This D’var Torah should be a Zechus L’Ilui Nishmas my sister, Kayla Rus Bas Bunim Tuvia A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my paternal grandfather Moshe Ben Yosef A”H, my paternal grandmother Channah Freidel Bas Avraham A”H, my uncle Reuven Nachum Ben Moshe & my great aunt Rivkah Sorah Bas Zev Yehuda HaKohein,

It should also be in Zechus L’Refuah Shileimah for:

-My father Bunim Tuvia Ben Channa Freidel

-My grandmother Shulamis Bas Etta


-HaRav Shlomo Ben Shayna Zelda

-Mordechai Shlomo Ben Sarah Tili

-Noam Shmuel Ben Simcha

_R’ Simcha Yitzchak Ben Mirela Liyatka

-Chaya Rochel Ettel Bas Shulamis

-And all of the Cholei Yisrael, especially those suffering from COVID-19 and the Meiron tragedy.

-It should also be a Z’chus for an Aliyah of the holy Neshamos of HaRav HaGa’on V’Sar HaTorah Shmaryahu Yosef Chaim Ben HaRav Yaakov Yisrael Kanievsky A”H, Dovid Avraham Ben Chiya Kehas—R’ Dovid Winiarz ZT”L, Miriam Liba Bas Aharon—Rebbetzin Weiss A”H, as well as the Neshamos of those whose lives were taken by terrorists (Hashem Yikom Damam), COVID-19, and the Meiron tragedy.

-It should also be a Z’chus for success for Tzaha”l as well as the rest of Am Yisrael, in Eretz Yisrael and in the Galus.







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Parsha Paradise/פרשה פרדס – B’Ha’alosecha: Tefilah for Miriam – Too Short or Too Long? Could it Have Been Shortened? (“אל נא רפא נא לה”)




Although Moshe Rabbeinu’s 5-word Tefilah for his sister Miriam’s Refuah appears to be quite short, perhaps it could have been shorter. One of these five words appears to be extra. “Keil Na R’fa Na Lah.” The word “Na” appears twice. Why was the Tefilah short in the first place? And why wasn’t it even shorter?




Several M’forshim (Onkelus, Chizkuni, Bechor Shor, Da’as Zikeinim, Malbim, Or HaChaim) explain that the word “Na” has two meanings, “please” (Lashon of Bakashah) and “now.” Moshe thus asked Hashem to “please” heal Miriam “now.” As to why it was it was so urgent that she be healed then and there, stay tuned.


Another possible explanation for the repetition mau emerge from Rashi who cites the Midrash [Sifrei, Bamidbar 105]. Rashi explains that the Torah is teaching Derech Eretz, that it is appropriate to recite 2 or 3 words of Tachanunim (graceful supplication) before Bakashah (request). The words “Keil Na” appear to serve that purpose.




Chida, in Nachal Kedumim here and in Parshas Va’Es’chanan, explains that Moshe had a tradition from heaven that 2 mentions of “Na” would assure that he be answered favorably. In fact, Hashem “forbade” Moshe from saying “Na” a second time when he prayed to be allowed to be into Eretz Yisrael, because then Hashem would have “had” to concede.

Chida explains in the name of the Ma’amar Mordechai that the power behind two mentions of “Na” is that they equal “Michael” in Gematria Im HaKollel (they are one greater than “Michael”). Apparently, all Tefilos that are transfered through the Malach Michael don’t need to be “checked” (Bedikah) first.


P’nei Dovid suggests another Remez that the abbreviation of the three words “Na R’fa Na,” Nun-Reish-Nun, also stands for Nefesh-Ruach-Neshamah (different components of the soul). This suggests that Moshe didn’t merely Daven for Miriam’s Refuas HaGuf (bodily healing), but for her spiritual Refuah.





Perhaps the urgency of the additional “Na” allowed Moshe to make the Tefilah shorter. Midrash Lekach Tov points out that there are times for longer Tefilah and times for shorter Tefilah. This was a time to shorten Tefilah. Thus, the additional word actually enabled the Tefilah to be shorter.

Why did this Tefilah need to be shorter?

Rashi cites another tradition from Chazal [Sifrei, Bamidbar 105 Brachos 34A] that Moshe Rabbeinu was worried that the B’nei Yisrael would interpret a longer Tefilah as “nepotism” for his sister (which may have been fair, but perhaps Moshe still thought it was inappropriate).

We might suggest additionally that perhaps Moshe was worried about a Tirchah D’Tzibura, burdening the public. In fact, this may also explain the urgency, because if Miriam would have to quarantine, the entire nation would have to wait. Apparently though, Hashem saw that as absolutely appropriate (to reward her for waiting for baby Moshe, enabling him to become the Shliach of Hashem to save B’nei Yisrael [Sifrei, Sotah 9B]).




Concerning long Tefilos and short Tefilos, Zohar [1:24B] explains that there are two worlds, the long “Vav” world versus the short “Yud” world. The Vav world is the eternal world of spirituality, and the Yud world is the transient material world. (Zohar cites our Pasuk as an example of Tefilah for the Yud world.)

Zohar then explains that Tefilos for matters of the Vav world (i.e. spiritual matters) should be lengthened whereas Tefilos of the Yud world (i.e. material matters) should be brief. (Perhaps this Zohar can help us prioritize and allocate our Tefilah time and endeavors properly.)



May we all be Zocheh to both a full Refuas HaNefesh and Refuas HaGuf and to have a of our Tefilos answered favorably, “please” and “now,” especially our Tefilah for the coming of the Geulah and the arrival of Moshiach, Bimheirah BiYomeinu! Have a wonderful Shabbos!

-Yehoshua Shmuel Eisenberg