Rabbi Chaim Luzzato says, “Gehenom, Purgatory, is the places for souls that are suited for punishment, and there they receive pain and sufferings in relation to what is applicable to them, in accordance to their respective situations. And there are “different levels of pain” as there are different levels of pleasure, and with this pain, the sinners shall bear their iniquities. However, if they are worthy of reward, after this, behold they will be purified from their sin and go to rest. If not, they will be punished until they are obliterated. And this thing will not occur to a descendant of Israel, a Jew, except in the most infrequent of cases.”
The Way of G-d – Ma’amar Ha-Ikkarim B’gan Eden V’Gehenom
If one reads this paragraph closely, it says – there are “different levels of pain.”
We can say that the proof to Rabbi Luzzatto’s words are found in a Gemara that’s quoted in the Igeret ha’Ramban where he says:
“Our Rabbis taught (Nedarim 22a), whoever flares up in anger is subject to ‘all types’ of Gehenom,” as it is written: “Banish anger from your heart and remove evil from your flesh” (Ecclesiastes 11:10). The evil mentioned here refers to Gehenom as it is written: “And the wicked are destined for the day of evil” (Proverbs 16:4).
The Gemara uses the words “all types” clearly indicating there are different types, levels of Gehenom.
Take A Parah And Not A Raised Calf
The verse says by Parah Adumah, “Vayikchu eilecha para aduma – And they shall take to you a completely red cow” (Numbers 19:2). The sifrei says that this taking is from the “ trumat ha’lishcha” (communal funds). In sifrei zutah it darshens “A cow, and not a calf” and therefore you don’t take a calf and raise it to be used as the parah adumah. The Rambam codifies this as Halacha (Halacha Parah adumah 1:1) when he says, “You don’t take a calf and then raise it because it says Vayikchu eilecha.” It can be extrapolated from here that the buying of the parah adumah with the money of the trumat ha’lishcha is an essential part of the mitzvah.
Rabbi Genack explains that the parah adumah came to atone for the sin of the golden calf. And by the golden calf it is written, “So all the people took off the rings of gold that were in their ears and brought them to Aaron” (Exodus 32:3). Therefore the giving of the gold was also part of the sin of the golden calf. A proof to this is that women are assur to do melacha on Rosh Chodesh and the midrash says (brought down in Rashi Megillah (22b) that this is a reward for the fact that they didn’t offer their gold jewelry to make the golden calf. Therefore the purchase of the Parah Adumah from communal funds of Klal Yisroel atones for the contribution of funds given for the golden calf
Birchat Yitzchak Chukat section 2 page 225
Rav Avrohom Genechovsky Zt”l
Is A Bracha She’ayna Tzricha Permissible When Your Fried Needs To Hear It
In a case where one had mezonos and drank wine and he now has to say an al hamichya and he wants to yotze his friend in al hamichya but he wants to drink more wine – and the friend can’t wait – should he say al hamichya and al hagefen and after say a new borei prei hagefen or should he just say al hamichya alone and after he finishes drinking the wine he says al hagefen. Either way there will be a bracha she’ayna tzricha. Is it better a borei prei hagefen she’ayna tzricha or an al hagefen she’ayna tzricha. Rav Avrohom said that Rav Mordechai Venkin Shlita (often quoted in the sefer) says that the need of his friend for a bracha immediately makes it a need for the mevarech as well and it’s no longer a bracha she’ayna tzricha and therefore he said in a case where one only had mezonos alone and the friend needs to leave he should stop and make the bracha achrona for the friend and then return to mezonos.
And this notion would apply also when one wants to yotze his friend from a safek bracha. It would not be considered a bracha she’ayna tzricha because when his friend must go it’s as if the mevarech must go as well.
Sefer Bar Almugim Siman 159 Section 5 – Page 765-766
Story Of Rav Avrohom Zt”l
Mashiv Haruach U’morid Hageshem At Vatikin
On Simchat Torah, two days before Rav Avrohom passed, he was still involved in being mechadesh be’Torah. His grandson Rav Baruch Shlita, who was with him that day, said over that Rav Avrohom davened shacharit that day vatikin. When he reached mussaf he asked his grandson to exit the room and the grandson asked why. Rav Avrohom said that some hold when mashiv haruach u’morid hageshem is said it’s like an announcement, and then the grandson would have a problem in regarding what to say for shacharit. Rav Menas Shlita, Rav Avrohom’s talmid mentioned this at the hesped and said that in fact this is the opinion of the Tehilla Le’David. This Halacha is brought down in the biur halacha Siman104 s.v. lo yakdim that says an announcement at a minyan vatikin helps for the minyan after it.
Agan Hasahar Page 53
Rabbi Yakov Nagen (Genack)
Redemption Of The Past And Redemption Of The Present
Mishna Pesachim 3:1
“The law (prohibiting leaven to be seen or found in the house) on Passover is transgressed by the following articles: Babylonian Kuthach, Median beer (made of wheat or barley), Edomite vinegar (made by the fermentation of barley and wine), Egyptian zeethum (Mishna Pesachim 3:1). These items contain chametz according to Rav Bartenurah and we must destroy them on Pesach. The gemara (Pesachim 42a) explains that these four items refer to the four kingdoms of bavel, madai (and pras), edom and mitzraim that ruled over us in history. It seems the Mishnah picked these foods to hint that the burning of chametz is really a destruction of these kingdoms and points towards our redemption from the past and present (see Yerushalmi Pesachim 10 and Bavli 37:72-73 that according to one understanding the four cups represent the four malchiot that ruled over Bnei Yisroel. Usually the four malchios indicate ones that came after shibud mitzraim so under mitzraim is usually subsumed yavan – see Mechilta Yitro Parsha 9 s.v. Rebbi Amar).
Rav Yakov brings down his brother, Rav Donni Genack who also found a link between chametz and shibud malchiot based on a tefillah mentioned in the gemara (Brachos 17a), “Master of the universe, it is known before you that we want to do your will and what holds us back; the leaven in the dough and shibud malchiot.”
Nishmat HaMishnah Pages 156-157
“Amen” (אמן – gematria = 91) – When saying amen one is often “Yotze” (צא – gematria = 91) with the bracha.