Hakhel Email Community Awareness Bulletin
AUGUST 2014 DAILY EMAIL ARCHIVE
3 Elul
THE THREE DAGEISH TEST: With
so many recent tragic events and with an enigmatic ceasefire in place, we
must look back, recognize and declare that all of our Tefillos were NOT IN
VAIN--but had unfathomable and everlasting meaning, which we will discover
in the Yemos HaMoshiach, may it be speedily and in our day. It may be that
Aharon Ben Chulda, Z’l, will himself show us what all of the Tefillos on
his behalf accomplished. What we can most certainly do now, in the remaining
days of 5774, is to look to the Geulah Sheleimah with intense yearning and
sincere hope for its truly imminent arrival. If we could make the special
effort to recite Velirushalayim Irecha
in each Shemone Esrei with feeling--and with the belief and knowledge
that it really can happen this
month, we will be affirming our belief in the last Pasuk of L’Dovid Ori
that we are now reciting every day: “Kavei
Ehl Hashem Chazal V’Ya’ameitz Libecha V’Kavei Ehl Hashem” (Tehillim
27: 14). A practical way one can double check himself on reciting this
bracha with Kavannah is by making sure that he has recited the three mapik heis in the bracha properly (Besochah, Osah, Lesochah). May it be our Tefillos here that bring
K’lal Yisrael home!
--------------------------------------------
REMINDER--TZEDAKA TODAY!
--------------------------------------------
IT IS THE RIGHT TIME!
It is the custom of many to check their Tefillin in the month of Elul, in
order to ensure that this great Mitzvah is properly performed on a daily
basis. WHAT A WONDERFUL TIME TO BOOK HAKHEL’S TEFILLIN AWARENESS PROGRAM
“HANACHA K’HALACHA” FOR YOUR SHUL OR YESHIVA. HUNDREDS OF SHULS
AND
YESHIVAS HAVE REAPED THE ENORMOUS BENEFITS OF THIS SPECIAL PROGRAM, IN MANY
COMMUNITIES. WITH LETTERS OF BROCHA FROM GEDOLIM
AND
POSKIM…. THE PROGRAM
HAS
TRAVELED OUT OF
TOWN
AS
WELL
, TO CITIES SUCH AS
DETROIT
,
TORONTO
,
AND
TO THE AGUDAH’S YARCHEI KALLAH PROGRAM IN
YERUSHALAYIM. TO BRING THIS GREAT
PROJECT TO YOUR SHUL OR COMMUNITY, PLEASE CONTACT SHELROSH@COMCAST.NET
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LAST
CALL: If you have not yet begun, we remind you about
both the study of Sefer Mesilas
Yesharim over the next month (broken down by you, either by pages or
chapters) for completion on or by Rosh Hashanah, and also about the Three Mishnayos a Day Program--by learning three Mishnayos a day
beginning with Mesechta Rosh Hashana, followed by Mesechta Yoma, and then
Mesechta Sukkah--you will complete Mesechta Rosh Hashana before Rosh Hashana,
Mesechta Yoma before Yom Kippur, and Mesechta Sukkah before the end of
Sukkos. Imagine what you will have accomplished in just about 50
days--and during the important time in which you will have accomplished it!
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Special
Note One: We continue with our
Erev Shabbos--Halachos of Shabbos Series, culled from the Dirshu Edition of
the Mishna Berurah:
A.
The Shemiras Shabbos K’Hilchasa
rules that a light switch that has a dimmer on it should preferably be
covered before Shabbos (Shulchan Aruch Orach Chaim 275, Dirshu Note 9).
B.
If a cheireish, shoteh or koton do a
melacha for another Jew on Shabbos, the Bi’ur Halacha rules that it is
forbidden to derive benefit from their act (ibid. 276, Note 1).
C.
There is a Machlokes HaPoskim as to whether one can open a refrigerator or a
freezer door if it has Muktzah items in it, and would accordingly be deemed
a bosis l’davar ha’assur.
HaRav Shlomo Zalmen Auerbach, Z’tl, rules that the door is batel to the refrigerator or freezer itself. HaRav Yosef Shalom
Elyashiv, Z’tl, rules that bedi’eved
one can open it even if the permissible items in the door are not as
important as the Muktzah, because we can consider the refrigerator large
enough to be deemed an ohel, which
has the Halacha of a house. The door, then, would be batel
to the house, and not to the Muktzah. HaRav Nissim Karelitz, Shlita,
however, rules that the permissible items in the door must be more chashuv than the Muktzah--otherwise the door would in fact have the
Halacha of a bosis l’davar
ha’assur (ibid. 277, Note 18).
D.
The Shulchan Aruch itself rules that one must have Kavannah to answer
“Amen” to each one of the brachos made before and after the Torah
reading, as well as to the brachos over the Haftara, and by virtue of his
answering “Amen” these brachos will then count towards the 100 brachos
that a person should make every day--for when one answers “Amen”, it is
as if he made the bracha himself (ibid. 284:3, Mishna Berurah seif katan 6).
As to whether one may answer “Baruch
Hu U’varuch Shemo” over the brachos of the Haftara if he intends for
the brachos to count towards his 100 brachos--the Elef
HaMagein rules that he may, but HaRav Chaim Kanievsky, Shlita, rules
that he should not (ibid., Note 11).
E.
The one who is called to Maftir recites seven brachos all together--two on
the Torah, one before the Haftara, and four after the Haftara--which
correspond to the seven people who were called to the Torah(!) (ibid. 284
Mishna Berurah seif katan 2).
F.
The reason that we wait until Gelilah is concluded to begin the Haftara is
because it is an obligation on everyone to listen to the words of the
Haftara in the same way as to the reading of the Torah. Accordingly, we
rightfully delay beginning in order to give one person--the Golel--the
opportunity to complete his task and be able to listen to the words of the
Haftara(!) (ibid. Mishna Berurah seif katan 12).
Special
Note Two: Points and pointers on this week’s Parasha:
A.
In this week’s Parasha, we are taught the Mitzvos
of the king: He cannot have many
horses, “so that he does not bring the people back to Mitzrayim”; he
cannot have many wives, lest “they lead his heart astray”; and he shall
write for himself two copies of the Torah, “so that he learns to fear
Hashem and observe the Torah”. These
three Mitzvos of the king each have an explanation provided in the Torah, as
we have quoted. There is, in
fact, a fourth Mitzvah as well: “He shall not have much silver and
gold.” Here, strikingly, the
Torah does not give a direct explanation.
What is so different about the
excess wealth prohibition--that it needs no explanation?!
Chazal teach that the first
of six questions that a person will be asked when brought for judgment is
“Did you conduct your activities with Emunah--was your give and take with
integrity and honesty?” Rabbi
Heshy Kleinman, Shlita, points out that we are so fortunate to be given the
questions we will be asked after 120 years--Hashem
gives us the test and tells us to prepare the right answers!
We must certainly be sure to get the first answer on the test right!
Indeed, the Chofetz Chaim teaches that the last thing we Daven for in
the Ne’ilah of Yom Kippur is to be saved from any aspect of Gezel, of
misappropriation of monies, which could r’l
seal a person’s fate in a way he would not want.
We can now look back to the King, whose conduct is to exemplify to
the entire people how they are to behave.
The money part needs no explanation, because the lesson is beyond
doubt. Our actions in the
financial area must be highly guarded; our goal is not the accumulation of
wealth, but the integrity that we have in dealing with that which we do
have. In a little bit more than
a month we hope to honestly and sincerely recite those very special words on
Yom Kippur, affirming our honesty, our “Neki
Kapayim--our clean hands” in the money that we bring home, the money
that we spend, and the money and possessions of others that passes through
our hands. Let us begin now to
reflect upon where amends are necessary in this area, focusing on Kosher
Money, at work, shopping, and in the home.
The Rav HaMachshir here is Hashem--Who is also the Eid
and the Dayan--the Witness and the
Judge. If we take the time now
to put everything in order, our Din for the coming year will most certainly
be a much easier, cleaner, and brighter one!
B.
As noted above, in this week’s Parasha we find many Mitzvos relating to a
king. This should also serve to
remind us that one of the primary Avodos of the month of Elul is preparing
for the annual celebration on Rosh Hashana of the Malchus of Hashem.
In this regard, we provide the following notes of HaRav Chaim
Friedlander, Z’tl, based upon our awareness of the Malchus of Hashem:
1.
Many people live their lives with the goal of finding favor in the
eyes of others--speaking, behaving and even dressing in a certain way in
order for others to praise them and to associate with them.
One should instead primarily focus on finding favor in the eyes of
Hashem--for what Hashem wants and expects of us is for us to reach our true
potential and to lead eternal lives. The
essential question one should ask himself when making any decision or when
deciding what to say or how to act--or even what to wear--is:
“Will this give Nachas Ruach
to Hashem?”
2.
The Pasuk in Tehillim (14:2) teaches:
“Hashem MiShomayim Hishkif
Ahl Bnei Adam--Hashem closely looks from the heavens upon man.”
Although we may consider our deeds to be small and
insignificant--’minor’ or ‘really not important at all’, Hashem does
not look at what we do in that way. He
looks at everything--everything--that we do from the heavens--from the higher perspective
that it truly deserves. We too,
therefore, must consider our actions with the level of importance they
deserve-- the level that they are regarded upon in the heavens.
Nothing is trivial, nothing
is insignificant, nothing
‘takes only a few seconds’--it is all
important, it is all elevated,
and it all has heavenly
implications!
3.
One need not take much effort to see Hashem in everything around us,
despite the thin gashmiyus veil
that may be spread to separate the spiritual from the physical.
Here is a simple example: When
one sees a fly, he notices the Niflaos
HaBorei--in this tiny creature there are so many parts which work
together in beautiful harmony (even to the extent that the sophisticated
human being can become frustrated in trying to catch it!).
Likewise, even a mosquito bite should be viewed from a deeper
perspective. With the bite, one
should recognize not only the Niflaos
HaBorei--that little creature is not only able to hurt me(!), but it is
also doing Hashem’s will in causing me to feel that pain or go through the
particular trial. Everything is
the work of Hashem!
4.
Dovid HaMelech exclaims: “Achas
Sha’alti Mei’eis Hashem--the one thing I ask from Hashem is to dwell
in the house of Hashem….” We
learn in Mishlei that this desire should not only be an aspiration of Dovid
HaMelech, but should be the design of each and every one of us--as the Pasuk
(Mishlei 8:34) teaches: “Ashrei
Adam Shomei’ah Li Lishkod Al Dalsosai Yom Yom--fortunate is the man
who listens to Me to be by My doors day by day.”
From this, we learn that the fortunate person is one who constantly
views himself at Hashem’s doors--always in Hashem’s presence.
If one does so, he attaches himself to life itself--for the very next
Pasuk (ibid
8:35
) is:
“Ki Motzi Motzah Chaim--for
he who has found Me has found life.” The
more one brings himself closer to Hashem, the more Hashem comes closer to
him--with life to its fullest--in Hashem’s sense of the word!
Special
Note Three: Additional notes on
the Yemei Rachamim of Elul:
A. Teshuvah in the area of
Torah is absolutely essential, because, as the Chayei Adam writes, Bittul
Torah K’neged Kulam. We should be coming up with ideas as to how
we can refine and enhance our Torah study (i.e., that we already study) over
the course of this month. Perhaps we can be careful not to look up
when we hear a routine noise as we are learning, or when we simply sense
that someone enters the Shul or the room. Perhaps we can make sure
that there is enough light in the room, so that one does not easily get
distracted or fall asleep. Another suggestion would be to make sure to
come on time to a Shiur or Chavrusah (which does not mean coming even a few
minutes late). If you have any suggestions, they would be most
welcome. It is fascinating to note that the Chofetz Chaim brings that
if one studies two Halachos in the morning and two Halachos
in the evening, he has fulfilled the Mitzvah of VeHagisa Bo Yomam
V’Layla. If one in any event learns in the morning and
evening--this may be a very doable suggestion of fulfilling what may
otherwise have appeared to be a very high and tall order!
Hakhel Note: Every night, in Ma’ariv, we recite
the words: “Ki Heim Chayeinu V’Orech Yameinu--for they [the Torah and Mitzvos]
are our life and the length of our days….”
At this time of year--as we search for life and length of days--let
us demonstrate that we know what life is all about!
B. Dovid HaMelech teaches
in one of the key Kepitlach (Chapter 24) recited on the Yomin Noraim:
“Mi Ya’aleh BeHar Hashem…Neki Kapayim U’Var Leivav.”
We know that Neki Kapayim refers to hands that are clean of theft or
pilferage. What is a ‘Var Leivav’? The Chofetz Chaim
writes that is refers to someone whose heart is focused on important
matters, without truly trivial items becoming part of the admixture of his
thoughts. It is indeed for this reason that we ask Hashem every day
immediately before Shema: “VeYacheid Levaveinu Le’Ahava U’LeYira Es
Shemecha VeLo Neivosh LeOlam Va’ed--may our heart be united in our
love and fear of You and [then] we will not be shamed for eternity.”
If our hearts are filled with the proper thoughts, it will have no room for
irrelevancies, irreverencies and waste. As the Chofetz Chaim
continues, we affirmatively declare in the Zichronos portion of our
Tefillah on Rosh Hashana “Ki Zecher Kol HaYetzur Lefanecha Bah…Machshevos
Adam VeSachbulosav--for everything appears before You, Hashem… the
thoughts of man and his designs.” To what can this be compared?
To a merchant who leaves on a trip taking along with him his treasure chest,
and who asks one of his relatives accompanying him on the trip to watch
after the treasures. The relative agrees, but asks whether he can look
inside the chest. The merchant allows him to, and the relative opens
the chest--only to find it half-filled with precious gems and rubies--but
that the other half is filled with dirt and grime. The relative thinks
to himself ‘what a fool this wealthy man is--how did he place the precious
jewels side-by-side with the soil and muck?!’ The dirt is, of
course, a Nimshal to the whims and desires that a person occupies his mind
with--all of which will after 120 years turn to afar--the earth below.
When the person then sees that which he has done, he will wonder and lament:
how could I have had this dual and contradictory love--loving the Torah and
the Mitzvos and the Hevlei Olam Hazeh. How could I have filled
up my treasure chest with so much dirt--when there was so much room for more
priceless riches?! Therefore it behooves everyone, concludes the
Chofetz Chaim, to drive away those Machshavos of Hevel which lead a
person to fulfill his desires, cravings, and temporal wants--and instead
pursue Yichud HaLev--the unification of one’s heart in the love, fear and
service of Hashem. Every day, one fills the treasure chest of his
mind--it is up to him to determine whether he does so with something which
will be eternally worthless--or everlastingly priceless!
C. The Chofetz Chaim
makes an amazing point on the distinction between the phrases HehChofetz
Chaim and Ohev Yamim Liros Tov (Tehillim 34:13). The
Chofetz Chaim explains that the term HehChofetz Chaim refers
to reward in Olam Haba for one’s Mitzvah performance, whereas the phrase Ohev
Yomim Liros Tov refers to reward even in this Olam Hazeh. If
someone excels in Bein Adam L’Chaveiro--if he fulfills the words Netzor
Leshonecha Mai’rah U’Sefasecha MiDabeir Mirmah--(keeping his tongue
from evil and his lips from guile)--he will see the fruits of his efforts
not only in the next world--but in this world as well! Hakhel Note:
How has our Shemiras HaLashon been to date this month--and how will we be
improving it? It is not only about Olam Haba--but about Olam Hazeh as
well!
D. Perhaps more
circumspection in the acceptability of the Kashrus of products is in order.
If you are unsure about a product--why not ask your Rav whether he would eat
it? No matter how large the K or unknown Kashrus symbol is on the
box--it does not mean that the standard is an acceptable one. Cereals
and candies that were eaten by the previous generation may no longer be even
minimally acceptable without reliable Kashrus standards. There are so
many ingredients on products today that we are not familiar with--better
safe than sorry!
E. We remind our
readers that the Sefer Orchos Chaim LaRosh is especially recited in
Yeshivos today during the month of Elul, after Shacharis, as it was in Kelm.
HaRav Yechezkel Levenstein, Z’tl testified that there was a special nigun
in Kelm when the three word paragraph of this Sefer--”Al Tevahel
Ma’asecha --do not act in a hurried and perturbed manner--were
recited. Calmness and orderliness are essential to success!
F. At a special
Teshuva Shiur, Rabbi Simcha Bunim Cohen, Shlita asked us to focus on the
following:
1. Tznius. A
person simply does not realize the effects of his non-Tznius behavior.
What will be the effect on the person he/she didn’t even see or know
about? It is for this reason that c’v
the punishment can be so severe. Tznius applies not only to women and
older girls, but to men, boys and younger girls as well. Family
members and friends (and especially the heads of households) are responsible
and duty bound to guide their relatives and friends in these areas which so
distinguish and set apart the Jewish way of life.
2. The Value of a
Smile. Rabbi Cohen suggested the following analogy. If an
employer has to choose between the continued employ of only one of two
employees of equal capability, he would choose the one who greeted potential
customers pleasantly and with a smile. This employee is a much better
representative of the employer and what he represents. Hashem wants us
to project a Sever Ponim Yafos to all--it is a chesed to all around us who
benefit from the goodness--and may be the ultimate chesed to ourselves--as
we remain in the employ of the greatest Boss of all!
G. From the Sefer Yearning
with Fire: “One
of the lesser-known Mitzvos,” “V’halachta
Bidrachav” teaches that as Hashem is merciful, we are required to be
merciful; as He is compassionate, righteous, and holy, so must we be. Our
potential to act in Godly ways arises, according to the Nefesh
HaChaim is from our status as a Tzelem Elokim-- a being created in
Hashem’s image. Invested with
this spark of Godliness, man possesses what no other living being possesses
- a capacity for giving and compassion.”
Because this capacity for giving is embedded in man’s soul, giving
should come naturally. However, until we apply that capacity, it remains
nothing more than potential. “V’halachta
Bidrachav” goes far beyond a spontaneous impetus to do someone a
favor. It is the policy that
governs all of one’s interpersonal relationships, even when one feels
overwhelmed, slighted, or wronged.” Hakhel
Note: In our Bein Adam
L’Chaveiro this month, let us establish
a policy--V’halachta
Bidrachav--as the guiding light in all our interpersonal dealings
and relationships!
=========================
2 Elul
AN AMAZING POINT! At the Tehillim Kinus on behalf of the dire Matzav in
Eretz Yisrael and for a zechus for Aharon Ben Chulda, Rabbi Moshe Tuvia
Lieff, Shlita, explained that the most important part about davening or
reciting Tehillim, for something--is to believe sincerely and
whole-heartedly that Hashem can accomplish that which you are asking Him
for, and that your prayers can be the catalyst for Him to do so. Let us not
tire AT
ALL
from
reciting Tehillim for Aharon Ben Chulda, and, yes, reciting the same
Kepitelech that we have recited so often over the last two months--for their
power, import and meaning to Hashem goes infinitely beyond what we can
fathom in this world!
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IMPORTANT ADVICE FROM A READER:
“Don’t let the sound of
the shofar go in one ear and out the other.”
“Every Jew can be a
Tzaddik--you just have to want it enough.”
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REMEMBER--TZEDAKA
TODAY!
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REMEMBER--PESHARA
AND
LIFNIM MESHURAS HADIN! What a
special zechus for Acheinu Bnei Yisrael in Eretz Yisrael--and all of K’lal
Yisrael!
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ASK FOR A BRACHA:
When one asks for the bracha of another--he also
makes that person feel special and important.
A bracha, then, serves manifold purposes--benefitting the recipient,
the giver--and giving Nachas to Hashem as He sees how His children love each
other!
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Special Note One: We
provide the following points and pointers relating to the lofty month of
Elul:
1. HaRav Yeruchem
Levovitz, Z’tl, teaches that the precise Avodah of the month of Elul is
that of “Gilu BeRe’ada--to
rejoice with trembling.” He explains that neither the Gilu, the
rejoicing, nor the Re’ada, the trembling, is to be at the expense of the
other. Gilu, rejoicing, is a manifestation of love, and Re’ada, of
course, signifies fear. This Avodah of Elul, Gilu BeRe’ada, is
evidenced by the juxtaposition of every morning of Tekias Shofar with the
recital of “LeDovid Hashem Ori.” The Navi Amos teaches us the fear
and awe that Shofar is to accomplish: “will a Shofar be blown in the city
and the people not tremble….” The Kepitel of “LeDovid Hashem Ori,”
on the other hand contains the Name of Hashem symbolizing His mercy (Yud Keh
Vuv Keh) thirteen times,
representing Hashem’s love for us. The love is additionally
symbolized in the Kepitel with the terms “Ori,
Yishi, Maoz Chayai, and Yitzpeneini
BeSukko, among others.” In this vein, it is reported that the
Terumas HaDeshen would spend extra time in his recital of Pesukei DeZimra in
Elul, for the Pesukim demonstrate Hashem’s love for us, which in turn
engenders our love for Hashem. Indeed, it is said in the name of Rebbi
Akiva Eiger, Z’tl, that the reason that the bracha immediately preceding
Shema concludes with the words of “HaBocher
BeAmo Yisrael BeAhava” is so that we can feel a reciprocity of this
love, this Ahava when we recite the words of “VeAhavta
Es Hashem Elokecha….”
Additional Note: The
Sefer Kadosh Elul brings that HaRav Zaidel Epstein, Z’tl, was heard
singing “Ata Vechartanu”
during the days of Teshuva. When he noticed the surprise of some
around him, he advised them: “One should not act in a cold and dry manner
during this time. He should understand the great chesed, and the light
of closeness to Hashem, that we benefit from, and bask-in during these
days.”
2. Cell Phone Teshuva
Suggestions:
A. Getting the filter completely
right.
B. When receiving a beep,
buzz, or ring on your phone while talking to someone or doing something
important, controlling yourself and not looking to see who the party is.
C. When almost impulsively
reaching for your cell phone, stopping yourself and doing a Mitzvah instead.
Hakhel Note: May we
suggest that you personalize your own Teshuva for your own foibles and
weaknesses with your phone or other electronic communication device.
We would very much be interested in your additional suggestions.
3. Most certainly, we
must attempt to the greatest extent possible to dispel anger (no matter how
justified) from our midst, because of the serious and deleterious effect it
can have on our growth during this month. During a time in which we
are to be Ma’avir Ahl HaMiddos, anger stands somewhere near the top of the
list. It is interesting to note that some do not pursue the collection
of ‘chovos’--debts due to them during this period--because they don’t
want Hashem to pursue the debts we owe him. It would most certainly
follow that we should not get angry at others--so Hashem will not be angry
with us!
4. Another practical
item we should try to be especially careful about now is doing acts which
may be unpleasant, or ma’us, to others. If you have seen
people--including your closest family members-- cringe at a particular
activity, or say “Uch” or “How could you do that?” or “Say Excuse
Me”, or “That was uncalled for/not right”, or “I have never seen or
heard anybody do/say that before!” you can be sure that you have exceeded
your bounds. Common sense also plays a role--showing the proper
respect for yourself and for others in the way that you eat, the way you
dress (even at night), the way that you shop, even what you do when stopped
at a red light or the way that you pass others on the street, contributes to
a more complete character. The Pasuk teaches that when Eliyahu HaNavi
went to battle with the Neve’ai HaBa’al, he challenged them to bring
offerings and see whether fire miraculously would consume their offerings or
his. after they failed, the Pasuk records that he did not
build a new Mizbe’ach to Hashem--but REBUILT the Mizbea’ch of Hashem
that laid in ruins. What a great lesson--if we are not working right,
if we are in need of some repair--we don’t give up and start from scratch
(with a new gilgul or the like)--no, we repair what needs to be repaired.
Eliyahu HaNavi was so successful that, in fact, the miracle he prayed for
happened--and all the people exclaimed in unison “Hashem Hu HaElokim”--it
is no coincidence (as it never is) that we too will exclaim this very
phrase... as our concluding words on Yom Kippur. In the meantime we have
that very same task--to repair any damage, any spoilage, any ruin that
we have in our very own and personal Mizbe’ach Hashem.
5. HaRav
Dessler, Z’tl, writes that he believes that the reason Teshuva is a
difficult concept for many is that people find it too difficult to change,
and, being honest with themselves, basically give up on the idea. When
they say Viduy, or otherwise hear the Shofar or daven the special prayers of
the Yomim Noraim, they are indicating that they would change if they could,
but do not really feel that it can happen overnight--or even in the present
or near future. The Torah
teaches that this seemingly realistic--but negative--attitude is misplaced
and, in fact, incorrect. If one would only recognize that each Mitzvah
accomplished, each improvement in conduct or middos, every nice brocha
recited, every victory against the Yetzer Hara, actually positively impacts
upon and truly completes creation as a whole, he would have a much more
constructive approach to the process of self-improvement and Teshuva. One
would view himself as extremely successful financially if he became a
partner at Goldman Sachs or a senior executive at Sony. Here, with
every Mitzvah, one is actually being given the opportunity to be a partner
with Hashem in creation itself. The importance of every act of
improvement between man and Hashem, man and man, and man and himself, is
detailed in the Nefesh HaChaim (2:13). There is truly an air of
holiness which not only pervades, but surrounds, each Mitzvah and
Mitzvah-doer. It is quite possible that for this reason we are
required to stand in the presence of one who performs a Mitzvah (see Mishna
Bikurim 3:3, and Bartenura there).
By rejoicing in the
prospect of Teshuva, by being happy over the opportunity to improve, by
feeling good when giving nachas to Hashem and coming closer to Him, we can
benefit from the upcoming unique and special days to their wonderful
fullest.
Special Note
Two: We continue an exciting Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The Answers To All The Questions You
Should Ask When Purchasing Or Maintaining Tefillin, Mezuzos, Megillos,
Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART 70
Question
Is it true that
R’ Moshe Feinstein Zt”l held that one’s “Rabbeinu Tam” tefillin
must be even more mehudar than one’s “Rashi” tefillin?
Answer
While R’ Moshe did maintain that “Rabbeinu Tam” tefillin (if
one chooses to wear them) should be mehudar, he was not of the
opinion that they need be more mehudar than “Rashi” tefillin.
After explaining
that there is no halachic
obligation to wear “Rabbeinu Tam” tefillin, R’ Moshe
wrote of “...tefillin in accordance with Rabbeinu
Tam, which were worn [exclusively] by many large communities
[in the times of the Rishonim]: it is good to wear them to
accommodate their opinion as well. [However,] since it is not an obligation
which stems from an uncertainty in halachah or a stringency, I wore them
only when their kashrus and mehudar status was certain. But
when there were halachic issues with them, and it was unclear that they were
kosher even according to Rabbeinu
Tam, it was not my custom to wear them...”
From here, we see
that R’ Moshe felt that it is not worthwhile to wear “Rabbeinu Tam”
tefillin if their kashrus is at all suspect since it is only a minhag.
This stands in contrast to “Rashi” tefillin which he explained
one is obligated to wear. Even if only non-mehudar or even
barely kosher tefillin are available, one is still obligated
to wear them.
Question
Why do I see so
many “regular” people wearing “Rabbeinu Tam” tefillin? I
thought only pious people are supposed to wear them!
Answer
Indeed, the Shulchan
Aruch writes that “a God-fearing person” and “only one who is
established and well-known as a chassid (a pious man) should wear “Rabbeinu
Tam” Tefillin”. The reason is simply that since the halachah is
not like Rabbeinu Tam, an
average person who chooses to wear these tefillin as well appears to
be showing off. Two explanations are offered by the poskim for the
fact that many average people wear “Rabbeinu Tam” tefillin:
Some say that the Shulchan
Aruch is referring only to one who wears Rashi and “Rabbeinu
Tam” tefillin at the same time. When they are worn at different
times, however, this is not considered prideful behavior.
Others say that only in the time of the Shulchan Aruch was it
considered showing off if an average person wore “Rabbeinu Tam” tefillin.
However, nowadays, when so many thousands of people wear them, it does not
cause one to “stand out from the crowd,” and is therefore not considered
an expression of ga’avah (pride).
=========================
1 Elul
STARTING TODAY!
Effective today, we will be wishing each other a “Kesiva Vechasima Tova.”
When we wish this blessing upon someone else and when we receive it,
we must appreciate its true import. HaRav Chaim Kanievsky, Shlita
(brought in Sefer Derech Sicha) teaches that the most important part
of a Bracha from a Tzadik is our Bitachon and Emunah that Hashem will help
in the merit of the Bracha. Thus, if one does not truly believe that
the Bracha will help, it will generally not help. We therefore remind
everyone to give Brachos--especially at this time of year--with sincerity
(See Praying With Fire, Volume 2, Days 50-56), and to receive Brachos
with the belief that Hashem will fulfill them. A Bracha such as “Kesiva
Vechasima Tova” is especially powerful because it is not specific or
limited, but a general Bracha--for all good. Indeed, at the end of the
four Brachos of Bentsching, after making many specific requests, we finally
conclude with the words “Umekol Tuv Leolom Al Yechasereinu--and of
all good things may He never deprive us.” The all-encompassing
conclusion assures us that we have covered our needs in totality. We
can now understand the popularity--and the necessity--of the meaningful
Bracha--”Kol Tuv!”
-------------------------------------------
RICHES!
If you begin today to learn just three Mishnayos a day of Mesechta Rosh
Hashana, continuing on to Mesechta Yoma, then on to Sukkah, you will have
completed all three Mesechtos by
Sukkos! What a wonderful demonstration of your realization of the time
period we are in!
-------------------------------------------
INSPIRE YOURSELF!
The Sefer Mesilas Yeshorim is actually not a very long sefer. If
you take your edition, and divide it into 30 segments over the month of
Elul, you will find that you need to study only a few pages a day to
complete the sefer before Rosh Hashana. Reviewing the Mesilas
Yeshorim over the month of Elul is a great accomplishment, and
a remarkable complacency shredder!
-------------------------------------------
ELUL WORKBOOK:
As many prepare this week to go back to school--getting themselves ready
with the necessary supplies, may we suggest your own Elul Workbook, with the
following sample entries to be completed on a daily basis, every evening:
1. Implementation of Torah Study Improvement Plan (such as 60 straight
minutes without interruption a day)
2. Implementation of Tefillah Plan (making sure to privately plead in
Elokai Netzor before taking three steps back).
3. Recognition of Ain Lanu
Lehisha’ein Elah Ahl Avinu Shebashomayim (such as when hearing the
news from Eretz Yisrael)
4. Fulfillment of V’Ahavta
L’Reiacha Kamocha (such as being proactive in trying to help
someone)
5. Demonstrating Rachamim (Rabbi Zecharia Wallerstein, Shlita, teaches
that he gives more Tzedaka to the collector that annoys him to practice
improvement here)
6. Being Ma’avir Ahl Hamidos
(especially with close family members)
7. Fulfillment of Dan L’Chaf Zechus
(if someone does not realize that he must do this at least once a day, he is
doing something wrong)
8. Establishing a Fallback Thought--what to think about when one
realizes that he is not thinking (such as the Six Constant Mitzvos, how to
help another, developing a Torah thought that one is working on)
-------------------------------------------
Special Note One:
Points and pointers for Chodesh Elul:
1. Some have the custom of
reciting 10 Chapters of Tehillim daily during the month of Elul, so that the
entire Sefer Tehillim is finished twice (150 x 2 =300) before Rosh Hashanah.
If this task seems too formidable, may we suggest as a possible alternative
reciting one Chapter slowly and with Kavannah for the words (using, for
example, a Metzudah Tehillim or an interlinear Artscroll).
2. Chazal teach that
30 days is a complete time period--for instance, unless otherwise specified,
a standard vow of Nezirus is for 30 days, a standard loan is for 30 days…
and the Yefas To’ar must stay in her abhorred state for a period of 30
days. In fact, Chazal teach that 30 days is such a whole time frame
that it may even be treated for some purposes as a complete year.
Thus, with Elul, we have a complete period in which to prepare for Rosh
Hashana. It is fascinating to note that in the bracha of Teshuva in Shemone
Esrei, we conclude that Hashem is “HaRotzeh
BiS’Shuva--the One Who wants or desires our Teshuva.” HaRotzeh
is certainly a very strong term--is there anything else in all of davening
that you know of about which we say that Hashem is a “Rotzeh” for.
Oh, what a great opportunity it is --to give to Hashem what he is a
‘Rotzeh’ for! ...and what a great kavannah to have while doing
Teshuva--to fulfill the wishes of the “Rotzeh BiS’Shuva!” Hakhel
Note: If one realizes that he has sinned in some way during the
day--he should attempt to do immediate Teshuva--not letting it cool off
until it becomes just another of the day’s events. The three key
elements to Teshuva are: (a) Charata--having genuine remorse for having done
the misdeed; (b) Kabala Al HaAsid--resolving not to do it again; and (c)
Vidui--confessing in words. If the sin was Bain Odom Lechaveiro-then
the affected or hurt party must be asked (and grant) forgiveness to effect a
complete Teshuva. The Mitzvah of immediate Teshuva is not limited to
one time of the year or one time of the day--but should be undertaken
without delay, and most certainly during the days of Elul!.
3. A Practical Thought:
Perhaps we can begin today to give Tzedaka, bli neder, every day of Elul--so
that we enter Rosh Hashana having given at least some Tzedaka every day for
thirty days (we can give for Shabbos on Erev Shabbos or on Motza’ei
Shabbos). Remember--Tzedaka Today!
Special
Note Two: In a Teshuvah Drasha (provided by the Chofetz Chaim Heritage
Foundation), Rabbi Ephraim Wachsman, Shlita, made the following essential
points:
1.
The Yetzer Hara will not work to have you enter a treife restaurant, or
willfully be mechalel Shabbos. Rather, he tries to convince you that this
aveira is where you fit--is where you are holding. This aveira--it is you.
In short, he is trying to hide from you who you really are. You have shaychus
to the Kisei HaKavod--and he attempts to convince you that you are more
to the animal side of things, or worse.
2.
HaRav Yaakov Galinsky, Z’tl, was once asked by a mother to speak to her
son, who intended to marry a non-Jew. When HaRav Galinsky met the young man
he told him: “ Did you know that the Chofetz Chaim married a shiksa?” The young man responded: “That can’t be--you
definitely have it wrong--that is outrageous!” Rabbi Galinsky responded:
“If I do have it wrong--then it is just as outrageous for you to marry a shiksa--for in truth your holiness comes from the same Source!” No
one, no one can excuse himself with ‘the Chofetz Chaim does this--and I do
that’.
3.
One of the most unfortunate contemporary terms--which downgrades the ehrlichkeit
of pure Jewish boys and girls is the word ‘nebby’. With one word, a
person can degrade and disparage another --making them feel pathetic,
humiliated and even paranoid. One should educate others (especially
children) as to the terrible effects this can have on another’s personal
feelings and relationships.
4.
The Samach Mem may be an earlier
acronym for Social Media.
5.
What is Hester Panim? It is Hashem
making it feel like He is not looking--when in fact He really still very
much is. It is like a Rebbi leaving the room [but looking through the
window]…with you knowing that he is in any event going to come back.
6. Why does this Galus seem so endless? It is because our Geulah will be
endless--so the Galus takes on the false appearance of it being so, with the
Yetzer Hara trying to take us in and have us give up. If one looks back, in
1945, when the atomic bombs were dropped in Japan, was just about the time
that the Jews were being freed from concentration camps. It is the Galus
that does not have a zechus kiyum--in ten seconds look what happened in Olam
Hazeh. We were freed at that very time--to live on forever. Weaponry,
technology and the like can all come to an end at any moment--while Netzach Yisrael Lo Yishaker!
=========================
30 Menachem Av
Special Note One:
Points and pointers in preparation for the month of Elul, excerpted from the
Sefer Kodesh Elul:
1. Rebbi Yisroel
Salanter was known to say that “Truly the entire year you should feel like
it is Elul--but in least in Elul you should feel like it is Elul!”
2. HaRav Yechezkel
Levenstein, Z’tl, reported that Rebbe Itzele Petteberger, Z’tl, once
spoke in Shul at the beginning of Chodesh Elul. He opened up the Aron
Kodesh and said “Modeh Ani Lifanecha
Hashem Elokai Shenasata Lanu Es Chodesh Elul HaZeh. Ribbono
Shel Olam Anu Mekablim Es HaElul BeAhava U’VeSimcha--I thank You
Hashem, for giving us this Chodesh Elul. We hereby accept it upon
ourselves with love and joy.” The entire Kehillah then burst out
crying (Ohr Yechezkel p. 297).
3. The Gerrer Rebbe
(the Sefas Emes) wrote that it is ‘bli safek, without doubt that Min
HaShamayim a special hisorerus is placed within people to do Teshuva in
Elul. It is our job to find the openings, and give ourselves the
Eitzos, to arouse ourselves as well.
4. Rebbi Yeruchem
Levovitz, Z’tl, taught that the basis of these days are Rachamim, from
which comes Mechilas Avonos, forgiveness of sin. Although we are
blessed with Hashem’s mercy every day of the year, we need special gates
of mercy to be forgiven of sin--and they are open in Elul! How important it
is to put in the effort this month...for one to help save himself and his
people!
5. The Seder HaYom writes that for all of the Moados we become involved 30
days before the Yom Tov (searching for Chametz, building Sukkos). So
too, must one be involved in a spiritual investigation for a 30-day period
commencing on Rosh Chodesh Elul. In fact, HaRav Shlomo Zalmen Auerbach,
Z’tl (Halichos Shlomo, Moadim 1:1) teaches that the word Elul means “to
search” in Aramaic (see, for example, Bamidbar 13:2--the Targum for the
word VeYasuru). HaRav Shlomo Zalmen added that a Ben Torah should show
special care during this month, as others will follow his improved conduct.
6. HaRav Velvel
Eidelman, Z’tl, would say that the phrase “Ani
LeDodi VeDodi Li” (whose first letters form the acronym Elul)
specifically indicate the Avodah of the month--”Kirvas
Hashem--getting close to Hashem!
7. An undertaking for Elul
that so many Gedolim suggest is to especially dedicate time every day to
study a Mussar Sefer, with emotion and feeling, applying the words to
yourself directly. HaRav Yechezkel Levenstein, Z’tl once told his
talmidim that he had studied the Sefer Sha’arei
Teshuva more than 1,000 times, and that every time he studied the Sefer,
he found a chiddush or a new application of its words. HaRav Moshe
Schwab, Z’tl, the Mashgiach of the Gateshead Yeshiva would give a Sichas
Mussar, which would be immediately followed by Ma’ariv--so that the
hisorerus would immediately take effect in the next Tefillah. It is
for this very reason that some have the custom of reciting a Kepital of
Tehillim after studying Mussar--in order for the hisorerus to take hold in
the person.
Special Note Two: We
provide below four straightforward suggestions for the upcoming month (and
hopefully beyond!), also based upon the Sefer Kodesh Elul:
1. When reciting the
words “Melech HaOlam” in the Brachos that one makes, one should make
sure that the two words are separated and not slurred together, and take a
moment to think about the entire, yes entire, universe that Hashem is King
over (recommendation of HaRav Zaidel Epstein, Z’tl).
2. Besides reciting
the Pesukim relevant to Elul such as “Ani
LeDodi VeDodi Li”, “Umal
Hashem Elokecha Es Livavecha…” from time to time during the day, one
should be especially careful in reciting his “Me’ah Brachos --the one
hundred brachos” one (in any event) recites throughout the day with an
elevated level of Kavannah and feeling.
3. The Terumas HaDeshen would have special Kavannah in the Tefillah of
Boruch She’Amar during the month of Elul. If one focuses on the
words (which were established by the Anshei Knesses HaGedolah based upon a
note that fell from heaven--Mishna Berurah, Shulchan Aruch Orach Chaim 51,
seif katan 1), one can truly inspire himself to come closer to his Creator
in this inspirational month.
4. One should
especially try to have Kavannah in the fifth Bracha of Shemone Esrei--HaShiveinu Avinu Lesorasecha, which is the bracha of Teshuva. One
should think not only of himself--but also of his family, friends, those not
yet religious...and all of K’lal Yisrael!
Special Note Three:
During the month of Elul, we strive to come closer to Hashem in preparation
for the Yomim Noraim. In fact, we add Tehillim Chapter 27 (“L’Dovid
Hashem Ori VeYishi”) beginning tonight, on the first day of Elul. We
all know that the word “Ori” refers to Rosh Hashana, which is light, and
the word “Yishi” refers to Yom Kippur, which is salvation. This
being said, what word in L’Dovid refers to the month of Elul
itself?! Some have suggested that its second word, “Hashem,”
alludes to Elul, for it is during this time that we are to feel Hashem
closer to us.
Hakhel
Note: In Shulchan Aruch, Orach Chayim 1:1, the Rema states that “Shivisi
Hashem Lenegdi Somid”—placing Hashem before me at all times is a
ma’ale of tzaddikim. The Vilna Gaon there notes that this is the ma’ale
of tzaddikim, meaning that Yiras Hashem is the sole element that
differentiates between the tzaddik, the righteous, and those who are not
tzaddikim. Perhaps the message of the Rema, by stating this at the outset of
the Shulchan Aruch (which is a halacha and not a hashkafa sefer), is to
teach us that we all can and must be “tzaddikim,” and that the
attainment of that goal is not necessarily as complicated as we think if we
keep ourselves focused on Shivisi Hashem, that we are in
Hashem’s presence at all times.
Special Note Four: As
we have noted in the past, we need not travel to the great Fair in the late
summertime, because Hashem, in His great graciousness, brings the Fair to
us. HaRav Chaim Freidlander, Z’tl, (Sifsei Chaim I, page 38)
compares the days of Elul to the days of a once-annually fair, through which
an industrious merchant could find and purchase/sell the goods that could
support both him and his family for the entire year. Those
individuals, however, who remain at the hotel, to wine and dine and enjoy
its various and sundry amenities, walk away temporarily happy--but with
empty pockets and warehouses.
The interesting thing about
a Fair is that all serious attendees have the same goal--to do business and
make profit. Yet, everyone does so for his own unique business and in
his own unique manner. Each and every one of us too has a specific role, a
specific time, and a specific place in this world. What each and every
one of us does at the Fair is--and should be--different. A five-year
old is elated with her new bicycle, yet a grown adult simply cannot sit down
on it and try to start peddling. Over the past year, the Yetzer Hara
has tried, sometimes successfully, to obliterate or at least blur, for you
where you are and what you should be. He is quite satisfied--and
enjoys--seeing you ride that too-small bike, even though it is embarrassing
to you while riding, and will make you sore and limp afterwards. We
should make sure that our spiritual lives take a lesson from our physical
experiences. Would we stoop down to pick up five pennies or fifteen
matches that have scattered across the ground? Why then should we
stoop down or lower ourselves to accomplish far less, or even far worse,
goals?
So here we are at the Fair,
and we have our heads on straight. We are going to learn from the
mistakes that we made last year, the things we shouldn’t have bought, the
items we shouldn’t have sold, the people we shouldn’t have done business
with, and the people we should have looked to build a relationship with.
Each one of us is here to use his/her own knowledge, talents, particular
expertise--and special challenges--to make this year the most successful one
ever. We may have to think and work seriously over the next little
while, but the time is precious and the gains to be gotten are oh so great.
Special Note Five:
Rabbi Eliyahu Roman, Shlita, recalled a remarkable and penetrating thought
that he had heard from HaRav Shneuer Kotler, Z’tl. Reb Shneuer
brought the teaching of the Arizal regarding the 40-day period between Rosh
Chodesh Elul and Yom Kippur. The Arizal compares this 40-day period to
the 40-day period in which a new embryo is formed, for during this time one
must recreate himself, one must form himself anew. Reb Shneuer added
that just as each day of the 40 day period is absolutely essential to the
embryo’s growth and development, so is each day of the 40-day period until
Yom Kippur a vital link in our rebuilding. Imagine, says Reb Shneuer,
if the embryo would take a day off during this crucial period--what havoc it
would wreak on the whole system--so, too, the Arizal teaches us, that we
must view a day without plan, without goals, without development, without
change during this period in the very same light! Something to
remember--every single day during this very special period.
Hakhel Note: The
Sefer Mateh Ephraim, the classic Halachic work on the laws of Rosh
Hashanah, Yom Kippur and Sukkos, refers to the days of Elul as “Yomim
Kedoshim”--Days of Holiness. Let us picture ourselves developing
this holy period, and not lose the precious daily opportunities we have to
ensure our complete and optimum development!
Special Note Six: There is a stunning lesson
provided for each and every one of us by Rashi in this coming week’s
Parasha. The Parasha teaches us that before Bnai Yisrael were to go to
war, the Kohen Moshuach Milchama was to teach them that it was a Mitzvah not
to be scared of the enemy, and to provide words of encouragement. He
would begin his address to the soldiers with the words “Shema
Yisrael Atem Kereivim Hayom...--Hear, O’Yisrael, you are coming close
to battle...let your heart not be faint, do not be afraid (Devorim 20:3).”
Rashi (ibid.) brings the words of Chazal: The reason the Kohen begins
his words with Shema Yisrael is to tell the warriors that even if they had
only the zechus of Krias Shema, they would be worthy of being redeemed.
The war itself--life and death for the masses, as well as the security of
all the people back home--could be decided by the proper recitation of Shema
alone! What a lesson for us at this time of year--life for the
individual, life for the people could be gained by properly reciting Kriyas
Shema!! Let us take a moment EVERY
DAY
OF
THE COMING 40-
DAY
PERIOD before reciting the Shema to reflect upon the
magnitude of the event--Kabalas Ohl Malchus Shomayim, Ahavas Hashem, the
many Mitzvos mentioned in Shema, and at least try to say the words with the
proper pronunciation and with the understanding of each word. If you
do so, you can not only plainly emerge victorious in your own battle--you
can literally also do your part in winning the whole war!
=========================
29 Menachem Av
IMPORTANT REMINDER--
DON
’T
THROW: There are not many things
that we do 100 times a day. Many of us do, however, recite 100 brachos
a day. One clear instruction we are given relating to Brachos is that:
“Ahl Yizrok Bracha MiPiv--do not throw a bracha out of your
mouth.” To put things in perspective, when one throws a ball, it is almost
impossible to retrieve once the throw is made. However, as long as the
ball is still in one’s hand, he has the choice whether to throw it or not.
Lehavdil, once a person has begun a bracha in an unthinking and quick
fashion, it is extremely difficult to change the bracha midway. An
incredible way to control and direct the utterance of a bracha--a Mitzvah
done 100 times a day is to stop for but a moment before
saying the word baruch and thinking: “Hashem is the Mekor HaBerachos”--the Source of all bracha!
This one moment before each bracha could turn a rote and ‘required’ act
into sincere words of appreciation, recognition and thanks!
-------------------------------------------
THE
CHOFETZ CHAIM’S ADVICE: In a very
father-like fashion, the Chofetz Chaim writes that once a person realizes
that he has not always guarded his tongue in the way he should--it is not
all over. Rather, one should strengthen himself, for there is much life
still to be lived. The Mashal he gives is to a watchman who has been hired
to guard a precious vineyard for the entire summer, but the watchman fails
to do so for a while, and a portion of the vineyard is breached, with many
bunches of grapes stolen. Should the watchman give up on the rest of the
vineyard? Certainly not! To the contrary, the thinking person realizes that
he should mend the breaches and be vigilant to guard the vineyard from any
further loss. The way a person can begin to mend the breaches and prevent
further losses of Lashon Hara, the Chofetz Chaim continues, is by avoiding
groups or individuals who are not really careful with their speech,
and by being especially careful not to speak about people unless he is sure
that the Halacha so permits. If a person acts to fix his past--it can be
said about him, the Chofetz Chaim concludes: “Fortunate are his older
years, which bring forgiveness to his younger ones!” (Sukkah 53A)
-------------------------------------------
RACHAMIM
B’
DIN
: Last week, we pointed out that Hashem gives us the opportunity to
exhibit Rachamim, so that He can act B’Rachamim with us. Oh, how we need
Rachamim B’Din in these frightening days!! A meaningful and doable
undertaking bli neder is to take
some kind of action on a daily basis--for someone or something less
fortunate than you--and state V’Rachamav
Ahl Kol Ma’asav--Hashem’s mercy is
on all of His creatures. By doing so, you are demonstrating--on a daily
basis--that you too want to emulate the ways of Hashem. This then will bring
mercy into the world on a Middah
K’neged Middah basis. Whether it be by putting out a bit of food for a
cat or dog on the street--to giving Chizuk or monetarily helping someone who
you might not otherwise--to helping someone burdened or overburdened become
less burdened…. In all of these ways, one can bring more mercy into the
world…for us all!
-------------------------------------------
Special Note One: A
postscript on the Mitzvos of Tzedaka in last week’s Parasha. Rabbi Zelig
Pliskin, Shlita, in the Sefer Love
Your Neighbor, brings from the Sefer Yad
HaKetana as follows:
“The word that Chazal
used for charity is Tzedaka, which literally means righteousness or justice.
This term elucidates the Torah’s concept of charity. It is not merely a
charitable act to give to the poor; it is the obligation of every single
person.”
Rabbi Pliskin also brings
the words of the Shulchan Aruch (Yoreh Dei’ah 249:5) that the reward for
influencing others to give is very great. “Indeed,
Gadol HaMe’aseh Yoser Min Ha’oseh--the
reward for influencing others to give Tzedakah is greater than merely giving charity yourself. Why?
“HaRav
Eliyahu Lopian, Z’tl, gives three reasons: (a) one who gives to Tzedaka
does something for himself, one who tries to influence someone does
something for others; (b) one who gives Tzedaka receives honor, one who
tries to influence others receives humiliation; and (c) one who gives
Tzedaka gives money, one who tries to influence someone gives time--and time
is life! (Lev Eliyahu I, p. 30).”
Special
Note Two: We continue an
exciting Monday/Thursday series on the practical aspects of Sta”m, written
by Rabbi Reuvain Mendlowitz, Shlita, author of Inside Sta”m--An
Insider Reveals The Answers To All The Questions You Should Ask When
Purchasing Or Maintaining Tefillin, Mezuzos, Megillos, Sifrei Torah And
Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART 69
Question
Is there any
difference in the appearance of “Rabbeinu Tam” tefillin?
Answer
“Rabbeinu Tam”
tefillin
should be made in a way that they won’t be confused with “Rashi” tefillin.
For this reason, the poskim recommend making them different sizes.
The Kabbalists say that the “Rabbeinu Tam” tefillin should be the
smaller pair, even if only a little smaller – as long as the two
pairs are distinguishable.
The prevailing
custom in most communities, however, is to make both pairs the same size.
Labeling is relied on to differentiate between the pairs.
Question
I have heard it
said that “Rabbeinu Tam” tefillin should be written only by a sofer
who wears Rabbeinu Tam himself. Is this really true?
Answer
Indeed, there are poskim
who rule that a sofer who does not wear “Rabbeinu Tam” tefillin
may not write them. The reason for this is as follows:
The Gemara
teaches us that one who is not obligated to wear tefillin may not
write tefillin. For this reason, a child, for instance, who is not obligated
to wear tefillin may not write tefillin (or any STA”M item).
In many cases, we
extend the Gemara’s teaching and rule that one who chooses not to
wear tefillin, even though he is obligated to do so, also may not
write them. Accordingly, someone who does not wear “Rabbeinu Tam” tefillin
may not write such tefillin.
Other poskim
disagree and maintain that it is perfectly acceptable for such a person to
write “Rabbeinu Tam” tefillin.
One who wants to be stringent in this matter should first do his homework
regarding the sofer, since there are sofrim who write “Rabbeinu
Tam” tefillin even though they do not wear them.
=======================================
26 Menachem Av
A TREMENDOUS INSIGHT:
The following insight was provided by Torah Tavlin: “The Kotzker
Rebbe, Zt’l, makes a fascinating point. He says that the name of the
weekly Parasha gives us an insight into what we are meant to accomplish that
week. Thus, the week in which we bentsch Rosh Chodesh Elul is meant
for us to “Re’eh--Look.” Each Jew must stop and look inside
himself or herself and see what needs improvement, this is how we know where
to start.”
----------------------------------------------------------
Special Note One: We
continue with our Erev Shabbos--Halachos of Shabbos Series. The following
has been culled from the Mishna Berurah (Dirshu Edition):
A.
HaRav Nissim Karelitz, Shlita, rules that if a baby is crying during
Kiddush, it does not fall within the problem of trei
kolei--two voices which cannot be heard. Rather, because the cry is so
different from the words of Kiddush, one can pay attention to the words of
Kiddush without being sidetracked by the cry (Shulchan Aruch Orach Chaim
271, Dirshu Note 17).
B.
If one listening to Kiddush did not hear the bracha of Borei Pri Hagafen,
but otherwise heard the bracha of Kiddush, the Ohr
Letzion rules that he has fulfilled the Mitzvah of Kiddush--and simply
must make a bracha of Borei Pri Hagafen if he wants to drink wine afterwards
(ibid., Dirshu Note 27).
C.
The Igros Moshe writes that those
who are being Yotzei the Mitzvah of Kiddush through another should not speak
until the one making Kiddush has drank at least a melo
lugmah from his cup. HaRav Nissim Karelitz rules that if one drinks the
entire kos of Kiddush, he
demonstrates a Chibuv Mitzvah
(ibid., Dirshu Notes 66 and 80).
D.
If one making Kiddush has in mind to drink wine during the meal as well,
then he need not make a separate Borei Pri Hagafen during the meal. If he
did not have this intent, then unless it is one’s common practice to drink
wine during the meal, he should recite a separate Borei Pri Hagafen, before
he drinks wine during the meal.
E.
The Minchas Yitzchak rules that
one may use a frozen challah for Lechem Mishneh, for nothing more needs to
be done to it than let it defrost, and it could even be warmed in a
permissible manner and be ready for eating quickly. HaRav Nissim Karelitz
adds that it could possibly be eaten in its frozen state (albeit with
difficulty). However, HaRav Shlomo Zalmen Auerbach, Z’tl, writes that in
order for it to be used, it must have the ability to defrost during the
course of the meal. The Shevet HaLevi
writes that he is machmir and does
not use frozen challah for Lechem Mishneh, if it is not currently edible as
regular challah (ibid., 274, Dirshu Note 1).
F.
The Sefer Orchos Rabbeinu (p. 113)
writes in the name of the Steipeler Gaon that if a little bit of the crust
on top of the Challah came off, as is common to occur in stores, the challah
is still considered a shaleim
(ibid., Dirshu Note 4).
G.
The Mechaber rules that the Seudah on Leil Shabbos and the first Seudah of
Shabbos day must be made with bread, ‘because they are the Ikar Kevod HaShabbos’ (ibid., Mishna Berurah seif katan 9). If one
could not eat bread at night, he can push off his bread Seudah until the
next day, and eat three meals during the day--but should still make Kiddush
at night and either eat a kezayis of the five grains, or drink another
revi’is of wine besides Kiddush (ibid.).
Special Note Two:
Sunday (28 Menachem Av) is the Yahrzeit of HaRav Avrohom Pam, Z’tl.
HaRav Pam once explained how Hashem can be both a Tzaddik and a Chassid at
the same time (as we recite in Ashrei daily “Tzaddik Hashem Bechol…V’Chosid
Bechol”), even though ‘Tzaddik’ implies acting in accordance with
the letter of the law and ‘Chassid’ implies going beyond the letter of
the law. The solution to this apparent paradox, HaRav Pam explained,
is found in the proper understanding of a Pasuk in this week’s Parasha.
After teaching the laws of an Ir
HaNidachas (a
Wayward
City
), which includes meting out the death penalty to
its inhabitants, the Torah says that “V’Nosan L’Cha Rachamim
V’Richamcha…--and Hashem will give you mercy and will be merciful to
you” (Devorim
13:18
). Why is there an apparent redundancy in the
Torah’s language relating to mercy--’giving you mercy’ and ‘being
merciful to you’? The answer
is that when the Torah states ‘Hashem will give you mercy’, it means
that Hashem will give you the opportunity to be merciful to others, and
if you then act mercifully, Hashem will then be merciful to you.
This means, then, that Hashem is acting both as a chassid and as a tzaddik,
because he is acting as a Chassid by giving us the opportunity to do Chesed,
and if we do so, he will reward us as a Tzaddik--middah
k’negged middah--according to the letter of the law!
As we approach Elul, which
are known as the Yemei HaRachamim, we must be extra vigilant for these
opportunities. Chazal (Pesachim 87A) teach that the Navi Hoshea was
punished when Hashem approached him and told him that Bnei Yisrael were
sinning, to which he responded--so punish them! Thus, he was
punished for saying “punish them”.
What should he have said? Chazal teach that he should have said
“Nevertheless Hashem, they are Your children, the children of Your beloved
ones, Avraham Yitzchak and Yaakov, heap mercy upon them!” Based upon
this teaching of Chazal, if one does not have immediate opportunities for
mercy directly in front of him, at the very least he can daven to Hashem to
heap mercy upon His people. Let us make this a priority in the coming
weeks!
May HaRav Pam’s zechus
stand in our stead, as we properly apply his essential teaching in our daily
lives.
Special Note Three:
In this week’s Parasha, we find a special emphasis on the Mitzvah of
Tzedakah. HaRav Moshe Feinstein, Z’tl, makes a remarkable point
about Tzedaka by simply translating a Pasuk for us. The Pasuk in the
Parasha of Tzedaka states “Lo Se’Ametz Es Levovevca V’Lo Sikpotz Es
Yodecha Mai’Achicha HaEvyon (Devorim 15:7)...do not harden your heart
and do not close your hand to your destitute brother.” HaRav
Moshe notes that there are two Mitzvos here--the first is to be sensitive,
to train your heart to feel for
your brethren--not only when they stand before you, but also to be ready for
them in the right frame of mind and with the right attitude when they do
come. Then, there is a second Mitzvah when you physically encounter a
destitute person to not close your
hand--to open it and give, as you not only visualize yourself as a
giver-but actually give.
With this in mind, we can
appreciate a serious question and answer of the Alter of Kelm, Z’tl.
The Alter was very bothered by the Ma’aseh of Nachum Ish Gamzu--who
told the poor person to wait a moment while he disembarked from the donkey
so that he could unload and provide food for him. In the interim,
before Nachum Ish Gamzu was able to feed him, the poor person died, and
Nachum was so troubled and distressed that he took an incomparable Kapara
upon himself. Based on these facts and circumstances, what, in
actuality, did Nachum do wrong at all? Undoubtedly, as a great Tzaddik
(he was a teacher of Rebbi Akiva), he proceeded with great alacrity off the
donkey, and surely intended to give the destitute person the best of what he
had to offer. What more could he have done?! The Alter answers
that Nachum realized that he should have been prepared--and had something
ready--in the eventuality of noticing a famished poor person on the road.
This, perhaps, is the aspect of Lo Se’Ametz Es Levavecha--the
preparedness and readiness--to which HaRav Moshe Feinstein refers. If
we have a checkbook ready, dollars or quarters available at a Chasuna or in
Shul, a cold drink on a hot day for someone who knocks at the door, if
we give to a poor person before he approaches us, rather than waiting to be
approached, if we think about how we can help the poor or those who need
help in our neighborhood, if we can join or start Gemachs which turn
leftovers from large or small Simchas into food for those who would
appreciate it in our neighborhood--then we will not only be giving--but
thinking about giving and how to give--which is what the Torah truly
(and, indeed, expressly) seeks of us!
Special Note Four: It is
not by ‘sheer coincidence‘ that the Torah reminds us of the Tzedakah
imperative at this time. As Chazal teach--even a poor person must give
Tzedaka (Gittin 7B). Indeed, Rabbeinu Yonah in the Sefer Sha’arei
Teshuvah (3:118) writes that ‘one who closes his hand to his needy
brother and turns his eyes from his relatives is guilty of stealing from the
poor--for once he is bound to give, it is as if he steals their gifts.”
Happily, the converse is also true. As we read in this week’s Parasha (
15:10
): “Key
B’Glal HaDavar Hazeh Yevarechecha Hashem Elokecha Bechol Ma’asecha
U’vechol Mishlach Yadecha--for in return for this, Hashem will bless
you in all of your deeds and in your every undertaking.”
We provide below several
important points relating to the mitzvah of Tzedaka from the Sefer Me’il Tzedakah and the Sefer Pele
Yoetz, among others:
1. One should commiserate
with the poor person (Iyov 30:25), and then give BeSever Panim Yafos--with a
pleasant countenance. If one has no money to give, one should at least give
Tzedaka with his words of appeasement and caring.
2. There is a special
accomplishment in giving Tzedaka to those who are ‘Amalei
Torah’--to those who toil in Torah study. Chazal (Shabbos 105B) remind
us that “Talmid Chochom Hakol
KeKrovov”--all are like his relatives. Accordingly, he should be given
preference in Tzedaka treatment, much as one gives a relative such
preference. When one gives Tzedaka to a Talmid Chochom, he is also
supporting Torah study quantitatively and qualitatively (for removing even a
portion of his financial burden will give him greater peace of mind to
learn), he is honoring the study of Torah, and is considered as if he
brought Bikkurim to the Kohen in the Bais HaMikdash (Kesubos 105B), and
increases peace in the entire world( for Talmidei Chachomim increase
peace in the world). From a spiritual rewards perspective, Chazal (Pesachim
53A) teach that one who supports a Talmid Chochom will be zoche to sit in
the Yeshiva Shel Ma’aleh, and that the currently unfathomable rewards of
the future that the Neviim describe relate to one who supports a Talmid
Chochom in business and to one who marries his daughter to a Talmid Chochom
(Brachos 34B).
3. One should give more to
those who obviously qualify as true aniyim, but one must always remember
that ‘VeRachamov Al Kol Ma’asov’--Hashem’s
mercy extends to all of His creations--and so should ours. If we recite this
Pasuk three times a day in Ashrei, we must realize that Chazal are reminding
and reinforcing this concept within us, day-in and day out.
4. The value of the Tzedaka
is in accordance with the need and suffering of the poor person, and so
Tzedaka before Yom Tov, or to help make a Chasuna, or if a child is born,
are especially fitting moments!
5. One of the highest
levels of Tzedaka is giving without the recipient realizing that he is
receiving--such as buying items from him, or using his services, at a higher
than usual price, or selling things to him or providing him with services at
a discounted price.
6. The Kitzur Shulchan
Aruch (34:1) writes that what will walk ahead of a person after 120
years are his acts of Tzedaka, as the Pasuk (Yeshaya 58:8) states--”VeHalach Lefanecha Tzidkecha Kevod Hashem Ya’asfecha...your acts
of Tzedaka will precede you and the glory of Hashem will gather you in.”
7. According to the
greatness of the Mitzvah is the Yetzer Hara which fights it. Chazal (Eruvin
65B) teach that “Adam Nikar BeKiso”--one
can tell much about a person by what he does with his money.
8. In addition to the
Torah’s Mitzvas Aseh to give Tzedaka in this week’s Parasha, the Torah
also warns us with a Lo Sa’Aseh in the Parasha--”Lo
SeAmetz Es Yodecha VeLo Sikpotz Es Yodecha Mai’Achicha HaEvyon....do
not harden your heart and do not shut your hand against your needy
brother.” The Sefer HaChinuch
(Mitzvah 478) movingly writes: “...but rather train your heart, under all
circumstances, in the quality of generosity and compassion, and do not
reckon that the matter will result in any lacking for you---because the
Torah openly states Ki Biglal Hadavar
Hazeh Yevarechicha Hashem Elokecha (Devorim
15:10
)--because
for the sake of this thing, Hashem will bless you.” The Chinuch concludes:
“His bracha for you for a brief instant is better for you than any number
of treasures of gold and silver!”
Hakhel Note: If someone handed you a check today for $1 million--how would you
spend it? Perhaps you can take out a piece of paper and list your
thoughts--the way you spend it and why. Your initial reaction should give
you a good sense as to your approach to money and what to do with it!
Special
Note Five: The following are some
questions and answers from Rav Chaim Kanievsky, Shlita, relating to Tzedaka
from the Sefer Derech Sicha (Vol. I):
QUESTION: Is there a Mitzvah of VeKidashto to
give to a Kohen who is indigent, before giving to another?
ANSWER: Yes.
QUESTION: If one intended to give Tzedakah to someone
and did not, can he give it to someone else instead?
ANSWER: HaRav Kanievsky said that he once went on a bus and
a poor person asked for Tzedakah on the street below. When he turned
to give the poor person money the door suddenly closed. The Chazon Ish
told me to give the money to another poor person, as he had definitely
decided to give it to Tzedakah.
QUESTION: Should one stand in the presence of a Gabbai
Tzedakah based upon the rule that one stands in the presence of a person
performing a Mitzvah (Yerushalmi Bikurim 3:3)?
ANSWER: If the Gabbai Tzedakah is doing so Lishma (not
taking money for it), yes, one should stand before him (see Pischei Teshuva
to Yoreh Deiah 256:1).
QUESTION: If one gives a check in Elul which is
post-dated for after Yom Kippur, will he have the Zechus of Tzedakah to be
“Ma’avir Es Ro’ah HaGezeirah?”
ANSWER: Yes, when one does this, it is as if the Tzedakah
has already been given.
QUESTION: If one gives money on a credit card or bank
card which deducts fees before giving the balance to Tzedakah, or if the
collector himself takes off a percentage, is it considered that the donor
gave the full amount to Tzedakah, or only the amount after the fees
are deducted?
ANSWER: The full amount, because the Yeshiva needed the
donor to give the full amount in order to get the amount it ultimately
receives.
QUESTION: If one gives a monthly donation by automatic
bank withdrawal (Hora’at Keva), is it still considered to be a
‘Ma’aseh Tzedakah’ since he is not involved in the process every
month?
ANSWER: Since he could cancel the bank withdrawal at any
time, it is considered to be a ‘Ma’aseh Tzedakah’.
QUESTION: If a poor person asks you for Tzedakah
several times a day, are you obligated to give him?
ANSWER: The poor person should not do so, but the person
should give.
QUESTION: If one has a Safeik in Ma’aser Kesafim,
should he go LeKulah (as it may be a Din DeRabbanan), or should he go
LeChumrah?
ANSWER: HaRav Chaim asked this question to his father, the
Steipler Gaon, Z’tl. The Steipler responded that one should always
be Machmir, because when it comes to giving Ma’aser one will never lose,
and will only gain!
Special
Note Six: We continue with
additional notes on Tzedaka, the Mitzvah so deeply rooted in this week’s
Parasha. The following insights
are excerpted from the Sefer Chaim
Sheyeish Bahem, compiled by HaRav Yitzchak Shraga Gross:
A.
The Alter of Kelm was asked why Hashem created a world in which a
person must first give Tzedaka and only then receive a bracha from Hashem,
as the Pasuk in this week’s Parasha states “Ki
BeGlal HaDavar HaZeh Yivarechica Hashem Elokecha.”
The Alter explains that this is to teach a person that he should not
think that he is doing Chessed with the recipient, but that the recipient is
doing Chessed with him by bringing blessing into his life.
This helps a person realize and recognize that there is always
another perspective in each and every Bein Adam L’Chaveiro situation--and
that the other’s perspective may be quite different than one’s original
(perhaps tainted) perception. This
is brought to light by a wonderful story:
When
the great Rav Hillel Kolemaya, Z’tl, was a bochur eating ‘teig’--(meals
in a host’s home, as there was no Yeshivah or dormitory), one host was
very strict with meal times. One
time the bochur Hillel was involved in a Sugya and missed the meal time, so
he was just going to skip the meal. However,
he was concerned that the Ba’al Habayis was going to be concerned about
where he was and what had happened to him.
He decided to arrive late knowing that he “would be in for it.”
After receiving a tongue lashing, Hillel responded earnestly
“Everything you said is correct, but only based on the premise that I eat
with you. In truth, however, you
eat with me.
The Ba’al Habayis well understood what R’ Hillel meant, hugged
and kissed him, and shared a beautiful meal with him.
Hakhel
Note: Fascinatingly, at the
Yeshivah of the Nodah B’Yehuda, at which the bochurim also ate ‘teig’
at Ba’al Habatim’s homes, it was the custom of the bochurim to leave
over a little of their food, or ‘shirayim’ on their plate.
The Ba’al Habayis then ate from the shirayim as a Segulah for
Hatzlacha in all matters!
B.
We must be diligent to exercise our opportunities for Tzedaka at the
earliest possible time. HaRav
Yechezkel Abramsky related the following story:
When
HaRav Yitzchok Elchonon Spector, Z’tl, was a bochur, he was in dire
poverty. There was even a period
when he did not have money to buy shoes for himself, and was accordingly
unable to go to the Bais Midrash to learn and learned at home instead.
With pain he turned to another Bochur from a wealthy family who was
about to get married with the following request:
“At this moment, I don’t have enough money to buy a pair of
shoes. Since you are getting
married, I assume that you are purchasing new clothing.
When you purchase new shoes, can you give me your old ones so that I
can go back to the Bais Midrash to learn?”
The wealthy bochur looked at him disparagingly and responded “If
you would go to work and earn money you would not have to look for the gifts
of others, and instead you could buy your own!”
Years later, when HaRav Yitzchok Elchonon became known as a Posek
Hador, he traveled to Vilna so that he could publish one of his Seforim.
He was greeted by 20,000 people--more people than greeted the Czar
when he arrived in Vilna! Among
the crowd was the bochur who many years back who had told him to go get a
job. This time, he offered to
personally fund the publication of the new Sefer in its entirety.
HaRav Yitzchok Elchonon responded; “You are late.
20 years ago you could have done it--for a pair of shoes!”
Hakhel Note: Let us take the
message--and not kick ourselves 20 years, 20 months, 20 weeks…or 2 days
from now!
=======================================
25 Menachem Av
FROM SUSPICION--TO BRACHA! Chazal (Brachos 31B) teach that if
someone suspects another (choshaid b’chaveiro) and the suspicion is
untrue--then he must give a bracha to that person. We learn this from the
suspicion that Eli Hakohein had that Chana was drunk. Because it turned out
that the suspicion was unfounded, he gave her a great blessing “V’Elokei
Yisrael Yitein Es She’ailaseich--may Hashem grant your request to have
a child.” Hakhel Note: We should not, of course, suspect anyone of
anything. However, if the suspicion that ‘You lost this’,‘You spilled
that’, ‘You caused this’, ‘You said that’ comes up, we should
follow Chazal’s directive and give a heart filled and heartfelt bracha--and
may it be fulfilled!
----------------------------------------------------------
FINISH
LINE
!: Rebbi
Eliyahu Schneider, Shlita, points to runners who, as they reach the finish
line, attempt one last heroic and gallant effort to end the race in the most
favorable position possible--perhaps even in first place. It appears,
continues Rabbi Schneider, that the Yetzer Hara is now in something like his
‘finish line mad-dash’--as he scurries to create unparalleled nisyonos
for our generation--nisyonos that even middle-aged people could
never have dreamed would exist when they were younger. Rather than falling
prey to the great temptations and falling into the trap that the nations of
the world have already deeply descended into, we MUST INSTEAD provide our
own ‘finish line’ dash--which instead of impeding the Geulah, has the
powerful ability to bring it about much, and perhaps much, much,
more quickly! Hakhel Note: Who amongst us is willing to bli neder
commit for the month of Elul not to look at his cell phone from the time he
enters the front door of his Shul to the time he walks out of the same front
door? Women can bli neder take a parallel commitment….
----------------------------------------------------------
TURNABOUT! Chazal
(Avos 4:13) teach that one who fulfills a Mitzvah gains himself a praklit--an
advocate before the Heavenly Tribunal, whereas one who commits an aveirah
acquires for himself a kateigor--an accuser at the very same place.
What happens to the accuser that a person acquired--when that person does
Teshuvah? The Sefer Tomer Devorah(Chapter 4) writes that when one
does Teshuvah--the accusers do not disappear, but rather are invested with
Kedusha and become advocates on one’s behalf. Accusers turn to advocates!
What gain--let’s get going!
----------------------------------------------------------
NO MERCY FOR THE MERCILESS! In this week’s Parasha (Devorim
13:18), the Torah advises us that when an Ihr HaNidachas and its
inhabitants are destroyed, the ones who do so need not worry that they have
committed an act of violence which will make an indelible impact upon their
soul. To the contrary, “V’Nossan Lecha Rachamim VeRichamecha
V’Hirbecha--Hashem will be merciful to them and they will multiply”.
The Ohr HaChaim HaKadosh (ibid.) remarkably relates that the Yishmaelim [we
know who they are] reported to him that when they perform executions on
behalf of the king they have a cheishek gadol--a great passion and
desire to kill the person, with no feeling of Rachamim whatsoever--they are
complete achzorim, wholly unmerciful and invested only with cruelty.
The Ohr HaChaim continues that when it comes to K’lal Yisrael--this Pasuk
teaches us that even if we need to eliminate and eradicate our enemies,
Hashem will shower His mercy upon us--and accordingly even in situations in
which we have had to act with violence towards our enemies, Hashem assures
us that the Koach HaRachamim will return to us (see Shabbos 151B). We
are--and remain--Rachmanin Bnei Rachmanim. What a difference between
them--and us! The Parasha’s lesson is clear for all to see in our very
day!
----------------------------------------------------------
A LESSON FOR
OUR TIME! In this week’s Haftara,
Yeshayahu HaNavi provides us with a powerful timely message from Hashem (Yeshaya
54:16, 17): “VeAnochi Barasi Mashchis Lechabel…Kol Kli Yutzar
Alayich Lo Yitzlach.” Rashi (ibid.) explains that the Pasuk is
teaching that although Hashem has instigated the enemy against us--Hashem
has also set up the very same enemy for downfall and punishment. Any weapons
that they have prepared against us will not succeed. The Radak on this Pasuk
(brought by the Artscroll Tanach) likewise writes: “You need not fear
weapons, for I am the One Who created the producers of those weapons, and I
have also created the power to annihilate them.” What do we have to do to
make all of this bracha happen? The Navi concludes: “Zos Nachlas
Avdei Hashem…this is the heritage of the servants of Hashem.”
Hakhel Note:
How do we become Avdei Hashem? Let us consider for a moment
that the Mitzvah of Tefillah we found in last week’s Parasha is based on
the Torah’s words: “Ule’avedo Bechol Levavechem--and to
serve Hashem with all of your heart.” Let us put as much Kavannah as we
can in our Tefillos for our brothers in Eretz Yisrael--so that we can
witness the Navi’s words--the Haftara of this week’s Parasha--come true
in front of our very eyes!
----------------------------------------------------------
Special Note
One: In this week’s Parasha, the Torah teaches us that, once we come to
the Beis Hamikdash, we will no longer be allowed to behave like the other
nations who build altars and sacrifice wherever they may be. Rather, we will
have only the Mizbe’ach in the Beis HaMikdash with which to offer Karbonos
to Hashem (Devorim
12:13
, 14). At first blush, this is difficult to
understand. After all, “Meloh Kol Ha’aretz Kevodo--Hashem’s
glory and presence is everywhere.” Indeed, another way we refer to Hashem
is HaMakom--because He is indeed everywhere. If so, why can’t we come
close to Him with a Karbon anywhere? Moreover, what does the Jew in Bavel,
in
Amsterdam
, in
British Columbia
, in
Buenos Aires
or even in Tel Aviv or Be’er Sheva do--he
can’t be in the Beis Hamikdash in an instant. Why can’t he grow
spiritually with a spiritual tool in his own backyard? It would appear that
for all that would be gained with a local connection to Hashem, the Torah is
teaching us that more would, in fact, be lost. As Tosfos (Bava Basra 21A)
teaches on the pasuk “Ki MiTzion Taizeh Torah...”--it is only in
the hub of the universe--in Yerushalayim and the Beis HaMikdash--that we
could achieve the Yiras Shomayim that we need to reach our true spiritual
potential. The daily open miracles, the tzidkus and chochma of the Kohanim,
the spiritually elevated Neviim who lived there, the union of thousands and
tens of thousands daily who had come for one purpose--to elevate themselves,
was simply incomparable. Getting used to anything less would simply fool the
person into complacency and into not reaching his potential. There is at
least a dual lesson here: First, we must appreciate our Mikdash Me’at--our
Shuls--for providing us with at least a reflection of this--the Rav, the
Maggidei Shiur, the place where we come together to daven, learn, and join
together in chesed activities. Second, we must recognize how far we are from
reaching the potential that lies dormant within us simply because we have no
Beis HaMikdash. LeHavdil, imagine a champion swimmer who has only a small
pool in the backyard of his attached house to swim in; consider how the
educated lament over the overwhelming number of brain cells that are not
utilized in a person’s lifetime. Then think about what your life would be
like--how it would be changed--with just a few visits to Yerushalayim.
Isn’t this too worth some serious davening over? The Parasha is reminding
us!
Special Note
Two: For all that He does for us, it would be only right that we tried to do
something to make HaKadosh Baruch Hu happy. The Zohar HaKadosh (brought by
the Ohr HaChaim HaKadosh in last week’s Parasha) writes that what makes
Hashem happiest is when we study Torah. In a Sefer that was written by a
grandson of HaRav Shmuel Berenbaum, Z’tl, he writes that his zeide told
him that what he should work on most in contemplating Teshuva is the study
of Torah, because with improvement in learning, midos and all else would
fall into place. Less than a week from today is the first day of Elul.
Perhaps an appropriate undertaking might be that prior or even during
learning to have Kavannah that you are studying Torah to give Nachas Ruach—happiness--to
Hashem, and that you are studying in order to understand the Torah and
properly fulfill the Mitzvos!
Special Note
Three: We continue an exciting Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The Answers To All The Questions You
Should Ask When Purchasing Or Maintaining Tefillin, Mezuzos, Megillos,
Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART
68
When
attempting to determine whether or not to begin wearing “Rabbeinu
Tam” Tefillin a number of factors must be factored into the equation.
First,
if one is Chassidishor Sephardic. The widely accepted custom in each
of these communities is for married men to wear “Rabbeinu Tam” tefillin.
Clearly, when one’s community has an established minhag, one should
follow it.
If
one is a “regular” non-ChassidishAshkenazi, the following factors
should be taken into account:
1. The
halacha has been firmly established in accordance with Rashi’s
opinion – so much so that there is no community or group which maintains
otherwise. And no-one makes a berachah on “Rabbeinu Tam” Tefillin.
2. The
Vilna Gaon asserted that it is pointless to put on “Rabbeinu Tam”
Tefillin since there are sixty-four different possible combinations of
how to set up Tefillin in the Rishonim! Therefore, why wear “Rabbeinu
Tam” Tefillin, but not all the rest as well? Indeed, the majority of Litvish
Gedolim have not worn “Rabbeinu Tam” Tefillin.
3.
Nevertheless,
many Litvish Gedolim had (and still have) the custom of wearing “Rabbeinu
Tam” Tefillin in order to fulfill the mitzvah according to
Rabbeinu Tam as well. And why not the other sixty-three types? The
reason is that “Rabbeinu Tam” Tefillin were actually worn
in many communities until the practice gradually disappeared, and “Rashi”Tefillin
became the norm.
Therefore,
one may suggest that while it may be praiseworthy for an individual to begin
wearing “Rabbeinu Tam” Tefillin, it certainly is not
required when one does not have the minhag to do so. Indeed, since the
halachah has been firmly established like Rashi, to take away
from the time of wearing “Rashi” Tefillin (by removing them
sometime toward the latter half of davening) in order to wear the Rabbeinu
Tam pair may not be advisable. Accordingly, one should consult with his
Rav or Posek before taking upon himself to don Rabbeinu Tam Tefillin--and
as to how one should do so. The Rav may very well recommend that one put on
the Rabbeinu Tam Tefillin only after he completes davening--at the
time in which he would take off Rashi Tefillin in any event.
Once
again, all this is only for an individual who does not have an established
custom in their family or community. Anyone who has been following an
established custom should continue to do so.
=======================================
24 Menachem Av
LET US STRETCH OUT OUR
HAND
TO HASHEM--FOR ERETZ YISRAEL! The
Zohar (to Parashas Balak) brings from Rebbi Abba that there are three types
of Tefillos: Tefillah L’Moshe (Tehillim 90), Tefillah L’Dovid (Tehillim
86) and Tefillah L’Ani (Tehillim 102). Of the three Tefillos, which is the
most chashuv? It is that of the Ani, of the poor person, for his heart is
most broken and Karov Hashem
L’Nishbirei Lev--Hashem is close to those who have a broken heart.
When the Ani davens, Hashem allows his Tefillos to rise directly to Him.
Dovid HaMelech realized that the windows and gates of heaven are open for
the Ani, and he accordingly took off his crown and sat on the earth as a
poor person and exclaimed (Tehillim 86:1):
“Hateh Hashem Aznecha Aneini
Key Ani V’Evyon Ahni”. The great lesson for each and every person to
learn is to view himself as an Ani before HaKadosh Baruch Hu in Tefillah--knowing
that each and every thing is a gift from Hashem, nothing is to be taken for
granted--and that Hashem, and Hashem only is the Source of all--from the
smallest speck of salt to Dovid HaMelech’s palace in Yerushalayim. If one
does so, his Tefillos can pass through all ostensible barriers, and arrive
at the heavenly throne!
----------------------------------------------------------
BE
VERY CAREFUL! Rabbeinu Yonah (Sha’arei Teshuvah 3:109) [perhaps surprisingly]
teaches that one who violates the Lo Sa’aseh of Kol Almanah V’Yasom Lo Sa’anu--do not oppress a widow or an
orphan, subjects himself r’l to
the punishment of Misah B’dei Shomayim--death at the hands of heaven. In
fact, the Rabbeinu Yonah importantly adds that Chazal teach that it makes no
difference in this regard whether the almanah
or yasom cry out or not--it is just that Hashem will punish more
swiftly when the widow or orphan cries out to Hashem. One must simply be
exceedingly, exceedingly, careful.
----------------------------------------------------------
THE
HERE
AND
NOW
! In
last week’s Parasha (Devarim
10:12
), the Torah writes “Ve’Atta
Yisrael Mah Hashem Elokecha Sho’el Mai’imach--and now what does
Hashem ask of you...?” The
Chofetz Chaim provides an essential insight here: The Torah emphasizes
the word Ve’Atta--and now--to
teach that a person must realize that
what is expected of him changes, and that a person must ask himself from
time to time--What Is My Avodah Now?
We note that the word for now--Ve’Atta
is (at least in current Ashkenaz practice) pronounced the same as Ve’Atta--meaning
‘and You’ (the only difference being that the former word has an Ayin,
and the latter, an Aleph). Thus, a person must recognize that he has
his own set of circumstances, his own obligations, his own potential and his
own path--and it is in the here and now!
----------------------------------------------------------
COMPLETING THE MITZVAH:
Also in last week’s Parasha, based upon the words “Kol HaMitzvah--the entire Mitzvah”, Chazal teach that a Mitzvah is
credited to the one who completed it.” The Maharsha incredibly explains
that the last two letters of the word Mitzvah are the last two letters of
the four-letter name of Hashem--Vuv and Heh. Accordingly, one who completes
a Mitzvah is accomplishing something that is so great--that it is like he is
completing the name of Hashem!
----------------------------------------------------------
Special Note One: We
provide by the following link Rabbi Zecharia Wallerstein’s truly
outstanding Hakhel Tisha B’Av Shiur -- http://tinyurl.com/l48wyua
which
is also extremely important for
one's year-round Avodas Hashem. We thank JRoot radio (
jrouteradio.com, whose programs are available by phone at
712-432-4217)
for production of this link.
Special Note Two: As we noted, yesterday was the Steipeler’s
Yahrzeit. A reader had pointed us to
one (of the thousands) of the profound lessons from the Steipeler, with the
following story found in the sefer The
Rosh Yeshivah Remembers (Artscroll,
p.307): “One time, when an additional volume of Kehilas Yaakov was published, the printer (who was anonymous)
neglected to put the Steipeler’s address in one of the first pages of the
Sefer. The Steipeler lamented: ‘I am so disappointed--How will the public
know where I live so that they can buy a copy (it was not sold in Seforim
Stores)?’ Someone who heard tried to console him--’Everyone knows
where the Rav lives--don’t worry!’ The Steipeler remained
disturbed: ‘The printing of the entire sefer is not worth it for me if it
causes even one person to have to trouble himself to search for my
address!’” Hakhel Note: Causing another person some excess effort or
‘trouble’ was ‘not worth’ even a wonderful Sefer such as the Kehilas Yaakov--this was the Steipeler’s P’sak. How we can
learn from this to value the time, patience and efforts of another--and not
cause them any undue stress or distress. Can we act like the Steipeler
--at least one conscious time a day?!
Special Note Three: The
following teachings are excerpted from the Sefer Chofetz Chaim: Middos U’Mitzvos (Hebrew):
A. Stay Sin Free! The
Chofetz Chaim writes that when a Machshava which is not Tahora enters a
person’s mind, or when one is about to angry--it is very good to look at
one’s Tzitzis--V’az Yifka HaYetzer--and then the Yetzer Hara will
be blown away!
B. In his
Introduction to the Mishna Berurah, the Chofetz Chaim brings from the
Midrash Shochar Tov that by learning two Halachos in the Morning and Two
Halachos in the Evening--he has fulfilled the words of ‘U’veSoroso
Yehege Yomam Valaila! What a beautiful program to enter into Elul
with--your daily, dedicated fulfillment of the Pasuk!
C. BeRov Am Hadras
Melech applies not only to davening, but to learning as well.
Although one fulfills the Mitzvas Aseh of Talmud Torah learning by himself,
lechatchila one should be mehader to learn together with others--for
by doing so one is Mekadesh Shem Shomayim to a greater extent--as a group
gets together in Avodas Hashem!
D. Talmidei Chachomim who
study the Halachos of the Avodah and Karbanos are like Kohanei Hashem who
are standing in the Bais Hamikdash. The Yisraelim who support them in
their studies are considered as if they are actually bringing a korban.
Hakhel Note: Without a Bais Hamikdash, one could have the idea that he
is ‘saving’ hundreds or perhaps thousands of dollars a year in karbanos
that he is not bringing. Let us demonstrate that we realize that this
is not saving at all. The Chofetz Chaim gives us the
opportunity!
Special Note Four: With the
renewed warfare in Artzeinu HaKedosha,
and the extreme danger facing Eretz Yisrael and K’lal Yisrael, let us take
a brief moment to review the three stalwarts of our existence--Torah,
Tefillah, and Gemilas Chesed.
Torah--the Navi (Yeshaya 26:20) teaches us “Leich
Ami Bo Vachadarech Chavi... Chimat Rega Ad Ya’avor Za’am--Go
My people enter your room…hide for a brief moment until the danger
passes.” Chazal explain this to mean that we should “hide in the
Batei Midrashim” and “Batei K’nessios”--in places of Torah study and
Tefillah until the dangers pass. We simply have to learn more.
Each and every one of us can still improve a bit in some way, either in our
Daf Yomi or other study that constitutes our major study of the day. Even
coming on time or early, reviewing for five minutes at the end, or learning
one additional Mishna or commentary--is worth a tremendous amount. Remember,
there is no doubt about it--the world perceives the situation as a serious,
extremely serious one--and we must take its lesson. Important Mashal:
Google, let us say, charges $5.00 per year per email account for unlimited
storage. How could it do so? Because if it has 400 million accounts
paying $5.00--it has made $2 billion! Lehavdil--each Mishna, each
added minute of study, each search for an answer to a question--leads to a cheshbon
gadol--to a great account, for all of K’lal Yisrael!
Tefillah--There is certainly a place
for us to daven for Hashem to do the following to the evildoers: Se’aker,
Seshaber, Semager V’Sachinah --to uproot, smash, throw down, and
humble the Zeidim. If we will not have Kavannah now--then when?
Gemilas Chesed--Chazal teach that to be saved from the Chevlei
Moshiach, one must be osek in Torah and Gemilas Chassadim. The
term osek refers to an act of involvement, just as one is osek
in business to earn a living. It does not mean to do Chesed as it
comes, but to make it a constant and consistent part of daily life.
The Chofetz Chaim dedicated an entire Sefer to Chesed alone, the Sefer Ahavas
Chesed (translated into English and published by Feldheim)--with
remarkable need-to-know Halachos and Hashkafos. The Chofetz Chaim
Heritage Foundation has published the Sefer Loving Kindness, with
daily short and practical lessons, which is based in the Sefer Chofetz Chaim.
What greater way to improve in Chesed than to learn how to do it from
the Chofetz Chaim himself. The daily study of the Sefer truly
demonstrates a dedication to true improvement. Even for those who feel
that Chesed is their hallmark--an important role and goal in life is to
improve further and further, attaining higher and higher floors in the
‘building’ of achievement.
Hakhel
Note: It is essential that we remember that the
missiles are not aimed at Yerushalayim, Be’er Sheva, Netivot or
Ashkelon
--they
are aimed at each and every one of us--we must take the action that we can
to save ourselves--to save K’lal Yisrael!
=======================================
23 Menachem Av
THE
POWER OF TESHUVAH --An Effective Day
By day Guide! This is
an outstanding absolutely must read Artscroll work by Rabbi Heshy
Kleinman, Shlita, author of the Praying with Fire Series.
In 40 excellent lessons, Rabbi Kleinman provides practical strategies
to start and succeed at the Teshuvah process all in a practical, positive
and uplifting way. A special
foreword to the book is provided by HaRav Mattisyahu Salomon, Shlita, and it
also includes important Halachos of Teshuvah. If
you start in the next week--you will finish this Sefer on Teshuvah--in the
Aseres Yemei Teshuvah! What a demonstration of your sincere, reasoned
dedication to Teshuvah!
-------------------------------------------------
TOMID EINEI HASHEM ELOKECHA BAH: In last week’s Parasha, the Torah states the
following about Eretz Yisrael (Devorim
11:12
):
“Eretz Asher Hashem Elokecha Doresh
Osa Tomid Einei Hashem Elokecha Bah--a land that Hashem seeks out, the
eyes of Hashem are always upon it….” We know from the Mitzvah of V’Halachta Bidrachav that we are duty bound to follow the Middos
of Hashem. We suggest that the Torah is teaching us that if Hashem always
seeks out and places a special emphasis and focus on Eretz Yisrael--so
too must we. This is Hashem’s will, this is Hashem’s instruction to,
and expectation of us. With a ‘so-called’ lull in the bombs flying upon
our brothers and upon Artzeinu HaKedosha, let us not allow ourselves a Hesech
Hada’as--a mental lapse--in our focus upon Eretz Yisrael and our
brothers who live there. After all, Hashem is always
focused on Eretz Yisrael--so the Torah testifies--and so we are reminded, B’Hashgacha,
in last week’s Parasha. In
addition to our continued Tehillim recitation with Kavannah, we provide the
following two suggestions below:
CEASEFIRE I: With a temporary ceasefire in place--with the hope thereafter only
for a tenuous ceasefire--we add a Kabbalah suggestion, which could truly
result in superlative results: It
is, in a sense, one’s own kind of ceasefire.
When a thought, deed, or word to be expressed is of questionable
legitimacy or is impulsive or reactive in nature, then ceasefire
and do not continue the thought, take the action or say the word.
There is a positive corollary to this as well.
When a Torah study or Mitzvah opportunity presents itself, do not, to
the extent possible, delay it at all, so that nothing gets in the way--and it truly comes to
fruition as soon as possible. May
your dedicated atzlus in aveiros
and zerizus in Mitzvos bring nachas
to Hashem, to the people of Eretz Yisrael--and to yourself!
Hakhel Note: We learn
from this week’s Parasha how if we act properly, all of the eitzos,
all of the tachbulos of our enemies--all of which appear to be insurmountable
and even impossible to overcome--are handily taken care of by Hashem for us.
All we have to do is our part--which we can, and which we must!
CEASEFIRE II:
Shlomo HaMelech, the wisest
of all men, teaches us in Koheles (3:15) VeHaElokim Yivakeish Es Nirdaf--Hashem
seeks those who are pursued. The Midrash Rabba teaches that we can see
this clearly from the kinds of Karbanos that Hashem accepts in the Bais
HaMikdash: An ox is chased by a lion, a goat is pursued by a leopard,
and a sheep is hunted by a wolf. Hashem is not at all interested in
the pursuers--but only in the pursued. Based upon this, the
Chofetz Chaim writes, one should learn and appreciate how far he should stay
from even associating with those who pursue Machlokes--for Hashem rejects
them outright. In the end, they will be called to task and punished.
However, one who ceases fire--one
who avoids any tinge of Machlokes in the end will be honored before
all--as the very same Shlomo HaMelech, the wisest of all men, teaches Kavod
LaIsh Sheves MeiRiv--abstention from quarrel is a man’s honor
(Mishlei 20:3). Hakhel Note: A quarrel does not have to mean a battle between
two sects or large groups--the Hatfields and the McCoys and their like.
It can also mean a disagreement among friends, among family, and yes, even
among siblings or spouses. Why should we be among the pursuers--when
we can be counted among the pursued--and enjoy all the true honor of being
human--guaranteed to us by the wisest of all men?!
-------------------------------------------------
Special Note One: Today
is the Yahrzeit of the Steipeler Gaon, Z’tl, whose righteousness and
Ahavas Yisroel were already legendary in his own time. The
following points and pointers are excerpted from the Leket
Hanhagos L’Ben Torah, containing excerpts from the teachings of the
Steipeler Gaon, Z’tl:
A.
When one feels burdened or even overburdened by Nisyonos and Tirdos,
he must recognize that it is a time to daven to Hashem that he be saved from
his tzaros. The place to do this
is by a short Tefillah in Elokai
Neztor after Yiheyu LeRatzon.
Hakhel Note: The
Steipeler adds that the same is true for one who feels overcome by his
Yetzer Hara, and that the person should sincerely ask Hashem:
“HaRachaman Hu Yatzileini
MiYetzer Hara”, “Mimidos
Ra’os” or “Mimachshavos
Ra’os”--everyone according to his situation.
The key, writes the Steipeler, is that one feel humility and
submission--as a Mevakeish mammash,
and not as one merely reciting words. Final
Note: The Steipeler also adds
that one should daven for other matters of Ruchniyus: that he attain Mesikus HaTorah, that he obtain a Chaver Tov VeHagun, and/or that he be zoche to Siyata DeShemaya. Any
Tefillah made from the depths of the heart, he concludes, will not be
returned empty handed.
B.
The Ikar Shoresh of all
aveiros is Ga’avah--for through arrogance one distances himself from the
light of Kedusha and the light of the Shechina.
One should learn mussar to
thwart Ga’avah. When one
recognizes that all of his wisdom and abilities are Hashem’s, and that
they have only been granted to him on a long-term loan, a person will be
blessed with a Ruach Taharah and true Emunah.
C.
The Ikar HaDerech to attain
Ahavas Hashem is through Hakaras HaTov.
D.
Yissurim which come upon a person because of his Torah study or
because of his involvement in Mitzvos, are not only a Mizbe’ach Kapparah (as are all other Yissurim)--but are also in
and of themselves a Zechus Norah
VeAyom--and are considered it is as if one offered his soul to HaKadosh
Baruch Hu.
E.
Added Hishtadlus will not help at
all for one to attain more than was already decreed for him on Rosh
Hashana. This is part of the
basic Emunah of HaKol Bidei Shomyaim.
F.
In Olam Haba the key is not “Mi
Sheyada Harbeh in Olam Hazeh” but “Mi
Sheyaga in Olam Hazeh”--it
is the latter who will attain Sheleimus HaTorah in Olam Haba.
Special Note Two: Before
taking leave of Parashas Eikev we provide the following outstanding
insights, based upon the Sefer Talelei Oros, an unmatched collection
by HaRav Yissocher Dov Rubin, Z’tl:
A. On the Pasuk “LeMa’an
Anosecha U’Lema’an Nasosecha” (Devarim
8:16
),
the Chofetz Chaim writes that when Hashem wants to raise a person to a
higher Madreiga in life, He first tests him with a Nisayon. If the
person is able to succeed at the Nisayon, then he is raised up to the higher
Madreiga in life. Hakhel Note: Perhaps you now understand
why this or that happened.
B. The Torah warns
against a person who is successful--contemplating that it is because “
Kochi
V’Otzem Yadi Asah Li Es HeChayil HaZeh--it is
my power and capabilities that have brought me to where I am today.”
The Sefer Meilitz Yosher notes that one of the reasons that we wash
Netilas Yadayim upon rising in the morning is because the tumah that comes
upon us while sleeping takes its last hold on the hands, which we must then
wash in order to remove the tumah’s vestiges. It is the hands that
are the last to forego the tumah, he continues, because a person tends to
attribute his success to “the work of his hands”--and there
is no greater tumah than to believe that in a person’s own prowess and
power which is the antithesis of Ain
Od Milevado. Thus, by washing our hands in the morning--we
declare that we want to rid ourselves of the tumah of Kochi V’Otzem
Yadi and instead proclaim Ain Od Milevado! Hakhel Note:
Why not think about this every morning!
C. The Imrei Emes
was asked how a person could be Zoche to Yiras Shomayim. He answered
that from the Pasuk of “Mah Hashem Elokecha Sho’el MeiImcha Ki Im
L’Yirah--what does Hashem ask of you but to fear Him” (Devarim
10:12
) Chazal also learn that a person should make 100
Brachos a Day. The Imrei Emes therefore concludes that if a
person is careful in his 100 Brachos a Day and has Kavannah when making
them, he will be filled with Yiras Shomayim. On this same topic
of how one can attain Yiras Shomayim, HaRav Itzele Peterburger, Z’tl, has
an additional insight. He was once advised that there were Yeshiva
Bachurim who were sleeping in the Bais Midrash and not in people’s homes
(who had agreed to house them, as was a common practice in many European
communities). He was told that the reason they were so doing was in
order to avoid going into a home and finding newspapers and other
potentially harmful reading material for them. HaRav Itzele responded
that while their idea may be a good one, the Ikar is to study Mussar--for
without one studying Mussar Seforim--even if one would be locked in the
Aron Kodesh--he would light a candle there and read what his heart
desired. Hakhel Note: Have we chosen our Mussar Sefer for
Elul yet?
D. The Sefas Emes
notes that the first word of the second Parasha of Shema is VeHaya.
The Midrash explains that VeHaya is a Lashon Simcha. This
emphasizes to us that our Kiyum HaMitzvos should be B’Simcha, and that the
more Simcha that we have in the performance of Mitzvos-- Tishme’u--the
more we will be zoche to attain Sheleimus in our Mitzvah performance.
In a related vein, HaRav Moshe Feinstein, Z’tl, writes that we have a separate
Parasha for Kabbalas Ohl Mitzvos --the second Parasha of Shema--after
the first Parasha of Kabbalas Ohl Malchus Shamayim. The Torah is
teaching us that it is not sufficient to perform the Mitzvos just based upon
Ohl Malchus Shomayim alone--for we also need VeHaya-- the Simcha and
longing of the Neshama to do so. Hakhel Note: Perhaps we
should say the word VeHaya with a special feeling and gladness as we
begin to recite the second Parasha of Shema daily!
E. Both the first and
second Parasha of Shema, have the identical Pasuk for the Mitzvah of
Mezuzah--U’Kesavtam Al Mezuzos Beisecha U’Visharecha. The Mesech
Chochma notes that the word U’Kesavtam is in the singular
in both Parashiyos-- even though the primary focus of the Second Parasha is
in lashon rabbim or on the Tzibbur. Why, then, when it comes to
Mezuzah is the singular form maintained? He answers based upon Chazal
who teach that if there was only one Mezuzah in what would otherwise be an Ir
Hanidachas, the whole city would be saved so that the Mezuzah would not
have to be burned. Incredibly, he continues, not only does the one Mezuzah save the entire city and its inhabitants from immediate
destruction, but that it also saves the city B’Dinei Shomayim--and that
the inhabitants even have a Cheilek in Olam Habbah as well! How
important an individual’s Mitzvah performance is--one person who puts a
Kosher Mezuzah on his door and it can save his entire city--in this
world--and the next! Oh how we should treasure every Mitzvah that we
perform!
=======================================
22 Menachem Av
AN ADDITIONAL BEAUTIFUL INSIGHT ON BIRKAS HAMAZON! Rabbi
Moshe Goldberger, Shlita, asks if Birkas Hamazon is only one mitzvah, why is
it that there are three brochos required by the Torah (the fourth brocha,
according to most, is Rabbinic in origin), one brocha thanking Hashem for
feeding everyone, a second brocha thanking Hashem for many other important
benefits that Hashem has bestowed upon us (as we have previously noted,
HaRav Pam, Z’tl, used to count them on his fingers while reciting them),
and a third brocha asking for the return of Yerushalayim and the Bais
HaMikdash?
Rabbi Goldberger answers
that if we would have stopped after one brocha, we may have thought that the
food is actually an end in and of itself. By the two additional
brochos which the Torah requires, we are to remind ourselves that we are
nourished in order to properly serve Hashem in all areas, and to reach our
greatest potential. With that, we ask for the rebuilding of
Yerushalayim and the rebuilding of the Bais HaMikdash, so that we can rise
to the highest spiritual heights.
---------------------------------
Special Note One: We
provide the following additional important notes on Parashas Eikev:
A. The Torah begins
with the teaching “V’Haya Eikev Tishma’un-- This shall be the
reward when you listen to these laws,” and you observe and perform
them….The Ramban provides an extremely important explanation here.
He writes that the laws the Torah is referring to include the laws which
many might otherwise not properly regard or even disgrace--including the
Torah’s laws relating to money. The Torah is especially adjuring us
here to follow Hashem’s will with monetary matters. It is no
coincidence (as it never is), that the Torah reminds us of this
now--immediately before Elul--as if to remind us that we must make sure that
our integrity and honesty in all business and shopping affairs is whole;
that all of our dealings with hired workers is above board and beyond
reproach; in short, that we are not ashamed to have money in our pockets
when we begin to daven!
B. The Torah writes that
Hashem wants us “L’Dovko Bo--to
cling to Him.” The Sefer HaChinuch
counts this as a Mitzvas Aseh, and cautions that this Mitzvah applies to both
men and women alike. The Chofetz Chaim teaches that the reason Hashem
asks this of us now in this world is because a person can get only as close to Hashem in
the everlasting next world as he gets to Hashem in this world. It is
up to each and every one of us to get as close as we can. This can be
compared to the owner of an inn who is falsely accused of a crime against
the government and who realizes that his only hope is to plead for mercy
before the King. He plans to make a trip to the palace before
sentencing, but realizes that the task is an almost impossible one, because
of the King’s schedule, all of the palace guards, his status, etc. One
day, he is astonished to hear that just the day before the King had made a
trip through his city dressed as a commoner. He is understandably even
more shocked when he is advised that he had actually had the King as a guest
in his inn, and that he had even served him dinner. What an
incomparable opportunity he had to plead for clemency, for mercy--what an
irreplaceable event. Oh and it was all lost! We must make sure that we
recognize the King with us here in our inn, and make the most out of our
audience with Him, getting as close as possible to Him as we can. We
can do so--each and every one of us--through
our sincere Tefillos, through our enthusiastic Torah study and through our
demonstrably special dedication to Mitzvos and Maasim Tovim--each person in
accordance with his own inn!
C. The Pasuk (Devorim
8:3) reads: “Ki Lo Al HaLechem Levado Yichye HaAdam...--not by
bread alone does man live, rather from that which emanates from the mouth of
Hashem does man live.” HaRav Aharon Kotler, Z’tl, sheds the
following elucidating light on this Pasuk. Man believes that he puts
something (hopefully) tasty into his mouth, digests it through a series of
miraculous processes, and is re-energized as a result. The Pasuk,
however, teaches that it is not simply the lechem, the food that has the
power to nourish and satiate--it is, rather the actual “Motza Pi Hashem”--the
force put into the food by Hashem that does so. We may be physically
eating the food--but it is its actual infusion by Hashem that makes it work.
Hakhel
Note One: What an incredible point to remember while eating! Hakhel
Note Two: Why would anyone overeat again--what a waste of time, on top of
all else....!
D.
In the second Parasha of Shema, we read “Hishameru Lachem, Pen Yifte
Levavchem V’Sartem--beware for yourselves lest your heart be seduced
and you turn astray and serve gods of others.” Rashi, in explaining
the word “V’Sartem--and you
turn astray”--writes that this means that you turn away from the study of
Torah; and once you turn from Torah you are close to worshipping Avoda Zara.
Upon only a moment’s reflection, the Torah seems to be taking a very
big leap--once one does not study Torah, he is but a step away from idol
worship. However, as we all know, the Yetzer Hora doesn’t seem to
work this way. He works on you slowly and deliberately, nibbling away
daily and weekly to make sure that his negative influence grows steadily, so
that the changes worked upon you actually stick. So how here does the
Torah describe the jump from lack of Torah study to idol worship (and its
contemporary equivalents) so swiftly and conclusively?
The Chofetz Chaim provides
a remarkable insight to explain. Imagine two countries at war. One
day, one country wins a battle, the next day the other country wins a
battle, and the battles go back and forth as the war continues. These
back-and-forth victories can only be true and continue if one side grabs a
certain stronghold, the other captures some soldiers, the first wins an air
battle, the second wins a tank battle, etc. However, if on day one,
one side captures all the ammunition of the other side, then the war, for
all intents and purposes, is over. The second side has nothing with
which to do battle.
The Chofetz Chaim says that
our Pasuk teaches us the same lesson in a powerful, spiritual way. If
a person forsakes the study of Torah (each man and woman, elder and child,
in accordance with his /her own position), he has lost all of his ammunition
to the Yetzer Hora. He has lost the war, because he has nothing to
fight back with. Thus, he immediately leaps to complete defeat--to the
opposite extreme of Avoda Zara.
HaRav Elchonon Wasserman,
Z’tl, H’yd, takes the Chofetz Chaim’s (his Rebbe’s) words a step
further. Chazal (Yerushalmi Chagiga 1:7) teach that even if Hashem
would forgo the sins of murder, avoda zara, and gilui arayos, he will not
forgo the sin of bitul Torah, of wasting time from Torah study. Why is
this stark statement so? After all, are these not the three cardinal
sins that Hashem would be forgoing versus that of bitul Torah which does not
appear to be anywhere near as heinous a misdeed? The answer, HaRav
Elchonon teaches, is that, incredibly, the cardinal sins all are capable of
Teshuva. One can overcome these great failings through the Koach
HaTorah, through the study of Torah. However, if the Torah study
itself, a Jew’s weaponry in this World, is taken away, then he has nothing
left with which to fight.
There is a tremendous
lesson here for each and every one of us, as we rapidly approach the days of
reflection and introspection. Do we want to enter Elul as a soldier
without arms? Don’t we want to equip ourselves as much as we can?
Where can we improve in our daily study (even for just a couple of
minutes) after Shacharis? After Mincha? After Maariv? On
the bus or train? Before going to sleep?
Also, what should we be
studying? What area of Torah study have we pushed off that we really
need to know or in which we need improvement? What Sefer have we never
studied before that we really have been meaning to? What Mussar Sefer
will we be preparing for Elul? What Halachos should we learn daily
(especially that apply to us?). How can we improve in our study of the
Parasha? There are so many new Hebrew and English Parasha Seforim.
Have we acquired any of them? After we have made a mistake in Halacha,
or we are not sure whether we said or did the right thing, do we learn what
the proper Halacha or Hashkafa is in order to make sure that it will not
happen again (i.e., Teshuva!).
As we all know, “Talmud
Torah K’Neged Kulam--the study of Torah is equivalent to them all” (Shabbos
127A). Let us take heed of the words of Shema that we recite daily--so
that we succeed not only in our daily battle--but in our life’s purpose
and goal!
Special Note
Two : We continue an exciting Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The Answers To All The Questions You
Should Ask When Purchasing Or Maintaining Tefillin, Mezuzos, Megillos,
Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART 67
Question
How can there be a disagreement between
Rashi and Rabbeinu Tam? What type of tefillin did Jews wear from the time of
Moshe Rabbeinu until Rashi and
Rabbeinu Tam?
Answer
There are two answers to this question,
one more surprising than the other. First, the more surprising answer:
The Ben Ish Chai (R’ Yosef
Chaim of Bagdad, 1832–1909)
writes that from the time of Moshe Rabbeinu until the Gaonic period (from
circa 650), all Jews wore two pairs of tefillin‼ This is in line with
the opinion of the Mekubalim
that both Rashi
and Rabbeinu Tam are correct, and that one must wear both pairs
in order to fulfill the mitzvah in its entirety. [Interestingly, amongst the
Dead Sea Scrolls, both Rashi and Rabbeinu Tam tefillin were
found--and The Dead Sea Scrolls are supposed to date back to the times of
the first Beis Hamikdash.]
Poskim,
however, generally understand that only one type of tefillin can be kosher.
If so, Moshe Rabbeinu certainly knew which was correct, and the uncertainty
arose at a later date. This is similar to many other halachos in
which people from different parts of Galus (i.e., Germans, Yemenites,
Litvish, Chassidim, Sephardim, etc.) have different
approaches. Examples would include: which parts of a slaughtered animal they
eat, which types of shofar they blow on Rosh HaShanah, and which varieties
of esrog they use on Sukkos. Often, Jews of one background would consider
another’s approach invalid.
=======================================
19 Menachem Av
VESAVATA:
In this week’s Parasha, we encounter the word Vesavata--and
you will be satiated, twice--once in the Mitzvah of bentsching, Ve’achalta
Vesavata, and another in the second Parasha of Kriyas Shema--VeNasati
Eisev BeSadecha…VeAchalta Vesavata--in both instances the proper
pronunciation of the word Vesavata
is by emphasis on the middle of the word--vesaVAta.
We suggest that this teaches us that to the Torah Jew, one does not eat to
the end--to his fill, but is satiated well before then!
-------------------------------------------
Special
Note One: We continue with our
Erev Shabbos--Halachos of Shabbos Series:
A.
Although we are welcoming Shabbos in earlier every week in the Northern
Hemisphere, we should recall the great zechus of Tosefes Shabbos--for
ourselves and for all of Acheinu Bnei Yisrael world-over. Ten minutes of one
person’s or one family’s Tosefes Kedusha can move the heavens and have
world-effecting results!
B.
One should recite VaYechulu after Shemone Esrei on Leil Shabbos aloud, for
he is testifying and exclaiming to the world that Hashem created the heavens
and the earth in six days. Although one must stand if at all possible when
doing so, he may lean against a table. If one is towards the end of Shemone
Esrei, having recited Yeheyu
L’Ratzon Imrei Phi and started Elokai Netzor, when the Tzibbur has
started VaYechulu, he can recite VaYechulu with the Tzibbur even though he
has not taken three steps back (Shulchan Aruch Orach Chaim 268, 7 and Dirshu
Notes 21, 22 and 23). Note: The Mishna Berurah brings a Tur in the name of
the Sefer Chassidim as follows: There was one chossid to whom another
chossid appeared in a dream after his death. The deceased’s face was
green. When the chossid who saw this asked the deceased why his countenance
appeared so, he replied: “Because I talked when the Tzibbur was reciting
VaYechulu, Magein Avos and Kaddish.”
C.
We do not recite Mizmor Lesodah (Tehillim 100) at Shacharis on Shabbos
because we do not bring a Korban Todah on Shabbos. However, if one
mistakenly began Mizmor Lesodah, he can finish the Chapter, because the only
place where the Korban Todah is actually mentioned is the second word of the
Kepitel, which he has already recited. Moreover, one is reciting the Kepitel
in order to praise Hashem (SA OC 281, Dirshu Note 3).
D.
The Levush writes that we recite Nishmas on Shabbos because of the neshama
yeseira we have, and the Eliyahu Rabba there adds that when we recite
Nishmas, we attain a chochma yeseirah (SA OC ibid. Note 5).
E.
The Chayei Adam rules that one cannot skip the pizmonim that we add in
Birkos Kriyas Shema on Shabbos of LaKeil
Asher Shavas or HaKol Yoducha
in order to be able to recite the Shemone Esrei together with the Tzibbur.
This is because they are part of the Nusach HaBracha (ibid. Mishna Berurah
seif katan 3). It would appear that the same would be true for Keil Adon--one could not skip it in order to recite the Shemone
Esrei together with the Tzibbur (SA OC ibid., Dirshu Note 3).
F. On Shabbos we are
blessed with more Aliyos than any other day of the year. What would happen
if one called up to the Torah mistakenly first recited the after bracha of
“Asher Nosan Lanu Toras Emes” and finished the bracha before he could be
stopped. Is it a bracha levatala and does he have to re-start with the
bracha of “Asher Bachar Banu”, which is the appropriate first bracha
before laining? The Mishna Berurah (Shulchan Aruch, Orach Chaim 139,
seif katan 15) rules that the bracha of Asher Nosan Lanu will be valid
bedieved--and that the order of the brachos should then be reversed--with
Asher Bachar Banu then being recited after the laining of the aliyah is
completed.
G. The Steipeler, Z’tl,
whose Yahrzeit is this coming week (Kryana
D’Igarta I, Letter 304), provides the following fundamental insight:
If one would know for certain that if he violated this Issur D’Oraysa on
Shabbos he would be punished with this kind of infection or that kind of
severe headache, and if he knew that if he sullied that Issur
DeRabannan, he would be punished with that kind of virus or that kind of
writhing backache, he would be careful to stay away from this Kula or that
Kula, and would distance himself from even the possibility of getting close
to the Aveira. If, the Steipeler says, we are scared of one of these
illnesses--a temporary illness in this passing world --all the more so
should we be concerned of a punishment with much more long lasting and
devastating results. Shabbos is the “Ohs”--the sign of our special, eternal relationship with
Hashem--and if we abuse it, or do not treat it with the respect that it
deserves, we are sadly and regretfully abusing this relationship-- a
relationship which is intended to infuse us not with laxity and
superficiality --but with holiness and depth --as the Torah testifies(Shemos
31:13) the purpose of Shabbos is “Loda’as
Ki Ani Hashem Mikadishchem--to know that Hashem sanctifies us!”
Special
Note Two: As the Mitzvah of Tefillah is found in this week’s Parasha, with
the words “Ul’Avdo
BeChol Levavechem”, we continue to provide below important words of direction and instruction on Tefillah provided by
HaRav Nosson Wachtfogel, Z’tl, the first Mashgiach of the Lakewood
Yeshiva, as recorded in the Sefer Leket
Reshimos B’Inyanei Tefillah.
PART TWO
A. HaRav Wachtfogel was
once asked how one can work on Emunah. He responded--by speaking to Hashem
as one speaks to his father. He continued: “One does not have to delve
into books about it--one has to find its expression in one’s heart.”
Additionally, just as one gives Tzedakah or does Chesed on a daily basis,
and the more the one does so, the more the Tzedakah and Chesed is ingrained
within him, so too, it is with the Middah of Emunah--one must work on it and
practice it every day.
B. One year, after
concluding the first day’s Selichos before Rosh Hashana on Motza’ei
Shabbos at about
2:00AM
, HaRav Wachtfogel urged people to stay in order to
recite Tehillim for someone who was ill. Someone advised him that the
person’s conditioned had improved a bit. HaRav Wachtfogel replied--all the
more so to say Tehillim now--for we see that the Tefillos are helping!
C. HaRav Wachtfogel once
visited the Chofetz Chaim, at which time the Chofetz Chaim emphasized to him
the words “Alein, Alein”--by
oneself, by oneself. HaRav Wachtfogel understood the Chofetz Chaim’s
lesson to him is that one should not copy or parrot others, and not get lost
in the crowd. Instead--each person as an individual should daven to Hashem,
expressing his own Neshama’s yearnings and feelings. HaRav Wachtfogel
would point to Yaakov Avinu--whom Hashem did not stop from traveling--when
he passed the Makom HaMikdash on the way to Charan. Instead, Hashem wanted
Yaakov Avinu to realize it himself--and return to the Makom HaMikdash on his own
(see Bereishis 28:17 and Rashi there). Every person must realize who he is
and what he must do--and act accordingly!
D. One must keep the
teaching of HaRav Chaim Brisker, Z’tl (on the Rambam Hilchos Tefillah 4:1)
in mind before beginning his Shemone Esrei. HaRav Chaim writes that when one
begins to daven, he must literally view himself as standing before the
Shechina--and this is part of the Ikar Mitzvah of Tefillah. If a person’s
mind is taken up, and he cannot focus on the fact that he is standing before
Hashem--then he is not standing before Hashem, and his Tefillah cannot
therefore be a Tefillah--with the result that his bracha is r’l
a bracha levatalah. Great privileges come with great responsibilities.
E. HaRav Wachtfogel would
say that Gedolei Olam placed their ikar
Kavannah in the first bracha of Shemone Esrei.
F. Before leaving the Beis
HaMidrash, HaRav Wachtfogel would stop by the door and take out a Tehillim
and recite a Perek or some Pesukim, and then only take leave of the Beis
Midrash.
G. Once, HaRav Wachtfogel
met someone and asked him where he had davened Shacharis. He responded that
he had davened with the Mashgiach--but that he had arrived a ‘few
minutes’ late. HaRav Wachtfogel responded that all of Tefillah is those
‘few minutes’.
H. Particular Tefillos:
1.
Someone asked HaRav Wachtfogel whether there is importance to a birthday. He
answered that there is--in terms of Tefillah. A person should recite several
Kepitelech of Tehillim, daven for an upcoming good year, and daven for
Hatlzacha in Ruchniyus and Kol Tuv. The Mashgiach suggested (at a minimum)
Kepitelech 13 and 103.
2.
When asked what one should pray for in respect of an unborn child, he
responded that one should daven that he become an Adam Gadol. This prayer is
true for a girl as well, he said --look at Devorah HaNevi’ah for example.
Moreover--think of the Chofetz Chaim’s mother!
3.
HaRav Wachtfogel would urge those who had to interrupt their studies for a
Mitzvah to daven that they ask for the Shechina who was with them while
learning not to depart--just as Avraham Avinu asked Hashem before going to
serve the Malochim: “Im Nah Matzasi
Chein B’Einecha Ahl Nah Sa’avor Mei’al Avadecha--Hashem, please
have mercy on me and do not leave, although I am leaving my Torah studies
for now.”
I. Someone related his
Chidush in Tefillah to HaRav Wachtfogel--which he apparently very much
appreciated: In Mizmor Shir Chanukas
HaBayis (Tehillim 30), which we recite every day, Dovid HaMelech
exclaims: “Histarta Fanecha Hayisi Nivhal--when You conceal Your face, I am
bewildered” (ibid. 30:8). Realizing
he is perturbed, what does Dovid HaMelech do next? “Eilecha Hashem Ekra Ve’el Hashem Eschanan--to you Hashem I call
out--to you Hashem do I plead.” Dovid HaMelech is teaching us that if we
are disturbed, confused and/or don’t know what to do, we must daven!
J. Shlomo HaMelech, the
wisest of all men, brings in Shir HaShirim (
2:14
)
that Hashem tells us: “Hashme’ini Es Koleich Ki Koleich Areiv…let Me hear your supplicating voice, for your voice is sweet!”
Daven to Hashem with your voice, with your strength, with your being!
Special
Note Three: Because this
week’s Parasha provides the great Mitzvah of Birkas HaMazon, we review
important Halachos and Hashkafos relating to it:
A.
The following points and pointers are culled from the Dirshu Mishna Berurah:
1.
If one finished his meal and washed Mayim Achronim, or picked up a Kos
in order to lead bentsching, he can no longer eat and drink, and should not
even speak (even Divrei Torah) until he has bentsched.
If the Ba’al HaBayis said “Let’s bentsch” and then someone
wants to drink, he must make a new
bracha on the drink. If one
wants to eat, it is a Machlokes
Rishonim as to whether he must make a new bracha or not.
Accordingly, the Mishna Berurah rules that lechatchila one should be careful not to eat after the Ba’al
HaBayis has said “Let’s bentsch”.
If, however, the Ba’al HaBayis has merely said “Let’s wash our
hands”, the Ben Ish Chai rules that one may continue to eat and drink--as
this is not the equivalent of “Let’s bentsch”. Similarly, the reciting
of Shir HaMa’alos or Al Naharos
Bavel do not in and of themselves end the Seudah, and one can continue
to eat afterwards (unless, of course, one had determined that he no longer
intended to eat).
2.
One should leave over a piece of bread on the table while bentsching
in order to demonstrate how Hashem provides for everyone’s needs, and so
that the bracha of bentsching has something to rest upon (like the oil of
Elisha). HaRav Elyashiv, Z’tl, rules, however, that leaving something on
the table is only necessary for bentsching, and need not be done for Al
HaMichya. Related point from a
reader: “The Mishna Berurah to
Shulchan Aruch Orach Chaim 180 seif katan 4 (from G’ra) rules that one
should only not bring a whole loaf if there are crumbs, but if there are no
crumbs, it might even be better to bring a whole loaf (Zohar).”
3.
If there are crumbs left over at the end of a meal, HaRav Scheinberg,
Z’tl, rules that it is better to give them to an animal than to dispose of
them.
4.
Although we are required to take knives off the table for bentsching
(because the table is like a Mizbe’ach and items similar to items of war
do not belong on a Mizbe’ach, and in order to avoid a person stabbing
himself with the knife when thinking about the current status of
Yerushalayim as he recites U’Vnei
Yerushalayim), HaRav Moshe Feinstein, Z’tl, rules that this is not
true of a spreading knife, such as a butter knife.
There is a disagreement as to whether the knife must be taken off the
table or can simply be covered. The
Kaf HaChaim (al pi kabbalah) writes that the knife must be taken off the table,
while the Steipeler Gaon, Z’tl, and HaRav Scheinberg, Z’tl, both rule
that the knife can be covered--and even then only the sharp part of the
knife need be covered, and not the handle.
There is also a disagreement among the Poskim as to whether a knife
which is not made of metal such as a plastic knife need be covered. The Shevet HaLevi, Shlita, rules that it must be covered, while the Tehillah
L’Dovid rules that only metal knives need be covered.
On Shabbos and Yom Tov, the Shulchan Aruch writes that it is the
Minhag not to remove or cover knives on the table during bentsching.
5.
Even though we do not have Melech
Sedomis, which is the physical reason given for which Mayim Achronim is
required, the Sefer Peleh Yoetz
writes that we must nevertheless fulfill the Halachos of Mayim Achronim--for
even if the physical salt which blinds the eye no longer exists and need not
be washed away--we must still follow the words of the Chachomim, so that our
Einei Sechel V’Nefesh--the eyes of our intellect and soul remain
intact, for “the words of the Chachomim reach the Heavens--and their
essence is uplifted and exalted!”
6.
It is Mitzvah Min HaMuvchar
for a zimun of three to bentsch
over a cup of wine/grape juice--and if this is not available--even chamar
medina will do. There is a
difference of opinion as to what chamar
medina is. It is reported, for instance, that HaRav Elyashiv, Z’tl,
allowed pure orange juice as chamar
medina, but that the Chazon Ish did not.
Accordingly, one should consult with his Rav or Posek as to what is
deemed chamar medina should he wish to use anything other than wine or
grape juice for bentsching (or Havdalah).
It is the opinion of HaRav Elyashiv, Z’tl, and HaRav Scheinberg,
Z’tl, that coffee and tea would be considered chamar
medina.
7.
Although a Kos Shel Bracha must be cleaned inside and outside before use, HaRav
Nissim Karelitz, Shlita, rules that if the becher was cleaned on the
previous Motza’ei Shabbos, it need not be cleaned again for Kiddush on
Friday night. Similarly, if the
becher was cleaned prior to being put away last and is now intended to be
used for bentsching, one need not re-wash the cup.
8. The kos
being used for bentsching should be lifted a tefach
(3-4 inches above the table), in order to fulfill the Pasuk of “Kos
Yeshuos Esah”. If the kos
has a long stem, HaRav Shlomo Zalman Auerbach, Z’tl, rules that one can
hold the kos a tefach
from where the kos is attached to
the stem, and not a tefach from
the bottom of the stem (its base). Although
the Minhag HaOlam appears to be to hold the cup only until LeOlam
Al Yechasereinu, the Chacham Tzvi, the Kaf HaChaim, and the Shevet
HaLevi rule that the kos should be
held until one makes a Borei Pri HaGafen
over it.
9. The
person leading the zimun should
say at least the entire first bracha
out loud, and one should follow along with him in an undertone, in order
to properly fulfill the Mitzvah of zimun.
He should only go ahead a bit at the end, so that all can answer Amen
to his bracha.
10. One
must appreciate how important it is not to disturb his bentsching.
As we have noted in the past, the Yesod
V’Shoresh HaAvodah brings in his tzava’ah
to his children that he would daven before he bentsched that nobody would
knock on his door, which would disturb his concentration.
In any event, one is not allowed to talk or to greet someone, and the
Kaf HaChaim writes that one must treat bentsching as Shemone Esrei--and not
even answer to Kaddish, Kedusha, or Barchu, but just listen and be a ‘Shome’ah K’Oneh’. It
follows then HaRav Shlomo Zalman Auerbach rules, that one would not answer Amen
to the brachos of another person bentsching together with him--except for
the person leading the zimun.
The Ben Ish Chai rules that once one begins the HaRachamans at the
end of bentsching he can answer Amen,
but he cannot speak generally.
Note: As
far as what one can answer in the bracha HaTov
V’HaMaitiv, see the Orach HaShulchan 183:8.
11. If a
child has eaten to satiation and is unsure whether he bentsched or not,
HaRav Shlomo Zalman Auerbach rules that he should bentsch again so that the
child learns that when he reaches of age he should bentsch again.
Similarly, if a child has eaten less the a kezayis, HaRav Shlomo
Zalman Auerbach rules that if he is satiated he should bentsch--for he must
learn that when one is satiated he will have a Mitzvah D’Oryasah to
bentsch when he comes of age. There
is a difference of opinion among authorities as to whether a child should
learn and recite only one bracha of bentsching at a time, or whether the
child should say a little bit from each bracha.
HaRav Shlomo Zalman Auerbach, for instance, rules that the child
should learn one bracha at a time. HaRav
Elyashiv, Z’tl, rules that the child can say a portion of every bracha,
and this apparently appears to be the ruling of the Mishna Berurah as well
(see Shulchan Aruch, Orach Chaim 186, Mishna Berurah seif katan 4).
12. There
is a difference of opinion among authorities as to whether a woman who ate
to satiation and is unsure whether she bentsched, should nevertheless
bentsch. Although the Mishna
Berurah rules that the woman can bentsch, the Kaf HaChaim writes that
another eitzah for her would be to make HaMotzi, eat another kezayis, and
bentsch --having in mind her previous eating as well.
13. When
one says Amen after U’Vnei Yerushalayim, it is in order to distinguish the
first three brachos of bentsching from the last bracha--as the first three
is MiD’oraysa--and the last is MiD’rabanan.
However, one should not wait more than 2-3 seconds between the word
Yerushalayim and Amen.
14. The
Aruch HaShulchan (189:2) writes that the bracha of HaTov V’HaMaitiv, which
was instituted over the fallen of Beitar being taken to burial in their
complete state years later, is intended to teach us that even when Hashem is
upset with us he does not leave us and still performs miracles and wonders
on our behalf.
15. The
Mishna Berurah writes that one should study the Sefer Eliyahu Rabbah, Siman 187, for additional Halachos relating to
Birkas HaMazon.
B.
The following points and pointers are culled from the Sefer VeZos HaBracha by HaRav Aleksander Mandelbaum, Shlita:
1. The Pasuk which
sets forth the Mitzvah is actually recited in the second bracha of Birkas
HaMazon: “VeAchalTA VeSaVAta U’VairachTA...” Hakhel Note: Just
as in Kriyas Shema where the emphasis on the word ‘VeAhavTA’ is
on the last syllable--the ‘ta’, and not on the middle syllable of ‘hav’(which
incorrect pronunciation would change the meaning of the word to past tense),
so too the emphasis on the word VeAchalTA
is placed on the ‘ta’ and not on the ‘achal’ (which
mispronunciation would likewise alter the meaning of the word to the past
tense).
2. Before
commencing Birkas HaMazon, one should have in mind or recite that he is
about to fulfill the Mitzvas Aseh of Birkas HaMazon--with awe and love. From
a reader: “The Sefer Shem Olam
by the Chofetz Chaim reminds us that in the second bracha of Nodeh, we must
remember to have Kavannah and to give thanks to Hashem for Eretz Yisrael,
for Food, for our Bris with Hashem and for the Torah. The Chofetz
Chaim even writes “Ba’Avonoseinu
HaRabbim” when we say Nodeh--we give thanks without Kavannah.
One’s Kavannah should be SHTARK--especially in the second bracha!” There
is a well-known story that HaRav Shlomo Zalmen Auerbach, ZT’L, once
repeated the paragraph of “Nodeh Lecha”(We thank You, Hashem), in which
we list many important things that we thank Hashem for. When he was
asked why he repeated it, he responded that he experienced a momentary lapse
of Kavanna, and that saying “Thank you” without meaning it is not true
thanks. In a related way, Rabbi Yisroel Reisman, Shlita, teaches in
the name of HaRav Pam, ZT’L, that one may put out a finger and count each
one of the things that you are thanking Hashem for every time you recite
“Nodeh Lecha”. Example: “Al Yisrael Amecha-one, V’Al
Yerushalayim Irecha-two etc.” If you try this, you will see that it
is a great method of focusing your appreciation, and rejoicing in what
Hashem has given you.
3. While bentsching,
one should feel ‘Simcha Yeseira’--an
extra measure of joy, just as one would feel after having received a
beautiful gift from another.
4. Lechatchila, in
the first instance, one should Bentsch from a Siddur or Bentscher, and
bentsch out loud, or at least loud enough to hear the words one is saying.
5. One should be sure
to be respectably dressed.
6. One should bentsch
while sitting, to increase Kavannah.
7. If one is thirsty,
he should be sure to drink before ending the meal, for some poskim require
drinking if thirsty in order to fulfill the Mitzvas Aseh D’Oraysa to
Bentsch.
8. One should eat a
kezayis of bread within a three (3) minute span at some point during the
course of the meal, so that he will have eaten the minimum shiur required
for Birkas HaMazon bichdei achilas
peras. If one does not do so, than according to HaRav Moshe Feinstein,
z’tl, he should not bentsch. It is for this reason that many are careful
to eat a kezayis of bread bichdei
achilas peras ( once again, three minutes according to HaRav Feinstein) at the beginning of the meal, rather than nibbling on bread or
challah in between courses of a meal.
9. One must bentsch
in the place that he ate. If one left that place, and it is possible to
return within 72 minutes after his meal was completed, he should return,
unless there is real reason that he cannot return, in which event, a sheas
hadechak or bedieved, he is Yotzeh bentsching elsewhere.
10. Each guest should
bless his host with the Birchas HaOreyach. If the siddur or bentscher given
to him does not have it, he should ask his host for a siddur that does have
it. It should be recited immediately after the conclusion of the
fourth bracha (‘LeOlam Ahl Yechaserainu’), and before all of the other
HaRachamans, as its nusach is found in the Gemara itself (Brachos 46A). (Sefardim
may recite it before Migdol Yeshuos).
11. One should avoid
motioning or signaling with his eyes, hands, and the like while bentsching,
unless it is to stop something that is disturbing Kavanna. Similarly, one
should avoid moving crumbs, adjusting his clothing, or conducting any other
activity while bentsching.
12. The Pele Yoetz writes that, according to Kabbalah, the four Brachos of
bentsching correspond to the four letters of Hashem’s ineffable name.
One should especially try to have Kavanna in the words--and most certainly
when reciting the opening and closing words of the bracha.
13.
If we would simply focus on the powerful words of
bentsching, and would take the extra minute or two necessary to recite
bentsching in the manner described above, we would gain a greater
appreciation of its hallowed words. For instance, just look at the
paragraph of “BaMorom Yelamdu
Aleyhem V’Oleinu Zechus, Shetehey Lemishmeres Shalom--in Heaven may a
merit be pleaded for them and for us for a safeguard of peace….” If
one properly appreciates bentsching, one will not try to avoid bentsching
like little children do, but rather value it for the great Mitzvah
D’Oraysa--the incredible privilege and opportunity--that it truly is.
14. Finally, the
extreme importance of Birkas HaMazon is demonstrated by the great emphasis
that is placed upon it in the Chinuch of children. It is one of the
first subjects taught to children--and in a joyful and singing manner.
We had asked HaRav Chaim Pinchas Scheinberg, Z’tl, whether it would be
better for a newcomer to Torah Judaism to recite the bentsching in English
or to listen word-for-word to the bentsching of another in Hebrew. He
responded that the newcomer should recite the bentsching in English.
While a major reason for this may be the difficulty encountered by a
newcomer in following the entire Birkas HaMazon in Hebrew, an ancillary
reason for this P’sak may be so that the person who has just eaten can
truly appreciate the import and meaning of Birkas HaMazon.
May our recitation of
Birkas HaMazon be a time that we look forward to and anticipate--to express
our appreciation with joy--and fulfill a Mitzvas Aseh D’Oryasah on top of
it!
Special Note Four: We
provide the following very brief additional points and pointers on this
week’s Parasha:
A. The Parasha begins with
the words “Vehaya Eikev Tishmiun”.
Chazal teach that the Mitzvos that a person treads upon with his Eikev--with
his heel, i.e., the Mitzvos that a person deems ‘relatively unimportant’
will surround him after 120 years at the time of judgment. It may be these
Mitzvos that surround him that ultimately determine his fate--and his level
in Gan Eden (or c’v elsewhere).
In honor of the Parasha, perhaps we can select one of these Mitzvos in our
daily routine--remove it from under our heal, and elevate to a high position
in our head!
B. The Parasha
contains the famous phrase “VeLo Savi So’eiva El Baisecha--do not
bring something abominable into your home” (Devorim
7:26
).
The Torah is of course referring to avodah zara related matters. We
can take the hint, though, as to other related various and sundry to’eivos
which confront us. If some of those magazines or circulars that are dropped
at your doorstep never make it into the house--you may literally be
fulfilling the sacred words “do not bring them into the house”.
You may have some other ideas as to what to purge from your home (even if it
is only for ‘the news and sports’). Perhaps the litmus test in
one’s home is to walk around as if his Rav or Rebbi was going to
visit--and remove anything that one would be embarrassed about! Additional
Note: The Sefer HaChinuch adds on
this very Mitzvah of VeLo Savi So’eiva (Mitzvah 429), that money
gained improperly or inappropriately falls within the definition of
to’eiva as well. We should take a good look around the house--does
everything here really belong to me--and even if it does belong to me --does
it really belong here with me?
C. We are also
blessed with the second Parasha of Kriyas Shema, within which we accept the
Ohl HaMitzvos, and in which we recognize Hashem’s perfect reward and
punishment. In the first Pasuk we reiterate the Mitzvah (mentioned in
the first Parasha of Shema ) of Ahavas Hashem --Leahava
Es Hashem Elokeichem. The Chofetz Chaim writes that this Mitzvah
is especially significant because it is always done Lishma--for there can be
no ulterior motive to loving Hashem!
Hakhel Note One: Before
reciting the Parasha daily, one should understand that after having been
Mekabel Ohl Malchus Shomayim in the first Parasha of Shema, he is now ready
to be Mekabel Ohl Mitzvos. One does not perform Mitzvos because they
are nice, practical or logical--but because of Malchus Shomayim--Hashem has
guided you and directed you to do so.
Hakhel Note Two: Sechar
V’Onesh teaches us that what we do right and what we do wrong is not
of a fleeting or temporary nature --its effects are everlasting, for the
good and for the bad. Food is an easy Olam Hazeh reminder of this--a
portion of satiating food can keep you going for many hours, while a portion
of spoiled food can make you feel really sick for the same amount of time.
D. The second Parasha of
Shema also teaches us that we must first feed our animals before we eat
ourselves, based on the Pasuk--”VeNosati
Esev...Levhemtecha VeAchalta VeSovata...”-first the Beheimos eat--and
then you eat. HaRav Chaim Kanievsky, Shlita, likewise rules that fish have
to be fed first as well, so that if breakfast or dinner is around your
aquarium’s feeding time, the fish must be fed first. By analogy, anyone
who is dependent on you should be taken care of first as well--after all
isn’t Hashem taking care of you!
E. The second Parasha
of Shema once again instructs us in the mitzvah of Tefillin. HaRav
Shmelke of Nikolsburg, Z’tl , notes that if even the nartik, the
outside case holding the Tefillin, falls to the ground, it is our natural,
sincere and almost inborn reaction to quickly pick it up and to kiss
it in many places in order to show our affection for the Tefillin. If
we show our affection in this way to casing, he teaches, then all the more
so should we naturally and sincerely show our unbounding love to the
Tefillin’s wearer!
F. In his commentary
to Mesechta Brachos, Rabbeinu Yonah refers to the mitzvah of Mezuzah,
reinforced at the end of the second Parasha of Shema. He teaches that
through the Mitzvah of Mezuzah one demonstrates that the possessions (in
this house, in this room) are dedicated to the service of Hashem. The
Mitzvah serves not just as a protection from harm--but as a
statement-in-deed that you have a deeper understanding of what your worldly
possessions mean and to what purpose they should be dedicated. One
thereby is actually Mekabel Ohl Malchus Shomayim through his earthly
possessions --with the proper intent of the Mezuzah on his doors.
Hakhel
Note: When looking at or kissing a Mezuzah upon
entering or leaving the room, one can momentarily reflect upon the great and
famous words of Dovid HaMelech in Tehillim--”LaShem Ha’aretz U’Meloah--to Hashem is the earth and
its fullness!”
=======================================
18 Menachem Av
PARASHAS HAYIRAH:
This week’s Parasha contains within it what is known by many as the
Parashas HaYirah. The Parashas HaYirah, together with a short and powerful
Tefillah, is found in many Siddurim after daily Shacharis. Even if we may
not have enough time after Shacharis to recite the Parashas HaYirah every
day, it would certainly behoove us to do so today, as it constitutes the
aliyah of Chamishi this Shabbos.
We add that if the Parashas HaYirah is in THIS WEEK’S PARASHA we should
view it, BeHashgacha Pratis, as a wake-up call for us to elevate ourselves
in our personal Yiras Shomayim. In this regard, we note that the
Talmidei Rabbeinu Yonah at the outset of Mesechta Brachos teach that the Ikar
HaYirah--the
Essence of Yiras Shomayim is “Lizaheir
MaiHasefeikos Vesheloh La’asos HaMitzvos Ahl Derech Hahergel--to
stay clear of doubtful actions and not to do Mitzvos out of habit.”
One can apply this definition whenever he can--and see how he climbs the
ladder of Yiras Shomayim!
----------------------------------------------------------
Special Note One: The
Mitzvah of Tefillah is found in this week’s Parasha--in the second Parasha
of Shema--with the words “Ul’Avdo
BeChol Levavechem”. HaRav Chaim Kanievsky, Shlita was asked the
following question by friends of a young man who was seriously ill:
They have gotten together several times to recite Tehillim and daven for
him. He is unfortunately still ill. Is there something else they should
do--perhaps take upon themselves a special Mitzvah together...? If so, what
should they do? HaRav Kanievsky answered that Chazal teach: “Im
Ro’eh Adam SheHispallel Velo Ne’eneh, Yachzor VeYispallel (Brachos
32A)...if a person sees that he prayed and that his prayers were not
seemingly answered, he should pray again.” He thus advised the friends
that, ahead of all else, to make another Kinus of Tefillah on their
friend’s behalf. From this P’sak we should grow in our appreciation of
the utter potency of Tefillah.
One may study the important
words of the Sefer HaChinuch on the Mitzvah of Tefillah (Mitzvah 433). We provide below
important words of direction and
instruction on Tefillah provided by HaRav Nosson Wachtfogel, Z’tl, the
first Mashgiach of the Lakewood Yeshiva, as recorded in the Sefer Leket
Reshimos B’Inyanei Tefillah. To get an appreciation of who the
Mashgiach was, here is just one story: “A bachur was coming back from a
date in
New York
, and two thugs entered his car when he was stopped
at a light. They demanded his money. He told them that he did not have any,
but that he had a piece of jewelry in Lakewood where he lived and that if
they came back along with him, he would give it to them. One of the thugs
continued with him. In the meantime, the Mashgiach, who slept in the
dormitory during the week, suddenly woke up a group of bachurim and advised
them that someone in the Yeshiva was in danger and that they should recite
Tehillim. They continued reciting Tehillim until the bachur arrived in
Yeshiva accompanied by the thug. Someone immediately called the police. The
Mashgiach asked that the matter be kept quiet. Twenty years later someone
asked the Mashgiach how he knew that a bachur was in danger. He responded:
“Maybe I had a dream….”
PART
ONE
A. The Sefer HaChinuch (ibid.)
writes that this Mitzvah is a Mitzvah
Koleles--a broad and inclusive one: “Because the service of Hashem
includes all of the Mitzvos.” HaRav Wachtfogel explains that the Chinuch
means that the Mitzvah of Tefillah subsumes the entire Torah within it, for
in the end all of the Mitzvos are Avodas Hashem--and Tefillah
is the source of all Avodas Hashem!
B. One who owns a store,
and knows that this is his Parnassah, is very careful in guarding it. If he
leaves it open and takes a stroll without proper safeguards--he will most
certainly go bankrupt. To the contrary, one who is careful exercises his hishtadlus
by making sure that the store opens and closes on time, and that he properly
services his customers. What is our ‘store’ in Ruchniyus? The Pasuk
records (Shemos
14:10
): “Vayitzaku
Bnei Yisrael Ehl Hashem”--and Bnei Yisrael cried out to Hashem. Chazal
teach that the reason that they did so is because they held onto the umanus,
to the profession of their forefathers--Tefillah! Our
store--the umanus of K’lal
Yisrael--is Tefillah.
C. One should remember the
words of the Chazon Ish (Kovetz Igros, Igeres Bais): “HaTefillah Hi Mateh Oz Beyad Kol Adam Vechol Sheyasim Ha’adam Mivtacho
Bo Yisborach Kein Ya’aleh Ve’chein Yatzliach…Chavivin Yisrael
She’ein Tzrichin Shaliach Vechol Bar Nash Bechocho Limtzo Tov Ahl Yedei
Tefillah--Tefillah is a mighty tool in the hand of every person, and one
who places his trust in Hashem will succeed…we are cherished by Hashem for
we do not need any intermediary--each
and every one of us can attain all goodness through Tefillah!”
D. The Ikar of Tefillah is
not the in-depth Kavannos or yichudim--rather,
it is one’s attitude in Tefillah. One must show humility and great respect
while davening. Likewise, one should not treat the Shul with disrespect in
any manner--hanging up a coat on a window, not coming dressed properly, or
the like.
E. When davening, one
should speak to Hashem as a poor person who is at the door--pleading for his
needs before One Who is concerned for him and can grant all of his
requests--and more!
F. Chazal (Brachos 6B)
teach that Tefillah is so important and so lofty that it stands “BeRumo Shel Olam--at the height of the world.” It is for this
reason that the Yetzer Hara attempts from so many angles to thwart the
efficacy of one’s Tefillos. Know, then, that when you succeed to coming to
Shul on time, recite Pesukei D’Zimra with meaning, and stand Shemone Esrei
knowing that you are standing before Hashem--each and every success is a
separate and distinct victory against the Yetzer Hara.
G. If one feels that he is
being disturbed by others davening loudly, he should realize that whatever
other place he moves to, he will probably find a similar result. Instead,
one should focus on his own davening--with Kavannah, with hislahavus, with simcha--so
that he is so involved in his own Tefillah--he will not be disturbed by
another’s Tefillah!
H. After 120 years, a
person will be asked: “What did you do about the Churban Beis HaMikdash
and the Galus HaShechina?” “What did you do for the Jews in
Russia
and in other lands?” “What did you do for
Eretz Yisrael?” If a person responds: “Who am I? What am I?”, the Beis
Din Shel Ma’alah will reject the claim, and reply: “HaKadosh Baruch Hu
listens to the Tefillos of everyone, and in Tefillah one can ask for
anything and achieve anything--you had the
ability to use the greatest power available to anyone!”
I. Dovid HaMelech refers to
himself as “Va’ani Sefillah--and
I am prayer” (Tehillim 109:4). HaRav Wachtfogel once quoted this Pasuk in
a shmuz and began to cry, exclaiming: “Dovid does not call himself a king,
a navi, a chochom--rather he defines his essence as Tefillah--and so can
we!”
J. Yaakov Avinu describes
his Tefillos as Becharbi U’vekashti--my
sword and my bow (Bereishis 48:22 and Targum Unkelus there). HaRav
Wachtfogel explains that this is not a Mashal at all--for in the Olam
HaRuchni in which he lived--the sword and the bow is Tefillah--for it breaks
and destroys our enemies and antagonists from without and from within!
K. Moshe Rabbeinu led us
out of Mitzrayim, received the Torah and with unimaginable self-sacrifice
led millions of people in the desert. Yet, these unfathomable zechusim were
insufficient for him--as Chazal (Brachos 32A) teach that Moshe was only
answered in the zechus of his Tefillos.
L. Although withstanding a
Nisayon is a great accomplishment--there is an even greater madreiga, and that is to sincerely plead before Hashem: “Ve’al
Tevieini Liyedei Nisayon--and do not bring me to a Nisayon!”
M. We should appreciate the
roles of Shacharis, Mincha and Ma’ariv. Shacharis gives us the spiritual
strength to continue until Mincha, and Mincha until Ma’ariv. As the Sefer Kuzari
(Ma’amar Gimel) puts it: Shacharis gives us the fortitude for the day just
as the morning meal does--until we ‘eat again’ in the evening. Tefillah
is spiritual sustenance.
N. HaRav Wachtfogel would
very much object to those whose strength and intensity in davening or
reciting Tehillim for a particular situation would wane because he heard the
person felt better, or the situation had improved. Our hallmark, he said is
that we are a nation which is “Kelavi
Yakum Vecha’ari Yisna’asah--which gets up like a lion cub and raises
itself up like a lion.” We are to daven with strength, sincerity, devotion
and feeling at all times--and in all situations. [Hakhel Note: Temporary
ceasefire--or not!]
Special Note
Two: We continue an exciting Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The Answers To All The Questions You
Should Ask When Purchasing Or Maintaining Tefillin, Mezuzos, Megillos,
Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART 66
“Rabbeinu Tam” Tefillin
Question
What
exactly is the difference between “Rashi” tefillin and “Rabbeinu
Tam” tefillin?
Answer
As we have discussed, there are four
compartments in the tefillin shel rosh. There are also four parashiyos
in the tefillin shel rosh – each one written on a separate piece of
klaf and inserted into one of the four compartments.
There is disagreement between Rashi
and Rabbeinu Tam concerning the order of the parashiyos in the
battim (compartments). Their dispute is based on their respective
interpretations of the Gemara’s directives.
Rashi is
of the opinion that the parashiyos are placed in the battim in
the order in which they appear in the Torah: 1) Kadesh; 2) Vehayah
Ki Yeviacha; 3) Shema; 4) Vehayah Im Shamoa (from the
standpoint of someone looking at the shel rosh).
Rabbeinu Tam maintains that the correct
order is: 1) Kadesh; 2) Vehayah Ki Yeviacha; 3) Vehayah Im
Shamoa; 4) Shema. However, he agrees with Rashi that the four parashiyos
must be written in the order in which they appear in the Torah.
According to most Rishonim, the
disagreement between Rashi and Rabbeinu Tam also applies to the shel yad
(which is written on one long piece of klaf). Here, too, the parashiyos
are written in the order in which they appear in the Torah. According
to Rabbeinu Tam, though, the slot for Vehayah Im Shamoa is left blank
while Shema is written to its left, and the sofer subsequently
returns to the third slot to write Vehayah.
=======================================
17 Menachem Av
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-----------------------------------------------------------
KAROV
HASHEM LECHOL KORE’AV: Every
day, three times a day in Ashrei we recite the Pasuk “Karov Hashem Lechol Kore’av Lechol
Asher Yikre’uhu B’emes--Hashem is close to all who call upon Him, to
all who call upon Him in truth” (Tehillim 145:18). Yet, in last week’s
Parasha, the Torah records “Ki Me
Goy Gadol…KaShem Elokeinu Bechol Kore’einu Eilav--for which is a
great nation that has G-d Who is close to it, as Hashem is whenever we call
to Him?” (Devorim 4:7). The Pasuk in Devorim appears not to require the
‘calling out in truth’ that the Pasuk in Ashrei requires. How can we
reconcile these Pesukim? The Eitz
Yosef on the Siddur suggests that ‘calling in truth’ simply means
that as a prerequisite to legitimately calling out, our mouths must be
truthful. If we want Hashem to be attentive to our call to Him, we must
excel in the Middah of Emes. He would seem to learn that the Pasuk in
Devorim assumes the Middah of Emes as well. The Radak (on the Pasuk in Ashrei) writes that ‘calling out in
truth’ means that one’s mouth and heart are equal--Hashem will listen to
one cries out with Kavannah. We can assume that the Pasuk in Devorim also
implies this requirement--after all, why would anyone [certainly, Hashem, as
the One Who Knows all thoughts] pay attention to a creation who is not being
sincere in his pleading to Him. The Malbim
(on the Pasuk in Ashrei) writes that, in fact, there are two different kinds
of callers--one calling out of yirah, and the other out of Ahava, and they
receive qualitatively different responses as well (see there). Truth,
Kavannah, and Ahavas Hashem--to be sure to have Hashem as close as possible
to us and our prayers--let us excel in all three!
-----------------------------------------------------------
REMINDER--TZION
BAMISHPAT TIPADEH: Yeshayahu HaNavi (
1:27
) reveals to us:
“Tzion BaMishpat Tipadeh
VeShaveha B’Tzedakah--we will be redeemed through justice and through
Tzedakah.” We are all familiar with the importance of giving Tzedakah for
the sake of Geulah. But how does the first part of the Pasuk relating to
‘judging’ apply to us on a daily basis as well? Every
day, we are engaged in the process of judging other people. Let us be sure
at the outset to judge them favorably. Imagine the Moshiach telling you that
you fulfilled your part--in both parts of the Pasuk!
-----------------------------------------------------------
REMINDER--SEVER
PANIM YAFOS! (THIS IS NOT ONLY FOR BEFORE TISHA B’AV!)
-----------------------------------------------------------
ADVICE
FROM THE CHOFETZ CHAIM: The
Chofetz Chaim writes that once one realizes that he has done something
wrong, he should immediately have charatah and do Teshuvah for it. Through
this, the Chofetz Chaim continues, one will not fall into yeiush--despair, for he recognizes that his misdeeds can be
corrected. One must always remember that Hashem is not looking to
‘catch’ a person--rather, Hashem is an “Oheiv
Chesed V’Rotzeh L’Zakos L’Briyosav”. Yes, Hashem is All-Knowing.
Nevertheless--He wants us find our Zechusim and perform Chesed on our
behalf!
-----------------------------------------------------------
DAM
KADOSH: In
a special short Shiur given on this past Erev Shabbos Nachamu, HaRav Gamliel
Rabanovitch, Shlita, explains that in this last Galus of Galus Yishmael, the
Arabs seek nothing else but Jewish blood. He teaches that the way to prevent
the Arabs from any future success in this area is by making our blood holy
(‘Dam Kadosh’), so that they can have no shelita, no power, over it. How can we make our blood Kadosh?
HaRav Rabanovitch explains that there are two primary ways to do so:
1.
We should be as careful as possible with the Kashrus level of the food and
drink we consume--looking for Mehadrin products, and not settling for ‘bedi’eved’
Kashrus situations. The Kedusha of what we eat will be carried through our
blood stream.
2.
One should be careful to recite brachos over food and drink with Kavannah--thereby
further instilling Kedusha invested in the food and drink into the blood
stream of our bodies.
For
those who could understand his powerful original words in Yiddish (less than
two minutes), we provide a recording of them by the following link --
http://tinyurl.com/lzh7qwh
-----------------------------------------------------------
WHAT’S
NEWS? With
the respite of a ceasefire, one who was looking at the news every hour,
should make it a point of ‘detoxifying’ himself, and perhaps only
looking at the news once or twice day---at the beginning and end of the day,
to reassure himself that the ceasefire is still in effect. In truth, even
then--one is likely to get an email or call if there is some kind of news in
the making. One can use the few minutes each time he was going to take to
look at the news to recite a Kepitel Tehillim out loud, learn a Mishna on
behalf of a fallen Chayal (www.lilmod.org.il), or some other, much more
practical, constructive and real purpose.
-----------------------------------------------------------
Special Note One: Rabbi
Yosef Eisen, Shlita, recently related the story of a Rav who was caught in a
concentration camp wearing Tzitzis under his uniform. The Nazi asked him
what he was wearing--and he responded a ‘Gutz
Klaid’--a garment of G-d. The Nazi began to beat him mercilessly, and
then told him that he will only let him live if he can provide him with a
reasoned explanation as to how he could have the belief and the audacity, to
have worn this religious garment in the camp. Although already severely
beaten, the Rav silently davened to Hashem, and provided an answer with the
following Mashal: “There was once a senior professor, a highly experienced
surgeon, who was called into perform only the most serious of operations.
Once, in the midst of an operation in which he was carefully and
methodically performing delicate incisions to reach a vital organ, a
shoemaker in attendance began to loudly question the professor’s actions:
‘You are cutting in too many directions, your incisions are too small, you
will never get to your goal…!’ The professor, undaunted by the questions
and accusations of the shoemaker, continued and completed the operation,
successfully saving the person’s life.” The Rabbi continued: “Imagine
what would have happened had the professor stopped because of the
shoemaker’s questions. You and I may likewise be experienced
shoemakers--but the professor--Who has instructed me to wear this Gutz
Klaid--will certainly successfully complete that which He has sought out
to accomplish!” Stunned and moved, the Nazi sent him back to his barracks.
Hakhel Note:
In the bracha we are working on this week, Ahl
HaTzaddikim, we plead with Hashem to give a “Sachar Tov L’chol HaBotchim B’Shimecha B’Emes--a good reward
for those who truly believe in You.” The Steipeler Gaon, Z’tl
notes that every Mitzvah that one performs will be rewarded in Olam Habah--why
would the Mitzvah of Bitachon be any different? What are we asking for
here? He answers that we are not actually requesting reward in Olam
Habah with these words. Rather, as Dovid Hamelech teaches us in
Tehillim (32:10), “Habote’ach
BaShem Chesed Yesovevenu--one who trusts in Hashem is surrounded by
kindness.” Likewise, as the Navi (Yirmiyahu 17:7) writes, “Boruch
Hagever…Vehaya Hashem Mevtacho--blessed is the man who trusts in
Hashem, then Hashem will be his security.” In these Pesukim, both
Dovid Hamelech and Yirmiyahu Hanavi are teaching us the greatness of
Bitachon--even if we do not merit, even if we are not otherwise worthy of,
Hashem’s Chesed or security, He may in any event save us in the zechus of
our true Bitachon in Him! Let us appreciate the power of Bitachon--and the
importance of our plea!
Special Note Two: Chazal (Ta’anis 31A) teach that
with the advent of the Fifteenth of Av, where the nights begin to get longer
as we reach the other side of summer, we are duty-bound to increase our
Torah study. This is codified by the Rema in Shulchan Aruch, Yoreh De’ah
246. In this regard, we especially remind ourselves that, as Chazal teach,
while the Beis HaMikdash is not standing what remains for Hashem is the Daled
Amos Shel Halacha--our study as to how to properly live by and perform
the words of the Torah. It is essential that with whatever we
study--whether it be Daf Yomi, Amud Yomi, Parashas HaShavuah, or any Sefer
Mussar, we walk away in some way knowing better what to do in a practical
situation or in a meaningful way. As the Ramban writes to his son in
the Igeres HaRamban: “Techapeis BaAsher Lamadeta, Im Yeish Bo
Davar Asher Tuchal LeKayemo--when you are about to get up from your
Torah study--look into it to see if you can fulfill something that you did
not know or properly understand before.” Before closing our Gemara,
our Chumash, or other Sefer, spend a few moments thinking about (or even
writing down) something that one has learned during the study session that
you can apply or improve upon in your daily life!
=======================================
16 Menachem Av
FROM A READER: “As you have reminded us in the past, please remind readers that when
reciting Shema, one should be careful to pronounce the word as
“v’ahavTA” (and you shall love), rather than “v’aHAVta” (and you
did love).”
--------------------------------
DON
’T FORGET THE EREV SHABBOS BULLETIN: As Rashi and the Ramban taught in last
week’s Parasha--we can and will break our enemies! How so? By peshara and lifnim meshuras
hadin--by acting with compromise and going beyond the letter of the law
with others. We have the answer--let us use it on a daily basis…by acting
the special way we should with the family and friends around us!
--------------------------------
INSTEAD
OF TALKING POLITICS:
Rabbeinu Yonah in the Sefer Sha’arei
Teshuvah (3:54) writes: “VeChayav
Adam Lachshov Machashavos LeHa’alos Eitzos Hagunos U’Mesukanos
L’Chaveiro--a man is obligated to think about how he can give
befitting and appropriate counsel and advice to his friend.
Rabbeinu Yonah continues that this is one of the “Ikarei
Darchei Gemilus Chasodim--this is one of the essentials of Chesed”. Let
us not squander these essential opportunities to do Chesed with discussions
that are not meaningful, and by spending time giving advice and opinions
regarding social order, politics, the economy and the world--which really
don’t count or matter.
--------------------------------
THE
NOVOMINSKER REBBE, SHLITA, URGES: At
the Kinus Hisorerus sponsored by Agudath Israel of America last week, the
Novominsker Rebbe reminded everyone of the Chazal in Brachos (54A) who teach
that when one who is traveling enters a city safely, he should give thanks
to Hashem for having done so, and then also daven that he be saved in his
future travels. He pointed out that with the thousands of rockets that flew
into Eretz Yisrael over the last several weeks, we owe tremendous Shevach
V’Hoda’ah to Hashem that, although there were fatally injured and
wounded and much property damage, thousands of lives were saved and much
tragedy was miraculously averted. We should not skimp in our thanks to
Hashem in this regard. He pointed out that just as we recite Kepitelech 121
and 130 (Shir LaMa’alos and Shir Hama’alos) we can also recite
Kepitelech 106 and 107 (Halelukah Hodu Lashem Ki Tov Ki LeOlam Chasdo and
Hodu Lashem Ki Tov Ki LeOlam Chasdo)!
--------------------------------
QUESTION
OF THE
DAY
:
Rashi in last week’s Parasha (Devarim 4:25), based on the word Venoshantem,
teaches that the Beis HaMikdash was destroyed 850 years after our entry into
Eretz Yisrael rather than 852 years after our entry into Eretz Yisrael. For,
if Hashem would have waited the additional two years, all of K’lal Yisrael
would have been destroyed. Why did Hashem not allow us an extra year--the
851st year in Eretz Yisrael as well. After all--did not Hashem
wait until the last possible moment in Mitzrayim--before reaching the 50th
level of tumah, and only then took us out. Certainly, then, for the good,
couldn’t we have stayed in Eretz Yisrael one year longer? Imagine--one
extra year in Eretz Yisrael!
-----------------------------------------------
Special
Note One: More gems from
Rabbeinu Yonah:
A.
In last week’s Pirkei Avos (4:1), Ben Zomah teaches that the true hero is
not one who conquers cities, but one who conquers his own Yetzer Hara. The
Rabbeinu Yonah explains that this Mishna is teaching us that just as the
body’s strength and prowess is its greatest and most important attribute,
so too, is the ability to vanquish one’s Yetzer Hara the quintessence of
one’s neshama.
B.
A king once asked a loyal subject to give him one request--and he would
grant it. The subject thought it through--if I ask for money, he will give
it to me; if I ask for real estate, he will give it to me--but these are so
finite, and so limited. I know--I will ask to marry his daughter--this will
include everything from the king on a going forward basis! When Hashem asked
Shlomo HaMelech, the wisest of all men, what he wanted--Shlomo responded
that he wanted Chochma--wisdom--for all else is included in that!
C.
Although there is a Beis Dovid--the kingdom of Dovid, and a Beis HaLevi--the
Kehuna, there is no similar one house for those who are Yirei Hashem--for
Yiras Shomayim is open to all those who seek it!
D.
The Avodah of one’ ears is to listen to tochacha--to
the instruction and reproof of others, as the Pasuk teaches (Mishlei
15:31
):
“Ozen Shoma’as
Tocha’achas Chaim MeKerev Chachomim Talin--the ear that listens to the
reproof of life resides among the wise”. Likewise, Yeshaya HaNavi teaches
(59:3): “Hatu Aznechem U’Lechu
Eilai Shemu U’Sechi Nafshecham”.
Special Note Two: It is now a full week since Tisha B’Av.
We provide some closing thoughts regarding our transition from a downtrodden
Galus mode of existence to one of inspired and everlasting Geulah.
1. The Sefer
Chaim Sheyeish Bahem brings the words of HaRav Baruch Ber
Lebowitz, z’tl. “After 120 years I will be asked what I
accomplished in this world. I will say that I learned Torah. But what
if they say --you call that Torah? Then I will say that I had some I
had some Yiras Shomayim. But what if they say--you call that Yiras
Shomayim? I will still be able to say that I had some Ahavas
Yisrael--for when another Yid would be near me on the street I would
say--”Brachos Ahl Rosho--may brachos come upon his head!” This will
certainly serve as some kind of limud
zechus for me.... Hakhel Note: At least in this regard--we
too can be like Reb Baruch Ber!
2. At the outset of
Kinah 24 over the Churban Bais HaMikdash, we recite that ‘Espod Bechol Shona VeShona Misped Chadash’--we lament with a new
elegy every year. If this year’s Tisha B’Av is different than last
year’s, than this year’s post-Tisha B’Av has to be different as well.
This year, being one step closer to Geulah puts us in a different position,
and we must be up to the task.
3. The Kinos refer to Chavetzeles
HaSharon--the rose of Sharon. Rabbi Zecharia Wallerstein, Shlita,
points out that a rose must be attached to the ground to live--in water it
eventually wilts and dies. So too, our life is our connection to
HaKadosh Baruch Hu, and we must strive to keep the connection vibrant and
lasting. One way to do this is by not faltering in Kavannah in your
daily Shemone Esrei--no matter how tired, harried, frazzled, or side-tracked
you really think you are.
4. The damage, death and destruction perpetrated to us over
the years as reflected in the various Kinos demonstrate how unfulfilling the
pursuit of Gashmius, in the long run, really is. When people’s lives
were at stake or even sacrificed, the earthly possessions turned out to be
inconsequential. If an anti-semitic tyrant would take power in any
country even today, our first reaction would be to flee for our lives to a
safer haven. Now take a look at the so-called great and powerful King
Nevuchadnezzar. His temporal grandiose palace is another old ruin in
Iraq, and there is not even a surviving likeness that we are sure is him.
When you feel too involved in gashmius, look at the world around and realize
that life has much more to offer. When stretching to look for the next
bus, or for your luggage on the baggage carousel, think about the other,
more needed and more permanent things we search for as well. As the
Navi in Eicha bemoans--Betzipisiyaseinu
Tzipinu--we longed for the aid of the Egyptians-when we should have been
stretching out our necks--and longing for the Shechina!
5. Rabbi Shmuel Dishon, Shlita, points out that the shortest Sefer
of Navi and the longest Sefer of Navi each begin with the same word--Chazon
(the vision). The shortest Sefer is Ovadia which is one perek and
relates to the destruction of Edom (from whom Ovadia had originally
descended), and the largest Sefer is Yeshayahu (whose close relatives were
the Kings of Yehudah at the time) which has 66 Perakim, and which contains
many nevuos of consolation. Everyone has a task and a role in
making K’lal Yisrael succeed--and one should spend the time to determine
what it is. Hakhel Note: It is said that HaRav Zundel Salanter,
z’tl, was once seen practicing how he bowed during Shemone Esrei in the
middle of the day. When asked why he was doing so, he responded that
he couldn’t wait until Shemone Esrei--when he was already standing before
the King of kings--to figure out what to do and how to do it. In the
aftermath of Tisha B’Av and in anticipation of redemption, we too should
not wait very much longer in order to figure out what exactly it is that we
have to do!
6. The Geulah from Mitzrayim happened
miraculously. The Geulah from Galus Bavel happened in the so-called
‘ordinary course’ as part of the apparent plan of King Koresh to
re-unite us with our homeland. Which will the final Geulah be?
It is said that the Chofetz Chaim did not rejoice at all when he heard of
the Balfour Declaration--for the third and final Geulah could come either
way--and the miraculous route is much preferred. Perhaps with this we
can appreciate the special, double entendre in our daily Shemone Esrei
as we recite the words “VeSa Nes
LeKabetz Goluyoseinu--and lift up a banner [a miracle] to gather
together our exiles. If the Chofetz Chaim preferred a
miracle--certainly so should we! Let us remember at these words to
daven with sincerity that Hashem lift the Nes--high up for all of us to
see--Bekarov Bimeheira Veyameinu!
=======================================
15 Menachem Av
V’AHAVTA!
In
last week’s Parasha, we learned of the fundamental requirement of V’Ahavta Es Hashem Elokecha (Devorim 6:5) set forth at the outset
of Shema. The Seforno (ibid.) provides a most beautiful and instructive
insight as to how we can demonstrate this love: “Tismach
La’asos Davar Sheyitav B’Einav, Ka’asher
Tavin She’ein Tachlis Nichbad Kazeh--rejoice in doing that which is
good in the eyes of Hashem, with the understanding that there is no more
honorable pursuit.” Let us review this very practical and meaningful
explanation of V’Ahavta--and try
to implement it on a daily basis!
Hakhel
Note:
On the same word of V’Ahavta, the Ba’al Haturim (ibid.) writes that if we transpose
the letters--V’Ahavta spells--HaAvos--our forefathers! The Ba’al Haturim
then goes on to show that: (i) Avraham Avinu demonstrably
fulfilled
Bechol Levavecha, as the Pasuk (Nechemia
9:8) teaches: “U’Matzasa Es Levavo
Ne’eman Lefanecha”; (ii) Yitzchak Avinu demonstrably fulfilled U’Vechol Nafshecha by being Moser
Nefesh at the Akeida; and (iii) Yaakov Avinu fulfilled U’vechol Me’odecha by declaring (Bereishis 28:22): “Vechol
Asher Titein Li Aser A’asrehnu Lach”. According to the Ba’al
Haturim, then--we unite with the Middos of the Avos--as we recite the Pasuk
of V’Ahavta!
-------------------------------------------
Special Note One:
Just a few final lessons from Tisha B’Av:
A.
The Mishna Berurah rules that, at a Chasunah, one can use a whole
(unbroken) cup to break under the Chupah, and that there is no prohibition
of ba’al taschis associated with
its breakage, for it is for a real purpose--”L’Rameiz
Mussar L’Ma’an Yitnu Lev--so that all in attendance take the lesson
to heart, and realize the importance of Yerushalayim in our lives.”
For those in attendance at a Chasunah, please make sure that the
cup’s shattering is meaningful to you!
B.
In Eicha, Yirmiyahu HaNavi laments “Lamah
LaNetzach Tishkacheinu--which ostensibly means why will You forget us
forever?” However, we all know
that Hashem will not forget us forever, and that He will bring Moshiach and
a everlasting Beis Hamikdash back for us.
So what does the word “LaNetzach”
mean here? HaRav Yitzchak
Ezrachi, Shlita, suggests that it refers to every minute before the Moshiach
comes in which we lose the nitzchiyus--the
true and full potential of that moment.
When will we finally be remembered--we lament every lost minute of
potential until the final Geulah takes place!
C.
In several places, Chazal give reasons for why we were sent into
exile. However, Chazal (Nedarim
81A) also bring one reason brought by Yirmiyahu HaNavi in the Name of
Hashem—“Al Asher Azvam Es Torasi--for
they forsook my Torah”, which the Meforshim there explain refers to a lack
of proper honor and respect for the Torah…even though it was studied.
How could Chazal have given alternate reasons if the Pasuk itself--in
the name of Hashem--explains why we were exiled.
Many explain that Chazal pinpoint various sins that we were truly
guilty of. However, had we shown
proper reverence for the Torah, studying it lishma
and honoring it properly, then the Torah would have protected us from exile
even in the wake of all of the egregious sins, as the Torah is a Magnoh
U’Matzlei--a source of true and ultimate protection.
It thus very much behooves us to take a great lesson away from Tisha
B’Av--learning to accord an extra level of respect and reverence to the
Torah and those that study it. This
includes standing for Rabbanim, addressing them with a high level of
respect, and learning Torah with the knowledge that it is Hashem’s gift to
us, and that he wants us to utilize His gift!
Special Note Two:
Today, joyously, is the 15th day of Av, Tu B’Av. We are all too
familiar with the five major tragedies that occurred on Tisha B’Av through
the fall of Beitar and the plowing over of
Zion
(succeeded by other later tragedies as well).
We may be equally as familiar with the five corresponding great events of Tu
B’Av: Very briefly, 1. It
was finally determined that the final group of men aged 20-60 (previously
part of the decree to pass away in the Midbar) were allowed the privilege of
entering Eretz Yisrael. 2. The
shevet of Binyamin was saved from extinction by the shevatim being permitted
to marry their daughters to the few hundred men left---so that there would
be a kiyum of the shevet forever. 3.
The guards posted by the Kings
of the Aseres Hashevatim for hundreds of years, which prevented the ten
tribes from freely traveling to the Beis Hamikdash, were removed--and all
were allowed to make their way to the Mikdash. 4.
The people of Beitar who were
murdered by the Roman legions, and whose bodies miraculously did not
decompose for years, were finally allowed by the Romans to be buried (and as
a result the bracha of HaTov U’Maitiv was composed). 5.
The people would no longer cut
firewood for the Bais HaMikdash commencing on this date, because the sun’s
rays had begun to weaken, and the people celebrated the completion of the
Mitzvah (which also allowed for more time for the study of Torah, as
explained by the commentaries).
There is, however, an
additional significant point about this day mentioned in the Mishna in
Ta’anis (4:5). There were nine days during the year in which
families donated necessary wood to the Bais HaMikdash and celebrated the
privilege by bringing a special sacrifice--a Korban
Eitzim along with it. One of these special nine days of the year
was Tu B’Av. However, there was something more special about the
wood brought on Tu B’Av than on the other eight days--for on the other
eight days the wood brought was limited to one particular family’s
gift--but on Tu B’Av, as the Mishna specifically records it was a
particular family --”the children of Zeitu ben Yehuda”--but together
with Kohanim and Leviim; and together with anyone who no longer knew which
shevet he was from, and together with other families who had demonstrated
mesirus nefesh to reach the Beis Hamikdash in the past (see Bartenura
there for details). In other words, there was a unique achdus on this day
which went well beyond the singular family donation, and extended it to a
united gift from various groups together. It was almost as if the
events of Tu B’Av were to be a blatant demonstration as to how the issues
of Tisha B’Av have to be resolved--with togetherness and selflessness.
Indeed, the Bnai Yissoschar explains that it is no coincidence (did you
really think that it was?!) that all of this happened on the fifteenth of AV--and
that the fifteenth letter of the Aleph
Vais is a Samech. The
Samech has no top and no bottom, no beginning and no end--indicating unity,
harmony and accord. It is for this reason, as the Mishna teaches, that
the unwed girls would go out on this day in shared clothing (so that there
was equality among rich and poor as well)--and dance in a circle
--demonstrating that although one may be a Kohen, another a Levi, a third
not know which shevet he was from, another rich, another poor--we are all
joined as one, and will always be one.
The last Mishna in
Ta’anis teaches that there were no greater Yomim Tovim for K’lal Yisrael
than Tu B’Av and Yom Kippur. On the surface, we could explain that
this is because on Yom Kippur we united with Hakadosh Baruch Hu, and on Tu
B’Av we united with each other. The Kopshitzer Rebbe, z’tl
teaches, however, that when we dance with each other on Tu B’Av--holding
on to the next one’s hand and going around in that undefined circle joined
together B’Achdus as one--then HaKadosh Baruch Hu’s hand is very much
holding on to ours as well.
Most certainly, when we
dance together at any simcha, we should feel the spiritual elevation--the
unity and oneness with everyone in our circle, and with HaKadosh Baruch Hu
who joins with us as well. On this very special day, Tu B’Av, let us
consciously demonstrate that we appreciate and understand the very
special juxtaposition of Tisha B’Av and Tu B’Av. Let us practice
extra-special acts of love and caring for our brothers--holding on tight and
joyously dancing in that broad and meaningful circle with everyone--whether
or not we may actually be on any one plywood floor together!
Special Note
Three: We continue an exciting Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The Answers To All The Questions You
Should Ask When Purchasing Or Maintaining Tefillin, Mezuzos, Megillos,
Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART 65
Question
The paint near the
end of my retzuah shel yad has faded badly, and I find myself
painting it quite regularly. May I simply cut off that part, since the retzuah
wraps around my hand a few times anyway?
Answer
In this situation,
most poskim do permit one to cut off the end of the retzuah.
The cut-off piece must be placed in Genizah.
Question
I recently
purchased new retzuos, but both the shel yad and the shel
rosh are far too long. Would it be permitted for me to cut them down to
size?
Answer
If they have not
yet been used, all poskim agree that they certainly may be cut, and
the cut piece need not be placed in Genizah.
Even in a
situation where the retzuah has been used to fulfill the mitzvah (and
acquired the level of kedushas Tefillin), many poskim permit
one to cut off the extra length. In this case as well, the cut-off piece
must be placed in Genizah.
Question
On the back of my retzuah,
I see what appears to be the remnants of a stamp. Is this a problem?
Answer
If the ink of the stamp has become absorbed into the retzuah, there is no cause
for alarm. If, however, a layer of dye is resting on the retzuah – without having become absorbed – it should be removed. (This
principle applies to all such issues like blood stains pen marks etc.)
========================================
12 Menachem Av
UNBELIEVABLE
OPPORTUNITY
!
At the Chofetz Chaim Heritage Foundation Tisha
B’Av event a small (post card size) and handy hardcover pamphlet was
distributed which contains Kriyas Shema broken down into clear and
easy-to-read powerful segments. This remarkable work can most certainly
enhance everyone’s daily recitation of Kriyas Shema. For those who did not
obtain it, or who wish to obtain it for others, the Chofetz Chaim invites
you to call to order free booklets for your shul or school. This is a true zikui for yourself
and for the rabbim!
The Chofetz Chaim Heritage Foundation can be reached at 845-352-3505
(Extension 101).
------------------------------------------
QUESTION OF THE
DAY
:
Yoshiyahu HaMelech believed that everything was
perfect in Eretz Yisrael--yet he hid the Aron and the Mahn because of the
impending Churban, how do we reconcile the two?
------------------------------------------
QUESTION FOR SHABBOS: The
Rambam (at the beginning of Hilchos Talmud Torah) and Rashi (Kiddushin 29B)
both bring a Pasuk from this week’s Parasha which is not in Shema as
the source of the Mitzvah of Talmud Torah. What is the Pasuk?
------------------------------------------
AIN
OD MILEVADO! This week’s Parasha (Devorim
4:35
)
contains these three words--a true essence of Yiddishkeit. By the following
link http://tinyurl.com/5a6qmy
we once again provide the excerpt from the Sefer Nefesh HaChaim on Ain Od
Milevado. This should certainly be an essential topic at this week’s
Shabbos table!
------------------------------------------
THE ANSWER IS IN THE PARASHA! How can we break our
enemy? The Pesukim in the Parasha (Devorim
6:18
,
19) provide a direct response: “Ve’asisa HaYashar VeHatov B’Einei Hashem LeHadof Es Kol Oyevecha
MePanecha”. What is HaYashar
VeHatov? The Ramban (ibid.) explains that it is Peshara
U’lifnim Mishuras Hadin--being compromising and acting in a manner
which is beyond what the law requires. Rabbosai,
this is certainly our Avodas Hayom--
Peshara and Lifnim Mishuras Hadin!
------------------------------------
Special Note One:
In this week’s Parasha, we find that the Beis HaMikdash is referred
to as HaLevanon. Rashi explains
that it is referred to in this way because it is “Melabein
Es Ha’adam Min Ha’aveiros--it directly cleanses and purifies a
person from the aveiros he had committed”. Oh, how we should pine for the
Beis HaMikdash to cleanse us again!
Hakhel
Note: Although Tisha B’Av 5774
is over, let us resolve this year to truly keep the Beis HaMikdash and
Yerushalayim close to us every day of the year. Our lives are not regular;
and we once again emphasize the crucial point that we are not now ‘back to
normal’. A normal, regular life for us is a life with a Yerushalayim as
the spiritual, focal point of the world, and with the Shechina in all of its
glory on earth resting in the Beis HaMikdash. Accordingly, it is not enough
to say that we believe in Moshiach. We must anxiously await Moshiach. The
phrase in Ani Maamin of ‘Achake
Lo’ is not a figurative expression but a literal one. Thus, once
again, when we recite the words “Velirushalayim
Irecha”--we are pleading that Hashem finally get back to His Home in
His City; when we recite the words “VeSechezena
Einainu” we are davening that our very eyes actually see the
Shechina’s return; when we say the words “Vesain
Chelkainu BeSorosecha” we are imploring that the Torah finally
return to its former glory by our reaching levels in Torah Study that we
cannot achieve in Galus. These special times in Shemone Esrei when we daven
for our lives ‘to really return to normal’ should not be brushed over, c’v.
Instead, truth be told, they should be one of the main areas of our life’s
focus, one of the highlights of our day. Especially after recent events,
when our Rabbonim are teaching us that our Shemone Esrei should be and
remain much improved from what it once was--let us certainly focus on the
areas of Geulah in our prayers!
Special Note Two:
We now approach Shabbos Nachamu, after having just attempted to
appreciate the enormity of the devastation of our Galus. Shabbos
Nachamu is intended to enlighten us as to how great the consolation will be.
There is no Pasuk that says “Eichah, Eichah.” There is, however, a Pasuk which repeats
“Nachamu, Nachamu--be consoled,
be consoled...!”
Chazal teach us that “Kol
Hamesabel Ahl Yerushalayim--anyone who mourns over Yerushalayim,” is
“Zoche V’roeh--merits and
sees”--its rejoicing. HaRav Meir Schuck, Zt’l (whose Yahrzeit was
on Tisha B’Av), notes that Chazal do not teach that the person who mourns
over Yerushalayim will merit and see its rejoicing, but rather, in the
present, now merits and sees its rejoicing. How is this so? After
all, do not Arabs still occupy the
Temple
Mount
? Is not the Beis HaMikdash still in ruins?
HaRav Schuck explains that if someone truly appreciates the loss of a
rebuilt Yerushalayim, he takes action, practical and meaningful steps,
towards its rebuilding, just as someone with a tattered roof on his home, or
a car in his driveway that doesn’t start, will do in order to fix
things--to bring them back to normal. How does one ‘fix’ the
situation in this instance? He davens hard when he reaches the places
in Shemone Esrei asking for the rebuilding of Yerushalayim, as noted
earlier, and he undertakes special Mitzvos for the sake of the redemption.
His participation in the rebuilding brings him joy, much in the same way as
someone still building a house envisions all of the room and conveniences it
will provide when completed, or as a woman repairs the hem of a dress hums,
realizing that she will be wearing it to a chasunah in just a few hours.
Let us begin to rejoice in
the ‘building’ now--for there will be much more to rejoice about when
our ultimate House is done, and when our great chasunah arrives.
Special Note Three:
In a related vein, Rabbi Yosef Eisen, Shlita, brings an amazing teaching of
the Ritva to Ta’anis 30B. The Ritva explains that there will be a
unique Techiyas HaMeisim that occurs at the time of the rebuilding of the
Beis HaMikdash which will especially occur for those who passed away in
Galus but who were Mechakim LeYeshua--who
awaited the redemption. The general Techiyas HaMeisim for everyone
else comes only later at the time of Final Judgment. The Middah
KeNeged Middah is as clear as it is remarkable. Since you anticipated,
you yearned, you pursued, the yeshua--you
attain it far ahead of anyone else. It’s almost like the person
who knows to go quickly through the side streets to avoid the massive
traffic jams at the bridge--turning a one-hour delay into a five minute
ride--because he knew and understood
enough to anticipate and plan ahead---he knew how valuable the outcome
really was, and succeeded to get there much faster!
Special Note Four:
We continue with our Erev Shabbos--Halachos of Shabbos Series
1. Rabbi Zecharia
Wallerstein, Shlita, points out that this Shabbos is not called Shabbos
Nachamu because it is a time of relaxation or comedy--but because it is a
time to appreciate your closeness to HaKadosh Baruch Hu. The notion of
laxity associated with this Shabbos, and its related Motza’ei Shabbos, is
immediately dispelled by the words of the Aseres HaDibros
(coincidentally?--never!) in this week’s Parasha!
2.
There are some special points of interest this Shabbos:
·
One should study and sing
the words of Lecha Dodi in order
to better appreciate and recognize the nexus between the Beis HaMikdash and
Shabbos. One reader advised us
that he heard from an Adam Gadol that the Seven Weeks of Nechama are all
alluded to in the Lecha Dodi!
·
When reciting Av HaRachamim on Shabbos morning, let us remember that we are
apparently given the permission to do so because we profoundly combine the
Kedusha of the Kedoshim described, together with the Kedusha of Shabbos.
·
In each Birkas HaMazon we
will recall Yerushalayim, Malchus Beis Dovid, and the Beis HaMikdash--and
ask for Hashem’s mercy in restoring them.
Remarkably, we then inextricably bind the Kedusha of Shabbos to the
Kedusha of the Beis HaMikdash with a special Retzeih recited for Shabbos
placed into this Bracha of Boneh Yerushalayim!
3.
In this week’s Parasha, the Aseres HaDibros teaches us: “Shamor
Es Yom HaShabbos LeKadesho--guard the Shabbos Day to keep it holy”. We
should especially be diligent this Shabbos with our deeds and actions in
guarding the Shabbos--especially in the areas of borer and muktzah to which
people seem to fall especially prey. We additionally note that a reader
asked us to warn people that he has seen children tie knots in filled
plastic garbage bags in the same way that they do during the week--and one
should advise his children to be careful against doing so. Hakhel Note:
Every action on Shabbos requires care from the epitome of Kiddush and
the Shabbos Tefillos to…lehavdil
how one takes care of the waste from the Shabbos table!
4.
The Chofetz Chaim also brings from HaRav Chaim Vital, Z’tl, that
when making a bracha on a Mitzvah, we recite Asher
Kideshanu B’Mitzvosav--but that the time itself during the performance
of the Mitzvah is not necessarily Kadosh.
However, through our Kiyum HaShabbos, the Kedusha of Shabbos
stretches and lasts through our other work days, so that all the time that a person lives on this earth becomes Kadosh--all because
of Shabbos! Savor the Kedusha!
5. Reality check--seven
weeks from Shabbos…is Shabbos Shuva! Let us most certainly begin putting
our treatment and feelings towards Kedushas Shabbos in good working order!
Special Note Five:
Tomorrow, we will read in the Torah the first Parasha of Shema, the
cornerstone of our faith. It is
certainly an extremely auspicious time now to review and renew our
connection to the Shema, both as to its proper recitation, and the Halachos
and Hashkofos which are associated with, and emanate from, its holy words.
[We once again urge you to obtain the Chofetz Chaim Heritage Foundation
hardcover pamphlet!] Yeshaya HaNavi (29:13) exhorts us not to perform
Mitzvos in a manner which is “Mitzvas Anashim Melumada--by habit or rote.” Because we recite
Shema so often we could, c’v,
fall into this trap--and especially in light of the Kedusha of Shema we must
make special efforts to invigorate our Shema daily. Indeed, Rashi in this
week’s Parasha (Devarim 6:6) writes that it should be viewed as a new proclamation from the King each and every day. One can
visualize the King’s messenger or royal crier unrolling the King’s
message on parchment each and every time that he reads the Shema. Helpful Reminder: One way to maintain appropriate Kavannah while
reciting Shema is to find the allusions to each one of the Aseres HaDibros
in the Shema every time that one recites it (they are brought by the Mishna
Berurah from the Talmud Yerushalmi, in Shulchan Aruch Orach Chaim 61 seif
katan 2).
As in the past, we provide
below several points regarding Shema, which we hope is only a brief starting
point and motivator to improve one’s daily Shema (remember these words
that we are privileged to recite daily are the very same words with which we
conclude Neilah--the Final Service--on the Holiest Day of the Year!).
1. Before reciting
Shema, we should have in mind that we are fulfilling the Mitzvah of Kabbalas Ol Malchus Shomayim, and the separate Mitzvah of Kriyas
Shema.
2. “Shema” means
listen, understand and accept.
3. ”Yisrael” means to include you. Rebbi Yisrael Salanter,
Z’tl, used to say that while reciting the word “Echad,”
we are to think about how Hashem, by Himself rules over the seven heavens
and the earth, and all four directions of the world (Shulchan Aruch Orach
Chaim 61:4). However, when thinking about this vast and limitless
expanse--we must never forget that Hashem rules over us, as well, and we
should sincerely subjugate our entire being, including all of our will and
desires to Him.
4. When reciting
Hashem’s names--especially in the first two pesukim--we should understand
what each name--i.e., “Hashem” and “Elokeinu,” mean and represent.
This can be accomplished quickly once you know the meanings well. See
Shulchan Aruch Orach Chaim 5 and/or ask your Rav.
5. When saying “VeAhavta
(careful--emphasis on last syllable when pronouncing),” one should
feel love for Hashem in his heart--at least for all the kindness that He
bestows upon us! See Shulchan Aruch Orach Chaim 25, Mishna Berurah,
seif katan 14.
6. One should recite
Shema from a Siddur which aids in the essential understanding of the words
and in their proper pronunciation (the various Artscroll Siddurim, for
instance, provide lines between words which could be slurred together if a
small break is not made, and indicate through horizontal lines on the top of
letters which Shevas are Sheva Na’s and which are Sheva Nach’s).
7. One should not
motion with his eyes or hands, even for the sake of a Mitzvah, during the
first Parasha of Shema (Shulchan Aruch, Orach Chayim 63:6).
8. Rabbi Moshe
Goldberger, Shlita, teaches that there are seven (!) Mitzvos alone referred
to in the first Parasha of Shema.
9.
The Chofetz Chaim brings Chazal (Sotah 42A) that the words Shema
Yisrael are written in the Torah relating to our gathering before we go
to war, in order to teach that if we properly recite Shema in the morning
and evening, and that is the only
Mitzvah that we do--it would be sufficient to be victorious in war.
Moreover, the Chofetz Chaim brings the Midrash that the entire
creation is worthwhile just for the sake of this Mitzvah!
10.
HaRav Zalman Sorotzkin, Z’tl, asks why the first Pasuk of Shema must begin
with the words “Shema Yisrael”--Hear
[and understand and accept] Yisrael. After all, the essence of the Pasuk is
Kabbalas Ohl Malchus Shomayim-accepting upon oneself Heavenly
Kingship--wouldn’t it have been sufficient to succinctly convey this very
primary message with only the four words of “Hashem
Elokeinu Hashem Echad”? What do the words ‘Shema Yisrael’
add? HaRav Sorotzkin answers that if we are to properly accept upon
ourselves Ohl Malchus Shomayim, we must be sure to advise and proclaim it to
others as well; it is insufficient for us to maintain this unwavering belief
without joining in others. After all, if a person knew the secret of
life--would he keep it to himself?! If a soldier knew how to save
himself when surrounded by the enemy--would he not save his comrades as
well? If a person knew the difference between right and wrong--would he
smile smugly as others faltered?! No--we must remember that as a
prerequisite to our own Ohl Malchus
Shomayim--we must first begin with Shema Yisrael -- a real quest
for others to know, learn, study, and appreciate as well!
Once again, the above
are just a few thoughts to help you get started. May this week’s
Parasha bring with it a reinvigoration of our recitation of Shema--so that
we properly fulfill the words of the Navi--”Yisrael
Asher Becha Espoer--the People of Israel--in Whom I Glory!”
Special
Note Six: The last Pasuk of Shema contains the Mitzvah of Mezuzah.
The Rema (Shulchan Aruch, Yoreh Deah 285) writes that when a person enters
and leaves his home, he should place his hand on the Mezuzah, to remind what
is written in the Mezuzah, and that Hashem is watching over him at all
times. HaRav Chaim Kanievsky, Shlita notes that he observed that the Chazon
Ish (at least in his older years) would look at the Mezuzah, rather than
touch it, as he entered and exited, because by looking at it his mind was
also directed to the Mezuzah, its content and its meaning.
Hakhel
Note: As we enter a room or leave it, Let us remember to touch (or at least
look at) the Mezuzah that we are blessed with on our doors--so that the two
Parshios of Shema contained within it are with us not only at Shacharis and
Ma’ariv but through the entire day!
Special
Note Seven: We provide the following fundamental insights from the Sefer
Hachinuch (English translation from the five volume masterpiece Sefer
HaChinuch, Feldheim Publishers):
A.
On the Mitzvas Lo Sa’aseh contained in the last of the Aseres HaDibros of ‘Lo
Sisaveh’--do not desire what belongs to someone else, the Sefer
Hachinuch writes as follows: “For it is indeed in each man’s power
to restrain himself, his thoughts and his longing desires, from whatever he
wishes. It lies in his free choice and in his decision to repel his
desire--or to draw it near-- in all matters, as he wishes; and his heart is
given over to his control; however he pleases he may move it. Hashem, before
Whom all secrets are revealed ‘searches all the chambers of the innards’
(Mishlei
20:27
), seeing the organs of understanding and the heart. Not one, large or
small, good or bad, out of all the thoughts of a man is hidden from
Him, or concealed from the range of His sight. For there is nothing so good
for a man as a good, pure thought, since that is the beginning of all the
good deeds and their end....”
Hakhel
Note: If you can, please read this again!
B.
On the Mitzvas Aseh of Ahavas Hashem, the Sefer
HaChinuch writes as follows: “It applies in every place, at every
time, for both men and women. If a person transgresses this and fixes his
thoughts on the material interests and vapid vanities of the world, not for
the sake of Heaven but only to pleasure himself in them, or to attain esteem
in this [lowly] world, to make his name great, not with any intention to do
good for good people and to strengthen the hands of the honest--he disobeys
this positive precept, and his punishment will be great. This is one of the
constant precepts for a man [i.e., one of the Shesh
Mitzvos Temidios--the six constant Mitzvos], forever placed upon him to
observe.”
Hakhel
Note: Once again, if you can, please read this again (and again)!
=======================================
11 Menachem Av
CHADASHIM LABEKARIM RABA EMUNASECHA (EICHA 3:23): This Pasuk in Eicha which we read just two days
ago, is the basis for Modeh Ani which we recite every morning as
we open our eyes. Yes, the Pasuk is in Eicha. For even in this bitter
Galus, there is oh so much to thank Hashem for. As the Targum on this Pasuk
explains: “New miracles occur every
morning….” If we open our eyes and can see, move our legs to get out
of bed and can do so, stand up and then walk…the miracles of the day are
just beginning! Let us appreciate this as we exclaim Modeh Ani each and
every morning!
----------------------------------------------------------
THE HAKHEL CHALLENGE: It
is now less than 60 days until Yom Kippur. Can we recite slowly, and have
special Kavannah in, the bracha of Velirushalayim
Irecha in at least one Shemone Esrei a day--until Yom Kippur? Keep a
written record of it!
----------------------------------------------------------
Special Note One: Although
Tisha B’Av is a sad and mournful time, it does not mean that we should
quickly move away and shut the door on its meaning and import in our daily
lives. Indeed, it is interesting to note that immediately after
teaching us the Halachos of Tisha B’Av, the Shulchan Aruch (Orach Chaim
560) provides us with the Halachos of what we must do Zecher L’Churban, in
remembrance of the Churban--every day.
Accordingly, we provide
below only a few additional lessons one could glean from Tisha B’Av:
1.
Dovid HaMelech, in perhaps the most renowned chapter of Tehillim
(Chapter 130) begins “Shir
HaMa’alos Mima’amakim--a Song of Ascents. From the depths I
called You…” HaRav Klonymous Kalman Shapiro, Zt’l, H’yd, (the
Rebbe of Piazeczna) taught the following about the word “Mima’amakim”
to the Jews of the Warsaw Ghetto with him: Sometimes a person is in a
situation from which he cannot extricate himself barring an absolute
miracle. For example, the Jews in the Warsaw Ghetto, especially after
the uprising. Dovid HaMelech, by using the word “Mima’amakim,”
refers to this kind of situation, for he does not refer to only one singular
depth (which would be Emek), but to the depth of the depths (Mima’amakim,
in the plural). The Piazeczner concluded that Dovid HaMelech was
teaching us that we cry out to Hashem whether or not we can reasonably be
saved--for there are two kinds of prayer. The first, basic type of
prayer is to make requests of Hashem, the Omnipotent One. The second,
more sublime prayer is one in which one prays not to achieve a personal
request, but only to connect and cleave to Hashem. This is the “Mima’amakim”
in which we cry out to Hashem--not only because we realize that He is the
only source of our salvation, but also to demonstrate to Him that, when all
is said and done, what we ultimately seek is dveikus
with Him.
2.
Kinah 29 states “Siman Tov
L’Adam…--it is a good sign for a person if he is not eulogized or
buried properly…. let him not fear the day of wrath.” The
Artscroll commentary explains that death in this way serves to fully purge a
person of any stain on his soul caused by sin, and that such a person will
be spared the punishments of the next world (Sanhedrin 46B; 47A). This
should serve as a great consolation for all of us who had relatives that
perished in the Holocaust in so many diverse and cruel ways, and for some of
the recent Kiddush Hashem in Gaza
3.
The Telzer Rav Zt’l, H’yd, before being murdered, was beaten by a
ruthless Nazi with a hammer. “Herr Rabbiner! Where is your G-d
now?” he mocked. The Telzer Rav responded, “He is your G-d
too--and you will find that out later!” Whenever we recite Av
HaRachamim (on Shabbos or after Yizkor), we should take the few moments
necessary to recite it slowly and thoughtfully (some actually stand, as a
symbol of respect, but this is not required by Halacha). Remember, we
are praying not only for the Kedoshim, but also for the honor of Hashem and
His People.
4.
The Pasuk in Eichah (1:2) states “Bocho
Tivkeh Ba’Layla V’Dimasah…--cry, cry at night, and its
tears….” The Midrash teaches that there are three words for crying
at the outset of Eicha to teach us that there are three tears--one for the
first Beis HaMikdash, a second for the second Beis HaMikdash, and a third
either for the Bitul Torah that the Churban has caused to this very day (we
cannot attain our full potential without a Beis HaMikdash), or for the Kavod
Yisrael, the honor of our People, which has been disgraced and defiled even
by the nations which are friendly to us. Thus, the last tear referred
to in Eichah is being shed for us!
5.
What is left of the great Roman Empire are the many ruins in the
ancient city of Rome together with the Arch of Titus, which remains
standing, as if to remind us that although Rome and all those like it in
history are gone, we are still in Galus, and that we should not forget it.
If we don’t picture the Arch of Titus in front of us to remind us of our
plight, then every person can find his own simple method to help put things
in perspective daily. We may suggest: (i) Reciting Tehillim Chapter 79
daily with feeling; and (ii) Thinking about what a small percentage of World
Jewry are Torah Jews, and how many Jews are being lost to Judaism daily
through intermarriage and attrition--for no other reason than the churban we
find ourselves in--and davening especially for them every day.
6.
It is important to note that Chazal teach that both Nevuzradan (the
Chief General of the Babylonians), and Nero (the first Chief General of the
Romans to besiege Yerushalayim at the time of the Churban) realized that the
destruction of the Beis HaMikdash that they were involved in was only by the
Hand of Hashem. They each fled and converted to Judaism. Perhaps
this is to teach us that, ultimately, all the nations of the world will have
the proper perspective on life. It is up to us now to live each and
every precious day of our life--a day in which we are a step ahead of the
rest of the entire world (!)--staying as close to Hashem as possible in
everything that we do--so that by next year, when Tisha B’Av arrives, we
will experience the greatest joy possible, with the rebuilding of the Beis
HaMikdash and the World in all of its Glory!
Special Note
Two: This week, we should continue our extra effort for Chizuk and
care in Shemiras Halashon. The Chofetz Chaim (Hilchos
Lashon Hara, Chapter 9) provides us with seven statements or expressions of
Avak Lashon Hara. It is said that Sefer Devorim begins with the word
Aileh--Aleph Lamed Heh---which is an acronym for the words Avak Lashon
Hara--especially warning us to be careful with speech of this kind. Below
are the Chofetz Chaim’s examples of Avak Lashon Hara from which to beware
(see Guard Your Tongue by Rabbi Zelig Pliskin, Shlita):
1. “Who
would have thought that Ploni (Mr. X) would be where he is today…”
The implication to be gleaned is clear.
2.
“Don’t talk about Ploni--I don’t want to discuss what happened or what
will be with him”. Or saying, “I don’t want to speak about Ploni
because I don’t want to speak Lashon Hara.”
3. Praising Ploni in front of those who dislike him (this includes his
business competitors)--for we all know where this will go.
4. Praising anyone excessively (for you
will end up saying--”except for this” or “besides that…” or
because the listeners will respond--”why do you praise him so highly? What
about….”)
5. Praising anyone in public unless:
(a) he is known as a Tzaddik, for anyone who tries to attack him will not
succeed because of the Tzaddik’s reputation; or (b) you are sure that the
listeners will not disparage him, for they do not know him.
6. A praise that implies a
deficiency--”when he actually does something, he does it properly.”
7. Praise
that will result in harm or loss to (or ill will by) the individual spoken
about. For instance, “Ploni likes to cook a lot”--and, as a
result, riffraff come knocking on his door, looking for meals.
Interestingly, the
Chofetz Chaim adds that it is also Avak Lashon Hara to speak about someone
in a manner which appears to be Lashon Hara (even though it really is
not)--so that others suspect him of speaking Lashon Hara. Thus, when
speaking in a deprecatory manner about someone, one should explain to them
why it is not Lashon Hara.
Special Note
Three: We continue an exciting Monday/Thursday series on the practical
aspects of Sta”m, written by Rabbi Reuvain Mendlowitz, Shlita, author of Inside
Sta”m--An Insider Reveals The Answers To All The Questions You
Should Ask When Purchasing Or Maintaining Tefillin, Mezuzos, Megillos,
Sifrei Torah And Nevi’im.
For a fuller
treatment of all topics to be discussed, we urge you to purchase the Sefer,
which provides practical and meaningful information and ideas.
PART 64
Question
Why do some people
have a string pulling the kesher of the tefillin shel yad
close to the bayis?
Answer
The Shulchan
Aruch clearly states that one should take care to ensure that the kesher
of the shel yad not become separated from the bayis. The Mishnah
Berurah mentions an opinion which insists that they must be touching even
when not in use.
For this reason,
there are those who have a string tied around the kesher to ensure
that it is always in contact with the bayis.
Care should be
taken to thread the string through the ma’avarta
(“tunnel” through which the retzuah runs) as opposed to wrapping
it under the actual bayis.
Question
In shul, I noticed
that some people wrap the retzuos of their shel yad inward,
(i.e. toward the body) while others wrap outward (i.e. away from the body).
On the shel rosh, I noticed that some people have a square kesher
while others have a dalet-shaped kesher.
I am newly
religious and have no family custom. Which custom should I follow?
Answer
All of the minhagim
(customs) you mentioned have legitimate halachic
sources. Therefore, if someone has an established family minhag,
he certainly should keep the minhag.
However, for an
individual of Ashkenazi heritage who has no family minhag,
it would seem that in regard to the shel yad, one should follow Minhag
Ashkenaz of wrapping inward, while the kesher on the shel rosh
should be made as a square.
It should be noted
that if you live in a community that generally follows a particular custom,
you should follow it as well.
========================================
10 Menachem Av
HOW TO WAIT FOR MOSHIACH:
HaRav Yechezkel Levenstein, Z’tl, (Or
Yechezkel, Emunah p. 292) states that he remembers the Chofetz Chaim’s
mashal as to how we should wait for Moshiach:
Imagine a person who is very unwell and who is waiting for the expert
doctor who will give him the medication needed to cure him of his illness.
When will he arrive? Every
knock at the door…Is it the doctor?…And every delay in his coming causes
a greater longing for him.
----------------------------------------------------
Special Note One: We provide below several points
relating to the day after our fasting on Tisha B’Av:
A.
When we envision Yerushalayim, we should always picture it as a pe’eir--with
a special glory. As the Pasuk in
Yeshaya (60:13) teaches: “Lefa’er M’kom Mikdashi”--to glorify the place of my Mikdash.
Every day, perhaps, as we recite Velirushalayim
Ircha, we can picture the sight of a glorified Yerushalayim--and pine
for it.
B.
As many may know, the concept of the recitation of Tikun Chatzos is
mentioned in the very first Siman of Shulchan Aruch, Orach Chaim (1:2,3).
Even one who sincerely believes that he ‘is not holding’ at the
level of those who actually sit on the floor and recite several Kepitelech
of Tehillim (which basically constitutes Tikun Chatzos), should nevertheless
know that if he is up for some reason at Chatzos anyways (currently
approximately 1:00 A.M. Eastern Time), there is certainly nothing wrong with
your occasionally attempting to recite Tikun Chatzos in the few minutes that
it takes. Imagine sitting by the doorway on the floor (by the Mezuzah)--and
meaningfully reciting a few chapters of Tehillim for the Shechina and
K’lal Yisrael to come home. The
Shulchan Aruch itself (ibid.) teaches us that Chatzos is a unique and
outstanding time for this--why not exercise it, at least when you are up for
it?! We note that Tikun Chatzos
can be found in many standard Siddurim, without having to purchase a
separate Sefer for it.
C.
A Rav had once asked us to convey that we can bring the Geulah even
if we are not deserving. How so? In
every Shemone Esrei, in the first bracha of Avos,
we state that Hashem will bring the Go’el
to the descendants of the
Avos--LeMa’an Shemo b’Ahava--for the sake of His Name with love.
This is our OPPORTUNITY to daven
to Hashem to bring the Geulah even if we are undeserving--so that the Chilul
Hashem of Galus stops and is replaced with the Kiddush Hashem of Geulah--and
all of this with love!
D.
We
recited the term Tzion many times in the Kinos, perhaps not understanding the context
so well when reciting it then. Every
day in our Tefillos we refer to Tzion as well--perhaps the most famous occasion being Hamachazir
Shechinaso LeTzion--who restores the Shechina to Zion .
The Navi laments: “Tzion
He Doresh Ain La--She is
Zion
, no one
cares about her (Yirmiyahu 30:17). Chazal
explain that the Navi is teaching us with these words that we must care about her.
Let us try--at least--to focus upon the word Tzion
in our davening-and show that we care about her!
E.
After a Tisha B’Av
experience, we should try--at least for the rest of Menachem Av--to recite
the 13 Ani Maamin principles with fortitude and sincerity....I believe in
Mashiach...I believe in Techias HaMeisim...Allot an extra minute or two for
the Ani Ma’amin recitation--which is the standard difference--between
failure and success!
F.
We should use the Tisha B’Av period as a breaking point.
The sour relationships, the negative quips, the daily disconnects
between husband and wife and parent and child, between co-workers and
employers and employees, now have a place to come to an end. Many Bain
Adam LeChaveiro issues are the products of bad habits renewed daily--for
no good reason other than ‘this is the way we behaved to each other
yesterday’. The sorrow-filled
day of tragedy and grief of the ages has sobered us to the realities of the
past, and the ‘day after’ teaches us that there is hope for the
future--the Geulah will come, and it is up to each and every one of us as
to whether he will be a part of it. So
too with any past, sad history we may have in our inter-personal
relationships--they too can leave us yesterday as we begin the day with a
view towards personal Geulah as well. Sinas
Chinam and its ilk destroyed the Bais HaMikdash--bringing back
Ahavas Yisrael in a real and meaningful way will rebuild it--for each
individual and for all of K’lal Yisrael.
The Mishna Berurah (Shulchan Aruch Orach Chaim 156; seif katan 4)
brings that the Mitzvah of VeAhavta
Lerei’acha Kamocha requires one to respect his friend as one himself
would want to be respected. What
a simple but meaningful yardstick--before making the gesture, motioning,
uttering that word or two, or taking that action, THINK--’Would
I like this done to me?’
If the answer is no--remember that you have turned a new leaf, and
stop. If the answer is yes--a
very special thank you from us all--for helping us move an IMPORTANT STEP
CLOSER towards next year’s Tisha B’Av--being a day of celebration in the
Bais Hamikdash. May we all live to see it!
G.
Based on the calculation that it has been 1,944 years since the
destruction of the Beis HaMikdash, this amounts to more than 709,000 days
and over 17,000,000 hours. This
is an extremely, extremely long time. As
we heard in the Haftara read on Tisha B’Av morning (Yirmiyahu
8:13
): “Ein
Anavim BaGefen V’ein Te’einim BaTe’einah--there are no grapes on
the grape vine and no figs on the fig tree.”
What we live in is an illusory world--not the world in the state that
it is supposed to be, and K’lal Yisrael in an unnatural habitat wherever
its people may be scattered in the world.
Even in a time such as this, in which people can enjoy special
comforts including Glatt Kosher international cuisine, the latest model cars
and conveniences, and all kinds of medicines and therapies which help us
feel better, we truthfully live in a stormy calm. The fear of terrorism and
crazed human beings horrifies us in a way that mankind has never before
known. So, with all the comforts
and conveniences, our times are nevertheless fraught with unrest, turbulence
and confusion. Rabbi Yoni Zakutinsky, Shlita, explains our situation with
the following Mashal: One is in
attendance at a huge Chasunah at a prestigious hall, with prominent rabbinic
and lay leaders, an outstanding Chosson, the finest delicacies, a large
band--there is just one thing missing--the Kallah.
Without the Kallah, all of the above simply does not get us to a true
wedding. In fact, all of this
without a Kallah--could end in disaster.
We really have to recognize that we once and for all need the Geulah,
and take steps to achieve it. Whatever
daily act (or two, etc.) it may be, we should try to do it for thirty days
in a row, so that it ‘sticks’. We have to take the Galus out of
us--daily--so that we can attain the Geulah!
H.
Chazal (Brachos 6B) teach that “Igra
D’Ta’anisa Tzidkasa--the reward of a Ta’anis is the Tzedaka that
one gives (at least giving to Tzedakah the money he and his family saved
from not eating).” This fact
should be no different regarding the fast of Tisha B’Av.
We especially note that the Haftarah of Shabbos Chazon ended with the
words quoted so often, by so many (Yeshayahu
1:27
): “Tzion
BaMishpat Tipadeh V’Shaveha BeTzedakah”. The
final word--even before we get to Tisha B’Av is--give Tzedakah!
We add one essential point to giving Tzedakah as made in the Sefer Sha’arei Teshuvah (
3:35
).
There, Rabbeinu Yonah explains that an essential part of giving is
taught to us by the Pasuk (Devarim
15:10
): “Nason
Titein Lo VeLo Yeirah Levavecha Besitcha Lo--give to him and your heart
should not feel bad as you give to him.”
It is not enough to give with the hand--for
the Pasuk continues that one must not feel bad about giving, but rather
feel a Midas Nedivus--good and
happy about being generous. HaRav Mattisyahu Salomon, Shlita, in his explanation of the Rabbeinu
Yonah, actually teaches that if a person feels bad when he gives Tzedakah,
then he violates the Lo Sa’aseh
listed in this Pasuk of Lo Yeirah
Levavecha Besitcha Lo(!). We
must feel happy and privileged over the opportunity to give at all times.
As a matter of fact, the ability to give should be included in our
thoughts of thanks to Hashem when we recite the words in Modim of VeHamerachem
Ki Lo Samu Chasadecha. Give
every day in the right frame of mind--so that we may all see V’Shaveha BeTzedakah!
Special Note Two:
Yirmiyahu HaNavi (Yirmiyahu 2:5), in the Haftarah we recently read teaches
us that the people severely erred because “VaYelchu
Acharei Hahevel Va’Yehbalu--and they went after nothingness and turned
into nothingness.” There is a great, yet simple and practical lesson
here--you are that which you pursue. For example, if a person pursues
Torah, he becomes a “Ben Torah.” If, on the other hand, he pursues
Lashon Hara, he becomes a “Baal Lashon Hara.” Everybody has to
take a good look at what they really are pursuing. There is an old
quip about an uneducated Jew who came to Shul, and was asked by the Gabbai
whether he was a Kohen, Levi or Yisroel. He responded: “I am none of
those. I am a businessman!” We, as educated Jews, have to make
sure that it is clear to us--and to others--who we really are, and where our
primary focus is. It is interesting to note that HaRav Dovid Kviat, Z’tl,
(the “Sukkas Dovid,” who was one of the senior Rabbonim in America) when
asked to make a remark to children (on Torah Umesorah’s “Shanghai
Miracle” audio-visual presentation) asked them one thing only--to “Learn
with Cheshek”--with enthusiasm. Are we any different than children
in this regard? May we suggest that at the end of the day, one thinks
to oneself--what did I pursue today--what did I do with enthusiasm? It is up
to us whether we pursue nothing and become nothing, or whether we pursue a
life of Torah fulfillment--and literally become models for the entire world!
Special Note Three:
As we have noted in the past, in the unparalleled Artscroll Kinos, by Rabbi
Avraham Chaim Feuer, Shlita, Rabbi Feuer writes the following in the course
of his introduction:
“The tears of Kinos are a
never-ending stream. When I began to translate and elucidate the
Kinnos on the day after Succos, I called my Rebbi, HaRav Mordechai Gifter, [Z’tl],
and asked, ‘How can I get into the mood of writing about Kinnos just a day
after Simchas Torah, while all the happy tunes of joy still resonate in my
ears and Tisha B’Av is still so far off in the future? Who can think
of Kinos now?’
He replied, ‘You are
mistaken. Kinos are not only for Tisha B’Av, they are for the entire year,
except that throughout the year we recite Kinos in a whisper, while on Tisha
B’Av we shout them out loud! Whoever neglects Kinos all year long
and attempts to start reciting them on Tisha B’Av will not succeed in
saying them even then, because he will recite the verses without any feeling
and he will become bored. We must cry and mourn over the Churban all
year long, in every season, and then our Kinnos will reach their climax of
pain on Tisha B’Av.’
This concept of regular
mourning over the Churban is codified in the very first chapter of Shulchan
Aruch (Orach Chaim 1:3). It is proper for every G-d-fearing person to
feel pain and anguish over the destruction of the Holy Temple.
The Sefas Emes was once
asked, ‘And what should someone do if he feels no anguish over the Churban
of the
Temple
?’ The Rebbe replied, ‘Then he should be
consumed with pain and anguish over his own personal Churban. If a Jew
doesn’t feel real pain over the Churban, it shows that his soul is in a
wretched, abysmal state!’
True, Kinos are for all
year round--but when does one begin to develop a feeling for them? On
Tisha B’Av. If one truly comprehends and feels the Kinos he recites
on this day, he will be inspired to refer back to them throughout the
year….”
Hakhel Note:
On a daily basis, we must remind ourselves of our status of Churban,
of Yerushalayim physically and spiritually not rebuilt in the way it should
be. Our lives are not normal, and we must not forget it. We need the Geulah--so
that Ruchniyus can come back to the world, and the world will finally be as
it should be. Both HaKadosh Baruch Hu and we will cherish the moment of
Moshiach’s arrival, for we will then be--and forever remain--oh, so close.
We must keep our yearning, our striving, our goal with us and make it a part
of us--each and every day.
MAY
HASHEM BRING HIS SHECHINA BACK TO TZION B’RACHAMIM!
======================================
8 Menachem Av
AN APPRECIATION: The
Mishna Berurah (Shulchan Aruch, Orach Chaim 554 seif katan 21) rules that on
Tisha B’Av it is permissible for one to wash his hands [until his
knuckles] before Mincha “Dehavi
Kemekabeil Pnei HaShechina U’cheTevilas Mitzvah Shehitiru--for washing
one’s hands before davening Mincha is performed in order to greet the
Shechina--and can be compared to tevila in a mikva for the sake of a
Mitzvah”. Oh, how we should appreciate Tefillas Mincha--and most certainly
wash our hands prior to davening--each and every day of the year!
----------------------------------------------------------
OUR ACTIONS ON TISHA B’AV: The physical actions
that we do perform prior to Tisha B’Av and on Tisha B’Av are by no means
meant to be Mitzvos Anashim Melumadah--physical
acts without one’s thoughts and feelings behind them.
The Halachos of what we can do and what we cannot do should be Me’orer
or arouse us--as the Sefer HaChinuch
teaches: “Hachitzoniyus Misoreres Es HaPenimiyus--our outward actions inspire
us within”. Accordingly, one
should not sigh, groan or complain about what he must do--for each and every
act is intended for the individual to grow and reach his potential in Avodas
Hashem!
----------------------------------------------------------
IKAR AVODAH: One of our readers once met with HaRav
Chaim Kanievksy, Shlita, and at our request asked him what the Ikar Avodah
of Tisha B’Av is. He responded: “LeHagid
Kinos”. This is HaRav Kanievsky’s instruction--the sincerity,
feeling and meaning that is put into our Kinos is up to each and every one
of us....
----------------------------------------------------------
QUESTION: A
person should reduce the hana’ah
(pleasure) he experiences on Tisha B’Av as much as possible, true or
false?
ANSWER: The
Ramo (Orach Chaim 555:2) states that this is true.
----------------------------------------------------------
QUESTION: If
the Moshiach comes on Tisha B’Av after Chatzos (
midday
) will we continue to fast for the balance of the day?
ANSWER: HaRav
Chaim Kanievsky, Shlita, in Sefer Derech
Sicha, rules that we will continue to fast if the Moshiach comes after
midday
because Teshuvah is an element of the mourning
that we are to feel and experience on Tisha B’Av. Hakhel
Note: Let us not forget to do Teshuvah on Tisha B’Av--wouldn’t it be
so remarkable and special if the Moshiach actually came while you were doing
Teshuvah?
Hakhel Note: The Mishna
Berurah (Dirshu Edition) brings from the Brisker Rav, Z’tl, that there are
two aspects to Tisha B’Av--that of Ta’anis--and that of Aveilus. The
Shelah HaKadosh explains that the Aveilus over Churban Yerushalayim is not
to cry and bemoan the past as an end in and of itself--but rather for us to
be misbonein--to seriously reflect
upon the fact that the Churban resulted from our sins, and to be me’orer ourselves to look carefully into our deeds, and to do
Teshuvah (Shulchan Aruch Orach Chaim 549: Dirshu Note 1)
----------------------------------------------------------
NOW
, A QUESTION FOR YOU TO ANSWER: How many different names or titles is the Beis
Hamikdash given in Megillas Eichah alone? What does that teach us?
----------------------------------------------------------
Special Note One:
We provide the following Pesakim from the Sefer Ashrei
HaIsh (Pesakim of HaRav Elyashiv, Z’tl, by Rabbi Yechezkel Feinhandler,
Shlita) and from the Sefer Kovetz
Halachos (Pesakim of HaRav Shmuel Kamenetsky, Shlita by Rabbi Doniel
Kleinman, Shlita) relating to Tisha B’Av:
From the Sefer Ashrei HaIsh:
1. There are various
degrees as to the extent one should clean/wash his hands after having
touched a covered part of the body, his shoes, or dirtied part of his hand
but not the whole hand. Hakhel
Note: One should consult with
his Rav or Posek as to the specific rules.
2.
One who rides on a bus on the night of Tisha B’Av or before Chatzos
can sit on the regular seat (without having to remain standing), as this is
not considered a special act of pleasure or comfort.
Of course, the same would be true for a car or cab ride, and one
would not have to [go out of his way to] make himself uncomfortable in some
way.
3.
One should not fly on Tisha B’Av, as it constitutes a Hesech
HaDa’as from the Ta’anis.
4.
Although one should not say Shalom or Good Morning in the morning,
wishing someone Mazel Tov is permissible.
5.
If someone has taken upon himself to go to the Kosel for 40 days in a
row and recite Shir HaShirim as a segulah for a shidduch, he should go to
the Kosel at the same time on Tisha B’Av but not recite Shir HaShirim (as
it is Tisha B’Av), and then go back later after Tisha B’Av and recite
Shir HaShirim. With this, he
should not lose the segulah.
6.
HaRav Elyashiv rules that although the area adjacent to the Kosel has
the din of a Bais Tefillah, and although one should of course honor the
makom and keep it clean, we should not clean the stones of the Kosel from
the dirt that has accumulated since the Churban, for the darkened stones and
any growing vegetation bring us to the realization of Churban--and serve as
a constant reminder to us to
continue to beg and plead with Hashem for His mercy to restore the stones to
their pristine state--it may be that because of these prayers the time will
come when Hashem will replace the old black and uneven green with the glow
and shine, with the wondrous splendor of everlastingly new and brilliant
stones!
From the Sefer Kovetz Halachos:
1.
The requirement to sit on the ground begins immediately at Bain
Hashemashos on Leil Tisha B’Av. If one is sitting on the ground itself (as
opposed to a low chair), he does not have to put something like an article
of clothing or towel between his body and the ground. While on or close to
the ground (until Chatzos), one does not have to stand up for a zaken or
talmid chochom who passes by, just as an avel is patur from this Mitzvah.
2. Although one cannot
greet another, one can say Lehitraot, or Refuah Sheleimah, because these do
not involve She’ailas Shalom. One
should in any event not engage in unnecessary conversation, because it
removes one’s mind from what it should be thinking about. Similarly, one
should not take a baby unto his lap when not necessary, for he may come to
laughter.
3. Although in Shul the
lights are dimmed, they need not be dimmed in the home.
4. Whenever one sleeps on
Tisha B’Av (day or night) he should take away something from his usual
custom, so that he is ‘mitzta’er
ketzas’--a little pained or put out (such as one less pillow or the
like).
5. One can complete
reciting Kinos after Chatzos, if necessary.
6. It is permissible to say
Tehillim for one who is ill at any time on Tisha B’Av; one who usually
recites a certain number of Kepitelach every day can recite them after
Chatzos.
7. On Tisha B’Av there is
an absolute requirement of Talmud Torah--but only of the sefarim that one is
permissible to learn.
8. It is best for men to
daven Mincha early on Tisha B’Av, so that they can put on Tefillin at the
earliest possible time. Hakhel
Note: As we have noted in the past, the mother of Rabbi Mordechai Zuckerman,
a noted Talmud Chochom in Yerushalayim, davened Mincha close to sunset
(which is usually preferred, see Shulchan Aruch, Orach Chayim 233:1) every
day of the year, except Tisha B’Av, when she would daven Mincha as early
in the day as was possible. Rabbi
Zuckerman asked his mother why her practice on Tisha B’Av was different
than the other days of the year. She
responded that the Mincha of Tisha B’Av is the one time during the year
where we add a special Tefillah, asking Hashem to “Nachem”,
to console, the mourners of
Zion
and Yerushalayim.
She simply could not wait to daven Mincha until later, as this would
mean an extra few hours of delay in begging Hashem to console us.
Special Note Two: Important
reflections for Tisha B’Av:
1.
On Yom Kippur the Sefer Yesod V’Shoresh HaAvodah teaches us that whenever one feels pangs
of hunger or thirst, he should promptly react with:
“I am fulfilling the Mitzvas Asei of Inuy
with this pang!” So too, we
suggest, one can have a related thought on Tisha B’Av.
It is said in the name of Gedolim that “Uff
Yom Kippur Ver Ken
Essen
,
un Uff Tisha B’Av Vir Vill
Essen
--on Yom Kippur who can
eat, and on Tisha B’Av who wants to eat?”
If one feels the pangs of hunger or thirst--he should look back, look
at the present, and look to the future--and think of what he is fasting for.
2.
On Sinas Chinam.
The following is excerpted from the outstanding Sefer Yearning
with Fire--a Sefer which we highly recommend for every Torah home:
“For many years, Yeshivah Middos Tovos prided itself on turning out
graduates who were honest, helpful, and kind-hearted.
The boys developed these traits through their sincere Torah learning
and the example of their rosh yeshivah, Rabbi Goodman.
Gradually, however; the students became less receptive.
Each new class was slightly more selfish and abrasive than the class
that had preceded it. The harder
the yeshivah tried to revitalize the spirit of its earlier years, the more
the students scoffed. Finally,
Rabbi Goodman decided to close the doors of the institution.
If, ten years later, a group of parents were to approach Rabbi
Goodman and ask him to reopen his school, his first step would be to
ascertain who their sons were. If
they were no different from the classes enrolled a decade earlier, he would
undoubtedly decline to reopen. That
reasoning helps to explain the Chofetz Chaim’s teaching that if Hashem
destroyed the Beis HaMikdash because of Sinas
Chinam (baseless hatred) [and Lashon Hara, evil gossip], He won’t
permit it to be rebuilt if we have not cured ourselves of these spiritual
maladies.”
The goal, then, is to rid ourselves of Sinas
Chinam as quickly and as completely as possible.
What is Sinas Chinam?
The Sefer Yearning with Fire
continues: “Surprisingly, the
Torah does not regard a string of hateful insults, nor even a punch in the
nose, as a transgression of the commandment of ‘Lo Sisnah Es Achicha Bilevavecha’!” Rather, when a person acts
or speaks against his fellow Jew, his transgression is defined by his act,
such as hitting, insulting, cursing, bearing a grudge, or taking revenge,
rather than by the hatred motivating his act.
It is hateful thoughts that
are prohibited by Lo Sisnah.
In the secular legal system, one cannot be prosecuted solely for his
inner feelings, but only for his express actions.
Yet the Torah seems to teach that there is a special toxicity to
unexpressed hatred. The Rambam
explains why: When
a person expresses negative feelings to his adversary, there is a potential
for reconciliation. Hiding
one’s hatred leaves no possibility to improve the relationship and foster
unity. Besides the damage
hatred causes on its own, many other transgressions sprout
from its toxic soil. That is
why Rabbeinu Yonah advises ridding oneself of hatred as a vital part of
Teshuvah. Without attacking this
root cause, says Rashi, a person will inevitably speak Lashon Hara about the
subject of his hatred. Baseless
hatred is the tiny splinter of negative feeling that gets under our skin and
makes another person an irritation to us.
Getting rid of these sharp shards of strife and smoothing out the
edges of our relationships with our fellow Jews is a paramount objective for
making our world ready for redemption. As the clock moves forward, minute by
minute, day by day, and the struggles and anguish of the exile continue
unabated, it becomes all the more urgent to dig in and complete this
essential task that has eluded us for nearly 2,000 years.”
3.
Tisha B’Av is the Yahrzeit of HaRav Meir Schuck, Z’tl, who was
Rav in
Temesvar
,
Romania
before the war.
As we have noted in the past, immediately after the war ended, a
train arrived in Temesvar with merchandise for sale.
Across the one of the train cars was written in German:
“Soap--Pure Jewish Fat”. The
community of Temesvar gathered together their monetary resources and
purchased the train load of ‘pure Jewish fat’.
They unloaded the fat, and buried it in the most proper Jewish burial
that they could have. HaRav
Schuck giving a moving eulogy at the cemetery.
At the time, he was a man in his late 30’s with a flaming red
beard. His family relates that,
almost overnight after the eulogy, his beard turned completely white.
We should learn from HaRav Schuck.
We should take the tragedies of our Galus into the deep recesses of
our heart--to the point that it moves us, really moves us.
4.
Chazal (Baba Metziah 30B) teach that another primary cause of the
destruction of Yerushalayim was that people did not conduct themselves Lifnim Mishuras HaDin--going beyond the exact letter of the law:
“I only have to do this”; “I don’t have to do that”; “I
do what I am supposed to”; “I don’t owe him a dime”; “I am one
hundred percent right and he is one hundred percent wrong”; “I do
exactly what it says”--all may be technically correct, but Chazal teach
that we must do better than the
letter of the law. In business,
there is a saying that a good businessman ‘leaves a little bit of money on
the table’--not taking the last penny for himself at the closing of a
deal. Nobody wants strict
justice--why should we impose ours on others?!
Think about how you can improve in acting Lifnim
Mishuras HaDin with at least one person or in at least one way.
5.
Rabbi Yisroel Reisman, Shlita, importantly explains the term She’eiris
Yisrael or She’eiris Hapleitah--i.e., the remnants of K’lal
Yisrael, and most recently the remnants of those that survived the horrors
of World War Two. The term Nishar, according to the Malbim, is different than the term Nosar,
in that Nishar indicates something that was left over deliberately and
with a plan, while Nosar refers to
something left over incidentally or unintentionally.
For instance, the Shirayim of a Rebbe is intentionally left for his Chassidim,
while the meat of a Karbon that is left over past its time and must be burnt
is called Nosar--nobody wanted
that to happen. The Malbim
brings many proofs for this distinction from Chumash and Tanach.
What we have to realize is that we are not Nosarim but Nisharim--the
intentional remnants of K’lal Yisrael--not having been left here
incidentally, without a plan, because of unforeseen circumstances or by
mistake. We have a purpose and
we must live with that purpose every day.
Rabbi Reisman teaches that one who is a Nishar
must know and understand that he must exert the extra effort to rise above
his weaknesses (and perhaps laziness) and undertake the actions that a
survivor would undertake. One
should not necessarily quit on a Shiur, or on doing a Chesed because he has
a headache, feels weak, is in despair or feels like he is ‘falling
apart’. Instead, he must rise
above the situation to survive and further survive--for there is a plan and
he has a purpose. Each and every
one of us is a part of the She’eiris--let us not only wear the
badge with honor--but with action!
Special Note Three:
The Gemara (Megilla 21A) teaches that Moshe Rabbeinu would learn the
more difficult laws and concepts of the Torah sitting down.
As we sadly noted last
year, if we have to sit down this Tisha B’Av, we should take the time out
to go over in our mind some of the difficult concepts that we tend to
ignore, or at least avoid, during the rest of the year—the churbonos and
the tzaros that have accompanied us through the ages and into our day.
Can we not shed a tear
over:
·
The pain of the Shechina
over the chillul Hashem of the Galus (the Father’s pain is greater than
the child’s)
·
The void left by the Beis
Hamikdash that is not with us and the concomitant void of sanctity within us
(we could be closer to angels, and not closer to animals)
·
The honor of K’lal
Yisrael that has been cast to the ground and trampled upon
·
The Cohens and Levys of the
world who are not Jewish
·
The Crusades
·
The Pogroms
·
The 1648-1649 Massacres
·
The Holocaust
·
The Yom Kippur War
·
The Lebanon War
·
The ongoing horrors of the
Gaza War, terrorism of a kind that the world has never faced before
·
The kidnapping and murder
of Naftali
Fraenkel, Gilad Shaar and Eyal Yifrach, the Bulgaria murders, the Toulouse
murders of Rabbi Sandler and the three little children, the Fogel massacre,
the Mumbai atrocity, the Sbarros bombing, the bombing of Bus Number 2, the
Leil HaSeder attack, the drive-by murders, the tractor terror, the
Merkaz
HaRav murders, the hundreds of other terrorist attacks, the murders and
maimings, the mortars and bombs, the soldiers and the children all under
attack
·
All of the unnecessary
sickness and suffering for 2,000 years (multiplied by each second of pain)
·
The desolation and
ruination of the Har Habayis, Har Hazeisim, Chevron, Teveria…
·
Sinas Chinam—smiling at
the mishap of another, failing to properly rejoice at another’s simcha,
and finding it hard to accept another’s honor and success
·
The Jews who do not even
know that Tisha B’Av exists
·
The Jews who know that
Tisha B’Av exists and do not grow in their resolve to do something to end
this Churban as soon as possible
The Navi (Yeshaya 1:3,
which we read as part of last week’s Haftara) teaches “Ami
Lo Hisbonan--My nation did not consider.” Rashi adds that the
people knew they were acting improperly but “tread with their heels” on
this knowledge, and simply “did not take it to heart.”
We all know too well the
desperate straits we are in at this time, in which we deal with the Churban
of Eretz Yisrael and Yerushalayim--the defiling of a land and of a people on
the one hand; and the turmoil in Eretz Yisrael today--upon which the nations
of the world have heaped additional disgrace and scorn, on the other.
Haven’t we yet reached a
point where we will, as the Navi asks, at least ‘consider’? It is not,
it cannot, and should not, be beyond us to go off into a room--our bedroom,
dining room, study, or even the floor somewhere, to sit down and cry: “Oh,
what has befallen us! A nation in ruins, the holiest people on Earth berated
by the lowest nations on Earth. What makes us better today than the captives
of Judea taken by the Romans more than 1940 years ago? We cannot allow
ourselves to be fooled by the amenities, luxuries, or even just the relative
comfort in which we live. We have been in exile far too long, and the longer
we are here, the worse off we are.
L’Maaseh, living with
reality and practically speaking, we are walking about badly wounded in this
bitter exile.
Yirmiyahu HaNavi cries out
(Eicha
2:19
) “Shifchi
Kamayim Libeich--pour out your heart [to Hashem] like water.”
At least today, on the eve
of Tisha B’Av, and no less certainly tomorrow itself, on the day of pain
and mourning over the Chilul Hashem that exists in the world today, over
Hashem’s pain which is infinitely greater than ours, over a world that has
been lowered to the bottom of the bottom-most depths, over all the
individual and communal pain and anguish, over these and much more, we must
cry real, very real, tears.
Yirmiyahu HaNavi further
teaches (31:14), “A voice is heard on high, lamentation, bitter weeping,
Rochel weeping for her children, she refuses to be comforted for her
children, for they are not.” On this Pasuk, the Mahari Kara (in the
Mikraos Gedolos) writes that Rochel Imeinu represents K’lal Yisrael, and
that our weeping in exile is heard by Hashem’s ears.
So, as much as we would not
like to, we must cry--really cry. We must realize that we are in the nadir
of our exile. The Tay-Sachs test, when originally developed, required a
person to shed a tear, which was then tested. One had to think of something
sad to shed that tear. Is it such a great challenge to cry unabashedly over
an unfulfilled world, over the world’s most precious possessions disgraced
and derided, over all the unnecessary anguish, unnecessary suffering,
destruction, and death that we are currently experiencing?
If, for some reason you
cannot cry--at least cry out--as our forefathers did in Mitzrayim. Remember, the gates of
tears--and the gates of ruchniyus--are never closed. If we have to sit on
the floor in a few hours, it should do more than cause us some temporary
physical pain. Plead to Hashem as Dovid HaMelech does: “El Dimosi Al Techerash--do not be silent to my tears!” (Tehillim
39:13) Hashem, I will not find comfort with the few pleasures I have when
the Heavens and the Earth writhe in pain! Please join with your
brothers this Tisha B’Av, as our sincere tears and cries reach the
Heavens. May these tears and cries turn into overflowing sounds of
salvation for each and every one of us, as we join together to witness the
comforting of our people and the ultimate final and glee-filled
redemption--speedily and in our days.
Special Note Four:
ONE
FINAL, VERY IMPORTANT POINT: The experience of Tisha
B’Av should not be one of Yei’ush--despair,
combined with a feeling of hypocrisy--knowing that one will eat on Tuesday
night and have Shabbos Nachamu in a week.
No, Tisha B’Av is quite to the contrary a time for us to revitalize
our Achakeh
Lo--our anticipation, our outstretched hope, our true yearning that
the Moshiach really finally does come, and mankind reaches its final goal.
It is one of the most basic tenets of Torah belief, as told and
retold by our Nevi’im, that the Geulah will come. As to why the
Moshiach did not come in the times of Rav and Shmuel, in the times of Ravina
and Rav Ashi, or those of Rashi, the Rambam, the Ramban, the Bais Yosef, the
G’ra, Rebbi Akiva Eiger, the Belzer Rebbe, the Ben Ish Chai or any of the
outstandingly great Gedolei HaDor we have had in the past, it is simply not
something we can understand at this moment.
Furthermore, for all of those who thought that it would be the
Chofetz Chaim, the Chazon Ish, the Baba Sali, the Steipeler, HaRav Shach, or
HaRav Elyashiv that would lead us to Moshiach, this is also, devastatingly,
not the reality now. Nevertheless,
we must intensely believe, and intensely demonstrate, that we know that the Geulah will come.
We must bring home to ourselves that it is not another Tisha B’Av
because it was so last year, the year before, or a hundred years before.
It is another Tisha B’Av because in the stretch between Tisha
B’Av 5773 and 5774, we simply did not put enough bricks on the wall. The
absolute truth is that it may literally be his one extra hour of Torah
study, or her one act of Chesed that brings us over the top. The Alter
of Kelm teaches that one of the greatest lessons of Tisha B’Av is rooted
in the Sefer Nefesh HaChaim: The
stabbing of the Paroches by Titus
after he and his soldiers had come into the Beis HaMikdash and defiled it in
any way they thought possible was, in fact, deemed by Hashem to be a
meaningless act, with no effect in the Heavens whatsoever.
Indeed, as Chazal teach, the Heavens cried out at the time of the
destruction: “[What have you
done--nothing!] You have burned a burnt building.” Each
one of us, on the other hand, can make the Heavens shake with a deed of
kindness, an act of goodness, a sincere prayer, and meaningful Teshuvah.
It is up to us, each and every day until the Geulah arrives.
There is hope, there is a future, there is an end.
All of the sad Tisha B’Avs will vanish into past history, hopefully
sooner than later. We all chant
together at the end of Megillas Eicha
(5:21): “Hashiveinu
Hashem Eilecha VeNashuva Chadeish Yameinu KiKedem--bring us back to You
Hashem, and we shall return, renew our days as of old.”
When we can achieve this point--not only will Eicha be at an end--but
so will this bitter Galus, and the sweet Geulah will begin!
MAY
WE BE ZOCHE TO NECHOMAS TZION VEYERUSHALAYIM THIS
TISHA B’AV.
ALL
WHO MOURN OVER YERUSHALAYIM WILL BE ZOCHE TO
SEE
ITS REBUILDING!
=============================
5 Menachem Av
BLUEBERRIES: The
KCL (Kashrus Council of Lakewood) recently concluded a thorough testing of
blueberries in local grocery stores. 100% of the containers contained scale
insects. Between 10% and 20% of the berries had scales on them. We are
advised that this number is consistent with weekly agricultural blueberry
reports issued be Rutgers University. One of the Bodkim reported that 50% of
the scales are males, which contain a whole insect. A Bedikas Tolaim expert
advised us that based on these findings, he would not recommend buying
blueberries--as the scale insects cannot be readily washed off. In his
words: “If you want to check them, be very careful and very thorough. If
you think that you found and removed the infested ones then soak the
remaining ones in soap and rinse very thoroughly.”
-------------------------------------------
KINUS SHIURIM
LINK
:
By the following link, we provide access to the
outstanding and inspiring words delivered by Rabbi Yisroel Reisman, Rabbi
Eliezer Ginsburg, and Rabbi Moshe Tuvia Lieff before reciting Tehillim on
Wednesday evening: https://app.box.com/s/lwrdss2bty749ctkhr6q
Even those who heard the brief messages, may very well want to hear them
again--but if you did not hear the moving words--we urge you to! The
combined length is approximately 36 minutes.
Hakhel
Note One: Among the great ideas provided by the Rabbonim, Rabbi Moshe Tuvia
Lieff, Shlita, urged that every person--before
beginning to recite Tehillim--visualize himself alongside the Chayalim
on the frontlines, such as going through the tunnels alongside them, walking
in between narrow buildings and dodging gunfire and mortar fire. You are there
with them reciting Tehillim on their behalf--and you are really very
much involved in the process of saving lives. It is truly a great
responsibility. This week’s Divrei Siach reports that HaRav Chaim Kanievsky, Shlita, said: “Yeish
Tehillim Neged HaTilim”--there is Tehillim to combat the missiles!
Hakhel
Note Two: We suggest that a common theme among the Rabbonim is that we are
at a point where we have to CHANGE
OUR MINDSET. The facts and circumstances of this war are so absurd and
so bizarre, so unfathomable and so surreal, that we must fully appreciate
that the world has changed, and that we are living in different times than
the world has known until this point [perhaps the real turning point of
history?]. We must go beyond that which we thought our limits are in taking
personal action. We are, of course, closer to the Geulah each and every
day--and now we may be closer than we even think. Let us change for the
better--seriously change for the better--as soon as we can.
-------------------------------------------
RACHAMIM
BEN
ALIZA CHANA: We must daven for the Refuah Sheleimah of each and
every one of the injured Chayalim and residents of Eretz Yisrael. The family
of Rachamim Ben Aliza Chana asks for Tehillim to be recited on his
behalf--he had jumped on a grenade near the
Gaza
border in order to save his friends. He
is badly injured, sedated and on a respirator. Let
us daven that he be showered with Rachamei Shomayim, as his name very much
portends.
-------------------------------------------
TIMELY POINTS FROM THE
PARASHA:
1.
The Pasuk (Devorim 1:8) teaches: “Ba’u
U’reshu Es Ha’aretz--come and possess the land that Hashem swore to
your forefathers….” Rashi (ibid.) explains that war would not even have
been necessary--we would have simply entered and possesed--had the Meraglim
not spoken Lashon Hara. Thereafter,
we would have remained in the land without the need or use of any kelei zayin--any weaponry forever! Let
us stop Lashon Hara now--so that we can rid ourselves of ugly
weaponry once and for all!
2.
In a very much related vein, Rashi (ibid. 2:5) teaches that in the reward of
Lot remaining silent and simply not revealing Sarah Imeinu’s
identity as Avraham Avinu’s wife, he was zoche to become the forefather of
two (Amon and Moav) of the ten nations that would inhabit Eretz Yisrael and
the environs around it. Imagine--for remaining silent, but once!
3.
The Pasuk (2:23) states: “Veha’Avim
Hayoshvim Bachatzeirim Ahd Azza--as for the Avim who dwell in open
cities until Gaza…the Kaftorim destroyed them and dwelled in their
place.” Rashi (ibid.) concludes that the Kaftorim’s previous act of
conquest permitted K’lal Yisrael to inherit this area, and this is why the
border of Eretz Yisrael, in fact, includes
Gaza
[and extends into the
Mediterranean Sea
]. May the Pasuk’s
reference to the conquering of
Gaza
--and Rashi’s reference
to our inheritance of it--stand in our good stead in these very days!
4.
Hashem tells Moshe Rabbeinu (Devarim
2:31
): “Re’eih Hachilosi Teis Lifanecha Es Sichon V’Es Artzo--see I have
begun to deliver before you Sichon and his land.” Hashem clarifies to all
that it was not a human battle with Sichon--it was simply Hashem causing
this great power and his people to melt before K’lal Yisrael. How is this
accomplished? Rashi (ibid.) teaches that Hashem placed the Sar (the angel) of the Emorim under the legs of Moshe, so that Moshe
could trample over the Sar.
Although battles and conquests are fought physically in the world
below--they are simply the actualization of the heavenly decree. We must
constantly remind ourselves of how wars are truly won--as we engage in
Talmud Torah, Tefillah, Mitzvos and Ma’asim Tovim on behalf of all of our
brethren in Eretz Yisrael.
-------------------------------------------
EVEN IN OUR GENERATION! In
a Shiur related to Tisha B’Av, Rabbi
Zev Leff, Shlita, explained that in the Haggada Shel Pesach there are two
times the phrase “Bechol Dor V’Dor”
appears: (1) Bechol Dor V’Dor Chayav
Adam Liros Es Atzmo--in every generation a person is obligated to view
himself as having been redeemed from Egypt; and (2) Bechol
Dor V’Dor Omdim Aleinu Lechaloseinu-- in every generation our enemies
attempt to destroy us (whether blatantly or not). Chazal, by putting both
phrases of Bechol Dor V’Dor into
the Haggada are teaching us that just as each generation in Galus deserves
to be in Galus--each and every generation--including ours--has the potential
for redemption. It is up to us
not to look this way or that way, backwards, frontwards or sideways--but
into ourselves--so that we can experience the very much preferred Bechol Dor V’Dor!
-------------------------------------------
TIMELY QUESTIONS OF THE
DAY
:
1. In this week’s
Parasha (always read before Tisha B’Av), Rashi teaches us an incredible
fact. On the words “Ba’eir
Es HaTorah--explaining the Torah” (Devorim 1:5), Rashi brings the
Midrash that Moshe Rabbeinu explained the Torah to the Bnei Yisroel in 70
languages. Why? After all, the people in the desert knew Lashon
Hakodesh and maybe a little Egyptian, but why teach them in 70 languages?!
2.
If
you were given a 10 minute notice that Eliyahu HaNavi was about to arrive--
or even a one-minute notice--how would you prepare?
-------------------------------------------
Special
Note One: As many may know, today is the Yahrzeit of the Arizal.
It is particularly noteworthy during this time of year that the
Arizal is known for instructing us to be mekabel the Mitzvas Aseh of VeAhavta
LeRayacha Kamocha before davening. What
greater Mitzvah can we be involved in on his Yahrzeit--knowing that our lack
of brotherhood (Sinas Chinam) drove us away from meriting the Bais Hamikdash--and
how its repair--through VeAhavta
LeRayacha Kamocha--can bring us back home.
There is a fascinating Maharal at the outset of Sefer Gevuras
Hashem, in which the Maharal explains that the word for exile (Golah--Gimel,
Lamed, Heh), and the word for redemption (Goel--Gimel, Aleph, Heh) are
different in that the word for exile contains a Heh, and the word for
redemption contains an Aleph. He
explains as follows: A Heh has
the numerical equivalent of five--and this symbolizes the four corners of an
object (such as the earth), together with its fifth point-- its center.
The letter Aleph has a numerical equivalent of one--symbolizing the
center point which unites all else around.
In the Galus we are in, we are spread to the four corners of the
world--but we have not lost the center--the power of unity that brings us
all together. We must always
remember that our Galus is not marked by a Daled--with only four
corners--but instead is made up of a Heh -- a fifth point at the center at
which the four points can unite. We
have not lost this bond in thousands of years--as Jews from such diverse
Galus-countries as Afghanistan, Argentina,
Russia, France
and the United
States will
all get together in camaraderie and to help each other.
This link has never been, and will never be, broken. Our role in
Galus is to bring the four corners closer and closer towards the middle
point--bonding closer and closer to achieve an Aleph.
When we have made sufficient gains with each other--we will be zoche
to bond with Hashem in the Bais HaMikdash again. When this happens and the
Geulah Sheleimah comes--the Aleph will be permanent--and our bonds with
Hashem will be unshakable, unbreakable, eternal and everlasting.
Special Note Two: We
continue with our Erev Shabbos--Halachos of Shabbos Series:
1.
The following important rulings are excerpted from the Kuntres Lev Ita,
by Rabbi Yisroel Dov Webster, Shlita. Of course, one
should obtain a final ruling on all personal matters from his Rav or Posek:
A. BATHING.
According to many Poskim, one is not allowed to shower or bathe even
with cold water for Shabbos. However, one is permitted to wash one’s face,
hands and feet with hot water and soap if one is accustomed to do so every
Erev Shabbos. According to some Poskim, since in today’s time we shower or bathe
frequently and many people are sensitive and cannot go into Shabbos without
a clean feeling, one may be lenient Erev Shabbos Chazon for those that
shower/bathe themselves every Erev Shabbos. Therefore, according to these
Poskim one may shower or bathe with hot water, soap and shampoo.
According to all Poskim,
one is permitted to bathe children under bar mitzvah.
If one bathes the children Thursday evening during the year, one may
do so this week.
B.
MIKVAH. It is permitted for a person to immerse
himself in a cold/lukewarm mikvah Erev Shabbos Chazon if he is accustomed to
do so every Shabbos. However, if
one omits immersing in the mikvah occasionally either because he is too busy
or due to cold weather then one should not immerse himself this week.
Whenever one is permitted to immerse in a mikvah, one may not remain in the
water longer than he needs to. Furthermore, one may not immerse oneself in a
hot mikvah. One is permitted to immerse oneself Shabbos morning in a cold
mikvah.
C. CUTTING
NAILS. One is permitted to cut one’s nails in honor
of Shabbos on Erev Shabbos.
D. CHANGING
INTO SHABBOS CLOTHING FOR SHABBOS. There is a dispute among the Poskim as to
whether one may change from his weekday garments into Shabbos garments for
Shabbos Chazon. The Minhag is to follow the ruling of the G’ra and permit
changing to Shabbos clothing. However, there are some who do follow the
Minhag of the Rema and do not change into Shabbos clothing except for a
clean shirt. Some are stringent
and do not permit putting on their Shabbos clothing until after Plag
HaMincha. Others are lenient and permit one to change into Shabbos clothing
after midday. Note:
One is permitted to change the hand towels and tablecloths in honor
of Shabbos.
E. WASHING THE FLOOR.
One is permitted to wash the kitchen floor in honor of Shabbos.
F. POLISHING SHOES, POLISHING SILVER.
One is permitted to polish or shine one’s shoes and/or polish
silver in honor of Shabbos. However, one is not permitted to get a shoe
shine.
G. EATING
OR TASTING MEAT ITEMS EREV SHABBOS. One is permitted to give meat to small
children after midday Erev Shabbos. Some
Poskim are of the opinion that it is permitted only one to two hours before
Shabbos and only if one normally gives the children to eat at this time.
One is permitted to make Shabbos early and eat meat at the Shabbos
meal even though it is not dark yet.
H.
NIGGUNIM. One is not allowed to show public mourning on
Shabbos Chazon; therefore the Minhag of changing the niggun for some of the
tefillos on Shabbos is a matter of discussion among the Poskim. Some Poskim
are of the opinion that one should sing all the nigunim that are sung in the
davening with their regular tunes and not of those of Eicha etc. (e.g. Lecha
Dodi, Kail Adon, Haftarah). However,
other Poskim permit one to change the niggun for these Piyutim. Hakhel Note:
In all events, it would be very worthwhile for one to study the words of
Lecha Dodi this Shabbos--as he recites them--especially as they relate to
Churban and Binyan Yerushalayim. We add, however, that one is not generally
permitted to engage in stressful or sorrowful thoughts on Shabbos (Shulchan
Aruch Orach Chaim 306:8).
2. This Shabbos, Shabbos
Chazon (as we eat meat and drink wine during the Nine Days), we should be
especially aware of the Kedushas Shabbos, with the knowledge that as great
as the Binyan Bais HaMikdash is--and what it would accomplish for the whole
world--it is still not doche, does
not push aside, the Shabbos…and must wait until after Shabbos has
concluded! Indeed, even if Tisha
B’Av would occur on Shabbos, we still celebrate Shabbos--with the gefilte
fish, the cholent…the Oneg Shabbos in its honor!
Indeed, this Shabbos, we should try to be a bit more careful with the
greatness of Shabbos. If we feel
that somehow we end up in some way moving Muktzah, inadvertently doing
Borer, or not knowing what to do in a particular situation and
‘gambling’ with our own Shabbos P’sak, then this is the Shabbos for us
to set out to rectify this kind of act or that kind of thing.
If one is used to playing with his hair and often then finds hairs
pulled out in front of him, or if one is used to biting his nails or peeling
at his skin, then this Shabbos should be the dividing line.
The Kedusha of Shabbos is so great, as is evidenced by its special
observance in the face of the Nine Days and Tisha B’Av--let us make sure
that we inject Kedusha into our personal situations and circumstances as
well! Our dear readers, Mekadesh
HaShabbos…Kol Mekadesh Shevii...let us especially feel and appreciate
it tomorrow!
3. HaRav Chaim Kanievsky,
Shlita, rules that the Havdala wine on Motza’ei Shabbos Chazon should
preferably be given to a child--even if he is of age to understand about the
aveilus of Yerushalayim--rather than one drinking it himself. However, if
one does have to drink the cup one does not have to be makpid about drinking
exactly a revi’is--and can drink the whole cup.
Special Note Three: The
following are Piskei Halacha from HaRav Chaim Kanievksy, Shlita, as
published in the Divrei Si’ach relating
to Tisha B’Av, and the Churban:
A. At the Seuda HaMafsekes
on Erev Tisha B’Av, before bentsching, one recites Ahl Naharos Bavel and
not Shir HaMa’alos, even though it is a time when Tachanun is not recited.
This is because Ahl Naharos Bavel describes the Churban HaMikdash.
B. For Kriyas Shema Ahl
HaMita on Leil Tisha B’Av, HaRav Kanievsky recites only the Parasha of
Shema, the Pasuk of BeYadecha Afkid
Ruchi, and the bracha of HaMapil.
C. The Minhag to stand when
reciting Ali Tzion is out of
respect for the Kinah, and is not a chiyuv.
D. When putting on Tefillin
in the afternoon, one may recite the Pesukim which he normally says when
putting on Tefillin.
E. HaRav Kanievsky reports
that the Chazon Ish permitted women to recite Tehillim on Tisha B’Av.
F. Anything that is
prohibited in the Nine Days is prohibited on the Tenth of Av until Chatzos.
G. Halachos which are Zecher
LeChurban:
1.
A Simcha Hall which is owned by an individual requires an amah by an amah which is
unfinished.
2.
When traveling to the Kosel, the Steipeler would close his eyes upon
entering the Old City until the Kosel, so that he would not have to tear his
clothing twice--once for the walls of Yerushalayim--and the other for the
Kosel.
3.
One cannot be mafkir his clothing
in order to avoid tearing it when seeing the Kosel. After tearing, one need
not continue to wear it and one can replace it immediately.
Special Note Four:
Important reflections for the days before Tisha B’Av:
1.
What does the lack of a Bais Hamikdash mean?
We are taught (see for example Divrei HaYamim
1:25
and Rashi there) that the Chapters of Tehillim
were so inspirational that their recitation by the Levi’im in the Bais
Hamikdash brought them to Ruach HaKodesh.
What do we feel like after reciting a very same chapter of Tehillim?!
How can we live with such a stark void?
How can we live without Nevi’im to guide us and Kohanim to teach
us? How can we live without Korbanos
which by its very meaning teaches us that our bringing them is a guaranteed
means of coming closer to Hashem? The
holiest place in the world is the Kodesh HaKedashim--how can we allow the
world to continue to exist--without its holiest place?
2.
How deadened have my senses become in Galus?
How can I be content with what my eyes see around me?
How can I be used to the words that my ears hear?
What parts of Western civilization are emblazoned in my home, on my
clothing (even glasses and sneakers!), and worse yet--in my heart?!
What fads and styles are a part of my daily life and living just as
Torah and Tefillah are?
3.
The Shechina is out of its home.
It is in Galus! Dovid
HaMelech cried out to Hashem that he could not live like that--without the
Shechina in its resting place. How
could we then be complacent, and look away at the Tza’ar
HaShechina?
Shouldn’t we at least feel the Tza’ar three times a day, every
day when reciting the bracha of V’Lirushalayim Ircha BeRachamim Tashuv?
4.
Do I realize what the world will be like when the Geulah finally
comes? As we have noted in the
past, HaRav Shlomo Zalmen Auerbach, Z’tl, taught that there will even be
four brachos that are recited when the Moshiach comes.
The Mishna (Brachos 9:2) itself teaches that when we see Avodah Zara
uprooted from Eretz Yisrael we will be able to recite the bracha of:
“Baruch She’akar Avodah
Zara MeiArtzeinu”! Oh, how
we must await the Geulah! Chazal
teach that the Ananei Kavod--the
cloud of glory will even return to transport us, that the sick will be
healed, that the agony and groans of this world will be no more--and that we
will live in eternal happiness. Moreover,
if one truly mourns the destruction of the Mikdash, HaRav Mattisyahu
Salomon, Shlita, adds that he will be zoche to a Techiyas HaMeisim which
precedes the general Techiyas HaMeisim--so that he can truly see the Bais
Hamikdash being rebuilt with his own eyes!
5.
With all of the problems of Galus, we must see the Yad Hashem leading
us from place to place, from trial and tribulation to respite, and from
another trial and tribulation to another respite.
HaRav Yisroel Reisman, Shlita, teaches that the Kinus are presented
in a seeming disorder or disarray in order for us to understand that the
trial and tribulation in the 1500’s is not different than the trial and
tribulation of the 1800’s, and the respite in the 1700’s is not
different than the respite in the 2000’s.
It is all Yad Hashem
walking with us, staying with us, leading us in a Derech
Hanistar until that time that we are zoche for His glory to be revealed
to us in all its splendor--and this time to the entire world!
6.
We must read the last few paragraphs of Chapter 19 of the Mesilas
Yesharim, in which the Ramchal teaches us how each and every one of us
is personally important and responsible to bring the Geulah.
We must teach this lesson to our friends, to our neighbors and to our
children. When pleading to
Hashem for the Geulah, can we not be contrite enough to stick out our hand
as a pauper does as we say: “Yehi Ratzon…Sheyibaneh Bais Hamikdash BeMiheirah V’Yameinu Visein
Chelkeinu BiSorasecha…”?
7.
We should take upon ourselves certain simple daily practices
(everything, bli neder, of course), which indicate our discomfort or
displeasure with our remaining in Galus.
Every person knows what he can do--skipping one’s first choice for
dinner, not eating a particular food (ketchup, mustard, popcorn--you choose
it), not speaking one time a day when you could--all in order to remember
where you are and where you have to go.
8.
The Arizal teaches that in order to be zoche to Ruach HaKodesh, one
should recite Birkas HaNehenin properly.
We provide by the following link
- http://tinyurl.com/cdtm2j9
a simple translation of Al HaMichya and Borei Nefashos in Hebrew.
By using these translations (at least once a day), one may
demonstrate that he aspires to the days when Ruach HaKodesh will once again
be prevalent among us, and that he too aspires to that very same Ruach
HaKodesh.
9.
Lashon Hara--we need say nothing more than these two words, which the
Chofetz Chaim teaches is the Sinas Chinam which brought about the
destruction of the Second Bais Hamikdash.
We have to know that a slip even one time a day has horrific results.
Picture five packs of cigarettes in front of you ready to be
smoked--five words of Lashon Hara are infinitely worse than smoking all five
packs! Hakhel Note:
The Sefer Yearning with Fire points out that the current Golus is now more
than 27 times longer than Galus
Bavel. Think about it--27 times
longer--and the Galus Bavel was a result of the three major sins of Gilui
Arayos, Shefichas Damim and Avodah Zara!
We have to get the message--and stop once and for all!
10.
As this week’s Haftarah concludes, Yeshayahu HaNavi (
1:27
) reveals to us:
“Tzion BaMishpat Tipadeh
ViShaveha B’Tzedakah--we will be redeemed through justice and through
Tzedakah.” This does not apply
only to judges and to the wealthy. It
applies to each and every Jew. If
we judge others favorably, and we give Tzedakah daily--especially when doing
so for the sake of the Geulah--we demonstrate that we are personally trying
to fulfill the Navi’s words!
11.
We know that being Dan L’Chaf
Zechus is part of Tzion BaMishpat
Tipadeh. What are the ways
that one can be Dan L’Chaf Zechus?
The Chofetz Chaim suggests several, which include one’s thinking
that the person does not realize that what he is doing is wrong, or
realizing that he does not understand the full context of the event (which
is almost always the case), and yet another is that even if one feels that
he understands the context and knows the person to be culpable, it may be
that the person must act in this manner or in order to save someone else.
If one does not consciously realize, at least once a day, that he is
judging another L’Chaf Zechus--then perhaps he is not being Dan L’Chaf Zechus often enough!
12.
Tzefanayah HaNavi (
3:13
)
teaches us that “She’eiris Yisrael
Lo Ya’asu Avlah VeLo Yedabru
Chazav VeLo YeMatzei BiPhihem Leshon Tarmis--those who remain at the
time of the Moshiach…will be those that did not speak falsely or
deceitfully.” How important is
honesty in one’s life! It is
literally the difference as to whether one will be present at the end of
days, says the Navi. What an
important ambition in life!
13.
Finally, let us remember that, as HaRav Shmuel Dishon, Shlita,
teaches, the greatest Chilul Hashem ever is that we are still in Galus--and
the greatest Kiddush Hashem will occur when the whole world is rectified
with the Bi’as HaMoshiach--and
those who merit it are blessed with a life of spiritual eternity.
Not only the Kohen Gadol--but each and every one of us, we are
taught, will be on a level where we will be able to recite the four letter
ineffable Name of Hashem--”VeHaya
Hashem L’Melech Al Kol Ha’aretz BaYom HaHu Yehiyeh Hashem Echad”!
We must live daily with the thoughts, words and actions that will
bring us (including oneself) to the culmination of all of mankind!
Sacrifice may be required--but, oh--how important it is and how worth
it--it will be!
14.
It is brought in Halacha that one should not hit his students during
this time, as it is a time of danger, and even a mild hitting could have, r’l,
more dire consequences. We may
add that there is another lesson here. Chazal
teach that “Shafach Hashem Es
Chamaso Al Eitzim VeAvanim--Hashem let out His wrath against us on the
trees and stones of the Bais HaMikdash--He destroyed His own home--rather
than destroy us. We must take
the lesson from Hashem’s actions--redirecting or reducing our anger to a
point or place where it will do no harm.
HaRav Chaim Friedlander, Z’tl, points out that one of the most
effective means of battling anger is by diffusing it temporarily--i.e.,
telling yourself (and your Yetzer Hara) that you will revisit the topic in
an hour or so. Eventually, HaRav
Friedlander, teaches, one’s own internal anger will become weaker and
weaker to the point that it will not even register as a possible initial
reaction. Tisha B’Av reminds
us to take Hashem’s lead in this essential rebuilding of character.
15.
Rabbi Yisroel Reisman, Shlita, points out that the oldest Kinah we
find in Kinos is the Kinah that Yirmiyahu recited over the murder of
Yoshiyahu HaMelech--a Kinah which preceded the destruction of the Bais
HaMikdash by over 20 years. In
fact, Rabbi Reisman teaches, that if one can only recite one Kinah it should
be this one--as this was composed by Yirmiyahu HaNavi himself.
There is a great lesson here. We
must look to a root cause of an issue and resolve it.
If Yoshiyahu HaMelech had not been suddenly killed, Bnei Yisrael
would have continued advancing in their Teshuvah and Avodas Hashem as they
had been during his reign. He
was only 39 years old when he was murdered.
He could have easily still been king at the time that the Bais
HaMikdash was otherwise destroyed--and it would then never have happened.
The Hashgacha was otherwise--but the lesson remains.
One searching for gold will not readily find it on the surface of the
ground--he will have to mine to get there.
Tisha B’Av is a time to mine the soul--reaching to the depths in
order to accomplish.
16. Shemor
Raglecha Ka’asher Teleich El Bais HaElokim (Koheles
4:17)--Shlomo HaMelech, the wisest of all men, teaches us that before
we reach Bais HaElokim we should prepare ourselves, and not merely walk in
and act as if “I am here!” How
does one prepare himself? One
thing a person can do is have Hirhurei
Teshuva prior to entering, and think
about how much he has to thank Hashem for prior to entering.
A second extremely important consideration is
a feeling of reverence for the Mikdash Me’at.
Our Shul or our Bais HaMidrash, is our current replacement for the
ultimate Mikdash Hashem. We must
think and rethink how we can further improve our treatment of our Mikdash
Me’at with greater reverence and honor--so that we will be able to build
ourselves up to show the proper reverence for the Bais HaMikdash as well.
We really don’t know how
much time we have to prepare--so let’s start our extra efforts today!
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