Yalkut Shimoni

Some Midrashim here see a positive message in this verse as well, as well as the obvious negative ones.

There's a Medrash in Devorim, Sifrein Devorim, there's a Yalkut Shimoni in the Torah, and there's a Medrash Tanoyim on Devorim.

I won't go through them all with you.

I just want to mention the idea that they all bring out here of a positive message from this verse.

And he was the one that says, you have to read it.

this way, not this way, it means that your Averot has been weighed, and HaKadosh Baruch Hu is taking away the Malchut from you and giving it to the Parsayim, to the Madayun Paras, and that night, basically, the Babylonian Empire fell overnight, transfer of power to Koresh and Dari Avesh, which according to Yalkut Shimoni, this is just a bit of history that many people don't know, so I'm kind of like opening larger parentheses, going on a tangent, but it's important to know these tangents.

According to Yalkut Shimoni, which is not aligned necessarily with Gemarai Maslach and Megillah, the daughter of Belshazzar, was, you know, overnight, when they're killing everyone, and they already had killed her father, she wakes up from all the tumult that was going on, and she runs to the throne of her father, jumping in the lap of who she thought was her father, but really was Daryavesh, who was already sitting there, and he had Rachmanut on her, and this little beautiful girl, who later on became the one that we know as Amalka Vashti, right, and married her to his son.

By the way, just another prentice within prentice, in the Persian history that we had, I think they taught it back in the day in History 1 in 10th grade, they actually say this.

They say exactly this, that the names they have different of Al-Hashverosh was the son, was not a stable boy, but was the son of Dari Havesh and and that's very much aligned with Yaakov Shimon.

And that's why Hashem gave us the mitzvah of tshuva to completely remove not only the sins so we don't get punished for them, but also any negative aspects that the sins that a person commits that they leave an imprint in the person, a negative imprint, that also gets uprooted by the Tshuva completely.

Ki d'isa b'yalkut parashas penchas, as it states in the Medrash Yalkut Shimoni on parashas penchas, b'chol ha-korbonos k'siv b'hikravtem.

Regarding all of the sacrifices listed over there in Parshas Pinchas that are brought on the different holidays, it says the word, and you will offer a certain sacrifice.

But here, regarding Rosh Hashanah, it's written in the Torah, and you will do the offering.

I wasn't able to get onto the printing factor here, which I might need a little bit of assistance for.

But the Elk at Shimoni, I don't know if you can call that up.

Who's in charge of the, you know, whatever this year?

Yes.

You can do that and the Masmidim at the same time.

Anyway,

the Yalkut Shimoni in the beginning of Parshas Vayakel has a beautiful comment.

The question is whether or not, how do you navigate the end of the comment? We'll get to that in just a second, but it's just a nice way to start, where he just points out that the phrase, v'yakel, is this idea of getting all of Klal Yisrael together, you know, for, you know, v'rmashem, emotionally more, you know, or Vayakel.

If the Jewish people are sinning, then you yourself need to take a step down and need to deal with the situation, which of course Moshe Rabbeinu did, but that shows us that connection and that point makes the point that Zer HaShemshon wants to make, that Moshe's greatness and his personal characteristics came in the merit of his leadership of Chai Yisrael.

V'chein hu b'yalkut, and this is also stated in the Yalkut Shimoni, al-Pasuk, on a Pasuk in Habakkuk, The Pesach says he stood and he measured the land.

And the Pesach is referring to Hashem.

This means that Hashem measured all of the generations.

But it turns out the continuation of the song is our Haftarah.

Says the Midrash in the Yalkut Shimoni, «Shonu raboteinu be'sha sh'HaMelech HaMashiach ba omeid al gag Beit HaMikdash», right? The Melech HaMashiach will stand on the roof of the Beit HaMikdash «Vehu mashmi'a lahem le'Yisrael ve'omer», and He says to the Jewish people, «Anavim higia zman g'ulatchem», you humble ones, the time of your redemption has come.

«Ve'im ein atem ma'aminim», if you don't believe me, «Re'u be'ori she'zareach aleichem», look at the light that's shining upon you.

«She'namar», our pasuk, «Kumi ori ki vo orech, u'chvod Adonai alayich zarach.

Just a last point here just to finish off so we can start on the next shiur on verse 33.

The Yalkut, one of the very oldest midrash in the Yalkut Shimoni on the Torah in section 946.

It's a big midrash.

This is section 946, part 9.

L'zchos, Refuah Shleimei, Chiel Nichol, Menchai Yesara, and a zchos zivug hagon for Tzvi Yosef ben Aviva Esther.

We mentioned in the Gulaf Alai shiur today a Mayur Dike Yalkut in Hoshea.

The Yalkut says, he brings a mashal, that there was a big stone on the Prachas Drachim, and everyone was tripping over it.

The king said, remove it slowly, take a little bit at a time off the stone, and I'll come in and I'll get rid of it.

Eventually, I'm going to come in and get rid of the stone.

Zakhdi, the Yalkut, it's in Hoshea, Zakhdi Yalkut, that the Rabbonishlam says the Yetzhar is a big stone, and he makes people trip.

Chisel at it a little bit at a time, and then Mashiach Be'ezra Hashem will come and I'll remove it completely.

That's what the Yalkut says.

So why would someone do it? So the Mochavit says, if you're doing it l'kadash as Hashem, it's permitted.

What's the idea of l'kadash as Hashem? So it's coming, there's a story that's brought in the Rishalmi and in the Yalkut, slightly differently, and I think you need both.

It's the story of Repinchas ben Yor, who bought a donkey, and when the students brought the donkey to him, it was discovered an avant-garde, some sort of diamond on the donkey.

And they told him, look, Hashem gave you a way of supporting yourself, supporting the Talmidim.