Hakhel Email Community Awareness Bulletin
APRIL 2018 DAILY EMAIL ARCHIVE
15 Iyar
FROM MATZAH TO MON:
According to the Luach Dovor B’Ito,
today is the transition day between Bnei Yisrael finishing Matzah they had
brought along from Mitzraim, and tomorrow, 16 Iyar, is the day that the Mon
began to fall (see, however, Rashi to Shemos 16:33, in which Rashi appears
to write that the Mon began to fall today), it is in these days that Moshe
Rabbeinu composed the first bracha of Birchas HaMazon, the Bracha of
Hazon Es HaOlam. The Luach therefore urges that this Bracha be
recited with a special Kavannah at this time.
Hakhel Note: At a Hakhel Shiur, HaRav
Yisroel Belsky, Z’tl, once made the following incredible point. How could
it be that millions of people actually finished the Matzah that they had
brought with them from Mitzrayim on the exact same day? After all, did not
some families have more, some have less? Were not some families larger, and
some families smaller? Did not some families have mostly adults, and others
mostly small children?
HaRav Belsky answered with a remarkable
teaching. In fact, there were families that had finished their Matzah days
ago, and others that had finished it even weeks ago. However, those with
Matzah remaining shared it willingly and even happily with their neighbors.
Only when all of this shared Matzah was completely consumed, was there a
need for the Mon. In fact, perhaps the Mon came only because Hashem
recognized and acknowledged the chesed of His people, and “shared” with us
effusively from His special bounty as well. Let us take this lesson and
enthusiastically apply it by trying to help someone else today with their
Parnassah or their needs. After all, in the end…it is all Mon!
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NOTES FROM READERS:
1. On the Hakhel Note relating to speaking
softly in Shul and being careful not to talk within a distance over Shul, a
reader noted that in the first instance, one must be especially careful with
what we say in Shul to begin with!
2. On the Hakhel Note relating to bearing
shame and insults, a reader who has much experience with those who have been
emotionally hurt commented that for those who are consistently abused and
hurt, a different approach is necessary. Accordingly, if one is in this kind
of situation, or knows someone who is, their situation should be referred to
an appropriate authority for guidance and assistance in the facts and
circumstances.
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FOLLOW-UP ON LAST WEEK’S
PARASHA--V’AHAVTA L’REIACHA KAMOCHA: The
Mesilas Yesharim (end of Chapter 19) writes, “Hakodosh Boruch Hu only
loves those who love their fellow Jew, and the more one increases his love
for fellow Jews, the more Hakodush Boruch Hu loves him. [We note the
incredible statement of the Alter of Kelm (Kisvei HaSaba MiKelm page 13)
that with V’ahavta L’reicha Kamocha one can be m’kayem thousands of
mitzvos a minute because for every single Jew that one loves, he is m’kayem
a separate Mitzvas Aseh. (Also see Yesod V’Shoresh Ha’Avoda 1:7-8).] Many
have asked, How can I properly fulfill the Mitzvas Aseh of V’ahavta
L’reicha Kamocha--How can I love someone else as much as myself? Must I
buy another a pair of shoes whenever I buy one for myself? Rav Eliyahu
Lopian, Z’tl, provides an incredibly practical guideline: The Mitzva is: Do
for others what you would want them to do for you; and do not do to others
what you do not want them to do to you. This is the formula to apply in all
of your life’s encounters (Lev Eliyahu, Bereishis, page 253). Using this as
your guideline, the following is a list of practical ideas for a person to
grow in the great mitzva of Ahavas Yisrael:
1. Did you
say hello to at least one person before they said hello to you?
2. Did you
make someone smile or laugh today? Did you boost someone’s spirits?
3. Were you
truly happy to hear good news about a friend? Even if you wish that the
same good news would happen to you?
4. Did you
judge someone favorably today? Did you see people positively—-or did you
sum up their lifestyle, pros and cons, with one glance of the eye?
5. How often
did you find yourself talking about someone else?
6. Did you
actually do any of the following?
a. Visit a sick person
b. Help the needy in some
way
c. Invite a guest without
family in town for a Shabbos meal
d. Patronize Jewish
products and stores
e. Help a single person
find a Shidduch
f. Sincerely ask Hashem
to bring the Geulah for all of us
(This checklist is based
largely on a checklist developed by the wonderful N’shei Ahavas Chesed of
Brooklyn.)
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HARAV MATTISYAHU SALOMON
ON THE SEFIRA PERIOD:
HaRav Mattisyahu Salomon, Shlita, provides a special insight into the Avodah
of the Sefira Period based upon the words of the Sefer Avudraham . The
Avudraham brings the words of Yirmiyahu Hanavi (5:20-25) specifically
referring to Shavuos: “Shavuos Chukos Kotzir Yishmor Lanu...” --in
which Yirmiyahu reproves the people for “having eyes but not seeing’ and for
“having a heart that turns away” --for “failing to say in their hearts let
us fear Hashem ...”. What do these words of reproof have to do particularly
with Shavuos--what is this Nevuah teaching us?
The Avudraham explains that
Hashem actually commanded us to count during the Sefira so that we would
feel the ‘tza’ar ha’olam’--the pain of the world in desperate need of
food and livelihood during these days of judgment and harvest of crops of
the field and crops of the tree--and to turn to Hashem in Teshuva with a
full heart, and beseech Hashem to have mercy on us, on the earth and on all
of creation--”so that the crops will be as they should be, for if there is
no kemach there is no Torah.” In short, Rav Salomon avers, the days of
Sefira are really like a second Elul--days in which we are to recognize the
Awe and Majesty of HaKadosh Baruch Hu, tremble before His awesome might, and
straighten out our ways. These weeks are oh so critical--our gashmius and
our ruchniyus depend on their outcome! It is for this reason that Chazal (Megillah
31B) teach that we read the Tochacha of Bechukosai this Shabbos --in advance
of Shavuos--just as we read the Tochacha of Parashas Ki Savo in advance of
Rosh Hashana--the two are very much related--for we demonstrate that we want
to rid ourselves of any vestige of sin and any iota of curse--and instead be
successful going forward with our Shavuos and Rosh Hashana.
To this end, the Radvaz explains that we do
not make a bracha of Shehechiyanu on Sefiras Ha’omer because it is the
pre-requisite Mitzvah to the Ikar Mitzvah of Shavuos. The analogy is to
Sukkos--where although building the Sukkah is a Mitzvah (Chag HaSukkos
Ta’aseh Lecha)--we wait to make the She’hechiyanu until we actually
dwell in the Sukkah--and then the She’hechiyanu is made on both mitzvos. We
are now accomplishing the equivalent of building the Sukkah--just like there
is no Chag HaSukkos without a Sukkah, we must build ourselves up, make
ourselves ready with the pre-requisite Mitzvah of Sefira for the Ikar
Mitzvah---Chag HaShavuos. The Navi teaches us how--’let us fear Hashem, Who
supplies rain...in its proper time, and Who preserves for us the weeks
appointed for the harvest!” We are to prepare with Yiras Shomayim!
We have three weeks to
hear the words of Yirmiyahu Hanavi. In years gone by, we have experienced
many Tisha B’Avs in wonderment--how could they not have listened to
Yirmiyahu--A Tzadik, A Kohen,. a Navi, who was so exceedingly Moser Nefesh
--risking his life time and time again in order to save us from a long and
bitter galus, and the Bais Hamikdash from devastation and destruction. Now,
it is our turn to test ourselves--will we listen to his cries, to his heart
wrenching pleading, to his prophetic appeal -- and do what we are supposed
to do during these fateful weeks?! We can begin, suggested Rav Salomon, to
demonstrate our Yiras Shomayim--our Awe for our Creator--our recognition
that He is the One and Only source of our ruchniyus and gashmius-by taking
the instruction of the Chofetz Chaim: At points during the day simply stop
what are you doing and think about the Ribono Shel Olam. Realize that you
have to watch yourself because it is Hashem Himself Who is watching you.
=============================
12 Iyar
TAKE ACTION!
These are days in which we especially work on our Bein Adam L’Chaveiro. In
this regard, we provide two very fundamental--and extremely
practical--points:
1. The Chofetz Chaim writes that the way we
can properly honor others is by finding something greater in them than in
yourself--whatever it may be. Once one recognizes that he holds another in
higher regard for something, he will simply treat him with more dignity and
respect.
2. HaRav Naftali Kaplan, Shlita, adds that
prior to engaging in an act of Chesed--we should endeavor to think about the
fact that in doing so we are emulating the ways of Hashem--Who is a Rav
Chesed. By doing so, we demonstrate that our Chesed is not a ‘good thing
to do’ or a ‘social norm’--but an act which constitutes both V’Halachta
B’Derachav--and Olam Chesed Yiboneh.
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KODESH HAKEDOSHIM!
This week, we learn how the Kohen Gadol
enters the Kodesh HaKedoshim on Yom Kippur. While at this moment in time we
may not have a Kodesh HaKedoshim here are earth--we can view our own Shuls
and Batei Midrashim as our current Holy of Holies. One practical application
of this is to speak softly and gently in Shul--and not speaking loudly
across the Shul, even if one has called out to you from a distance in Shul.
Let us remember the great reverence and respect we must have for a Makom
Kadosh!
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DAN L’CHAF
ZECHUS!
This week we also study the
Mitzvah of B’Tzedek Tishpot Amisecha. Let us keep it on our minds
daily!
By the following link--
http://tinyurl.com/6l5s2s we present a Tefillah provided in the past in
which one davens to Hashem for assistance in judging others
L’Chaf Zechus. Chazal
teach that it is a great merit for a person to judge others favorably for
one will also then be judged favorably as well!
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WE CONTINUE OUR EREV SHABBOS—HILCHOS
SHABBOS SERIES:
A. On every Erev Shabbos after Chatzos,
HaRav Chaim Pilagi z’tl would daven to Hashem that nothing would happen this
Shabbos that would require c’v’ the Shabbos to be violated, such as a
choleh mesukan, a fire, or other danger.
B. In this week’s Parasha, we find the
concept of Shemiras Shabbos mentioned in two separate instances--Ish
Imo V’Aviv Tira’u V’es Shabbsosai Tishmoru…revere your mother and father
and observe Shabbos (Vayikrah 19:3), and then Es Shabbsosai Tishmoru
UMikdashi Tira’u--observe My Shabbosos and revere My Bais HaMikdash (Vayikrah
19:30). There are two separate messages here. First, even if a parent
instructs his child to violate a Mitzvah DeRabanan such as “Bring that [muktzah
item] to me” or “Have the gentile turn on the light” in a situation where it
is not Halachically permitted, the child is not permitted to honor his
parent and must follow the Mitzvah DeRabanan. Moreover, the Kedushas
Shabbos is so great the second Pasuk teaches us, we would not be able to
violate any Shabbos law even if it was to build the final and eternal third
Bais HaMikdash, which we have been waiting for 2,000 years. We should
keep these lessons in mind every Shabbos, and seek to increase our personal
awareness of the Kedushas Shabbos! “Oh well, I carried this outside by
mistake”, “I guess I moved the Muktzah”, “I was not sure if that was some
kind of Borer”…are not part of the proper attitude towards Shabbos.
Skipping Zemiros because it is ‘getting late’ or looking for an earlier
Motza’ei Shabbos Minyan, would also not seem to fall squarely within the
Shemiras Shabbos the Torah seeks of us in this week’s Parasha. Shabbos is
so elevated--even above the Bais HaMikdash--let us make sure that it
elevates us!
C. Chazal (Meilah 17A) provide an
incredible incident in which Rebbi Reuven Ben Istrubeli dressed as a Roman
in order to induce the Roman political leadership to annul their evil
decrees against the Jewish people. One such decree was that the Jews could
no longer observe Shabbos. He argued to them (ostensibly as a gentile)--”If
a person had an enemy, does he want to make him rich or poor?” “Poor, of
course”, they responded. “If that is the case, let them observe Shabbos so
that they will not do work and they will become poor.” He said. The
politicians responded “You are right.”, and they annulled the decree.
Later, they learned he was a Jew and they reinstated the Gezeirah. This
Ma’aseh serves to reinforce to us the stark contrast between our level of
Emunah which our observance of Shabbos highlights and brings out--and the
non-Jews’ attitude which is that not working will simply make us poor
(although they actually believed that to be the case, they only reinstated
the decree because of their anti-Semitism). Our calm observance of Shabbos,
without thinking about the work week, the money that has to be made and the
tasks that have to be done, is a bastion of our Emunah. One of the reasons
given as to why we put our ten fingers on bread or Challah before making a
bracha over it is that this represents the ten words of ‘Veyiten Lecha’--that
our Parnassah is from Hashem--and not the result of our own genius or toil.
It is no coincidence that we take this great lesson of Shabbos with us
immediately into the week by reciting the Pesukim of ‘Veyiten Lecha…it
all depends on Hashem’s bracha’--as we begin the new week!
D. The Mishnah in this week’s
Perek (Avos 3:2) teaches that one who studies Torah even by himself is
aptly rewarded, as the Pasuk (Eicha 3:28) states: “Yeishev Badad VeYidom
Ki Natal Alav--even if one learns in solitude, he will receive a
reward.” The Bartenura explains that these words are much more powerful
than we might otherwise think. The term ‘Ki Natal Alav’ teaches that
even for one sitting and studying in solitude: “K’ilu Nesinas Kol
HaTorah Kula Haysah Ba’avuro Bilvad--Hashem considers it as if the
entire giving of the Torah was for him, and him alone!” We see, then,
how precious even one moment of Torah is to even the solitary Torah student,
and we should be careful with every such moment--for ourselves, and for all
others--all the more so when one spends those extra minutes to learn on
Shabbos Kodesh!
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IN RESPECT OF RESPECT:
In this week’s Parasha of Kedoshim, we also find the great Mitzvah of “Mipnei
Sayva Takum…” (Vayikra 19:32)--In the presence of an elderly person
shall you rise, and you shall honor the presence of a Sage....
The Shulchan Aruch (Yoreh Deah 244) rules
that one must rise if a person over the age of 70 (even if unlearned, but
provided he/she is not wicked) enters within your 4 amos (i.e., within 6-8
feet of you). One should remain standing until he/she has passed from in
front of you. Respect does not only consist of rising, but also includes
respectful words and a helping hand (ibid. 244:7). Let us take a moment to
reflect upon our diligence in the performance of this Mitzvah as it may
apply in our own homes, in the homes of friends and relatives, in Shul, in
doctor’s offices, and in the various situations that may present themselves
to us throughout the day. Let us also thank Hashem for giving us the
opportunity to be in their presence (and having the opportunity to learn
from them, if applicable)--and making it a Mitzvah on top of that!
Additional Note: Some opinions hold that
the minimum age to which respect must be accorded is actually 60 and not 70.
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100 RABBIS:
In this week’s Parasha of Kedoshim we find the fundamental prohibition
against Loshon Hara, as the Torah adjures “Lo Selech Rochil BeAmecha
–Do not be a gossiper among your people” (Vayikra 19:16).The Sefer Sparks
of Mussar relates the following incident with HaRav Naftoli Amsterdam,
Z’tl, a great student of Rebbe Yisroel Salanter, Z’tl, who served as a Rav
and Posek in various cities, including Moscow and St. Petersberg:
“A Jew once came before him, asking him
for “the permission of one hundred Rabbis” necessary to take a second wife
without divorcing the first. In the course of talking, the man spoke badly
of his wife. R’ Naftoli interrupted him and asked: “Have you already
received the permission of a hundred rabbis to violate the prohibition of
Lashon Hara?”
Hakhel Note: There is a great lesson for us
all here—there are many cases when you certainly may feel that Lashon Hora
is warranted or justified—and that others will ‘expect you’ to speak Lashon
Hara—before falling into the trap—make sure that you have the heter of at
least one Rabbi to relate it! The phone number of the Chofetz Chaim Heritage
Foundation Shemiras HaLashon Shaila Hotline is
718-951-3696, and Poskim are available 9-10:30 pm New York time to
answer both the easy-- and the difficult –real life Shemiras HaLashon
questions that you may have.
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THE FAMOUS MIDRASH:
The Midrash Rabba on this week’s Parasha brings the extraordinary story of
the peddler who traveled from city to city crying out, “Who wants to
purchase the elixir for life? Is there anyone who wishes to purchase the
potion for life?” The great Rebbe Yannai heard the merchant’s pitch, and
told him that he would purchase the concoction. The peddler then opened up
a Sefer Tehillim to the posukim “Mi HaIsh HeChofetz Chaim…Which man
desires life…guard your tongue from evil, and your lips from speaking
deceit.” (34:13-14) Succinctly stated, the elixir is Shemiras HaLashon!
Rebbi Yannai, upon hearing these words, was impressed by the Chiddush
contained in the peddler’s teaching.
Everyone who has heard or studied this
Midrash (probably each and every one of us) asks the question, what was the
point, the nuance, the novelty, that the peddler provided that Rebbe Yannai
did not previously know, understand or realize?!
HaRav Shimon Schwab, Z’tl, based upon his
personal audience and experience with the Chofetz Chaim himself, reports the
Chofetz Chaim’s understanding of the Midrash:
Unlike other storekeepers or businessman, a
peddler cannot extend credit, and all transactions are COD. Rebbe Yannai
learned from the peddler that, for the act of refraining from Lashon Hara
one does not receive a “credit” for life. Instead, he receives **an
immediate award** of life! Moreover, added the Chofetz Chaim, the life we
are talking about is not merely a day of life--or even ten days--or even
thirty days or a year or two years. Rather, it is as we recite in the
Bracha over the Torah, “Vechayei Olam Nota Besochainu”--it is Chayei Olam--an
eternal life. The Chofetz Chaim, in fact, turned to his student, and asked
him, “Do you know where we will be 100 years from now? In the Mechitza of
the Ribbono Shel Olam. This is the same place we will be in 1,000 years
from now--and in 5 million years from now (!!)--with the Ribbono Shel Olam.”
This is what a person who refrains from Lashon Hora merits--an immediate
ticket to millions and millions years of being in the Mechitza of the
Ribbono Shel Olam--could there be anything greater--could there be?!
So, the next time the temptation of Lashon
Hora comes, and to most of us it happens several times a day, remember three
things--A) Immediate Payment, B) 5 Million Years and More, C ) In the
Mechitza of the Ribbono Shel Olam. This should help out a tremendous amount
with that Nisayon…and convert it into pristine, eternal bliss!!
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TEACHINGS OF RABBI ZELIG PLISKIN, SHLITA:
We present below several important notes from Love Your Neighbor by
Rabbi Zelig Pliskin, Shlita on the Parasha (citations and sources presented
there have been omitted-please refer to this wonderful Sefer directly for
further detail):
1. Parashas Kedoshim begins with the words “Daber El Kol Adas Bnei
Yisrael--speak to the entire congregation of Bnei Yisrael.” The Chasam
Sofer comments that to attain holiness one need not be isolated and
withdrawn from the rest of society. On the contrary, the Torah’s admonition
here to be “Kedoshim--to be holy--was especially stated in front of the
entire congregation. A person must learn how to sanctify himself by behaving
properly amongst people!
2. ”Lo Sa’ashok” (Vayikra 19:13)--the prohibition of
withholding money. In order not to be guilty of withholding someone’s
wages, or payments due to a worker, you should always reach an agreement
about payment before he begins doing the job. Failure to decide on a price
in advance usually leads to arguments later on, with the results that both
sides feel cheated. The Chofetz Chaim’s son wrote that his father would not
ask someone to do any work for him without first reaching an agreement as to
all the details of the job, including the price. If for some reason they
could not settle upon a price before hand, the Chofetz Chaim would pay
whatever the worker later requested.
3. “Lo Sikallel Chayreish” (Vayikra 19:14)--it is forbidden to
curse even the deaf who are unable to hear the curse, all the more so is it
forbidden to curse people who are able to hear. Saying to someone “G-d
should punish you” is a violation of this prohibition. Note that it is
considered using G-d’s name even when the name is not in Hebrew. Although
using G-d’s name constitutes a more serious offense, it is nonetheless
forbidden to curse someone without using G-d’s name as well. For example,
it is forbidden to say “Drop d - - d” or the like to someone.
4. “B’Tzedek Tishpot Amisecho” (Vayikra 19:15)--you shall judge
your fellow man with righteousness. In Yerushalayim, there is a group that
regularly discusses practical ways to judge people favorably. A member of
the group gives true-to-life situations, and everyone else offers
explanations that would present the person involved in a favorable light.
For instance:
I. You did not receive an invitation to a wedding.
Possibilities: A. Perhaps the person was under the impression that he had
already sent you an invitation B. Perhaps he sent it to you and it was lost
in the mail. C. Perhaps he cannot afford to invite so many people.
II. You are standing in a bus stop with a heavy load of
packages, and a neighbor drives by in an empty car and does not offer you a
ride. Possibilities: A. Perhaps he was only going a short distance. B.
Perhaps he has already committed himself to pick up some other people. C.
Perhaps he has a problem that weighed on his mind so heavily that he
couldn’t think of anything else.
III. You are hoping someone would invite you to his house,
but he failed to do so. Possibilities: A. Perhaps someone in his family
is ill. B. Perhaps he is planning to be away from home. C. Perhaps he did
not have enough food in his house.
5. ”Lo Sisna es Achicha Bilevovecha” (Vayikra 19:16)--you shall
not hate your brother in your heart. The Chofetz Chaim writes that if
someone has embarrassed or humiliated you, you should not hate him.
Although he has committed a transgression, he has actually rendered you a
service--for when a person suffers humiliation in silence, it atones for any
sins he may have. The situation is analogous to that in which someone
prepared a hot bath for you. Although it may cause you some pain, it will
also cleanse you. Keeping this thought in mind should prevent feelings of
hatred from arising. There is a proven method of changing someone’s
feelings of hatred towards you. You should consider him as if he were
righteous and treat him favorably. In a very short time, that person will
begin to like you. Ravid HaZahav interprets this verse, “You shall not hate
your brother BECAUSE of your heart.” You might have a warm heart and do
favors for others. Nevertheless, if your friend lacks this trait, do not
hate him for it.
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NOTES ON THIS WEEK’S PIRKEI AVOS (CHAPTER
3):
1. Rebbi Nechunyah Ben Hakanah (3:6) teaches
that: “Kol HaMekabel Alav Ohl Torah…one who accepts upon himself the
yoke of Torah, he will have removed from him the yoke of government and the
yoke of worldly responsibilities.” Rebbi Nechunyah then continues: “Vechol
Haporeik Mimenu Ohl Torah…but if someone throws off the yoke of Torah
from himself--the yoke of government and the yoke of worldly
responsibilities are placed upon him.” Rebbi Nechunyah teaches us that there
are but two alternatives--and not three, four or more. One either accepts
upon himself the yoke of Torah, or throws it off.
In an almost identical fashion, Rebbi
Chananyah Ben Tradyon (ibid. 3:3) teaches: “Shenayim Sheyoshvin V’Ein
Beineihem…--if two sit together and there are no words of Torah between
them, it is a moshav leitzim….” Whereas, “if two sit together and
words of Torah are between them, the Shechinah rests between them”. Once
again, there aren’t three or four choices--only two. Either the two sitting
together recognize the significance of their being together and exchange
words of Torah bringing the Shechinah into their midst--or they are like
those attending a boxing match. Every person has a choice in life--as the
Torah expressly sets forth (Devorim 30:15) “Re’eih Nasati Lifanecha Hayom…see
I have placed before you today the life and the good, and the death and the
evil…U’vacharta BaChaim--and you shall choose life!”
2. Rebbi Akiva (Avos 3:17) teaches that “Seyag
LaChochma Shesika--a protective fence for wisdom is silence.” This
closely follows the teaching of Rabban Shimon ben Gamliel (ibid. 1:17): “Kol
Yomai Godalti Bain HaChachamim...all my days I have been raised
among chachomim and I have found nothing better for oneself than
silence...and one who talks excessively brings on sin.” The Bartenura on
Rebbi Akiva’s teaching explains that Rebbi Akiva is not talking about sinful
speech such as Lashon Hara or Ona’as Devorim which is in any event
forbidden. Rather, he is speaking about permissible speech, which is still
hurtful if left unchecked. HaRav Avigdor Miller, Z’tl, accordingly teaches
that one should practice every day refraining from saying something
(permissible) that he was otherwise going to say. This, HaRav Miller
teaches, demonstrates a level of Yiras Shomayim, recognizing that one is not
in control of his power of speech--but that it is HaKadosh Baruch Hu who
opens our minds and our mouths. This level of Yiras Shomayim, in turn, will
help prevent one from sin. Indeed, Dovid HaMelech teaches in
Tehillim (111:10): Raishis Chochma--Yiras Hashem--the Chochma
referred to by Rebbi Akiva could be the Yiras Shomayim referred to in the
Pasuk. In a similar vein, it is well known that HaRav Pam, Z’tl, even for
the most obvious or simple response would typically wait for a moment or
more--so that the word or words uttered were uttered with awareness and
care. We should take the lesson to heart--we start off the day with
Raishis Chochma--can we try and follow HaRav Miller’s suggestion-and
work on our Chochma and Yiras Shomayim-by keeping our lips sealed--not
making the added comment or excessive statement, not providing the
additional opinion or witticism--just one time a day--(preferably in the
morning)? One may never know when and where the fruits of this Avodah will
blossom and appear!
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PESACH SHENI!
Sunday is Pesach Sheni. HaRav Yaakov Tzvi Emden, Z’TL (“the Yaavetz”) writes
in his Siddur that:
“It was revealed to me from Heaven why
Pesach Sheni was established on the 14th day of Iyar. After all,
it would not require more than two weeks for anyone who was impure or too
far away on Pesach itself to come to Yerushalayim and bring the Pesach
Sheni. So, why wait a month from the 14th of Nissan to the 14th
of Iyar--the Pesach Sheni could have already been brought by Rosh Chodesh
Iyar?!” The reason given to HaRav Emden from Heaven was that Bnei Yisrael
had sufficient Matzos to last from the time of our Exodus from Mitzrayim for
30 days--until the night of the 15th of Iyar! In other words,
the Exodus, and all of the Kedusha that came along with it, actually lasted
for a full month after the night of Makkas Bechoros and our gathering to
leave the next morning. The holiness that extended from Yetziyas Mitzraim,
then, extended until Sunday’s special day!
The Torah teaches (Bamidbar 9:10) that the
actual Korban Pesach Sheni is brought when a person cannot bring the Korban
Pesach in its proper time--either because, for example, he was rendered
impure, or because he was too far away from the Courtyard of the Bais
HaMikdash at the time the original Pesach offering was to be brought. The
Luach Dovor B’Ito writes that a great lesson of Pesach Sheni is that
it teaches us that it is never too late, and it is always possible, to
“Remove your tumah”--shed your impurity, and to come closer to Hashem
after “Having been too far away”. Accordingly, Pesach Sheni is a time of
reflection and Teshuva. We should take some time out to properly utilize
the opportunity of the day.
One final point on Pesach Sheni: there is a
difference in custom as to if and when one eats Matzah on Pesach Sheini.
According to one opinion, one should not eat Matzah, for it may appear as
if he is attempting to fulfill the Mitzvah of Matzah in an improper time,
which is a violation of the Torah’s prohibition against adding onto the 613
Mitzvos. Others have the custom to eat Matzah sometime during the day on
the 14th, to remember that the Korbon Pesach Sheni was brought on
that day. A third opinion is to eat the Matzah Sunday night, i.e., the
night of the 15th of Iyar, for this would be the night that the
Korban Pesach Sheni was eaten together with Matzah and Marror. Every person
should follow his custom, or his Rav’s guidance, in this area.
---------------------------------------
YAHRZEIT OF REBBI MEIR:
Sunday is also the Yahrtzeit of the Great
Tanna, Rebbi Meir (also known as Rebbi Meir Ba’al Haness). There are those
who have the custom of putting money in the Pushka L’Ilui Nishmaso,
and reciting “Aloka D’Meir Anaini” three times. There are specific
Tefillos which are attributed to the Chasam Sofer relating to good health,
blessing and success; success in one’s business dealings and locating lost
items which one may recite any time during the year when placing money into
a Pushka L’Ilui Nishmas Rebbi Meir. To obtain copies of these
tefillos, one can contact the Rebbi Meir Ba’al Haness Kolel Shomrei Hachomos
office near you. They may also be found on the back of Pushkas distributed
by Kolel Shomrei Hachomos. May the Zechuyos of Rebbi Meir always stand in
our stead!
=============================
11 Iyar
CHOOSE KINDNESS!
“Hashem has created Kindness Coaches
to enable us to reach our maximum potential. They are known as the people
in need. They help us clarify our vision and goals, keep us focused, do
our best, and live up to Torah values. They can help us double our giving
time….As Chazal teach, when you give a tenth to charity, you will become
wealthier and able to continue giving more….” Hakhel Note: We, as a people
of Gomlei Chasodim, not only perform acts of kindness, but understand
that we must continuously strive for greater and greater heights. We must be
extremely appreciative and respectful of the Coaches--as we join together in
providing Hashem with Nachas from His beloved children! [From “Choose
Kindness” by Rabbi Moshe Goldberger, Shlita]
---------------------------------------
THREE IMPORTANT LESSONS
FROM THE CHOFETZ CHAIM:
1. The Sefer Otzros HaTorah
(Sefiras HaOmer, page 389) provides a remarkable incident that occurred to
HaRav Bentzion Krenfus, a close talmid of the Chofetz Chaim, who was often
in his home. Once when he entered the Chofetz Chaim’s home he saw him
sitting and crying profusely. He immediately asked the Chofetz Chaim what
was wrong. The Chofetz Chaim responded: “I just completed learning the Sefer
Raishis Chochma and I learned there that if someone suffers
bizyonos in this world--then the amount of gehenom that he must
otherwise be subjected to can be greatly reduced. I am crying for
myself--why have I been punished by not having to suffer bizyonos in
this world--which would save me so much punishment in the next?!
Hakhel Note: How we must
treasure the shame, the degradations, the insults that we are zoche
to receive.
2. The wise person realizes
that his battle with the Yetzer Hara is a battle against a ganav--the
Yetzer Hara is out to steal one’s most precious possessions--his time and
his Torah. Teshuvah is re-taking that which the Yetzer Hara has stolen from
the person.
Hakhel Note: Do not make
yourself into your own victim!
3. Every morning we recite
about the Torah: “Vechayei Olam Natah B’Socheinu”. Additionally,
every night we recite: “Ki Heim Chayeinu”. There are many Jewish
people who are alive and know little or no Torah. If one who does not study
much (or perhaps as much as he should) wants to be considered alive--he
should do his utmost to support those who do study Torah, and it will be
considered as if he was learning Torah--and he too will be breathing the
life-giving air of Torah (see Shulchan Aruch Yoreh De’ah 246).
---------------------------------------
KOL HAYOM:
The following is excerpted from Growth Through Tehillim (by Rabbi
Zelig Pliskin, Shlita, as well!) on the words of Dovid HaMelech (Tehillim
52:3) ‘Chesed Kel Kol HaYom--the kindness of Hashem is all day
long!’:
Whatever day it is right now
as you are reading this, the kindness of Hashem has been there for you from
the beginning of the day, until this moment, and the kindness of Hashem will
be with you for the rest of the day until the new day starts. Tomorrow again
you will be a beneficiary of the kindness of Hashem, and this will continue
each and every day for your entire life. This has been going on from your
very first day of life and each and every day after that until this moment.
Imagine how you will feel when you experience an entire day with this
consciousness. From the moment you open your eyes in the morning until you
go to sleep at night, every moment will have awareness of Hashem’s kindness
towards you. Allow yourself to be aware of being the recipient of constant
kindness for an entire day. Every movement you make is an aspect of Hashem’s
kindness. Everything you own is an aspect of Hashem’s kindness. Every
interaction with other people has aspects of this kindness. Every bit of
food you eat and every drop of water you drink is an aspect of this constant
kindness. And what about the things that you usually overlook? On the day
at you decide to become more aware of the kindnesses you experience, you
will notice more and more things. You will see what you might not have seen
before, and you will hear what you might not have heard before. You will
feel feelings of gratitude and joy that you otherwise might not have felt.
You will find yourself being more aware of Hashem’s presence, and you will
allow your mind to be filled with thoughts of appreciation for Hashem’s
kindness to you. You will be more present oriented, and you will focus less
on anything you are dissatisfied with about the past. You will be free from
stressful thoughts about the future - you will be focused on the present
kindnesses. When you do this, if your mind needlessly wanders to some
thoughts that are not conducive to appreciation of kindness, you will gently
and lightly re-direct your consciousness to the present kindness that you
are experiencing. Just knowing that your mind has the ability to direct your
thoughts, is a wonderful kindness of Hashem. Just how does your mind direct
your thoughts to thoughts of kindness? We have no way to explain this with
our present limited knowledge, but the knowledge we do have of what we are
able to do, is something for which to be grateful. What would your entire
life be like from now on if you would take this Pasuk as a concept to focus
on frequently? There is only one way to really answer this question
accurately, and that is to make this Pasuk-- Chesed Kel Kol HaYom
a verse that will frequently be on your lips. For when you repeat it out
loud and to yourself, your inner mind will focus on the kindnesses that you
are experiencing right now, on this very day.
A joyful middle-aged man
was asked, “What was a major breakthrough in your life?” He related, “I used
to be what one would consider a negative person. Until about ten years ago
I would frequently complain and kvetch, I usually focusing on what I did not
like. Each and every day a number of things were not going exactly as I
wanted them to. This would make me unhappy. I considered myself a constant
victim of circumstances. I would have been much happier if other people, and
my life in general, would be more the way I wanted. In addition, I never had
enough money, and I was terrified that in the future I would be short of the
money that I needed to live. I was filled with insecurity and anxiety. Then
a Rabbi told me that he could tell me four words that would totally change
my entire emotional life. I was skeptical. “Four words?” I challenged him.
“Do you really believe that after three years of therapy that helped a bit
but did not make me a happy person, you can just tell me four words and
those four words will transform my entire life?” “Try it, I am not claiming
that these four words are magic, and that just by my saying them or your
repeating them, you will become a happy person. What I am saying to you is
that these four words contain a mind-set that can totally transform your
life when you give thought to what they mean, and you frequently think about
this during the day. I’ll only agree to share them with you if you give me
your word that you will make a serious effort to apply them for just one
day.” “One day is a long time,” I argued. “What about for just one hour?”
“Nothing doing!” the Rabbi said firmly but kindly. “If you are not
committed to think about this for an entire day, I don’t think that you are
serious when you say that you would like to know how to improve your
emotional condition. If you do not care about your own well-being, my just
wishing you well will not really help you. For this to work, you need a real
commitment. After a day of applying what I am suggesting, if you feel that
you prefer to be grumpy, negative and depressed, that will be your choice.
However, I must know that you really mean what you say, when you say that
you truly want to become a happier person.” I saw that the Rabbi was going
to be stubborn, or as he would say, ‘steadfast,’ about not telling me his
formula unless I committed to giving it a try for an entire day, so I
reluctantly said I would do it. He then told me the verse that has been my
motto, and blueprint for life, ever since that moment. The four Hebrew words
are Chesed Keil Kol HaYom, the Kindness of Hashem is all day long.
Since I said it in Hebrew, it was just four words. He told me that I should
start the next day from the moment I woke up until the end of the day. It
was amazing! That day was one of the best days of my life. I kept projecting
how wonderful my life would be if I kept this up each and every day. At
times I would feel badly that I had wasted so much time in the past feeling
needlessly miserable, but that too would be a lack of focusing on the
kindnesses of Hashem. I realized that it would be much wiser to view my
past unhappiness as a way to gain greater appreciation for the present
happiness in my life!”
Hakhel Note: Let us move
ourselves every day with these words-- Chesed Keil Kol HaYom!
---------------------------------------
STOP AND SMELL THE ROSES! Having recently made the Birchas HaIlanos, we B’EH have begun to
reap the benefits of spring. One of them is the greater opportunity to
recite Brachos over the wonderful world of fragrances around us. As in the
past at this time of year, we provide our readers with a ‘shmek’, a brief
‘fragrance’, from the wonderful Sefer Rei’ach Hasadeh-The Fragrant
Field (by Rabbi Hanoch
Slatin, Shlita;
Feldheim Publishers,
2003):
1. Appreciating Our Sense of Smell. One of the
first times the Torah refers to the sense of smell is when Yitzchok Avinu
appreciates the fragrance of his son Yaakov: “Look, the fragrance of my son,
is like the fragrance of the field which Hashem blessed.” (Bereishis 27:27)
The Midrash explains that Yitzchok smelled Gan Eden--his sense of smell
connected him with a world in another dimension!
2. The Brachos. There are five possible Brachos
over fragrances. Their sequence, in order of priority, is as follows:
a. Borei shemen arev — only on apharsemon
oil
b. Hanosein re’iach tov bapeiros — only for
fruits
c. Borei atzei v’samim — for all tree
aromas
d. Borei isvei v’samim — for all grass
aromas
e. Borei minei v’samim---for all other
aromas over which a bracha is recited
Hakhel Footnote: In a sense, Borei minei v’samim is an omnibus bracha
similar to shehakol neheya b’dvaro.
3. Priority in Brachos Recitation. When one picks
up a pleasant-smelling fruit with the intention to both smell it and eat it,
which bracha should come first? There is reason to assume that one should
begin with the fragrance. As the person picks up the fruit, the smell will
reach his nose before he has a chance to eat the fruit, and if he does not
say the bracha on the aroma first, he will be guilty of deriving pleasure
from this world without first saying a bracha. Many authorities follow this
line of reasoning and instruct us to say the bracha on the smell first.
4. Aromatherapy: Alternative medicine is a
rapidly expanding area. Some people use various scents in order to improve
their health. People may smell a fragrance, or add them to massage oils or
to their bath. This practice is called aromatherapy. If a person smells
fragrances with no intention to enjoy their pleasant aroma, only to relieve
himself of some illness, he should not make a bracha. In practice, however,
most people who employ aromatherapy also enjoy its fragrance on its own, and
therefore they should recite the appropriate bracha.
Hakhel Footnote: As a matter of caution, one should first ask his Rav or Posek
whether it is permissible to engage in aromatherapy per se, as different
forms of alternative medicine have been linked to aspects of Avoda Zara. It
is a person’s absolute duty to determine that the source of his proposed
form of therapy does not arise from the worshipping of other gods--something
so foreign to individuals in the West that we may not initially consider it.
5. Black Pepper and Ginger: There is a difference
of opinion among the authorities whether black pepper and ginger are to be
considered besamim. Therefore, the rule is that one should not make
a bracha. In order to avoid the transgression of enjoying this world
without making a bracha, one should either refrain from smelling black
pepper and ginger, or make a bracha on another fragrance and intend to
include the pepper or ginger, as well.
6. Bread: A similar question exists regarding
picking up (or bending over) and smelling a fresh, warm loaf of bread.
There are authorities who maintain that bread is neither a pleasant-smelling
fruit nor a bosem, and no bracha should be said on its smell. Others rule
that a bracha should be said on the smell of bread. Even according to this
view, there is a difference of opinion as to which bracha should be said.
Some say that the bracha hanosein rei’ach tov bapeiros is applicable,
others insist that only the bracha borei minei v’samim applies,
whereas still others require the recital of a special bracha hanosein
rei’ach tov b’pas--Who puts a pleasant smell in bread. Again, since a
bracha may or may not be required, one should not say a bracha and should
refrain from picking up(or bending over) warm bread to smell it. This
refers only to warm bread; the smell of cold bread is not strong and
pleasurable enough to require a bracha. Also, unless the bread is picked up
or set aside for the purpose of smelling it, no bracha is required, even on
fresh, warm bread. (Like any aromatic fruit, no bracha is said unless one
takes the fruit with intention to enjoy its smell.)
7. Weak Appreciation: One who by nature has a weak sense of
smell, or whose sense of smell has been temporarily weakened due to a cold
and the like, should not recite a bracha on a scent which he does not sense
keenly. The same applies to one with a healthy sense of smell who does not
enjoy a particular aroma. He does not say a bracha on that particular
smell, even if most people do derive pleasure from it.
8. Weak Aromas: Some flowers and fruits may have
a very weak smell. A person may find that one orange does not have a
noticeable fragrance, but that a bowlful of oranges does. Unless there is
an appreciable fragrance coming from the item in question, do not make a
bracha.
9. Testing a Fragrance: If one is in doubt as to
how strong a smell a fragrance has, or whether or not the smell is pleasant,
or whether or not his sense of smell is keen enough to be able to smell the
fragrance properly, he may first smell it without a bracha as a trial. If
he finds the smell sufficiently strong and enjoyable, he should say the
bracha and smell it a second time.
10. Shabbos: On Shabbos one of the forbidden
activities is to harvest produce. We are afraid that if one were to smell a
fragrant fruit on a tree, he might want to eat that fruit and accidentally
come to pick it. Chazal therefore forbade one from smelling fruit on a tree
on Shabbos. There is no such concern about smelling a flower, as full
enjoyment is derived from the flower without needing to pick it. Therefore,
one may smell growing flowers on Shabbos. One must still be very careful to
handle the plant gently. If the plant is as soft as grass there is
essentially no possibility of breaking it, so one may touch it. If the
branch of a tree is somewhat brittle, one should refrain from holding it.
11. In Havdala, one may use only those fragrances that
normally require a bracha. Hand soaps or bathroom deodorants never require
a bracha, so they may not be used. Many have the custom to use Hadassim
(myrtle leaves) which were already used to fulfill the mitzvah of Lulav.
This is in keeping with the principle that an object used for one mitzvah is
preferred over other objects to perform yet another mitzvah. Myrtle
branches usually require the bracha of borei atzei v’samim. For
Ashkenazim the text of Havdalah always uses the bracha of borei minei
v’samim. Therefore, it is advisable to also include some fragrance
which normally requires a borei minei v’samim, such as cloves. This
is not true for Sephardim, as their custom at Havdala is to say whichever
bracha is correct for the particular fragrance being used. Since myrtle
leaves dry out and lose their scent with time, one should be careful to
replenish the spice box regularly.
12. True Appreciation. The author of the Sefer
Yesod V’Shoresh Ha’Avodah, in his Last Will, urged his children to
acknowledge Hashem in their thoughts before partaking of any pleasure of the
world, even with such pleasures as snuff, which requires no bracha.
Ideally, any benefit we derive from the world should be accompanied by some
form of praise and gratitude to the One Who created so many varied pleasures
for us. Therefore, even when we are not permitted to make a formal bracha,
our thoughts should be directed toward Hashem.
We hope you
once again enjoyed this timely whiff from the Sefer Rei’ach Hasadeh!
=============================
10 Iyar
OUR
PARASHA VERSUS THE WESTERN WORLD:
It is important to note that of
the Mitzvos in this week’s Parasha of Acharei Mos-
many relate to Arayos--forbidden relationships and
immorality. As always, we
must take the
lesson from the Parasha as
we live
through it, and bolster our
care in the fundamental
area care from the
Arayos plays in a Jew’s life--especially as the
warmer weather comes upon us, and the populations around us act with
increased prurience. The western world incredibly considers some of the
Arayos as ‘victimless’ crimes. We,
on the other hand, believe that not only are the participants and those who
encourage them at fault, but that the degenerate mores impact horrendously
on the world at large. We need go no further than
the Pasuk “Ki Hishchis Kol Bassar EsDarko Al Ha’Aretz”—for all flesh
had corrupted its way upon the earth (Bereishis 6:12), and the literal
destruction of the world at the time of the Flood that resulted in its
aftermath. We must do
something to distance ourselves far, far, far away from this behavior. Each
of us (man and woman, young and old, city worker and chareidi neighborhood
dweller) can do something to improve his/her situation in this regard—to
bring a greater, tangible Kedusha into one’s life. It is now less than 40
days to Matan Torah—in which the Kedusha from on High—the Torah-- was
brought down to this world for transmission to us all in each generation.
Let us make ourselves eminently worthy of it—not only by contemplation and
reflection—but in deed and in restraint.
----------------------------------------------------------
B’TZEDEK TISHPOT AMISECHA!
In this week’s
Parasha (Vayikra 19:15
), we learn B’Tzedek Tishpot Amisecha--we
are to judge our friends favorably. What if we do not? We provide
several points:
1. Chazal teach (Shabbos
97A) that one who is Choshed BeChesheirim--(improperly suspects
others) is Lokeh BeGufo. This is easily explained in a Middah
K’Neged Middah manner--just as he put a Mum on someone else, so too,
will he receive a Mum in return.
2. Being a Choshed
BeChesheirim is listed as one of the twenty four items which are
Me’akeiv Teshuvah--for the person who improperly accuses does not feel that
he has really done something wrong or hurt someone, while the very
thought is an aveirah.
3. Chazal also teach that
if somebody is Choshed his friend improperly--he must appease him
and he must bless him--as we find with Eili HaKohen who suspected Chana
of being a Shikorah--and then appeased her and gave her a bracha…and
what a bracha it was--Shmuel HaNavi! If one improperly suspected another
(including a family member or friend)--don’t forget to ask for
forgiveness--and don’t forget to give them a nice big bracha!
4. In the Sefer HaYirah,
Rabbeinu Yonah writes that one should specifically forgive all those who
improperly suspected him.
5. Do not feel bad if
someone has falsely suspected you--the Gemara (Shabbos 118B) brings the
teaching of Rebbi Yosi--”Yehi Chelki Mimi Shechoshdin Oso V’ein Bo--may
my lot be among those who have been suspected of something which is not
true.” One explanation for this may be that Hashem especially seeks to
protect those who are derided. Notwithstanding this fact, one should not go
about seeking that suspicion be heaped upon him, for the Pasuk teaches “Veheyisem
Neki’im MeiHashem U’MeiYisrael--one should always appear clean in the
eyes of Hashem, and in the eyes of His People!”
Hakhel Note: The Pasuk of
B’tzedek Tishpot Amisecha teaches us that whether we know it or not,
whether we like it or not--we are all judges. We should strive for
excellence in everything that we do--and if we must be judges, let us
perform the task with propriety, correctness, honor and care!
------------------------------------------
A PRACTICAL REVIEW OF CONSTRUCTIVE CRITICISM:
“Hochayach Tochiach Es Amisecho,
V’lo Siso Alov Chait--You shall rebuke your fellow man, and you
shall not bear sin because of him.” (19:17) We are commanded to correct
someone who behaves improperly, whether in matters pertaining to man’s
relations with G-d or man’s relationship with his fellow man. Once again,
Rabbi Zelig Pliskin, Shlita, provides the following essential guidelines:
*The most important rule to remember about
rebuke is that it must be administered with love and as painlessly as
possible. Only when the recipient of rebuke feels that the rebuker loves
him, will he readily accept the admonition.
*Some people mistakenly think that the
commandment to admonish others applies only to Rabbis and teachers. But the
truth is that every single person, even if he is unlearned, who sees someone
behaving improperly is obligated to rebuke him. Quite often the rebuke of a
friend will be more effective than the rebuke of a Rabbi. Some people might
not heed the admonition of a Rabbi with the following rationalization: “If I
were a Rabbi I would or would not do such and such. But I’m just an
ordinary layman.” If, however, their friend rebukes them, they are likely
to think to themselves: “If he is careful about this matter, then I should
be, too.” The author of the Noam Hatochocho writes that the mitzvah
of correcting others is a Mais Mitzvah (a Mitzvah that is improperly
ignored). There are many Mitzvah observers who do not realize that
correcting others is obligatory and not merely meritorious. The severity of
failing to correct others can be seen from the opinion in the Talmud which
states that Yerushalayim was destroyed because the inhabitants failed to
rebuke one another. The Chofetz Chaim wrote that some people are careful to
fulfill the commandments themselves, but never try to influence others to
fulfill them. In essence, they are saying, “I won’t suffer in gehinnom, so
I don’t have to…..” Such a person is selfish for he thinks only about
himself and his own reward. He shows a lack of feeling for Hashem’s honor
and his fellow man’s spiritual welfare. He is also wrong--for he will be
held responsible for failing to perform this essential Mitzvah.
* When you rebuke someone, you must do so
privately so as not to embarrass him. This applies both when the matter
pertains to his having wronged you, and when the matter pertains to his
improper behavior relating to his obligations to G-d.
*If someone transgresses in public, you
should rebuke him immediately so as not to cause a Chillul Hashem. For
example, if someone is in the middle of speaking Lashon Hara in front of a
group of people, it is correct to point out his transgression immediately,
even though other people are present. Of course, this should be done in the
most tactful manner possible (HaRav Elyashiv, Z’tl).
*You must be very careful not to grow angry
when rebuking someone. Rebuke delivered in anger will not be heeded. Even
when you admonish your children or other members of your family, you should
do so in a pleasant tone of voice.
*Before admonishing someone, offer a prayer
that your admonition should be delivered in a manner that will be effective.
*If a person you have rebuked did not heed
you the first time, you should continue to rebuke him as many times as
necessary until he corrects his ways. The Talmud says “Even a hundred
times”. The Chofetz Chaim gives an analogy to someone who sells apples from
a stand. He will keep calling out “Apples for sale!” the entire day. Even
if only one passerby in a hundred heeds his sales pitch, it is worthwhile.
This is his livelihood, and he cannot afford to remain silent. The same is
true of rebuke. Of course, a person does not always effect a change in the
recipient of his rebuke. But even if he is successful only occasionally, it
is worth his efforts.
*A person should feel love for someone who
rebukes him. A person is willing to pay a doctor for trying to heal him;
how much more grateful should he be to someone who corrects his spiritual
failings.
*If a whole group of people are in need of
correction, you will be most successful if you admonish each person
individually. Speaking to the group as a whole will not have the same
effect.
*If a person heeds you and improves his
ways, all the Mitzvos he subsequently performs as a consequence of this
reproof bring reward to you as well as the doer himself (Vilna Gaon in
Even Shlaima 6:7).
-------------------------------------------------------
THE POWER OF A WORD:
In explaining the 231st Mitzvah,
found in this week’s Parasha, the Sefer HaChinuch teaches as follows
(English translation by Charles Wengrov, Feldheim publishing): “Now,
even
though
it-is
not in
our
power
to know in what
way a
malediction
takes
effect
on a cursed
person,
and what
force speech
has to
bring
this
[effect]
upon
him,
we know
generally from all the people in the
world that they are fearful about curses--both Jewry and other peoples. They
say that anyone’s malediction, even the curse of a commoner, leaves a mark
on the cursed person, and the imprecation and the pain cling to him. Well,
knowing this concept from people’s words, we would say that at the root of
the precept lies the reason that Hashem has restrained us from causing harm
with our mouths to anyone else, as He has restrained us from harming others
by action. In a vein akin to this theme, Chazal say: ‘A covenant (pact) was
made with the lips--whatever they utter should have an effect. In other
words, there is a force in the words of a man’s mouth.”
We bring the above quote to learn and
eternalize the tremendous power our mouth has, even though our sound waves
are not visible to the naked eye. However, we now add several additional
Halachos relating to this particular Mitzvah as culled from Love Your
Neighbor, by Rabbi Zelig Pliskin, Shlita:
”Lo Sekalel Cheireish--it
is forbidden to curse others” (Vayikra 19:14)
1. It is forbidden to curse
a person using any of Hashem’s names. (Choshen Mishpat 27:1)
2. Saying to someone,
‘Hashem should punish you,’ is a violation of this prohibition. (U’rim
Vetumim 27: 2)
3. It is considered using
Hashem’s name even when the name is not in Hebrew. (Choshen Mishpat 27: 1)
4. A person is forbidden to
curse himself (ibid.) It is forbidden to say concerning a false statement:
“This statement is true, so help me G-d.” This is considered cursing
oneself, since from the positive we infer the negative. (Sha’arei Teshuva
3:47)
5. It is an especially
severe transgression to curse a Torah scholar (C.M. 27:2), or an entire
group. (Rambam, Hilchos Teshuvah 4:3)
6. Although using Hashem’s
name constitutes a more serious offense, it is nonetheless forbidden to
curse someone without using Hashem’s name (ibid.). (For instance, it is
forbidden to state ‘I hope you fall off a…’)
7. It is forbidden to curse
someone by the use of an inference. For example: “You should not be blessed
by Hashem.” (ibid.)
8. Cursing someone who .is
deceased is not as serious as cursing someone who is alive, but it is
nevertheless forbidden. (ibid.)
9. If someone says Hashem’s
name with the intention of cursing another person, it is a mitzvah to
interrupt him so as to prevent him from transgressing. (Sefer Chasidim 64)
10. The Vilna Gaon advised his wife to
strike their children if she ever heard them cursing someone. (Igeres HaGra)
=============================
9 Iyar
QUICKEN LOANS UPDATE:
HALACHIC ALERT FROM THE CONFERENCE OF
SYNAGOGUE RABBONIM OF AGUDATH ISRAEL
Agudath Israel’s Conference of Synagogue
Rabbonim wishes to alert the entire Tzibbur to an important Ribbis issue
raised by prominent Poskim.
Quicken Loans (QL), a leading mortgage
lending institution in the USA, is Halachically under majority Jewish
ownership. Upon thorough investigation, prominent leading Halachic
authorities have issued a P’sak (displayed on the following link--http://www.hakhel.info/archivesPublicService/RibisNoticeQuickenAlert.pdf
) Rocket Mortgage] is in danger of transgressing the prohibition of Ribbis
D’oraisa.
It has come to our attention that upon
inquiry of prospective customers, QL has been providing information stating
that there is no need for a Heter Iska when obtaining a mortgage from them.
We therefore feel compelled to counter this misinformation by alerting the
public to the P’sak of Gedolei HaRabbonim which states unequivocally that it
is forbidden Al-Pi Torah for any Jew to take a mortgage or any other form of
loan from Quicken Loans or its subsidiaries-or any other Jewish-owned
lending institution-without a valid Heter Iska.
THE CONFERENCE OF SYNAGOGUE RABBONIM OF
AGUDATH ISRAEL
------------------------------------------
YOUR IMPORTANT PERSONAL RECORD: Following is the text of a letter issued by HaRav Moshe
Feinstein, Z’tl and HaRav Yaakov Kamenetsky, Z’tl, dated 24 Av 5744, as
translated into English and presented in the Emuna
Daily’s Hashgacha Pratit
Journal:
“As any thoughtful person will understand,
it is very important in these times to implant the belief in the heart of
every person that Hashem watches personally over the life of each
individual. This is especially critical when educating our youngsters,
because this is a pillar which upholds our entire belief system. A good
strategy for reinforcing this faith is to keep a notebook chronicling any
situation in which a person sees and feels Hashem’s direct supervision in
matters of daily life. One can easily discern that this approach will uproot
and negate the sense that things occur at random, or that forces of nature
dominate our lives, or that “it is my fortitude and the power of my hand
that accomplish for me in life”. By strengthening this Mitzvah all of the
other Mitzvos of the Torah will be fortified. Then we will experience the
words of Habbakuk: VeTzaddik Beemunaso Yichye--the righteous man
will be vitalized by his faith. “
The Emuna Daily’s
Hashgacha Pratit
Journal, an extremely meaningful pamphlet with over 40 blank
pages to fill-in one’s personal Hashgacha Pratis
insights on a daily basis, is available by contacting
emunadaily@gmail.com. To receive the daily
short Emuna-message email, contact this email
address as well. Once again, for a daily three to five minute moving audio
Shiur on Emunah, please call
605-475-4799, access 840886#, and then when asked for the number of the shiur--press
# again.
------------------------------------------
SIX
IN ONE:
Chazal (Sanhedrin
20A) teach that in a
generation of Rebbi
Yehudah the son of
Rebbi Ila’i
the poverty was so
great that six
people were
forced to cover themselves
with one tallis. HaRav
Chaim Shmuelevitz, Z’tl, provides an outstanding insight on this
Chazal. If six individuals
were able to cover
themselves with one
tallis, it meant that no one
individual was pulling the tallis too much towards
him, and in fact that each individual was allowing the covering to be pulled
in all directions by his different ‘partners’. Chazal
teach that despite the abject
poverty of this generation, it superseded
much wealthier and seemingly more prominent generations in the power of its
prayers. The lesson to us all is obvious. When one
feels himself struggling and at apparent odds with another--and even with
legitimate reason--he should allow himself to let that other person have ‘a
little bit of the tallis’. Only children should
care about who wins in a ‘tug of war’. We should see how far we can go in
sharing, giving and even relenting to another. We can really go much
farther than we think--while still keeping ourselves covered. As we speed
through the days of Sefira--almost reaching the halfway point, we should be
sure to let go of the tallis a little bit
more in the challenging situations--which will be a clear and effective
demonstration that we have in fact grabbed hold of the Sefira and its
lessons to us. The next time you feel a tug--don’t respond by pulling hard
in your direction as you did when you were a
child--but let it slip gently to bring pleasure to, and build relationships
with, the person who is tugging at it with you!
--------------------------------------------
WHAT DOES HASHEM
REALLY WANT?
Dovid
HaMelech himself (Tehillim
147:11)
writes “Rotze
Hashem Es Yereiav…Hashem
wants those who fear Him, those who look out for His kindness.” From this
Posuk, it is clear that, succinctly stated, Hashem
would like us to recognize, acknowledge and appreciate that our entire
existence is permeated and imbibed with His Chasodim--Kindnesses. It is
therefore no coincidence that, in another Posuk in Tehillim
(26:3), Dovid HaMelech
specifically relates “Ki Chasdicha L’Neged Aiynei--[I place] Your kindness
in front of my eyes.” Every so often during the day we should take a moment
or two to recognize and express our appreciation for the multitude of
kindnesses that Hashem is performing for us at that
very moment--and try to tangibly feel and experience as many of them as
possible. Take the senses, for example. Sight and the beauty of what you
can see; hearing and the consequent words of Torah you can learn from
others; smell and an appreciation of necessary nutrients entering your body
in a pleasant way; walking with your feet, legs and hips in concert to Shul,
to work and to help others; touching and being able to hold, push and move
objects for the benefit of yourself and others.
Of course, this is only a cursory list of some of the immediate
items around us. As we have noted in the past, the beautiful prayer known
as “Nishmas” which is recited on Shabbos, Yom Tov, on the night of the
Seder, and by some at a Seudas Hoda’ah--a meal of thanks, contains the
following moving words: “Were our mouth as full of song as the sea [is of
water], and our tongue as full of joyous song as its multitudes of waves,
and our lips as full of praise as the breadth of the heavens, and our eyes
as brilliant as the sun and the moon, and our hands as outspread as eagles
of the sky and our feet as swift as hinds [deer]--we still could not thank
You sufficiently Hashem our G-d and the G-d of our
forefathers, and bless Your name for even one of the thousand-thousand,
thousands of thousands and myriad myriads of favors that You performed for
our ancestors and for us… (Translation from the Complete Artscroll Siddur).
Each and every one of us is faced with concomitant daily,
short-term, and long-term troubles, trials and tribulations, which may be or
are very difficult and very real. We should not, however, lose sight of all
that we have to be thankful for. Another sunrise, another day of life, is
truly, in all reality, another opportunity to acquire everlasting eternity
through the performance of Mitzvos and proper conduct in life. As HaRav
Moshe Tuvia Lieff, Shlita, related at a Hakhel Shiur in the name of one of
his Baalei Batim--”My cup may be smaller than that of others--but it is
still full!!”
When we realize that we have moments in which we can ponder a bit
(or when we are reflective enough to create those special moments), let us
think of the words of Nishmas cited above, and let us emulate the words of
Dovid HaMelech (who went
through so many trials and tribulations in his own life), as he declared to
the world: [I place] Your kindness in front of my eyes!
--------------------------------------------
KAVOD
IMPROVEMENT SUGGESTIONS:
It is obvious that improving our
respect for each other is a key feature of our Sefira Period. Set forth
below are a number of important suggestions culled from Mussar Seforim. We
welcome your additional insights or improvement in this crucial area during
this timely period:
1. In Pirkei Avos, we learned (2:5) last Shabbos: ‘Yehi
Kavod Chavercha
Chaviv Alecha
KeShelach--let the honor of your friend be as
dear to you as your own honor.’ When in doubt as to how to react to,
or treat your friend, keep this Ma’amar Chazal in mind!
2. Look at your friend while speaking to him, and do not occupy
yourself with something else at the same time.
3. Be free with compliments, and loving with constructive
criticism.
4. Be genuinely happy when your friend is happy, and feel genuinely
troubled when he is troubled.
5. When a friend is undergoing a nisayon, apply yourself so
that you can best appreciate how to help him.
6. Avoid a witty repartee which only makes you look good or funny,
but will not benefit your friend, or may even hurt him.
7. If you had a disagreement, ask for forgiveness first, before
your friend asks you.
8. Chazal teach that Bais Hillel would present the opinion of Bais
Shammai first--let your friend always speak or go first.
9. Do not yell, scream, or speak coarsely but speak gently,
remember that you are speaking to a member of Hashem’s Royal Household!
10. From time-to-time
think--My friend is a Tzelem Elokim--someone who Hashem has
especially created for a specific purpose in life. I know him--so I have
something to do with his purpose!
=============================
8 Iyar
AS A FOLLOW UP FOR THE
SHABBOS SHEMIRAS HALASHON COUNT--ANOTHER KIND OF COUNT:
The Chofetz Chaim provides
simple guidance as to how a person can accrue thousands of Mitzvos over the
course of a year: If one consciously decides not to say certain words about
a person, a family, or a group--then each word is a separate Mitzvah in
Shemiras Halashon. Assuming a person spares himself of uttering only ten
inappropriate words a day (just one or two sentences)--then he has accrued a
minimum of 10 x 365 or 3,650 Mitzvos. Considering that each Mitzvah lasts
for eternity--this is a lot of eternity!
--------------------------------------------
FROM A READER:
“Concerning memorizing the seven conditions
to permit what would otherwise be considered Lashon Hara, I saw a helpful
acronym to help one remember (from Rabbi Daniel Yaakov Travis, Shlita,
Praying with Joy-Volume 3): STARBUCKS
See
- the incident yourself
Think
- if the subject actually transgressed
Accuracy
- do not exaggerate the details of the story
Reprove
- the transgressor gently before speaking
Beneficial
- intentions of the speaker
Utilizing
- ways other than Lashon Hara to accomplish your goal
Causing
- no more damage than Beis Din would rule
Keep
Seven
above conditions or keep silent!”
--------------------------------------------------------
DO IT TODAY!
We must appreciate the value
and importance of receiving brachos from others. Chazal teach that even the
bracha of a hedyot should not be treated lightly. Today, ask three
people for brachos (for either something specific, or in general)… and
answer with a sincere and heartfelt “Amen!”. Hakhel Note: You can do this
every day!
--------------------------------------------
CLOSE YOUR EYES
FOR A MINUTE:
In the fast-paced
world we live in, it is difficult to collect our thoughts, even more so to
do a deliberate Cheshbon HaNefesh. We see how quickly our computers,
cell phones and other technological equipment operates--and for some reason
the Yetzer Hara convinces us that we have to move our thought processes at
this pace as well. Perhaps we owe it to ourselves to designate at least a
minute or so in the morning and in the evening--as a time to sit and close
our eyes in order to think about a particular middah or an area of Teshuvah
or Mitzvos we are or should be working on. The rapid pace of the world
around us should not interfere with the attention and with the care that we
deserve to give ourselves!
----------------------------------------------------------
RASHI’S P’SHAT:
We provide below several wonderful words of instruction from Rashi himself
to last week’s Perek (2) in Pirkei Avos:
A. Hevei Mechashev Hefsed Mitzvah
K’neged Sechara--think of the loss from a Mitzvah in light
of the gain: The Mishna is teaching us that when one loses money in
order to perform a Mitzvah, he should not be upset or saddened, as the
reward in the future is great--the most basic cost-benefit analysis tells
you to JUST DO THE MITZVAH! The reverse is true in aveirah performance--although
the immediate pleasure is definite, immediate and direct--the future
loss far, far outweighs it--DON’T DO IT!
B. Ahl Tomer... Shesofo LeHishame’a--do
not say that I will listen to it later: The Mishna is teaching us that if
you can listen to a Devar Torah now--do it immediately--and do not
put it off until later.
C. Lo HaBaishan Lomeid--the
shamefaced person does not learn: The Mishna is teaching us that one who
does not ask questions when learning Halachos or other areas of Torah
fulfills the words of Shlomo HaMelech in Mishlei (30:32) VeIm Zamosa Yad
LePeh--it will be as if he put his hand in his mouth, and will know
‘kelum’-- nothing.
D. Ahl Tehi Rasha Bifnei Atzmecha--do
not be wicked in your own eyes. The Mishna is teaching that one should not
do something which even in a day or two will render a person a Rasha--in
which he will say Loma Asisi Resha Zeh--why did I do this?!
E. Ashrei Yoladeto--happy is his
[Rebbe Yehoshua’s] mother. The Yerushalmi teaches that when Rebbe
Yehoshua’s mother was expecting with him she went to the Batei Midrashos and
asked the students to “Please daven for this child that he become a
chacham.” The davening worked. Hakhel Note: It is said that a
Rosh Yeshivah in the New York area has asked interviewees to the Yeshiva
during their farheir--Do you know how to become a Talmid Chacham--and
eventually answers--Do you know how? You must sincerely daven for it!
--------------------------------------------------------
TORAH AND YIRAH:
In the Sefer Ruach Chaim (1:14),
HaRav Chaim Volozhiner, Z’tl, writes that the study of Torah and Yirah is
different from the business and affairs of this world in three important
ways:
1. Torah and Yirah are dependent
entirely upon the person himself, and is what Hashem asks of a person to
accomplish. Parnassah, on the other hand, comes only from Hashem and
there is accordingly no need to overly exert oneself to attain it.
2. In worldly affairs, Hashem will not
add on to what a person is deserving of because of his added toil--whereas,
with regard to Torah, ‘Haba LeTaher Mesayin Oso--the more one acts
to purify himself, the more he is assisted.’ Moreover, Hashem will view
all of a person’s accomplishments in Torah and Yirah, as if they were wholly
accomplished by the person himself, even though none of it could have been
accomplished without Hashem’s Chessed.
3. In commonplace matters, that which a
person does not accomplish today, he can still accomplish tomorrow. In
Torah, that which was lost today, is forever lost and cannot be made up. On
the other hand, that which is accomplished is not accomplished only for
today--but forever, and ever!
Remember--Torah was created before creation,
so is not bound by time--and will lovingly carry us beyond time as well!
------------------------------------------
HASHEM’S HAND! The following is
excerpted from the Sefer
HaRav Schach:
Conversations, compiled by his son in-law Rabbi Asher Bergman,
Shlita, and translated into English by Rabbi Yaakov Blinder, Shlita: “Rav
Schach said that one of the things that moves
him tremendously
is contemplating the amazing power of concealment of
Hashem’s hand in creation. ‘Other people wonder why we don’t see
miracles and visible proofs for faith in Hashem,’ he said,
‘but I am amazed at the tremendous power that man receives from
Heaven
to be able to disregard the
facts that virtually
shout into his ears:
‘Here is proof for your faith in Hashem!’
People say that nowadays we don’t see
miracles. But a rational
person can see that
every lifting of one’s hand is a miracle,
as well
as every glance with the eye.
See how a little piece of flesh can
move around and be able to see things, and to provide information
to the brain,
which interprets and analyzes it. These
facts declare, as
clearly as the sun shines:
‘U’mibesar Echezeh
Elo’ak--from my
flesh I see Hashem’ (Iyov
19:26). One who ponders
such things just a tiny bit can already sense
the beauty of creation
that Hashem brought into being in order to
bestow His beneficence upon us. Yet,
along with the obviousness of
Hashem’s
presence, He created the ability to be oblivious to the
obvious,
providing an enigma:
On the one hand,
one who truly
contemplates the
beneficence of the Creator is so impressed with
the G-dliness of the
world that he wonders how it is possible that
there could be evil in
the world,
so manifest is
Hashem’s goodness to us. Yet,
on the other hand, those who
close their eyes and minds
ask precisely the
opposite question - ‘Where is
G-d?’--and
look for proofs for faith in Him. It is incredible how at the same time
there is both clarity and concealment; it is all so simple, yet so hidden!
Let us consider another aspect of this marvel.
We see that man’s desire
to attain physical comfort and pleasure drives him into undertaking the
greatest toil in order to achieve them.
It would seem that man’s recognition of the truth should be at
least as strong as these drives, and should
stir within man the strongest desires to foster a relationship with his
Creator and do His will.
We have seen throughout history that nations are willing to sacrifice
millions of lives for ideals and beliefs that were the products of their own
minds. ‘Should our
sacrifice for our perfect Torah be any less valid than their idle prattle?!’
(Menachos
65b).
The realization and feeling that man was not created by accident,
and that there is a
Mastermind Who runs the world’s events are basic and natural in man’s
soul and instinct from the day
of his birth.
Just a minimum of truthful contemplation and deliberation
will bring any man to clear conclusions regarding man’s essence and
his obligation in this world,
namely that he must channel all
the power of his body
and soul to do the will of the Creator.
All this is so simple and
natural. It can only be a divine miracle of the highest magnitude that
these obvious facts go unnoticed and unrealized for so many people.’”
Hakhel Note: Oh, how we must
act on this penetrating teaching!
=============================
5 Iyar
QUESTION OF THE DAY:
What is another name for
Iyar (other than the Second Month of the Year)?
----------------------------------------------------------------
ANSWERING AMEN OVER THE PHONE:
In a recent Bulletin, we suggested that rather than making a bracha over the
phone in an undertone while the other person is talking, one should instead
advise the other person on the line that he was about to make a bracha and
ask the other person to answer Amen. A reader questioned whether a person
could answer Amen to a bracha heard over the phone (or over a microphone).
The Dirshu Edition of the Mishna Berurah (Orach Chaim 230, Note 15) brings
that HaRav Shlomo Zalman Auerbach rules that one should not in fact answer
Amen to such a bracha, as it not heard directly from the one reciting the
bracha, who is located in a distant place. However, the Chazon Ish rules
that because the voice is initially that of a person, and is heard
immediately after being uttered, it is considered as if one heard the bracha
from the one who recited it. HaRav Moshe Feinstein, Z'tl, also rules that
one should answer Amen to a bracha heard over the telephone or microphone.
Accordingly, one should consult with his Rav or Posek for a definite p’sak
on this point.
----------------------------------------------------------------
SEFIRA RULING OF HARAV CHAIM KANIEVSKY,
SHLITA:
QUESTION:
Can a barber stay open during Sefira for
non-religious Jews if their alternative would be to go to a barber who would
use a razor?
ANSWER:
It is not permissible, and it is not the
religious barber’s responsibility if they would violate other Issurim as a
result of his not servicing them, for if he does service them he himself
would be violating a ‘lifnei iveir’ kind of aveira relating to Sefiras
HaOmer.
Hakhel Note:
The Aruch HaShulchan (Shulchan Aruch, Orach Chaim 492) brings from the Zohar
to Parashas Tetzaveh that the primary reason that we stand during Sefiras
HaOmer is because Sefiras HaOmer is comparable to Shemone Esrei itself(!).
We should realize the extraordinary importance of Sefira every night just
from the fact that the one-sentence count is surrounded in the Siddur by
prayers before and after (whether or not you actually recite them).
Reminder!:
To inspire yourself here, do not allow yourself to count the Sefirah by
heart. Instead, read each and every word of the bracha and count from a
Siddur.
------------------------------------------------------------------------
THIS SHABBOS FROM THE
CHOFETZ CHAIM HERITAGE FOUNDATION!
Hundreds of Rabbonim and
Kehillos across North America will be participating in a Nationwide Shabbos
to strengthen the crucial Mitzvah of Shemiras HaLashon. The Nationwide
Shabbos will focus on the proper Shemiras HaMitzvah as it relates to
WhatsApp groups, blogs, News website comments and the like. “Today,
in the span of five minutes, hundreds and even thousands can see
embarrassing and humiliating videos and comments that destroy people’s
reputations, causing untold anguish and damage. Together we can make an
impact!” By the following links we provide important information,
including The Ten Rules of WhatsApp. For further information, please
call 845-352-3505.
http://www.hakhel.info/archivesPublicService/CCHFShabbosProgramGuide.pdf
http://www.hakhel.info/archivesPublicService/ShabbosofShmirasHaloshon.doc
------------------------------------------------------------------------
WE CONTINUE OUR EREV SHABBOS—HILCHOS
SHABBOS SERIES: As always, one
must consult his own Rav or Posek regarding his particular facts or
circumstances.
A. The Tissue Box. Many tissue boxes,
in addition to a perforated cardboard cover, also have underneath it a
perforated plastic protective cover, which must be opened in order to reach
the tissues. Opening the plastic on the perforation may actually involve
three different Melachos: (i) Korei’ah, (ii) Mechateich; and (iii) Makeh
B’Patish (see The 39 Melachos by Rabbi Dovid Ribiat, Shlita). While
the simple act of opening on the perforation may take a second and can be
done by children, it could truly involve the most serious of transgressions.
Accordingly, one should take note to fully open all tissue boxes before
Shabbos. Please assist your Shul, as necessary, in this regard--and let
others know as well!
B. The follow rulings are from
HaShabbos BeTifarta by Rav Avrohom Adas, Shlita of Yerushalayim,
(Hebrew, and Volume 2):
a. [In a similar vein to what is mentioned
above,] one may not rip a thin plastic table cloth from a roll—even if it is
not on the perforation, because you have in all events prepared it for use (Koraya).
b. One may not utilize a one-time use bib by
punching out the plastic of the head area (Koraya).
c. One may not separate a new pair of socks
attached by a string, or remove price tags or cleaners tags which are sewn
or stapled into clothing (Koraya). However, if they are merely hung from a
plastic string, one can remove the tag, because it is not attached tightly,
and its removal does not affect the clothing in the same way as something
stapled or sewn, which is considered more intrinsically part of the
clothing.
d. One may remove a Sefer that is tightly
squeezed in a Seforim shrank, even though it is stuck to its adjoining
Seforim—and one can put it back after use, even though it will again become
stuck to its adjoining Seforim (it is clearly not one’s intent to attach or
detach the Seforim).
e. If a silver polish was left on a Kiddush
cup, it should not be rinsed off (Memachek).
---------------------------------------------
BY WAY OF INTRODUCTION TO
THIS WEEK’S PARASHIYOS:
HaRav Nachman M’Breslov is
said to have taught: Children learn how to speak, while the elderly learn
how to remain silent. Who should we better learn from--the children or the
elderly?!
There are certain terms and
phrases which may not constitute Ona’as Devarim against others, but
could be hurtful to the individual himself, simply by virtue of uttering the
very words. It is well known (as we have previously published) that HaRav
Pam, Z’tl, objected to use of ‘whatchamacallit’, because it indicated that a
person was not thinking before he spoke. There are other terms as well
which simply do not take into account the Kedushas HaPeh that we all
possess. Here are just a very few. Please feel free to add on to the list
(and send to us, if you would like):
“Oh my
Gosh!”--Meaning to indicate that the person cannot say Hashem’s Name, but is
still saying it in some type of slurred fashion.
“I have done this
a thousand trillion times.”--Although exaggeration may be permitted in
general, the notion of a gross untruth could have a significantly negative
impact on the person as a whole--especially if it becomes a habit.
In order to
express frustration or difficulty, uttering a word which has the first
syllable which is identical to that of a curse word.
“I don’t
care”--Even when not uttered to hurt another person, it can, once again,
have an impact on a person’s attitude, goals or approach.
HaRav
Avigdor Miller,
Z’tl, (brought
in the Sefer Sha’arei
Orah) teaches
that one should practice silence for a few minutes every day--the result is
getting a better handle on one’s speech, and improving Yiras Shomayim--
through one’s awareness that one’s words are listened to--and do really mean
something and count!
---------------------------------------
THE TEN RULES OF SHEMIRAS
HALASHON: The
Chofetz Chaim Heritage Foundation had distributed the following Ten Rules
of Shemiras HaLashon:
“Lashon Hara means the making
of a derogatory or damaging remark about someone. The Torah forbids one to
denigrate the behavior or character of a person or to make any remark that
might cause physical, psychological or financial harm.
These are ten basic rules to
remember:
1. It is Lashon Hara to convey
a derogatory image of someone even if that image is true and deserved.
(False derogatory statements are called motzi shem ra, slander.)
2. A statement which is not
actually derogatory but can ultimately cause someone physical, financial, or
emotional harm is also Lashon Hara.
3. It is Lashon Hara to
humorously recount an incident that contains embarrassing or damaging
information about a person even if there is not the slightest intent that
they should suffer any harm or humiliation.
4. Lashon Hara is forbidden
even when you incriminate yourself as well.
5. Lashon Hara cannot be
communicated in any way, shape, or form (i.e., through writing, body
language, verbal hints. etc.).
6. To speak against a
community as a whole is a particularly severe offense. Harmful remarks about
children are also Lashon Hara.
7. Lashon Hara cannot be
related even to close relatives--including one’s spouse.
8. Even if the listener has
previously heard the derogatory account or the information has become public
knowledge and the subject will suffer no further harm by its repetition, it
nevertheless should not be repeated.
9. R’chilus, which is telling
one person a derogatory statement that another person said about them, is
forbidden because it causes animosity between people.
10. It is forbidden to listen
to Lashon Hara or r’chilus. If someone inadvertently hears Lashon Hara, it
is forbidden to believe that it is true. One should give the person the
benefit of the doubt--assume the information is inaccurate or that the
person does not realize he is are doing something wrong.
NOTE: There are times when
Lashon Hara is permitted or even required. i.e., when warning a person about
potential harm, for example, a potential business or marriage partner. On
the other hand, secondhand information and baseless impressions have
momentous implications. The questions of when you are allowed or even
required to speak Lashon Hara are complicated. A Rabbinic authority with
expertise in the field of Shemiras Halashon should be consulted in any of
these cases.”
Hakhel Note: May we suggest
doing something--making an advanced contribution--in the fight against
Lashon Hara. How about memorizing the Seven Prerequisites that must be
fulfilled in order to be able to speak (what may otherwise be considered
Lashon Hara) for a constructive purpose? How about putting to memory some
of the Asehs or Lo Sa’asehs that a person could violate if he speaks Lashon
Hara? How about challenging oneself to a Lashon Hara free day--or to making
sure that you compliment at least three people a day. Let us LIVE the
Parashiyos--day after day after day!
----------------------------------------------------------------
POINTS AND POINTERS ON THIS
WEEK’S PARASHIYOS:
As the focal topic of this week’s Parashiyos is Tzora’as, and Chazal explain
that a primary cause for Tzora’as is Lashon Hara, we provide the following
insights. We must also once again recall that if we are studying the
Parasha now, that there are no coincidences, and that there is great
reason for its study AT THIS TIME. We must accordingly be sure to apply
the lessons to our daily life:
A. We learn of the terrible
affliction of Tzora’as. Chazal (Arachin 15B) teach that if one speaks
Lashon Hara, he will be punished with this dreaded ailment. The Sefer
Me’am Loez asks why it is that in our times we see people speak Lashon
Hara--and yet they appear whole and healthy? He provides the following
shocking response: “You should know that the Tzora’as referred to in
the Torah could either afflict a person’s body or soul, and if it does not
afflict his body, it will afflict his soul. Indeed, the Tzora’as of
the soul is worse than the Tzora’as of the body, as the Zohar writes that in
the Heavens there is a special place called ‘Negah Tzara’as’, where
the Neshamos who spoke Lashon Hara are punished.”
B. A Rav remarkably pointed
out that once the Metzora has begun the purification process (at the
beginning of Parashas Metzora)--he is no longer referred to in the
Parasha as a Metzora--but as the Mitaher. Once a person is on
the track of purity--he must look forward to all that he can accomplish--and
not backward to the rut that he had previously placed himself in.
C. The Pasuk teaches us
that if one’s entire body was afflicted by Tzora’as, then it was not Tzor’as
at all--but something else. However, as HaRav Zelig Reuven Bengis, Z’tl
(brought in the Sefer MeShulchan Gavo’ah) points out based upon the
Mishna in Negaim (Chapter 8), this was only true if his whole body became
affected with Tzora’as after he had gone to the Kohen. If, however,
his whole body had what looked like Tzora’as, and only then did he come to
the Kohen, then the Kohen could, in fact, declare him Tamei. Why was this
so--after all, in both cases, the entire body was affected?! What is the
difference when he came if the body was entirely afflicted? HaRav Bengis
explains that if he had waited for his whole body to be affected before
coming to the Kohen, the procrastination itself was indicative of fault,
and the procrastination in doing Teshuvah, was the reason for his whole
body’s affliction. On the other hand, if the person had come quickly to
the Kohen, and his body only later became fully impacted, this was a sign of
Taharah.
Hakhel Note: The Sefer
Sha’arei Teshuvah notes at the outset that it is a terrible aveirah to
delay Teshuvah (see there for the significant reasons given). The lesson of
the spread of the Tzora’as to the entire body can be a lesson to us,
as we see the Yetzer Hara take one finger, then the other, then the hand,
then the other…as he vies for the entire body. If we fight him back when he
gets to the finger--then we will be--and remain--Tahor!
D. HaRav Refeol Shain, Z’tl,
provides the following insight: Why is it that a Metzora becomes Tomei only
upon the pronouncement of a Kohen who views the blemish —after all, it may
have been days or weeks for which a person was afflicted with the blemish
prior to the Kohen seeing it—and for this entire period he is Tahor and can
be with his family and not be considered ‘defiled or ‘defiling’ just because
a Kohen didn’t utter the word ‘tomeh.’ Rabbi Shain explains that a key cause
of Tzora’as is Lashon Hara. With the pronouncement of the word
“tomeh’, the person is made to understand the power of just one word.
Before the utterance of that word, his entire world was different one—a
happy one, with friends and family, joined together with his community and
able to reach the highest heights. Now, as a metzora, he is ostracized and
alone, ashamed and secluded. That one word of the Kohen was in response to
perhaps that ‘just one word’ he had uttered against his friend or neighbor,
adult or child. Until his utterance of that one negative word, the world was
different for someone else—and with the word uttered, his reputation has
been tarnished, a shidduch ruined, a business deal suspended, or a
friendship ended. We can create and destroy existential worlds—depending on
that one word that we use. So, will it be “Uhh!” or “Ahh!” The bechira
chofshis—that choice—is yours!
E. The purification process
of the Metzora involves the shechita of one bird, and the sending away of
its counterpart alive. The birds, of course, symbolize inappropriate
chattering which was the source of the Tzora’as affliction. HaRav
Yerucham Levovitz, Zt’l, asks, however--if the bird symbolizes chattering,
why was one bird sent away alive--why were both birds not shechted,
in order to symbolize the Metzora’s total cessation of needless speech as
part of his Teshuva process? HaRav Yerucham answers that, indeed, much
speech needs to be corrected. Sharp, biting and sarcastic remarks, words of
hurt and derision, Lashon Hara in all its forms, must all come to a complete
halt. However, this does not mean that one should stop talking completely.
Friendly words, words of encouragement, good advice, compliments and even
properly worded constructive criticism, all have an important, and, indeed,
essential place in an individual’s life. We note that before the live
bird is sent away, it is dipped in the shechted bird’s blood, as if to
remind it to always remember to avoid the wrong messages, the inappropriate
comments and the wrong expressions. Then, and only then can the positive
words take charge. They are set free upon the open field--to use life to its
absolute utmost!
F. How can it be that two
people study the same Mesechta thoroughly, put in the same effort and hours
and remember it equally well, yet, in Olam Haba, one is cheerfully greeted
by the Bais Din Shel Ma’alah, and the second is frighteningly frowned upon?
The Chofetz Chaim (Chovos HaShemira, Chapter 7) writes that the disparity
may be based solely upon the Lashon Hara occasionally spoken by the latter
person. The Torah of the one who is careful with his speech, the Chofetz
Chaim writes, shines from afar, while the Lashon Hara speaker smothers the
light of his Torah with the Tumah which leaves his lips. In addition to the
profound impact Lashon Hara will have on one’s Olam Haba, the Chofetz Chaim
(Kavod Shomayim 1:20) adds that Lashon Hara also severely impacts upon one’s
actual Torah learning in this world. He likens the Torah learned by a
speaker of Lashon Hara to one who presents the King with a unique and
beautiful gift (the words of Torah), which is poorly wrapped in a dirty gift
box (the foul mouth). Obviously, the more Lashon Hara ones speaks, the more
repulsive the box--and gift itself--becomes. On the other hand, a beautiful
wrapping truly enhances the gift!
G. Tumah of the lips also
includes Nivul Peh (profane language) of any kind (Shaarei Teshuva 3:229),
notwithstanding its “social acceptability” by the “average person” in the
ordinary course of conversation, and its use by persons who might otherwise
consider themselves successful, professional, sophisticated, or religious.
Pass by a city playground and listen to the way they talk--that should not
be any of us--even for an instant!
H. The Chofetz Chaim brings
the following remarkable statement from the Zohar Hakodosh (Parashas Pekudei
264): “When a person has a hisorerous to speak Lashon Hara, a ruach
ra’ah (evil spirit) by the name of ‘Sichsucha’ is thereby aroused and
actually rests upon this hisorerous of Lashon Hara, causing it to rise
heavenward and bring death and destruction down to the world. Woe to those
who arouse themselves to do evil, and do not guard their mouth and tongue,
and are thus not worried about this terrible result! They do not know the
tragic effect of their actions.” Hakhel Note: Remember Sichsucha --and say
no to it!
H. Contrary to popular
thinking, Tzora’as as a punishment for Lashon Hara, among other sins, has
not left us. The Chofetz Chaim (Kavod Shomayim 2:15) brings from the Sefer
HaKoneh that anyone who deserves this particular punishment will receive it
in the future, r’l. Observation: The shame and embarrassment in the
future may be that much greater, as others bask in eternal light and he is
instead outside of the camp, isolated in quarantine, alone and ashamed.
I. In fact, the Chofetz Chaim
(Kavod Shomayim 1:17) brings from Chazal that the ultimate punishment
for the Ba’al Lashon Hara is that he will be speechless for eternity. Can
we at all appreciate the pain and shame one will feel if he stands mute as
all around rejoice in the incomprehensible bliss of Olam Habah? The Chofetz
Chaim explains that we are forewarned of this Midah K’neged Midah punishment
by the posuk “Yachres Hashem Kol Sifsei Chalakos Lashon Medaberes Gedolos
(Tehillim 12:4).” The pasuk means that Hashem will forever cut off
(kares) the tongue that speaks gedolos (a euphemism for Lashon Hara).
J. In this week’s Haftarah, we
learn that the official in Shomron who exclaimed: “If Hashem were to make
windows in the sky…[could the famine be remedied by tomorrow]?!”, was
trampled by the people at the gates of the city and died. With this, the
words of Elisha “You will see it with your own eyes, but you will not eat
from it!” were fulfilled. HaRav Chaim Kanievsky, Shlita, explains that the
sin of the official was that he was not Melamed Zechus on K’lal
Yisrael. He should have realized that they could be capable and deserving
of such a great Nes even is such a short period of time. Our Derech
Eretz to others must include our respect for the Zechusim of each and
every person that we encounter--and the fact that Hashem can and
will provide for miracles in light of these Zechusim alone!
K.
It is fascinating to note that the situation described in the Haftarah
really involved two distinct and seemingly insurmountable problems: First,
the great famine in Shomron, with people starving for food (as we see from
the Pasuk, many of the horses had already died and food for the people was
at a great premium), and upon the starvation came the besiegement by the
king of Aram who had actually gathered together ‘Kol Machaneihu--his
entire camp’ to conquer the city. The siege certainly appeared as if it
would take the already starving people down to a very imminent defeat and
destruction. Instead, B’Hashgacha, the entire army of Aram literally turned
overnight into the people’s salvation--as they left all of their food and
all of their wealth to us in flight of the apparitions Hashem caused them to
see. We, too, can look to the distressing and dangerous situations that
abound around us in the world today--and recognize that our very salvation
can and may come from this very intended hurt, devastation or destruction.
In the Haftarah’s time, it was Elisha the Navi who relayed the D’var Hashem.
In our time, we have no Nevi’im--so it is up to us through our Tefillos, our
Torah, our Chessed--our D’veikus B’Hashem to achieve the very
same--hopefully overnight--Yeshuah! May we see it--B’Rachamim--speedily and
in our day!
=============================
4 Iyar
CONTEMPORARY TERMINOLOGY:
Do you think that
“What’s up?” or “Chill” have Lashon HaKodesh equivalents? If not, what does
that tell you about the use of these terms, and those like them...
--------------------------------------------
A RESPONSE----From
a Reader: “In response to your question of why we don’t count two days of
sefira due to doubt, I have the following answer: “The Rishonim - Raza [Baal
Hamaor] and Ran on end of Pesachim - explain that the reason is because this
would belittle the holiday of Shavuos, as one would have to count Sefira on
the first night of Shavuos, which would be a contradiction to the sanctity
of Shavuos and a belittlement of the festival [similar to saying leishev
basukkah on Shemini Atzeres due to the fact that perhaps it is still Sukkos,
which would belittle the festival of Shemini Atzeres and therefore we don’t
do it].”
Hakhel Note: The Reader
provided other responses as well--you too can do your own research!
--------------------------------------------
WHO WAS NA’AMI?:
We are now less than four weeks from the giving of the Torah in 5778. The
following is excerpted from the wonderful work Leading Jews Back by
Rabbi Sholom Smith, Shlita, based upon the teachings of HaRav Avraham Pam,
Z’tl: “What did Rus see in Na’ami that impressed her so much? The Midrash (Rus
Rabbah 2:5) gives an explanation: Why was she called Na’ami?
Because her actions were sweet and pleasant.
Rus saw in Na’ami
what a life devoted to Torah and Avodas Hashem can do for a person. She saw
her sterling middos, her nobility of spirit, her warmth and caring
personality. That was what attracted Rus and motivated her to give up a
life of ease and luxury and “return” to Yiddishkeit as a penniless, widowed
convert, forced to live off the charity of others. This is the enormous
power a person with a pleasant, warm personality and good middos has on
other people. He attracts followers like a magnet and can have great
influence on their lives.
This is a proven
method to bring closer to Yiddishkeit those who are estranged from the
heritage of their forefathers. While philosophical discussions and proofs
of the existence of a Creator are certainly tools in bringing Ba’alei
Teshuvah back to their roots, a critical factor is to show how the ways of
Torah are pleasant and all its pathways are peace (Mishlei 3:17).
This has the drawing
power to influence people to a Torah way of life. Derech Eretz precedes
Torah (Vayikra Rabbah 9:3). This concept underlines the vital importance of
Torah Jews conducting themselves with the utmost courtesy and respect in
their interpersonal relationships. They must not forget that wherever they
go--whether in the business or professional world, or as neighbors or
friends--they represent the Torah.
One does not have to
be a Rabbi or kiruv professional to influence others. Every Torah Jew
presents an image to those around him which, depending on his conduct, will
either bring others closer to Yiddishkeit or, c’v, cause estrangement
from it. It is a responsibility that should not be taken lightly. This
can be seen by the great influence one woman (Na’ami) has on another (Rus),
which set into motion the chain of events which led to the founding of
Malchus Bais Dovid and planted the seeds of Moshiach.”
Hakhel Note: It is no
coincidence that the Sefira is a time of growth in Bain Odom LeChaveiro, as
a necessary prerequisite to Kabbalas HaTorah. Rabbi Frand’s Hakhel Sefira
Shiur on narcissism was an OUTSTANDING review and presentation of how a
Torah Jew is to conduct his life both inwardly and outwardly. We urge you
to obtain a cd of the Shiur, by contacting 718-252-5274. Listening to and
applying Rabbi Frand’s great teachings will emanate far beyond this Sefira
period--long and far into life!
--------------------------------------------
THE PATH TO KABBALAS HATORAH:
At the outset of the Sefer Sha’arei
Teshuva, the Rabbeinu Yonah writes that Teshuva is not a one-month or
ten day of the year attempt, but is a daily requirement for one who realizes
that the Yetzer Hara has bested him in some way. In fact, one who makes the
mistake of putting off his Teshuva to a later time may very well be
committing a greater indiscretion than the first sin itself! As we know,
the three aspects of immediate Teshuva are Charata (true remorse and regret
for what was done), Kabala Ahl HaAsid--setting up a safeguard or taking a
measure or measures so that it does not happen so fast again, and Vidui--admitting
and confessing that you made a wrong turn. The Sefer Tomer Devorah
provides a profound insight into the concept of Vidui. He writes that when
one verbally expresses his sin to Hashem, his Kavannah should be ‘lekabel
alav tahara’--to bring upon himself a purity, a cleansing. As Dovid
HaMelech expresses in the Perek HaTeshuva (Tehillim 51): “Herev Cabseini
MaiAvoni--abundantly cleanse me from my iniquity” (ibid. 51:4). Some feel,or
at least hope for, a greater sense of purity and cleansing when they immerse
in a mikva on Erev Shabbos, or Erev Yom Tov. We, Dovid HaMelech teaches,
have the opportunity to accomplish a true cleansing, a real purification,
with the sincere words of Vidui which we articulate. How and why could a
person who realizes that his life needs some fixing wait days or
months--when he can freely immerse in the comfort of his home or office--in
a kabala of tahara through a heartfelt and genuine expression of vidui!
Additional Note: We don’t have to wait to
recite Vidui to use our mouths for great accomplishments. Shlomo HaMelech,
the wisest of all men, teaches in Mishlei (12:8): ‘Lefi Sichlo Yehulal
Ish’, which we could take to mean that a person is praised in accordance
with the level of his wisdom.. The Targum there, however, provides a more
telling explanation. It translates ‘Lefi’ not as ‘in accordance with’, but
instead as ‘to the mouth’--so that the Pasuk in fact reads
(translated) “a person is praised by the wisdom that is uttered from his
mouth.” What is the greatest wisdom that one can attain? Obviously, Torah
which Hashem gave to us--and told us is the best thing for us in life. When
we recite in Ma’ariv “Ki Haim Chayeinu--for they (the Torah and the
Mitzvos contained within it) are our life--it is no allegory or parable. By
making a special effort to relate a D’var Torah when the situation or event
seems devoid of Torah, to actually cheer someone’s spirits with a teaching
from Chazal, to share a thought that you heard from a Rav or Maggid Shiur
with a friend or business associate--doesn’t only show that you know
something--but also decidedly demonstrates, says the wisest of all men, that
you are especially worthy of praise for the words of your mouth.
As we proceed to Kabalas HaTorah, we can
accomplish oh so much more by letting go on the rope to another, and by
focusing and directing our utterances to words of Torah--Lefi Sichlo--
in the various situations and circumstances we find ourselves in. The life
of a shopkeeper, school teacher, person you are sitting next to at a simcha
or on a bus, neighbor, friend or family member can all be eternally enhanced
by a D’var Torah that you just learned and exert the effort to relate
--and you can actually change someone’s life. So don’t shy away in carrying
a Torah thought further--and be praised for your wisdom by Hashem and by
man--because you deserve it!
--------------------------------------------
LIKE A FISH IN WATER…:
In honor of our
recognition that we need Torah as a fish needs water, we provide the
following five brief questions and answers relating to Torah study that were
asked of HaRav Chaim Kanievsky, Shlita, as excerpted from the Kuntres
Derech Torah:
A. Question: When we
recite Birchas HaTorah in the morning, we immediately thereafter recite
Birkas Kohanim. Why do we recite these Pesukim? Answer: It is a Siman
Bracha (see Shulchan Aruch Orach Chaim 47, Mishna Berurah seif katan 20).
The Kuntres itself brings that there are 60 letters in Birkas Kohanim
corresponding to the 60 Mesechtas of the Talmud.
B. Question: Why do
we recite Eilu Devarim She’ein Lahem Shiur after Birkas Kohanim?
Answer: Because it ends with the words V’Talmud Torah K’neged
Kulam--allowing us to appreciate where Birkas HaTorah leads us!
C. Question: Based
upon the words of the Rema in Shulchan Aruch Orach Chaim 155 and the Mishna
Berurah there, it appears that one should set aside a specific place in the
Beis HaMidrash in which he learns. Is this a chiyuv as it is in Tefillah?
Answer: It is an Inyan Gadol.
D. Question: If one
is learning in Kollel and is being paid for doing so--does he still have a
separate chiyuv to be Kove’ah Itim LaTorah without pay? Answer:
Since the Kollel student could have been doing something else during
that time for which he could have been paid, his Kollel study is considered
as a Keviyus Itim LaTorah.
E. Question: If one
has a Mitzvah that no one else can perform, or must make a doctor’s
appointment, i.e., a permitted circumstance for which he may interrupt his
learning and he has a choice between doing so during the day or at night--is
it preferable to interrupt his learning by day--or by night? Answer:
One’s day time learning is more important--see Eruvin 65A.
=============================
3 Iyar
INSPIRE YOURSELF--From
a Reader: “To inspire myself before davening, I sometimes think of the words
of Tehillim which so strongly state how our Tefillos are answered: “Hashem
Elokai Shivati Eilecha Vatirpa’eini--Hashem, my G-d, I cried out to You
and You healed me (Tehillim 30:3) …Tza’aku VeHashem Shome’ah U’Mekol
Tzarosam Hitzilam--they cried out and Hashem heard, and saved them from
all of their troubles.” (Tehillim 34:18). We have to know that our
Tefillos are really listened to!”
--------------------------------------------
THE OUTSTANDING NATURE OF
PRAYER: “Among
Hashem’s acts of love was the opportunity that He gave man to approach Him,
even in this world. Even though man is immersed in darkness and far from the
Light in his natural physical state, he is still permitted to stand before
Hashem and call Him by His Name. Man is thus able to temporarily elevate
himself from his lowly natural state to exist in a state of closeness to
Hashem, casting his burden upon Him. This is the reason for the strict rule
prohibiting any interruption whatsoever during [the Amidah, which is the
paradigm of] prayer. This is because of the very high degree of closeness to
Hashem that one places himself in at such a time. This is also the reason
why it was ordained to take leave at the end of the Amidah, by taking three
steps backwards. These steps represent man’s return to his normal state,
where he must remain at all other times.”
[Excerpted from Derech
Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as
translated in the outstanding English translation by Rabbi Aryeh Kaplan,
Z’tl (Feldheim)]
----------------------------------------------------
IT’S NOT ABOUT RETIREMENT:
The Mishna in this
week’s Pirkei Avos (2:5) teaches: “V’Ahl Tomar Lichshe’efneh Eshneh Shema
Lo Sipaneh--do not say that when I will be free I will learn, for maybe
you will not be free.” Rabbi Eliyahu Schneider, Shlita, points to the
Tiferes Yisrael who teaches that the Mishna is not talking about a person
saying that when he is older and stops working that he will then start
learning more. Rather, the Mishna refers to our activities on a day-by-day
basis. One should not think that ‘these five minutes’ he can improperly use,
for he will use ‘another five minutes’ properly. Each and every portion of
life--no matter how big or how small--is eternally important. Indeed, you
may be so busy tomorrow--that those five minutes may not come. Use ‘these’
five minutes--especially for the study of Torah--today!
-----------------------------------------------
LE’OSEH NIFLA’OS GEDOLOS!
Moving deeper into
the springtime as Hashem’s creations bloom around us, we dare not forget one
of the great lessons of Pesach --Le’oseh Nifla’os Gedolos Levado Ki
L’Olam Chasdo--Who alone performs great wonders, for His kindness
endures forever (Tehillim 136:4). As we see the marvels of the
flowers blooming, the trees budding and the grass growing--we must realize
that it is not only the Ten Makkos, the Splitting of the Sea, the Ananei
Kavod and the Mon which were extraordinary miracles, but that which we call
‘nature’ is most definitely extraordinary as well. The only real difference
between the Ten Makkos and the Splitting of the Sea--and the five different
shades of green on the bushes and trees in front of you--is that the former
are Nissim Geluyim, and the latter are Nissim Nistarim. Let us
take the time to marvel at Hashem’s world. Especially at this time of year,
as we see this wonder, that spectacle, and those phenomena, let us get used
to exclaiming with joy Le’oseh Nifla’os Gedolos Levado Ki L’Olam Chasdo!
Hakhel Note: HaRav Mattisyahu
Salomon, Shlita, notes that the Chovos HaLevavos first teaches the
Sha’ar Habechina (the study of Hashem’s wonders) and only then teaches
the Sha’ar Avodas Elokim--because we first have to appreciate Who
Hashem is and what He does before we can properly serve Him!
----------------------------------------------
REMINDER--MITZVOS TZRICHOS
KAVANNAH! Rabbi
Daniel Garfinkel, Shlita, has authored a wonderful work on Mitzvos
Tzrichos Kavannah--stating or thinking the simple intention before doing
any mitzvah: “I am fulfilling the mitzvah of ____, as Hashem commanded.”
What does this mean? Look at all the mitzvohs we do individually and in many
different kinds of groups, from Yeshivas to Shuls, Daf Yomi, Shiurim,
Tehillim groups, etc. We devote and dedicate ourselves in so many ways and
on so many levels to helping ourselves, our loved ones and K’lal Yisrael
through these beautiful thoughts and actions. But, we should affirmatively
state what we are doing and why we are doing it. If we do not, then it is
like writing a gorgeous, heartfelt letter to Hashem and putting it in the
mailbox without a stamp! We were alerted to this by
www.kavanahkards.com By the following link
http://tinyurl.com/k2sq4no, we provide the
text of a magnet which one can place in a convenient place to remind himself
of this great daily practice. To obtain the Mitzvos Tzrichos Kavannah
work magnet, please contact
kavanahkards@gmail.com
--------------------------------------------
QUESTION OF THE WEEK:
In Chutz LaAretz, we keep two days of Yom Tov because of the original
Sefeika D’Yoma (doubt as to which day Yom Tov really came out) in Chutz
LaAretz which was far from Yerushalayim, which remained our Minhag even
after we became sure of the actual dates--such as which day is really
the 15th of Nissan. This being so, why don’t we keep two counts
for Sefira--one beginning on the second night of Pesach as usual, and a
second count beginning on the third night of Pesach as the Sefeika D’Yoma of
the previous night? It would not, after all, be so complicated at all--with
our simply reciting that today is the 18th day of the Omer, pausing a few
seconds and saying that today is the 17th day of the Omer. We eat Matzah and
Maror, and maintain an entire Seder on the second night of Pesach--can’t we
do the same for our precious Sefira count --with the second additional count
simply being completed--on the second day of Shavuos instead of the first!
-----------------------------------------------
AN IMPORTANT SEFIRA
THOUGHT! It is well
known that HaRav Dessler, Z’tl, teaches and reiterates that our Holidays are
not mere commemorations and remembrances of glorious events that took place
in years past, but are times in which we re-experience and relive those very
events and occurrences. Thus, every Pesach we are to feel and arrive at new
levels of freedom, and at Shavuos we are to undertake a new echelon of Torah
acceptance and study.
So what is it that we are
supposed to be re-experiencing during the Sefira period itself? Most
likely, there were no concerts or CDs in the desert that Bnei Yisrael were
forced to miss, so that could not be it. It also cannot simply be an
abstinence from barbers and barber shops for an extended period of time. At
a Hakhel Shiur, Rabbi Eliyahu Schneider, Shlita, provided the following
wonderful insight:
The Sefer HaChinuch
writes that the purpose of the Sefira is for us to count up to Shavuos,
instilling within us a sense of appreciation, excitement and enthusiasm. As
we slowly but surely progress through the Omer period, we must rid ourselves
to the greatest extent possible of the robotic nature in which we may
perform our mitzvos, and any mental stupor we may experience while listening
to a Shiur. We must teach ourselves that Torah and Mitzvos cannot be
comprised only of “doing today’s daf”, or “learning the two Halachos”. Of
course, it is essential that we have goals, and guide ourselves with certain
daily accomplishments. However, we must infuse a genuine desire and drive
into our Torah study and Mitzvah performance. As Rabbi Schneider points
out, even though fish live in water, when it rains they come to the surface,
as if they are thirsting for the new drops of the life-giving liquid, even
though they are already surrounded by it!
Indeed, Hakhel (forgive the
plug), is one of the last Mitzvos in the Torah for this very reason. What
does Hakhel represent? After all, could not everyone simply study the
Parashios recited at Hakhel either at home, in Shul, or at a Shiur? Why did
every one--man, women and children of all ages have to ascend to the Bais
HaMikdash on one particular day to hear a portion of the Torah being read?!
Rabbi Schneider suggests that
Hakhel not only represented the study of Torah, but the experience of
Torah. Every so often, one must reinvigorate himself and excite himself
about the great opportunity that awaits him every day. It is an opportunity
shared by a minute, actually, very minute, percentage of all the people in
the world. Just as people may forget to appreciate their eyesight, their
ability to walk, that they have a job, food, clothing, so, too, they may
forget to consider the infinite and eternal Torah that is or can be their
daily companion.
Let us take these upcoming days before
Shavuos to learn Torah with the effort and energy, with the exhilaration and
enthusiasm, that it really, truly deserves!
=============================
2 Iyar
FINAL CALL!
By the following link, we provide a magnificent opportunity to review the
Chovos Helevavos Sha’ar Habechina in 29 short segments over the month of
Iyar. This is an outstanding opportunity! Spread the word!
http://www.hakhel.info/archivesPublicService/Sha'arHaBechinahScheduleIyar.pdf
-----------------------------------------------------
WELCOME BACK AMIRAS TACHANUN!
After a month of not reciting Tachanun,
let us recite these great words of supplication--which incredibly include
the words of AVINU MALKEINU CHANEINU VA’ANEINU KI AIN
BANU MA’ASIM--ASEH IMANU TZEDAKA VACHESED V’HOSHIAINU (the last
Avinu Malkeinu recited in the Aseres Yemei Teshuva and on Fast Days)--with a
renewed intensity and fervor--pleading with Hashem to shower us with His
unlimited mercy--and the Geulah Sheleima in our day!
------------------------------------------
MODIM!
The outstanding Sefer Praying with
Meaning (Artscroll, Rabbi Heshy Kleinman, Shlita’s latest
publication), which proceeds through Tefillas Shacharis in 89
powerful and practical daily lessons, provides the teaching of the
Avudraham, who writes that the Gematria of Modim is 100--representing
the 100 daily brachos in which we should express our daily thanks to Hashem!
Hakhel Note: The Mishna Berurah (Shulchan
Aruch Orach Chaim 127: 1), seif katan 5, writes that “haolam nohagim”
when responding to Modim D’Rabbanan in Shemone Esrei to remain bowed
throughout. The Chazon Ish, Z’tl and HaRav Chaim Kanievsky, y’blcht,
however, follow another minhag mentioned in Shulchan Aruch which is
to bow at the outset of Modim D’Rabbanan, and at its end (Ahl She’anachnu
Modim Lach…), but not during the entire recital (ibid., Dirshu Note 7).
Accordingly, one should follow his Rav’s direction in this area.
-----------------------------------------------------
WILL IT BE ACCEPTED?
In a publication containing the teachings of
HaRav Moshe Shmuel Shapiro, Z’tl, it is reported that whenever HaRav Shapiro
offered words of rebuke or mussar, it would only be presented if it could be
done in a way ‘Ki Heichi Delekablu Minei’--so that the words of advice,
guidance or constructive criticism would be accepted by the party it was
addressed to. With this stated goal in mind, there would be no words
of admonition or instruction uttered in annoyance or anger, or containing
bites of derision, cynicism or sarcasm--for although these kinds of
expressions could vent frustration--they certainly would not be accepted by
another....What a simple and shining standard to use for words to help
another –’Ki Heichi Delekablu Minei’-- so that they
truly accomplish their goal!
------------------------------------------
REMINDER!
The Sefer Tallelei Oros brings from the following “Eitzah Ne’emana”
(Trustworthy Advice) taught by the HaRav Leib Chasman, Z’tl in the Sefer
Ohr Yahel: “If one finds himself chas veshalom in a tzara,
he should take a neder to not satiate his desire in a particular manner
which is otherwise permissible to him, and with this he will be assured of a
having obtained a ‘zechus gadol’ to be saved ....” Hakhel Note: HaRav
Chasman is not requiring unrelenting abstinence--he is advising to select
something permissible and simply not satiate yourself with it--because
you--and not your Yetzer Hora--are in charge of your life!
------------------------------------------
ASEH TORASECHA KEVAH!
We learned this famous phrase in
Pirkei Avos (1:15) last week in Chutz La’aretz. We would typically
understand it to mean that one should be ‘Kove’a Itim LaTorah’. Rashi,
on this Mishna, however, specifically writes that this is not the meaning of
these words. Rather, continues Rashi, Torah is to be our keviyus
the entire day--it is the keva--and anything else we do the
rest of the day are ‘inserts’ into our keviyus of the day! What a powerful
message!
------------------------------------------
MORE ON REFUAH IN IYAR:
Regarding the acronym of the word Iyar as ‘Ani Hashem Rofecha,’ we
received the following from a reader: “I also wanted to add that Rabbi
Zechariah Wallerstein always says that when the rain comes in Iyar, you open
your mouth and let it in, and just feel that Hashem is healing your whole
body. It is an amazing thing to do--I’ve been doing it every year since he
said it.”
Hakhel Note One: If you choose to do this,
you should consult with your Rav as to if and when a Bracha may first be
required.
Hakhel Note Two: It is interesting to
note that Matzah is referred to as the healing bread or healing food. One
may therefore suggest that the reason we are not commanded to eat Matzah the
whole year (and forbidden to eat Chometz, as part of our Kashrus observance)
is because once we have taken medication and been healed, there is no need
to take the medication any further. However, we do not then proceed
directly into the rest of the year without anything more--but are then
especially treated to the special healing qualities inherent within the
month of Iyar! Ashreinu Mah Tov Chelkeinu--Oh how great is our lot!
------------------------------------------
GUIDE TO DERECH ERETZ PART
TWO: As we are in
the midst of the Sefirah period in which we are careful to practice
important Minhagim relating to the period, we remember that the students of
Rebbi Akiva were Niftar during this period for not according the proper
respect to each other. Accordingly, in order to work on improvement in this
area in this especially propitious period, we provide the second part below
of notes as excerpted from the outstanding and highly recommended resource
Guide To Derech Eretz by Rabbi Shaul Wagschal, Z’tl (Targum/Feldheim).
Once again, even if one knows many or most of the points below, and even
feels that he is ‘pretty good’ with them, it is essential that we not only
know them or study them--but conscientiously work on them as well:
11. Benefits of speaking
gently:
A) Most individuals value the
privilege of making choices and thereby determine their course of action.
For this reason, it is inherently difficult for people to follow orders. A
person who gives orders to others must remember this fact and act
accordingly. By speaking gently and treating others with respect, one can
rest assured that his directions will be more closely cared for.
B) The need to speak to people
in a kind and gentle manner is absolutely essential when instructing an
individual on how to perform a task with which he is unfamiliar. When
confronted with a new experience, most people adopt a defensive attitude in
a feeble attempt to hide their ignorance. If the instructor’s tone of voice
or manner of behavior makes the individual feel threatened, the lesson has
in effect come to a close--the capacity to internalize information is
seriously impaired by the individual’s need to protect his self-image.
C) It is self-evident that an
employee who is satisfied with his working conditions is more productive
than one who is dissatisfied. The employer-worker relationship is one of the
essential components of a positive working environment. In light of these
facts, an employer should recognize the benefits of treating his employees
with respect!
12. One must avoid causing
embarrassment to others at all times, even when learning Torah. The Midrash
asks, “Why was his name ‘Doeg HaAdomi’? Because he reddened Dovid
Hamelech’s face during the study of Halacha” (Midrash Tehillim 52:4).
For this reason, the Talmud warns against asking a rabbi a question if
there is reason to suspect he will not know how to answer. Similarly, the
Talmud (Shabbos 3b) says, “When Rebbi is studying this tractate, do
not ask him a question regarding a different tractate.” The posuk says, “...one
who makes his way will see the salvation of Hashem.” (Tehillim 50:23),
that is, one who plans his ways, and knows when to ask and when not to ask
his questions will prosper (Moed Katan 5b). The Talmud (Tosefta
Sanhedrin, ch. 7) also warns against asking a Sage a question
immediately upon his entering the beis midrash; one must allow
him time to settle his thoughts.’
13. Chazal (Niddah
16b) bring the following teaching: “I hate three [types of] individuals, and
one of them is a person who enters his friend’s house unexpectedly”. R.
Yochanan’s opinion is that this law even applies to a person who enters his
own house unexpectedly.
14. “A man should not instill
a feeling of excessive fear in his home” (Gittin 7a). The Talmud
explains that instilling fear in one’s home may eventually result in the
transgression of a Torah precept (see ch. 12). For this reason, a father
should never frighten a child by saying, “I will punish you by doing so and
so to you.”
15. Concerning the mishnah,
“Ayin ra’ah ...removes a person from the world” (Avos 2:1b),
Rabbeinu Yonah writes “There exists [the trait of] ayin ra and [the
trait of] ayin ra’ah. Ayin ra’ah refers to a miserly person, while
ayin ra refers to one who envies other people’s possessions. His wish
to own others’ possessions may harm them, for the vision of the eye is
capable of causing damage. Beyond this, he also hurts himself-- his
unfulfilled wishes cause him to burn with envy.” Avos D’Rebbi Nasan (ch.
16) expands on this theme: As a man looks at his own house and wishes that
it remain standing, so too should he look at his friend’s house!
16. The Talmud dictates, “One
who enters [another’s] house must follow his host’s instructions”
(Pesachim 86b). The Shulchan Aruch (Orach Chaim 170:5) also
decrees that a guest must follow the host’s instructions without any
objections. For example, one must sit wherever the host decides. One must
not object even if the host wishes to honor him. Most halachic authorities
agree, however, that a guest who feels satiated is entitled to refuse to eat
additional food even if the host insists, if this will endanger his health.
One may infer from this rule that if additional eating does not pose a
danger to the guest’s health, it would be correct to comply with the host’s
wish.
17. Rules Concerning Eating
in a host’s Home:
A. Upon entering the host’s
home, the guest should not request food or drink; instead, he should wait
until the host offers him food (Shulchan Aruch, Orach Chaim 170:13).
B. The most distinguished
guest should be invited to wash his hands first (Brachos 46, Orach
Chaim 165:2).
C. The guest should wait
until the host serves himself the first portion of food before reaching for
food.
D. If two guests sit at the
same table and the host is not present, the more distinguished of the two
should serve himself first. A person who reaches for food before a person
greater than himself is considered a glutton. (Orach Chaim 170: 12,
Mishnah Berurah 28)
18. The Talmud (Kiddushin
40b) says that a person who eats in the street, i.e., in a place where
people would not normally eat, resembles a dog-- an animal which lacks the
quality of humility more than other animals. So, too, a person who eats in
public demonstrates his lack of humility. The Talmud rules that a person who
eats in public is disqualified from giving testimony. Since he lacks the
trait of self-effacement, he will not hesitate to give false testimony and
thereby risk public ridicule.
19. Entering and Exiting:
A. When two people enter a
beis kenesses or beis midrash together, the person of greater
importance should go in first. When leaving the beis kenesses,
however, the person of least importance may leave first, since there is no
mitzvah to leave a beis kenesses. The Birkei Yosef quotes the
opinion of the gaonim who contend that the person of greater
importance should also exit first when leaving a beis kenesses.
B. When entering a house, the
baal habais should enter first. When leaving the house, the guest
should exit first (Masseches Derech Eretz, ch. 4). When leaving a
house owned by someone else, the person of greater importance should leave
first.
20. Additional Rules of
Derech Eretz:
A. Rabbeinu Asher writes in
Orchos Chaim, “A person should avoid involving himself in another’s
dispute. Eventually, they will reach accommodation and you will still be
involved in the argument.” Furthermore, by becoming involved one will
invariably make enemies.
B. When a person shares his
misfortune with others, he should first say, “It should never happen to you”.
(Sanhedrin 104b, based on Eichah 1:12).
C. One should not praise a
person excessively, since this may be misinterpreted as empty flattery (Rashi,
Eruvin 18b and Rashi, Bereishis 7:1).
D. A person who is received
with undue honor is obligated to inform those honoring him of their
mistake. (Makkos 12b)
E. The Talmud (Sanhedrin
38b) rules that it is prohibited to respond to a Jewish apostate under
any circumstances. Similarly, one should not answer a fool unless he asks a
Torah-related question.
F. One should not enter
someone’s house while the person is eating, since people find it
embarrassing to eat in the presence of others. (Tov Yehoshua 3:2)
G. A wealthy person should
not be miserly. This is inferred from the verse, “Purchase food from them
with silver...for Hashem your God has blessed you with your handiwork” (Devarim
2:6). Rashi explains that in order to acknowledge Hashem’s blessing, this
verse instructs the Jewish people to behave as wealthy people and not as
poor people.
H. A man of average wealth
should eat food of lesser quality than he is capable of purchasing, clothe
himself with garments in accordance with his financial status, and honor his
wife and children beyond his financial capability (Chulin 94b).
=============================
1 Iyar
FOCUSING ON THE MIDDAH OF AHAVAS HASHEM:
A new round of Middos Challenges [http://www.torahdesigns.com/middos-challenges/]
began yesterday, focusing on the Middah of Ahavas Hashem. We say
every day in Shema “V’Ohavta Es Hashem Elokecha...” - but how do we
develop that love? If I don’t feel love of Hashem already, is there anything
I can do to change my feelings?
Middos Challenges is a FREE weekly email
that offers tips and deep insights into mastering our middos. This month,
the emails are offering tips and insights into how to develop Ahavas Hashem in
a deep and lasting way - all based on sources from Chazal.
To sign up for these FREE
weekly emails, visit
this link. [http://torahdesigns.us12.list-manage.com/subscribe?u=3898a245ce153bd465b8b3594&id=5bd32e5a8d]
To see all past emails, click
here. [http://www.torahdesigns.com/middos-challenges-archive]
For more information, email MiddosChallenges@gmail.com
--------------------------------------------------
SHA’AR HABECHINA! By the following
link, we provide a magnificent opportunity to review the Chovos Helevavos
Sha’ar Hebechina in 29 short segments over the month of Iyar. This is an
outstanding opportunity! Spread the word!
http://www.hakhel.info/archivesPublicService/Sha’arHaBechinahScheduleIyar.pdf
-------------------------------------------------------
LOOKING UP!
As we begin the eighth month of the year 5778--we should realize that we
still have more than 40% of the year ahead of us for reaching new
heights in our kabbalos and in our personal growth. It’s a great day for
cheshbon hanefesh--after all, the glass is still more than one-third
full!
----------------------------------------------------------
QUESTION OF THE DAY:
Very few dates are mentioned in the Chamisha Chumshei Torah--but today is
one of them! Where is today’s date mentioned in the Torah? Why is the date
specifically mentioned in that Parasha and context?
----------------------------------------------------------
CONNECTION TO THE BINYAN BEIS HAMIKDASH! Rosh
Chodesh Iyar is very much related to the Binyan Bais Hamikdash. The
Luach Dovor B’Ito brings that Shlomo HaMelech began the building of the
First Bais HaMikdash today, and that construction of the foundation
of the Second Bais HaMikdash also began today as well (See Ezra
3:8-13). Let us now daven that today also prove to serve a role in the
building of the Third and Lasting Bais HaMikdash. Even if we see
nothing immediately around us or in front of us, and even if we hear no
shofar blast at this moment, let our acts of Teshuva today serve as a
cornerstone for its Building. Why leave the building to someone else
when each and every one of us is so eminently capable?! Let’s also begin
building Today--it’s for Eternity!
Hakhel Note: One of the actions that we
will take in the Bais HaMikdash that we are not very used to doing now is
Hishtachava’ah--prostrating oneself to the ground. Undoubtedly, this
Hishtachava’ah will come in direct response to the intense Kedushah and
Ruchniyus experienced upon entering and viewing the Kohanim and the Avodah.
Yet, in the Tefillah of Nishmas we do recite in the here and now--VeChol
Koma Lefonecha Sishtachaveh--and every person standing up shall prostrate
himself before You. How can/do we fulfill this statement? The
Chassidic masters teach the following: Even when one is ostensibly standing
straight, he should feel inwardly as if he is bowed before
Hashem--in recognition of Hashem’s greatness and mastery and one’s own
humility--something that every person should recognize and appreciate--even
without a Bais HaMikdash. We may add that even when reciting the words
VaAnachnu Koriim U’Mishtachavim in Aleinu three times daily, we should
experience the moment--envisioning ourselves in an aura of submission and
sanctity--so that we properly reflect the words that we are expressing. In
this merit--may we live to experience the ultimate Hishtachava’ah
speedily and in our days!
----------------------------------------------------------
A TIME FOR HEALING!
The Sefer Ta’amei HaMinhagim (page 251) writes that our new month of
Iyar is tried and tested as a time for refuah, healing, from the ailments
and pains that may affect a person. Why is this so? The B’nai Yissaschar
teaches that most weakness and illness come from foods which do not comport
with the person’s nature or composition. The Rambam (Hilchos De’os 4:15)
writes likewise. See also Kitzur Shulchan Aruch Chapter 32. Since
the Mon began to fall in this month (on the 16th day of Iyar
2448)--and it was a perfect food from which resulted no sickness, pain or
even waste matter (as Dovid HaMelech refers to it in Sefer Tehillim--”Lechem
Abirim”) and even cured those who were ill--Hashem left the curative
nature of the month in effect even through today. Accordingly, Iyar is a
time of “segulah l’refuah”. In fact, the Ta’amei HaMinhagim notes,
the name “Iyar” is an acronym for Ani Hashem Rofecha--I am Hashem,
Your Healer.
What can we do to help promote the curative
effects of this special time as initiated by the heavenly Mon? Let us
reflect upon the following. The Baalei Mussar note that one afflicted with
Tzora’as does not ask others directly to pray for him--rather, as we learn
in this week’s Parasha “VeTameh Tameh Yikrah”--he only exclaims that
he is “Tameh”, and those who hear him are expected to pray sincerely for him
even without his direct request--and notwithstanding that he has sinned to
such a great extent that Hashem has actually made him a Metzora. What a
great lesson we can learn at this time of year--which is so special for
healing, and, moreover, the Omer period, in which our “Bein Odom
L’Chavero” is to be seriously improved upon. We should not wait to be
asked, or merely be responsive to the request of others, when we hear that
someone is not well. Instead, we should “hear the cry” and go out of our
way during this auspicious time to daven for those we may not even know, but
whom we have heard are in need of a Refuah. An ounce of Tefillah may mean a
kilogram of cure.
PRACTICAL SUGGESTION:
During this special month, recite a daily special, sincere Kepitel (chapter)
of Tehillim for your list of cholim--recognizing that this is a special time
for the potency--and importance--of your heartfelt Tefillah!
ADDITIONAL NOTE:
A reader wrote the following to us: Rabbi Nachman of Breslov writes that
the word IYAR is Roshei Taivos of the words ”Oyvai Yoshuvu Yaivoshu Roga,”
thus indicating that the month of IYAR is conducive to see a Mapala for the
enemies of K’lal Yisrael!” Hakhel Note: When reciting Tachanun during this
month we should have especial Kavannah when reciting these words--that they
come to immediate reality!
----------------------------------------------------------
FROM A PRAYING WITH FIRE 2 READER:
In a related vein to our concept of refuah, we received the
following: “I just wanted to share with you one of the many, many things I
learned from this incredible Sefer. It taught me that when I have a headache
–my first reaction should not be—where is the Tylenol, so that I can take
two Extra Strengths and it will go away. I really had always thought that
that was the right reaction. No, the RIGHT REACTION is “Hashem you gave me
the headache—I acknowledge that (do teshuva for something, if necessary),
and then daven to Hashem that the headache go away. Then—take the
Tylenol—and remember that it is not the Tylenol taking away the headache—it
is Hashem, and the Tylenol is his shaliach through the teva, through nature
and cures he has provided to us in this world.”
----------------------------------------------------------
DAF BAIS:
With the Daf Yomi’s commencement of Seder
Kodshim and Mesechta Zevachim yesterday, we are reminded of the teaching of
HaRav Shimshon Dovid Pincus, Z’tl: Why is it that each Mesechta begins on
Daf Bais—what happened to Daf Aleph?! Rabbi Pincus answers that this is to
remind us that we must first ‘open our eyes’ and consider what we are
about to learn—something holy, something special, something passed on for
more than 3,300 years, something eternal, something that is life-giving—both
in this world and in the next. Could there be anything more worthwhile,
more essential, more privileged, more exhilarating—perhaps we should hum or
sing “Ashreinu Ma Tov Chelkeinu” at least once a day before
learning!
Hakhel Note: May Mesechta Zevachim become as
Halacha L’Ma’aseh as Shulchan Aruch Orach Chaim is to us in the very near
future--even still today!
----------------------------------------------------------------------
FROM A READER ON THE ‘ZUGOS’ OF REBBI
AKIVA: “Chazal relate: ‘Shnaim
Asar Elef Zugos Talmidim Haya Lo L’Rebbi Akiva V’lo Nohagu Kavod Zeh Bazeh--Rebbi
Akiva had 12,000 pairs of students who did not conduct themselves
respectfully with each other.’ Why do Chazal say that Rebbe Akiva had 2
times 12,000 talmidim? Why not just say that he had 24,000 students that
were not respectful to each other?? The answer may be that, of
course, when they were all together in the dining room and one asked the
other to pass the Corn Flakes, or when saying “Good Morning” or “Good
Night”, they were all very gracious and answered with a smile. But that’s
not where the true test was. The test presents itself when two chavrusos
sit down for hours together and one comes up with a good “Kashe--question”
or a “S’vorah--line of reasoning” that is enlightening--is it accepted
graciously? When one pours out his heart to the other about a difficult
situation that he is going through is the other empathetic--or is his mind
elsewhere? The same is true in relationships between spouses, siblings
etc. Chazal here are not referring to dealings by and among acquaintances.
They are referring to the close relationships between “Zugos”, people close
to each other, those we perhaps take for granted. That’s the true test of
“Noheg Kovod Zeh Bazeh”.”
Hakhel Note: There are now only
approximately five (5) weeks left to the Omer…try to apply this lesson every
day until Shavuos!
=============================
28 Nissan
IMPORTANT:
Birkas HaIlanos
Reminder! If you have not already made the bracha--Don’t Delay Any
Further--and be mezakeh others with a sincere reminder!
-------------------------------------
TODAY!:
Today, the 28th day
of Nissan, marks the day that Yericho fell to the Hakafos and Shofar blasts
(and not to the military prowess) of B’nei Yisrael. It was none other than
Yehoshua Bin Nun who composed Aleinu at that time in recognition of Hashem’s
Omnipotence--and the thanks that we owe Him for our position in this world!
According to the Sefer Chareidim, as brought in the Siddur Rashban,
Aleinu was actually recited forwards and then backwards by Yehoshua and Bnei
Yisrael, and this was the final blow that caused the walls to fall in. This
Tefillah is so crucial to us that we recite it at the end of each of our
daily prayers, and it is the essence of our Tefillos on Rosh Hashanah and
Yom Kippur (where we additionally genuflect). The Rema in Shulchan Aruch (Orach
Chaim 132:2) writes that we should be careful to recite Aleinu with Kavanah
each day.
It is certainly no
coincidence—as it never is—that Aleinu was composed so soon after Pesach, as
it reflects so many of the lessons to be gleaned from those special
days---Thanks to Hashem for choosing us as his People; Awareness of Hashem
not only as Creator but in Hashgacha Pratis on a daily basis; Ain Od
Milevado…and our longing and prayer for the final Geulah. If you started
today to daven Aleinu only from a Siddur, or to be sure to have special
Kavannah when reciting it for all of the essential yesodos of Emunah it
contains (actually found in the plain meaning of the words), or to make sure
that it takes you at least a minute to recite because you are not swallowing
the words and you are paying attention to them, bowing down more properly or
with thought…or any other improvement (if you have already done any or all
of the above)—then you will always remember the anniversary of your
improvement—the anniversary of Aleinu!
----------------------------------------------------------
RESIST TEMPTATION:
When on the phone (especially on a long phone call), one may be tempted to
take a drink and make a quick bracha in an undertone while the other person
is talking. Upon a second thought, however one should realize that making
this kind of bracha is not necessarily a ‘reiach nechoach’ and one
should try his best to avoid a bracha of this kind. In the alternative, one
can tell the listener--’I am going to make a bracha--please answer Amen!’
--------------------------------------------
WE CONTINUE WITH OUR EREV
SHABBOS--HALACHOS OF SHABBOS SERIES:
A. We are advised that this
Shabbos, which is the day that Shlissel Challahs (according to some customs)
are served, is the day that some Chassidic masters waited until before they
consumed Chometz after Pesach. The Shlissel Challah would be their first
Chometz! What is the concept of Shlissel Challah? In The Book of Our
Heritage (the excellent English translation of the Sefer HaToda’ah),
Rabbi Eliyahu Kitov, Z’tl, writes as follows: “In some communities, it is
customary for the Shabbos on which we announce the approaching month of Iyar
that sesame seeds are sprinkled on the top of Challahs in the shape of a
key. This serves as a reminder of the Mon that began to fall from heaven in
Iyar, as well as a reminder that the key to our sustenance is in Hashem’s
Hand.” The Sefer Ta’amei Dinim U’Minhagim (p.249) writes about the
Shlissel Challah: “U’Minhag Avoseinu BeVadai Torah Hu”. The Sefer then
explains that the key is symbolic of the Ma’amar Chazal: “Pischu Lee…open up
for me an opening like the point of a needle and I will open up for you an
opening the size of the Ulam.” Additionally, the Sefer continues, our
closeness to Hashem on Pesach opened up heavenly gates which became closed
after Pesach. With the Challah-key, we symbolize that we want to open them
again--and that we begin to succeed with the Mitzvah of Shabbos!
B. The Shulchan Aruch (Orach
Chaim 252:7) rules that it is a Mitzvah to check one’s pockets on Erev
Shabbos in order to ensure that he will not carry outside or carry a Muktzah
item inside, even on Shabbos. If one forgot to check his pockets on Erev
Shabbos, he must do so as soon as he remembers on Shabbos itself. The
Dirshu Edition of the Mishna Berurah (ibid.) notes that, although others
differ, the G’ra and the Shulchan Aruch HaRav both rule that one should not
place any objects into his pockets at all on Shabbos itself--but rather
should carry them in his hand--in order not to subject himself to the
possible violation of the Issur Hotza’ah. HaRav Shlomo Zalmen Auerbach,
Z’tl, rules that in places where there is a Rishus Harabbim Min HaTorah, one
should certainly follow the ruling of the G’ra and the Shulchan Aruch HaRav.
C. In Chutz La’aretz, this
Shabbos we will commence the recitation of Mesechta Avos--commonly known to
us as “Pirkei Avos”. HaRav Chaim Volozhiner, Z’tl, at the outset of the
Sefer Ruach Chaim, writes that we begin each Perek with the words “Kol
Yisrael Yesh Lahem Chelek LaOlam Habba--all of K’lal Yisrael has a share
in the World-to-Come”. The Tanna uses the phrase LaOlam Habba, rather than
BaOlam Habba in order to teach us that Olam Habba is not a future world--but
a world that is built in the here and now by the Mitzvos that a person
performs. One really does exist in Olam Haba in this world--it is
just the physical elements of Olam Hazeh that prevent him from realizing its
light. HaRav Chaim Friedlander, Z’tl, in fact, brings the words of the
Zohar (1:265A), which explains that Olam Haba means Olam She’kevar Bah--a
world that has already come. Thus, just as a Ben Yeshiva is someone who is
in a particular Yeshiva, a Ben Olam Habba, is someone who is already rooted
in Olam Haba. HaRav Friedlander also explains that the reward for a Mitzvah
is ‘Ruchni Tahor’--total Ruchniyus, and that accordingly we cannot get
reward in a purely Olam Hazeh way for Mitzvos. Whenever the Torah or Chazal
describe the physical reward in this world, what it really means is that we
will be granted additional means to learn more Torah and perform more
Mitzvos in the guise of Mitzvah Goreres Mitzvah--and that the ultimate
rewards for any and all Mitzvos are exclusively in Olam Habba. The Mashal
that may be given is to a very wealthy individual who owns a huge and
profitable factory. He will put on workers clothes in the factory and not
be distinguished from the other workers there as the products are being
produced--but will reap all of the profits when the products are sold.
-------------------------------------------------
POINTS AND POINTERS ON THIS WEEK’S
PARASHA, PARASHAS SHEMINI:
A. At the
beginning of this week’s Parasha, Shemini, we find that Moshe
Rabbeinu first “Called to Aharon...” and only afterwards “Spoke to Aharon.”
HaRav Yechezkel Sarna, Z’tl, notes that when one wants to speak with a
person, he should call him specifically by his name, and only then continue
with a conversation. Mentioning someone’s name can create a special level of
endearment and closeness, a human bond. Moshe Rabbeinu may very well have
learned this very beautiful Middah from Hashem Himself, Who at the outset of
Sefer Vayikrah (1:1) first “calls to Moshe”, and only afterwards begins
“speaking to him.” May we suggest that
over Shabbos (i.e. the week-end) and Sunday (i.e., the week-beginning), you
take the lead of Hashem--and of Moshe Rabbeinu--and call to a person by name
before starting a conversation. May this serve as a source of bracha in
enhancing all of our personal relationships!
B.
The Kotzker Rebbe, Z’tl, provides a potent
teaching for us in this week’s Parasha. The Pasuk (Vayikra 9:6) teaches:
“VaYomer Moshe Zeh HaDavar Asher Tzivah Hashem Ta’asu VeYairah
Aleichem Kevod Hashem--And Moshe said--this is what Hashem has commanded
you to do--then the Glory of Hashem will appear to you.” The Kotzker
comments that many believe that they are very much ready to reach ‘Madreigos
Gevohos--lofty heights in their lives.’ Moshe Rabbeinu, however, advises
us: Do you truly want to attain Madreigos, do you truly wish to elevate
yourselves--then do what Hashem wants you to do--work on removing the
Yetzer Hora from your heart. How? Think About, Focus on, What Hashem wants
You To Do in the Particular Situation, Circumstance or Event You are in--and
do not focus on the Yetzer Hora and his myopic, temporary and destructive
whims, fancies and attitudes. If you work at this, if you move towards
accomplishment in giving--not the Yetzer Hora--but Hashem the Nachas of your
doing His Will--then the Glory of Hashem will appear to you, and all of the
Madreigos that you sought will fall gently and everlastingly into place. Let
us take the Kotzker’s words with us in the second half of this year--by
making sure as often and as resolutely as we can to follow the words of the
Pasuk--Asher Tzivah Hashem Ta’asu--so that VeYairah Aleichem Kevod
Hashem--the Glory of Hashem appears TO US--forever, and ever and ever!
C. The Torah records that
after Aharon and Moshe did everything they were supposed to do during the
Yemei HaMelu’im, the Shechinah nevertheless did not descend onto the Mishkan.
They did not despair. Instead, they taught us a lesson forever. The Torah (Vayikrah
9:23) records: “Vayavo Aharon V’Moshe Ehl Ohel Mo’ed.” Rashi (ibid.,
in one explanation) explains that they entered together and asked for
Hashem’s mercy--and the Shechinah descended. We must realize the great
importance and in spite of and in addition to all our actions--of asking
Hashem for His mercy!
D. At the outset of the
Parasha of Kashrus, Rashi provides us with an explanation of why we were
zoche to receive the laws of Kosher animals: “Zos HaChaya--this is the
animal….” Rashi teaches that the word Chaya is related to the word Chaim or
life. Because we connect ourselves to Hashem, Rashi continues (11:2) Hashem
gave us the laws which separate use from impurity, which he gave to no other
nation. There is a great lesson here: When observing the lessons of Kashrus
and being careful with the Hashgachos and the products that one
utilizes--one should not view this as a burden and a chore--but as a special
and unique privilege given by Hashem to us and to no other nation for we
want a connection to Hashem--we want life--and this is how we achieve it!
The more careful we are--the more we want life!
E. The Chasida, or the “Kind
One”, is remarkably the name of a treife bird. Many of us have heard as the
explanation for this anomaly that although the bird does kindness--it is
only with her friends and not with strangers or those that it does not
know. We may, however, suggest another explanation. The Chasida is treife
because she does kindness with her neighbors--after all, she is known to all
as the Chasida--but does not do Chesed with her own family, as she will win
no special appellation in this regard. This provides a great lesson to us.
We can improve ourselves from ‘treife’ to kasher by making the additional
effort to do “unsung Chesed”--helping to clean up around the house in some
additional way than before, doing something for a family member before being
asked, taking the time out to think about and give a parent, sibling, spouse
or child a thoughtful or creative idea geared just for them. Ahavas
Chinam doesn’t have to take place on the streets, in Shul or in the
workplace--it can show its constant special presence-- beautifully
housed--in your very own home. Yehi Ratzon that in this zechus, we will be
zoche to the end of the horrifying effects of Galus--speedily and in our
days--may we make it happen!
F. The Torah (Vayikrah 11:44) teaches that “Vehiskadishtem
Viheyisem Kedoshim”--if we attach ourselves to holiness we will be
holy…and that if we defile ourselves (or even allow ourselves to be defiled)
we contaminate not only our present physical bodies but our future spiritual
existence. In truth, the kind and degree of holiness and contamination
varies from person to person. The G’ra teaches that a person can determine
what his tachlis is in this world by understanding and studying the
situations that: (a) he most frequently encounters--for they are new
G-d given opportunities to succeed, and (b) the items and events that
one has the greatest ‘cheshek’ --the greatest desire for--for these
are his key life tests to pass, and if possible, excel at. Just as our
faces are different, so are our roads to Olam Haba--we are all on the same
road with the same method of transportation, but will each get there in
different ways, at different times, and will enjoy different lodgings. The
elevated spirit in which we raised ourselves up from servitude and
bondage--from the difficulties and tribulations of Olam Hazeh--on the Seder
night, should be the spirit that takes us through the year-- as we remind
ourselves that if we can stay clear of the contamination and instead uplift
ourselves to holiness through the process of our Galus, we--as the Chad
Gadya-- will be left at the end--with the One and Only Hakadosh Baruch Hu!
--------------------------------------------------
SHALUACH HAKAN:
As this week the Parasha taught us about
Kosher animals, birds and fish, we once again provide a brief summary on the
kashrus of turkey, as excerpted from the Sefer Shaleiach Teshalach--A
Practical Guide to the Mitzvah of Shiluach HaKan, by Rabbi Naftali
Weinberger, Shlita (Feldheim Publishers)--which notes that Israel today
actually leads the world in turkey consumption(!):
1. The Damesek Eliezer, the
Knesses Hagedolah and the Shoel U’Maishiv all rule that the
turkey has all of the signs of a Kosher bird-- a crop; a gizzard that is
peelable by hand; an ‘extra toe’; and, even beyond these three core
simanim, the turkey is clearly not a ‘doress’--it does not have the
characteristics of a predatory species. The Arugas Habosem writes
that even the Rema, who requires a Mesorah for birds, would agree here that
no Mesorah is necessary because of all of the turkey’s clear Simanim..
2. The Sefer Otzar Yisrael writes
that while definitely today we would follow the Rema’s requirement of a
Mesorah for birds --turkey is an exception because it was discovered
approximately 50 years before the Rema was born, and did not lose its status
once it had become accepted.
3. Other Poskim (See Bach and Magen Avrohom
to Shulchan Aruch, Orach Chaim 79) hold that the Gemara (Yerushalmi Berachos
3:5) refers to a ‘red chicken’ which is really the turkey--which means it
had its early sources in Eretz Yisrael... and somehow made its way to
America!
4. A fourth possibility is that we rely on
the Mesora of the Jews of India, who it is claimed had a Mesorah dating back
to the times Moshe Rabbeinu that the bird was Kosher. This is perhaps why
we refer to the turkey as the ‘Tarnigol Hodu ‘--the Indian chicken,
and in Yiddish as well it is referred to as the ‘Indik’--or the Indian bird.
5. The Netziv writes that when turkey was
originally imported into Europe many questioned its Mesorah. Nevertheless,
it became widely accepted, and this accepted status need not be Halachically
removed unless there would be a compelling reason to do so--in short, turkey
is treated L’Halacha as if it had a Mesorah! The Netziv actually suggests
that if the turkey’s status had been called into question before it became
so widely accepted as kosher, the poskim definitely would have declared it
as non-kosher due to its lack of Mesorah. Given the current situation, the
Netziv favors maintaining the status quo.
Among the more contemporary Poskim, HaRav
Moshe Feinstein, Z’tl discusses the permissibility of eating turkey on
Thanksgiving, thus clearly holding that it is permissible to otherwise
consume it. Similarly, the Chazon Ish, Z’tl and the Steipeler Gaon, Z’tl ate
turkey (Orchos Rabbeinu III, p.72), and HaRav Chaim Kanievsky, Shlita eats
it as well. HaRav Yaakov Kamenetsky, Z’tl did not eat turkey because his
Rebbitzen Itta Ettel came from Shavell, Lithuania, where the minhag of the
whole town was not to eat turkey since it lacked a Mesorah. HaRav Yaakov
accepted this upon himself, but did not require his family to do so. His
son, HaRav Shmuel Kamenetsky, Shlita, accepted his father’s practice and
does not eat turkey--but his children and extended family do--for it was
accepted only as a stringency, and not as a custom.
The above is of course only a short aspect
of this important Sefer on the Halachos (and Hashkafos) of Shiluach Hakan,.
The Sefer is otherwise filled with unique and fascinating Halachos on how to
properly perform the Mitzvah, contains the Shailos U’Teshuvos of HaRav Chaim
Kanievsky, Shlita on this Mitzvah--and a discussion of all of the segulos
involved in its proper performance!
--------------------------------------------------
AS WE BEGIN THE MONTH OF IYAR NEXT WEEK:
As we move towards Kabbalas
HaTorah, we provide the following enlightening words of Chazal (Yalkut
Shimoni to Mishlei 4):
“There are 248 Mitzvos Aseh in the Torah and
248 limbs of the body—for each limb reminds and cries out to the person
‘Perform the Mitzvah-so that you will live in its merit, and also merit
length of days, There are 365 Mitzvos Lo Sa’aseh in the Torah corresponding
to the 365 days of the solar year—for each day from the time the sun rises
and until it sets, it reminds us and cries out—I direct you not to do an
aveira today, which could tip the scales against me and the whole world
chas veshalom to chovah—in the wrong direction....”
Let us take an important moment now to look
at our hands, our arms, our legs—they are Hashem’s messengers to us
reminding us to stay focused, do right, and keep the world going. Every so
often we should gaze at these Chofetz Chaim’s of which we are
composed—reminding us to fulfill our mission in life—raising ourselves, and
raising the world with us.
Then, we can look at the sun for a brief
moment or even at the light it sheds—it is talking to us--communicating
essential, life-bearing advice--Please, Please, no -- don’t go there…don’t
say that…close your eyes and don’t look… don’t hurt that person with what
you are about to do….If you squint when you are outside on a sunny day, it
is not a coincidence—it is merely a stronger message.
Hashem has blessed us with reminders within
us and around us—they are like alarm clocks gently sounding for us
throughout the day— and they will only be ineffective if we turn them off.
Incredibly, when we heed their message and do this Mitzvas Aseh here, and
avoid that Lo Sa’aseh there—when we throughout the day consciously use
Hashem’s gifts for Chazal’s stated and noteworthy purpose, we bring not only
life and length of days to ourselves in this world and the next—but life to
the entire world as well —for which the sun and the rest of Ma’aseh
Bereishis will be so thankful!
=============================
27 Nissan
THE FOLLOWING IS AN AUDIO LINK TO HARAV
ELYA BRUDNY’S OUTSTANDING IYAR SHIUR FOR MEN (30 MINUTES):
https://www.dropbox.com/s/kr9vme8q50cvsxn/Rav%20Brudny%20Vaad%20Iyar%205778.MP3?dl=0
------------------------------------------------
AN ESSENTIAL WORK ON TZEDAKA AND MAASER
KESAFIM:
http://hakhel.info//archivesPublicService/PracticalGuideTzedakah.pdf
------------------------------------------------
FROM A READER:
“This thought is regarding our currently experiencing Olam Haba in this
world. Often when I say in Shema “Kimei HaShomayim Ahl
Ha’aretz”, I think to myself that if I
indeed follow the mitzvos that are enumerated in the beginning of the second
paragraph, namely to love Hashem and to serve Him with all my heart and
soul, then, the end of the paragraph will be fulfilled, namely that then I
will experience heavenly days (Olam Habah existence) on this earth!”
----------------------------------------------------------
QUOTABLE QUOTE:
“The
hyperlink structure of the Internet means that alluring and forbidden
distractions are often linked on the very page on which one is pursuing
appropriate content. One link leads to another. Legitimate page to
questionable page to shaky page to totally inappropriate page. Three to four
clicks and we’re done!” [Excerpted
from The Evolving Digital Challenge by Rabbi Nechemiah Gottlieb,
Shlita].
--------------------------------------------
YOUR
PERSONAL SPLITTING OF THE SEA:
Chazal (Pesachim
118B) teach that a person’s
Parnassah is as difficult as Kriyas
Yam Suf. Likewise,
Chazal (Sanhedrin 22A) teach
that finding one’s Zivug is as difficult as
Kriyas Yam
Suf. What is the similarity, what is the common denominator between
and among Kriyas Yam
Suf, Parnassa, and a Zivug?
The commentaries explain that when the Bnei Yisrael were in front of the
Yam Suf they looked to their
right and their left, to their front and to their back, and saw no basis for
a Yeshua whatsoever. Most certainly, the sea splitting was not within the
realm of possibility. Similarly, one may look at his
Parnassa and think that it is coming from this direction or that
direction, from this client, that customer, this referral, or that deal--and
then all or part of it may come from somewhere wholly unexpected. With a
Zivug as well, one may believe that the Shadchan who knows him very well,
the family member dedicated to finding him a Shidduch, or the close friend
who has many contacts, will be the source of his Bashert--only to find that
it comes through an unexpected phone call from a friend in another city.
The common denominator, the uniting thread, is that it that it may be
difficult for us to fully fathom that it is
Hashem and only Hashem who will provide the Yeshua--whether at the sea,
in Parnassa, or for the true Zivug, in a manner
which He, and only He deems timely and proper, and through the Shelichim who
He designates and selects. Whatever situation we are in--whether it be
surrounded by Mitzriyim and wild animals with a roaring sea in front of us,
very much needing Parnassa, or looking for our Zivug
to finally come, rather than look to our right or left, to our front and to
our back--instead let us sincerely and earnestly look steadily up--and may
Hashem then send the Yeshua that each of us need as beautifully and
wonderfully as He did at the sea--during this time of year!
--------------------------------------------
HAVE YOU MADE YOUR LIST YET OF LESSONS
FROM PESACH—and how you will
implement at least some of them in your daily life? If not now—when—don’t
just go through Pesach—make Pesach go through you!
In this vein, we provide the following final
post-Pesach practical daily points:
A. Recite Birchos HaShachar with
enthusiasm [Heard from Rabbi Yosef Eisen, Shlita].
B. When reciting the word Halelukah
in Shacharis--feel the word, and appreciate all that Hashem does for
you--and that you are able to thank Him for it!
C. When reciting Borei Nefashos, have in
mind not that it is an ‘easy, quick bracha’--but that it is a bracha which
concisely thanks Hashem for the specific food or drink that you have just
partaken of, and recognizes further that He blesses you with an
overabundance--even more than what you need! (see Shulchan Aruch, Orach
Chaim 207, Mishna Berurah Seif Katan 5)
D. When reciting Ahl HaMichya--recognize
that you are uniquely davening Ahl Mizbechecha--for the Mizbei’ach to
be rebuilt--something that is not even mentioned in Birchas HaMazon! Focus!
E. Think about ‘Chatzos HaLailah’--just
one moment in time changed the history of the world, and consider that when
this happens again, speedily and in our day--it will be forever and ever!
Will it be this moment--will it be the next? Be alert, be ready! The Chasam
Sofer notes that there are six Leshonos of Geulah in the Torah at the outset
of Parashas Va’eirah. We have already experienced five--Vehotzeisi,
VeHitzalti, VeGa’alti, VeLakachti and VeHeiveisi, and we
accordingly have five cups (including the Kos Shel Eliyahu) at the Seder.
The sixth Lashon--VeNasati Lachem Morasha--and I will give you Eretz
Yisrael as a final and everlasting inheritance--is yet to come. Oh, how we
must yearn for the sixth cup!
F. Consider a Hashgacha Pratis
calendar--where the clear events of how you found that item, met that
person, went there and not there, ate this food and not that--ranging from
the greatly significant to seemingly insignificant incidents have been
clearly guided by Hashem. Of course, one cannot spend his entire day on
this, but can certainly jot down a few times during the day when he realizes
that Hashem is together with him in a clear and open way!
G. Finally, Dovid HaMelech teaches in
Tehillim (81:11): “Anochi Hashem Elokecha Hama’alcha Mei’Eretz Mitzrayim
Harchev Picha V’amalei’hu--I am Hashem Who elevated you from the land of
Eygpt--open your mouth wide and I will fill it.” The Targum on this Pasuk
explains that we are to open our mouth wide in prayer to Hashem. We are not
limited to the times of Tefillah to be Marchiv Peh--even in a moment
of privacy in one’s home, while walking somewhere, or in Shul before and
after davening--open your mouth wide--and may Hashem fill it!
----------------------------------------------------------
DERECH ERETZ!
As we are in the midst of the Sefira period in which we are careful to
practice important Minhagim relating to the period, we remember that the
students of Rebbi Akiva were Niftar during this period for not according the
proper respect to each other. Accordingly, in order to work on improvement
in this area in this especially propitious period, we provide the notes
below excerpted from the outstanding and highly recommended resource
Guide To Derech Eretz by Rabbi Shaul Wagschal, Z’tl (Targum/Feldheim).
Even if one knows many or most of the points below, and even feels that he
is ‘pretty good’ with them, it is essential that we not only know them or
study them--but conscientiously work on them as well:
PART I
1. Derech Eretz can be
defined as a type of behavior that will be acceptable by one’s society and
which is geared towards making people happy, as the Mishna states:
“Which is the proper path one should choose? One that is pleasing to the
one who performs it and is pleasing to others” (Avos 2:1)
2. The Maharal writes that
one must offer greetings even to a willful transgressor of sins--otherwise
the sinner will wrongly conclude that the Torah advocates scorning ignorant
people. This in effect
profanes the name of Hashem.
3. Mesechta Derech Eretz
describes the degree of humility one should strive to achieve: ‘‘One
should be as the threshold upon which everyone treads, and as the peg which
people use for hanging objects” (Derech Eretz Zuta, ch. 1). This
means that one is obligated to tolerate others--even if they do not consider
him worthy of respect. The Midrash adds, “Be lowly before everyone,
especially before members of your household.... Be as the threshold upon
which everyone treads, for eventually the house will collapse, but the
threshold will remain untouched” (ibid. ch. 3).
4. Tolerance leads to peace
and to new friendships, and precludes anger. “A pious man was once asked,
‘To what do you attribute people’s affection for you?’ He answered, ‘Because
I always consider other people to be better than I.’ (Orchos Tzaddikim,
Shaar Haanavah).
5. It is told that one of R.
Yisrael Salanter’s disciples once complained to him that his efforts to do
chessed for his wife were not appreciated by her. R’ Yisrael
responded, “Know that performing an act that you think is beneficial for
your wife, or giving her something that you think she is lacking, is not yet
considered chessed; rather, chessed is the performance of an act that
she considers beneficial, and the giving of something that she
feels she is lacking.”
6. One is obligated to do
chessed for a person he dislikes before doing so for a person he loves.
It is questionable whether a person whom one dislikes takes precedence over
one’s relative (Ahavas Chessed, sec. 1,ch. 4).
7. It is stated in
Mesechta Derech Eretz Zuta (ch. 5): “A person should not be awake
amongst those who are sleeping, nor sleeping amongst those who are awake;
cry amongst those who laugh, nor laugh amongst those who cry; sit amongst
those who stand, nor stand amongst those who sit. In general, a person’s
behavior should not be at variance with other people’s behavior.” This idea
is derived from Moshe Rabbeinu’ s example, as R. Tanchum Ben Chanilai said:
‘A person should not deviate from the custom--Moshe ascended to the Heavens
and he did not eat bread; the angels descended [to visit Avraham Avinu] and
they did eat bread’ (Bava Metzia 86b). This concept has halachic
ramifications. The Mishnah states: “In a city where the custom is to work on
Erev Pesach until noon, work may be performed. In a city where the
custom is not to work, work may not be performed....But one should not
deviate from the local custom if this will lead to dispute” (Pesachim
50a). The reason for this ruling, that a visitor is obligated to preclude
dispute by conforming to local custom, is that people are not able to
tolerate ideas and customs different from their own, and such differences
can lead to dispute.
8. Chazal teach:
‘Love
your friend as yourself’ is a general rule throughout Torah (Yerushalmi
Nedarim 9:4). Through his love for others one will refrain from causing
them physical or emotional pain; in fact he will work for their benefit and
behave towards them with derech eretz. Orchos Tzaddikim writes that
it is possible to train oneself to feel love for people. This can be
achieved by fulfilling the following codes of behavior:
A) Speak gently. If someone
embarrasses or misleads you, do not reciprocate.
B) Share other people’s
burdens and refrain from increasing their suffering. Never conduct heated
arguments with others. Welcome everyone joyously and with a friendly facial
expression, since a friendly expression strengthens bonds of love.
C) Soothe people who feel
worried or angry.
D) Honor others, both verbally
and through your actions. Never act in a haughty manner with anyone;
instead, yield to the will of others.
E) Refrain from passing
judgment on others; instead, look for the merit in other people’s actions.
F) Conduct all transactions
honestly.
G) Strive to benefit others,
not to benefit from others.
H) Extend help to others, both
physically and monetarily. Refrain from miserliness.
I) Avoid speaking in a
derogatory manner about others, and refrain from listening to others speak
negatively about people.
Hakhel Note: Perhaps one can
consider reviewing the above nine pointers (A-I) at the beginning or end of
his day--to motivate him or see how he fared.
9. Although the obligation to
carry on friendly relations with one’s neighbor is great, one must not visit
a neighbor too often, since overly frequent visits will eventually cause the
neighbor to dislike the visitor. Concerning this idea, the verse says, “Let
your foot be seldom in your neighbor’s house, lest he will be weary of you
and dislike you” (Mishlei 25:17). Rashi explains that just as eating an
overabundance of honey makes one feel like vomiting, so, too, frequent
visits causes the host to revile the visitor. Metzudos David writes
that love between people increases when they are absent from each other,
whereas overly frequent visits have the opposite effect.
10. From Moshe Rabbeinu, we
learn how far Derech Eretz extends. Before accepting upon himself the
commandment to go to Mitzrayim and redeem the Jewish people, Moshe Rabbeinu
said to Hashem, “Master of the Universe! I cannot fulfill Your commandment,
since Yisro welcomed me and opened his door to me, and I am as a son to
him. A person who is shown hospitality is eternally indebted to his host.”
Thus, Moshe refused to embark on his journey without first receiving Yisro’s
permission. From this we learn that one act of derech eretz takes
precedence over the redemption of the entire Jewish People!
=============================
26 Nissan
QUESTION OF THE DAY:
Why is Sefiras HaOmer recited in
Ma’ariv between Shemone Esrei and Aleinu (in most communities)? After all,
what does the counting of Sefira have to do with our structure of Tefillas
Ma’ariv?
----------------------------------------------------------
QUESTION AND ANSWER OF THE DAY:
We recently changed reciting the words “V’Sein Tal U’Matar Levracha”
to the words “V’sein Bracha”. What Kavannah are we to have in mind
when saying the words “V’sein Bracha”? The Kuntres Avodas
HaTefillah explains that we are asking for Ribui Tova V’Hatzlacha--for
Hashem to shower goodness and success upon us. Although we are no longer
asking for the rain--we are still asking for the shower! Picture it as you
recite these words. Remember, it is not just lip service or even simply an
element of belief--Hashem’s bracha in all areas is tangible and real!
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QUOTE OF THE DAY:
From the remarkable, must-go-through Sefer The Power of Teshuvah,
by Rabbi Heshy Kleinman, Shlita (Artscroll, p. 233): “‘I can’t help
it. That’s just the way I am.’ Everyone has either said these words, heard
them, or both. Nevertheless, Rav Avraham Pam, Z’tl, would often paraphrase
the Rambam’s rebuttal of this justification with the words, ‘It’s not
your nature, it’s your choice!’”
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A DAILY REMINDER:
By the following link
http://tinyurl.com/jqvwkuv,
we provide “From the Letters of the Chazon Ish, which one may want to recite
daily at the outset of his day, or perhaps at the outset of his work day.
This is a powerful message which we need to be constantly reminded of.”
----------------------------------------------------------
TODAY!
The 26th of Nissan, is the Yahrzeit of Yehoshua Bin Nun. Chazal
(Shabbos 105B) teach that the elders of his generation were punished for not
properly eulogizing him. Yehoshua instituted two of our great Tefillos:
1. The first paragraph of
Aleinu LeShabeyach, which is a highlight of our Tefillos on the Yamim Noraim,
and is recited three times daily as part of the important conclusion of each
of our Tefillos (the Rema to Shulchan Aruch [Orach Chaim 132:2] emphasizes
that we should be careful to have Kavannah when reciting Aleinu).
2. The second Bracha of
Birkas HaMazon was instituted by Yehoshua upon entering into Eretz Yisrael (Berachos
48A).
We should be especially
careful today (and every day!) with theses two special Tefillos, both of
which express our great thanks to Hashem for the blessings He has bestowed
upon us. Let us take these opportunities to properly remember Yehoshua Bin
Nun--and keep some part of his great legacy with us daily (if some want to
stay especially close to their Rav or Talmidei Chachomim--or keep the Shul
or Bais Medrash in order--he can take another part of these legacies as
well!).
--------------------------------------------
PRACTICAL LESSONS FROM
PESACH
A. It is interesting to note that while the
Korban Pesach in Mitzrayim was eaten Bechipazon, in haste, the Navi
(Yeshaya 52:12) teaches us that our final Geulah will not be in
haste: “Ki Lo VeChipazon Teitseiu U’Vemnusa Lo Seileichu…you will
not leave in chaos, nor will you go in flight; for Hashem will go before
you….” With this, we may understand why Bechipazon is one of the key
differences between the Seder in Mitzrayim and the Seder of all future
generations after Yetzias Mitzrayim--as the Mishna (Pesachim 9:4) teaches
us--the Korban Pesach in Mitzrayim was eaten in haste (in a ‘ready-to-go’
mode), while the Pesach of all future generations did not have this
requirement. The explanation may be that all future Pesachim are also
attached to the final Geulah which, as the Navi teaches will not be
Bechipazon. Remember--even if we don’t sense any particular Chipazon
now, we don’t have to--Pisom Yavo, our Geulah can come at any time!
B. Many of the Mitzvos on the Leil HaSeder
come in pairs. For instance, one of the answers given to the question as to
“Why do we drink four cups tonight” not being part of the Mah Neshtana,
is because each one of the four Kosos is simply associated with
another Mitzvah of the evening. Similarly, the bracha of Borei Pri
Ha’adama over Karpas is also (possibly) the bracha over the
Maror. When we recite Maggid, the Matzah and Maror must also be
before us. Motzi Matzah is a stage in which we fulfill both the
Mitzvah of Lechem Mishna and that of Achilas Matzah. If we carefully focus,
we will realize that Hashem, in His Great Graciousness to us packages
and bundles Mitzvos to us together in order to give us more and more
zechusim and more and more opportunities to develop our relationship with
Him within a finite life span in this world. All we have to do is be
careful to recognize and appreciate each and every one of them--just as the
Jews in Mitzrayim were to appreciate that they were blessed with six babies
at once--and not only one. The idea is to think through the Mitzvos as we
perform them--and if we do, we will realize that what appears to be one
Mitzvah may not be just one large treasure chest--but really a number of
individual, perfectly minted gold coins and shining rubies!
C. The Chasam Sofer (Drashos Chasam
Sofer II, p. 536) notes that every Song, every Shir, that has
significance is composed in response to a particular event. The Shiras
HaYam was, of course, composed in reaction to the miracles at the sea.
Likewise, the Shira at the Be’air (Bamidbar 21:17) was sung in appreciation
of the well spring that the Bnei Yisrael were graced with in the Midbar.
This being the case, why did Shlomo HaMelech compose Shir HaShirim?
The Chasam Sofer answers that this Song is an outpouring of expression to
Hashem for choosing us as His nation. Rebbi Akiva describes it as Kodesh
Kodashim--holy of holies, and this may be because it is the ‘anthem’ of the
holiest of nations. When we recite it, it should accordingly be with the
greatest of joy! Hakhel Note: We can now possibly understand why there is
a Segulah associated with reciting Shir HaShirim 40 days in a
row--What greater sign can there be of our appreciating that HaKadosh Baruch
Hu has chosen us as His nation--than bursting out in song in response!
D. As we come close to concluding this month
of Geulah, and move towards the Geulah of Shavuos (which is the fourth Kos
of Velakachti), we recall the words of Rashi on an essential Pasuk
that we may recite several times daily: “Yimloch Hashem LeOlam Elokaich
Tzion LeDor VaDor Haleluka” (Tehillim 146: 10). There, Rashi
comments “Yekayem Es Malchuso BeShemiras Bonov.” Hashem views His
Kingship in terms of us. If we are guarded and protected, if we are
happy, if we are successful, then His Kingship is also successful and
established. When we are downtrodden and forlorn, Hashem’s Malchus is
negatively impacted as well. Thus, when we exclaim Yimloch Hashem LeOlam,
we are asking for our position to be elevated so that Hashem’s Malchus can
be fully and appropriately established. We should certainly take
comfort in the fact that Hashem’s position in the world works together with
ours, and that our roles can improve together!
Additional Note:
In many of our Tefillos, we recite “Elokeinu V’Elokei Avoseinu--our
G-d and G-d of our forefathers.” Chronologically and from a perspective of
honor and respect, it would appear that we should first begin Elokei
Avoseinu -and then--V’Elokeinu. Perhaps the lesson to us is that
without first recognizing and establishing our own personal and close
relationship with Hashem, the relationship Hashem had with the Avos is not
really so relevant. When we recite the Bracha of Go’al Yisrael--Who
redeemed Yisrael (after Kriyas Shema in the morning and evening), we
recognize that Hashem redeemed our forefathers in the past, and can/will
therefore redeem us again in the Ultimate Redemption Bimheyra BeYameinu.
However, when we recite the Bracha of Go’el Yisrael (in Shemone Esrei three
times daily), we proclaim that Hashem can/will and is redeeming us directly
in the here and now. In these last few days of Chodesh Nissan, let
us work on intensifying our personal relationship with Hashem, so that His
Malchus, and His Geulah, is personal to us as well. We can begin by
concentrating on the Pasuk of “Yimloch Hashem LeOlam” when recited in
our Tefillos, as well as by reciting the Bracha of Go’el Yisrael--Hashem
is redeeming me-- with special recognition and intensity--at
least in the month of Iyar--connecting the Geulah of Nissan to the Geulah of
Shavuos!
=============================
25 Nissan
CORRECTION - YOUR TEFILLOS
ARE STILL NEEDED:
About six weeks ago, in
response to a reader’s inquiry, we have received the following updates on
the medical condition of some of the victims of the horrific Har Nof Shul
attack over three years. However, the name of the police responder below,
as originally provided to Hakhel was incorrect, so we are reprinting the
notice again, with his correct name.
Eitan ben Sarah
- He is still suffering from bleeding in the brain and other after-effects
of the attack. He is not functioning well and needs our tefillos.
Shmuel Yeruchem ben Baila
- He is much better at this point (learning and teaching at the Mir all
day), but he still gets very tired at the end of a full day at yeshiva. He
is thankful to be able to be there all day, but when he comes home he is too
tired to go to night seder, as he did every evening before the attack. His
wife was informed by their Rav that we should continue to daven for him
until he gets his strength back.
Yitzchak ben Brocha
- One of the police responders, he was badly injured in his leg and is still
suffering from his leg injury. He is still in pain, and we should still
daven for him.
----------------------------------------------------------------
PRACTICAL LESSONS FROM PESACH
A. The Sefer Sifsei
Chaim (Mo’adim II, p.428) teaches that we can reinforce our feelings for
the Geulah Shleimah every day in the Tefillah of Ezras Avoseinu which
contains so many powerfully meaningful phrases, among them:
-”Ezras Avoseinu…Magen
U’Moshiah Livneihem Achareihem Bechol Dor V’Dor”
-”U’Mibaladecha Ain Lanu Melech Go’el
U’Moshiah”
-”VeOneh LeAmo B’Eis Shavam Eilav”
-”Tzur Yisrael Kumah B’Ezras Yisrael
U’fdeih Chinumecha Yehudah V’Yisrael”
Taking literally just an extra moment to
feel the words as one says them can strengthen one’s D’veikus to Hashem and
deepen one’s yearning for the Geulah Sheleimah.
B. We are familiar with the bracha we give
another of “Gefen”--Gezunt, Parnassah and
Nachas. The Chasam Sofer finds another acronym in the term “Gefen”--it
is Geulaseinu u’Pedus Nafsheinu--our physical and spiritual
redemption. Have this in mind as well when giving the bracha of “Gefen”.
C. In the Haggadah we read that Hashem was
“Chisheiv Es HaKeitz”--which some meforshim teach means that
we were released 190 (the Gematria of Keitz) years early
because of the difficulty of the Galus we were experiencing and/or because
of the depths of the tumah we had reached. Let us think for a moment. The
Navi (Micah 7:15) teaches us that “Kimei Tzeisecha MeiEretz Mitzrayim
Erenu Niflaos--as in the days when you left Egypt, I will show
wonders.” We are now in the year 5778--if we add on the 190 years in which
Hashem was Chishev Es HaKeitz in Mitzrayim (and it is definitely at
least a theoretical possibility that this will happen again--based on the
Pasuk and due to our difficulties in Galus and all of the tumah around
us)--that brings us up to the year 5968, which is just 33 years short of the
year 6000 (and we know what that means). This should provide some
additional inspiration for us to do Teshuvah as soon as possible!
D. At Kriyas Yam Suf, the Pasuk (Shemos
14:14) states: Hashem Yilacheim Lachem VeAtem Tacharishun. The
Midrash (Mechilta to Beshalach 2:14) teaches that even when we stand and
remain silent Hashem fights for us, then, Kal V’Chomer--all the more
so, will He fight on our behalf when we call out and praise Him. The lesson
is there for all to see--it is better to communicate with Hashem than to
remain silent. Hakhel Note: Let us look for a moment at the Nusach of the
Musaf Shemone Esrei that we recite everyday of Yom Tov: “Yehi Ratzon
Milfanecha…Melech Rachaman Shetashuv U’Seracheim Aleinu…B’Rachamecha
HaRabbim.” Then a little later we once again recite: “Melech
Rachaman Racheim Aleinu…BaHamon
Rachamecha.” We plead time and time again for Hashem to bring His
Rachamim upon us. We must recognize the value of our not remaining silent
and the importance of connecting to Hashem with Kavannah!
E. Also at Kriyas Yam Suf, the Pasuk
(14:17) states: “VeIkabda BePharoh U’Vechol Cheilo.” The Midrash
teaches us that the reason Paroh is mentioned first is because since he
began to sin against K’lal Yisrael and the Mitzriyim followed, so too, was
he punished first, and then the Mitzriyim followed in receiving their
punishment. The Midrash then goes a step further: “If in the case of
punishment he who sinned first is punished first, then Kal V’Chomer--all
the more so will one who acted meritoriously and led others in that
direction receive his reward at the outset as well!”
F. The Pasuk that follows at Kriyas Yam Suf
(14:18) states: “VeYadu Mitzrayim Ki Ani Hashem…and the Mitzriyim
will know that I am Hashem.” The question becomes--why at all does it make
a difference as to whether the Mitzriyim will know who Hashem is--they will
no longer be alive in seconds, minutes, or at most a few hours. HaRav Shach,
Z’tl, explains that the Pasuk is teaching us how precious and important even
a few seconds, minutes or hours of recognizing and appreciating Hashem truly
are. We should not be spoiled by the manifold opportunities that we
have--but instead should appreciate and savor each and every bracha
opportunity, every Tefillah opportunity…and each and every realization and
actualization of a Teshuvah opportunity!
G. Dovid HaMelech teaches in Tehillim
(115:14, as recited in Hallel each day of Pesach), “Yevareich Yirei
Hashem Haketanim Im HaGedolim--He will bless those who fear Hashem, the
small as well as the great.” This Pasuk should give us all
encouragement--for it teaches us that Hashem blesses us all in accordance
with our level. We need not be the Rav, the Rosh Yeshiva, or the one giving
the Mussar lecture--we can be a katan and receive Hashem’s
blessing--as long as we try to be Yirei Hashem--sensing Hashem’s
presence throughout the day!
H. Do not be fooled by its loftiness and
sublimity--Shir Hashirim has many practical lessons for us as well. Chazal
(Shir Hashirim Rabbah 8:12) teach us, based on the Posuk of “Haelef Lecha
Shlomo U’mosayim L’notrim Es Piryo--One thousand for Shlomo and
two hundred to those who watch his fruit”--that the reward for one who
learns while traveling (“Lecha”) is five times (1000 vs. 200) greater
than for one who simply learns in the Beis Medrash (“Notrim Es Piryo”).
It is interesting that the numbers the Posuk uses for a ratio of 5:1 is
1000:200. A possible explanation may be based upon the Chofetz Chayim
(quoted in Item 30, Volume II, Number 2 (Teves/Shevat 5762) of the Bulletin
– available at this link-http://www.hakhel.info/archivesCABs/HAKHELCOMMUNITYAWARENESSBULLETIN5.PDF
who states that one can learn 200 words of Torah, which is equivalent to 200
separate Mitzvos, in one minute. If one learns while traveling, Hashem
considers it as if he is learning five times as much, or 1,000 words per
minute. While traveling, one should await and treasure the incredible
opportunity to perform the equivalent of 1,000 Mitzvos per minute.
I. If one had to describe the essence of
Pesach in one word, it would be ‘Emunah’. Even the Matzah is described as
the Food of Emunah. The most famous Ramban in Chumash found at the end of
Parashas Bo (which we understand HaRav Wolbe, Z’tl, had said should be
memorized) affirmatively states: “and from the great and famous miracles,
one must recognize the hidden miracles of everyday life which are the
Yesod HaTorah Kulah--the foundation of the entire Torah.” One has
no part in the Torah unless he believes that all of our affairs and
experiences-- everything that occurs in one’s life--are
miracles, and that there is no nature, nor a ‘minhag haolam’ at
all--either on a communal, or a private level. In fact, HaRav Chaim
Friedlander, Z’tl, writes that anything that can be ascribed to Tevah and
Mazal are Nisyonos on life. Based on this most fundamental of Torah
teachings, we present the following essential teachings:
1. The Rabbeinu Bachya (Shemos 14:31)
brings from the Rabbeinu Chananel that there are four basic parts to Emunah:
(A) Emunah B’HaKadosh Baruch Hu; (B) Emunah B’Nevi’im; (C) Emunah B’Olam
Habba; and (D) Emunah B’Viyas HaGoel. The Rabbeinu Bachya continues that
one who possesses these four beliefs has great zechuyos. He provides an
essential method for one strengthening his Emunah--and that is to answer
Amen to the brachos of others. Amen, of course, is an acronym for
Kel-Melech-Ne’eman--that Hashem is our G-d and trustworthy King. With
these three words (and consequently in the one word of Amen) we describe
Hashem as the All-Powerful-One Who closely watches over us and Who punishes
and rewards in accordance with our deeds. Hakhel Note: Accordingly, it
would be very much in order for one to commence a personal Amen campaign--in
which he sincerely and dedicatedly answers this sacred word (which should
not be uttered in vain) with Kavannah and feeling.
2. At the outset of Hallel, we recite the
Pesukim: “Rom Ahl Kol Goyim Hashem…” followed by “Me KaShem
Elokeinu…HaMashpili Liros BaShomayim U’Va’aretz”. This means
that while the world believes that Hashem is in the distant Heavens, gazing
upon us far away from humanity--we know that we can feel Hashem’s Hashgacha
Pratis hovering over us and directly upon us. However, there are different
levels of Hashgacha Pratis that one can experience. The Ramban (Iyov 36:7)
writes: “Kefi Kirvaso LeHidabeik BeEilokav Yishtamer Shemirah Me’ulah--in
accordance with one’s desire to come close to Hashem, will Hashem come
closer and watch over him.” How can we develop our D’veikus B’Hashem?
The Sifsei Chaim brings the fascinating words of Yirmiyahu HaNavi
(9:22-23): “Ko Amar Hashem Ahl Yishallel Chochom BeChachmaso…--thus
said Hashem: ‘Let not the wise man glorify himself with his wisdom, and let
not the strong man glorify himself with his strength, let not the rich man
glorify himself with his wealth. For only with this may one glorify
himself--contemplating and knowing Me.” The Sifsei Chaim explains
that this means that our importance to Hashem is not dependent on our
wisdom, strength or abilities--but only in how we exercise our bechirah
towards Avodas Hashem. He continues that when each person
recognizes his reward in Olam Habba, it will not be based on the fact that
he was a Rosh Yeshiva, or a Chassidic Rebbe, or a children’s Rebbi or a
businessman or an accountant. Rather, it will be in accordance with the
madreigah that he was supposed to have reached in this world in his Avodas
Hashem--every person Kidrachav U’Kefi Ma’alalav. It is for
this reason that Hashem hides the complete Da’as Hashem from us in this
world--and we will only understand Hashem’s actions in Olam Hazeh at the
Geulah Sheleimah--it is to give us the opportunity to exercise our Bechirah
Chafshis and to realize our potential without being forced or even easily
led to the only true conclusion.
3. At the end, the darkess of Galus will be
exceedingly dark, as the Pasuk (Zechariah 49:7) says: “Le’eis Erev
Yehiyeh Ohr--so that the clarity of the light will be most appreciated.
As things appear dark, darker, darkest (now with our own people attacking us
in Eretz Yisrael, we must strengthen ourselves with the knowledge that the
clarity of true light will soon shine forth.” As Dovid HaMelech teaches (Tehillim
90: 15): “Samcheinu KeYimos Inisanu--Hashem will bring us joy to
compensate for the previous afflictions”.
4. The Sefer Nefesh HaChaim (1:9)
brings the Pasuk in Shir HaShirim (1:9): “Lesusasi BeRichbei Paroh
Demiseich Rayasi--Hashem, I realize that my relationship with You can be
compared to that of the horses of Paroh’s army in the hands of the chariot
riders. He remarkably explains that the world improperly believes that
Hashem directs us in this way and that, just as chariot riders direct horses
to go here and to go there. However, this is not what happened to Paroh’s
chariot riders--they did not lead the horses, the horse miraculously led
them. With the Geulas Mitzrayim, Hashem put us in a position of the horses
at Kriyas Yam Suf which led the driver. We determine our own fate and the
fate of the world--by our choices, by our actions.
Hashem lets us ‘run the world’ in this way. Will the Geulah come
today--time will not tell--we will!
5. To take a short and potent Emunah lesson
with us daily, we highly recommend Emuna Daily. To join and for further
information contact:
emunadaily@gmail.com. The
recording is available via telephone as well: Dial
(605) 475-4799,
access code 840886#.
=============================
24 Nissan
QUESTION OF THE DAY ONE:
If the Moshiach comes between today and Pesach Sheni (the 14th of Iyar),
will each one of us bring a Korban Pesach on Pesach Sheni, or because we
missed bringing the Korban Pesach on Erev Pesach will we have to wait all
the way until next year to bring the Korban Pesach?
--------------------------------------------
QUESTION OF THE DAY TWO:
Which two seforim in Tanach do not have
Hashem’s name mentioned directly in them?
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QUOTE OF THE DAY:
From HaRav Chaim Pinchas Scheinberg, Z’tl,
would often advise: “Keep on smiling, and keep on going!”
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NON-GEBROKTS ADVISORY:
There are still many cake and cookie products (many ‘on sale’) left from
Pesach. Please remember that many of these products are non-Gebrokts, and
the appropriate bracha is Shehakol and Borei Nefashos. Even if you know
it--you may be used to making a Mezonos on the cake and Shehakol on the
coffee--so extra special care is required. This will provide you with a
special opportunity to focus and concentrate on you Brachos--one great way
to practice your Emunah in this post-Pesach period.
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MIZMOR LESODAH!
We once again are able to
recite Mizmor LeSodah (Tehillim Chapter 100) in Pesukei D’Zimra. We should
not once again settle quickly into habit as we recite this joyous song which
temporarily serves as a daily Todah to Hashem. The Shulchan Aruch (Orach
Chaim 51:9) rules L’Halacha that when reciting Mizmor LeSodah in Pesukei
D’Zimra “Yeish L’Omra Benegina Shekol HaShiros Asidos Libatel Chutz
MeMizmor LeSodah--we should recite the Mizmor with a pleasant tune,
because this song will uniquely survive forever”. In its five short Pesukim,
the Mizmor conveys a powerfully sweet message which we should carry--and
which should carry us--throughout the day.
--------------------------------------------
PRACTICAL POST-PESACH POINTS:
A. We are still in the month of Nissan--there
is a real reason that we continue not to utter the Tachanun supplication
daily. Chazal remind us that B’Nissan Nigalu U’V’Nissan Assidin Liga’el--just
as we were redeemed in Nissan in the past--we will be redeemed in Nissan in
the future. We must continue to take a step back to at least appreciate
what this means. Each day in Mussaf over Pesach we exclaimed V’Havi’einu
L’Tzion Irecha B’Rina Velirushalayim Beis Mikdashecha BeSimchas Olam--bring
us to Tzion, Your city, in glad song, and to Yerushalayim,
home of Your sanctuary, in eternal joy. While we cannot
fathom the glad song of millions of people together, nor the
eternal joy of even ourselves personally--we must at least appreciate
how we need to yearn and long for the moment--which will then incredibly
become eternal! We must remind ourselves of the poignant words of the Sefer
Mesilas Yesharim (end of Chapter 19), who teaches that each and
every individual must daven for the Geulas Yisrael,
pointedly writing as follows:
“Im Yomar Adam Me Ani…She’espalel Ahl
Yerushalayim--if a person would say ‘Who am I…to daven for Yerushalayim--will
it be because of my prayer that the Yeshuah will come?....” This is why a
person was created individually, so that each individual should say ‘The
world was created for me!’ It is certainly a Nachas Ruach to Hashem
that His children plead and pray for the Geulah…. Each and every one of us
is therefore obligated to do so, and no one can excuse himself because of
his lack of position or power…for it is not possible for Kevod Shomayim to
be increased until the Geulah of Yisrael comes, as the two are
interdependent….”
Now--Nissan 5778, as the pangs of Ikvasah
D’Moshicha beat about us--is the time for us to be especially
passionate--now--Nissan 5778, is the time for each and every one of us to
call out in our hearts for the Geulas Yisrael! Do not
lose--and instead very dedicatedly use--the opportunities in each Shemone
Esrei, most certainly over the remainder of the month: Tekah BeShofar,
Velirushalayim Irecha, Es Tzemach, V’sechezenah Eineinu
Beshuvecha L’Tzion, Sheyibaneh Beis HaMikdash BeMeheirah V’Yameinu,
and VeArvah LaShem Minchas Yehudah Virushalayim. Let us call out
from the heart--and may our calls be answered just as our forefathers’ calls
were heard, as testified by the Pasuk (Shemos 2:23, 24): “Vata’al
Shavasam Ehl HaElokim…Vayishmah Elokim Es Na’akasam VaYizkor Elokim Es Briso….”
May it be speedily and in our days!
B. The Second Hallel. We have
concluded our recitation of Hallel HaMitzri (Tehillim 113-118), and Chazal
teach that it would be inappropriate to continue to recite it daily as
Hallel during the rest of the year. There is, however, a second Hallel,
which is known as Hallel HaGadol (Tehillim 136). Hallel HaGadol
contains 26 Pesukim each of which ends with the phrase “Ki Le’olam Chasdo--for
His kindness endures forever.” HaRav Meir Schuck, Z’tl, brings Chazal (Pesachim
118A) who teach that the reason this Kepitel is known as Hallel HaGadol--the
great Hallel, is because of the conclusion it contains--Nosein Lechem
Lechol Basar Ki Le’olam Chasdo, in which we affirm our unwavering belief
that Hashem not only is the executor of open miracles--splitting the sea,
giving us water in the desert, giving us the Torah from the Heavens among
the trembling mountains--but that He also sustains each and every creature
in accordance with his needs. Hallel HaGadol thanks Hashem for His everyday
kindness to us. On a daily basis, HaRav Schuck, Z’tl, explains, we must
express our Ki Le’olam Chasdo for the miracles within what is to
others nature itself. If one can relate back the world and its common
experiences--eating, drinking, taking care of one’s needs, seeing the things
that he sees, meeting the people that he meets, all back to their
Source--then on a daily basis, and in fact many times on a daily basis he
can remember the phrase: “Nosein Lechem Lechol Basar Ki Le’olam Chasdo!”
C. The Torah’s Definition of Beauty.
Perhaps one of the most famous phrases in Ahz Yashir is Zeh Keili
V’Anveihu--which Chazal (Shabbos 133B) interpret as teaching us that one
should beautify the Mitzvos, by building a nice Sukkah, buying a beautiful
Lulav, wearing nice Tzitzis…. HaRav Yeruchem Levovitz, Z’tl, teaches that
the beautification of Mitzvos are not limited to Mitzvos which are Bein Adam
LaMakom--rather the guideline of Zeh Keili V’Anveihu applies just as equally
to Mitzvos which are Bein Adam L’Chaveiro as well. Accordingly, when
addressing another it should be in a pleasant and respectful manner, when
writing to someone it should be in a neat and thoughtful way, when giving
Tzedakah it should be with the feeling that I am helping another Tzelem
Elokim. When one beautifies any Mitzvah--whether it is Bein Adam
LaMakom or Bein Adam L’Chaveiro--he indeed most beautifies himself!
D. Daily Improvements.
As we all know, Chazal teach “Ra’asah
Shifcha Al Hayam Mah Shelo Ra’ah…the maidservant at the Sea saw what the
greatest of the Nevi’im were not able to see in their most sublime of
prophesies.” The Ba’alei Mussar point out that even after everything that
the maidservants saw in the heavens, on the earth, and on the sea--the next
day they still remained maidservants. How could this be?! The explanation
is that over time the supernally uplifting experience that the maidservants
had, dissipated because after the experience they left it and did not seek
to remain on the high level they had attained. We present several brief and
practical applications that we can take with us from the Pesach we have just
experienced into the coming months:
1. Every morning we make the bracha of
Shelo Asani Aved. This bracha should now come to life for us daily--for
we truly could have been lowly, petrified, servile, decadent slaves with no
independent bearing or existence of our own. Moreover, since we achieved
Cheirus Olam when we left Mitzrayim--the nations of the world have never
been able to destroy us or even enslave us as a people again. Remember--Shelo
Asani Aved--say it with appreciation!
2. Every morning we make the bracha of
Shelo Asani Goy. The Maharal explains that just as the Six Days of
Creation reached their pinnacle with the creation of man, so too, did
mankind reach its pinnacle with the creation of Bnei Yisrael from the Kur
HaBarzel of Mitzrayim. Our exodus thus enabled mankind to reach its
potential, rather than be destroyed for lack of fulfillment. If the Bnei
Yisrael would have remained just another Goy, not only would we have
taken the path of so many other nations which fell away and disappeared, but
the world itself could not have survived. Thus, the fact that Hashem has
not made us like the other nations is, quite literally, keeping everyone
going. Remember--Shelo Asani Goy--not only being personally
privileged--but having creation reach its intent--and allowing each sunrise
to keep coming!
3. Dovid HaMelech exclaims (Tehillim118:24)
“…Zeh Hayom…Nagilah VeNesmicha Vo--this is the day…let us rejoice and
be glad in Him.” The Malbim provides us here with an extremely fundamental
lesson. He writes that Dovid HaMelech is teaching us that the Ikar
Simcha is not in the Yeshua itself, but in the awareness that Hashem
is with us. The miracles we experience are given to us not as an end,
but as a means for us to recognize Hashem’s closeness to us. Remember--Nagilah
VeNesmicha Vo--we can rejoice that Hashem is with us--each and every
day! This is the Ikar Simcha!
4. Before performing many of our Mitzvos,
we recite the bracha “Asher Kideshanu BeMitzvosav Vetzivanu--Who
sanctified us with His Mitzvos (plural), and commanded us to perform [the
particular Mitzvah of…eating of Matzah, the taking of the Lulav, enwrapping
in Tzitzis]. The Chasam Sofer asks--should not the Nusach HaBracha on a
Mitzvah be Asher Kideshanu BeMitzvaso Vetzivanu (singular and
not plural)--Who sanctified us in the Mitzvah, i.e., the Mitzvah I am
about to perform [the eating of Matzah, the taking of the Lulav, the
enwrapping in Tzitzis]? Why not be specific and talk about our
sanctification with the Mitzvah at hand? The Chasam Sofer answers that, as
the Zohar explains, the 248 Mitzvos Asei and the 365 Mitzvos Lo Sa’asei are
the counterparts of our Eivarim and Giddim respectively. We
cannot sanctify one Eiver or Gid at a time, for as we know, a
Karbon that is missing a limb is Pasul. It is likewise inappropriate for us
to recite that we are being sanctified only by the one Mitzvah that we are
about to perform. Rather, we declare our Kedusha through our acceptance of
the Mitzvos in general, and that we are now going to perform this Mitzvah in
particular. We thus absolutely, unequivocally and rejoicingly declare that
with every Mitzvah that we perform, we are accepting upon ourselves the
privilege, obligation, wholesomeness and Kedushah of all of the Mitzvos!
5. As we noted before Pesach, the Chasam
Sofer teaches that we know there are certain things that can bring the
Geulah. One of them, as indicated by the words ‘Kol Dichfin Yesei
VeYeichol’ is the giving of Tzedakah. We are, of course, familiar with
the Pasuk in Yeshaya (1:27) as well: “Tzion BeMishpat Tipadeh V’Shaveha
B’Tzedakah”. It very much behooves us, then, to give Tzedakah--especially
for the sake of Geulah. In this post-Pesach period, many of us may feel
that we have given an inordinate amount of Tzedakah before Pesach, and that
there are several weeks until the next Yom Tov when we will give again. We
may suggest, however, that one overcome this guile of the Yetzer
Hara--especially in this month of Geulah--and give Tzedakah--perhaps even on
a regular or periodic basis for the sake of Geulah! We all believe, and we
all know as an absolute truth that the Geulah is coming. Giving Tzedakah to
bring
it is truly much more secure than money in the bank!
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