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Back in 1996, Rabbi Finman was asked to speak to the niece of one of his students. After spending many hours answering her questions, the woman gave Rabbi Finman her e-mail address. Rabbi Finman wrote the woman a note and included in it a short insight into that week's Parsha and a short Chasidic story.

Realizing that this was something no one was yet doing,, Rabbi Finman sent the missive to his mailing list of about 30 people. Requests from recipients friends came pouring in. The next week Rabbi Finman sent the e-Parsha to 100 people. Within a year more than 2000 people were receiving it. Today, more than 14,000 receive the e-Parsha weekly and the requests keep coming in.

Tazria-Metzora 5778
Shmini 5778
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Vayikra 5778

Vayikra 5778

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In memory of Bennie Magy - Bentziyon ben Avraham v Elke Magy, who passed away Menachem Av 22, 5749 - August 23, 1989 and Rose Magy - Rivka Rayzel Bat Chayim Yaakov v'Chaya Tertza Arbit, who passed away Tamuz 2, 5765 - July 9, 2005. May their souls experience a lichtiger Gan Eden - an illuminated Garden of Eden and may their family only experience Simchas from now on. Sponsored by their son Paul Magy - Birmingham, Michigan.


This week's YouParsha Vayikra https://www.youtube.com/watch?v=LXg6Rw7Ne-c When a Man will Offer


This week, we read the Parsha of Vayikra, Leviticus 1 - 5. In it is discussed the procedure for various sacrifices. One such sacrifice was the sin offering. A person was obligated to bring a sin offering if they unintentionally transgressed a commandment whose intentional violation would be punished by death. There was a sliding scale for this sacrifice. A rich person brought an ox, middle class, goat or sheep, poor, two pigeons, destitute, flour and oil. The Rambam, Rabbi Moshe Maimonides writes that if a rich person was to bring an offering of flour and oil, his obligation would not have been met. It did, however, suffice for a poor person to bring an ox.

The Alter Rebbe, first Lubavitcher Rebbe, writes in his Letters of Repentance, that in this time, when we can no longer bring sin offerings, a person should increase in their service to Hashem. If one learns one chapter daily, they should increase to two. If one gives one penny to charity, let them give two, etc.

Even in Temple times, the sacrifice did not provide a magical formula for sin removal. There has never been a quick fix for repentance. The main emphasis was and is on the person increasing in their Avodas Hashem, service of the Creator. By sinning, a person puts a blemish or dent in their soul. This blemish has a direct effect on their connection to G-d. By doing teshuva, repenting, one fills in those dents and fissures and repairs the attachment.

The Rebbe explains that poverty is only in knowledge. When we first start learning, we are poor. As we grow in Yiddishkeit, we attain wealth. A wealthy person, one who is well developed in Judaism, cannot suffice with doing simple things. A poor person, one who is not as knowledgeable, is commended for extending themselves beyond what is expected.

The Parsha of Vayikra is often read in proximity to Pesach. We are commanded to consider ourselves as though we left Egypt, personally. The word Mitzrayim, Egypt, means limitations. We are to go beyond what is expected of us, on a daily basis. Then, we attain true wealth.


An insight into the Haggadah: One of the four sons mentioned in the Haggadah is the wicked son. The Haggadah instructs us to answer the wicked son's question of, "What is this for you?" by first blunting his teeth. Is this fair? He did, after all, come to the Seder. The Hebrew word for wicked is Rasha, spelled reish, shin, ayin. The two outside letters, reish and ayin spelled the word evil. The shin in the middle is made of three columns, l/, representing Avrohom, Yitschok, and Yaakov. We are told to blunt his teeth. His teeth, "sheinav", can also be interpreted as "his shin". The wicked son is not inherently wicked. Within him is a G-dly soul. What we need to do as parents and teachers is to knock the "shin", the latent G-dliness, from between the "reish-ayin", the superficial evil that is merely the effect of one's environment.


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