Wednesday 18 Elul 5775/ September 2 2015
Introduction to Korbanos
Note: on the first page of the pdf four or five different Nuschaos appear.
1) Introduction to new year, Korbanos
2) Many reasons for their recital:
A. To guarantee learning after Birchas HaTorah
B. To protect us from punishment
C. Angels of exactitude are quieted and sweetened.
D. Learning is like actually briging the Korban, (see # G).
E. purity like children -?-
F. Even Gentiles have a notion of sacrifice and ultimately they mean אלקא דאלקייא- Hashem.
G. (see # D) it takes the place of sacrifice so completely that the Korban is not needed (at all).
H. RaMaK: it cleanses from Asiya level.
U. Arizal (until now we were cleaning filth in Asiya, now we begin) lifting up Asiya's Pnimiyus to Godliness.
Wednesday 1 MarCheshvon 5776/ October 14 2015
1) Repeat of the two points about Korbanos from the RaMaK and the arizal.
2) there are many things that some communities say in Korbanos that we omit: 1) Kiyor, 2) Man, 3) Aseres HaDibros, 4) Karbanos yachid with a Yehi Ratzon [question of saying it by the Chatos etc.], 5) Mizbeach Kitores, 6) Mizbeach Adama, 7) Ma'amados' 8) Musaf on Shabbos Rosh Chodesh and Yom Tov.
3) we say three things: 1) Terumas HaDeshen, 2) Tmidin, 3) Kitores.
Why do we say these three and no others?
4) We say korbanos standing or sitting by day or (even) by night?
Wednesday 8 Marcheshvan 5776/ October 21 2015
This class begins exploring תרומת הדשן and preparing אש in the בית המקדש.
The paragraph was read and explained inside based mostly on the ראשונים. The אורח חיים was also referenced.
The the three ideas here are: 1) ash removal, 2) fire in the Beis HaMikdash, 3) the night.
The proposal is that the reason we recite this prayer each day is because we are in a night-like (Galus) state where everything begins with the night and this paragraph speaks to that.
Wednesday 15 Marcheshvan 5776/October 28 2015
Though these are Korbanos classes, the Alter Rebbe begins them with ash and night to underscore how we, Jews in exile do the Korbanos- starting with night and darkness (night before morning) and not with light (Day before night).
This class includes a Sicha (Likutei Sichos vol 35 page 125 ff.), The Alter Rebbe's Ma'amar on תרומת הדשן, and a piece of (תער"ב ח"ב (ע' א' מ"ו-מ-ז about שכחי עמך ובית אביך.
Wednesday 22 Marcheshvan 5776/November 4 2015.
Based on the principle established in the last class that תרומת הדשן means beginning our morning by getting out of the darkness we began reading the paragraph and read 2 Pesukim.
1) צו means being strengthened against hardships from darkness, but this brings out inner powers from the depths of the Neshama that shows itself in actions and giving Tzedaka חסרון כיס.
2) את אהרן
3) תורת העולה the teaching of ascent.
4) על מוקדה על המזבח an inefficient fire and struggle.
5) כל הלילה as long as it's dark עד הבקר until it becomes light.
6) ואש המזבח תוקד בו the fire of our struggle burns in Him.
Wednesday 29 Marcheshvan 5776/November 11 2015.
We reviewed from the beginning and explained four Pesukim.
The ash represents bitterness needed to go from darkness to light, but when it is absolutely the most bitter we shift ['remove the garments'] to Joy.
Clothing to remove the bitterness and put t near the Mizbeach, which allows you to enter (מכנסי בד) and be close to God.
Those clothing are removed and replaced with clothing that carry away the sadness to the holy place and it is then replaced by Joy.
Wednesday 13 Kislev 5776/November 25 2015.
In this last class on תרומת הדשן we learned the last two פסוקים that discuss fire.
We explained that the fire burns even in Galus and that there are three levels:
1) When it is day time (time of the Bais HaMikdash) and the work of Tzadikim and their fire is prevalent.
2) When it is night, (Galus) and we begin with ash -bitterness- to come closer to Hashem, this is the work of the Ba'al Teshuva who is inspired by an outer fire.
3) When the night is so dark that there is no external spark of fire not even for Teshuva, and then the fire comes entirely from within.
Wednesday 20 Kislev 5776/ December 2 2015.
This prayer that precedes the פרשת התמיד is, in affect, a prayer for a prayer.
We explained it like Brachos are explained (תורה אור בראשית) that when one cannot experience the light he ascends higher where, he won't experience the light, but, he'll have the greater power to do the Mitzvah.
The three types of sin: חטא accidental, עון intentional and פשע spiteful and the three words for atonement which are impossible to figure out: מחילה כפרה סליחה.
יבנה vs. תבנה the בית המקדש.
Wednesday 4 Teves 5776/ December 16 2015.
This class addresses the three words מחילה, כפרה, סליחה. The many opinions about how to align these three ideas with the three levels of sin: חטא, עון, פשע becomes very confusing.
In our נוסח אדמו"ר הזקן he aligns חטא with מחילה, and כפרה with עון, and the two terms מחילה וסליחה with פשע.
This was explained based on the idea (צמח צדק -?-) that סליחה creates a new will' like the will that can bring back a lost מצות עשה.
In this (short) class we explore the text of this prayer (to the prayer of קרבנות), It is about compensating for a lack.
After Moshiach comes it will be said but on a much higher level.
Wednesday 11 Teves 5776/ December 23 2015.
This class began by reading the text inside.
Korbanos are part of the Siddur as from way back,
The idea is to say the Korban we cannot physically bring. (there are other reasons as well).
Korbanos are קדשים, where the day comes before the night. It is an illuminated service,
But in Asiya, and needs elevating.
This is similar to the idea of מאך דא ארץ ישראל [from עשי' ליצירה].
Wednesday 18 Teves 5776/ December 30 2015.
This class was a lecture on the idea of קרבנות based on the רמב"ם and the רמב"ן.
We talked about how the רמב"ם can be explained in spite of the fact that קרבנות predates idol worship.
The point of the class was to divide this paragraph in to two parts:
1) Something we share with pre-Sinai as the Possuk says: עולת תמיד העשוי' בהר סיני.
2) What comes after that Possuk, which is an idea in קרבנות that is altogether new and has nothing to do with pre-Sinai.
We read nothing inside we only lectured.
Wednesday 25 Teves 5776/ January 6 2016.
We continued the oral discussion about the link between after מתן תורה and before, as it relates to קרבנות.
We explored the understanding of history from Torah's point of view.
The first man was the greatest not the most primitive and he understood the interface between oneness and division precisely. His grandson Enoch had a harder time with it and it set in motion the decline into idolatry.
The place of understanding the heavens (astrology, the constellations and the angels that are the life within them) in all this.
1) man's intelligence, 2) Man's faith and religion, 3) the seven laws of Noach, 4) many customs that formed from the seven laws.
Some of that tradition made it's way into Yiddishkeit adding a level of complexity.
Wednesday 3 Shvat 5776/ January 13 2016
Parts of Karbanos are a continuation from before Mattan Torah while others altogether new.
The turning point is עולת תמיד העשוי' בהר סיני.
RaMbaM and RaMabaN and how they apply before Mattan Torah.
Wednesday 17 Shvat 5776/ January 27 2016.
The third idea of a Korban that has no precedent before Mattan Torah is the idea that a Karbon is both a total sacrifice to Hashem and at the same time it is with a Shov, bringing God into the world, where we live a sacrifice.
This has no connection to before Mattan Torah.
Wednesday 24 Shvat 5776/ February 3 2016.
This class finally begins the reading of the paragraph inside.
The word אמר has three meanings: 1) to speak softly' 2) to favor like האמרת האמירך, and 3) to acquire and your own like מאמר ביבמה.
This class explains the allusions to אמר 1) to choose etc. the Jewish people, 2) to favor them vis-avis Korbanos, 3) to instruct the actual and specific Korbanoss.
Three readings of the word צו and more.
Wednesday 1 Adar 1 5776/ February 10 2016.
We explored the third and fourth Possuk in the Perek this time. Here an actual korban is being discussed, so the issue of sacrificing and joining worldliness with God is emphasized.
Two sheep, not one, within 365 days (solar year) one in the morning and the other at night, each was Shechted opposite where the son was at the time.
The Sheep is Kedusha but weak and also needs uplifting.
Wednesday 8 Adar 1 5776/ February 17 2016.
We learned the fifth Possuk of this paragraph and touched on the sixth Possuk.
We started with a long introduction about:
1) Ratzo Vashov, using Korach and Tzitzis as the model
2) We quoted the Maamar Chazal that says that Krias Shma without tefillin is like a Korban without a Mincha and Nesech.
Wednesday 15 Adar 1, 5776/ February 24 2016.
The פסוק עולת תמיד references the timeless idea of a Korban that always was and always will be, it is about sacrifice.
But at Mattan Torah a new idea is added, to have a return from a Korban, this idea is novel.
Wednesday 22 Adar 1 5776/ March 2 2016.
The last two pesukim speak of the Shov of Korbanos after Mattan Torah:
Wine which is 1) intoxicating, 2) tasty. Using this in the service of Hashem is an ideal shov.
2) Night, בין הערביים the גלגל שמש has descended below the horizon, and the חמה, the sun itself is still visible, is also a model for bringing Hashem down.
Wednesday 6 Adar 2 5776/ March 16 2016.
After saying Parshas HaTamid, this Possuk is added to discribe the Korban prcatically, or to remember the Akaida or some other reason.
There's the face of Hashem (the haichal, צפון) and there's the face of the Mizbeach (דרום), The Shchita begins in the face of God.
Wednesday 20 Adar 2 5776/ March 30 2016.
Each day we say three things:
1) הרמת והוצאת הדשן
2) קרבן תמיד
Only קטרת includes Torah SheBiksav and SheBa'al Peh.
The controversy about saying before Davening. we say it three times a day once before and again after Shacharis and again before Mincha.
The Zohar says to say it in the morning, and all Jews influenced by Kabbalah have added saying before Davening also.
What is the meaning of קטרת on the simple level, and on the deepest level.
The number 11, the olfactory sense.
Wednesday 27 Adar 2 5776/ April 6 2016.
Note: on the first page of the pdf four or five different Nuschaos appear for this (little) prayer.
Four reasons why קטרת need an introduction:
1) Since the Biblical passage that follows is from two places and the word ונאמר must be placed in the middle, a larger opening (identifying the Biblical source for קטרת) is also added.
2) So that extra Kavana be applied here and it not be recited simply as part of the Torah read after the ברכת התורה.
3) In lie of what we have by קרבנות where we invoke ונשלמה פרים שפתינו- that the prayers take the place of the actual sacrifices. In fact in the Ashkenaz Siddur of Reb Shabsai he has a Nusach for קטרת that has that message (see the pdf).
4) To underscore the intimacy of the act of bringing the קטרת- it was the Kohen and God and no one else.
Wednesady 26 Nissan 5776/ May 4 2016
This class has some repetition because of the Pesach break.
In this paragraph the key word is לפניך underscoring the essence quality of קטרת.
However it must be drawn down from אתה הוא into הוי' אלוקינו ואלוקי אבותינו.
Wednesday 3 Iyar 5776/ May 11 2016.
In this class we read the text inside.
two understandings of the אבותינו.
את קטרת הסמים
על יד משה...
Wednesday 10 Iyar 5776/ May 18 2016.
This class went through the Pesukim inside offering a simple understanding of them and setting up the more involved interpretations to follow.
We explained how מקרא should be read and set up the following classes.
Wednesday 17 Iyar 5776/ May 25 2016.
Introduction: Food vs. Medicine; Ketores is medicine, given in very strong concentrated doses to heal.
Consequently it includes from the highest (לבונה זכה) to the lowest (חלבנה).
ויאמר הוי' אל משה soft rather than hard speech, but from a high level almost like thought (like ברוך שאמר).
It does not say לאמר as anyone wjo makes the קטרת does so with Moshe's power.
קח לך the ס"מ says to Moshe take it it is yours, but there is another level where it means that he must wrench it from him, depending on the nature of the illness.
Wednesday 24 Iyar 5776/ June 1 2016.
Different opinions about how many kinds were included in the Ketores: 4, 6, 11, [12 -?-].
How these opinions are extracted form the words.
The idea of כלל ופרט וכלל explains סמים נטף ושחלת וחלבנה סמים.
Accordingly לבונה זכה represents the lowest evil (and it's transformation through this offering), as understood in the Ariazl.
NOTE: the Possuk על כל דבר פשע על שור וגו' על כל אבידה was used simply to explain כלל ופרט וכלל and is not meant to reflect any Halacha.
Wednesday 2 Sivan 5776/ June 8 2016.
This first part of a very long class discusses taking the spices (representing קליפה and its' transformation through תשובה) and making from them an incense for Hashem.
This itself has two levels:
1) ועשית אותה... קדש it is raised up to holiness.
2) ושחקת ממנה הדק ונתת ממנה לפני העדות... קדש קדשים... On Yo, Kippur it was elevated even higher to the level of Holy of Holies.
This second part of this large class addresses the inner Mizbeach where the Ketores was brought. We explained its link to the "Inner Heart".
We also address the idea of morning and afternoon קטרת- that of the צדיק and the בעל תשובה.
The questions at the end of the class are related to the last two classes.
Wednesday 9 Sivan 5776/ June 15 2016.
This was the last class of the year and we discussed the entire ברייתא of קטרת.
Why the תורה שבעל פה included by קטרת and not by דשן and תמיד.
A discussion on three levels in Torah and the Jewish Soul.
Why we learn משניות for the deceased and it's connection to our question.
365 and 368 the whole year vs. Yom Kippur.
Introduction to the new school year.
This class is mostly an introduction to the new students and has little on the actual section of Tefilla being learned.
Wednesday 4 Elul 5776/ Sep. 7 2016.
This Class introduce these פסוקים that follow קרבנות וקטרת.
After a summer break a huge recapitulation is done, with (only) a small portion of this class talking about the subject matter.
Wednesday 11 Elul 5776/ Sep. 14 2016.
This Class continues the discussion on these פסוקים that follow קרבנות וקטרת.
We explain the need for protection in times (and circumstances) of concealment, גבורות.
This is true of the night and of Galous etc.
Wednesday 3 Tishrei 5777/ Oct. 5 2016.
This Class reads inside and briefly explains these פסוקים that follow קרבנות וקטרת.
Wednesday 1 Marcheshvan 5777/ November 2 2016.
A basic overview and simple read,
More complex insights to follow.
Wednesday 8 Marcheshvan 5777/ November 9 2016.
Sicha of the Rebbe that explains what we say (including the non-Halachic detail) reflects our "orphaned" time in Galus.
Like Abayey himself.
Menorah is Torah and there are two levels (the five books and (above that) the seven books).
Ketores during Galus is Mesiras Nefesh above and beyond even the seven books.
Wednesday 15 Marcheshvan 5777/ November 16 2016.
The first few lines of the text.
Abayey and hava both have to do with creation.
Order is a good thing.
Abba Shaul= חכמה ובינה.
The fires are the inner and outer heart and they need to be sweetened.
Three fires and then the two logs of wood.
Wednesday 22 Marcheshvan 5777/ November 23 2016.
The three fires are the heart of the Nefesh Haelokis! But they are fires that correspond to three Gevuros and they need sweetening
The logs of wood sweeten all the fires. Joining עץ הדעת ועץ החיים.
Cleaning the inner Mizbeach from ash, is the need to clean the left overs from experiencing closeness to Godliness during the offering of Ketores.
Menora is Torah and is a gift from above, yet even her vessel needs cleaning (against negative ego -?-)
According to the RaMbaM this includes lighting it in the morning.
Wednesday 29 Marcheshvan 5777/ November 30 2016.
Reading inside continued.
דישון מזבח הפנימי= אהבה בכל לבבך
הטבת שתי נרות= אהבה בכל נפשך
קטרת= אהבה בכל מאדך
The higher one's Avoda the deeper and the more perfect the Birur of the Klipa and the Animal Soul must be.
[אברים= תענוג מאלקות [אהבה בתענוגים
Wednesday 7 Kislev 5777/ December 7 2016.
אברים the pleasure of total transformation אהבה בתענוגים. At this point one's life turns around and he lives to give to others: שיהי' שם שמים מתאהב על ידך.
מנחה Bread, internalizing the inspiration one gives [limited but internalized]. The bread represents חסד.
חביתין done each day by the Kohen Gadol was divided repeatedly, indicating the Gevura of bread and how it too was sweetened.
נסכים wine is also Gevura, joy that needs to be guarded, but in this case it was יין המשמח ולא יין המשכר.
מוספים is the union of קוב"ה ושכנתי'ה the Mekabel can also be Mashpia.
בזיכים what went on the Mizbeach from the ךחם הפנים which had only faces, what this means spiritually. Bread of Godliness that is higher than reason altogether.
Wednesday 14 Kislev 5777/ December 14 2016.
After a day ascent comes the night which is higher than the day.
As is the order of the Korban day: from morning to morning.
אנא בכח version one.
Monday 22 Adar 5773/ March 4 2013.
Ana BiKoach, Introduction, its Kabblistic nature, its vague origins.
A prayer of seven lines with six words to each line making forty two words, based on the forty two letters of the Divine name 'MA"B' (42).
most lines have a direct allusion to God and to the Jews, but not all.
Simple translation of the prayer. With some commentary.
The second part of the class on Ana Bikocah explores what the Tikunei Zohar (and the Gar"A and others) suggest that these lines are are an allusion to the seven days of the week, the seven millennia etc.
The second Shiur on Ana BiKoach consisted of the Arizal's idea that there are six words per line that represent the six wings of the Malachim (Angels), two protect the head two protect the feet and with the remaining two he flies.
This means that when one goes from level to level one needs shmira on top and on bottom so the the growth is healthy.
Also the Rebbe's idea that the Ana BiKoach begins with Torah and ends with Tefilla, is shared here.
אנא בכח version two.
Wednesday 14 Kislev 5777/ December 14 2016.
Introduction, this is שם מ"ב which is a name of גבורה or ascent, like קדיש.
When one goes from one world to another he says קדיש. And on occasion this is replaced by אנא בכח.
Some connect it to creation and place it before ברוך שאמר for that reason.
We place it here because it is (for us) a prayer of ascent.
It is a name of 42 letters developed into 42 words by ר' נחוני' בן הקנה who put words to it.
These words can be divided into 7 words, 14 words, 21 words.
The אריז"ל connects each line to the six wings of angels: two cover the head, two cover the feet and with the last two he flies.
Wednesday 28 Kislev, 5777/ December 28 2016.
This class has two points:
1) Three suggested locations fopr this prayer [A. after Abayey, B. Before Baruch SHeumar, C. In Yotzer Ohr]
and accordingly there are three different understandings of what it is about: A. Gevura- to rise up (and go away). B. To conceal in order to create the world: עולם חסד יבנה, C Meeting and sweetening Gevura by inckuding it in with Chessed.
2) We read the prayer inside.
Wednesday 6 Teves, 5777/ January 4 2017.
The Arizal's ideas.
1) There are three levels to this name represented by the numbers: 4, 10, 28 אותיות הוי' המילוי ומילוי דמילוי.
They are three levels of מוחין מדות ולמטה ממדות.
2) These are the three levels of wings of the מלאכים בנבואת ישעי'ה:
בשתים יכסה פניו
בשתים יכסה רגליו
Wednesday 20 Teves, 5777/ January 18 2017.
The גר"א's ideas.
Each line is another מדה from חסד through מלכות.
Additionally each line is another one of the seven millennia of creation, including the seventh.
This class explored the first three מדות and millennia.
We explained the upside and downside of each of the two מדות חסד וגבורה, and what is special about תפארת ורחמים.
Wednesday 27 Teves 5777/ January 25 2017.
This class is very long.
The גר"א continued.
The forth millennia is נצח during which both בתי מקדש were destroyed. We explain the irony in רחמי צדקתך to help illustrate this.
The fifth millennia is entirely Galus: הוד like דוה. At this point Yidden are called עדתיך denoting 1) even רשעים, and 2) the idea of being witnesses.
The sixth millennia is the era in which Moshiach comes. We survive on אמונה which is referred to here with the idea of זוכרי קדושתיך.
The seventh millennia is all Shabbos and even צדיקים do תשובה which is the meaning of שועתינו קבל ושמע צעקתינו.
Wednesday 5 Shvat 5777/ February 1 2017.
This prayer first appears in the טור.
It is a prayer that Hashem consider our earlier prayers (תורה) as good as an action although we only talked about the קרבנות.
We read the Tefilla inside and explained it slowly.
Meaning of the final Possuk זאת התורה לעולה וגו.
Wednesday 12 Shvat 5777/ February 8 2017.
Examining relative נוסחאות
1) How Hashem is addressed: רבון העולמים or רבון כל העולמים or רבונו של עולם a personal G-d or the Creator of all. Also is this paragraph only a prayer or a praise and a prayer.
2) The mention of קטרת first appears in the Chassidic נוסחאות, why isn’t it mentioned before. Basically because the question is whether קטרת is the same as קרבנותor something entirely (higher and) different.
3) In most נוסחאות see prayer as a Mitzvah from the Possuk “"ואתה אמרת ונשלמה פרים שפתינו with exception of the Alter Rebbe; to him this is something a Yid volunteers to do, and is not based on commandment.
4) לכן יהי רצון מלפניך the טור uses no name of Hashem, as all the others add: הוי' אלוקינו ואלוקי אבותינו perhaps because he wrote the תפילה himself and fears using a proper name of Hashem, but all those who follow him rely on his greatness to add Hashem’s name! On a deeper level מלפניך means Hashem Himself and the טור leaves that way and all the others bring it down into a name etc.
5) In theטור it says שיהא זה (our prayer) and all the rest say שיהא שיח שפתותינו (or: שתהא אמירה זו) because he speaks of the תפילה meaning the words and the כונה, while all those who follow him speak only of the words. The Chassidic Nusach may be re-including the כונה by saying שתהא אמירה זו.
6) חשוב ומקובל לפניך some נוסחאות add the word ומרוצה. What do the טור and the Alter Rebbe leave it out, they’re giving with no intention of getting anything in return.
7) שהקרבנו קרבן התמיד in the טור it says קרב קרבן התמיד במועדו
8) By מעמד the טור says ועמדתי על מעמדו and we all say ועמדנו על מעמדו… Perhaps the טור knew himself to be fit to be from the אנשי מעמד. This reveals two sides ot the טור who shows great humility on the one hand and an honest sense of self on the other.
9) Does מעמד include the קטרת also or only the קרבן.
10) The various פסוקים at the end of the paragraph.
Wednesday 19 Shvat 5777/ February 15 2017.
The class began with reading the most unusual version fo ר' יעקב עמדין.
The class as a whole explores Alter Rebbe's Nusach.
This class explores one and a half lines of the text of the AR's Nusach.
The most important "big idea" is the RaMaK's explaining להקריב קרבן התמיד as alluding to the G-dly, higher idea of a Korban.
The class (and subsequent classes) was built around that idea.
Wednesday 26 Shvat 5777/ February 22 2017.
This class continues the reading inside with a long review of the way this entire paragraph is being understood based on the רמ"ק.
We have the ability to sacrifice, which is lower than the order of אדם כי יקריב (meaning coming close) in אצילות
And also the idea that sacrifice reaches higher.
We read inside a few lines explaining the three are the order of אדם/ תיקון.
And that the חורבן בית המקדש means the collapse of this order.
Wednesday 3 Adar 5777/ March 1 2017.
לכן יהי רצון מלפניך... הקרבנו לפניך from the (highest) face to the lowest face (מלכות).
strength is pronounced in the word לכן to achieve this.
הוי' אלוקינו ואלוקי אבותינו passing through השתלשלות though it is hidden in Galus time.
שיח שפתותינו an inadequate prayer but a prayer never the less.
חשוב ומקובל כמו משפיע ומקבל
Wednesday 10 Adar 5777/ March 8 2017.
כאילו הקרבנו... ועמדנו על מעמדו, והקטרנו...
These three phrases are a רצוי ושוב and another רצוי.
What it means to compensate for the lack of Korbanos with our lips.
עולה ומנחה are a רצוי ושוב.
חטאת ואשם are two levels of need for precision. As one grows, what may have been considered שוגג yesterday is מזיד today.
מילואים וזבח השלמים wholeness and peace before and with Hashem.
Wenesday 17 Adar 5777/ March 15 2017.
The two Pesukim we don't say for lack of worthiness.
עורי צפון ובואי תימן הפיחי גני יזלו בשמיו יבא דודי לגנו ויאכל פרי מגדיו: באתי לגני אחתי כלה אריתי מורי עם בשמי אכלתי יערי עם דבשי שתיתי ייני עם חלבי אכלו רעים שתו ושכרו דודי.
This class has a long introduction:
The same thing is wonderful for one and terrible for another based on their level of faith (and sense of unity).
1) כרובים היו מותרים אחרי מתן תורה -ולהרמב"ן- זה הי' כונת אהרון בעשיית העגל, אלא שקלקלו הערב רב, ואחר כך אסר הקב"ה כרובים -חוץ מבקדה"ק- כמו"ש אלקי מסכה לא תעשה לך.
2) למה גנז חזקי' ספר הרפואה והי' ברצון חכמים ומ"מ לא נגנז עד אז.
3) ולמה כתת נחש הנחשת ונחשב לדבר טוב ולא נעשה עד אז.
4) מתי קבלה מעשית הוא ענין ניעלה -כמו שהי' אצל האריז"ל- ומתי הוא סכנה גדולה ועוד גרוע מזה.
This expalins the idea that there are פסוקים that need to be said, but we only say what we are on the level of saying.
These פסוקים: עורי צפון... באתי לגני are about the מדות העליונות associated with קרבנות. Ideally r=they should be said but we don't say them.
Wednesday 24 Adar 5777/ March 23 2017.
איזהו is found at length in the אבודרהם.
We used this opportunity to introduce the אבודרהם at length.
This class introduces the entire Perek Mishnayos said each morning about all the Korbanos.
It is said primarily as part of the idea of l;earning Torah each day in מקרא משנה תלמוד.
The entire פרק is read inside and explained on the פשט level.
איזהו מקומן Class Three.