animal … or not. Chazal, however, did determine a minimum cost for this korban – 诪ָ注ָ讛 讗ַ讞ַ转 (a 诪ָ注ָ讛 is a small coin from the time of the Gemara, about 0.8g of silver. 6 诪ָ注ָ讛 are equivalent to 1 讚ִּ讬谞ָ专)
The mitzva (诇ְ讻ַ转ְּ讞ִ诇ָּ讛) is to offer the korban on the first day of chag, unless it is Shabbat, in which case it is 谞ִ讚ְ讞ֶ讛 to the following day. If for some reason the person could not offer it on the first day, he is still able to offer it on the subsequent days of chag (讘ְּ讚ִ讬注ֲ讘ַ讚).
What is the purpose of this korban?
The Sefer HaChinuch (驻专谞拽驻讜专讟, 转驻讟) says - "The source of this mitzva is that all of Am Yisrael will appear and be present and focus on the action of the korban, which stirs the hearts. This is because all of them, from the youngest to the oldest, are part of Hashem and his inheritance, a holy and chosen nation, preservers of His covenant, the pinnacle of all nations under heaven, to observe His statutes and to uphold His laws.
Therefore, they will come three times a year to the house of Hashem, saying using a parable 'We are slaves to the L-rd, entering under the shade of His protection and by His virtue, we are forever close to His love and awe, and a stranger shall not enter among us, because we alone are part of His household'.
And with this action, our awareness will awaken and His awe will enter our hearts and we will fix His love in our minds and we will merit receiving His kindness and blessing."
Simply examining the lashon of the psukim it is clear that there are two dominant elements at work here – sight (讬ֵ专ָ讗讜ּ, 讬ֵ专ָ讗ֶ讛) and face (驻ָ谞ַ讬, 驻ְּ谞ֵ讬).
The question is – "Whose sight? and whose face?"
From the pshat of the psukim, it seems that it is HKB"H's "sight" (kiveyachol) and HKB"H's "face" (kiveyachol).
讬ֵ专ָ讗ֶ讛 讻ׇּ诇 讝ְ讻讜ּ专ְ讱ָ 讗ֶ诇 驻ְּ谞ֵ讬 讛ָ讗ָ讚ֹ谉 讛' – All your males will be seen (in the passive) to the face of HKB"H.
讜ְ诇ֹ讗 讬ֵ专ָ讗讜ּ 驻ָ谞ַ讬 专ֵ讬拽ָ诐 – they will not be seen to My face empty handed.
The pshat of the psukkim seemingly implies that HKB"H's "face" "sees" us, kiveyachol. We do not see, we "are seen" 讬ֵ专ָ讗ֶ讛, 讬ֵ专ָ讗讜ּ.
That seems to be the pshat, but certain questions arise from the syntax of the psukkim.
If the passuk 讬ֵ专ָ讗ֶ讛 讻ׇּ诇 讝ְ讻讜ּ专ְ讱ָ means "All your males will be seen", then the passuk should have said 讬ֵ专ָ讗讜ּ 讻ׇּ诇 讝ְ讻讜ּ专ְ讱ָ – in the plural. Why does it use the singular 讬ֵ专ָ讗ֶ讛?
If the passuk 讜ְ诇ֹ讗 讬ֵ专ָ讗讜ּ 驻ָ谞ַ讬 专ֵ讬拽ָ诐 means "They will not be seen to My face empty handed", the passuk should have said 讜ְ诇ֹ讗 讬ֵ专ָ讗讜ּ 讗ֶ诇 驻ָּ谞ַ讬 专ֵ讬拽ָ诐 or 讜ְ诇ֹ讗 讬ֵ专ָ讗讜ּ 诇ְ驻ָּ谞ַ讬 专ֵ讬拽ָ诐
Then comes the Rambam with his halacha lema'aseh - 讛ָ专ְ讗ִ讬ָּ讛 讛ָ讗ֲ诪讜ּ专ָ讛 讘ַּ转ּ讜ֹ专ָ讛 讛ִ讬讗 砖ֶׁ谞ִּ专ְ讗ֶ讛 驻ָּ谞ָ讬讜 讘ָּ注ֲ讝ָ专ָ讛 讘ְּ讬讜ֹ诐 讟讜ֹ讘 讛ָ专ִ讗砖ׁ讜ֹ谉 砖ֶׁ诇 讞ַ讙 讜ְ讬ָ讘ִ讬讗 注ִ诪ּ讜ֹ 拽ָ专ְ讘ָּ谉 讜讻讜' (讛诇' 讞讙讬讙讛 讗, 讗), and confuses us even further.
What does 砖ֶׁ谞ִּ专ְ讗ֶ讛 驻ָּ谞ָ讬讜 讘ָּ注ֲ讝ָ专ָ讛 mean? Does it mean "that the face of the 注讜ֹ诇ֵ讛 讛ָ专ֶ讙ֶ诇 will be seen in the Azara"? If so, it seems to be referring to the face of Am Yisrael, and not the "face" of HKB"H (kiveyachol) - which seemingly contradicts the psukim.
If 砖ֶׁ谞ִּ专ְ讗ֶ讛 驻ָּ谞ָ讬讜 means HKB"H's "face" (kiveyachol), then the second part of the halacha is incongruous 讜ְ讬ָ讘ִ讬讗 注ִ诪ּ讜ֹ - and he (Am Yisrael) will bring with him (a korban). You can't have the first half "His face" referring to HKB"H and the second half "will bring with him" referring to Am Yisrael. If it means HKB"H's face in the first half, then the second half should say 讜ְ谞ָ讘ִ讬讗 讗ֵ诇ָ讬讜 to match the first half 砖ֶׁ谞ִּ专ְ讗ֶ讛 驻ָּ谞ָ讬讜.
HaRav Moshe Ades 砖诇讬讟"讗 in his sefer Bilvavi Mishkan Evneh, quoting the Rambam (ibid.) says that by bringing this korban we achieve such proximity to HKB"H, it is as if 砖ֶׁ谞ִּ专ְ讗ֶ讛 驻ָּ谞ָ讬讜, "we see His face", kivyachol (讘诇讘讘讬 诪砖讻谉 讗讘谞讛, 注诪' 99)
Confused yet?
Again, I ask the question "Whose sight? and whose face?"
After that short introduction we can begin the shiur. I would like to bring a principle from sefer Meir Panim (驻专拽 讬讚, 注诪' 拽诪讚). Not surprisingly, the sefer deals to a large extent with the subject of "faces" as it postulates that the reason for the name 诇ֶ讞ֶ诐 讛ַ驻ָּ谞ִ讬诐 (as Ben Zoma says), is that the korban Lechem HaPanim actually resembles a smiling human face.
To understand the principle, we need to use the mashal of the dashboard of a car. Very few of us are mechanically minded and if we popped the hood, would not be able to identify more than perhaps one or two components that are recognizable to us, e.g. the spout into which we pour the windscreen wiper liquid, perhaps the car battery. Most of us, if we gazed at the internal "gizmos" of the car, would not be able to recognize if there was a problem with them or not.
For this reason, cars have dashboards. The purpose of a dashboard is to alert the driver if any of the myriad components require attention/servicing/repair etc. When a red warning light lights up on the dashboard, it draws our attention to the fact that the fuel is running low, the pressure in the tires is low, the engine is overheating, etc. etc. This allows us to address the problem and hopefully deal with it in a timely manner before it causes irreparable damage.
The human body works in a similar way. The exterior of the body is a kind of a "dashboard" for the interior. By observing certain "tell-tale" signs on the exterior of our body, we can identify many conditions relating to the inner workings of our bodies.
This is the way physicians of old could diagnose various conditions, long before blood testing, X-rays, ECG's, etc. were invented. Physicians would observe things like skin color, the surface of the tongue, fingernails, the iris of the eye, etc. and be able to identify things like hepatitis, cardiovascular and pulmonary disorders, genetic conditions, etc.
The human face is a similar type of "dashboard", but it is unique in that it primarily reflects the inner workings of the soul, the neshama, and not the body. Facial expression reflects inner emotions and thought processes such as sadness, joy, worry, hope, disappointment, pride, shame etc. The face is a "window to the soul".
Two primary facial features are responsible for the majority of facial expressions – the mouth and the eyes. Meir Panim delves deeply into the connection between the shape of the Lechem HaPanim/the mouth and the bazichim of Levonah/the eyes. We have a hint to this from the smiling mouth shape of the Lechem HaPanim according to R' Yochanan - 住ְ驻ִ讬谞ָ讛 专讜ֹ拽ֶ讚ֶ转, which in gematriya is 讛ַ驻ָּ谞ִ讬诐 砖ֶׁ诇 讛ַ谞ְּ砖ָׁ诪ָ讛.
Certain facial expressions can be manipulated by will and others are automatic responses by the body over which the will has no control. One such expression is a smile. Young children, when they smile, express an inner feeling of joy. As we get older, we learn to manipulate our smile for our own agendas and it is not always easy to identify an adult's true inner feelings based purely on their smile. Some smiles are a smirk, some are mocking, some are fake … some are authentic.
One of the pioneering neurologists to study the science of facial expression was a Frenchman by the name of Guillaume Duchenne, in the early 1800's. He experimented by attaching electrodes to various facial muscles, stimulating them with electric impulses and recording the facial expression that resulted.
Duchenne said that there are many different types of smiles, but only one of them is an "authentic" smile that is not manipulated by will. In his own words Duchenne describes this smile as "Reflecting the sweet emotions of the soul", poetic words recited by a scientist (if only the scientists of today would tone down the arrogance a notch and acknowledge more truth of HKB"H's creation). Subsequently, in the scientific lingo, an authentic smile has become known as a Duchenne smile, after its "discoverer" (something our sages knew millennia before him).
This principle that the face is a window to the soul has modern practical applications in the fields of psychology, criminology and even for employers conducting job interviews, specifically looking for telltale signs connected to facial expression, eye-contact, etc. Body language and specifically "facial language" has developed into an advanced science.
Centuries, even millennia ago, the great Gedolei Yisrael could tell who a person was inside by simply looking at their face. The Gemara (Brachot 28a) describes how Rabban Gamliel posted a guard, 砖ׁ讜ֹ诪ֵ专 讛ַ驻ֶּ转ַ讞, at the door of the Beit Midrash and only students 砖ֶׁ转ּ讜ֹ讻讜ֹ 讻ְּ讘ָ专讜ֹ, whose "insides" were like their "outsides" were allowed entry. Anyone who pretended to be a big tzaddik on the outside but inside was a no-goodnik, was not allowed in. How could this guard see their "insides"? Take a guess …
Facial expression has a special power that it directly affects those who see it and most often results in a reciprocal facial expression of the same type. This is what Shamai says 讜ֶ讛ֱ讜ֵ讬 诪ְ拽ַ讘ֵּ诇 讗ֶ转 讻ָּ诇 讛ָ讗ָ讚ָ诐 讘ְּ住ֵ讘ֶ专 驻ָּ谞ִ讬诐 讬ָ驻讜ֹ转 (讗讘讜转 讗, 讟讜).
The Rambam interprets this as 讜ֶ讛ֱ讜ֵ讬 诪ַ拽ְ讘ִּ讬诇 讗ֶ转 讻ָּ诇 讛ָ讗ָ讚ָ诐 讘ְּ住ֵ讘ֶ专 驻ָּ谞ִ讬诐 讬ָ驻讜ֹ转. When you smile at someone, for example, they will most often parallel your facial expression and smile back (and vice versa). Try it … when you are walking in the street, smile at a total stranger and see their reaction.
Now we get to the Beit HaMikdash. The Beit HaMikdash is a 3-tier structure. 诪ִ拽ְ讚ָּ砖ׁ 砖ֶׁ诇 诪ַ注ְ诇ָ讛, the heavenly Mikdash up in heaven. 诪ִ拽ְ讚ָּ砖ׁ 砖ֶׁ诇 诪ַ讟ָּ讛, the earthly Mikdash on Har Habayit in Yerushalayim. 诪ִ拽ְ讚ָּ砖ׁ 砖ֶׁ讘ְּ转讜ֹ讻ֵ谞讜ּ, the Mikdash inside each of us, as the passuk says 讜ְ注ָ砖ׂ讜ּ 诇ִ讬 诪ִ拽ְ讚ָּ砖ׁ 讜ְ砖ָׁ讻ַ谞ְ转ִּ讬 讘ְּ转讜ֹ讻ָ诐 (砖诪讜转 讻讛 讞).
The earthly Mikdash in Yerushalayim is a portal, a "gateway" between the heavenly Mikdash and the Mikdash within each and every one of us. In order for the 3-tier structure to function, there has to be parity between the 诪ִ拽ְ讚ָּ砖ׁ 砖ֶׁ诇 诪ַ注ְ诇ָ讛 and the 诪ִ拽ְ讚ָּ砖ׁ 砖ֶׁ讘ְּ转讜ֹ讻ֵ谞讜ּ.
This is the purpose of 注ֲ诇ִ讬ָּ讛 诇ָ专ֶ讙ֶ诇. All males, 讻ׇּ诇 讝ְ讻讜ּ专ְ讱ָ, are obligated to go up to the 诪ִ拽ְ讚ָּ砖ׁ 砖ֶׁ诇 诪ַ讟ָּ讛 in Yerushalayim three times a year to "resync" their inner Mikdash with the heavenly Mikdash. Women may join their husbands if they wish, but for them it is not compulsory.
Why? Because a woman does not need to resync. Her inner Mikdash is directly linked to the heavenly Mikdash with no intermediary. How do we know this? From the tent of Sarah Imeinu. Her tent resembled a Mikdash – the cloud of the Shechina rested on her tent, there was blessing on the dough (Lechem HaPanim) and her candle remained lit from erev Shabbat to erev Shabbat (Menora). Whose tent? Sarah's tent! It doesn't say Avraham's tent. Avraham had to shlep with Yitzchak all the way to Har HaMoriah for the Akeida to achieve the same synchronization with the heavenly Mikdash, that Sarah enjoyed every day in her own tent.
From which age do the males in Am Yisrael need to resync? It is a machloket between Rashi and Tosfot, from the age of bar-mitzvah or from the age they can walk on their own such a long distance. Why this specific age? Because at this age (each according to their own shita) the child acquires 讚ַּ注ַ转 of their own. Prior to this age, the male child is like a woman (her entire life) – fully synced with the heavenly Mikdash.
However, once a male child acquires 讚ַּ注ַ转, the inner Mikdash may be manipulated by their 讚ַּ注ַ转, just as an adult learns to manipulate their smile according to will and learns to fake a smile. From this age they have to visit the earthly Mikdash in Yerushalayim on the chagim to resync their Duchenne smile.
Whose "face" and whose "sight"? we asked earlier. The psukim (and the halacha of the Rambam that reflects them) are deliberately non-specific, because it is two "faces" and two "sights". We have to do 注ֲ诇ִ讬ָּ讛 诇ָ专ֶ讙ֶ诇 so that we can see HKB"H's face and ALSO so that that HKB"H can see our face! The purpose of 注ֲ诇ִ讬ָּ讛 诇ָ专ֶ讙ֶ诇 is to resync the "faces", realign our inner Mikdash with the heavenly Mikdash, as the Rambam says 讜ֶ讛ֱ讜ֵ讬 诪ַ拽ְ讘ִּ讬诇, to achieve a relationship with HKB"H 驻ָּ谞ִ讬诐 讘ְּ驻ָ谞ִ讬诐.
The 注讜ֹ诇ַ转 专ְ讗ִ讬ָּ讛 is not the only korban brought by the olei haregel. They also have to bring a 拽ָ专ְ讘ַּ谉 讞ֲ讙ִ讬讙ָ讛 and 砖ַׁ诇ְ诪ֵ讬 砖ִׂ诪ְ讞ָ讛. Unlike the latter two, where the person enjoys a large portion of the korban himself, the 注讜ֹ诇ַ转 专ְ讗ִ讬ָּ讛 is entirely for HKB"H and the person eats nothing from it. It is total sacrifice to HKB"H.
For this reason, it has no preset 砖ִׁ注讜ּ专. Not everyone has the same resync requirements. Some require more, some less. However, there is a minimum requirement a 诪ָ注ָ讛. Why specifically a 诪ָ注ָ讛? Because 诪ָ注ָ讛 in gematriya is 讛ִ谞ֵּ谞ִ讬, the call of allegiance that is the precursor to resyncing with HKB"H – showing up!
The reason this korban is 谞ִ讚ְ讞ֶ讛 if the first day of chag is Shabbat, is because Shabbat itself is a resync – you don't need a double resync.
I would like to end by repeating that beautiful perush of the Sefer HaChinuch (in seven short lines the Chinuch managed to encapsulate what took me seven pages to write) –
诪ְ砖ָׁ专ְ砖ֵׁ讬 讛ַ诪ִּ爪ְ讜ָ讛 诇ְ诪ַ注ַ谉 讬ֵ讬专ָ讗讜ּ 讻ָּ诇 讬ִ砖ְׂ专ָ讗ֵ诇 讜ְ讬ִ转ְּ谞讜ּ 讗ֶ诇 诇ִ讘ָּ诐 讘ִּ驻ְ注讜ּ诇ַּ转 讛ַ拽ּ讜ֹ专ְ讘ָּ谉 讛ַ诪ְּ注讜ֹ专ֵ专 讛ַ诇ְּ讘ָ讘讜ֹ转 讻ִּ讬 讻ּ讜ּ诇ָּ诐 诪ִ拽ְּ讟ָ谞ָ诐 讜ְ注ַ讚 讙ְּ讚ּ讜ֹ诇ָ诐 讞ֵ诇ֶ拽 讛ַ砖ֵּׁ诐 讜ְ谞ַ讞ֲ诇ָ转讜ֹ, 注ַ诐 拽ָ讚讜ֹ砖ׁ 讜ְ谞ִ讘ְ讞ַ专, 谞讜ֹ爪ְ专ֵ讬 注ֵ讚讜ּ转讜ֹ, 住ְ讙讜ּ诇ַּ转 讻ָּ诇 讛ָ注ַ诪ִּ讬诐 讗ֲ砖ֶׁ专 转ַּ讞ַ转 讻ָּ诇 讛ַ砖ָּׁ诪ָ讬ִ诐, 诇ִ砖ְׁ诪ֹ专 讞讜ּ拽ָּ讬讜 讜ּ诇ְ拽ַ讬ֵּ讬诐 讚ָּ转讜ֹ. 注ַ诇 讻ֵּ谉 讬ָ讘讜ֹ讗讜ּ 砖ָׁ诇讜ֹ砖ׁ 驻ְּ注ָ诪ִ讬诐 讘ְּ砖ָׁ谞ָ讛 讘ֵּ讬转 讛ַ砖ֵּׁ诐, 讜ְ讛讜ּ讗 讘ְּ讗ָ诪ְ专ָ诐 注ַ诇 讚ֶּ专ֶ讱ְ 诪ָ砖ָׁ诇: "讛ִ谞ְ谞讜ּ 诇ָ讗ֵ-诇 诇ַ注ֲ讘ָ讚ִ讬诐, 谞ִ讻ְ谞ָ住ִ讬诐 讜ּ讘ָ讗ִ讬诐 讘ְּ爪ֵ诇 拽讜ֹ专ָ转讜ֹ, 讜ּ讘ְ讞ֶ讝ְ拽ָ转讜ֹ 住ְ诪讜ּ讻ִ讬诐 诇ָ注ַ讚 诇ְ注讜ֹ诇ָ诐 讘ְּ讗ַ讛ֲ讘ָ转讜ֹ 讜ּ讘ְ讬ִ专ְ讗ָ转讜ֹ, 讜ְ讝ָ专 诇ֹ讗 讬ָ讘讜ֹ讗 讘ְּ转讜ֹ讻ֵ谞讜ּ 讻ִּ讬 讗ֲ谞ַ讞ְ谞讜ּ 诇ְ讘ַ讚ֵּ谞讜ּ 讘ְּ谞ֵ讬 讘ֵּ讬转讜ֹ". 讜ְ注ִ诐 讛ַ诪ַּ注ֲ砖ֶׂ讛 讛ַ讝ֶּ讛 转ִּ转ְ注讜ֹ专ֵ专 讚ַּ注ְ转ֵּ谞讜ּ 讜ְ谞ַ讻ְ谞ִ讬住 讘ְּ诇ִ讘ֵּ谞讜ּ 诪讜ֹ专ָ讗讜ֹ 讜ְ谞ִ拽ְ讘ַּ注 讘ְּ专ַ注ֲ讬讜ֹ谞ֵ谞讜ּ 讗ַ讛ֲ讘ָ转讜ֹ 讜ְ谞ִ讝ְ讻ֶּ讛 诇ְ拽ַ讘ֵּ诇 讞ַ住ְ讚ּ讜ֹ 讜ּ讘ִ专ְ讻ָ转讜ֹ.
We should all be zochech this coming Chodesh Nisan to bring our first korban 专ְ讗ִ讬ָּ讛 in the 3rd Beit HaMikdash 讘讘讬"讗.
Shabbat Shalom
Eliezer Meir Saidel
Machon Lechem Hapanim
www.machonlechemhapanim.org
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