Yeshiva Gedola Berlin

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Kolel Tora Berlin Das ist Ihre Chance!„Kolel Tora“ braucht Ihre Unterstützung! Heute haben wir die Kraft und die Möglichkeiten tausende von jüdischen Leben in den ehemaligen Sowjetstaaten und Europa nachhaltig zu verbessern. Das ist Ihre Chance. Machen Sie es möglich! So funktioniert es: Jeder Cent den Sie Se...

DIES IST IHRE CHANCE!

Kollel Tora braucht Sie! Heute haben wir die Macht, das Leben von Menschen in Berlin durch Tora Lernen zu verändern.

Dies ist unser Moment. LASST ES WAHR WERDEN!

SO FUNKTIONIERT'S:
Jeder Cent, den Sie spenden, wird VERVIERFACHT! Für jeden Dollar, den Sie geben, gibt Kollel Tora 4 US$. Unsere drei großzügigen Sponsoren werden für jeden gespendeten Dollar passend dazu geben, um uns zu helfen, unser Ziel zu erreichen.

Denken Sie daran: Bei der Kampagne geht es um ALLES ODER NICHTS - wir müssen den vollen Betrag innerhalb von 24 Stunden einsammeln, oder alle Spenden werden zurück gegeben.

500 US$ werden zu 2000 US$
360 US$ werden zu 1440 US$
250 US$werden zu 1000 US$
125 US$ werden zu 500 US$
72 US$ werden zu 288 US$
18 US$ werden zu 72 US$

Ihre Unterstützung wird es uns ERMÖGLICHEN, unser wundervolles Kollel Tora Programm fortzuführen!



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VIELEN DANK!



ÜBER KOLLEL TORA
"Kollel Tora" - ist ein einzigartiges Tora Programm, welches das Gemeindeleben in Dutzenden von Städten der GUS und Europa revolutioniert hat. Das Programm wurde speziell für Juden verschiedener Herkunft und unterschiedlichen Alters entwickelt, um ihnen die Möglichkeit zu bieten, von authentischen Quellen über das Judentum zu lernen.

Studenten beim "Kollel Tora" lernen täglich eine Stunde, fünf Tage die Woche, über alle Themenbereiche der Tora: Talmud, Mischna, Chassidus, den wöchentlichen Tora-Abschnitt und das jüdische Gesetz.

Ein besonderes Team hat den Unterricht für die Studenten des Kollel in einer eleganten und schönen Broschüre entworfen. Am Ende des Monats werden die Studenten über das durchgenommene Material geprüft und sie erhalten ein beachtliches Stipendium.

Es wurde auch ein spezieller Lehrplan für Frauen entworfen, um sie auf das Familienleben sowie verschiedenen anderen jüdischen Themenbereichen vorzubereiten.
WIR KÖNNEN ES SCHAFFEN!

CHABAD BERLIN

B‘‘H

Last week we spoke about the two builders of the Mishkan, Bezalel and Ohaliav. But we didn’t speak yet about how they devided their work between them. This week the Torah gives us that detail as well, and says that Ohaliav (Shmot, 38:23). Years later Schlomo HaMelech build his temple, and he choose Chiram from the city of Zoar.

The official biography tells us that Chiram was of the tribe of Naftali, but the Talmud in tractate Erachin says that Chirams mother came of the tribe of Dan and came of the family of Ohaliav. Rabbi Baruch HaLevi Epstein [that never really served in a rabbinical position, but as an accountant and yet wrote important books, like the book Tora Tmima] writes in his book, that the fact that a decendent of Ohaliav makes a decision to walk in his footsteps choose the same exact profession and be choosen, to do the same exact work his forefathers did. This is not by chance, because Ohaliavs action has effected so strongly that consciously or unconsciously Chiram, his decendent, goes in the same footsteps.
In a different way we can learn from the Ramban in the book of Beresh*t “Ma’ase avot siman labanim”- “the actions of the forefathers are a sign to the children”, but says the Ramban not only the action of the forefathers gives the children the strength to do their own actions, but the actions of the children will have an effect on their children and so on.
This can only teach us, that sometimes we think our actions effect only ourselves, but the truth is, we have no idea how far and strong our actions can reach and effect.

Shabbat Shalom
By our dear Rosh Yeshiva,
Rabbi Uri Shai Gamson

Real Greatness

Last few Parashas we were reading about the builders of the Mishkan that were led by two, Bezalel ben Uri and Ohaliav ben Achisamach.
This week Torah adds on one interesting detail which didn’t appear before and that is the special gift which was given from Above. And this is what the Torah tells us: “He gave him the ability to teach, him and Ohaliav son of Achisamach of the tribe of Dan” (Shmot 35:34). Happens to be that each part of the Passuk has a teaching for us.

“He gave him the ability to teach”- explains the Orach Haim: There are many smart people that understand a lot and know a lot but are unable to pass all the knowledge and understanding to his fellow. This Passuk is telling us that Bezalel was giving the gift of being able to teach and pass on all the wonderful things that he had achieved himself. Right afterwards Torah tells us that Ohaliav, Bezalels partner, came of the tribe of Dan. Rashi comments, saying that even though it seems to be a side detail there is still a message being passed, because Bezalel came of the tribe of Yehuda one of the most important tribes. And tribe of Dan was considered to be one of the lowest tribes. Both of them met together in order to build the Mishkan, for G-d everyone is equal.

One can think that this two wonderful ideas, the fact that Bezalel got the ability to teach and the fact that Bezalel and Ohaliav came from the two opposite sides from the society found their place in one Passuk by accident. But the truth is that this is not so, because one leads to the other. Because the greatness of teaching another person is when one is able to go down and pass on the greatest messages to the lowest persons.

Few years ago an Israeli professor, in the name of Ada Yonat, won the nobel prize of chemistry. In an interview she gave on the radio, she was asked to explain what did she get the price for. Her answer was: “I will tell you, what I told the kids in my grandsons kindergarten, when they asked me about my work.” And then she explained in the simplest way, what did she received the price for. Because specifically the person, that understands in the best way the topic he is talking about, is the one who can explain children in the kindergarten difficult topics in chemistry, for which you receive the nobel prize for.

That can teach us, that one part of the Passuk led to the second. This gift that was given to Bezalel allowing him to be a teacher was the same exact thing allowing him to connect to Ohaliav ben Asamach, despite the big gap that was between the tribes.

We already wrote, that the building of the Mishkan, was not an historical event, it is something we must do every moment all over again. but in order to build the Mishkan we must be great people. This greatness is to know how to connect to the lowest of the low and the smallest of the small.

A guten Shabbes
By our dear Rosh Yeshiva,
Rabbi Uri Shai Gamson

Dear friends,

In our Parasha we find once again the commandment to keep Shabbes, but this time, there is something interesting in the commandment, something personal! When G-d, turns to Moshe, asking to command bnei Israel to keep Shabbes, he tells them: ”and you shall tell bnei Israel”. here is a simple question should be asked, normally we do not find that G-d turns to Moshe saying you, but addresses the bnei Israel directly, how come that suddenly here, he involves, the personal saying as you?

The Kli Yakar asks this question, and says that the commandment of Shabbes is specifically connected to Moshe, like we find in the Nussach of our Prayers:“Moses rejoyced in the gift of his portion”. But this makes the question even stronger, what is Moshes part in the commandment of Shabbat?

In order to answer this question we should go our previous Parasha “Tezave”, in order to find that the Parasha there also opens with the words:”And you shall command Bnei Israel and they shall bring the oil to you in order to light the Menora”. Over there explains Chassidut that the word you comes to express the fact, that only Moshe is the one (as the leader) who is able to bring Bnei Israel to the spiritual level of oil, i.e. to take the best out of themselves. The same could be said at this commandment as well. When one hears the commandment of Shabbat, it doesn’t sound like a commandment which one feels naturally connected to. A day where you have to stop your natural life and start focussing on holiness, prayers, learning etc. One can think, this is all nice, but as a human being it is not realistic, to really do it, and even while doing so, enjoy it.

Therefore G-d comes to Moshe Rabbeinu, beyond telling the nation about the commandment, but you should bring yourself inside the commandment, meaning to show them how you as a living being are living Shabbat. This is your mission, to show them where the body meets the soul, and their both worship G-d! This can also explain why that exact verse according to Or HaHaim is the same verse that teaches us, in a place of Pikuach Nefesh (life Danger), that you are allowed to overgo Shabbat. In a place where the Shabbat contradicts the body, you shall not keep it, to teach us that normally it shouldn’t contradict each other and on the contrary it should complete one each others.

This is also to teach us, that our mission on shabbat is not only to keep it but make it lively in a way that we (you) will bring the you into the Shabbat.

A guten Shabbes!

(Rabbi Uri Gamson,)

ב״ה
IN our Parasha we have two main subjects, the first one are the cloth of the Cohen, and the second one are the Karbonat (sacrifices). The Talmud in Messechta Erchin says there is a connection between this two. The same as the Karbanot bring atonement the same way the cloth of the Cohen do. Further the Talmud lists details which types of cloth atone for which sins.
The questions still should be ask that, as far as the Karbanot we understand the process of the atonement, the Ramban in the beginning of the book Waikra says that the purifying process the person goes through is when the person sees the blood and its burning. When he sees the blood he should whink to himself: “This is my blood which should have been spilled, this is my flesh that should have been burned on the altar etc.”
However, how are the cloth affecting atonement?! The answer lies in the secret of the cloth. First time we meet the garment is after the man sinned, he is not able to face the truth in its pure form, instead he needs to wrap himself in anything he can grasp, that’s why R. Yochanan one of the great scholars of all time says in the Talmud in that his cloth are what brings him the honor, not his wisdom, not his Torah, not his behavior but his cloth that is because without his cloth he wouldn’t be able to pass on, to teach how to behave.
This can also teach us the power of the cloth, the man will change his behavior (not drastically but still change) based on different garments he will wear. Meaning cloth creates the atmosphere that helps to express certain parts of the Kohen where such are expressed in a way that is opposite all those sins and express the pure mode, the extreme opposite of all those sins the Talmud is mentioning. And this is where the atonement is hiding because exactly like the Karbon which is supposed to bring a man to a different mind set, a different atmosphere, which will not allow him to sin in the future, so the same power is by the cloth. These secret can be find in the Hebrew root to the word kapara – atonement the Hebrew root to this word consists on kaf pei reish that is also the root of the Hebrew word kefira.- denying. That can teach us that when one denies the reality where he was in the past which led him to sin this is where his secret of redemption is.
It could be done through a sacrifice, it could be done through cloth, the main thing is that it should be done!
Wishing everyone to create an atmosphere which will bring us closer to Ribono shel Olam

Shabbat Shalom

It's time to move!

The Parasha opens with the words: “וְיִקְחוּ לִי תְּרוּמָה” (Shmot 25:2) - the literal translation is “they should take the Truma to Me”, although its actual meaning is “they should bring Truma to Me”.

One of the famous questions on this Parasha is as follows: why does the Torah choose ‘take’ and not ‘bring’ (‘לָקַחַת’ and not ’לָתֵת’)?

The Avraham Ibn Ezra explains that the word ‘לָקַחַת’ - ‘take’ in Hebrew is similar to the word ‘סורה’- ‘leaving’. And just like the word ‘סורה’ is normally used to describe leaving, we still find that it is also used to describe ‘coming’ like ”סורה אלי”-”come to Me”. Therefore the Ibn Ezra explains that both words ’סורה’ and ‘יקחו’ describe a form of moving - sometimes as ‘moving away’ and sometimes as ‘moving towards’.

Ibn Ezra reveals that G-d's request for a donation to the Temple was not only to bring a physical offering. G-d is asking Jews to move themselves to bring the donation. Meaning, there are many times when one does good, but the good is not actually done by him - it is just his natural behavior. He is being led to do good as opposed to consciously leading himself. It comes to him automatically.

When G-d asks to build the Temple, there is more to it than just constructing a simple building. It is a request to build a place for Him in this world. G-d asks more of the people than just bringing a monetary donation, He asks them to donate themselves.

Each and everyone of us is a whole world, and we all have a Temple inside us - a place for G-d where we bring our donations. B’Ezrat Ha-Shem we shall not only bring the donations, but actually move ourselves to bring them.

And this should bring us to a complete Redemption, may it happen speedily in our days.

Shiur "Brit Mila" by Rabbi Yochanan Gordon!

The psychology of slavery

Parashat Mishpatim, which is the fundament of jewish law, opens up with laws of jewish slaves. There are a lot of attempts to try and explain why such a wide topic opens up with such a case of jewish slaves.

In order to understand this interesting way to open the Parasha. We first have to understand, who is this slave? What brought him to be a slave? etc..

Rashi explains that this slave is a man who was caught stealing but has no money to pay back what he stole and therefore he is sold to slavery in order to pay back what he stole.
Now the question arises, how the Torah understand that this will re-educate the thief, that he will stop stealing in the future, or maybe this is only a punishment?!

In order to understand the answer to this questions, we must understand the psychology of the thief. A thief, especially the one who is so poor that he is not able to pay back what he stole, is not able to accept the G-dly decision and the destiny which G-d gave him. He doesn’t even try to create vessels that are going to give G-d the ability to pour in the Bracha, rather he chooses to take away from what the other has, trying to take the others luck.

When he is caught he is sold to slavery, where according to Torah, his master is supposed to give him half of what he has. The situation is so absurd that the Gemorah says, that one who bought a slave, actually bought a master to himself, and we could expect the slave to be in 7th heaven. At last he is able to practise and live by what the other has.

But here the thief learns that maybe he has what the other has but he lost a very significant thing. His freedom, he is a slave. And this is the reason, he is put in slavery, giving him the feeling of what he wished to accept upon himself.

This is also the reason the Parasha, that is dealing with the laws between people: the damages which one does to the other, the fights, etc. opens with the laws of the slavery because all the conflicts between people have one point to them. One that cannot accept the other, what the other has, like the other lives etc. and more than that, he is not fully engaged and fully happy with what he has in live.

If we know how to accept who we are and what we have, we will be able to accept who we are and what we have, we will be able to accept the other as well.

Shabbat Shalom
Rosh Yeshiva Gedola Berlin
Rabbi Gamson

B’’H

Parasha Ytro

In this Parasha we read about the fact that Ytro changes the whole structure of Moshe’s management. So far Moshe was sitting the whole day and judging each persons personal case. Itro told him that this is not the way, and that he should give the people the opportunity to be judged by more people.

Reading it simply, one might think that this is only a management advice. But going deeper into it, and reading it carefully, you will notice the reason why Moshe should not continue with that, as it says: “You will surely wear yourself out!” (נבל תבל) [Shmot, 18:18].

This expression נבל, is also used in the Torah regarding the Babylonian Tower. When G-d, Blessed be He, wants to punish the builders, we find in Troah the following statement: “Let us descend and confuse their language” (נבלה) [Beresh*t, 11:7].

The RaShba’’M (Rabbi Shmuel ben Meir) makes the connection between this two sources, namely that the advice of Ytro is not only a management advice but a principle.

Same as in Babylon this word נבלה changes the language and attitude of people same is here.
Ytro tells Moshe, that he alone cannot judge everyone. One person cannot understand all people, because of different language, culture and attitudes.

That’s what RaShba’’M is saying, that the greatness of a leader is to anonimate people who will be able to judge people in their way, knowing their background and language. In a way people will be able to connect.

This is a message to each and everyone. There is one Torah but there are many ways to approach the Torah and our mission as our own leaders (i.e. everyone is his own leader and responsible for himself) is to lead ourselves to the way that we are going to connect to the Torah!

Gut Shabbes!
By Rabbi Uri Gamson,
Rosh Yeshiva, Yeshiva Gedola Berlin

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