Hakhel

Hakhel Email Community Awareness Bulletin

AUGUST 2018 DAILY EMAIL ARCHIVE

20 Elul

A TESHUVA MOMENT: The Rambam in Hilchos Teshuva writes that Teshuva applies not only to correction of aveiros, but to improvement in middos as well. Clearly, one of the most insidious of middos ra’os is Ka’as or anger. Even the sound of the word ‘Ka’as’ is foreboding. The following very powerful and very practical lesson on controlling anger is excerpted from yesterday’s daily lesson in the monumental work Positive Word Power (Artscroll/Chofetz Chaim Heritage Foundation): “When we lose ourselves in anger, we immediately forget one salient fact: It’s another human being on the receiving end of the diatribe. It’s a person with a heart, with feelings, hopes, and struggles. It’s a person like ourselves. Finding the moment to connect to this reality is one of the most effective means available to curtail Ona’as Devarim in our lives. Effective as it is, this strategy is difficult to enact when one’s temper has been lost and he is in the middle of an angry tirade. It helps to plan the strategy now, when one is not being pulled by the undertow of powerful emotions. What will you do the next time you feel the urge to launch a verbal attack? Look into the person’s eyes as you speak to him. See that there is a person there, with his own thoughts, his own problems. Will your words disturb his sleep? Will they arouse anger in him that he will take out on someone else? Cause him to lost confidence in himself? We don’t have to inflict pain on each other. If we can feel the other person’s suffering, rather than blocking it out of our consciousness, we will be motivated to find another way: a gentler, more sensitive and respectful way. The way we, ourselves, would like to be treated”. Hakhel Note: The next cycle of Positive Word Power will begin on Rosh Hashana. Learning the practical and effective lessons from this Sefer in its beautifully written and easy-to-read daily format would truly be a meaningful and worthwhile project for the coming year!

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REMINDER: By the following link http://tinyurl.com/kcy82vz we provide an essential Tefillah from the Sefer Taharas HaKodesh, as provided to us by the Always Our Kids Organization.

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AN IMPORTANT REFLECTION: Certainly, a primary Avodah of these days is preparing for the Kabbalas Ohl Malchus Shomayim of Rosh Hashana. The Ba’alei Mussar point out that one can appreciate Hashem’s Malchus by reflecting upon all of the (underserved) kindnesses that He showers upon us daily, hourly and even on a minute-to-minute and second-to-second basis. Every aspect of one’s existence--whether it be physical or spiritual, is only by Hashem’s graciousness to us. Moreover, Hashem’s kindness is not just ‘current’--but is provided to us in a way in which we can be zoche to eternity--and receive that too! One easy way that one can reset his thinking from time-to-time to properly appreciate Hashem’s constant and continuous kindness is to repeat a Pasuk that we recite three times a day--even more frequently throughout the day. The Pasuk? “Tov Hashem Lakol V’Rachamav Ahl Kol Ma’asav--Hashem is good to all; His mercies are on all His works. “ (Tehillim 145: 9) Think about the Pasuk as you recite it!

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WORD BY WORD: The Chofetz Chaim provides the following awesome teaching: Every word of Torah that a person speaks adds Kedusha to his soul…. There is no limb in the body which provides a person with the potential for more Mitzvos than the limbs through which he speaks. The overriding principle is that speech is the source of fortune and success of a person…through his words of Torah [Tefillah and Chesed]. The opposite is also true--there is no one limb that could hurt a person as much as his tongue, for with every word of ill-spoken speech, one creates a prosecuting angel. In one hour, one can create hundreds and hundreds of prosecuting angels or hundreds and hundreds of malachim who will speak only good of the person.

Hakhel Note: If one has to be careful about something during this time of year…! We additionally provide several powerful points from the Sefer Sha’arei Teshuvah (3:200-210) relating to the primacy of proper speech in one’s life. One should spend the extra time now to determine what in the area of speech can--and must--be improved upon. Rabbeinu Yonah calls out to us as follows:

1. Chazal (Erchin 15B) teach “Kol Hamisaper Lashon Hara Ke’ilu Kofer BaIkar”, as that Pasuk says: “Asher Amru…Mi Adon Lanu--with our tongue we will prevail, our lips are with us; Who is master over us?” (Tehillim 12:5).

2. Chazal (ibid.) also teach that Lashon Hara is the equivalent of the three sins of Avodah Zara, Gilui Arayos and Shefichas Damim combined. How could this be so? The Sha’arei Teshuvah provides three reasons: (i) one who is not careful with his words will repeat his transgression--word by word--several or even many times during the day. After all, it is easy to do, sometimes entertaining, free and not illegal (or perhaps even immoral) by Western standards; (ii) one’s tongue becomes so quick that it is almost as if his tongue induces his thoughts--and not vice versa. Accordingly, one’s Teshuvah is exceedingly difficult because he has trained himself to speak without thinking--and even when he thinks before he speaks, he will let the statement go--as he has done in past practice; (iii) often a person does not see the effects and hurt caused because the party directly affected is not present. Once the Lashon Hara has been released--just as an arrow--one will not know who it hit and where, and it cannot be retrieved. For all the archer knows, he has done nothing. However, he may really be guilty of murder.

3. Chazal teach that one who relates a p’gam Mishpacha--Ein Lo Kapparah Olamis, can never be forgiven.

4. Although the Torah usually protects in time of danger, it will not protect one who is a ba’al Lashon Hara, and, in fact, such a person is not worthy of studying Torah. When Chazal teach that an aveirah does not extinguish the Torah that one has learned--it only refers to an aveirah that happened in a sporadic way, and not to one who is not careful with his tongue as a matter of course.

5. Chazal teach: “Knesses Yisrael B’Kolah Ahuvah U’V’Kolah Senuah--through its voice K’lal Yisrael is beloved, and through its voice it is despised”. We know the voice of Lashon Hara that is despised--what is the voice that is loved? It is the voice that speaks Divrei Torah, Chochma, Mussar, peace among people, the view of people in a positive light, praising goodness, deprecating evil and defending the truth. With this, one can achieve his potential in life.

Additional Note: Especially at this time of year, we should take to heart the teaching of Shlomo HaMelech, the wisest of all men (Mishlei 18:21): “Maves V’Chaim B’Yad HaLashon V’Ohaveha Yochal Pirya--death and life are in the hand of the tongue, those that love it will eat its fruit!”

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SEVERAL ADDITIONAL POINTS AND POINTERS RELATING TO THE ELEVATED DAYS OF ELUL:

A. HaRav Yaakov Galinsky, Z’tl, brings the following two teachings from the Sefer Orchos Tzadikim: (1) “A small act performed with Anavah (humility) is accepted before Hashem 1,000 times more than an otherwise great act that is done with ga’avah; and (2) a Mitzvah performed with Simcha is worth 1,000 times more than a Mitzvah that is performed as a masah, a burden.” HaRav Galinsky added that if we put these two together--Anavah and Simcha in our Mitzvah performance, we are in the 1,000 times 1,000 category (millionaires!).

B. Chazal (Brachos 19A) bring the case of one who was put into nidui (excommunication) because he was mezalzel B’Netilas Yodayim--he did not properly treat the Mitzvah D’Rabbanan of Netilas Yodayim. At a Hakhel Shiur, Rabbi Noach Isaac Oelbaum, Shlita, stressed how important it is to make sure that one washes his entire hand during Netilas Yodayim, and showed how one could do so in a hand-turning motion. We wash our hands for various Halachic reasons so many times a week--and will certainly do so on Shabbos and Rosh Hashana--let us revisit our Netilas Yodayim and perhaps review with our Rav or Posek our proper performance of the Mitzvah--so that we are not c’v mezalzel B’Netilas Yodayim--but instead are mechabed this great Mitzvah of Netilas Yodayim--performed so often n our lives!

C. In s short while, most of us will fulfill the Mitzvah of Tekiyas Shofar by listening to the Shofar blasts. In fact, the bracha (which we will hear) will be Lishmo’ah Kol Shofar. The Chofetz Chaim points out that Kabbalas HaTorah at Har Sinai was also through our hearing--Na’aseh V’Nishmah. What goes along with all of this, writes the Chofetz Chaim, are the words of Shlomo HaMelech, the wisest of all men: Mishlei (15:31) “Ozen Shoma’as Tochachas Chaim B’Kerev Chachomim Talin--the ear that listens to reproof of life dwells among the wise.” The importance of listening to reproof is highlighted by Chazal (Bava Kama 83B) who teach us that if one destroyed his fellow’s eye or his hand, the court evaluates the victim in the same way as a slave being sold in the market--how much he was worth with all his limbs, and much he is worth now with one limb missing. But should he make the victim deaf, he must pay equivalent to the person’s complete value, because he can no longer hear reproof--that will bring him to the life of the World to Come! (Presented in the English translation of Mishlei by Rabbi Avrohom Rosenberg; Judaica Press).

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HILCHOS SUKKAH! We continue our two Halachos a day in the 30-day period before Sukkos.

1. One typically makes Kiddush on Yom Tov morning and recites a Leisheiv BaSukkah. If one will not be washing his hands in the Sukkah, but instead will be going back into his house, by going inside he has interrupted between his bracha of Leisheiv BaSukkah and eating Challah in the Sukkah, over which the Leisheiv BaSukkah has been recited. Although this may be acceptable bedi’eved, the Sefer Sukkah KeHilchasa provides other eitzos--either eating sufficient cake after Kiddush before one leaves the Sukkah, or drinking a revi’is of wine at the time of Kiddush (Shulchan Aruch Orach Chaim 643 Dirshu Note 10). One may want to consult with his Rav based upon his personal facts and circumstances.

2. There is a question as to whether one should recite the bracha of Leisheiv BaSukkah when making Havdalah. Even if one is to recite a Leisheiv BaSukkah when reciting Havdalah, there are different opinions as to at what point it should be recited. One should accordingly consult with his Rav or Posek in this area. [HaRav Shlomo Zalmen Auerbach, Z’tl, would, for example, make the bracha of Leisheiv BaSukkah before he made the bracha of Borei Pri HaGafen and then eat mezonos immediately after Havdalah, so that the bracha of Leisheiv BaSukkah would not only be on the drinking of the wine itself, but on the eating of a mezonos as well.] (ibid., Dirshu Note 37)

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19 Elul

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REMINDER: By the following link http://tinyurl.com/kcy82vz we provide an essential Tefillah from the Sefer Taharas HaKodesh, as provided to us by the Always Our Kids Organization.

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3. Chazal teach that one who relates a p’gam Mishpacha--Ein Lo Kapparah Olamis, can never be forgiven.

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SEVERAL ADDITIONAL POINTS AND POINTERS RELATING TO THE ELEVATED DAYS OF ELUL:

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HILCHOS SUKKAH! We continue our two Halachos a day in the 30-day period before Sukkos.

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18 Elul

A TESHUVA MOMENT: Chazal teach that everyone should view themselves as being exactly even in Mitzvah observance and r’l aveirah performance. This means that each and every one of our actions could literally make all of the difference. A few times a day before undertaking a particular action, try to have this Chazal in mind.

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THE BRIS RESOURCE: When the baby cries at a bris, it is a great Eis Ratzon. As we have noted in the past, it is recommended for one to recite Tehillim Chapters 6 and 12 at that time, and make one’s personal requests to Hashem. By the following link--Tefilos Said at a Bris [click] or http://www.hakhel.info/archivesPublicService/BrisTefillos.pdf we provide tefillos that one can recite at this auspicious time. A great moment--a special opportunity!

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REMEMBER THE PASUK! In these few days before Rosh Hashana, as we search for ways to improve and to give Nachas Ruach to the Melech Malchei HaMelochim, we should keep the tefillah of Dovid HaMelech himself with us (Tehillim 86:11): “Horeini Hashem Darkecha Ahaleich Ba’amitecha Yacheid Levavi L’Yirah Shemecha--teach me Hashem Your way that I may travel in Your truth, unify my heart to fear You.”

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A TEST: The following is excerpted from Life is A Test, by Rebbetzin Esther Jungreis, A”H:

“You might argue, surely, Hashem, Who is all-knowing, Who foresees that which will occur in the future, was surely aware that Adam and Chava would violate His instructions, and that He would banish them from Gan Eden. So, if He knew beforehand that His plan was doomed to failure, why did He go through with it? Why didn’t He just bypass Gan Eden and immediately place Adam and Chava into a world of struggle, toil and sacrifice?

Perhaps one of the reasons was to offer us a lesson in parenting--so that we might be fortified and better prepared when our children do not turn out as we had hoped. When reality does not mesh with our dreams, when the pain is so intense that we actually feel as if our hearts had been cut out, at such times, we must remember that, if Hashem can be disappointed, who are we to complain? And if He does not give up on us, who are we to give upon our children?!”

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A THOUGHT ON THINKING! HaRav Naftali Kaplan, Shlita, importantly points out that as we get closer to Rosh Hashana, we may be thinking about whether or not to do something based upon the reward or punishment involved--or which could result. While this is important, and definitely a thought that a person can have several times a day, there is a more sublime level of thinking. A person should more appropriately recognize that as a human being, he is a Tzelem Elokim, attached to Hashem in an infinite and incomparable way and must therefore act accordingly. At least five times a day, before undertaking any activity--whether positive or negative--one should stop and think that: “As a human being I am chashuv, and if I do not act in an upstanding manner I am not doing what Hashem expects of me. On the other hand, if I act responsibly, I am giving Nachas Ruach to Hashem and coming closer to Him.” This reflection can be made, for example, before one begins to learn, bentsch or do a Chesed on the one hand, or is about to insult someone or speak Lashon Hara on the other. The crowning glory of a human being is his ability to think. The crowning glory of a Jew is elevating this incredible ability in ruchniyus-- and reaching towards the heavens in fulfilling one’s potential in life!

Hakhel Note: As always, HaRav Kaplan points out that it is best to jot down the times during the day that one preceded his action with this thought so that it could become more and more a part of his essence and being.

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SEVERAL ADDITIONAL POINTS AND POINTERS RELATING TO THE ELEVATED DAYS OF ELUL:

A. IMPORTANT REMINDER! The Seforim refer to the days of Elul as Yemei Ratzon; Yemei HaRachamim V’HaSelichos; and Yamim Kedoshim. It is three weeks until Yom Kippur--let us treasure each day! Please note that this is not the time of year when one should feel that he has ‘maxed out’, doing the best and the most that he can. Just as to the wealthy, there is always room for an extra profit, another good deal, another asset, another gain, so too, we can expand our ‘I’ to bring in those extra mitzvos, and those extra improvements in character and in daily deeds which can truly improve a person’s life--in this world, and forever!

B. When reviewing our actions and inactions over the past year, we must remember to include the doubtful actions and possible misdeeds as well. The Rema (Shulchan Aruch, Orach Chaim 604:1) writes that a safek aveirah needs more Teshuvah than a certain aveirah because a person feels more charatah when he knows that he did wrong than when he is in doubt. In fact, it is for this reason that the monetary cost of an Asham Talui (brought when one is unsure he has sinned) is greater than that of a Korban Chatas (brought when a sin is certainly committed). Hakhel Note: Perhaps one can keep a separate (hopefully short) listing of matters of doubt. We add that this is an especially important time to ask one’s Rav or Posek for final decisions as to how to properly conduct oneself in a particular area (such as a matter of Hilchos Shabbos or a particular item in Hilchos Kashrus) if one is not certain if what he is doing is correct, and does so either because he thinks it is correct or saw someone else do the same thing in a similar situation.

C. At a Hakhel Yarchei Kallah, HaRav Don Segal, Shlita, related what HaRav Avrohom Kalmanovitz, Z’tl, the Mirrer Rosh Yeshiva heard from the Chofetz Chaim himself: “What is the greatest tzara to a Jew? The greatest tzara is if Hashem leaves us. When does Hashem leave us? The answer is found in the Torah itself [last week’s Parasha (Devarim 23:15)]: “VeLo Yireh Vecha Ervas Davar V’Shav Mei’acharecha--and Hashem will not see a thing of nakedness in you, and depart from you.” The Torah expressly states that it is the ervas davar that causes Hashem to leave our camp.” Accordingly, the Chofetz Chaim concluded that any hidur that we can perform to avoid ervas davar is a hidur in keeping the Shechina close by to us. We need to keep our Machaneh Kadosh for Hashem to be with us and save us from those who wish to attack us and destroy us. In some ways, HaRav Segal added, the sight of erva could be worse than the aveirah of arayos itself. He noted the words of Chazal who teach: “Ain HaBracha Metzuyah Ela B’Davar HaSamui Min HaAyin--and suggested that one can interpret this teaching to mean that bracha can only be found when d’var erva is hidden from one’s eyes.” HaRav Segal accordingly pleaded and encouraged all men and women to be especially careful and concerned with the way they dress, and also reminded everyone that it a Gevaldige Eis Ratzon to daven to Hashem for anything at a time that one consciously guards his eyes from looking at or towards something that he should not be looking at.

D. HaRav Chaim Friedlander, Z’tl, teaches that one of the most serious items that separates us from Hashem is our ga’avah--our arrogance, haughtiness, and simple belief that we ‘did it ourselves’. We must be careful to avoid the feeling of “Kochi VeOtzem Yadi--it is my ability and my prowess that achieved the result.” When one quashes this thought, he recognizes Hashem’s continuous presence in his life and moves closer to Him. In this regard, we should take nothing for granted--it is not a sure thing that one knows how to go to a store, buy a loaf of bread and container of cream cheese, have the money to pay for it, and return home safely. Every step of the way, it is only with Hashem’s guiding light and loving hand!

E. “Talmud Torah K’Negged Kulam”. If one is, bli neder, mekabel this as Limud Beretzifus--knowingly and willingly not looking at the cell phone, nor allowing for words of batalah or extraneous words during his study session or Shiur, then he has obviously elevated himself to a wonderful level of ‘Na’aseh V’Nishmah’. There is another simple method in which one can demonstrate on a daily basis his awareness and his oneness with Talmud Torah K’Negged Kulam. That is, if one has two tasks that one could perform in front of him--to open up a Sefer and study Torah, or to do something else--and one consciously chooses the study of Torah as a matter of priority, a matter of principle--he has demonstrated that in his life--it is truly Talmud Torah K’Negged Kulam. We must show that it is not simply a matter of Hashkafa, or even a significant Ma’amar Chazal--but that it is a Divine standard that we live by in our daily lives. Each and every one of us can be a living embodiment of--Talmud Torah K’Negged Kulam!

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HILCHOS SUKKAH! We continue our two Halachos a day in the 30-day period before Sukkos:

1. HaRav Yaakov Ettlinger, Z’tl, in his great work on Sukkos, the Bikkurei Yaakov, writes that person should act wisely when building his Sukkah so that he can fulfill the Mitzvah of Sukkah with greater ease--and allow himself the ability to stay in the Sukkah, rather than saying that he is ‘patur’--for one who adds on to his kiyum of Sukkah will have bracha added on to him Min HaShomayim. It is well known, for example, that the Chofetz Chaim, Z’tl, and HaRav Chaim Brisker, Z’tl, would bring a heater into the Sukkah in order to make it more comfortable, a more pleasant place to stay in, and a place where one could learn without difficulty. (Shulchan Aruch Orach Chaim 639, Dirshu Note 34)

2. A child who becomes Bar Mitzvah over Sukkos would not recite a Shehechiyanu over the Mitzvah of Sukkah, as he already recited (or was Yotzei) the Shehechiyanu prior to his bar mitzvah. With respect to a Ger who converts to Yiddishkeit over Sukkos, the Bikurei Yaakov is unsure whether he would make a Shehechiyanu at that time, as the chiyuv came upon him together with all Mitzvos, and not as a special Mitzvah that only comes MeZman LeZman--at designated times during the year for which the Shehechiyanu would be recited. (SA, OC 641, Dirshu Note 8)

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17 Elul

A TESHUVAH MOMENT: Aleinu L’Shabeiach is such an important part of the davening on the Yomim Noraim. Once a day, every day, consider reciting Aleinu reading the words from inside a Siddur with word-for-word or phrase-by-phrase Kavannah.

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AT THIS TIME OF YEAR! We note that HaRav Chaim Kanievsky, Shlita, teaches that one of the reasons that we read Parashas Bikkurim (whose essence is recognition of Hashem’s gifts to us) at this time of the year is to remind us to have HaKaras HaTov and thanks to Hashem for life and the gifts of the past year.

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PLEASE REVIEW MORE THAN ONCE: The following teaching is contained in the Sefer Orchos Chaim of the great Rishon and one of the greatest Poskim of all time, Rabbeinu Asher. Its one sentence constitutes Siman #90 of the Sefer:

“Do not minimize the significance of even one enemy.”

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THE CONTRAST: In the previous paragraph, we highlighted the avoidance of any enemy. In Lashon HaKodesh, the term for friend is ‘chaver’--very much related to the word ‘chibur’--joining together or attachment. The true feelings we should have towards another are those of joining together with him. His simcha is your simcha because you are joined together, and r’l his pain is yours as well. One should not only feel the ecstasy of the Chosson and Kallah--but that of their parents as well. One should be more than a participant or bystander--but part of the wedding party! Bond together with others--and don’t lose the opportunity to do so at any Bris, Siyum, Bar Mitzvah.... The famous joy felt by HaRav Chaim Shmuelevitz, Z’tl, was that of a mother buying his child’s first pair of shoes....whatever evokes emotion in another--join in and feel it together with him! This is the essence of being a true chaver!

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THAT IS OUTRAGEOUS! Rabbi Ephraim Wachsman, Shlita reports that 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!” The Lesson: No one, no one can excuse himself with respect to any aveira with ‘the Chofetz Chaim does this--and I do that’--for it is equally as outrageous!

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PAYING TOMORROW: Shlomo HaMelech, the wisest of all men, teaches (Mishlei 3:28): “Ahl Tomar L’rei’acha Leich VaShuv U’Machar Etein V’Yeish Itach”--Do not tell your friend: “Go and return and tomorrow I will give, though you have it with you”. The Chofetz Chaim teaches that the ‘friend’ referred to in this Pasuk is the Yetzer HaTov--who is the true friend of a person, and advises him how to do good. What Shlomo HaMelech is teaching is that one should not say “I will do this good tomorrow, that good tomorrow, learn double tomorrow, come on time tomorrow, daven better tomorrow, do that Chesed tomorrow--for each day is independent of the next and is truly a world onto itself.” Just as one would not push away the good advice of his best friend, should he not delay fulfilling the suggestions, the advice, the urgings of his best of all friends--the Yetzer Hatov--to do good not tomorrow--but today!

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MALEI RACHAMIM: The Berditchever Rebbe, Z’tl, provides a great insight as to the profundity of Hashem’s Rachmanus upon us. In the Selichos, we say that “Anu Melei’ei Avon V’Ata Malei Rachamim--we are full of sin and You are full of mercy.” The difference in our being malei avon is that we may have 150 lbs., 200 lbs. or so of sin that we are filled with--but Hashem fills the entire universe--and He is full of mercy!

Hakhel Note: Let us especially focus in our Tefillos in pleading with Hashem to shower upon us the mercy that He is so filled with! It is essential that we focus on the term Racheim, Rachamim, Rachamecha, etc. in our Tefillos!

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SOME KABBALAH SUGGESTIONS:

1. Kissing a Sefer (with thought behind it) before and after learning from it.

Hakhel Note: This is an effective means of affirmatively demonstrating one’s Chavivus HaTorah!

2. Being very careful not to disturb another when learning (not unnecessarily going near him or his place in a way in which he will look up; not going out of the way to greet him, and the like).

Hakhel Note: By doing so, one not only demonstrates his value for a moment of Torah learning, but also fulfills the Mitzvah of Bein Adam L’Chaveiro of allowing his friend to accomplish another moment of Talmud Torah K’negged Kulam!

3. Putting an end to complaining.

Hakhel Note: Chazal (Avos 5:6) teach that our forefathers through their complaints ‘tested’ Hashem ten times in the Midbar. The meforshim explain that the last test was that of the meraglim--which brought the devastation of another 38-plus years in the desert. The people had finally learned to stop the testing--there was nothing that amounted to an eleventh test in the next 38 years--but it was one complaint too late. Oh--had there been only nine complaints instead of ten--we would now be, quite literally, in paradise. We should take the lesson--and stop complaints--now!

4. Not embarrassing anyone in public for any reason.

Hakhel Note: Chazal (Bava Metzia 58B) teach that one who embarrasses another in public joins those who descend to Gehinnom and ‘V’ainom Olim’---do not ascend. Can you name any other aveira of which this is said?

5. Not checking emails before davening.

Hakhel Note One: Perhaps we can add not checking texts as well. After all--doesn’t d’veikus through davening come first?

Hakhel Note Two: Additional points about cell phone use--should it be the first thing that I take out when leaving Shul? Is it right to be looking to see who is calling when talking with someone in person--without saying “Excuse me I am waiting for an important call” (provided it is true!)? Is texting, and texting, and texting a healthy activity for my soul? For those with email access, should I be sending or reading emails when walking on the street, when eating, at red lights (perhaps illegal in any event), or when spending quality time with a family member? What did I do at all these times before cell phones were invented? Consider the following comment: “The nisayon of a recent previous Dor was the haskala, and the nisayon of our Dor is technology.” Certainly, Hashem has given us many tools and gifts with which to improve our lives and serve him--let us then use them with the gift of sechel granted to us that accompany these gifts. Elul is the time to re-focus. Let us make a move to bring back a bit of our own kavod--which will bring with it Kavod Shomayim.

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ADDITIONAL NOTES ON THE YEMEI RACHAMIM OF ELUL:

A. “Pirtzah Korah L’Ganav--a breach in a wall calls out to a ganav to enter.” It would be a tremendous step in a person’s Teshuvah process to identify those breaches which are large enough to let the ganav in!

B. The Sefer Tomer Devorah points out that the three Pesukim in Micha of Mi Keil Kamocha Nosei Avon V’Over Ahl Pesha… (Micha 7:18-20) contain all of the 13 attributes of Hashem’s mercy. The Sefer therefore advises that one constantly recite these two Pesukim, so that he reminds himself of Hashem’s 13 attributes--which each and every one of us must emulate. It is no wonder, then, that these three Pesukim conclude the Haftaras of both Shabbos Shuvah and Yom Kippur Mincha!

C. Chazal teach that if one is Dan L’Chaf Zechus--judges his friend favorably, then Hashem will judge him favorably as well. The Ben Ish Chai asks--we can understand why we should judge favorably--after all we really may not know the truth, the details, the nuances. But how could this apply to Hashem--what does it mean for Hashem to judge us favorably--after all, He knows all of our thoughts and actions--without any doubt or uncertainty whatsoever?! The Ben Ish Chai answers that because you have judged another favorably, Hashem will look at your situation in a different light than what had actually transpired. For instance, if one did not give Tzedakah when he had a particular opportunity--Hashem will say: “If he had more money, he would have given Tzedakah.” If one did not daven with the Kavannah that he should have, Hashem will say: “If he had just a little more sleep he would have certainly davened with more Kavannah.” If we can be judge others l’chaf zechus…imagine how much more infinitely Hashem can do so for us!

D. HaRav Shmuel Kamenetsky, Shlita, points out that some people may place greater focus on the Bracha in Shemone Esrei of Bareich Aleinu than for Atta Chonein L’Adam Da’as. He notes, however, that when one asks Hashem for Chochma--and especially Chochmas HaTorah--he is asking for help with his eternity, and the request could therefore be much more profound and everlasting! Hakhel Note: Perhaps one should consider stretching out his hand (“Ke’ani BaPesach”) when reciting this Bracha, in order to move himself to a better level of Kavannah-- and reality!

E. The Mishna in Avos (4:17) teaches that there are four different approaches to going to the Bais HaMidrash: One who goes but does not study when there obtains reward for going. One who studies at home but does not go earns reward for accomplishment. One who goes and studies is a chossid, and one who does not go and does not study is a rasha. It is clear from the Mishna that in order to do best--to be a chossid--in one’s Torah study, he should go to the Bais HaMidrash and learn there. Even if a person feels that he may be better suited, equipped and prepared to learn at home, to achieve completeness in one’s studies and get to the highest level--to be a chossid in Torah-- if at all possible, one should be sure to go to the Bais HaMidrash and learn there!

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16 Elul

ANOTHER ELUL ACRONYM: By the following link we provide a poster the text of which a reader sent us as once posted in the shul of Rav Yosef Frankel, Shlita, in Flatbush. You can also post it in your Shul!: http://www.hakhel.info/archivesPublicService/TefillahPosterElul.pdf

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REMINDER--AN OUTSTANDING CALENDAR: To view and print a concise Hebrew calendar which contains the 5779 daily Nach Yomi, Mishna Yomis, Daf Yomi and Halacha Yomis, please see the following link http://www.hakhel.info/archivesPublicService/MishnaYomit5779.pdf

Spread this wealth of information to others!

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A TESHUVAH MOMENT: Rabban Gamliel Rabanovich, Shlita, teaches, “If one looks at his food while he is eating it--why would one not look at the words of one’s brachos in his brachos card, siddur or bentscher when thanking Hashem for it?!”

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FROM A READER: “Thank you for the wonderful suggestion concerning a verbal acceptance (Kabbala) of Shmiras HaLashon upon awakening in the morning, inspired by the pre-Korban HaTamid Avodas HaKetores. Indeed this was the practice of the Alter Koidenover Rebbe, Rav Shlomo Chaim, ZY”A, as recorded in his Seder HaYom. For enhanced Chizuk in this formidable domain, I would further suggest fortifying this Kabbala through learning the daily two Halachos in Sefer Chofetz Chaim prior to Shacharis (following Birkas HaTorah, of course).”

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A KABBALA SUGGESTION FROM A READER: Being in a sitting position for every bracha rishona and bracha acharona on food. Hakhel Note: We look forward to your Kabbalah suggestions!

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HOW MUCH DOES HASHEM LOVE US? For an idea as to how much Hashem loves us, and how exactly He shows us His love, we urge you to recite the second bracha in Ma’ariv tonight with special Kavannah!

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WELCOME TO THE LAST TWO WEEKS OF THE YEAR: May we especially excel and stand out in our honesty, integrity and Kiddush Hashem as we enter and continue this practice into the New Year. Ask yourself: Will this be one of my primary Kabballos?

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TWO WEEKS FROM TODAY: Two Weeks from today will be Erev Rosh Hashana. It is reality check time--real reality check.

It is reported that many Gedolim would shake and tremble during this time, to the point that their knees would knock (as the phrase is actually used in Sefer Doniyeil--”Dah LeDah Nakshan”--with the English word ‘knock’ quite possibly having this Torah source). Even if one may not be at this level of trepidation, one can most certainly privately shed tears to the Ribono Shel Olam in fear and shame--as the Pasuk states “Bemistarim Tivkeh Nafshi-- my soul weeps in private”. By this suggestion, we do not mean to express negative fear. What we mean to convey is that the judgment we are to face is not tilted, perverted or fiasco-filled as we might have otherwise seen in the courtrooms of basar vadam. Our judgment will be true and just, and there is much that we need to make amends for. Having come to the realization, having faced the facts--that one’s life and the lives of others really and truly are hanging in the balance--we can then begin to fully value and appreciate that we are incredibly gifted with the instructions--just exactly what we need to do in order to emerge successfully and even gainfully on the Day of Judgment! Does it make any sense at all to not make the sincere effort, or at least demonstrate the willingness, to be guided by these life-bearing and fulfilling instructions? The instructions are direct and to the point: “Teshuva, Tefillah and Tzedakah Remove the r’l Evil Decree Against Us”--of course we all know the words--but when we get up to reciting or even crying out these words on the Yemei HaDin we must have already begun to demonstrate that they are more than just poignant words in a Machzor or even terror-filled lip service. Lehavdil, even the best recipes in a recipe book that one owns are not worth more than the paper they are written on until such time as someone actually puts together the ingredients and properly follows through; after having worked hard and carefully in the kitchen. When one does so, however, not only will the cook or baker benefit, but all those around will share in the wonderful success as well.

Dovid HaMelech (Tehillim 14:2) summarizes this all in one Pasuk: “Hashem MiShomayim Hishkif Ahl Bnei Odom Liros HaYeish Maskil Doresh Es Elokim--Hashem looks down from the Heavens to see if there is a wise person who seeks Him. What does Dovid HaMelech mean? How does one seek Hashem--we all know that He cannot be seen and has no body, shape or form?! Moreover, Hashem is omnipresent --He is everywhere-- so what is there to seek--He is right here and right there and there and there and there?! We suggest that we seek Hashem through our clear and concise guide and formula--through Teshuva, through Tefillah, and through Tzedakah. Through ‘Teshuva’, we seek Hashem by searching through for stains of various shapes and sizes and washing as best we can our middos, our thoughts, our words and our actions. Through ‘Tefillah’, we seek d’veikus with Hashem--if we make the effort, we will be, and feel, in direct contact with the Omnipresent through prayer. As we daven Shemone Esrei, we must sincerely try to picture Hashem’s Presence in front of us, listening to ‘me’ (yes--me!) talking with Him, pleading with Him, and thanking Him. Although young children and the uneducated daven a four-minute Shemone Esrei--it does not mean that we must follow suit--and, moreover, if we are attempting to improve our lives, we should not daven in the same way as we did ten or five or even one year ago. Every year, our seeking through Tefillah--our connection to Hashem must certainly mature and grow. Finally, we seek through ‘Tzedakah’--by seeking Hashem through kindness to His creatures--through extending our hand and giving while seemingly receiving nothing in return. In this regard, we refer you again to the Yad Eliezer opportunities--for Amalei Torah and for Almanos who seek out their brother’s assistance.

Upon reflection, we must be especially warmed and encouraged by the words of Dovid Hamelech--that Hashem looks to those who seek Him--for it means that we are all in the running, we all have the chance, we all are capable and we all can succeed. We are now certainly close enough to Yom Tov to begin writing things down--events of the past year, middos to be changed, items to be taken care of, before Rosh Hashanah ...in order to make the words we shall soon cry out “Teshuva Tefillah U’Tzedaka” all the more meaningful and all the more successful on the upcoming Yom Tov.

Additional Note One: Some in the western world criticize and mock us--claiming that we are made to feel guilty for our actions. This myopic view looks at Olam Hazeh and can see no further. We know that our actions have far reaching effects now--and will stay with us for eternity. The story is related of an actual dibbuk which had uttered words of nivul peh--unbecoming language. When asked how it could do so--after all wasn’t it already in the next world--it responded that a person in the next world is only what he makes of himself here in this world. His nivul peh stays with him there too--and serves as an eternal source of shame and discomfort (to say the least). Having noted this--just begin to imagine what Teshuva, Tefillah and Tzedakah will look like and feel like--for eternity!

Additional Note Two: As noted in the past, Rabbi Ephraim Wachsman, Shlita provides remarkable solace and encouragement in the name of the Chasam Sofer. In the ordinary course, we are taught that Teshuva performed out of Ahava (love of Hashem) converts Aveiros which were performed even intentionally into actual Zechuyos, while Teshuva performed out of Yirah (Fear) turns Aveiros performed intentionally into Shegagos--unintentional sins--which Hashem will obviously treat much differently on the Yom HaDin, but which are still sin. The Chasam Sofer, however, adds that if the other two key “seeking” components besides Teshuva--i.e., Tefillah and Tzedakah--are present, than even Teshuva performed out of Yirah will be able to convert those intentional Aveiros into Zechuyos!! What a bonus! What an opportunity! What a gift!! Let us take the next two weeks to make our search a very, very successful one...and may we blessed with an outpouring and overflowing of zechuyos for ourselves... and for our people!

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HILCHOS SUKKAH: We continue our two Halachos a day in the 30-day period before Sukkos. Our notes today are excerpted from the Dirshu Edition of the Mishna Berurah, Volume VI.

1. The Chayei Adam writes that it is a mitzvah min hamuvchar to build a Sukkah with four walls, and many Poskim rule this way as well. In fact, the Chazon Ish was makpid to have four complete walls, without windows (Shulchan Aruch Orach Chaim 630, Dirshu Note 26).

2. If schach was placed so thickly on a Sukkah that stars cannot be seen through it, the Sukkah is still kosher. However, the Mishna Berurah writes that if the schach was so dense that rain could not fall through even in a heavy rain, one should be machmir and not utilize it even when it is not raining. Even then, however, it is better to sit in such a Sukkah than not in a Sukkah at all. Indeed, the Shevet HaLevi rules that one could even make the bracha of Leshev Basukkah while sitting in such a Sukkah. The Kaf HaChaim rules that a bracha should not be recited (Shulchan Aruch Orach Chaim 631:3 Mishna Berurah seif katan 6, Dirshu Note 7).

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13 Elul

A TESHUVAH MOMENT: We strive to be Shomer Shabbos--keeping Shabbos in all of its glory. There are so many aspects to Shabbos-- its kedusha, making sure that one stays far from prohibited activity, kavod , oneg, Yismecha VeMalchsecha.... In order to improve one’s dedication to Shabbos, every Erev Shabbos, before any last minute (flurry of) activities, one should spend a few moments in Tefillah to Hashem that he (and his extended family, among K’lal Yisroel) is spared from any type of chillul Shabbos, whether b’oness, misasek, b’shogeg or otherwise, that his Shabbos is celebrated with the proper kavod, and oneg, and that the kedusha with which Shabbos is imbued permeates he soul and body as well. One can feel to add sincere additional or other Tefillos as he/she sees fit.

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GETTING CLOSER! As we travel deeper and deeper into Elul, we become more strongly sensitized to the words of Dovid HaMelech in Tehillim--”V’Ani Kirvas Elokim Li Tov--as for me, I realize that being close to Hashem is good.” There is an incredibly penetrating Chapter of Tehillim--Chapter 139--which also very much relates to the time period that we are in. We urge each and every one of our readers to slowly read this Kepitel in the Hebrew, and study it in the English, as well. If you are moved, you are certainly heading in the right direction!

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AIN OD MILEVADO: In addition to his great mastery in Halacha, Rabbi Shlomo Pearl, Z’tl, whose yahrzeit was yesterday urged all of his students and listeners to constantly express “Ain Od Milevado” and “I love You Hashem!” One can view a listing and a summary of some of his Shiurim in Halacha at www.seetorah.com In his memory, we once again post the link to the Ain Od Milevado passage from the Sefer Nefesh HaChaim http://tinyurl.com/5a6qmy--something each and every one of us should perhaps be reciting daily at this time of year.

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THE GYM VS. THE SPA: Rabbi Ben Tzion Shafier, Shlita, gives the Mashal of a person who checks into a five star hotel, and is shown the entrance to the state-of-the-art gym on the right, and the wondrous spa on the left. The person intends to enter the gym, workout hard and well--and then go to the spa as his after-workout reward. He mistakenly takes a left turn and ends up in the spa. He decides to stay and spends the entire time in the pleasure-filled experience, but remains an unhealthier person for it. The Nimshal is, of course, someone who ignores the purpose of this world--the gym in which to workout--so that he can enter the spa ready to enjoy its true rewards, and instead goes straight to the spa, whose experience in this way is worth infinitely less than had he gone to the gym first as he should have. Truth be told, we have many gym vs. spa choices every day--let us turn right to the gym in each and every case--so that we can attain the true measure of value of the spa--which, instead of for 120 years, will last for eternity!

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CLEANING UP MONETARY MATTERS: The Business Halacha Hotline notifies us that using a friend’s credit card or family member’s credit card for purchases or taking advantage of his special finance offers can involve serious ribbis issues. For more information, and to discuss options for rectifying a Halachically problematic situation, one can call the Business Halacha Institute at 718-233-3845, extension 41. The Business Halacha’s Confidential Shailah Hotline FOR ALL MONETARY MATTERS is 877-845-8455. By email, one may send the Shailah to ask@businesshalacha.com

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FROM THINK HASHEM DAILY:

“When we prepare for Rosh Hashana during the month of Elul with Teshuva, Hashem creates Malachim in proportion to that preparation that will escort us in and testify on our behalf during the days of judgment.”

(Rav Tzvi Mayer Zilberberg, Shlita, based on Seforim)

To subscribe to Think Hashem Daily, email: thinkhashem@ateresshimon.org

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YOU ARE NOT SURROUNDED! In this week’s Parasha, we learn that when we go to war against our enemies, Hashem will give it over to us. If there are many enemies, shouldn’t Hashem give them over to us? The Ba’alei Mussar explain that this is one of the ruses of the Yetzer Hara--for a person to feel surrounded by enemies, with no choice but to give up and surrender. The Torah, however, specifically attests that this is not true! It is really only one enemy--the Yetzer Hara--and you are not surrounded-- if you don’t give up, but instead go out to fight and take the offensive--then the perceived encirclement will be lifted for you by Hashem Himself--as the Yetzer Hara goes down to splendid and thorough defeat!

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SMELL THE KETORES! In the Parasha, we also learn that when we go out to war against our enemies, “Venishmarta Mekol Davar Rah” (Devarim 23:10). The word davar (thing) is similar to dibur (speech), and accordingly, the Pasuk is interpreted to mean that a person should be especially careful from Lashon Hara and bad speech in order to be saved in a time of war. HaRav Chaim Kanievsky, Shlita, points out that because of the gravity of the aveirah of negative speech, it could literally be a deciding factor as to whether a person will live in a time of danger. Indeed, Shlomo HaMelech clearly teaches “Maves V’Chaim BeYad HaLashon--death and life are in the hand of the tongue” (Mishlei 18:21). It is truly fascinating to point out that Chazal teach that the only avodah which preceded the Korban Tamid Shel Shachar in the morning was the Ketores. Why was this so--why should any avodah come before the Karbon Tamid in the morning? We may suggest that the Ketores brought Kapparah for the sin of Lashon Hara (Zevachim 88B). Accordingly, before the Avodah of the Karbon Tamid and the rest of the avodos of the day could take effect, the sin of Lashon Hara had to be cleared--so that we could go on with life for the upcoming day.

Hakhel Suggestion: After saying Modeh Ani upon awakening in the morning, it may be a wonderful Kabbalah for one to state that he intends to be a Shomer Piv U’Leshono in all of his endeavors today!

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WE CONTINUE WITH OUR EREV SHABBOS HALACHOS OF SHABBOS SERIES:

1. As we continue to focus upon Hashem’s Malchus, and the re-coronation on Rosh Hashana, we note that every Shabbos we recite the words: “Yismechu VeMalchusecha Shomerei Shabbos V’Korei Oneg--those who observe Shabbos and call it a delight, rejoice in Your Kingship.” Although there is no special Halacha of physical Simcha on Shabbos as there is on Yom Tov, there is a more sublime and supernal feeling of joy in Hashem’s Malchus…each and every Shabbos.

2. In tomorrow’s laining we are privileged to have two of the Sheish Zechiros, which many of us recite daily after Shacharis. The Luach Davar Be’ito brings the Magein Avraham (Shulchan Aruch, Orach Chaim 60, seif katan 2) who writes that one should have Kavannah to fulfill the Mitzvas Asei DeOraysa of remembering what happened to Miriam when the words “Zachar Eis Asher Asa Hashem Elokecha LeMiriam…” are read in the sixth aliyah (Devarim 24:9). The Luach recommends that an announcement be made before Shishi to this effect!

3. Rebbi Yisrael Salanter, Z’tl, teaches that the ‘Aleph-Bais’ of Teshuvah is learning the Halachos of the topic or item for which Teshuvah is required. How many can look back at the previous year and affirm that there was no slippage, mistake, or ignorance, with respect to his Shabbos observance? A reader once advised us that he put a pitcher of water into the freezer on Leil Shabbos before going to sleep, and took it out on Shabbos morning before going to Shul, so that he would have very cold water without ice at his Shabbos Seudah. On the way to Shul that morning, he realized that he had two issues--1. Was he allowed to place the water into the freezer to freeze in the first place? and 2. Was he then permitted to take the frozen water out of the freezer to defrost into ice cold water in the pitcher--or was he intentionally creating water from ice (‘molid’). He looked up the Shailah on his own (without consulting a Rav), determined that his actions were permissible, and drank the water. Whether or not his conclusions were ultimately correct, what he reported to us determines the need to think before you act, the need to study the Halachos of Shabbos (certainly on Shabbos itself!)--and the need to consult with a Rav on matters of which one is not totally sure.

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POINTS AND POINTERS ON THIS WEEK’S PARASHA, PARASHAS KI SEITZAI:

A. Rabbi Pliskin, in another one of his outstanding Seforim, Growth Through Torah on the Parasha (p. 494-495), brings the following. “The Aishes Yefas Toar must cry over her parents for a period of thirty days. The Ramban explains that thirty days is the amount of time necessary for her to remove the attachment to her idols from her mouth and heart. Rabbi Chaim Zaitchek, Z’tl, comments that we learn from here that to really change a trait it takes a thirty-day period of intense work. This is the principle of the month of Elul which is a time for us to focus on our behavior and traits in order to make a major improvement in ourselves. A person tries to work on a trait for a day or two, and when he does not see improvement he becomes discouraged and gives up. When you want to improve any trait, give yourself thirty days of serious effort in order to see visible changes. While some people are able to make changes very quickly, even they need a significant amount of time in order to ensure that the new habits become second nature. Even if you do not see any positive changes in the first week or two, if you will persevere for an entire thirty days, you will begin to see the fruits of your labor.”

B. The Sefas Emes provides two great lessons from this week’s Parasha for us to always take with us:

1. Some of the most famous Mitzvos in the Parasha relate to returning lost objects to others. Since, the Sefas Emes notes, we are duty bound to love others as ourselves--and not more--then we must most certainly endeavor to return lost objects to ourselves as well. With respect to our physical possessions, we must be aware that Hashem has entrusted us with objects--and be sure to get them back if borrowed or taken (unless Tzedaka or chesed is involved), and certainly not squander them. Spiritually--we must ‘return’ to be the person we are supposed to be. Elul is a time when we can return to ourselves that which so much belongs to us--our strengths, talents, energy and goals in Avodas Hashem. This Parasha, always read in Elul, clearly provides us a stark reminder to us to bring as much as we can back home. Additional Note: Whenever you help return a lost object to someone else--let it serve as a Hashgacha Pratis reminder to you that you should also be returning something lost to yourself!

2. The Pasuk teaches that it is a Mitzvah to help its owner when an animal or the burden upon it has fallen. The Torah specifically says “Hakeim Tokim Imo--you shall surely stand them up with him.” The Sefas Emes notes that the Torah does not simply use the word “Oso”-help him, but “Imo”--with him, because when you are helping another, when you display Rachmanus, compassion and care for the difficulty of someone else, than you are really not only helping him, but helping yourself. In fact, while you are helping him only once, you are helping yourself for a lifetime and beyond. How remarkable! You are not merely picking up a package--you are raising up yourself!

C. The Torah states that one who is to receive makkos--lashes for his transgression is to receive up to 40, as the Torah states: Arba’im Yakenu Lo Yosif. Why does the Torah use the number “40”--especially if the maximum is really 39? See Ramban to Devorim 25:3.

D. The following Shailos U’Teshuvos relating to the Mitzvah of Shiluach HaKain are excerpted from the Divrei Siach on this week’s Parasha:

QUESTION: Is there an obligation to perform Shiluach HaKain every time the situation presents itself to a person?

ANSWER: No, but there certainly is an inyan ahl pi kabbalah to do so.

QUESTION: is it better to perform the Mitzvah of Shiluach HaKain by yourself--or to ask a Shaliach to do so, so that you can study Torah during that time?

ANSWER: “Mitzvah Bo Yoser MeBeshelucho--it is better for him to do the Mitzvah himself.”

QUESTION: If a katan performs Shiluach HaKain--will it be a segulah for him even when he becomes a Gadol?

ANSWER: Yes!

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AS NOTED ABOVE, THE PARASHA BEGINS WITH THE FAMOUS WORDS: “WHEN YOU GO TO WAR AGAINST YOUR ENEMIES...”

What makes this world so special is that it gives us the opportunity to succeed against the Yetzer Hara. Each success against the Yetzer Hara is a great victory, and these are the greatest of all earthly battles (Mesilas Yeshorim, Introduction).

But just like an army needs the best equipment and strategies in order to emerge victorious, so too must we be prepared with the best tools and weapons for our success.

There are two basic “War Room” strategies which we have previously provided for success against the Yetzer Hara. Remember, the Yetzer Hara is exceedingly sly (“orum”), and also acts as the Satan and the Maloch HaMovess. We must meet the challenge and respond in kind.

Strategy One: Eliminate the Choice. The Yetzer Hara often outwits his victim by presenting a choice to him and coaxing him to make the wrong choice. To avoid making the wrong choice, one should see himself as a “muchrach”, as one being forced to do the right thing, and not have any choice in the manner.

Here is a simple example (you can come up with the harder ones):

Should I give this quarter to tzedakah before Shacharis? I could, but it is my last quarter, and I may need it for a parking meter later today, and then what will I do?

The muchrach will respond “I must give the quarter to tzedakah because it is Shacharis time, and it is appropriate to give tzedakah now (Shulchan Aruch, Orach Chayim 92:10).

Simply stated, you must eliminate the choice. Just as in Olam Haba, there will eventually be no choice because everything will become so clear to us, so too, one can make it all clear now, as well.

Strategy Two: ImagineWho You Can Be! Strategy One is, of course, successful when you realize that in front of you lies a choice. What if the Yetzer Hara simply “blindsides” you by placing you in a situation where you are face-to-face with an aveirah?

Simple example one (you can come up with the harder ones):

You turn around on a crowded subway and the only person facing you is Harriet, the Lashon Hara monger.

Simple example two: You sit down in a restaurant with a non-Jewish co-worker, are about to order, and you realize that the hashgacha is inferior.

Strategy Two involves the use of mental imagery to defeat the Yetzer Hara. One form of mental imagery is thinking about a situation that could come up, and how to handle it before it happens—what happens if I meet up with a person who starts speaking Loshon Hara—how will I deal with it? Or, how can I explain kashrus and its stringencies to the non-Frum or non-Jew? If one has already imagined the situation, he may be very well-equipped to deal with it when it really happens.

A second, perhaps more powerful, image is a picture of a human being confronting some kind of vivid punishment or “Gehinnom”, thinking, is it really worth it for me to do what I am about to do? Chazal tell the story of a great person, who, when confronted with sin, ran over to a hot stove, and said “He who does this, falls into this.” What an image!

In a more positive light, one can imagine a very bright, immense and infinite paradise for following the Torah’s ways. Overcoming the situation will bring beautiful victory for a person, his family, and Klal Yisrael.

The above are two proven strategies. As the clocks ticks up towards Rosh Hashanah, we urge you to try the winning side.

May this year be a year of victory for all of Klal Yisrael!

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ON TIMES OF PARADISE: We provide the following essential points made in Praying With Fire II by Rabbi Heshy Kleinman, Shlita, relating to the “Eis Ratzon Period (Time of Favor)” that we are in from Elul through Yom Kippur--40 days of Paradise for the Neshama!:

A. R’ Itzele (Blazer) Peterburger, Z’tl, in Sefer Kochvei Ohr examines this seemingly illogical order of Rosh Hashana and Yom Kippur. He asserts that logically, Yom Kippur should have come first, allowing the Jewish people to begin by confessing and cleansing themselves of their sins. After that process, they could arrive at the Day of Judgment, Rosh Hashanah, deserving of a good year. However, Rav Blazer explains that a person’s first priority must be to recognize that Hashem is the benevolent King Who likewise renders judgment. Only then can one truly comprehend the magnitude of the forgiveness one must seek on Yom Kippur.

B. Our plea for a renewed lease on life is not limited to simply keeping our heartbeat and breathing going for another year. HaRav Yechezkel Levenstein, Z’tl, writes (Sefer Ohr Yechezkel, 109): “Zachreinu LeChaim is not just a request for life itself; it encompasses everything. That which is connected to life is also called life--health, sustenance, removing obstacles and hardships are all included in our request for life.” With so much at stake, we cannot afford to “stand in the shade” during this crucial Eis Ratzon, when Hashem’s radiance is at its peak.

C. To better appreciate the role of Elul, Rabbi Kleinman provides the following allegory: There was once a king who occasionally set out among the general populace to stay in touch with the realities of his subjects’ lives. Prior to his arrival, he would send out letters to a random selection of families, announcing his visit. On one such occasion, a poor couple living on the edge of town received a letter announcing that the king would be visiting them. The couple, who lived in abject poverty, began to discuss what to do. “We have to repair the front stairs and weed the lawn and paint the walls and borrow at least one good chair for him to sit on,” the husband insisted. “Who are you trying to fool?” the wife contested. “We don’t have money for all that. And besides, the king knows he’s visiting paupers. We should just be ourselves.” ”No,” the husband countered. “We have to put in our best effort. We have to show him that we prepared for his visit in the best way we can. He has to see that we’re his loyal subjects and that we are proud that he is our king.” It is for this reason that we undertake extra efforts, and are more meticulous and punctilious, in the learning of Torah and the performance of Mitzvos. We must remember that, during this very 40-Day Period, Moshe Rabbeinu worked very hard in Shomayim pleading our case for eternal survival--and was successful. The grace of the Period renews itself annually for each and every one of us. However, it is not easy. There are no “push-button” solutions. Shlomo HaMelech, the wisest of all men, teaches us (Mishlei 24:16) “Ki Sheva Yipol Tzaddik VeKam…for a righteous man can fall seven times and rise, but the wicked shall stumble upon evil.” It is the Tzaddik who realizes that even though he has fallen in the past he can nevertheless rise and become great. It is actually a Rasha, a wicked person, who believes that because he has stumbled once, he has hopelessly fallen forever. We have to take the time and make the effort to get up, as Hashem is now extending His hand to help us in an extraordinarily merciful, compassionate, and forgiving way, in a way which is beyond our wildest dreams or imagination. In what ways can we help ourselves “up”? Spending more time in Tefillah, true care in Shemiras HaLashon, opening the hand a bit wider to give Tzedakah, and in bleaching our Middos. A sincere and tangible plan to avoid anger, jealousy (including looking at another person in the wrong way) and the need to gratify every last desire, will go a long way towards pulling you from last year’s fall to standing up ably and with pride on your own two feet. Let us try to get up all together--for if not now, then when?!

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HILCHOS SUKKAH! Sunday, we begin the thirty day period prior to Sukkos. Many learn that the obligation to study the Halachos of Sukkos begin thirty (30) days in advance (see Shulchan Aruch Orach Chaim 429, Ba’air Heitev). Accordingly, we bli neder intend to provide two Halachos per day. The following two Halachos are for your review on Sunday:

1. The Rema rules that one should commence building the Sukkah immediately after Yom Kippur, for he fulfills a Mitzvah in building the Sukkah as well. The Bi’ur Halacha writes that according to the Yerushalmi the building of the Sukkah is a separate Mitzvah (i.e., separate and apart from sitting in the Sukkah), and one would actually make the bracha of Asher Kideshanu BeMitzvosav…La’asos Sukkah; however, the Bavli disagrees, and holds that it is not the ikar Mitzvah. There is a Machlokes Achronim as to whether according to the Bavli it is still a Mitzvah to build to the Sukkah (and a person should preferably perform the Mitzvah on his own), or whether it is a hechsher Mitzvah--which prepares one to dwell in the Sukkah over Sukkos. (Shulchan Aruch Orach Chaim 641, Dirshu Note 1)

2. It is forbidden to place the sechach down before putting up the walls of the Sukkah, as the placement of the sechach should be the final act which makes the Sukkah kasher. It is likewise of utmost importance that when placing the sechach on the Sukkah any shlak or awning is rolled up. After the sechach has been fully placed on the Sukkah and the Sukkah is kasher, one may then roll the shlak or awning on it (Kitzur Shulchan Aruch 134:8). No trees may be directly above the Sukkah. However, if the branches of trees next to the Sukkah (but not on top of the Sukkah) block the sunlight from reaching the Sukkah, the Sukkah is still kasher. (Shulchan Aruch, Orach Chaim 626:1, Bi’ur Halacha d’h Tachas)

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12 Elul

A TESHUVAH MOMENT: Fascinatingly, the bracha of Teshuvah in Shemone Esrei contains exactly the same wording in Nusach Ashkenaz, Nusach Sefaradi, Nusach Ari, and Nusach Sefard. Perhaps one lesson is that Teshuvah is meant for each and every one of us--and that we each have to sincerely daven to Hashem to help us with it--each and every day! Hakhel Note: Please additionally see Elul Notes below.

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REMEMBERING THE PURPOSE OF LIFE! As we encounter many people during a given day, we may notice that most of them do not have specific direction in the purpose of life. The Mesilas Yesharim provides the purpose to us in one supernal sentence. It is: “La’avod, V’La’amod B’Nisayon, U’Lekayeim HaMitzvos--to serve Hashem, overcome and fulfill Mitzvos.” Whenever we are faced with a particular feeling, encounter, event or situation--we should recall this eternity bearing guidance of the Mesilas Yesharim, and think about and actualize how one’s attitude, approach or reaction will fit into--his purpose of life!

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MAKE IT WORK FOR YOU! We will soon be definitively working on Kabalos for 5779. Let us bli neder commit to make those Kabalos practical ones that will be written into a notebook or kept in a log on an ongoing basis in order to assist in compliance--to be reviewed next year at this time--hopefully, in its zechus, in the Beis HaMikdash!

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SEVERAL ADDITIONAL POINTS AND POINTERS RELATING TO THE ELEVATED DAYS OF ELUL:

A. In the Seforim that give Eitzos L’Yom HaDin--advice as to how one can succeed at the time of judgment, one of the leading items on every list is to be Dan L’Chaf Zechus--to judge others favorably. This means that just as one can, in almost all cases, find a rational reason or excuse for what he has done, one must do the same for others. The critical view of another, especially in the difficult and self-centered western society we live in, may be viewed as a more cautious and more appropriate approach in many circumstances. We note, however, that this is an absolutely incorrect approach when viewing your family members and your friends, who are serious Torah Jews. If one indeed finds that he ‘naturally’ looks at everything and everyone with that critical eye, we may suggest that, just as we noted yesterday--that one can and should daven for Hashem to help him with Teshuvah (Hashiveini V’Ashuvah Ki Atta Hashem Elokai!)--so too, should he daven to Hashem to help guide him to judge others in a more favorable light. The very fact that we daven for Hashem’s help is an indication of the direction we wish to turn.

B. The Ba’alei Mussar teach that one great technique to defeat the Yetzer Hara is to simply delay, push off that which he is trying to accomplish--whether it be anger, overindulging, the inappropriate word, the questionable charge, or any of the other tests that face us daily. There is an important counterpart to this. It is--when a Mitzvah presents itself, not to in any way defer or delay it, or condition it upon something else happening--but rather perform it without allowing time for the Yetzer Hara to negotiate. Just as one succeeds by slowing down the path to an aveirah or even a questionable act, he should speed up the path to the Mitzvah before the surprising detour or road block can be deceitfully placed. The concept, of course, applies to one’s Torah studies as well. If one needs to look up something, he can write it down to look up later, and it may end up on a ‘to-do’ list--or he can exert the effort of standing up, going to the Sefer that he needs, opening it, finding what he needs--and bringing the matter to its prompt conclusion. Every step along the way--the standing up, the walking, the opening of the Sefer--and even the pleasure of finding what one was looking for--are all separate parts of the joyous accomplishment of a Mitzvah in its prompt and proper time!

C. Chazal (Brachos 29B) teach that Eliyahu taught Rav Yehuda: “Lo Tirtach VeLo Sechetei--do not get angry, for through your anger you will come to sin.” If we are looking for ways at this time of year to avoid sin, avoiding anger at all costs is certainly an important one! As we feel a moment of frustration, irritation, annoyance or anger setting in or coming on--let us remember the teaching of none other than Eliyahu HaNavi-- Lo Tirtach VeLo Sechetei.

D. A fascinating point made by HaRav Chaim Friedlander, Z’tl, is that when Hashem remembers each and every one of our deeds on Rosh Hashana, He not only remembers them on a singular and individual basis, but how on an aggregate basis all of the actions over the year shape a person into a different human being--reaching towards his potential, or c’v, away from it. We must know that Hashem’s remembrance of us is (Zichronos)--are not dry notations on a computer, but are Hashem’s notes of what we had done ‘Lifnei Chisei Chevodecha--before Hashem’s throne.” Hashem’s notes contain everything that needs to be read between the lines, and especially give everything we do, whether we perceive the action to be ‘major’ or ‘minor’, the true importance they deserve--because of who we really are.

E. The Ba’al HaTurim (Shemos 38:27) teaches that the 100 brachos we make every day correspond to the 100 adanim that supported the walls of the Mishkan--for just as the 100 adanim were the base upon which the Mishkan rested, so too, are our 100 brachos the base for our Avodas Hashem, which brings the Shechina into our lives on a constant basis. Through a bracha, HaRav Friedlander writes, we not only remind ourselves about Hashem’s presence in the world, but remind ourselves that Hashem is before us and close to us--as, after all, we recite the word ‘Atta’. HaRav Friedlander especially suggests that in the days of Elul, as a preparation for Malchiyos and Zichronos, one strengthen himself in the area of brachos. He specifically suggests the following two items: (1) After reciting the words ‘Baruch Atta’ one should stop before reciting the word ‘Hashem’ and think: ‘I am about to mention the name of Hashem; and (2) When reciting the words ‘Hashem Elokeinu’ one should think that Hashem is ‘Master of All, He Was, Is and Will Be, and at His Will keeps everything in existence.’ If one feels that these two wonderful steps are too difficult for all brachos, HaRav Friedlander suggests that it be done when reciting Birkas HaNehenin (HaMotzi, Shehakol, etc. and Asher Yatzar). Through this, one will bring himself closer to Hashem at various points of the day…and Hashem is close to all who are close to Him!

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LESSONS FROM THE TENTH ANI MA’AMIN: The Mishna in Rosh Hashanah (1:2) teaches us how Rosh Hashanah is different than the other three times of the year (Pesach, Shavuos, and Sukkos) during which we are also judged. Rosh Hashanah, the Mishna teaches, is different because “Kol Ba’ei Olam Ovrin Lefanav--all who come into the world pass are judged individually, as they pass before Hashem as if they are walking in a single file.” The Mishna brings a Pasuk in Tehillim (33:15) to explain how Hashem could judge the billions mixed together all over the world as unique, individual creatures. The Pasuk says: “HaYotzeir Yachad Lebam HaMeivin El Kol Ma’aseihem--because Hashem formed every aspect of every being, He can fully comprehend every single individual’s actions, words, and thoughts. In fact, the tenth Ani Ma’amin also quotes this very same Pasuk and reads as follows: (Artscroll translation) “I believe with complete faith that the Creator, Blessed is His Name, knows all the deeds of human beings and their thoughts, as it says, “HaYotzeir Yachad Libam….” This is the only Pasuk quoted in any of the Ani Ma’amins.

We now would like to share with you a stunning thought, which can provide a tremendous source of guidance, and special zechuyos, for the time period that we are in. Let us go to Tehillim Chapter 33, and review the Pesukim which immediately follow this telling Pasuk quoted both in the Mishna in Rosh Hashanah and in the tenth Ani Ma’amins. After this Pasuk, Dovid HaMelech continues by teaching us what the upshot, what the consequence, is of Hashem’s having created us and comprehending all of our deeds. Once again, we provide the Artscroll translation: “A king is not saved by a great army, nor is a hero rescued by great strength; sham is the horse for salvation; despite its great strength it provides no escape. Behold the eyes of Hashem are on those who fear Him, upon those who await His kindness, to rescue their soul from death, and to sustain them in famine. Our soul longed for Hashem--our hope and our shield is He. For in Him will our hearts be glad, for in His Holy Name we trusted. May Your kindness Hashem be upon us, just as we awaited You.”

With these revealing words, Dovid Hamelech paves a pathway for us to follow in our Avodas Hashem. Now that we know that Hashem knows every single thing about us--What is it that Hashem really would like to see? As highlighted above, Hashem looks to those who fear Him, who are awed by His all-knowing, all-encompassing, and infinite greatness and who look to Hashem for His closeness, for His kindness. Surely, if we would fear a lion, a bear, a terrorist, a car that is out-of-control, we should be in absolute and unfettered awe of the Creator of all creatures and all circumstances and events! When we recognize Hashem’s complete authority and control, we also realize that everything we have is wholly the result of His kindness, as we partake of the Royal Table in various ways throughout the day. Throughout the day we should express our needs to Hashem, and thank Him for what we realize He has given us and continues to give us. As we look at our hopes for the coming year, we must look back at the highlighted Pasuk, and realize how powerful its teaching really is, and how crucial it is in our life. If we can remind ourselves of this Pasuk daily, we can go far in avoiding the strictness of Din, and bring Hashem’s kindness upon us…just as we awaited it!

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11Elul

TESHUVAH MOMENT: In last week’s Parasha we learned that any soldier in the Jewish army attempting to flee would be stopped--for losing the war begins with flight. One must recognize that we all are soldiers in Hashem’s army--and that we must not flee and lose, but be strong and fight with Bitachon in Hashem’s guidance and direction--and be wonderfully successful!

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FAMOUS WORDS: The famous words of the Sefer Mesilas Yesharim: “Kol Kulah Tzarich Bedikah--every kulah that one wishes to practice requires further investigation” is taught by HaRav Luzzato, Z’tl, in the Chapter on Zerizus--acting with alacrity. We may derive from this that even if a person may actively seek a kulah--ultimately the reason for seeking or practicing a leniency may simply be spiritual laziness, and a lack of appreciation of the spiritual elevation one has in the diligent performance of a Mitzvah!

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WHERE DO WE BEGIN? HaRav Yechezkel Levenstein, Z’tl (Letter 208) writes that the first step in coming close to Hashem is through improving middos and conduct with other people. If a person recognizes and appreciates the ma’alas zulaso--the attributes of others, and accords them respect in accordance with their ma’alos, then, he concludes, how much closer he is to properly appreciating, respecting and drawing close to HaKadosh Baruch Hu!

Additional Note: On the Mishna in Avos (4:3) of Ahl Tehi Vaz Lechol Adam--do not treat anyone lightly…HaRav Levenstein notes that one should not think improperly of anyone, including akum, for Hashem Himself has ordained that every person has his time, and every person has his place.

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SOME SPECIAL HISORERUS FROM THE SEFER SIFSEI CHAIM, HARAV CHAIM FRIEDLANDER, ZT’L (MOADIM I) TEACHES:

A. After Adam HaRishon sinned and his Teshuva was accepted (all on Rosh Hashanah!), the Torah records that Hashem placed the Lahat HaCherev HaMishapeches (the flame of the ever-turning sword) to prevent him from re-entering Gan Eden at that time. With this, the Torah provides an essential lesson in Teshuva. It is not enough just to “decide” not to fall prey to the sin again. One has to actually create some type of fence or system to prevent the possibility of falling again. One out of thousands of examples one can think of would be for a person who comes late to Shul, almost as a matter of course. His true Teshuva may be to start a learning Seder with someone before davening even if only for 10 or 15 minutes (thereby ensuring that he will be on time), or to “penalize himself” in some way for having been not as respectful as he could have been for his audience with the King

B. A person can delude himself into thinking “Shalom Yihiye Li--and walk in the way his heart sees fit” (Devorim 29:18). Yet, no one has any contracts with Hashem--every action has ramifications. If a person acts or reacts “as his heart sees fit,” or “as his heart says,” by whim or fancy, he should be sure to give the matter some second thought.

C. “Derech Chaim Tochachos Mussar--the road to life is words of reproof”--with these words of Mishlei, Shlomo HaMelech, the wisest of all men, is teaching us that the road to life is paved not by shunning the reproof and constructive criticism of others, but, quite to the contrary, by allowing it to enter and penetrate your heart.

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SEVERAL ADDITIONAL POINTS AND POINTERS RELATING TO THE ELEVATED DAYS OF ELUL:

A. Yiras Shomayim has true life-sustaining qualities (Tehillim 33:15, et. al). The reasoning is actually quite simple--if you demonstrate a better understanding of life, then you deserve more of it. The Chofetz Chaim, almost at the outset of the Mishna Berurah (Shulchan Aruch, Orach Chaim 1, seif katan 4) provides great advice in the name of the Arizal on a to’eles gadol--a great help to attain Yirah. One should envision in front of him the four letter name of Hashem (Yud Keh Vov Keh), with the nekudos of Yirah (chirik, sheva, komatz) under the first three letters. One should certainly try this at a time or in a place where his Yirah is being challenged by his Yetzer Hora from within or his Yetzer Hara from without. Nothing, of course, can replace a meaningful Mussar Seder, but effective emergency therapy or treatment, or a needed boost at a down point of the day, can sometimes be life-bearing as well.

B. There is a word that has negative connotations that we usually do not like to associate with ourselves: zilzul--to hold in contempt, to degrade or to disgrace. One generally does not feel that he conducts himself in a manner which degrades or disgraces other people or things, yet, in the Al Cheit, we actually recite: “Al Cheit Shechatanu L’fanecha BeZilzul Horim U’Morim--for the sin we have committed against You by degrading parents and teachers.” This particular sin is obviously so pervasive that it is found in the Al Cheit recited by us all. The concept of zilzul not only applies to parents and teachers, but can also apply to the way we treat other people and their feelings as well. Zilzul even has ramifications in Hilchos Shabbos--where leaving on noise making objects on Shabbos and other public actions which show disregard for the sanctity of Shabbos are referred to as ‘zilzul Shabbos”. We can also think about zilzul in the way some may treat Seforim, Siddurim and bentschers with broken bindings and with pages ripped out for many days, and their Tallis and Tefillin bags (with the Tallis and Tefillin inside), as they let them bang against the lower part of their bodies and leave them unattended in unlocked cars. Perhaps a benchmark in this area would be how a third party whom one does not know would view what he is doing--as something sensible and honorable--or as something inappropriate, careless--or even disgraceful. Although it may be a difficult thing to do--think of the word zilzul--and go through your day making sure there is no element of it in any aspect of your daily conduct, business, affairs or thinking.

C. Rabbi Ephraim Wachsman, Shlita, provides extremely meaningful guidance in the name of “Rebbe Shmelke”, Z’tl. Rebbe Shmelke teaches that when a person travels through a difficult or treacherous area, the secret of success is in taking the trek piece by piece, part by part, goal by goal. One goes until one indicator, travels until the next marker, then until a third milestone, until he gets to his location. If a person says “I am not going to speak Lashon Hara for the next ten years, no matter what”, he is challenging himself in an admirable way, but not necessarily in a successful one. A more measured approach such as: “I will get through the week, and go from there”, may not be as admirable, but should achieve a far greater result. Rabbi Wachsman told a story of a man who successfully climbed a mountain where all others failed. When asked why he felt he was successful, he responded: “I looked down at how much I had accomplished--not at how much farther I had to go!”

D. One must never forget the teaching of Hillel (Avos 1:14): “Im Ain Ani Li Mi Li--if I am not for myself--who is for me?” There is simply no one else that can substitute, replace, or stand in one’s stead in achieving his personal spiritual potential and personal spiritual goals. If one looks to his right and looks to his left--he may see many fine and helpful people around him--but ultimately they must take care of themselves both physically and spiritually--and so must he!

E. Looking back over the year, one may want to review how many Shailos he asked, and how many he could have asked but did not do so for one reason or another. In regular circumstances, a Shemiras HaLashon Shailah should come up weekly, if not daily. Making one’s own decision to say something or not say something--or even avoiding the Shailah--is not always the proper response at all. Over the approximately 20 years of its existence, the Chofetz Chaim Heritage Foundation’s Shemiras HaLashon Shailah Hotline has answered thousands upon thousands of Shailos running the gamut of Shidduch related questions, parent-teacher issues, the professional-client relationship, and issues among parents, children and siblings. The Hotline is a vital tool to success in the life-giving area of Shemiras HaLashon. After all, Mi HaIsh HehChofetz Chaim…Netzor Leshonecha Mairah. The Shailah Hotline’s number is 718-951-3696 and the hours are 9:00 PM-10:30 PM from Sunday through Thursday and Motza’ei Shabbos.

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THE JEWISH PYRAMID: One of the great aspects of Rosh Hashana is K’lal Yisrael proceeding in unity to declare Hashem’s Malchus over us, and our unified hope that His Malchus will reign over the whole world in the very near future. The Torah (Devarim 33:5) teaches: “VaYehi Vishurun Melech Behisaseif Roshei Am Yachad Shivtei Yisrael--He became King over Yisrael...the tribes of the nation in unity.” The Ba’alei Mussar point out that we learn from this Pasuk that “Ain Melech BeLo Am--there is no king without a nation”. Accordingly, we must strive for unity among disparity in preparation for Rosh Hashana. In this regard, we provide the following practical and remarkable excerpt from the Sefer Yearning with Fire, by Rabbi Heshy Kleinman, Shlita (Artscroll):

“There is a model of Jewish marriage that counselors use to help couples understand the goals of their union. It is a pyramid, with each spouse at one corner of the base and Hashem at the pinnacle. The greater the distance from Hashem that they stand, the farther apart are the spouses. As they climb spiritually--toward the pinnacle-- they come ever closer to each other.

This model works for us as a nation, too. When our striving is toward Hashem, the distance between us diminishes. Rather than having our unity thrust upon us by our enemies, we can embrace it, and thereby stand ready to be redeemed.”

Hakhel Note: In a similar vein, Rabbi Yechiel Spero, Shlita, teaches that on the doors of the Yeshiva in Kelm, the following words were posted: “Achdus Ha’avadim Hi Kiyum HaMalchus”--our own unity crowns Hashem in a wonderful way. Rabbi Spero therefore suggests that every person take the initiative to be mochel another person, even if he knows that he is in the right--and the person he is being mochel is at fault. With this selfless act, the antithesis of self-centeredness, one is not only elevating himself as a human being--but elevating Hashem into a greater position of Malchus as well!

Additional Note: Try it--today!

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10 Elul

THIRTY DAYS FROM TODAY WILL BE THE YOM HAKADOSH--YOM KIPPUR!

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A TESHUVAH MOMENT: In order to strengthen awareness of Hashem in your everyday life, a few times a day catch yourself and say “Thank you Hashem--I know that everything is from You!”

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WHAT IS HOLDING US BACK FROM ERETZ YISRAEL? Chazal teach that Ma’aseh Avos Siman Labonim--what happened to the Avos is a sign of what happens to their children. In English as well (and perhaps in many languages), it is said that ‘History repeats itself’. What prevented our forefathers from entering Eretz Yisrael after the remarkable Geulas Mitzrayim they had experienced? It was the Lashon Hara spoken by the Meraglim-which kept millions of people in the desert for 38-plus years longer than they should have been. We are all so disappointed, so frustrated, so horrified, by what the Meraglim did--we should definitely not be following suit. We have got to realize what is keeping us out--and do something about it! Let us start today!

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D’VEIKUS! A reader provided a great insight from the Malbim, which may be helpful in our understanding of why we recite L’Dovid Hashem Ori (Tehillim, Chapter 27) from Elul until Hoshana Rabbah (or until Shemini Atzeres or Shabbos Bereshis for others). In this Kepitel, Dovid HaMelech relates: “Achas Sha’alti Mei’eis Hashem Osah Avakeish Shivti B’Veis Hashem Kol Yemei Chayai--there is one thing I ask for and seek--to dwell in the house of Hashem all the days of my life.” Dovid HaMelech had many responsibilities and perhaps millions to care for. Health, happiness, Shalom Bayis, Parnassah was definitely on his mind, but when all is put into perspective, all of the details and particulars of one’s personal, and one’s communal, needs--ultimately they all lead to one life goal--D’veikus B’Hashem. One has (or should have) a lot on his mind in Elul. With all that, he must keep his focus as to what it is all for, what it is all about. We therefore recite this Kepitel twice every day--to keep us focused and aimed at our true, ultimate, and everlasting goal!

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UNTIL AFTER BREAKFAST: One splendid suggestion regarding a cell phone takana is, bli neder, barring extenuating circumstances, not to look at one’s emails or texts after arising until one has eaten that morning. Discipline. Self control. Priority.

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MIDDAH K’NEGED MIDDAH: Once received from a reader:

“If I will overlook people’s shortcomings….Hashem will overlook mine.

If I won’t be exacting with other people…Hashem will not be exacting with me.

If I won’t scrutinize other people and look at their faults…Hashem will not scrutinize me and look at my faults.

Hashem has made Middah K’neged Middah a basis of the world’s existence--let’s be smart!”

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REMINDER--FROM THE ROSH: The Rosh--a Rishon--reminds us in the Orchos Chaim L’Rosh (81): “Ahl Tabit Lemi Shehu Koton Mimecha BeAvodah U’VeYirah Ki Im LeGadol Mimecha”--do not look at someone who is lower than you spiritually and compare yourself to him, but rather to someone greater than you--so rather than becoming smug and complacent, you grow into who you really can be.

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A THOUGHT ON TALMUD TORAH: 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!

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WHAT IS IN OUR TREASURE CHEST? Dovid HaMelech teaches in one of the key Kepitlech (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 it 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!

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FROM TEACHINGS FOR ELUL FROM HARAV NOSSON WACHTFOGEL, Z’TL: The following teachings of HaRav Nosson Wachtfogel, Z’tl, the Mashgiach of the Lakewood Yeshiva, are excerpted from the Sefer Leket Reshimos (on Elul and the Yomim Noraim):

1. The growth of a person is measured by the toil and effort he puts into his Avodas Hashem, and one who does not put in the effort really has nothing. No drop of sweat goes to waste.

2. One should not treat Elul as the rest of the year, for the whole next year will be dependent upon how one progresses in Elul. In Bein Adam LeChaveiro, one should work on being Noseih B’Ohl Im Chaveiro--joining as one with another, viewing his burdens as one’s own burdens and his joys as one’s own joys. This is the actualization of V’Ahavta LeRei’acha Kamocha.

3. Elul is the acronym of “Ani LeDodi VeDodi Li. We act irresponsibly only because we push aside our true royalty and bearing. Hashem told Yirmiyahu HaNavi (1:7): “Ahl Tomar Na’ar Anochi--do not say “I am but a youth”--Hashem tells this to each and every one of us.

4. Chazal teach that one who is Ma’avir Ahl Midosav will be forgiven for his sins. The reason that this is so is because by being Ma’avir Ahl Hamidos, a person demonstrates that he is not only concerned with himself--but cares about others as well. He therefore joins in with the merits of K’lal Yisrael.

5. It is the end that is important--if a person was a Tzaddik all of his days, and then c’v becomes a Rasha, he will be judged as a Rasha. Happily, the reverse is also true. Now, looking back at the beginning of the year, we may have started off Rosh Hashana and Yom Kippur in a great way. It is, however, important to end the year in a great way--with the Sha’arei Rachamim and Ratzon open wide to help us.

6. Before going to sleep and upon arising, HaRav Wachtfogel advised that one daven that he be zoche to Teshuvah Nechonah--proper Teshuvah.

7. It is hard for us to feel awe because we do not have world leaders who inspire it. What we can do, however, is think about Kriyas Yam Suf, and how the Torah records: “Az Nivhalu Alufei Edom Eilei Mo’av Yochazeimo Ra’ad Namogu Kol Yoshvei Kena’an.” If these akum sensed Hashem’s Gevurah through these awesome sights--we should likewise envision similar Gevuros to appreciate Hashem’s Majesty.

8. A person should never despair or get depressed over the thoughts, words or actions of his past--as he is judged only according to his deeds at the time of judgment. If at that time he is a Tzaddik, he will be judged as one. It is accordingly the Avodah of Elul to prepare for Rosh Hashana so that one is a Tzaddik at that time.

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9 Elul

A TESHUVAH MOMENT: Tehillim 51, the Kepitel of Teshuvah, provides us with two great insights at its outset. The first phrase of the Kepitel is “Laminatzeiach Mizmor L’Dovid--for the conductor, a song by Dovid.” This should impart to us what a joyful opportunity Teshuvah really is.” The second Pasuk begins: “Bevo Eilav Noson HaNavi--when Noson HaNavi came to him...” Dovid HaMelech understood how important it is to appreciate and take to heart the words of instruction and reproof given to us by our Rabbanim, mentors and teachers. Let us learn from Dovid HaMelech himself how to do Teshuvah!

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FROM A READER: “In response to your phrase, ‘Every Jew can be a Tzaddik--you just have to want it enough.’ How would you define the word Tzadik? To put it another way, how would you characterize someone who is a Tzadik? Rabbi Shamshon Refoel Hirsch, Z’tl in his Essays on the Psalms (Collected Writings of RSRH, Volume IV) writes on pages 264 - 265. ‘The noun Tzadik, righteous, denotes the one who accords every being and every relationship its due, and does not tamper with or destroy them by acts of commission or omission.’ This definition was certainly an eye-opener for me…”

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120 YEARS--120,000 YEARS: Sometimes we may be faced with the pressures of earning a livelihood or social pressures and turn aside at least a bit from the Torah’s true teachings. In a more extreme form, a reader advised us that he was told by someone: “Religion is religion and business is business.” While none of us may extend ourselves to that extent, we may nevertheless take an ‘ignorance is bliss’ approach in Choshen Mishpat (business and shopping) and Yoreh De’ah (Kashrus and Ribbis matters). We have, for instance, provided notices in the past as to issues with loans from particular lending institutions. One cannot simply ‘turn the other way’ on the assumption that ‘there must be some heter if it is such a common problem’, or ‘I leave Kashrus to the Kashrus agencies’, etc. This world’s temptations last for 120 years; if a person falls prey to them, and rationalizes or simply refuses to think about or investigate a challenge--then he is giving up 120,000 years and more of the oneg of Olam Haba that he could have enjoyed from overcoming the Nisayon. Whether it is the justification of the need to support one’s family or the claim that ‘this is my personality’, one must simply be guided by the golden rule of the Mesilas Yesharim: “Key Im Eino Chas Ahl Atzmo--Me Yachus Alav--if a person does not care for himself, then who will really care for him?!” Elul is the perfect time period for assessment and re-assessment. We owe it to ourselves.

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WE PROVIDE ADDITIONAL PRACTICAL ELUL EITZOS, AS WE HAVE JUST BEGUN THE SECOND WEEK OF ELUL:

A. Many (if not all) of us recite Tehillim daily. What is the first Pasuk of Tehillim? “Ashrei HaIsh Asher Lo Halach BaAtzas Resha’im U’vederech Chataim Lo Amad U’vemoshav Leitzim Lo Yashav--praiseworthy is the man who does not walk in the counsel of the wicked, stand in the path of the sinful, or sit amongst the scorners.” Dovid HaMelech’s son, Shlomo HaMelech, the wisest of all men, provides a very similar teaching (Mishlei 13:20) “Holeich Es Chachomim Yechkam Ver’oa Chesilim Yeiro’ah--he who goes with the wise will become wise, and he who befriends the fools will be broken.” Many of us have at least one friend or acquaintance who we really believe we should not be friends or associate with because of how they act or think or what they say. We should remember that the very first words of Dovid HaMelech in Tehillim teach us that a person is praiseworthy if he avoids this kind of relationship and Shlomo HaMelech teaches us that one basically becomes who he associates with. During this very special time that we are in, one should focus practically upon at least one relationship that requires some separation, and one relationship that requires further bonding. We have the literally Sage advice--let us use it to its fullest!

B. In the past, we provided the idea of a pyramid of Mitzvos, where one’s good deed travels and effects others, with ramifications reverberating perhaps to the other end of the world. There is another kind of pyramid that a person can build. During Elul one searches for thoughts, deeds and actions of his that are in a state of disrepair. One does not have to look beyond his daily activities for additional zechusim during this period--correcting that which he does in the ordinary course on a daily basis should serve as a great zechus in and of itself to bring us a blessed and successful year. Eating is something that one usually undertakes three times a day. If one can correct some aspect of the eating process--then he is correcting something three times a day, which over the course of a year amounts to a thousand repairs. The correction can take the form of committing not to overeating, sitting when making any bracha over food, eating with dignity--as if there are others with him even if he is ‘alone’ in the room, not eating the food unless one is certain what bracha to make over it, or perhaps on a more advanced level, not making a bracha unless there is someone there to answer Amen. There are, of course, many other possibilities in this area--but the commitment bli neder could certainly be a monumental one for the coming year!

C. During this month we are preparing for judgment--and for mercy. While this may seem paradoxical, it is really quite necessary. If a person prepares only for judgment, he will tend to view all of his activities in a favorable light, explaining this away and that away, and actually leads himself to believe that he is much better than he really is. Think about the way a lawyer may prepare a court case--viewing the facts in the most favorable light to his client. Thus, in thinking about why one needs mercy over the coming days, he will take a better look at our actions and inactions--and resolve to do better--which, in turn, makes us much more qualified to receive the very mercy we seek!

D. As we focus on Malchus, we note an extremely valuable insight from Rabbeinu Yonah in the Sha’arei Teshuva. Rabbeinu Yonah writes that if one brings others closer to service of the King--if he brings the King more devoted subjects--he is truly proving his loyalty to the King, and demonstrating how important the King is in his life. If one helps others--especially this month--in their Torah studies, in their Mitzvah performance, by teaching them a Halacha that they do not appear to know or give other constructive, well-delivered words of advice or guidance, and certainly by teaching an as yet uneducated Jew something about Yiddishkeit in general or Rosh Hashanah in particular, he will be showing how important it is to him to bring honor to the King.

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TESHUVAH POINTS: The following are important points on Teshuvah from Rabbi Moshe Tuvia Lieff, Shlita:

A. The Levush writes that even if we have strayed, we are like an aveidah hamisbakeshes--something that is lost which is being looked for. Picture the sheep who has strayed who wants to be found by the Shepherd--and whom the Shepherd wants to find!

B. A peasant allows more and more grime to collect until it is difficult to get out all of the stains, and the shirt loses more and more of its character as something that can be worn at all. A city dweller takes a stained shirt and promptly sends it to the cleaners so that it is clean again.

C. The Shofar itself is a symbol of how we can turn our lives around. Yesterday, it may have been attached to a filthy barnyard animal--by cutting it off, cleansing it and rededicating it, we can exclaim “Alah Elokim BeSeruah--Hashem is elevated with the Teruah of the Shofar.”--this is Teshuvah--a turnaround!

D. As Elul is an acronym for Ani LeDodi VeDodi Li, we must realize that the process begins with Ani--with me. HaRav Yisrael Salanter, Z’tl, would say that even the fish in the water tremble during Elul--if that is the case, then most certainly the Ani--as a thinking, rational being--should take action as well. One can begin with Teshuvah MeYirah. On the Yomim Noraim, we will be reciting “U’vechein Tein Pachdecha--and so Hashem place Your fear…” Imagine a child entering a dental office and hearing the sound of the drill coming from the next room. The fear is palpable, although one knows that the dentist means the best. We must have the same sense of awareness!

E. The Sefer Nefesh HaChaim 4:31 teaches that one who is Oseik B’Torah brings Kaparah upon himself in a wonderfully cleansing way. One shows love to Hashem by learning Torah properly-- and Teshuvah through Eisek HaTorah is Teshuvah MeiAhava. Through Eisek HaTorah, one is tovel in the Yam HaTalmud--purifying himself to a previously unknown extent. One Important Note: The Eisek HaTorah, must, however, be karaui--befitting. One should not in the regular course allow interruptions, cell phone recesses, or treat the study of Torah as just another daily obligation.

F. The story is told of the Berditchever Rebbe, Z’tl who saw a person eating a sandwich of chazir near Shul on Yom Kippur.

“Do you know it is Yom Kippur?” “Yes” “

“Do you know that you are eating an unkosher meat?” “Yes”

“Do you know there are hundreds doing Teshuva just a short distance away?” “Yes”

…and he continued to eat nonchalantly. The Berditchever looked to Shomayim and exclaimed “Who is like Your people--even in difficult circumstances, they are careful to tell the truth!”

Hakhel Note: This month is certainly a month for us to place an emphasis on always telling the truth--in a way which would make the Berditchever much prouder!

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ADDITIONAL NOTES ON THE YEMEI RACHAMIM OF ELUL:

A. As a practical matter, if one does not know where to begin or what to do--he should plead with Hashem in his personal Tefillos during or after Shemone Esrei to help him and guide him. May we add that if he subsequently comes across a Sefer, Devar Torah, or statement which seems or appears to be ‘out of the blue’--why not treat it as a personal message of Hashgacha Pratis and be guided accordingly? Of course, any motivation, decisions and conclusions should be discussed with one’s Rav or Posek.

B. In last week’s Parasha, Rashi explained that the Shofar of the enemy was intended to throw us into trepidation. When we hear the Shofar blast--even if it is being blown by a friend--let us remember its purpose, and do something more than just listen and go on with the rest of the day. A good place to begin is a hirhur Teshuva. To the women who don’t hear the Shofar in the morning--there is certainly nothing from preventing them from having a hirhur of Teshuva in davening as well!

C. We should make sure that, at least at this time of year, we fulfill the following words of Rabbeinu Yonah in the Yesod HaTeshuva, “One should not fill all of his desires in food or drink, and so said the Ra’avad…the great and wonderful pathway to Teshuva is by curbing one’s desire while eating….”

D. Finally, we suggest once again the importance of a cell phone takana. To some, the takana will be a special restraint while in the car, to others--it will be self-control while walking on the street or in a store, and yet to others it will be personal discipline in the hallway of a shul. We are not even suggesting total ‘perishus’ in any one of these areas--but perhaps at least beginning with thinking twice before taking it out and making it into another appendage of your body at these points of your day. A person can really get to know himself or develop a thought, for example, while walking--is that phone call, text or email so absolutely necessary, so really urgent for the moment?!

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6 Elul

A TESHUVAH MOMENT: The Mishna Berurah writes that when one acts L’Kavod Shabbos, he should say the words “L’Kavod Shabbos Kodesh”, and explains: “Ki HaDibur Po’el Harbeh B’Kedusha”--stating what one is greatly affects the Kedusha accomplished by one’s action. Accordingly, in preparing for Shabbos and on Shabbos, try to increase the level of Kedusha of your activity by reciting these special words--”L’Kavod Shabbos Kodesh!”

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FROM A READER: “Here is a simple recommendation: if you’re going to Shul, do not take your cell phone with you. If you drive, leave it in the car; if you walk, leave it at home. We do this on Shabbos every week. Surely we can accustom ourselves to realize that our phones do NOT belong in Shul.”

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KIDDUSH LEVANA NOTE: As many have not yet had the opportunity to recite Kiddush Levana, HaRav Chaim Kanievsky (Derech Sicha I, p.44) teaches that for a toothache, it is a segula mikadmonim--a segula from early generations--which is also brought in the Siddur Bais Yaakov of HaRav Yaakov Emden, to add several words in Kiddush Levana at the right moment. After the words that one usually recites “Kach Lo Yuchlu Kol Oivai Lingoa Bee LeRoa--so should my enemies not hurt me”, one should immediately add “VeLo Yehiye Lee Ke’Aiv Shinayim--and I should no longer have a toothache.” HaRav Kanievsky advises that his father, the Steipeler, recited this Nusach on his own behalf, and on behalf of others. Once, HaRav Kanievsky’s mother had a toothache, and the Steipeler felt badly, telling her, “I wish I had known before I recited Kiddush Levana!” Here is a real and simple opportunity to try to help others!

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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!

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WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES, CULLED FROM THE DIRSHU EDITION OF THE MISHNA BERURAH:

A. Through the week, and especially on Erev Shabbos, we purchase or put away the best for Shabbos…whether it be special treats, cake, flowers, clothing or the like. Chazal teach that Shabbos is Mei’ein Olam Haba. Accordingly, as we enjoy our special Shabbos treats and treatment, we should reflect upon the fact that the one who has properly saved up and put away in ‘Olam Hazeh’--will enjoy infinitely greater treats in Olam Haba!

B. The Luach Davar B’Ito brings that in Kelm there was a takanah for a person to pay a k’nas of money if he exhibited any anger or k’peida in his house on Erev Shabbos.

C. Rabbi Dov Brezak, Shlita, teaches that an absolutely wonderful activity for the Leil Shabbos table is to go around asking each person for something, no matter how small or big, that he was grateful for during the week. Over time, everyone’s mindset--and approach to life--should become more and more positive.

D. 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).

E. 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).

F. 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).

G. 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).

H. 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).

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POINTS AND POINTERS ON THIS WEEK’S PARASHA, PARASHAS SHOFTIM:

A. There is a stunning lesson provided for each and every one of us by Rashi in this week’s Parasha. The Parasha teaches us that before Bnei 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 Krias Shema!! Let us take a moment before reciting the Shema to reflect upon the magnitude of the event--Kabalas Ohl Malchus Shomayim, Ahavas Hashem, Kabalas Ohl Mitzvos, the allusions to all of the Aseres HaDibros, and 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!

B. In the 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?!

We may suggest an answer based on another Pasuk in the Parasha. The Pasuk (Devarim 16:20) teaches: “Tzedek Tzedek Tirdof--righteousness, righteousness shall you pursue.” Why does the Torah have to repeat the word Tzedek twice? One answer may very well be that the Torah wants us to be quite sure that what we are doing is really Tzedek--by reemphasizing the word a second time (and we know how the Torah doesn’t use an extra part of a letter--let alone an extra word). Indeed, 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!

C. As noted above, in the 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 small insect, 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 sting should be viewed from a deeper perspective. With the sting, 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!

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THE FOLLOWING LESSONS ARE EXCERPTED FROM ELUL: INSPIRATIONAL WORDS AND TEFILLOS FOR THE MOST IMPORTANT PART OF THE YEAR BY RABBI DOVID GOLDWASSER, SHLITA:

1. “It is told that when the Chofetz Chaim heard thunder and saw lightning, he was overheard asking himself: ‘Vus Vil Der Tatta? Vus Vil Der Tatta?-What does Father want, What does Father want--since our Chachomim have said that the only reason thunder was created was to straighten the crookedness of the heart, what crookedness did the Borei Olam wish to straighten out this time?’ Likewise, Rabbi Goldwasser teaches, the days of Elul cannot simply slip by without absorbing its real and important message. There is a great Avodah to be done during this time--introspection, reflection, and Teshuvah. We are compelled to do some deeper thinking as to our purpose in this world. Every day we should focus in on the question: ‘Vus Vil Der Tatta’?”

2. “The way to increase the utilization of our Kochos in Avodas Hashem is in increments: An additional bracha with kavannah , an extra call each week for Kibud Av VaEim, an additional commitment to Shemiras HaLashon every day....”

3. “The Mashgiach of Yeshivas Bais Medrash Govoha of Lakewood, New Jersey, HaRav Nosson Wachtfogel, Z’tl, teaches that the main goal of the Yetzer Hara is to try to make a person forget his special quality--that he is a ben melech--the son of the King. As a result of this degradation and resulting misperception, the person sinks to a low level and does things which are not fitting for his roya1 status. Yosef HaTzaddik at the time of the greatest test in his life, argued with the wife of Potifar: “I have a connection to my father and therefore, I cannot connect to what you are saying.” Consequently, he emerged from the test unscathed. This is the way that a person should conduct himself during Elul--raising himself to come close to the truth of “Ani LeDodi VeDodi Li.” One must be aware of his inherent aristocracy, and his actions should reflect that awareness. A chossid once asked the great tzaddik, Reb Shlomo of Karlin, Z’tl, ‘What is the greatest aveirah that a person could commit in his life?’ Reb Shlomo put his face into his hands, thought for a moment and then said, ‘The greatest aveirah a person could commit is to forget that he is the son of the King’!”

4. Rabbi Goldwasser presents seven (7) moving Tefillos on Teshuva (in Hebrew) from various important sources--to help move you, and put you into a frame of mind for Teshuva.

5. “The Gematria of Elul (67) is the same as the Gematria of binah, understanding--for when one acquires sufficient understanding, he will be moved to do Teshuva.”

Hakhel Note: With this awareness, we can perhaps suggest the answer to a question which may initially trouble many women. Why is it that men have the benefit of the Shofar being blown every weekday morning in Elul to awaken them to the special times-while women davening at home have no such fearful reminder? We may suggest that the Shofar is intended to instill the ‘binah’-the understanding in a person to recognize his position and situation and do Teshuvah. Women, on the other hand, are blessed with a binah yeseira--a special level of binah, which jump starts them without the actual need of the Tekias Shofar every morning. Indeed, Binah’s sharing of the same gematria as Elul, may indicate to us that women are on a heightened level of awareness the entire year! In a similar vein, the Yarmulke which men must wear to remind themselves to subjugate themselves to their Creator is not worn by women--because though their added level of binah--they are already Yarei Malka--they are a step ahead in the fear of their Creator. The Shofar, then, is the great equalizer--we all have a little over three weeks to get the job done--let’s really succeed this year!

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THE FOLLOWING POINTS WERE MADE BY RABBI EPHRAIM WACHSMAN, SHLITA, RELATING TO TESHUVA:

A. A Jewish man in the Russian army once related how he stood before the Czar with pachad and morah--even though the Czar could not see beyond his physical externality. Imagine, then, the awe that we should have in standing before Hashem Who is bodek ginzei nistaros--Who sees through everything that is hidden within us.

B. Why did Hashem create us? Yeshayahu HaNavi (43:21) teaches: “Ahm Zu Yatzarti Li Tehillasi Yesapeiru--our role is to bring Kiddush Sheim Shomayim to the world--causing Hashem’s Name to be praised!”

C. The Chofetz Chaim, based upon the Pasuk of VeLo Yireh Becha Ervas Davar, that if Hashem sees an ervas davar in us--then He recoils and stays away from us. Improving in Tzniyus is an essential element of improving ourselves--for by doing so, Hashem will stay with us and not remove His Presence from us--d’veikus!.

D. The Midrash teaches that when the Malach HaMaves comes, there are three drops that come from his sword. The Panim Yaffos explains that these three drops represent the three traits which are Motzi’in Es Ha’adam Min Haolam--which take a person out of this world--Kinah, Ta’ava and Kavod. If we can improve in these Middos--we can hopefully stay!

E. A person should humble himself to take the first step to put an end to a fight he is having with another.

F. When it comes to Tzedaka, some people may say that “the Mosdos HaTorah are having problems”. What does this mean?! We are all part of the Mosdos HaTorah--they are not ‘third parties’ or ‘others’--we are all joined as one in strengthening and spreading Torah to the greatest extent that we can!

G. The Alter of Kelm would say that a Kabbalah that one establishes for the Yomim Noraim--and then keeps during the year, has the same tokef--the same strength for the person as the Yomim Noraim do themselves. Accordingly, one should choose Kabbalos that he can adhere to and fulfill--so that he has the Kedusha of the Yomim Noraim with him the entire year!

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5 Elul

LAST CALL! 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 the auspicious time in which you will have accomplished it!

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REMINDER--PESHARA AND LIFNIM MESHURAS HADIN!

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REMINDER--TZEDAKA TODAY (NOW)!

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A TESHUVAH MOMENT: In order to appreciate the great importance of the Bracha of Asher Yatzar, undertake, bli neder, to stand straight when reciting it at least once or twice a day.

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VERY IMPORTANT--FROM A VERY IMPORTANT READER: “Rabbi Daniel Glatstein, Rav and Morah D’asra of Kehilas Ahavas Yisroel in Cedarhurst, brought in a shiur from Rav Yitzchok Zilberstein in Tuv’cha Yabiu quoting Rav Aharon Rota, the Shomer Emunim, an incredible idea which can be helpful, and crucial in the days leading up to the Yemei HaDin.

We know that a reason we say the bakashos of “Harachaman” after Birkas Hamazon since having fulfilled a mitzvah of Bentsching, it is an Eis Ratzon. In a similar vein, on any occasion a person fulfills a mitzvah, it is an Eis Ratzon which can be taken advantage of. For example, a person walking down the street is tempted to pay more attention to an inappropriate image that he noticed. When he controls himself and does not look, he fulfills the mitzvah of “Lo Sasuru Acharei Levavchem Ve’acharei Eineichem”. Now he has just entered an eis ratzon and should use that moment to daven to Hashem!

During Elul, when we try and utilize every moment to enhance our relationship and closeness to Hashem, how monumental it would be to switch a moment from one of cheit, (and disappointment in ourselves) to one of incredible closeness to Hashem, a genuine Eis Ratzon when we can ask Him for any yeshua we desire, even Siyata Dishmaya in achieving Teshuva Sheleima!”

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WHAT A WARM GESTURE! The following email was sent by the father of a Kallah a few days before the chuppah: “If anyone would like to submit names for shidduchim, parnassah, refuah, chinuch habanim or any other issue for my daughter to be mispallel under the chupah, please reply to this email.”

Hakhel Note: Let us learn from the Kallah and her father’s thoughtfulness and concern for others!

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FEELING THE HASHGACHA: Being that last Shabbos was Rosh Chodesh, we read the special Haftara of HaShomayim Kisi. On initial thought, this would be a bit disturbing--as we would be losing (or at least delaying until the Haftara of Parashas Ki Seitzei) one of the Shiva D’Nechemta, read on the seven Shabbosos after Tisha B’Av through Rosh Hashana. However, any initial disturbance should be soothed by the words contained in the middle of the very same Shabbos Rosh Chodesh Haftara--”Sisu Es Yerushalayim V’Gilu Vah Kol Ohaveha Sisu Ita Masos--rejoice with Yerushalayim and be elated with her all who love her, exalt with her exaltation all who mourn for her…”. Even if the regular order of the Shiva D’Nechemta is disturbed--Hashem will not let us forget the consolation of Yerushalayim! If so--how can we? We dare not forget our commitment after Tisha B’Av to dedicate ourselves to bring the Geulah Sheleima. Even while working on our personal growth and on bringing zechuyos to K’lal Yisrael in the month of Elul--let us be sure to maintain our Kavannah in our Tefillos for the binyan Yerushalayim and the final and ultimate Geulah!

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“SIMPLE” GREATNESS: “One should never mistreat or speak badly about any person because who can know his true value and accomplishments! It may seem that the person is a “nobody,” totally devoid of maalos (achievements) and positive attributes but in reality he can be someone of greatness. At times a simple person can reach spiritual heights that even tzaddikim cannot attain.

As an illustration of this point, HaRav Pam, Z’tl, would cite an incident from his youth. There was a poor widow who did household chores for HaRav Pam’s mother, Rebbetzin Pam, in their Brownsville home. She also worked for other rabbinical families in the neighborhood. Over a long period of time she saved up one hundred dollars, a small fortune in those times. One day a friend of hers, also a widow, asked her for a loan and the housekeeper gave her the hundred dollars she had saved up over years of penny-pinching. A short time later the borrower died, leaving behind no children or assets.

When Rebbetzin Pam came to the funeral, she saw her housekeeper there, walking behind the casket, softly mumbling “Ich bin dir mochel! Ich bin dir mochel!” (I forgive you! I forgive you!) The housekeeper realized that the debt would never be repaid and she did not want her departed friend to suffer in the World to Come because of it!

When Rebbetzin Pam saw this tremendous act of nobility, behavior befitting a tzadekes, she realized that this simple housekeeper was not so ‘simple’ after all. To wholeheartedly forgive such a large sum of money that was the product of years of self-deprivation was an act of true greatness. Who would have thought that this simple woman was capable of such an achievement?

It may seem that an acquaintance is ‘nothing special’, and one need not view him with any special regard. This is, however, a terrible mistake. Only Hashem knows the true value of a person and the awesome deeds he or she has done with simplicity. At times, the person himself may not even realize the greatness of what he has done! Yet, in Heaven he is considered a tzaddik--and that hour of achievement makes him very special to Hashem. How can someone speak badly or mistreat anyone--for only Hashem knows all of the greatness contained in every human being! [Excerpted from Something To Think About! By Rabbi Sholom Smith, Shlita]

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LET US REMEMBER THE BRISKER RAV’S MASHAL: The Brisker Rav, Z’tl, once related that there were merchants during World War I who would cross the border illegally, smuggling goods in for a huge profit. The penalty if one was caught, however, was death. There was one merchant who wanted to smuggle valuable goods over the border and hired a wagon driver to do so in the middle of the night. As they moved towards to the border, the merchant became more and more frightened, and as they got extremely close to the border, even the wagon driver became fearful, for he too would be penalized, and probably even imprisoned, if caught. However, the driver’s apprehension could not be compared to the fear and trepidation of the merchant, who would probably be shot on the spot. Only the horses were unafraid, for they did not care where they were, as long as they were fed. One thing is for sure, the Brisker Rav concluded, is that we are not animals, and not even ministerial wagon drivers, but human beings with much to accomplish, and with much at risk. Accordingly, we should take the necessary action to save and elevate ourselves.

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IN THE SEFER SHA’AREI TESHUVAH (3:169), RABBEINU YONAH PROVIDES US WITH A STARTLING, TRULY EYE-OPENING TEACHING:

“V’atah Nefareish Inyan Kas Ozvei Hashem…---and now we will explain the class of those who forsake Hashem. These are the people who are divested of the yoke of the fear of Heaven, performing Mitzvos by rote. When the Yetzer Hara prevails over such a person, and he changes his mind, passes from truth and commits an offense, he will not sigh or express concern over his sin. As the Pasuk teaches (Tehillim 36:2) us: ‘…Ein Pachad Elokim L’Neged Einav--there is no fear of Hashem before his eyes’.”

Hakhel Note: Rabbeinu Yonah is teaching us how serious the offense of Mitzvas Anashim Melumada really is. A person could be performing Mitzvos--and be called an ozeiv Hashem--one who has forsaken Hashem! We note that the phrase Mitzvas Anashim Melumada, as first used and so severely lamented upon by Yeshaya HaNavi, seems to have an extra word of ‘Anashim’ in the phrase. We would have already understood with Yeshaya HaNavi’s use of the phrase ‘Mitzvas Melumada’ that we are proscribed from performing Mitzvos by habit or rote. We suggest that the word Anashim teaches us that adults are not intended or supposed to perform Mitzvos like children--our davening should not be the same, our learning Torah should not be the same, our acts of Chesed should not be the same--in the manner we performed these actions before we came to a more pristine understanding of how significant, life-giving, life-bearing and eternal they really are. Elul is a month in which we are to build our Yiras Shomayim--as we come closer daily to proclaiming Malchus Shomayim in 5779. Let us take the time and make the effort to bli neder commit to subvert one of the Mitzvas Anashim Melumada that we do daily, and reinvigorate and revitalize it. If we accomplish our task, we will be zoche to fulfill another Pasuk in Tehillim (34:10): “Yeru Es Hashem Kedoshav Ki Ein Machsor Li’Rei’av--fear Hashem His holy ones--for there is no deprivation to those who fear Him”!

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4 Elul

AN OUTSTANDING CALENDAR: To view and print a concise Hebrew calendar which contains the 5779 daily Nach Yomi, Mishna Yomis, Daf Yomi and Halacha Yomis, please see the following link http://www.hakhel.info/archivesPublicService/MishnaYomiCalendar5778.pdf

Spread this wealth of information to others!

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FROM A READER: “HaRav Meir Mazuz, Shlita , Rosh Yeshivat, Kiseh Rachamim said Elul is also an acronym for Ahuv Lema’ala, Venechmad Lemata! While we want to find favor in the eyes of Hashem, don’t forget Bein Adam L’Chaveiro down here. He also said the new year 5779 is in numeric value Tiratz Oyev--exactly!”

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A TESHUVAH MOMENT: Spend a moment thinking not about particular aveiros that you may have c’v committed, but rather about some relationships with one or more people that may not be in the best possible condition. Think about how some words or deeds can help mend or better the relationship.

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KESIVA VECHASIMA TOVA: We have begun 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!”

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SEVERAL ADDITIONAL POINTS AND POINTERS RELATING TO THE ELEVATED DAYS OF ELUL:

A. 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!

B. There are 22 letters in the Aleph Bais. As we have noted in the past, this means that if one takes a letter a day for the balance of the month of Elul, beginning with Aleph today and reviews the Ashamnu and the Al Cheit relating to that letter, and slowly proceeds each day with the next letter, he will have gone through the entire Ashamnu and Al Cheit, in a continuous and consistent manner over the month of Elul. We recall that in addition to the one item per letter in Ashamnu and the two items per letter in Al Cheit, there is also a more extended version based on the Vidui of the Chida, which is available at the following link-- http://www.hakhel.info/archivesPublicService/ViduyChidah.pdf . This is the Aleph Bais of Teshuvah--start today!

C. 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!

D. 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!

E. A reader suggested that many are involved in Tefillah and Teshuva daily in the month of Elul--but that people may not focus on giving at least some special Tzedaka daily in honor of the fact that “Teshuva, Tefillah and Tzedaka remove the evil decree.” We pass along the important thought.

F. Another reader made the following two comments regarding avoiding acts which others may find unacceptable. First, one must appreciate the particular sensitivities of the person or people he is with--the standard is not an objective one--but a subjective one--just as chesed to one person may in no means be a chesed to another. Secondly, it is not only something ma’us that should be avoided--but also annoying behavior --nudging, pacing back and forth, staring, and making the wrong comment at the wrong time, among other annoying mannerisms or actions.

G. One can in the course of his Tefillos (especially Shacharis) focus on the word Melech--King--and be astonished at how often we use the term in our daily davening. Indeed, if we would appreciate how we stand before the King as we pray every day, when we proclaim Hashem’s Malchus over the world on Rosh Hashanah--it will be more like someone already housed in the royal palace doing so--rather than like a commoner coming into the palace for the first time and looking around in bewilderment.

H. At a special Teshuva Shiur, Rabbi Simcha Bunim Cohen, Shlita made many important points, including the following two special highlights:

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!

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AT A TESHUVA SHIUR, AMONG HIS VERY MANY IMPORTANT WORDS OF ADVICE, RABBI YECHIEL SPERO, SHLITA, NOTED THE FOLLOWING:

A. Forgiving Others. If we are seeking the forgiveness of Hashem, we should endeavor to forgive others, even if it is difficult, and even if they have not asked us to do so. Hashem, of course, runs the world based upon Midda K’Neged Midda--so this ‘enables’ Him to forgive us-- if we forgive others.

B. List Them. Make a list of happy events and not so happy events that occurred in 5778. Put this list in your Rosh Hashana Machzor--and look at it from time-to-time during davening... so that you realize what you are davening for in 5779.

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3 Elul

REMINDER--DON’T MISS THE GREAT OPPORTUNITY! 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 the auspicious time in which you will have accomplished it!

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A TESHUVAH MOMENT: If c’v a person finds an article of his clothing on fire, the world renowned safety technique is ‘Stop, Drop and Roll’. One can view an attack by the Yetzer Hara in this light--when one realizes that he has just been attacked by the Yetzer Hara’s guile, deceit and trickery--he should immediately Stop, Drop the inappropriate thought, word or action--and Roll to the safety of a Mitzvah’s performance!

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IMPORTANT ADVICE FROM A READER: We once again provide important advice from a reader for this time of year:

“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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A TEHILLIM THOUGHT: 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).

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30 DAYS! Chazal teach that 30 days is a complete time period--for instance a standard (i.e., unless otherwise specified) vow of Nezirus is for 30 days, a standard loan is for 30 days, and the Yefas To’ar must stay in her abhorrent 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. The days of Elul are not only “Yemei HaRachamim VeHaselichos--days of mercy and forgiveness”, but are also referred to by the Sefer Mateh Ephraim (the classic Sefer on the Halachos of the Yomim Noraim) as “Hayamim HaKedoshim--the holy days.” Even the English word for the secular calendar month of August denotes the majesty and eminence of the month! The world around may have us believe otherwise--but each day of Elul we are not simply progressing one further day into the hot, vacation-laden summer (or cold, working days of winter, for those below the equator)--but, much more importantly, we are advancing one further day into holiness. We should be sensing, or taking some action, to help us sense this daily advancement. Perhaps a few written notes daily of the Teshuva thoughts you had, and of some practical ideas for accomplishment (better yet if building on yesterday’s), would take you further into the real world--the Elul world of which your body and soul are so much a part. 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!” Additional 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-than 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!

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THREE REMINDERS FOR ELUL!

1. Reminder--go through your home and office, to make sure that you are not holding on to the property of others. Remember, even if you feel that the other person ‘does not care’--it is not yours--until he gives it to you!

2. Reminder--Peshara and Lifnim Mishuras Hadin!

3. Reminder--Tzedaka (now)!

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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 BRACHA 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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WE PROVIDE THE FOLLOWING ADDITIONAL 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 Kedosh 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. Sending three less text messages a day from now until Yom Kippur.

D. 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 Vidui, 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 bracha 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 JPMorgan Chase. 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 these unique and special days to their wonderful fullest!

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2 Elul

REMINDER--JUST STARTED YESTERDAY--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 on Rosh Chodesh Elul--you will finish this Sefer on Teshuvah on Yom Kippur! What a demonstration of your sincere, reasoned dedication to Teshuvah!

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A TESHUVAH MOMENT: Chapter 51 of Tehillim is known as the Mizmor HaTeshuva--the song of Teshuvah! In the Mizmor HaTeshuva (Pasuk 15), Dovid HaMelech teaches that part of one’s Teshuvah is to bring back others to Teshuva as well.

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NEW TEHILLIM: As we have commenced Chodesh Elul, we recognize that it is a time of change. Perhaps one can purchase a new Sefer Tehillim today from which he will recite his daily Kepitelech--hopefully with a form of newfound Kavannah!

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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 the auspicious time in which you will have accomplished it!

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L’DOVID: 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.
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ATTENDING THE FAIR: 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!

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KODESH ELUL: 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!

POINTS AND POINTERS 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.

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FOUR STRAIGHTFORWARD SUGGESTIONS: We provide below four straightforward suggestions for the 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!

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29 Menachem Av

A TESHUVA MOMENT: 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!

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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)

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FROM AV TO ELUL: As we leave the month of Menachem Av, may we suggest that you make a list of only five things that would change for the better if Moshiach came and the Bais Hamikdash was rebuilt? Remember, when we fervently daven for the binyan Bais Hamikdash, we are not just davening for the return of one holy and glorious building. After studying our list, we will recognize that the kavana we have when we daven for binyan Beis Hamikdash should be enormous…and hopefully it will be!

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REMINDER--STARTS THIS SUNDAY! 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 on Rosh Chodesh Elul--you will finish this Sefer on Teshuvah on Yom Kippur! What a demonstration of your sincere, reasoned dedication to Teshuvah!

Hakhel Note: Rabbi Eliyahu Roman, Z’tl, 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 of Elul!

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WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:

1. As Shabbos is also Rosh Chodesh, we add an additional food to the Shabbos meal, as a special Kavod to the Seudas Rosh Chodesh (see Mishna Berurah, Shulchan Aruch, Orach Chaim 419 seif katan 2). If one has not done so, he may do so on Motza’ei Shabbos at Melave Malka (Siddur Yaavetz, brought in the Sha’ar Hatzion, ibid., os 5). Hakhel Note: Some learn that one cannot properly have a Seudas Rosh Chodesh on Shabbos, nor even at the time of a Melave Malka, because it is not noticeable, and accordingly one should be certain to at least have a Seudah in honor of Rosh Chodesh should be on Sunday--see Magen Avraham to Orach Chaim 419.

2. We remind you of the ongoing Hilchos Shabbos Initiative which provides practical Hilchos Shabbos reviewed by Rabbi Shmuel Felder, Shlita, as a zechus for a Refuah Shleimah for Chaya Malka Bas Basheva. To subscribe, email shabboshalachos@gmail.com

3. 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, Z’tl, was machmir and did not use frozen challah for Lechem Mishneh, if it was not then 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.).

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TZEDAKA! As previously mentioned, it is not by 'sheer coincidence ' that the Torah reminds us of the Tzedaka imperative at this time--on the portal of Chodesh Elul. 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.”

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 Tzedaka 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 Tzedaka 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 Tzedaka.

QUESTION: Should one stand in the presence of a Gabbai Tzedaka based upon the rule that one stands in the presence of a person performing a Mitzvah (Yerushalmi Bikurim 3:3)?

ANSWER: If the Gabbai Tzedaka 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 Tzedaka to be “Ma’avir Es Ro’ah HaGezeirah?”

ANSWER: Yes, when one does this, it is as if the Tzedaka has already been given.

QUESTION: If one gives money on a credit card or bank card which deducts fees before giving the balance to Tzedaka, or if the collector himself takes off a percentage, is it considered that the donor gave the full amount to Tzedaka, 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 Tzedaka’ 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 Tzedaka’.

QUESTION: If a poor person asks you for Tzedaka 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!

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ADDITIONAL NOTES ON TZEDAKA: 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!

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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 Tzedaka 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).”

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PLEASE REFLECT--AND ACT! 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 Tosafos (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!

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28 Menachem Av

A TESHUVAH MOMENT: There is so much that we have to be thankful for, as we recite so truthfully in Nishmas: Ilu Finu Malei Shira Ka’yam--if our mouths were as filled with song as the sea with water... it would not be sufficient to thank you Hashem.... As adults, we must grow in our appreciation of Hashem’s chassadim to us daily and increase our true kavannah and true feelings of specific gratitude to Hashem each and every time we recite Modim in Shemone Esrei. NODEH LECHA U’NESAPER TEHILASCHA!!

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FROM THE MALBIM: The Malbim writes that the very first chapter of the Shir HaMa’alos series in Tehillim (Tehillim 120) “Batzarasa Li Korosi Va’Ya’aneni” is a prayer to Hashem for help in the tzara of being face to face with a ba’al lashon hara.

Hakhel Note: Let’s get the message!

Hakhel Note: The Rambam (to Avos, Chapter 1) writes that there are different categories of speech--including speech relating to learning Torah and Tefillah; speech relating to the performance of Mitzvos; speech relating to one’s daily activities--work, shopping, etc.; and prohibited speech such as Lashon Hara, Ona’as Devarim, and the like. However, he then adds that there is another level of speech which is nimas. The word nimas is generally translated as repulsive or abhorrent. To what kind of speech does he refer? He writes that it is speech: “Asher Ein Bo To’eles L’Adam B’Nafsho Velo Aveirah…it is speech which is not purposeful even if it is not prohibited speech, such as conversations about irrelevant past events, what the government did here or there, how a person passed away, how another person became wealthy--in short, he writes, it is ‘sicha beteilah’--meaningless speech. To the Rambam, meaningless speech is nimas--repulsive! abhorrent! The Rambam was not only writing to himself--he was writing to us…let us keep this in mind!

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HARAV AVROHOM PAM, Z’TL: Today, 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.

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TALMUD TORAH K’NEGED KULAM…: In last week’s Parasha, we find the second of the three Parshios of Shema, in which one accepts upon himself the performance of all mitzvos, and in which one recognizes the sechar v’onesh--the reward and punishment--associated with their performance or (chas v’shalom) non-performance.

As we recite in Shema twice daily “Heshameru Lachem, Pen Yifte Livavchem 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 a step away from idol worship. However, as we all know, the Yetzer Hara 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--the opposite extreme of Avoda Zora.

HaRav Elchonon Wasserman, Z’tl, H’YD, took 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, Reb 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!

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ADDITIONAL POINTS AND POINTERS ON THE SECOND PARASHA OF SHEMA: We present below several additional points and pointers relating to the second Parasha of Kriyas Shema, Vehaya Im Shomoa Tishmiu, which is also found in last week’s Parasha:

1. 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.

2.. In the Parasha, we learn 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!

3. In the Siddur Avnei Eliyahu, the G’ra teaches that “Yoreh U’Malkosh” refers to Nevuah and Ruach Hakodesh, and that “Degonecha Tiroshecha Veyitzhorecha” refers to Chochma, Binah and Da’as. Hakhel Note: The G’ra crystallizes for us that Hashem’s reward goes way beyond rain in its proper time, food and parnassah--which are certainly incredible miracles in and of themselves!

4. “Hishamru Lachem Pen Yifteh Livavchem V’Sartem V’Avadetem Elohim Acheirim V’Hishtachavisem Lahem--take heed lest your heart be deceived and you turn aside and serve strange gods and bow down to them.” The following is excerpted from Love Your Neighbor by Rabbi Zelig Pliskin, Shlita: “The Chofetz Chayim cites the statement of the Rambam that from this Pasuk we can see the dangers involved in taking words out of context. If we begin reading from the middle of this verse, we will read, “serve strange gods,” which is the exact opposite of what the Torah is telling us. So too, when we hear that someone has spoken or acted against us--very often if we would hear the entire original statement, we would see that it was not meant to be malicious or spiteful. Therefore, let us give people the benefit of the doubt and judge them favorably until one hears the entire story! (B’air Mayim Chayim, positive commandment 3).”

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27 Menachem Av

A TESHUVA MOMENT: 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.

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AS AV DRAWS TO A CLOSE: As Chodesh Av will shortly leave us, we provide the following insights:

1. The Sefer Tomer Devorah (Chapter 3) writes that just as Hashem is an Av who is merciful to all of his children, caring and concerned for them, so too should we emulate Him by acting as an Av to K’lal Yisrael, seeking their betterment, caring for their needs, bearing their burdens, helping each person in the way he needs to be helped--always with the mercy of a father, and the Sever Panim Yafos of an Av who appreciates he is able to help!

2. Now is the time to strengthen our resolve not to let the lessons that we have learned ebb away. Rabbi Heshy Kleinman, Shlita, reminded us of the following lesson-for-us-all (originally presented in “Reb Shraga Feivel”, by Yonasan Rosenblum (Artscroll p.110)):

“One day Reb Shraga Feivel Mendlowitz was teaching Tehillim, whose subject is the Jew’s eternal pining for return to Jerusalem and the Temple that once stood there: “Nichsefa V’Gam Kalsa Nafshi (Tehillem 84:3) ...My soul yearns, indeed it pines for the courtyards of Hashem” When he reached the next Pasuk, “ Gam Tzippor Matza Vayis ...even the bird finds a home, and the free bird its nest” the tears ran down his cheeks, as he lamented, “Everything has its place-- except for the Shechina (the Divine Presence), which remains in exile.

When we recite the many brachos in Shemone Esrei three times a day relating to Galus and Geulah ,when we recite the words “Ki LiShuasecha Kivinu Kol HaYom”. We should at least be moved to think about what we really need--and how desperately we need it! Are we no less Jews than HaRav Shraga Feivel? Let us move ourselves in the same way he did--by simply taking a moment of reflection to think about it! As the Mesillas Yeshorim (end of Chapter 19) teaches-- our thoughts, our feelings, our prayers and our yearnings, mean very much in Shomayim, and it is our great obligation and privilege to bring ourselves, K’lal Yisrael, and the World--to where we are supposed to be!

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WHAT IS MY SEFER WORTH?: As we noted, last Shabbos 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 wonder Sefer 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?!

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MORE ON MIDDOS!: The following teachings are excerpted from the Sefer Chofetz Chaim: Middos U’Mitzvos (Hebrew):

A. 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!

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WHERE DOES CHARITY BEGIN?: This week’s Parasha contains several Mitzvos relating to Tzedaka, the proper giving of charity. As we have now moved within five days of Chodesh Elul, the Days of Mercy, it is important for us to know how we best can demonstrate mercy to others, and actually put this mercy into actual practice. 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). We provide below several important points relating to the mitzvah of Tzedaka from the Sefer Mi’el Tzedakah and the Sefer Pele Yoetz:

1. According to the greatness of the Mitzvah is the Yetzer Hora 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.

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), honoring the study of Torah, considered as if he brought Bikkurim to the Kohen in the Bais HaMikdash (Kesubos 105B), and bringing peace to the 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 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 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. It is important to put matters in their true perspective, as the Sefer Tomer Devorah (Chapter 2) writes: “...He should say in his heart, if this poor fellow were very rich, how much would I delight in his company as I delight in the company of So-and-So. If he was dressed in handsome garments like So-and-So, there would be no difference in my eyes between them. If so, why should he lack honor in my eyes, being that in Hashem’s eyes he is more important than me, since he is plagued or crushed with poverty and suffering, and is therefore cleansed of sin....”

4. The value of the Tzedaka is in accordance with the need and suffering of the poor person, and so giving before YomTov, or to help make a Chasuna, or if a child is born, especially fitting moments

5. 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. 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 words of appeasement and caring.

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 Yodicha 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!”

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26 Menachem Av

A TESHUVA MOMENT: There are Poskim who rule that the after bracha of Ahl Hamichya is a Mitzvah M'Deoraysa. Many are strict to recite Bentsching from a Siddur at the instruction of many Gedolim. Keeping an Ahl Hamichya card handy to use for Ahl Hamichya recitation would definitely demonstrate a special level of sincerity and yearning for kavannah in your bracha recitation--especially when it may be a Mitzvah M'Deoraysa.

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WORD PERFECT: The Chofetz Chaim teaches that the average man looks at his actions and deeds, and if he is a decent person, seeks to improve upon them. However, he views his words as something without substance, which do not even have to evaporate into thin air--for they are merely air to begin with! In fact, however, the Chofetz Chaim continues, the destruction and ruination that could result from misguided speech is far greater than that which could result from a misdeed. Amazingly, the Navi (Amos 4:13) teaches “Ki Hinei Yotzer Harim U’Vorei Ruach U’Maggid L’Adam Mah Seicho--for behold, Hashem forms mountains and creates winds--and He recounts to a person what he spoke about.” The Pasuk is importantly teaching us that the Creator looks to see, after 120 years--what the person spoke about. As the Chofetz Chaim further highlights: “And there is not even one utterance that is lost. Every word, and even every letter is evidence against--or evidence for each individual. It is essential to note that Chazal (Avos 5:1) teach that the world itself was created B’Asara Ma’amaros--with ten utterances. This is the way the whole world was created--and this is what shapes our destiny as well. In just a few days, Rosh Chodesh Elul will be upon us. Elul is a time of great Rachamim, of great mercy. Hashem will surely extend mercy to those who have mercy on themselves. Let us now think of a thirty (30) day plan of speech improvement--even if it is only in how we speak to a certain individual. When we are judged--whether it be now or in the future--may our speech not be brought in as proof against us--but instead be proffered as a great and incredibly powerful zechus for us, for our families, and for K’lal Yisrael!

Hakhel Note: HaRav Moshe Sternbuch, Shlita points out that if tzora'as to the house is a punishment for improper speech, when proper speech permeates a home--imagine the kedusha infused in the walls!

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TWO MITZVOS--NOT ONE! We know that when a person davens in a time of tza'ar, he fulfills a Mitzvah M'Deoraysa of Tefillah according to all opinions. What if one sincerely davens for someone else who is in a time of tza'ar--is that a Mitzvah M'Deoraysa of Tefillah as well? Is this in addition to fulfilling a Mitzvah M'Deoraysa of

V'Ahavta L'Reiacha Komocha as well? We asked HaRav Shmuel Kamenetsky, Shlita this question, and he responded that yes, in fact, one would fulfill two Mitzvos M'Deoraysa--for sincerely feeling for another!

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MORE ON TEFILLAH! We continue to provide below important words of direction and instruction on Tefillah provided by HaRav Nosson Wachtfogel, Z’tl, 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 Avrohom 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!

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25 Menachem Av

A TESHUVA MOMENT: The Navi Micha cries out (6:6): “BaMah Akadeim Hashem Ikaf Leilokei Marom--what can I offer before Hashem, how can I express my subservience to Hashem on high?” Micha is teaching us that the more we realize that Hashem is, [and refer to Hashem as] Elokei Marom--the G-d on high, the more we will realize His greatness, and our subservience to Him.

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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 the cycle on Sunday--you will finish this Sefer on Teshuvah--in time for Yom Kippur! What a demonstration of your sincere, reasoned dedication to Teshuvah!

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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!

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LET US STRETCH OUT OUR HAND TO HASHEM! 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!

Hakhel Note: We continue with Tefillah thoughts in the next Headnote.

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TEFILLAH! The Mitzvah of Tefillah is found in last 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, as recorded in the Sefer Leket Reshimos B’Inyanei Tefillah.

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 Kavana, 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 Eretz Yisrael and in other lands?” 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 daven to 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, very literally, 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!

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22 Menachem Av

A TESHUVA MOMENT: The Sefer Chovos HaLevavos writes that the results of silence are greater than the results of speech, as Shlomo HaMelech, the wisest of all men, teaches (Koheles 5:1) “Do not be hasty to speak…for Hashem in the Heavens, and you are on the earth so your words should be minimized.”

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TURNABOUT! In this week’s Pirkei Avos, 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!

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THE YAHRZEIT OF THE STEIPELER GAON, Z’TL: Shabbos, 23 Menachem Av, is the Yahrzeit of the Steipeler Gaon, Z’tl, whose righteousness and Ahavas Yisrael 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.

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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).

Hakhel Note: A reader provided us with the following wonderful thought from the Sefer Aleinu L’Shabeiach by HaRav Yitzchak Zilberstein, Shlita, on the concept of HaKaras HaTov--which he relates to the Mitzvah of bentsching in this week’s Parasha: “In the Tefillah of Nishmas which we recite on Shabbos, we exclaim that: “Ilu Finu Malei Shira KaYam…if our mouths were full of song as the sea, our tongues as full of joy as its multitude of waves, our lips as full of praise as the expanse of the heavens, our eyes as brilliant as the sun and moon, our hands as outspread as eagles of the sky, and our feet as swift as deer, we could still not sufficiently thank you Hashem... HaRav Pam, Z’tl, asks: “We can understand how the mouth, the lips, and even the hands and feet by their motions can express HaKaras HaTov…but how do the ‘brilliance’ of the eyes express HaKaras HaTov?! HaRav Pam answers that the eyes, too, can radiate a feeling of closeness and appreciation. Hashem has blessed us with He’oras Panim--the ability for our faces to shine and show warmth, feeling and gratitude--and this too must be part of our expression of Hakaras Hatov! Additional Note: What a wonderful exercise from HaRav Pam--practicing He’oras Panim to one’s parents, spouse, children, co-workers and friends--as a living part of one’s HaKaras HaTov..at the very least on Shabbos Kodesh when we recite Nishmas--should our face glow with sentiment and affection.

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 on Shabbos Kodesh (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 D’Rabanan, 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!”

H. The Sefer Toldos Yaakov, brings the following Ma’aseh with the Steipeler: Once the Steipeler davened Mincha in Yeshivas Beis Meir, and when he left, he was accompanied by a Talmid Chochom. Suddenly it began to pour. The Talmid Chochom escorting him asked if it was permissible to run. The Steipeler responded: “When one leaves a Shul, it is not appropriate to run.” They walked together a little while longer in the pouring rain, and the Talmid Chochom once again asked him: “Now is it permissible to run?” The Steipeler responded: “It is not kedai to run on Shabbos.” They continued to walk at a regular pace in the storm--not even hurrying their steps!

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WE PROVIDE THE FOLLOWING 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 heel, and elevate to a high position in our head!

B. 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 1: What an incredible point to remember while eating! Hakhel Note 2: Why would anyone overeat again--what a waste of time, on top of all else....!

C. In the 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!

D. 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!

E. 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 this 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. In a little more 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!

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SOME ADDITIONAL NOTES ON THIS WEEK’S PARASHA, PARASHAS EIKEV, RELATING TO SHEMA:

A. 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!

B. 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!

C. In the second Parasha of Kriyas Shema 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 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!

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WE PROVIDE THE FOLLOWING OUTSTANDING INSIGHTS ON PARASHAS EIKEV, BASED UPON THE SEFER TALELEI OROS, AN UNMATCHED COLLECTION BY HARAV YISSOCHER DOV RUBIN, Z’TL:

1. 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.

2. 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!

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21 Menachem Av

A TESHUVAH MOMENT: There are 24 things that impede one from doing Teshuva. The first two listed by Rabbeinu Yonah in Sha’arei Teshuvah are Rechilus and Lashon Hara(!!) [Sha’arei Teshuvah 1:52]

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BECAUSE THIS WEEK’S PARASHA PROVIDES THE GREAT MITZVAH OF BIRKAS HAMAZON, WE REVIEW ADDITIONAL IMPORTANT HALACHOS AND HASHKAFOS RELATING TO IT. AS ALWAYS, ONE SHOULD CONSULT WITH HIS RAV OR POSEK FOR A FINAL P’SAK:

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, Z’tl, rules that it must be covered, while the Tehillah L’Dovid rules that only metal knives need be covered. [HaRav Chaim Kanievsky, Shlita, also rules that plastic knives need not 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.

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MORE GEMS FROM RABBEINU YONAH:

A. In this 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’s 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 Nafshechem”.

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20 Menachem Av

A TESHUVA MOMENT: Yom Kippur does not l’halacha bring kapara to the person who thinks that he will sin and do Teshuva, sin and do Teshuva (‘Echta V’ashuv, Echta V’ashuv...’). Consider if there is any aveira that keeps coming back to you, and consider how at least in some way you will avoid being an Echta V’ashuv.

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BIRKAS HAMAZON: As this week’s Parasha contains the Mitzvas Aseh of Birkas Hamazon, we provide our annual review of several important points relating to the Mitzvah, much of which has been culled from the Sefer VeZos HaBracha by HaRav Alexander 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, Z’tl, 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. As we have related in the past, Rabbi Yisroel Reisman, Shlita, importantly teaches in the name of HaRav Pam, Z’tl, 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 when bentsching.

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 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 she’as 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. According to HaRav Chaim Kanievsky, Shlita, 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!

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MORE ON BENTSCHING: We once received the following from a reader: “My father, Z’tl, told me that we need to concentrate on the 5 things listed in Racheim and I count them to keep focused. I also heard that it is a mitzvah to mention Eliyahu Hanavi daily, easily accomplished in bentsching. Lastly, it is a Mitzvah to bentsch your parents--accomplished right in bentsching!” Hakhel Note: Bentsching your parents would seem to come within Kibbud Av Va’eim (asking them to give you a bracha also would--and it doesn’t only have to be once a week!). We are not sure about the reader’s reference to mentioning Eliyahu HaNavi every day--but it may have to do with the Achake Lo for Moshiach-as he will herald in the Moshiach!

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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 brachos required by the Torah (the fourth bracha, according to most, is Rabbinic in origin), one bracha thanking Hashem for feeding everyone, a second bracha 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 bracha asking for the return of Yerushalayim and the Bais HaMikdash?

Rabbi Goldberger answers that if we would have stopped after one bracha, we may have thought that the food is actually an end in and of itself. By the two additional brachos 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!

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