Hakhel Email Community Awareness Bulletin
DECEMBER 2010 DAILY EMAIL ARCHIVE
Special Note One:
From A Reader: “I
wanted to share another lesson or two from all the snow--I saw parents
reaching out and stretching out their arms to their little children--helping
them down from snow piles to cross the street.
This inspired me to recall the way that Hashem cares for us and
reaches out to us with an outstretched hand to lead us....
I also saw a frum fellow with a big Chevrolet Suburban see a car
spinning its wheels on an ice patch. He jumped out of his car (zerizus),
with a heavy rope or cable--then attached it (with permission of the stuck
car’s owner) somewhere under that car’s engine and to the back of his
car--and then got back in and step on his gas slowly--pulling out the car
saving the other person much time, aggravation, money...!
Everyone around on the street smiled and felt good.
What wonderful Mitzvos the caring and thinking person can
perform....”
Additional Note One:
See Special Note Four below for a little more about ‘getting
stuck’. Additional
Note Two: To all who did not
experience the storm, or who never even saw much snow--our apologies, but
their is so much to learn--and you can gain by reading about the
experience--even if you did not have the benefit of experiencing it first
hand!
Special Note Two:
Today is the Yahrzeit of the great HaRav Eliyahu Eliezer Dessler,
Z’tl, who has had such a magnificent influence on the teachings of our
generation. As we have done in the past on the Yahrzeit of HaRav
Yisroel Salanter (his grandfather), Z’tl, and that of the Alter of
Navardok, Z’tl, we provide a spiritual sprinkling of his insights as
recorded in the Michtav M’Eliyahu.
1.
“The reward of a mitzvah
is a mitzvah and the reward of an avaira is an avaira” (Pirkei Avos 4:2).
This means that one’s greater attachment to the mitzvah through the toil
exerted results in a much greater mitzvah than the one originally
contemplated. Conversely, the impurity that remains with a person as a
result of his effort in performing an avaira constitutes in and of itself
the punishment. In another
place, HaRav Dessler adds that if one does not feel that he has to wash his
hands after leaving a “dirty place”--it is a sign that he has some ‘shaychus’--some
attachment--to the uncleanliness that it represents!
2.
From the body, one learns
lessons for the soul. When one exercises a limb, the limb rather than
tiring, becomes stronger and stronger. When one puts effort into the
study of Torah or in the performance of a mitzvah even when one is exhausted
or spent, he is building spiritual muscles. These muscles are
infinitely greater than mere additional flesh on bone.
3.
Chazal teach: “Fortunate
is the one who comes here (Olam Haba) with his Torah study in hand” (Pesachim
50A). Chazal are careful with their words. It is not enough for
the Torah to be in his mind--it must be in his “hand”--which symbolize
action or accomplishment, effort and exertion in the pursuit of what is
right in life. One’s place in Olam Habo will not be measured by his
wisdom or acumen, but by how much he tried. That is why Chazal teach
that “one on the bottom here will be on top there.”
4.
Chazal teach: “One must [chayav]
say when will my actions reach the actions of my forefathers, Avraham,
Yitzchak and Yaakov?” Chazal use the word “must” very
judiciously. A person must view himself as having the capabilities of
reaching true heights and spiritual levels, without despairing about his
current state. Ambition and drive must always uplift a person, no
matter what his position.
5.
“M’loh Kol Ha’Aretz
K’Vodo--Hashem’s glory fills the earth.” If that is so, how is
it that he can ever sin? The answer is that the entire goal and thrust
of the Yetzer Hora is to obstruct and obfuscate one’s clarity of thought
and mind, for with true clarity, one’s “choice” or “free-will,”
would never be a matter of question--even in our times.
6.
The pristine act of tzedaka
or chesed is one performed in a situation in which one gives up his own
personal benefit so that another will enjoy or gain.
7.
“For man was created
B’Tzelem Elokim” (Bereishis 1:27)--this means that just as HaKadosh
Baruch Hu is King of the World, so, too, man must be ruler over his little
World. This can only occur when the soul and spirit rule over one’s
body and physical desire.
8.
The true madrega (level) of
even a Navi or Ish Elokim is his attainment of truth about himself.
9.
There are various ways to
battle the Yetzer Hora; one of them is to “burn bridges” to your
connections to him. Another is to push him off with the words “Just
this time…” or “Just a little longer” or “Just a little more”.
It is for this reason that Moshe Rabbeinu told Paroh that the Jews were to
travel three days in the desert--not to fool Paroh, but to trick their own
Yetzer Hora into believing that they would not be leaving the spiritual
filth and disgust of Mitzraim. Hakhel
Note: In another place, HaRav
Dessler writes that the Ikar Kiddush Hashem is
‘bechira tova’--making the proper choice against the Yetzer Hara.
10.
The G’ra writes that a
person does not stay in one place spiritually--he either goes up or goes
down. The reason for this, as explained by R’ Yozel, Z’tl, is that
there is a spiritual force of gravity, as well. That is, the same
force that prevents him from rising is the one that brings him down. We
only need to look up and climb, and we will have overcome its force.
11.
There is a Kabala from
Rebbe Yisroel Salanter that even if all of the Gates of Prayer are
closed--there is always one still open, and that is the Gate of improving
your Ruchniyus--growing spiritually. One should always face to this
Gate with emotion and feeling--for your Prayers will then reach their
destination!
Special Note Three:
The Ba’alei Mussar provide a remarkable teaching relating to
Ka’as: When one gets angry he
is during that time, in a certain and real sense, a Kofer--for in his
single-mindedness and wholly-focused anger he does not feel or in any manner
sense or appreciate that HaKadosh Baruch Hu is actually right in front of
him--or, in fact, that there even is any Creator or Seer in the world at
that moment! As you feel that
anger coming on--Remember that there is a Creator who you should never, ever
forget. Hakhel Note:
It is no wonder then, that we are particularly adjured never to get
angry on Erev Shabbos and Shabbos--which are days upon which we especially
come closer to and strengthen our bond with our Creator!
Special Note Four:
We this in mind, we continue with our Erev Shabbos --Halachos of
Shabbos Series:
1.
As the vehicle spins in its tracks for an extended period of time
over a patch of stubborn ice, one gets a glimpse of how easy it really is to
“get stuck.” With this in
mind, we will better understand why, at the conclusion of our prayers for
the coming week in Ata Chonantanu on Motzei Shabbos, we plead that our
coming week be one in which we are “Medubakim B’Yirasecha”--attached
to the fear of You. Although we cannot keep the heightened Olom Haba-like
quality of Shabbos the whole week, we pray that the element of closeness to
Hashem we experienced on Shabbos be stuck with us through the week, so that
we do not err in thinking that it is my special power that accomplished
this, his bold ingenuity that accomplished that, their personal connections
that changed this, or its access to money that bought that. The one
who is “stuck” to the fear of Hashem knows very well that the truck
getting “stuck” on a patch of ice in a specific location, or someone
getting “stuck” in Rhode Island because of the snow storm to the south
is the act of the Creator and Observer in Whose presence we all stand, serve
and function. He also knows that
the relief from any such uncomfortable situation is also under His guidance
and direction!
2. The
following is excerpted from The
Shabbos Home by Rabbi Simcha Bunim Cohen, Shlita:
“Mothers often put plastic bags over their children’s feet or
shoes to enable them to don their boots more easily.
These plastic bags are not considered garments, and thus, it is
forbidden to have children wear them when going outdoors on Shabbos(except
in an enclosed yard).”
3.
We are advised that HaRav Moshe Wolfson, Shlita, tells his students
to write down on Motza’ei Shabbos those things which they did especially
well, and the things which he did wrong, over Shabbos, and that they look at
them next Erev Shabbos--so that one Shabbos is a building block for the next
one--and one constantly builds. What
a grand idea!
4.
We continue with additional Halachos relating to work performed by a
non-Jew on Shabbos, and the permissibility of a Jew to benefit from it: If
a Gentile performs work on Shabbos solely
for his benefit or for the benefit of another Gentile, and there is no
chashash (no basis to suspect) that he has or will do more of the same in
order for a Jew to also benefit, nor is there any muktzah issue as a result
of the work performed, then a Jew can benefit from the activity on Shabbos
as well. For instance, if a
Gentile turned on a light for himself in a room and started to read, to look
at something, to wash dishes or the like, and there was no Jewish person
present in the room, and a Jew then walked in--he too would be able to sit
down and read, because the same light will be used, and there is no
additional light that needs to be turned on merely because another person
has come into the room to read (Ner LeEchad Ner LeMe’ah).
The same would be true even if the non-Jew left the room--as the work
was initiated by him exclusively for his own benefit.
Furthermore, if he is leaving the room one can even ask him not to
turn it off--as no melacha, is being performed by merely leaving on the
original light. B’EH
next week we hope to discuss work performed by a Gentile both for his
benefit and a Jew’s benefit together.
Special Note Five:
The following meaningful lesson is excerpted from A Vort From Rav
Pam, the masterful work by Rabbi Sholom Smith, Shlita (Artscroll):
“After
Egypt
was engulfed with swarms of croaking frogs,
Pharaoh appealed to Moshe to pray to Hashem that they be removed.
Hashem listened and all the frogs (except those in the river) died, leaving
huge piles of foul-smelling reptiles all over the land. Although the
odor was unbearable, Pharaoh saw that there had been a relief and kept
making his heart stubborn (
8:11
). The pasuk stresses that once the immediate
danger was over, Pharaoh hardened his heart and went back to his old, evil
ways of stubbornly refusing to let the Jewish nation leave
Egypt
. The Torah underscores Pharaoh’s
fickleness, in order to show us all a common fault in human nature:
When a person faces a crisis, an illness, accident, or pending disaster,
this awakens in him a need for tefillah, teshuvah, and emotion-filled
appeals to Hashem. But once the crisis ends, or even if the situation
merely takes a turn for the better, and he sees the proverbial ‘light at
the end of the tunnel,’ the hisorerus (inspiration) often quickly
dissipates. He suddenly doesn’t ‘need’ Hashem as much anymore.
This is exactly what happened to Pharaoh. As soon as the immediate
predicament passed, he hardened his heart and refused to let the Jews leave
his country. There is an essential lesson in this concept. When
a person facing a crisis davens to Hashem, he should continue to pray even
when he sees that the yeshuah (salvation) is on the way. This is
clearly seen in Megillas Esther. When the Jewish people were facing
their impending extermination, Esther ordered a three-day fast to appeal to
Hashem for mercy. As the Megillah describes, Haman’s planned request
to Achashveirosh for permission to hang Mordechai turned into a disaster.
Instead, he was ordered to parade Mordechai through the streets in a way
befitting a man whom the king especially wants to honor (
6: 11
). After this great setback for Haman and
personal triumph for Mordechai, Mordechai returned to the king’s gate (
6:12
). Rashi explains that although Haman’s
downfall was now beginning, Mordechai nevertheless returned to his sackcloth
and fasting, and continued to beseech Hashem for mercy, pleading for the
rescue of K’lal Yisroel. There are many situations in life when a
person going through a difficult situation suddenly sees a turn for the
better. That is not a signal to discontinue one’s hisorerus. A
person must pray until the full yeshuah (salvation) comes--and then express
his full-hearted gratitude to the One Above!”
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Special Note One: From a reader on the snow...“I used to comment that, being here in Far Rockaway and near the ocean, we don’t tend to get as much snow as other areas. This snow storm proved otherwise! Lessons: Hashem is in control of the weather and “climatic factors” don’t necessarily make a difference! I also learned to have a bit more empathy for those who do get very large snowfalls, in general. Another thought: gratitude to Hashem. I didn’t have work yesterday, nor today, which means losing two days’ pay. Boruch Hashem that of all the ways for Hashem to give me the parnosa allotted to me for this year and not more, it came in the packaging of a snow storm as opposed to rachmona litzlon a host of other circumstances that could be sent to limit how much money one will have . . . circumstances that could cholila be much more difficult to deal with . . .”
Hakhel Note: Thank you for your thought-through reflections. Rabbi Dovid Weinberger, Shlita teaches that in the bracha of Refa’einu, we uniquely mention that Hashem is a Melech Rofeh, and asks what Kingship has to do with Refuah? The answer, he explains, is simple. It is not the doctor who is capable of healing--but only Hashem--who Is fully in charge of illness and healing, wellness and life. The symptoms and the medicines, the doctors and the therapies, are all Hashem’s subjects and agents who are guided and instructed to carry out and bring about the appropriate process and result. The Refuah Process symbolizes and demonstrates Hashem’s mastery over the universe. Snow serves a less invasive but similar function--revealing to all Hashem’s rulership over the universe and everything that is in it--with no degree, kind or amount of science, expertise, or brainpower, and with no computer software, space station, ‘ology’ or ‘ologist’ of any kind, able to withhold a snowstorm, snow shower--or even a snowflake--when Hashem so wills it!
We provide below some select additional lessons we have provided in other snow storms, with the full awareness and knowledge that each and everyone of us who went through, and is going through the aftermaths of, the storm had to go through this particular storm in his life for good reasons, and that it would be a wasteful experience and true shame if we walked away only perhaps more charley-horsed, poorer, distressed or disappointed as a result. Whether it is any or all of the lessons below, or your own personal reflections and conclusions--one should walk away from the experience a better person:
1. One could see the snow and ice cleared thoroughly from the sidewalks of some stores and homes, just adequately in front of others, and inadequately in front of yet others. One lesson that may be gleaned from this is that if something is very important to you, you are careful to do it well--very well. Ask yourself: “How well do I take care of my Shemone Esrei, the words that I utter, or helping the people that I really could and should? Related Point: Anything that is attempted in a “quick and dirty” fashion-remains just that--quick and dirty. As the Maharsha teaches on the Pasuk in Hallel--“Ani Amarti Bechafzi, Kol HaAdam Kozev--if a person says that he succeeded [in Torah study] quickly--he is lying”, for it is only through aforethought and effort that one succeeds. One Mishna a day over 365 days equipped with the right Sefer, and the right time of the day will really equal to 365 Mishnayos, but 365 Mishnayos in one day, well,.... Let’s take the lesson!
2. Just as ice-breaking salt and sand and high-powered snow blowers may be needed in some circumstances, we must sometimes look to assistance from others in order to properly improve ourselves. If one is wise and humble enough to be guided by those who know better, the end result may well be much better than scraping the ice on one’s own.
3. Meteorologists say that many, many inches of snow can constitute the equivalent of just one inch of rain. The Gemora (Taanis 7-9) teaches that rain displays the great Gevurah--the awesome strength--of Hashem, for in any particular location, many millions of droplets may fall, and all that falls is perfect as to timing, location and amount, and in exact accordance with Hashem’s Will--as reward, as punishment, for parnosah, etc. Given that so much snow--ten inches-- could represent one inch of rain, it would seem that snow represents the midah of Rachamim--mercy--in which Hashem restrains and limits the Gevurah. Indeed, Hashem shows us that when the conditions are right, He will freeze the Gevurah and instead produce a pure, white replacement which becomes muddied and dirty only when we, by our actions, trample upon it.
4. Finally, the feeling of Hakaras HaTov to all who put in the extra effort to help everyone else weather the storm a little easier--even if they do get paid (yes, even double time) for it. From those who plow and sand the streets through the middle of the night, through the bread and milk delivery men , through those who turn on the heat in Shuls and public places for a little longer or a little higher...and of course to Hashem for giving us the opportunity to embolden our Mitzvos with the extra effort necessary to perform them, and for giving us the ability to take all of the above lessons--and many more not mentioned--and use them to improve our lives and the lives of those around us!
Special Note Two: The Luach Bnai Yaakov points out that the Hebrew letters for Teves--Tes Veis and Tuff are an acronym for Tov Vori Tomid--The Creator is Always Good!
Special Note Three: At the Hakhel Yarchei Kallah last week, Rabbi Zecharia Wallerstein, Shlita, noted that when Hashem wanted to give the Torah to Bnai Yisroel the Malochim attempted numerous cogent offenses to keep the Torah in Shomayim. One such sharp attempt was their insistence that the Torah not be given to man because of the Din DeBar Maitzra which prohibits the transfer of property to a third party when their is a closer neighbor who wants to purchase the very same property--since they wanted the Torah for themselves, the Malochim argued,...Hashem had “no right” to transfer it to Bnai Yisroel! Hashem’s response to the Malochim was that there argument was erroneous--for the Din of Bar Maitzra does not apply when one wants to transfer the property to his own children--and that is what we are--his own children! With this in mind, we should appreciate the sweetness of Torah each and every time that we study it because it is not simply a course of special study, or even an incredibly Divine subject--but the loving gift of a Father to a child that we each have been blessed to receive--not just on our birthdays, not just on special occasions--not even only as a reward for good behavior--but as a daily endowment of ‘Ahavas Olam’--of Hashem’s eternal and everlasting love to us. Feel the deep affection and warmth as you learn, and rejoice!
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Special Note One: “And [Hashem] said: ‘Do not get close to there; remove your shoes from your feet, because the place you are standing on is holy ground.’” (Shemos 3:5, last week’s Parsha).
The Ohr HaChaim HaKadosh (ibid.) asks a stark question. Moshe Rabbeinu is first commanded not to get closer to the burning bush, and only after that to take his shoes off, for he was on holy ground. Should he not have been commanded first to take off his shoes-as he was already on holy ground-and then, not to get closer to the bush? The Ohr HaChaim responds that with the order of this posuk, Hashem reveals His true will-His main concern-is fulfillment of the Mitzvos Lo Saa’seh-for when violating a Lo Saa’seh, by taking action, a person actually wounds his soul.
It is for this reason that when the Torah urges us “to be careful” and “to do” in the same posuk, the Torah always precedes “shmira” (guarding oneself from violating a negative prohibition) and then follows it with the “asiyah” (doing the positive commandments of Hashem).
Dovid HaMelech (Tehillim 34:15) reinforces this priority by teaching that a person who wants life, who loves days to see good, is the one who is “sur meirah” (turns away from evil), and is “aseh tov” (does good).
Of course, there are 365 negative prohibitions and the 365 days of the solar calendar correspond to them. Perhaps this is to teach us that we are to be on constant guard-on a day in, day out basis-to avoid violating the negative prohibitions.
The Ohr HaChaim HaKadosh concludes that this seems to be quite an expensive lesson for Moshe Rebbeinu-he was standing on holy ground and did not even know it-yet, he was first instructed to avoid the Lo Saa’seh before taking off his shoes-doing the aseh. See there for two possible answers.
Perhaps we can also suggest that there was an additional lesson to Moshe Rebbeinu here-that, in fact, he had to be careful wherever he may be-for everywhere he or we go is “admas kodesh” (holy ground). We are on “holy ground” when we consciously refrain from violating Torah prohibitions, including:
Not saying Hashem’s Name in vain (Shemos 20:7)
Eating something which is questionably kosher (even though it may have some Hebrew writing on it) (Vayikra 11)
Not holding back wages (Vayikra 19:13 )
Not insulting someone else (Vayikra 19:14 )
Not to cause another to sin or give him bad advice (Vayikra 19:14 )
Delaying to save someone in danger (Vayikra 19:16 )
Not to embarrass another (Vayikra 19:17 )
Not to cheat with weights and measures (Vayikra 19:35 )
Doing something which could result in Chillul Hashem (Vayikra 22:23 )
Not to be closed-handed to the poor (Devarim 15:7)
Refraining from getting involving in returning a lost item (Devarim 22:3)
Allowing ourselves or our children to wear Shatnez (Devarim 22:11 )
Delaying fulfillment of a promise you have made (Devarim 23:22 )
And all of the other mitzvos Lo Saa’seh. We have a great opportunity, on a daily basis, to stand on holy ground, as the Ohr HaChaim HaKadosh states-when we avoid violating the Mitzvos Lo Saa’seh we are performing HaKadosh Boruch Hu’s “Ikar Daas and Ratzon”.
Practical Suggestion: Each day for (at least) the next 7 days, take a Mitzvos Lo Saa’seh you feel may need some chizuk in your life and be especially mindful and careful with it, or learn more about a Mitzvos Lo Saa’seh that you are relatively unfamiliar with (see Sefer HaChinuch –in English published by Feldheim Publishers; Sefer HaMitzvos of the Rambam; and Sefer HaMitzvos HaKatzur of the Chofetz Chaim for further study).
Remember-We are always on holy ground!
Special Note Two: In this week’s week's Parsha, the Torah records: "Paroh called to Moshe and Aharon and said go and bring sacrifices to your G-d in the Land." Moshe responded, "It is not proper to do so…for if we were to slaughter the god of Egypt in front of their eyes, will they not stone us?" (Shemos 8:21, 22)
There is a stark question one may ask on Moshe Rabbeinu's statement, which is raised by the Chasam Sofer (and brought by HaRav Pam, Zt'l, in The Pleasant Way, p. 89). Had not Egypt by this point been hit hard--very hard--with four plagues which had left Egypt and the Egyptian people in turmoil--was Moshe Rabbeinu actually afraid that the Egyptians would or even could stone the Bnei Yisroel? After the powerful and devastating Makkos, it was pellucidly clear to all that neither Paroh nor the Egyptians could stone anyone anymore. Wasn't it then an incredulous and even insulting argument for Moshe Rabbeinu to make to Paroh--that the Jews had to leave Egypt to bring sacrifices to Hashem because they were too scared to bring sacrifices in Egypt proper?
The answer provided by the Chasam Sofer is truly amazing. Let us once again look at what Moshe Rabbeinu told Paroh: "Lo Nachon LaAsos Keyn--it is not proper to do so.” The Chasam Sofer explains that what Moshe Rabbeinu really meant was that it would not be proper to infuriate and antagonize the Egyptians who would want to stone the Bnei Yisroel, but would be powerless to do so. It would not be proper conduct on our part to act in a manner that would cause unwarranted emotional pain to the Egyptians. This type of mental anguish and torture was uncalled for and unnecessary.
The lesson to be derived from this is immense. Causing distress to another--even to someone as dastardly as a Mitzri--is simply inappropriate and unacceptable, unless Halachically mandated.
Special Note Three: As we have previously noted, the Golus Mitzrayim and the Golus Edom that we currently live in have a strong and direct correlation. With these proper Kavannos, may we, too, experience in the upcoming days some of the Nissim described in the coming Parsha and Parshiyos.
With the primacy of tefillah in mind during these times, we provide several Halachos relating to tefillah from the Sefer Tefillah KeHilchasa by HaRav Yitzchak Yaakov Fuchs (author of the Halichos Bas Yisroel):
The place where one davens (even for a woman at home) should have windows. One can look up at the sky before starting Shemone Esrei, or look up when feeling that his Kavannah is weak, in order to arouse himself to Hashem’s greatness and one’s own humility.
A man should not daven in a place when facing a “Tefach Meguleh Beisha--the part of a woman’s body which should be covered.” Ideally, he should turn to another direction. In cases of exigency, he can close his eyes. The Yabi’ah Omer adds that Tefach Beisha is also prohibited if the exposed part of the woman is seen through a mirror or even in a picture. However, if one is on a plane and has a choice between sitting for Shemone Esrei so that he does not see any “Tefach Beisha,” or standing and turning away, then it is better to stand and turn away or at least close one’s eyes (Oz Nidbiru 12:27).
If one has the choice between davening Mincha earlier in the day, which will allow others you are unsure will daven with a Minyan to so daven, or to daven later in the day closer to sunset (which is otherwise the Halachically preferred time to daven Shemone Esrei--immediately after sunrise in the morning and immediately before sunset in the evening), then it is better to daven earlier to allow the earlier Minyan to take place. Additionally, it may in any event be better to daven at the first possible Minyan that you encounter, notwithstanding any other benefits of a later Minyan.
One should not daven opposite pictures or artwork. If one is already in such a position, he should keep his eyes closed. One should not daven in front of a mirror, even with closed eyes. In the evening, when davening opposite a window, he should pull down the shade, so it does not appear that he is bowing down to his image.
There is a special zechus to be among the first ten assembled to daven. Even within the first ten, the earlier you are, there the greater the zechus. Indeed, even after the first ten, the Iturei Zahav writes, “the earlier you are, the closer you are to the “Shoresh Hakedusha--to the source of holiness(!).” If is difficult for one to be among the first ten in the morning, he should try to be among the first ten for Mincha and for Ma’ariv. Always remember--the earlier--the better!
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Special
Note One: The
Northeastern
United States
has
just experienced a winter blizzard of immense proportions, with the amount
of snow that fell giving all those who experienced it a better sense of
infinity. Perhaps one of the
most incredible lessons to learn from the snow which seemingly blanketed a
wide area relatively evenly and steadily is the tremendous degree of
individualized Hashgacha Pratis that each and every person experienced with
the storm. One person was able
to go to Shul with great Mesirus Nefesh, another person went to a Shul or
Minyan that he usually does not go to, and a third person was unable to go
to Shul at all. One person’s
flight was cancelled so he was unable to travel to Eretz Yisroel as planned,
another person’s flight due to arrive in New York City was diverted to
another city where he had to stay for a day, and a third person made a swell
of unexpected money by digging out his car and bringing people to the
airport to wait for flights. Those
with the most powerful of cars realized that it is not in the might of the
horse or the capabilities of the chariot that one relies, as they were stuck
trying to turn into unplowed streets or spun their wheels on patches of snow
or ice. This person’s street
was plowed, that one’s was not; this person’s neighbor had a snow blower
and cleaned his walk as well, that person’s son had to clean his walk and
injured himself in the process, and a third person had to hire cleaners for
a pretty penny. This person made
it to the Chasuna and, as a part of the select few there, was able to be
mekayem Simchas Chosson in an incredible way, that person’s wife went into
labor and not knowing what to do began boiling water (‘we’ll never
forget this’), and a third person was able to go to the store and help the
four elderly couples on his block with food.
Many viewed the opportunity as a gift from Hashem to learn extra
hours (while others only used the opportunity to sort through papers).
Some appreciated what it means to have the gifts of a roof over your
head, heat, gloves, a winter coat and hot soup, and others ignored the
entire event as ‘part of the winter’, knowing that it would blow over
and preferred to think about summer--refusing to realize it as a unique
challenge and test-with the billions of snowflakes especially designed by
Hashem in His Omniscience for each individual in his own particular way.
For those in the Northeast, the snow is still here, and there is much
Avodas Hashem still to be done. For
those outside of the area, they need not wait for a snow storm to be
awakened to Hashem’s Presence in each and every one of our lives.
Special Note Two: The
Pasuk records that initially even the Bnei Yisroel did not listen to Moshe
Rabbeinu “Because of shortness of breath and hard work” (Shemos, 6:9).
Hashem then tells Moshe to go to speak to Paroh himself to send Bnei Yisroel
from his land. Moshe responds that “…Bnei Yisroel have not
listened to me, so how will Paroh listen to me?...” Rashi, quoting
the Midrash (Bereishis Rabbah 92:7) writes that this is one of the ten Kal
V’Chomer (ipso facto or a priori) arguments in the Torah.
HaRav Eliyahu Lopian,
Z’tl, wonders “Why is this a Kal V’Chomer?”--i.e., why is it so that
if Bnei Yisroel would not listen to Bnei Yisroel, then, ipso facto, neither
would Paroh. After all, the Pasuk explicitly expresses the reason that
Bnei Yisroel would not listen to Moshe--because of shortness of breath and
hard work. Paroh certainly did not suffer from these, as he sat
comfortably on the throne with everything being performed for him and on his
behalf. While Bnei Yisroel may be unable to listen or accept what
Moshe Rabbeinu was saying because of their true predicament, Paroh certainly
had the wherewithal, the ability and the understanding to appreciate Moshe
Rabbeinu’s message!
We may suggest that the Kal
V’Chomer, the ipso facto argument, does in fact work. The argument
simply is as follows: If Bnei Yisroel--the slave people who were to be
released wouldn’t accept what I was saying, then why would Paroh--as their
master?! Chazal, by teaching us that this really is and remains a Kal
V’Chomer, are teaching us that the reason Bnei Yisroel did not listen
(albeit a good one) was simply not important. For, despite the fact
that we can commiserate with their unbelievably difficult plight, they
should, in fact, have listened to Hashem and to Moshe Rabbeinu. So
too, Paroh, despite his grand position and erstwhile iron-clad rulership,
should have recognized and understood Moshe Rabbeinu’s message to him as
well. Any excuses would simply be unacceptable and downright wrong, as
they would more than pale in significance to following the mandate and
directive of the Master of the Universe, Hashem and his messenger, Moshe
Rabbeinu.
Bringing the Parsha’s
lesson home: If we are true believers--i.e., if we truly believe that
all of the events and occurrences that surround us, everything that happens
to us in life, all of the big and small events, the pain we may suffer and
the pleasures and simchas we experience--are personally directed and
“micromanaged” by Hashem--then there are certain attitudes and certain
phrases which should not have room in our thought process or our vocabulary.
If Hashem has put you in the situation, no matter how stressful or
troubling, then he wants you to act responsibly in that situation in
accordance with the Torah and the Poskim, which in some instances may
require further elucidation by your Rav or your Posek.
Thus, a feeling or a
statement of “I cannot do it”. “It is too hard”, “It is
beyond my capability”,” I can’t handle this”, “This situation is
impossible for me”, which may come sincerely out of real pain, extreme
stress and great frustration, should really in truth be avoided, or
overcome. If one cannot control himself, he must at least realize that
his statement should not be taken literally, for his Creator and Maker has
determined that this situation or event is needed and/or best for him at
this time. Instead, one should “listen to Moshe Rabbeinu”, despite
the “shortness of breath,” the adverse circumstances--even if they are
extremely, extremely, adverse--and dig in and rise to the occasion.
Bnei Yisroel, in their pain
and misery, did not listen. Their failure to hear and accept was for
naught. Ten Makkos and a Splitting of the Sea later, they received the
Torah at Har Sinai, which made them an eternal people with an eternal life.
Let us take the lesson from the Parsha, and with unfettered faith and
complete belief rise up and through the event, position, circumstance or
situation. In this zechus, in the merit of our pure faith and
belief--each person in his own way will be zoche to his own beautiful part
and portion in that very unique and special eternal life!
Special Note Three:
The Ramban (Shemos 4:10) comments in last week’s Parsha that the
only thing preventing Moshe Rabbeinu from being healed of his speech
difficulties was his prayer to Hashem asking for a Refuah Sheleima.
Had he done so, the Ramban writes, he would have been healed forthwith.
In sharp contrast, the Torah records in the Parsha that the Bnai
Yisroel were zoche to the Geulah by virtue of “Va’Taal Shavossom El
HaElokim”--their Tefillos simply pierced the Heavens. Let us TAKE
THE LESSON. Over the next
several weeks, we will be living through Parshios of Geulah, beginning with
the first seven Maakos in this week’s Parsha--by which the Mitzriyim were
sorely and severely punished and K’lal Yisroel came out unscathed and
glorified. Accordingly, may we suggest that this period is an
auspicious one for reciting the Tefillah Al HaGeulah, available by clicking
on the following links in
both Hebrew and available
in English. Remember, if Moshe Rabbeinu would have had the
opportunity to offer that 515th prayer--he would have entered
Eretz Yisroel, as well. It is no wonder, then, that Dovid HaMelech
teaches us “Kaveh El Hashem…Vekaveh El Hashem---Hope to Hashem,
strengthen yourself…and Hope to Hashem.” Don’t give up--keep on
coming and davening again and again. There is a light at tunnel’s
end--you have to have the drive, nightvision and unrelenting goal to get
there!
---------------------------------------------
Daily
Mishnah By Email: Hakhel has
received information about a very special program by email.
On the following site -- http://www.dailymishnah.com
one may sign up for a daily email that contains the text of the one
daily Mishnah, along with a short MP3 file, clearly explaining the Mishnah
in English. One Mishnah a day
gets you places! Today is a
wonderful day to begin this program, as Mesechta Shevuos begins today.
----------------------------------------------
Special
Note One: Last week, we brought
the essential teaching of HaRav Mattisyahu Salomon, Shlita--what made Shifra
and Puah so successful was their Yiras Shomayim from the outset.
Accordingly, HaRav Salomon urges--we should study Mussar to attain
Yiras Shomayim--and we will be able to succeed, as well.
We are very pleased to announce that Feldheim Publishers has issued
the Sefer Mesilas Yeshorim with a new easy to read translation by Rabbi Yosef
Liebler, Shlita. The Sefer has
been published in a small, easily-handled size.
It is well known that HaRav Yisroel Salanter, Z’tl, carried the Mesilas
Yeshorim with him in his Tallis bag--oh if we can only follow suit in
some way....
Additional
Note One:
This new wonderful Sefer has a daily study calendar appended to it so
that you can study the Mesilas Yeshorim slowly in daily small
increments--enabling you to absorb and apply its essential and life-giving
teachings into your daily life.
Additional
Note Two:
The Rabbeinu Yonah teaches that the Ikar of Yiras Shomayim is
avoiding Sefeikos --doubtful activity--in daily life.
Not eating what
could be the wrong thing, not saying
what could be the wrong thing, not
wearing what could be the wrong
thing because you are not sure whether you should or not ...is
a great Kiyum of Yiras Shomayim!
Additional
Note Three:
Chazal teach that Shifra and Puah were rewarded with Batei Kehuna
U’Batei Malchus--the Kehuna coming from Aharon and the Malchus coming from
Dovid HaMelech. The Meforshim
point out that Chazal do not teach that Yiras Shomayim came forth from
them--because Yiras Shomayim is not
limited to them as the Bais
Aharon and Bais Dovid is.
There is no one Bayis--house--in which Yiras Shomayim is or will be
housed. Instead, if we
personally follow the glorious teaching of Shfira and Puah--we too will have
a powerful and important chelek in Yiras Shomayim in the world--and for all
eternity!
Special
Note Two: The following Kashrus
Alert is from the OU: Dole
Product: Mixed Berries (A Food Service Item) bears an OU and contains
raspberries which are prone to infestation. Packaging is being revised.
Hakhel Note:
Yes, even in the winter time, infested fruits have the same issues!
Related
Point:
As we have noted in the past, the OU, which gives the Hashgacha on
FIBER
ONE
cereal, has determined that the proper brachos on this cereal are Mezonos
and Al HaMichya. In canvassing
consumers, we are surprised by the numbers of people who are not aware of
the proper brachos on this popular cereal.
You can be a Mezakeh Es HaRabbim in your community by spreading the
word as to proper brachos--avoiding brachos levatala and enabling the proper
brachos to be made!
Special
Note Three: The following very
meaningful episode is part of the Shomrei Haloshon Program, as excerpted
from the book Tales of the Tongue
by Esther Ehrenreich and Chaya Kahan (Artscroll/Mesorah):
“Gunshots and explosions filed the air.
Inside the shelter, people sat crowded together.
No one dared look outside. A
fierce battle was waging and the Jews of the land were the first to suffer. HaRav
Eliayu Lopian, Z’tl sat among them, immersed in Torah thought.
Suddenly, a man broke his train of thought:
‘Rebbe!’ he said anxiously, ‘They’re speaking Loshon Hora
here!’ “Really?
We must leave here right away!’
HaRav Eliyahu had less concern for the bombs falling right and left.
For him, the sin of hearing Loshon Hora was far greater than the possibility of being
hit by falling explosives. Hashem
guided his steps in the right direction, for shortly afterwards a bomb fell
on the shelter....’
Hakhel
Note:
Of course, we do not know or understand the ways of Hashem--as we
have been focusing in the Ani Maamin’s on the fact that He is First and He
is Last--and our role and purpose is to be here successfully for a segment
in between--so that we can be together in Olam Haba.
What we are to do now is His
Will. Loshon Hora, the
Chofetz Chaim especially reiterated
and reinforced to our generation is reviled by Hashem to such an extent
that it can involve up to 31 Torah violations. Let us follow the lead of
HaRav Lopian--and in these dangerous times stay
as far away as possible from this extremely deleterious and highly
pernicious behavior--and from those who seek to endanger others with it.
As the wisest of all men taught:
“Holech es Chachomim Yechkam--walk with the Chachomim to become
wise--for “Roa Kesilim Yeiroa ....those who stay around those who
promulgate evil...(we won’t say more--but will only add that it doesn’t
make it better if the promulgator is a close family member, someone who you
speak you at work who ‘isn’t frum anyway’ or an old classmate or
friend who only calls you up from time to time--it’s
still Loshon Hora). We
additionally remind you of the Chofetz Chaim Heritage Foundation’s free
service--The Shemiras Haloshon Shaila Hotline -by which expert Poskim in
Shemiras Haloshon answer all of your Shailos about Shemiras Halashon--in
Shidduchim, Business, family matters--who doesn’t have a Shaila about what
should be said or how you should say it?
The Hotline’s number is 718-951-3696, and its regular hours are
9pm
to 10:30 pm
, and
in emergencies at other times, subject to a Rav’s availablity.
Special
Note Four: TO PRACTICALLY APPLY
THE ABOVE TWO NOTES ON A DAILY BASIS FOR WOMEN--by phone in the
United
States
.
Aneinu has a daily Brochos text message and a daily Shemiras Haloshon
message (available by email as well). In
order to subscribe, please text 216-235-4330 or email dafnotes@gmail.com
--------------------------------------------
THE
NEW
GUIDE TO CHODOSH READY FOR DOWNLOAD BY EMAIL
You
can download the second (Nov ‘10) issue of the Yoshon Guide by sending an
email message to
ONE
of the following addresses:
chodosh@sefer.org
chodosh@moruda.com
-------------------------------------
Mishna
Daily--mishnadaily@gmail.com--has recently begun its own wonderful trip
through Shas with Mesechta Brachos. One
can receive an MP3 copy of the Mishnayos Shiur by email, or can call (641)
715-3462 access code 309952# to listen to the Shiur over the phone. The
Reference Number to be inserted starts with “1” for the first Shiur. One
can obtain a calendar of the Mishna Daily Program by contacting Mishna Daily
as well....If not now--then when??
-------------------------------------
Special
Note One: A reader wrote to us
as to the importance of reciting Aleinu with Kavannah--as the Rema to
Shulchan Aruch (Orach Chayim 132:2) writes “Yizaher LeOmro Bekavannah--one
should be careful to recite it with Kavannah.”
Another reader related the following about HaRav Don Segel, Shlita:
“Rav
Don always went back to his office at the end of davening to say Aleinu. A
few Mirrer bochurim listened by the window as he said Aleinu for 10 minutes,
as a lesson in Yiras Shomayim and Avodas Hashem.”
Hakhel
Note:
Perhaps it will never take us ten minutes to recite Aleinu, but as we
are about to recall and experience the horrific Galus of our ancestors in
Mitzrayim, our Aleinu over this week-end and week-beginning should be
infused with special thanks that the Galus Mar that we are in is not like
that one--and our ‘Ahl Kein Nekaveh’
should likewise express the sincere hope that these final throws of
exile come to an end peacefully--LeSakein Olam BeMalchus Shakai--with the
world once and for all fixed up as it should be!
Special
Note Two: Relating to the
reports of insect infestation in various flour and pasta products, an
extremely experienced Kashrus professional advised us that he strongly
recommends placing these kinds of products into cellophane bags after
purchase, as the unprotective cardboard boxes they are sold in (such as the
Ronzoni containers) are very much open to infestation.
Special
Note Three: Today is the 206th
yahrzeit of the Maggid of Dubno, HaRav Yaakov b’r’ Zev (Wolf) Kranz,
Z’tl, whose legacy of Meshalim to bring lessons of the Torah to us all
remains unparalleled to this very day. Some
of the Maggid’s mesholim have been collected in English in The
Maggid of Dubno and His Parables by Dr. Benno Heinemann (Feldheim
Publishers). We present below
one of the great Mesholim, excerpted from this meaningful Sefer:
“The
Maggid was once collecting funds for a charitable cause, when he met a
wealthy man who had the unenviable reputation of being a miser.
In order to induce the man to make even a small donation, the Maggid
proceeded to enumerate some of the contributions that he had already
received, not from wealthy people but from simple artisans and shopkeepers. ‘You
know Chayim the blacksmith gave me five thalers, Yossel the shoemaker gave
me six....’ The wealthy man
interrupted--’I would not call these people charitable--they are poor men,
and when they die they will not leave anything worth mentioning.
But I have made my will, and in it I leave much money to the poor
after my death.’ The Maggid
replied, ‘Your point is well taken, but let me provide you with an
appropriate Moshol: Do you know
the difference between a hen and a pig?
The hen is a small animal, and does not have much to give. Her
eggs are small and light, and may weigh only two ounces each. Yet,
the farmer will coddle her like a baby. Even
if she would leave her coop, walk into her master’s house and track dirt
over the newly washed floor --not even a feather on her back would be
touched even by the mistress of the house. Now,
the pig is much larger. It
weighs 200 pounds, and of this 25 pounds are pure lard.
You would think it is quite valuable then, would you not?
Yet no one is ever nice to the pig.
If it leaves its sty, it is driven back with a broomstick, and if it
dared to enter its master’s house it would get a beating it would not soon
forget. What then is the basis
for the difference between the hen and the pig?
The hen may not have much--but what she does give, she gives
faithfully each day as long as she lives.
The pig may have much more wealth to offer, but it will give it up
only after it is dead. Now tell
me, which of the two is the worthier donor...?!”
With
these words of the Maggid (may his teachings be a zechus for his holy
neshama, and for us all), we provide the following additional salient
reminders about Tzedaka-giving--as excerpted from the Kitzur Shulchan Aruch
itself (the following translation is based upon the masterful translation of
the Kitzur published by Feldheim):
1.
A person should reflect that, at every moment, he asks Hashem for his
livelihood. Just as he requests
that Hashem hear his cry, so too should he hear the cry of the poor
2.
One must at all times realize that he is not reducing his wealth by
giving of it to the poor--for after all the money is not his, but rather a
trust granted to him in order to carry out the will of the One who entrusted
it to him. Tzedaka is the portion which he will ultimately receive for all
his labor in this world, as the Pasuk (Yeshaya 58:8) states: ‘Your Tzedaka
will proceed before you’. Tzedaka
wards off harsh decrees and prolongs one’s life.
The highest form of giving is to assist a poor Jew maintain his
position before he reaches utter poverty. This includes giving him a proper
gift in an honorable manner, granting him a loan, involving him in a
partnership, or finding him a business or profession which allows him to
support himself, and thus not be forced to rely on others. This
is taught by the specific words of the Torah (Leviticus 25:35): “You shall
come to his aid - i.e., assist him so that he does not fall.
3.
One should take care to give Tzedaka secretly, hiding one’s gifts
to the greatest extent possible. If it is possible to give in a manner where
the donor is unaware of the identity of the recipient, and the recipient of
the donor, this is very desirable. At the very least, one should not boast
of the Tzedaka he gives. Nevertheless,
a person who consecrates an article as charity is permitted to write his
name upon it, so that it will serve as a memorial for him, and It is fitting
to do so.
4.
In particular, attention should
be paid to give Tzedaka to a poor
Torah Sage in a manner fitting to his honor. If
he does not want to accept charity, he should be offered merchandise for
business dealings. It should be
sold to him at a low price and purchased from him at a high price. If
he is knowledgeable in commerce, he should be lent money to invest in a
business. Chazal (Pesochim 53b)
declare, “Whoever supplies a Torah Sage with merchandise merits to sit in
the heavenly academy”. Similarly,
Chazal (Berochos 34b) teach: “The prophets visions envisioned only the
benefits resulting from engaging in commerce on behalf of a Torah Sage and
marrying one’s daughter to a Torah Sage.”
For
a wonderful discussion of the Mitzvah of Tzedaka--so essential during this
time of Shovavim--and so essential to Geulah (‘Veshave’ha BiTzedaka’),
we are thrilled to announce that The Bais HaVaad is now
offering a beautiful new e-book “The Laws of Tzedakah” which is
available for free download at
the following link: http://www.baishavaad.com/membership.php
This sefer was written by the
Rosh Chabura of the Cincinnati Bais HaVaad Kollel, Rabbi Yitzchok Rosedale,
Shlita, and is a comprehensive work covering the basic practical guidelines
of Tzedaka and Ma’aser. One can also sign up for the Bais HaVaad weekly
Choshen Mishpat E-Journal on the Parsha at the following link: http://www.baishavaad.com/journal/index.php
Hakhel Note:
The Bais HaVaad is available for Choshen Mishpat shailos and services
at 1.888.485.VAAD (8223) or by email: info@BaisHaVaad.com
Special Note Four:
We continue with our Erev Shabbos --Halachos of Shabbos Series with
teachings from the new and revised Third Edition of Shemiras Shabbos
Kehilchasa, published last year by HaRav Yehoshua Neuwirth, Shlita.
We continue with our discussion of the activities of Gentiles on a
Jew’s behalf on Shabbos:
1.
Just as you cannot generally instruct a Gentile to undertake a
prohibited activity on Shabbos, you can likewise not generally benefit from
a prohibited activity--even if you did not ask him to do it on your behalf.
For instance, if a Gentile of his own volition turned on a light for
a Jew on Shabbos--then no Jew--even one who the light was not turned on for
may derive direct and actual benefit (even to daven or study Torah by its
light) from the light--for the Gentile has performed a Melacha D’Oraysa.
If one sees that a Gentile is about to turn on a light for his
benefit--he should prevent the Gentile from doing so.
If the Gentile did not listen to the Jew’s demands to stop, then
the Jew may derive benefit from the light.
2.
The same Halachic analysis would apply to a Gentile who cooked food,
or adding water to a food in a pot on the fire for a Jew because the Gentile
smelled it burning.
3.
If a Gentile puts out a light in a Jew’s home without being asked
and against the Jew’s will, and then puts back on the light--one may
derive benefit from the new light. However,
if the Gentile turned back on the light because of the Jew’s reproof over
his extinguishing the light, then it is forbidden to benefit from the re-lit
light.
4. If
the Gentile had performed permissible activity on behalf of a Choleh
She’Ain Bo Sakana, then everyone may derive benefit from the activity,
provided there is no reason to suspect that the Gentile did or will do more
prohibited activity for anyone else other than the sick person, and that no
muktza prohibition is involved. Thus,
if a Gentile turned on a light for a sick person, everyone can benefit from
the light (for ‘Ner LeEchad Ner Leme’ah--the light is needed by the sick
person, and no additional light is being turned on for the healthy person)
--but if the Gentile cooked something for the sick person, a healthy person
cannot eat it lest the gentile had put in more (or will put in more) on the
healthy person’s behalf.
5.
If a Gentile does work for himself--and not for a Jew--then different
Halachos apply as to whether a Jew can benefit from the otherwise prohibited
activity--which B’EH we will discuss next week.
Special Note Five:
There is an astonishing Pasuk in this week’s Parsha. The
Pasuk states: “But the midwives feared Hashem and they did not do as the
King of Egypt spoke to them…” (Shemos 1:17). How
could it be that two women could flagrantly violate and disobey the direct
orders of the King of Egypt--the most powerful monarch of his time?! We
could understand if the Pasuk would teach us that they tried saving some
babies, or that they pleaded with the King--but to wholeheartedly and
completely disobey--would surely mean execution in a matter of minutes! HaRav
Matisyahu Salomon, Shlita, explains that the basis, the source of the
actions, of Shifra and Puah are revealed by the first part of the Pasuk--“But
the midwives feared Hashem…”--it was their fear of Hashem that allowed
and caused them to overcome all obstacles. They
obviously had devoted much time and effort in developing such a level of
Yiras Shomayim. HaRav Salomon
therefore suggests that a great lesson that we each can learn from the
midwives is to spend time studying Sifrei Mussar and absorbing shiurim which
helps us develop our Yiras Shomayim. If,
as the Pasuk specifically describes them, “midwives”, can stand up and
succeed against the King of the only superpower on earth at that time,
we, too, can accomplish much in our own personal environments with the
proper thought and study--by taking a set time every day and learning how we
in our personal lives can battle--and win against--all those “Kings of
Egypt”--all the machinations of the Yetzer Hora--around us so often in our
daily lives.
-------------------------------------
An Aliyas Neshama
Gemach has been set up in the name of Reva Esther Robin a’h for people who
do not have any frum family to honor their memory. The gemach will take on
zechusim (merits) to elevate the neshama of the deceased. If
you know of someone who needs their efforts, or would like to volunteer in
this true Chesed Shel Emes (as per Yaakov Avinu himself in last week’s
Parsha), please email aliyahneshama@gmail.com
----------------------------------
NEW
from Project Kavey “Zichron Chaya!” You can now submit your important parenting
questions, comments, or ideas for the Project Kavey “Zichron Chaya”
Live Parenting Forum! A select number of submissions will be chosen
weekly to be discussed in the Forum. Questions can be submitted in any
one of the following ways:
·
Email:
askrabbibrezak@gmail.com
·
Voice Box: 641-715-3800
ext. 90331#
·
Fax: 718-732-2522
For more information, or to
join the Live Parenting Forum, one should call: 641-715-3800 ext.25801#.
------------------------------------
Special Note One:
An astute reader asked us not to use the colloquially used term
“Rabbeinu Bechaya” when the proper pronunciation is “Rabbeinu Bachya,”
and not to use the word “Medrash” when the appropriate word is “Midrash”.
We believe that he is correct in his insistence, and bli neder hope to favor
and utilize proper pronunciation over colloquially used terms in the future.
Special Note Two:
There are two dafim in Mesechta Shabbos which each quote four (4)
consecutive (different) Pesukim from this week’s Parsha.
Can you identify these Dafim, and what the Pesukim teach us?
Special Note Three:
With the onset of Parshas Shemos, we have begun the special Teshuva-
endowed period of Shovavim. Indeed,
the Luach Dovor BeIto finds a special allusion to this period in the first
Pasuk of the Parsha--the last letters of “Mitzraima Ais Yaakov Ish
U’baiso”... spell Teshuva! The
Luach adds that the Arizal (in Sha’ar Ruach Hakodesh) requires that one
give Tzedaka every day of Shovavim as the Pasuk expressly states (Doniel
4:24) “Vechata’ach Bitzedaka F’ruk...--redeem your sins through acts
of tzedaka and your iniquities through kindness to the poor.”
A special dedication to daily tzedaka during this period would most
certainly indicate the seriousness in which you view the requirements--and
the opportunities-- of this incomparable period!
Special Note Four:
The Chayei Odom (Chapter 143) writes that there is a Pasuk in
Tehillim Chapter 86, which if recited daily (i.e., is on the lips of the
reciter) will help save a person “Mikol Chait--from any sin”.
The Pasuk is actually the very Pasuk in which the Sefer Mesilas
Yeshorim concludes his
Introduction--Horeini Hashem Darkecha
Ahaleich Ba’amitecha Yached Levovi LeYirah Shemecha--Teach me Hashem
your way so that I may travel in Your truth--unite my heart to fear your
name. If one takes this Pasuk
with him during the trials and tribulations of the day, he will be truly
traveling a long way even if only going a short distance--or even staying
home!
Hakhel Note:
The Sheloh Hakadosh points out that we see the value of each and
every day in one’s Avodas Hashem from the words of Paroh who demands
“Callu ma’seichem devar yom beyomo--complete your work--the daily
amount each day.” Everyone can
give excuses--but it is an uphill battle to get them excepted--and, after
all, it is your life that is in question--and your life that is important.
The daily tzedaka, the daily Pasuk (Pesukim) of Yiras Shamayim, the
daily attempt or drive for Teshuva--especially in these auspicious
days--will certainly move us very well towards our life’s goal and our
life’s purpose. Who is it all
up to--you only have to look in--to make the wonderful discovery!
------------------------------------
Special Note One: Let us
remember the sage words of HaRav Yisroel Belsky, Shlita:
“One should not put off to tomorrow that which he can do
today--because tomorrow is only today all over again!”
Special Note Two:
We received an important insight from a reader relating to Yaakov’s
bowing a the head of the bed in Yosef’s presence, which we paraphrase as
follows: The very act of bowing
was a sign of special respect to Yosef, although Yosef was only Yaakov’s
son, and although the entire episode between Yosef and his brother over so
many years had caused Yaakov so much distress.
An important lesson to be learned is that each and every member of
one’s family must be shown proper respect and honor, notwithstanding their
age, position in life, attitude, and even trouble that they may have indeed
caused you. Familiarity and your
day-to-day existence with them is insufficient cause to deny someone the
respect due to him as a person and as someone who Hashem has especially
chosen and specifically designated to be closely related to you.
Chazal (Avos 4:1) teach “Aizehu Mechubad HaMechabeid Es HaBriyos--who
is honored--one who honors Hashem’s creatures”--as the Posuk states “Ki
Mechabdai Achabeid...for those who honor Me I will honor, and those who
scorn Me shall be degraded” (Shmuel I,
2:30
).
If one is duty bound to honor all creatures, he must certainly show
proper respect to the people Hashem wants him to interrelate with, learn
from and teach to on a day-to-day-to-day basis.
Special Note Three: We
received an interesting theory from a reader as to why we praise Hashem for Geshem
in Mashiv HaRuach UMorid HaGeshem,
yet forget Geshem and ask for Matar in
VeSein Tal U’Matar Livracha (the question we had posed last week). The
reader suggested that Geshem encompasses all kinds of rain--hard and soft, timely and
untimely, wanted and unwanted. However,
Matar symbolizes the right amount
of rain, in the right time, and in the right place.
It is for this reason that in Parshas Ha’azinu the Torah states
“Ya’arof KaMatar Likchi--may
the teachings of Torah be taken by us like rain” (Devarim 32:2).
Whether or not the reader is actually correct from an etymological
standpoint, the concept is certainly well worth taking--having Kavannah for
the Gevuras Hashem with all kinds of Geshem
in the Second Bracha, and then making a meaningful request for successful Matar
in the Ninth Bracha of Birkas HaShanim--Prosperity!
Let us value our words of Prayer --for each and every one means--and
conveys--oh so much.
Special
Note Four: The Torah teaches
“Uveirach as Lachmecha V’es Meimecha VeHasirosi Machala MeKirbecha--Hashem
will bless our food and drink and eliminate sickness from our midst.”
Based upon this Pasuk, Rebbe Tzadok HaKohen (in an essay on Eating)
teaches that proper eating eliminates illness and strengthens a person’s
bonds to life. Part of proper
eating is to have Kavannah to raise the Kedusha found in the food to its
proper place and to simultaneously dedicate the Kochos of one’s Nefesh
BeHemis to Hashem. Indeed,
Hashem commands us to be “Anshei
Kodesh” (a holy people)--not Malachei
Kodesh (angels)--by elevating the human aspects of our existence to
levels that the world around us does not know or want to know.
In
furtherance of our Anshei Kodesh goal, we also provide
by clicking here a treasure excerpted from the Luach Bnei Yaakov which
you can printout and keep with you at home and in the office.
It is a quick Hebrew running commentary of the Brachos of Al HaMichya
and Borei Nefashos that you may recite several times daily.
Using this sheet, you can spend just a few extra seconds to focus on
the words and their meaning--making each Bracha recited more Kavannah-filled--and
you more Kedusha-filled!
Special
Note Five: The Chofetz Chaim
provides an essential insight relating to the coming week’s Parsha.
The Bnai Yisroel are described at the outset of the Parsha as “Kol
Nefesh Yotzei Yerech Yaakov Shivim Nofesh--all of the souls who were
descendents of Yaakov were 70 souls (Shemos 1:4).
The word nefesh (used twice in the Pasuk), however, is actually in
the singular--meaning ‘soul’. The
more expected word grammatically would be nefashos--meaning souls.
This, the Chofetz Chaim writes (Sha’ar HaTevunah, Chapter 6), is to
teach us that all of the Nefoshos Yisroel--all of the souls of Bnai Yisroel
are considered as one soul in the Heavens above.
Just as a single body is made up of different limbs and organs--each
with its different function and purpose (the head and the heart, the hand
and the foot)--so, too, is K’lal Yisroel composed of different parts which
together make one functioning whole. Moreover,
just as when there is an ache or pain somewhere it affects other parts of
the body, so, too, it is with the body of K’lal Yisroel. And
just as when there is joy the whole body is affected--so, too, is it with
our whole Nefesh--the united family of Yisroel.
It is only an illusion in this world that we are not one--because
every soul is encased in a different corporeality and has different
businesses and tasks--but this is a gross misapprehension.
The famous Medrash which brings home this point is to the ship
sailing smoothly at sea. One of
the passengers decides to drill a hole underneath where he was standing on
the bow of the ship. The other
passengers watched in astonishment and then began to yell and scream at him.
“What’s bothering you?” he shouts, “I am drilling the hole only
underneath me--not underneath you!”....
With
this truth in mind, continues the Chofetz Chaim, we should understand that
when one harbors a grudge, shows hatred, wants to take revenge against
another for something that was hurtfully done--it can be compared to one who
had tripped over his own feet and, in anger, the brain ordered his hands to
gun down his legs. Is it the
leg’s fault--did the leg really want to hurt the body--or was it Hashgacha
Pratis that the person had to fall? Could
the person possibly gain anything by maiming himself even further?
So too when we harbor ill-will and take action in wrath or out of
emotion only--we are literally acting against
ourselves--it is our hands shooting our legs!
We may not see it--but that is the reality in Shomayim--and that is
the true and the ultimate and eternal reality.
We
went down to Mitzrayim--the first Galus of our people-- as what appeared to
the naked eye to be 70 souls--but which the Torah teaches constituted a ‘nefesh’--a
unified soul. To come out of
this last and final Galus, we have to reverse the track--in our private
lives and in our personal experiences we must always remember that although
some of us may be clumsy and trip--we are truly one soul...and live by,
breath-out, and bask in our oneness!
------------------------------
Special Note One:
There are several important Jewish websites which can provide useful
and non-challenging information to our unaffiliated and uneducated brethren.
You may simply suggest in a courteous and pleasant conversation to one who
you realize needs to learn more that he/she browse any of the following
sites: Ohr.edu, simpletoremember.com, beingjewish.com, or aish.com.
A related and useful site is jewishresourcecard.com, which provides information as to how
one can obtain a personal study partner for free, or learn about weekend
retreats and live events. In order to obtain ‘Kiruv-cards’, in
which these websites are listed and which you can have available to hand out
after meetings and other occasions, please call: 718-501-2110.
Special
Note Two: In response to
“Question of the Week Two” yesterday, Rebbe Tzadok HaKohein beautifully
explains that both Shevet Dan [the tenth tribe corresponding to the tenth
month of Teves] and Shevet Yehudah are referred to as “Gur Aryeh” in the
Torah (see Bereishis 49:9 and Devarim 33:22).
Furthermore, the leaders in charge of building the Mishkan were
Betzalel from Shevet Yehuda and Ahaliyav from Shevet Dan; Rebbe Tzadok
brings from the Medrash Tanchuma that this was the case in the Bais
Hamikdash as well. This teaches
us forever that Shevet Dan, which traveled at the end (tenth) of the
Shevatim in the Midbar, is connected to Shevet Yehudah, which traveled first
in the Midbar and which represented Malchus, because it is essential that we
connect the top to the bottom, the end to the beginning.
In fact, Rebbe Tzadok explains that this is what is meant by Chazal
(end of Ta’anis) who teach that in the future Hashem will make an ‘igul’,
a circle for the Tzaddikim--for in a circle the end and the beginning are
connected as one. It is for this
reason that Yaakov Avinu recited the words “Lishuasecha Kivisi Hashem”
over Dan--for the Moshiach can come when such a low point has been reached
[look around] that it is ready to join to the
high point
--and
man’s existence comes full circle!
Special
Note Three: R’ Tzadok (in the Pri
Tzaddik) also refers to the end of Sefer Bereishis as the “Tashlum
Binyan Yisroel.” The
completion of the necessary building blocks for Klal Yisroel.
With this in mind, we provide several lessons from Parshas Vayechi
before we take leave of the Avos and begin preparations for Mattan Torah:
A.
Chazal teach that Yaakov Avinu’s bowing down at the head of his bed
teaches that the Shechina is on top of the head of a sick person--as Yaakov
was bowing down to the Shechina. HaRav Shlomo Wolbe, Z’tl, explains that a
sick or vulnerable person feels his weakness and truly realizes that he is
dependent upon Hashem’s support and sustenance.
Because the weak person feels wholly reliant on Hashem, Hashem in
turn comes closer and closer to him as well.
This is truly a lesson for all--the more dependent one is on Hashem,
the more one supplicates with true feeling and asks and pleads from Hashem,
the more Hashem will be close to him. Dovid
HaMelech succinctly expresses this tenet in Tehillim with the words “Karov
Hashem Lechol Korav Lechol Asher Yikrauhu Ve’Emes--Hashem is close to all
who are call upon Him--to all who call upon Him sincerely” (Tehillim 145:
18, Artscroll Translation). In
fact, this Pasuk and its theme is so
important to our daily existence that we are reminded of it every time
we recite Ashrei--three times daily!
B.
After Yaakov’s Petirah at the end of the Parsha, the brothers asked
Yosef to forgive them for what they had done.
Yosef advises them not to worry as it was obviously part of a Divine
Plan, but does not actually express the words “Machul Lachem--I forgive
you” to them. However, the
extreme importance of expressing Mechila may be derived from the following
Shaila that was asked to HaRav Chaim Kanievsky, Shlita, and his striking
response (Sefer Derech Sicha II;
p.67).
Shaila:
“There was a girl in seminary who was suffering from an emotional
disorder, whose classmates upset her. Eventually,
her disorder declined to the point where she was institutionalized.
Her classmates wanted to visit her in the hospital to ask for Mechila.
Could they do so? Would
the Mechila be effective?”
Teshuvah:
“One cannot grant Mechila in this state.
There is no Eitzah here other than to Daven that she becomes well so
that they can ask Mechila of a mentally competent person, or r’l they must
ask Mechila at her Kever if she passes away before them, for after death one
can turn to the Neshama and the Neshama will forgive.
Going to visit her in the hospital is a good thing--but it does not
effect Mechila.”
HaRav
Kanievsky continues by bringing the Rabbeinu Bechaya (end of ParshasVayechi)
who writes that the reason the Asara Harugei Malchus were punished was
because Yosef did not expressly state that he forgave them.
It must be that the reason that they did not go to his Kever to ask
for Mechila was because they did not realize that one must obtain express
Mechila until they saw that they had been punished.
This
then becomes a fundamental lesson for us for all time.
Rather than being hard hearted and resilient, even when one is
absolutely right and the other person was definitely and admittedly wrong,
one should be ‘pliable as a reed’ and expressly state (at least upon
sincere request) that “I am Mochel you B’Lev Shaleim.”
To the greatest extent possible, one should endeavor not to be the
source of someone else’s punishment, suffering or harm.
C.
Many ask why the Bracha of “Yesimcha Elokim K’Efrayim
Ve’ChiMenashe” is so fundamental that it overshadows all other Brachos
in that the Torah testifies about it “Becha Yevoreich Yisroel Leimor--this
is how a member of Bnei Yisroel shall be blessed.”
One classic explanation is based upon the relative responses of Yosef
and Menashe to Yaakov Avinu’s switching of his hands, which resulted in
the younger Efrayim being blessed with the right hand and Menashe with the
left. On the one hand, Yosef’s
response was expressed shock and dismay--while Menashe’s (who was really
the affected party!) response was silence and acceptance!
Menashe’s brotherly love of Ephrayim was coupled with a superior
and refined relinquishment of any notion of jealously of another.
These two traits could carry us together as a people through all
situations and through all times. It
is this that we bless ourselves with--and it is the source of survival for
the next generation and the next until Bi’as Moshiach Tzidkeinu--hopefully
and in this zechus--in our generation!
----------------------------------------------
Question of the Week One:
The bracha of Asher Yatzar concludes with the words “U’mafli
La’asos”. The Shulchan Aruch
(Orach Chaim 6:1) gives two explanations of the meaning of this phrase.
The Rema (ibid.) gives a third one as well.
We also refer you to Shoftim
13:19
and Radak there for another possible explanation.
Would it not be appropriate to have at least *one* of these Kavannos
in mind every time you conclude this great bracha?!
----------------------------------
Question of the Week Two:
HaRav Tzadok HaKohen teaches that the month of Teves is a very
special one--for as the tenth month of the year it symbolizes Shevet Dan
which was tenth Shevet to travel in formation in the desert.
What was so unique about Shevet Dan?
---------------------------------------
In last week’s Parsha, Yaakov Avinu
gives Yosef the reason behind his switching hands in blessing Menashe and
Ephraim: “...but his younger
brother shall be greater than him”. HaRav
Avigdor Miller, Z’tl, provides the following incisive insight here:
“This is another instance of the surprises that Hashem caused in
history. Kayin and Hevel left no
posterity, for only the seed of the younger Shais survived.
Yefes was older, but Shem was chosen.
Yishmael was older, but Yitzchak was chosen.
Esav was the first-born, but Yaakov gained the birthright and the
blessings. Reuven was the
first-born, but the Bechorah was given to Yosef.
Menashe was the first-born, but Efraim was given the superiority.
Rochel was the best-loved; but Levi gained for his posterity the
privilege of nearness to Hashem--Moshe, Aharon and the Kohanim came from the
Levi; and it was Leah’s son Yehudah who was the progenitor of Dovid and
his seed. Indeed, the entire
nation of the Jews today are the Yehudim and are accordingly labeled
descendants of Leah. Dovid, the
youngest son of Yishai, was chosen by Hashem after all the older brothers
were rejected. These are not
mere coincidences, but are Hashem’s plan of demonstrating by unexpected
turns that men’s history is not a result of material causes but the hand
of Hashem.”
Hakhel Note:
Having provided this essential insight, we provide by the following
link (supplied to us by a reader) a secular article with astounding facts
about the secular year 2010--which highlights the way the happenings of this
world are treated by those in this world without Emunah Chushis:
http://apnews.myway.com/article/20101219/D9K734E81.html
For
those who prefer not to click on the link, we provide the following salient
passages: “This was the year
the Earth struck back. Earthquakes,
heat waves, floods, volcanoes, super typhoons, blizzards, landslides and
droughts killed at least a quarter million people in 2010, the deadliest
year in more than a generation. More
people were killed worldwide by natural disasters this year than have been
killed in terrorism attacks in the past 40 years combined....I think it is
the end of the world,” she said. “Our
planet warns us against what would happen if we don’t care about
nature.” ....Preliminary data show that 18 countries broke their records
for the hottest day ever....That’s why the people who study disasters for
a living say it would be wrong to chalk 2010 up to just another bad year. The
Earth strikes back in cahoots with bad human decision-making,” said a
weary Debarati Guha Sapir, director for the World Health Organization’s
Centre for Research on the Epidemiology of Disasters. “It’s almost as if
the policies, the government policies and development policies, are helping
the Earth strike back instead of protecting from it. We’ve created
conditions where the slightest thing the Earth does is really going to have
a disproportionate impact.”.... A list of day-by-day disasters in 2010
compiled by the AP runs 64 printed pages long....”
Clearly, it behooves us all to put world
events over the past twelve months in proper perspective.
The reader who sent us this link also sent us the words of Rashi and
the Meiri (to Yevamos 63A)--who write that these kinds of happenings occur:
“K’dei LeYiram Ahd She’Yoshuvu--in order to urge us on to new
levels of Teshuva. To this end,
HaRav Mattisyahu Salomon, Shlita brings the Medrash in Bereishis Rabba which
teaches that for twenty-five years Hashem brought volcano and earthquake
types of disasters to the environs of Sedom--but the people of Sedom chose
to view it in the ways of newsworthy happenings, mother-earth rumblings and
the like. HaRav Salomon teaches
that when the Pasuk (both by the Dor Haflaga and Sedom) teaches that Hashem
“came down to see” it refers to exactly these kinds of events--for after
all Hashem does not have to ‘come down’ to see-- his ‘coming down’
signifies His making His presence felt in very tangible ways--and our duty
to act on his unusual kind of appearance.
We must all feel the current closeness to
Hashem and respond in kind--with especially dedicated acts of Teshuva.
The very fact that the secular world at large recognizes the
extraordinary nature and degree of the catastrophes and disasters should
serve as the springboard of our awakening--for, after all, are we not the Am
Segula which is distinguished by its closeness to Hashem?
Let us bli neder commit to improve in those areas in which one would
be embarrassed to stand before Moshiach if he would see you (or through
you). The excess desire, the
jealousy, the negative chatter, the lack of ‘give’ in listening to
another, the failure to treat Mitzvos with the alacrity, joy and dedication
deserved (coming on time, care and helping others to perform)...everyone
knows their strengths and weaknesses. What
will the next twelve months bring? We
hope very great things--if enough of us get the message. Each
and every one of us could literally be a very great factor in helping bring
billions in this world to the end of a long and difficult flight…with a
smooth, successful and safe landing. Let’s
accept the great responsibility--and the sacred mission!
---------------------------
Special Note
One: A Very Special
Opportunity-- A cassette tape library with thousands of tapes (Rabbi Frand,
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to another person or entity who will
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We note that you are free to convert these tapes into mp3 or other format
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to chaim2030@gmail.com
(please **DO NOT**
contact Hakhel regarding this matter). Help your community grow!
Special Note
Two: The 22nd annual One Week Kollel of Flatbush, begins this year on Sunday, December
26. If you are working, or are
retired, or are between jobs, this is a real opportunity to become part of a
chaburah learning a Sugya together, interspersed with Shiurim given by noted
Maggidei Shiur. The One Week
Kollel will be learning Mesechta Avodah Zara 26b from 9am to 6pm daily at
Cong. Tomchei Torah (Rav Feivel Cohen, Morah D’Asra), 1966 Ocean Ave.
(between Ave N & O). Shiurim
will be given by Rav Psachya Fried, Rav Yisroel Belsky, and Rav Moshe
Twersky. To register, or for
further information, please call: 718-998-5822.
Special Note
Three: Business
Weekly is a fascinating project of Business Halacha Institute and is
endorsed by many Rabbanim. To
receive this newsletter free, we refer you to the following link http://www.businesshalacha.com/subscribe.htm
All new subscribers will
receive a free PDF copy of an important publication, Money
- The Bottom Line.
Special
Note Four: In a recent issue of
The Daf HaKashrus, the OU noted that the Odwalla company produces 11
different health bars, and that each bar requires an individual evaluation
as to its proper Bracha. With
respect to the Odwalla Banana-Nut Bar, the OU rules that the Bracha Rishona
is a Mezonos and the Bracha Achrona on one bar is a Borei Nefashos, while
the Bracha Achrona on two bars is an Al HaMichya (for there is then
sufficient Mezonos to require an Al HaMichya). Hakhel
Note: Once again, we reiterate
the absolute need to clarify the Bracha on a complex product before
consuming it--for this will not
only avoid a Bracha Levatala, but also permit the proper Bracha, and all of
the Ruchniyus that it represents to you and the world, to be recited on the
product.
Special
Note Five: We continue with our
Erev Shabbos--Halachos of Shabbos Series:
The
following Halachos are excerpted from The
Sanctity of Shabbos by Rabbi Simcha Bunim Cohen, Shlita:
1.
Although it is permitted for city sanitation workers to collect
one’s garbage on Shabbos, that is because it is common knowledge that the
sanitation department sets the schedule for garbage pickup and not the
individual homeowner--therefore Maris Ayin does not apply.
One may not, however, order a private sanitation company to pick up
his garbage on Shabbos because of Amira LeAkum.
If one of their regular collection days is Shabbos, he is obligated
to tell them not to come. If,
despite his request, the company makes a pickup on Shabbos, he need not
protest. The same would be true
for oil deliveries.
2.
Ordinary mail deliveries, once again, do not pose a problem because
it is part of a regular delivery schedule and Maris Ayin does not apply.
UPS
pickups are obviously forbidden since they make pickups only on the day for
which they are called.
UPS
deliveries may be accepted on Shabbos with no concern for Maris Ayin,
because it is common knowledge that packages are shipped from stores and
businesses to private homes without the recipient being aware of which day
they will arrive. However, just
as one cannot sign for the package, he cannot instruct the gentile to sign
for it either. Additionally, one
should not take the package, but should have the gentile put it down.
3.
A part-time cleaning lady, or worker asked to help with a Kiddush, is
Halachically considered a ‘S’chir Yom’, who is an agent of the
Employer. Therefore, as an
agent, a part-time helper may do only those Melachos that a Jew is permitted
to do. If the part-time helper
then chooses to perform a permissible
task by doing a Melacha, he may do so.
For instance, a part-time helper can set the table, cut the food,
serve, clear off the table, and wash the dishes.
He/she may even use hot water and a sponge to wash the dishes,
because the dishes could have been washed in cold water--i.e., he was asked
to do a permissible activity which ended up doing of his own volition in an
impermissible manner. However,
in no event may a dishwasher be used for this involves a separate
prohibition of Zilzul Shabbos. [Other
examples of Zilzul Shabbos include: vacuuming, or using the washer and
dryer]. Common examples of
activities that cannot performed by workers because of the prohibited
activity involved include: defrosting
the refrigerator, mending a garment, washing the windows, cleaning off the
table for after Shabbos, setting
the table for after Shabbos,
washing dishes which are not needed for Shabbos, and taking out the garbage
where there is no Eruv. All of
these activities are prohibited for the Jew, and are accordingly prohibited
for his agent.
4.
There are other Halachos which apply to gentiles who are not serving
as “hired help”--i.e., who are not agents or workers.
One may ask a non-Jew to do a Shevus DeRabbanan or even a Melacha
DeOraysa when certain conditions are met, examples of which we intend to
provide in future Bulletins.
Special Note
Six: As today is Asara B’Teves,
it is certainly a day to ask for Rachamim from HaKadosh Baruch Hu.
In order to assist you in highlighting your requests for Rachamim in
Shemone Esrei this afternoon, may we suggest that you find the Brachos in
Shemone Esrei in which ‘Rachamim’ (or a derivation of the word) is
mentioned two and three times within the Bracha.
Special Note Seven: To
some, fasting on Asara B’Teves may be perplexing for, after all, the Golus
Bavel lasted only 70 years, and many great events occurred after
Nebuchadnezzar’s initial siege of Yerushalayim--including Purim, Chanukah,
the Nevuos of Chagai, Zecharya and Malachi, and the Bayis Sheni, which stood
for 420 years.
Yet, we know that the fast
of Asara B’Teves is so stringent that we are even fasting on Erev Shabbos
and continue fasting until Shabbos begins. For the initial siege was,
in fact, the horrifying beginning to the end of the most glorified time in
our history to date--The First Beis Hamikdosh with all of its open
miracles--the Shechina’s palpable presence, the Aron with the Luchos, and
literally hundreds of thousands (!) who had reached the level of nevuah (Megillah
14A). With the enemy surrounding the city, the downfall of this
singularly unique period began.
As we look in the Torah, we
find that very bad endings have to start somewhere, and that it is the
terrible beginning that we need to control and avoid. Perhaps the
greatest example of this is one of the Aseres Hadibros. The last of
the Aseres Hadibros warns us “Lo Sachmod/Lo Sisaveh--Do not covet/Do not
desire” (see Shemos 20:14 ; Devorim 5:18 ). The Shulchan Aruch (Choshen
Mishpat 359:10, 11, 12) explains that desiring leads to coveting which leads
to stealing--so that from the initial prohibited desire, three negative
prohibitions can be violated. It is telling that the Aseres Hadibros
does not contain the prohibition to steal property--which is the last step
in the process--but rather it contains the prohibition to desire and to
covet which are the initial steps leading to the horrible end result. The
Torah teaches that it is the beginning of the process where your action is
required--for the end may be too late.
Similarly, the Parsha of
Arayos (Vayikra 18:6, read on Yom Kippur at Mincha) begins with “Lo
Sikrivu L’Galus Ervah--Do not get close to forbidden
relationships”--which Chazal teach refers to prohibiting initial touching
and thoughts. Likewise, the Torah goes out of its way when prohibiting
Loshon Hora to say “Lo Selech Rochil B’Amecha” (Vayikra 19:16 )--Do
not even begin walking in order to speak Loshon Hora, for this will lead to
downfall.
Of course, the flip side is
also true. It is known that the Vilna Gaon, prior to undertaking a
mitzvah, would state, “Hareini Oseh K’mo She’tzivani Hashem B’Soroso--I
am about to do what Hashem commanded in His Torah.” See Haggadah of
the Gra.
So, it is really the
planning, or at least the forethought, which sets the tone and the standard
for what is about to happen and what you are going to do. Will it be
up with Yaakov’s ladder--or down like the dominoes?
Practical Suggestion:
In the last bracha of Birchas Hashachar, have kavana when reciting
“V’lo Lidei Nisayon” to ask for Hashem’s help not to come to the
first step of a situation in which you can falter--and if you see such a
situation coming, think “THIS IS THE BEGINNING-I must avoid or circumvent
it.”
Special Note
Eight: We provide the following
important teaching from a reader, which contains a different insight than
the previous Note into the significance of Asara B’Teves for us:
“The
Chasam Sofer (Siddur Chasam Sofer) taught that every year on Asara B’Teves
there is a Din on whether to restore the Bais Hamikdash to us during that
year. Also,
it is brought down from the Avudraham that although fasting is Assur on
Shabbos, if Asara B’Teves would fall on Shabbos we would fast. The
explanation for this may be based upon this teaching of the Chasam Sofer--fasting
for the past is Assur--but fasting on Asara B’Teves is for the future to
give us back the Bais Hamikdash!”
Special Note Nine: Chazal
teach that “Agra De’Taanisa Tzidkasa--in order to empower one’s
fasting, he should give charity”. One should be sure to at least
give to Tzedaka the cost of the food for the meals that he did not eat
(because of the fast). We note that charity often accompanies Teshuva
(which is the ikar of any fast), because a key element of improvement is
extending the “I” within oneself to others. If one has not yet
given Tzedaka in connection with his Asara BeTeves fast, may we recommend
giving food to the poor right now? If you need a quick and important
recommendation--Yad Eliezer at yadeliezer.org.
Now is the time to fulfill the words of Chazal, and make your fast
especially meaningful. Don’t let the mitzvah slip away!
Hakhel Note: Two
additional points about the fast and fasting-and what we can do to show that
we are not immaturely leaving it behind, like something that is over and
done with:
1.
The Sefer Pele Yoetz writes that one should not become angry on a
fast day, as this is one of the day’s great nisyonos. When one is
hungry, he operates under greater strain, with less patience and
forbearance. If one feels that he may have become overly upset or
intolerant, perhaps he can take another day in which he is especially
careful to be fully tolerant and in control, Zecher LeAsara BeTeves!
2.
The Ra’avad, as brought by Rabbeinu Yonah teaches that breaking
one’s desire by not continuing to eat when eating out of desire is
considered as “a Ta’anis, a Korban and a Mizbeach Kapara--as a fast, a
sacrifice and an alter of forgiveness.” We must remember that these
words are not expansive oratory, but the words of a Rishon brought in the
Yesod HaTeshuva! One can practice this truly remarkable opportunity on
any day. Nobody would really disengage from his physical desire unless
he had a spiritual purpose (look at most of the world around you which is
devoid of that purpose)--so by willfully and intentionally breaking your
desire--you are on top of all else, undertaking a noble act of Kovod
Shomayim, demonstrating that your dedication and striving is towards the
ruchniyus of life, and what Hashem seeks of you in this world.
Special Note Ten:
Chazal (Medrash Tanchuma, Vayikra 9) teach that it was already fitting for
the Bais HaMikdash to be destroyed on Asara B’Teves, but Hashem, in His
incredible mercy, pushed things off to the summer, so that we would not have
to be exiled in the cold. We should take this as an important lesson
and be especially considerate and helpful to those who are standing outside
at your door, walking when you are driving, or even those who are suffering
from colds and cold weather-related illnesses. When you make sure that
your family and friends are properly dressed, have soft tissues and the
like, you are likewise demonstrating a Middah of Rachmanus, of special mercy
and care, which warms those around you.
Along these lines, Chazal
(Rosh Hashana 18A) teach us that, according to one opinion, Naval was
granted an additional ten days of life because of the ten meals he fed to
guests--Dovid’s men. Doing the easy math, this means that Naval
“bought” a day of life for each meal he served a guest. Oh, how we
should treasure the opportunities of doing a simple and seemingly short-term
kindness to someone else, for it results in nothing short of life itself.
In any language and for
every reason, today is most certainly an auspicious one for personalized and
individualized Teshuvah of some kind. We
must not let the short day slip by. Tomorrow
is Shabbos and we must give it the entire honor that is due to it.
However, we must also remember that today is Asara B’Teves--and
there is an Avodas HaYom that we must accomplish.
If we can perform our Avoda here--we can be zoche to our Avoda in the
Bais Hamikdash--may it be rebuilt speedily and in *our* days in the Zechus
of *our* actions. Amein!
---------------------------
Special Note One:
Today is the ninth day of Teves, which connects the eighth day of
Teves (the tragic day upon which the Torah was translated into Greek, the
Septuagint, which is marked as a Ta’anis Tzadikim) to the national fast
day of Asara B’Teves. Actually,
today is also the yahrzeit of Ezra HaSofer (see Shulchan Aruch, Orach Chaim
580: Mishna Berurah, seif katan
13), and is also a Ta’anis Tzadikim.
As a zechus for Ezra HaSofer, one can
review the Takanos that Ezra instituted, as described in Bava Kamma 82A.
Let us face the facts--these three days--the 8th, 9th and 10th, are
connected for good reason. We should take a moment to contemplate the
connection between them and grow from the experience.
Special Note Two:
We received the following touching comment from a reader: “After
my major bowel cancer operation in 1996, I showed an English translation [of
the Asher Yotzar prayer] to my surgeon who saved my life. He told me he gave
copies also to his non-Jewish patients. He thought that the beracha was a
masterpiece!!”
Special Note Three: We received the
following very meaningful note from a reader:
“Regarding Teshuva BeChol Yom, a while back you had a link to a 4x5
card-size reproduction of Vidduy. I
printed it, glued it onto a small piece of tag board, and keep it in my
Siddur. Every Rosh Chodesh, I
start with Ashamnu on the first day of the month, and I focus on that
particular “Chet” in Selach Lanu in Shemone Esrei each day of the month,
trying to think of examples of where I’ve been nichshul.
I do one (sequentially) each day. After 24 days, I have reviewed all
of the 24 items in the Vidduy. I
begin anew each month. Starting yom aleph with Ashamnu helps me to keep my
place if I forget one day (although I try not to forget.)
I found this less cumbersome, more private, and more portable than
keeping out my Vidduy book.
Hakhel
Note: What a wonderful
hands-on idea! We provide by
clicking here the link to the Ashamnu our reader is referring to--so
that you too can adapt the idea!
Special Note Four: As
the weather gets colder in the Northern Hemisphere, many have taken out
their winter gear. Do gloves or
hats need to be checked for Shatnez? We
provide answers via the link
available by clicking here, which has hats, caps and gloves among its
important categories.
Additional
Note: The extreme cold,
strong winds and snow in the North, and the warmth of summer in the South,
should especially alert us to Gevuros Hashem ranging from the scathing hot
to the frostbiting cold. Not
only do these extremes both occur--but do so simultaneously in different
not-so-far-away points of the globe. Moreover,
the cold and heat effects each person differently--not so much based upon
his corporeal homeostatic mechanism as on his personal Hashgacha Pratis.
This is certainly a time of year for us to especially appreciate and
emphasize the second bracha of Shemone Esrei--Gevuros Hashem.
Especially as we exclaim ‘Mi Chomocha Ba’al Gevuros U’Mi Domeh
Loch’ we should picture and perhaps even feel one of the Gevuros of Hashem
that he recently experienced!
Special Note Five:
A reader noted that we have been reciting the words “Mashiv HaRuach
U’Morid HaGeshem” and now are
requesting “Tal U’Matar.” He
asked why we modify the word from Geshem to Matar when actually
requesting precipitation in the ninth bracha of Shemone Esrei?
Your responses are most welcome.
The same reader also pointed out a beautiful thought in the name of
the Ya’avetz: There are 13
Middos of Hashem and 13 Brachos of Request in Shemone Esrei--and the two
correspond. The last Bracha of
Request, Shema Koleinu, corresponds to the Middah of Venakeh--in which
Hashem cleanses us of iniquity...and if we are zoche--grants our request!
Special Note Six:
As we draw closer to Asara B’Teves, the order of the day is Teshuva.
We provide below three brief and practical suggestions to help
ourselves along the right path:
a.
From Rabbi Shlomo Pearl, Shlita:
Chazal teach that one earns Olam Haba through the proper recitation
of Ashrei three times a day. This is no small or trite statement. One
should recite Ashrei just a bit slower--by devoting just 30 additional
seconds to the recitation of your Ashrei--the Greatness of Hashem and His
Beneficence can be revealed in a markedly more meaningful and praiseworthy
way. A beautiful kabbalah and
goal--with Olam Haba at the end of it all!
b.
What if you are not sure whether a Chillul Hashem will result from
the action that you are about to undertake.
Let us say...walking on someone else’s grass, beating a light,
saying ‘what you feel’ at the time, not being especially careful or
circumspect in the supermarket or store....a Chillul Hashem may or may not
result. The Sefer Sha’arei
Teshuva (Sha’ar Daled), and the Rambam in Hilchos Teshuva (end of Chapter One) both record the severity of the
sin of Chillul Hashem--as reflected in the form of punishment necessary to
expunge its effects upon the sinner. May
we suggest that one, bli neder, commit to not take the action or say the
words that he realizes could result in Chillul Hashem--even if he is not sure at all that
it really will. By taking a step
back from Sofek Chillul Hashem,
one demonstrates his aversion to Chillul Hashem, and a level of Yiras
Shomayim to which we should all aspire.
c.
The Chasida, or the “Kind One”, is remarkably the name of a
treife bird. Many of us have
heard as the explanation for this anomaly that although the bird does
kindness--it is only with her friends and not with strangers or those that
it does not know. We may,
however, suggest another explanation. The
Chasida is treife because she does kindness with her neighbors--after all,
she is known to all as the
Chasida--but does not do Chesed with her own family, as she will win no
special appellation in this regard. This
provides a great lesson to us. We
can improve ourselves from ‘treife’ to kasher by making the additional
effort to do “unsung Chesed”--helping to clean up around the house in
some additional way than before, doing something for a family member before
being asked, taking the time out to think about and give a parent, sibling,
spouse or child a thoughtful or creative idea geared just for them.
Ahavas Chinam doesn’t have to take place on the streets, in Shul or
in the workplace--it can show its constant special presence--beautifully
housed--in your very own home. Yehi
Ratzon that in this zechus, we will be zoche to the end of the effects of
Asara B’Teves--as we come back to the House of All--the Bais HaMikdash,
speedily and in our days--may we make it happen!
-------------------------------
Special Note One:
The Asher Yotzar Poster is such an invaluable tool to IMPROVE the
recitation of Asher Yotzar that most of you undoubtedly have it already.
We provide the following information for you to obtain additional
copies of the poster (in different sizes), and be mezakeh others by
distributing it on your block or in your neighborhood or Shul:
The contact information is as follows:
Foundations (USA): 1-800-700-9577, 845-352-0111, 718-972-1800,
Israel
: 03-570-4633, or mail: Foundations:
10 Wallenberg Circle,
Monsey,
New
York
10952, or fax: 845-352-0305. The Posters are also
available in various other languages from Foundations as well.
Special Note Two: LezecherNishmas.com
is a new service that makes it easy to create and join efforts to complete
Shisha Sidrei Mishnah, the full six orders of the Mishnah, in time for a
Shloshim or Yahrzeit. Learning
of Mishnayos as a zechus for the departed is a long-standing tradition, as
the letters of Mishnah are the same as those in Neshamah, the soul.
If assistance is needed in making a siyum, including the study or
completion of any tractates contact:
Chevrah Lomdei Mishnah
Tel: (732) 364-7029
Fax: (732) 364-8386
info@chevrahlomdeimishnah.org
www.chevrahlomdeimishnah.org
Special Note Three:
Today is the eighth day of Teves, the tragic day upon which the Torah
was translated into Greek, the Septuagint, which is marked as a Ta’anis
Tzadikim (Shulchan Aruch Orach Chaim 580:2). For further detail on the
tragedy of the Septuagint, we refer you to the Sefer HaToda’ah, translated
into English as The Book of Our Heritage (Feldheim), by Rabbi Eliyahu Kitov,
Z’tl.
Tomorrow, the ninth day of
Teves is actually also a Ta’anis Tzadikim, for it is the Yahrtzeit of Ezra
HaSofer (see Shulchan Aruch, Orach Chaim ibid., Mishna Berurah seif katan
13). As a zechus for Ezra Hasofer, one can review the Takanos that
Ezra instituted, as described in Bava Kamma 82A.
These two days are then
followed by a third Ta’anis, Asara B’Teves, which is observed by all.
The Chasam Sofer in a
Drasha that he gave on the eighth day of Teves (approximately 200 years ago)
suggests that after the 70-day period of mourning in
Egypt
ended for Yaakov Avinu, the Bnei Yisroel traveled
to Eretz Canaan and eventually buried Yaakov Avinu--on Asara B’Teves.
The date of Eisav’s death is then--yes, Asara B’Teves, as well.
There is much to learn from
the Chasam Sofer’s conclusion in our observance of Asara B’Teves. After
all, Ma'aseh Avos Siman L’Bonim--that which occurred to our forefathers is
a sign for future generations. Firstly, Chazal teach us that “Yaakov Avinu
Lo Mais.” That is, even though it may appear to us that Yaakov
passed away, in fact, he lives on--most certainly so in spirit. We,
too, having experienced the devastating blow of the events of Asara
B’Teves more than 2,500 years ago have not rolled over and died as scores
of other nations have in the meantime. Moreover, what ultimately
happened on Asara B’Teves was the death of Eisav. This, the Chasam
Sofer writes, is symbolic of Asara B’Teves in the end being turned from a
date of sadness to a day of “Sasson V’Simcha”--joy and happiness.
The missing link to bring
us to what Asara B’Teves is supposed to be is Teshuva. We all know
that this is the shortest fast of the year, so it should be the easiest.
That is a gift in and of itself. However long or short the fast
is, in order to be meaningful, it must be accompanied by Teshuva. We
must do something. We must make a move to revitalize Yaakov, and to
once and for all, put Eisav away.
One suggestion may be to
take out your Vidui booklet, or other Rosh Hashana/Yom Kippur reminder.
We especially note that Asara B’Teves is “Asiri Lakodesh”--the
next tenth day in a series of ten day periods since Yom Kippur--an
especially auspicious day for personal improvement!
One final, but important
comment: Rashi explains that when Yosef and Binyamin fell on each other’s
necks in last week’s Parsha (Bereishis 45:14), it was to symbolize the
destruction of the two Batei Mikdashos, and the Mishkan of Shilo, which were
located in their respective territories in Eretz Yisroel. The Avnei
Nezer explains that the “necks” symbolize the Bais HaMikdash and the
Mishkan, because just as the neck connects the head (which is the resting
place of the soul) to the rest of the body, so, too, does the Bais HaMikdash
(and the Mishkan) fully and finally connect our physical lives to our
spiritual existence. When we yearn for the Bais HaMikdash, we are
yearning to connect our corporeal life to the highest spiritual plane it can
achieve. By endeavoring to make a brocha (the spiritual) over food
(the physical) properly, we demonstrate that we are sincerely preparing
for--and awaiting--the day when we truly can connect our bodies to our souls
in the most absolute and outstanding way that we can!
-------------------------------------
Special Note One:
The Sefer Talilei Oros (to last week’s Parsha,
Vayigash) presents an outstanding teaching from HaRav Aharon Leib Shteinman,
Shlita. HaRav Shteinman brings
the Sefer Rokeach who writes that the reason we take three steps
forward before commencing Shemone Esrei is because the word “Vayigash”
--and he approached--appears three times in Tanach:
First, “Vayigash Avrohom” (Bereishis18:23)--when Avrohom
approached Hashem to plead for the people of Sodom;
Second, our Parsha—“Vayigash Eilav Yehuda”--when Yehuda
approached Yosef to appeal for Binyomin; and Third, “Vayigash Eliyahu” (Melochim
I 18:21)--when Eliyahu approached the people at Har HaCarmel--intending to
bring them back to the service of Hashem.
HaRav Shteinman writes that this Sefer
Rokeach requires explanation. Yes,
Yehuda approached Yosef, and Eliyahu drew close to the people, because when
you want to engage another human being, you approach him, you come close to
him. Does one, however, come
“close” to Hashem by taking three steps forward?
Hashem is everywhere--including immediately in front of you--even
without taking three steps forward! What
does one accomplish at all by taking three steps in front of him?
There is, in fact, a great lesson here.
When one wants to draw close to Hashem in prayer, he must do
something to show that he wants to draw close--that he is not standing in
the same place as a moment ago and simply opening his mouth.
While one may not be drawing physically closer to Hashem, by
deliberately taking measured steps forward, he demonstrates that is not
staying in the same position and condition that he was in a few moments ago
before this opportunity of personal tefillah.
Incredibly, the pasuk immediately preceding Vayigash Avrohom states
that Avrohom Avinu was already “Omaid Lifnei Hashem--standing before
Hashem” (attaining nevuah at the time)--yet before he could begin his
entreaty on behalf of the people of Sodom, he still had to be Vayigash, he
still had to take some action to indicate that he was about to begin a very
special and privileged encounter-direct prayer before Hashem Himself!
Hakhel
Note: One should recite the
introductory Pasuk to Shemone Esrei--“Hashem Sefasi Tiftach (Tehillem
51:17)…--Hashem open my lips…” only **after** having taken these three
important steps forward (See Sefer Tefillah KeHilchasa
12:21
). One should be in his changed
state--in his different place--prior to asking Hashem that in this Shemone
Esrei He assist him by opening his mouth in prayer.
So, when taking those three steps forward
prior to each Shemone Esrei--we must make sure that it is not only our feet
that are moving--but our entire mind and being as well!
Special Note Two:
Because of the dangers of cell phone usage while driving, many
(perhaps all) states have limitations and restrictions on cell phone use in
moving vehicles. Importantly, in
New York
, one can not even have his cell phone on his lap or on the seat next to him
with the speakerphone on--as this is still considered to be a dangerous
activity. There are undoubtedly
many lessons that one can derive from this seemingly overreaching --but
really very rational--prohibition. We
suggest that a great lesson Hashem has planted in this law is that putting
the Yetzer Hora just a little bit out-of-reach is simply not enough to keep
you out of trouble. If he is in
ear's or arm's reach--he is dangerous to you--and indeed even makes you
dangerous to others as well! It
is our real duty to take the Yetzer Hora out and move him far away from us
to neutralize and eliminate his effect.
Additional Note: If
New York
State
can strictly enforce cell phone laws against even the greatest drivers, all
the more so must every person set his own limits regarding cell phone use,
which won't be exceeded except in the case of emergency.
Wearing a blue tooth during davening?
Loud music ring tone going off in public areas?
Picking up the phone when helping your child with homework?
Sending text messages when crossing a main street (perhaps even
against the light)? ... are just a few areas where the Torah Jew can show
his dominion over technology through his thoughts and efforts to do the
right thing, and his personal decision to have mind control and rule over
matter.
Special Note Three:
As we approach the last Parsha of Sefer Bereishis, we encounter Asara
BeTeves in its path. There is a
clear common denominator between the two, as they both are the beginnings of
a dreary and dreadful Galus period. However,
with that awareness comes the understanding that the Galus is a temporary
one--and the faster we change and correct our ways--the faster we return to
normalcy--and an elevated relationship with HaKadosh Baruch Hu and with
others. Yaakov Avinu thus gives
us the brachos in this week's Parsha, which are at a minimum the realization
that we are--and can do--much better. Likewise,
the stringencies of Tisha B'Av are not observed on Asara BeTeves even though
it is the beginning of the series of calamities that led to our
exile--because that exile is eminently rectifiable--if we make the right
choices. Most certainly, this
week is a week to emphasize Teshuva and especially Teshuva BeChol Yom
(especially our Kabbala sheets and review of recent Yetzer Hora
tactics)--for there is a glowing light at the end of this reprehensible
tunnel--what we have to do is not stand here dumbfounded--but once and for
all make the final and oh so-needed push towards that end!
-------------------------------------
Special Note One: OBVIOUS OBSERVATION: Almost
as soon as the Bnei Chutz La’Aretz began davening the words VeSein Tal
U’Matar Livracha, it began to rain heavily in Eretz Yisroel.
How powerful are the Tefillos of brothers for their brethren!
Having observed this so clearly, we note that HaRav Don Segel, Shlita
has been hospitalized at Shaarei Tzedek.
Please daven for Don Zev ben Pessel Penina.
We also turn to our two brothers
still incarcerated in
Japan
--PLEASE DAVEN FOR Yoel Zev ben Mirel Risa Chava and Yaakov Yosef ben Raizel.
There is also a MONETARY PIDYON SHIVUYIM OPPORTUNITY HERE--Please
donate to help the Bochurim’s expensive legal defense. Donations can be
sent to either HaRav Osher Kalmanowitz, 2024 East 7th Street, Brooklyn, New
York 11223; HaRav Malkiel Kotler, 521 Fifth Street, Lakewood, New Jersey
08701, or HaRav Aharon Shechter 1317 East 8th Street, Brooklyn, New York
11239. To donate by phone
call/fax 718-534-0030 (24 hour Hotline) and in
Canada
:514-400-2261, or email: japanpidyon@gmail.com
Special Note Two:
UNIQUE
OPPORTUNITY
: For those who may not yet be
aware of it --the popular and powerful study of Chok LeYisroel, as urged by
the Arizal, is available by the following link:
http://hokleisrael.110mb.com/index.htm
Special Note Three:
The Ba’Air Haitaiv to Shulchan Aruch (Orach Chaim 4, seif katan 1)
writes in the name of the Sefer Emek
Bracha that there are 13 words in the bracha of Al Netilas Yodayim that
we make every morning--and that we should have kavana when reciting these 13
words to the 13 Middos of Hashem (Hashem, Hashem, Kel Rachum VeChanun...).
When a Jew washes his hands--he is not only cleansing his body--but
really intending to edify his soul for the day as well! We
should remember this great thought when it otherwise appears that we are
attempting only to ‘wash our hands’ in the morning.
Special Note Four:
In his masterful work Taking
Action,
Rabbi Zelig Pliskin, Shlita brings an essential teaching of HaRav
Chaim Shmuelevitz, Z’tl (whose Yahrzeit known to many was last Erev
Shabbos): “HaRav Shmuelvitz
taught that a person’s own mind creates the quality of each experience.
He would give the following example to illustrate the point.
The wives of two fellows asked them to bring home potatoes for the
family. The men both agreed to
do it, but they each viewed the task differently.
One man viewed it in a negative way. as he was carrying home the
potatoes, he had an inner dialogue. ‘Look at what I got stuck with.
I was a scholar and was able to devote all of my time to elevated and
spiritual studies. Now I
have become a shlepper of potatoes.
I feel awful and belittled.’ The
other fellow experienced the opposite. He
thought: ‘How fortunate I am.
I have an opportunity to do kindness for my wife and my children, and
for the guests who will be eating at our home.
By carrying these potatoes to my house, I will be emulating Hashem in
his glorious Middos. This is a
source of great joy to me. I
feel wonderful and more spiritual...and this in and of itself is a source of
great joy to me.”
Hakhel
Note: Why be a
Shlepper when with the very same act you can be a zariz veniskar--a
successful human being?!
Special Note Five:
The following story was distributed by the Chofetz Chaim Heritage
Foundation as part of its Shomrei Halashon Program for children.
We provide it here--because of its great practical significance to
adults--once again, in following Hashem’s Middos.
Note: This story is
printed in Mrs. Chaviva Krohn Pfeiffer’s great storybook for children,
published by Artscroll.
“Rabbi Yecheskel Abramsky, Z’tl would
take a walk every afternoon. Many
people from the neighborhood would walk along with him.
One day, he saw a five-year old girl crying. HaRav Abramsky bent down
and asked the girl ‘Why are you crying?’
She responded: “I’m
crying because my friend made fun of my dress--she said it’s not nice!”
HaRav Abramsky asked the girl: ‘What
is your name?’ ‘Shoshana,’
she answered. HaRav Abramsky
said to her: ‘Tell your friend
that the Rabbi said that your name is beautiful and that your dress is
beautiful’. Shoshana smiled
and ran back to her friends. Those
who walked with the great Rabbi were amazed that he had stopped to talk to
this little girl. One of them
asked HaRav Abramsky why, in fact, it was that he had taken the time to
stop. HaRav Abramsky explained:
“We must emulate Hashem. Just
as Hashem is kind, so should we be kind.
Just as Hashem visited Avrohom when he was sick, so we should visit
the sick. Yeshaya HaNavi said
that ‘U’macha Hashem...Dimah Mai’Al Kol Ponim--Hashem will erase the
tears from all faces (Yeshaya 25:10). So,
too, must we erase tears from those faces...even the tears of a little girl
whose friend is not nice to her!”
Hakhel
Note: Beginning with Netilas
Yodaim in the morning--through bringing home those heavy bags of
potatoes--through erasing the tears from the face of another--let us emulate
the ways of Hashem, for it is such an essential and pivotal part of all that
we do in our daily life!
--------------------------------
Special Note One:
Chanukah is now a very important part of our recent past and an
eternal part of our fiber and being. As we have referenced over the past two
weeks, Tefillah is such an important part of Chanukah’s lesson:
We can continue to demonstrate the effect of Chanukah upon us. Improving
our Kavanna daily in pleading for “Rachamecha HaRabbim”, focusing
properly in Shemone Esrei during the bracha of Gevuros Hashem (the second
bracha of Shemone Esrei relating to Hashem’s omnipotence), and the bracha
of Re’eh Veanyeinu (the seventh bracha relating to individual and
community geulos), in Modim (thanking Hashem for all of the daily spiritual
and physical miracles you experience), are some core examples of how
Chanukah 5771 can leave your life eternally improved.
Here is a practical idea as
to how you can truly further this goal of Improved Tefillah--Improved Life.
The book Praying With Fire began a brand new cycle on 1 Teves--just
two days ago. Thousands upon thousands have literally become inspired
to daven better (“with fire”) by this classic work, using the
Five-Minute a Day Lessons in the book. This is a great new opportunity
to start improving your Tefillah. It
is important to note that there are about 150 simanim (chapters) in Shulchan
Aruch relating to Tefillah, which is approximately the same number of
chapters relating to all of Hilchos Shabbos, including the laws of Eruvin on
Shabbos.
HaRav Chaim Kanievsky,
Shlita, rules as follows (Orchos Yosher, p. 100):
“It is an absolute
obligation to be proficient in the laws of prayer, since a person who
approaches the King, and does not know how to behave, will certainly be
expelled [from the palace] by the King. All those who are careless
about this, will eventually be held accountable, and there is no doubt that
the study of these laws takes precedence over all other studies, since they
apply three times a day.” [Translation
from the original Hebrew provided by Guidelines, p. 14 (Targum Press,
2004).]
These powerful words of
HaRav Kanievsky, Shlita, one of the great poskim of our generation, should
be carefully considered. We urge
those who have not already done so, to begin the new cycle of Praying
With Fire over the next three-month period. Your personal growth
in Tefillah--and in your relationship with Hashem--will be extremely
tangible.
Special Note Two:
After the Chanukah milestone, we look to about six weeks of Winter
until Tu B’Shvat arrives and the first indications of blossoming flowers
and fruits arrive in Eretz Yisroel. The thought of Winter (for those
who live in the Northern Hemisphere) may make one feel chilled (even the
word “Kar” sounds a bit frosty), but we, as Ma’aminim Bnei Ma’aminim,
must realize that it is an opportunity for special, and, in fact, necessary
growth--as this is the situation and circumstance in which Hashem in His
Omniscient Wisdom has placed us.
So, we are faced with
surroundings of leafless trees, long nights, cold days, bone-drenching
rains, and for some of us a little or a lot of ice, sleet and snow. Can
we succeed at all in this environment? No doubt that we can
succeed--and thrive.
We would first like to
provide a suggestion that has proven to be successful in the past-- take the
next 40 days in a row and, at least one time a day, make the brocha of
SheHakol NiHeYeh Bidevaro and the brocha of Borei Nefashos preferably from a
Siddur, and with the special **warm** feeling that Hashem loves you with an
unbounding love and wants to shower bracha of all kind upon you.
We would also like to
provide a second thought based upon the teachings of HaRav Meir Schuck,
Shlita, the Temesvar Rav. HaRav Schuck brings the words of Rebbe
Shimon (Avos
2:18
): “Be meticulous in reading the Shema and in
prayer; when you pray, do not make your prayer a set routine but rather [beg
for] compassion and supplicate before the Omnipresent....” HaRav
Schuck notes that, at first glance, this Mishna does not appear to belong in
Mesechta Avos, which teaches us pious behavior, and not required conduct.
After all, are not the proper recitation of Shema and Shemone Esrei
absolute Halachic requirements? Indeed, there are literally scores of
chapters in Shulchan Aruch relating to the Laws of Kriyas Shema and Shemone
Esrei! HaRav Schuck, therefore, concludes that Rebbe Shimon wants us
to understand that even when reciting Kriyas Shema and Tefillah
properly--with no talking, no interruptions, starting on time, properly
enunciating the words and reciting them loud enough to hear them, etc.,
there is still another important dimension of which we must continuously
remind ourselves. That is, each Kriyas Shema, each Shemone Esrei, is
very literally a once-in-a-lifetime opportunity, for it will never recur.
Yes, you have recited Kriyas Shema and Shemone Esrei thousands and
thousands of times, but are you taking the opportunity to be “zahir”--careful
to recognize and appreciate--that this particular Shema and Shemone Esrei in
front of you is a one-time opportunity and should not get lost in all those
thousands of occasions that you have had until today, and B’Ezras Hashem,
the tens of thousands that you will have in the future? One should not
simply “be Yotzei” his “obligation” by routine. Instead, one
should avoid the negative habit, the dry rote, the repetitive redundancy by
taking a moment out before each Shema and Shemone Esrei to appreciate--and
treasure--the truly monumental opportunity. As one peeks out the
window, and things may seem to look cold and bleary, day in and day out, as
the pattern of Winter appears to be almost nothing but darkness, we should
break out and recognize the new, fresh, stand-alone opportunities of the
day--Two Shema affirmations and Three Shemone Esrei private encounters with
the Almighty. If we can work on this until Tu B’Shvat, we will have
brought Spring into our Winter!
Special Note Three:
The following important insight on this week’s Parsha
is provided by HaRav Avigdor Miller, Z’tl, in his Sefer In
the Beginning: Yehuda
initiated his dialogue with Yosef by asserting “Ki Kamocha KePharoh--for
[to me] you are the same as Pharoh.” We
must take the lesson from Yehudah’s brilliant words.
Men in authority do not welcome obstinacy or argumentation because
their authority is thereby impugned. It
is therefore highly advisable to preface any show of opposition [and any
request] by a generous acknowledgement of that person’s authority.
Special Note Four
We continue with our Erev Shabbos--Halachos of Shabbos Series:
1.
The Sefer Besomim Rosh
(brought in the Siddur Otzer
HaTefillos) writes that one should be careful not to tarry after
Davening in Shul on Leil Shabbos, and one should certainly be careful not to
stop and gather on the street and speak “Sichas Chulin”--about non-Shabbos
matters--for not only is Sichas Chulin highly inappropriate on Shabbos, but
the Malochim that accompany a person home will take leave of him if he
begins to engage in unnecessary conversation before he gets home.
2.
In Birkas HaMazon on Shabbos, we add the Tefillah of Retzei
VeHachalitzeinu. The Kuntres
Avodas HaTefillah explains the word Retzei to mean “May our Mitzvah performance and our Shabbos
observance give Nachas Ruach to You. The
Kuntres continues with the meaning of the word VeHachalitzeinu as Vezarzeinu--please give us the ability and
alacrity to properly perform these Mitzvos.
On the phrase “Lishbos Bo
VeLanuach Bo,” the Kuntres explains that these are words of tefillah
in which we ask for Hashem’s assistance in preventing us from performing
any melacha or violating any shevus (Rabbinic prohibition) at all on Shabbos.
3.
The following teachings relating to Shabbos are excerpted from the
Sefer Shenei Luchos Habris
(the classic work of the Sheloh Hakadosh).
a.
The Ri bar Yuda reported that he heard from Rav Hai Gaon when they
were together in Rome that the
reason we arise later on Shabbos to learn or daven is because unlike the
weekdays where the Torah uses the phrase Baboker BaBoker (i.e., early in the
morning) in offering the Korban Tomid Shel Shachar, the Torah uses the term
U’Veyom HaShabbos (on the day of Shabbos with no special morning emphasis)
when alluding to the Korban Tomid of Shabbos Shacharis --indicating that
they are brought at some other point during the day and not Baboker Baboker.
b.
It is forbidden to fast past Chatzos on Shabbos--even if one is
otherwise learning. Hakhel Note:
We must be especially careful about this in the winter when Chatzos
is early--well before
12
noon
in
the
New York
area, for example. One should be
sure to make Kiddush prior to that time and be motzi all those of his family
or guests who have not heard Kiddush yet as well--so that they can all eat
or drink something prior to Chatzos.
c.
Even if one is doing Teshuva, he should not cry over his past sins on
Shabbos, as one should try to experience Oneg and not Tza’ar on Shabbos.
d.
The reason we sing Eliyahu HaNavi on Motz’ai Shabbos is because he
cannot come on Erev Shabbos as Chazal teach--so we once again
reaffirm our belief and prayer that he will come soon.
Another reason is because the Tosefta teaches that Eliyahu Hanavi
himself sits on Motz’ai Shabbos and writes the zechusim of the Shomrei
Shabbos.
e.
At Havdala, one should pour enough wine into the cup at the outset for it to
spill out and over the becher. The
Teshuvas Maharil adds that after Havdala is completed, the mavdil should sit
down to drink the cup, and not drink standing up--as it is not the derech of
a Talmid Chochom.
Special Note Five:
The Shelah HaKadosh also makes the following important notes in this
week’s Parsha, as excerpted from the Sefer Mussarei Shelah HaKadosh:
a.
Upon Yosef indentifying himself to his brothers, he kissed them and
cried over them (Bereishis 45:15). We
see from here how far a person must go in forgiving and being Ma’avir Al
Midosav--for they sinned to him, and he cried over them and kissed them!
b.
Yaakov taught his descendents for all times a crucial lesson when he
send Yehuda ahead to establish a Yeshiva, a spiritual footing in
Goshen
. Whenever
one is to begin a new undertaking or start a new phase or project, he should
begin by first providing for a Heavenly or spiritual need.
For instance, when moving into a new apartment or home, one should
first consider the location and approach to Torah and Tefillah in the new
home.
c.
Yosef did not lay claim to the “Admas HaKohannim”--the property
of the Egyptian priests, which he could have easily done in exchange for the
live-giving food that he was giving them, and as he had in fact done with
the rest of the Egyptians. He
did not treat them in this way in recognition of the Tova that they had done
to him when the wife of Potifera brought her case against Yosef in front of
the priests. They realized he
was telling the truth and so they saved his life (see Targum Yonasan Ben
Uziel to Bereishis 39:20 and 47:22). Yosef
demonstrated his HaKoras HaTov to them in a grand manner.
The lesson is there for us all to see!
---------------------------------
Special Note One:
In a recent Note, we brought the explanation of HaRav Shlomo Zalmen
Auerbach, Z’tl, as to why we eat Sufganiyo(s)(t) on Chanukah--so that we
can recite an Al HaMichya which is the only bracha which refers to the Mizbe’ach with the
words “V’Al Mizbechecha”--and this reminds us of the Chanukas
HaMizbe’ach on Chanukah, after its defilement by the Greeks.
We pointed out that not even
Birkas Hamazon refers to the Mizbe’ach in its third bracha for
Yerushalayim. A perceptive
question we received was--why in fact does Birkas Hamazon not refer to the
Mizbe’ach--after all, isn’t Al HaMichya simply a kind of adaptation of
Bentsching for non-bread meals? That
being the case--why don’t they mirror each other in mentioning (or not
mentioning) the Mizbe’ach? We
most certainly welcome your insights!
Related Note:
We also received the following from a reader:
“In addition to yesterday's note, I remember hearing in a shiur
that the minhag to have jelly is to remember the fruits of Eretz Yisroel
that lost their special taste after the churban.”
Special Note Two: Today,
Zos Chanukah, is the last day of our celebration of “Chanu-Kah”--our
resting from war on the 25th day of Kislev. While other
nations may celebrate victories in war, we celebrate our rest from the
war--the **result** of the victory--which is for us to return to our Avodas
Hashem.
The Sefer Taamei Dinim
U’Minhagim brings that today is the last Day of Judgment from the Din
that began on Rosh Hashana more than three months ago. Hashem is a
very gracious Father and allows us tremendous opportunities to return to
Him. We should spend some time today contemplating how we can complete
this process of judgment on a positive note--how we, too, can celebrate this
period in which we rejoice in the result of the victory--with a renewed
Avodas Hashem. Some introspection and renewed commitment is certainly
within the order of the day.
Special Note Three:
Many of us are familiar with the Machlokes between Bais Shammai and
Bais Hillel as to whether we begin lighting on the first night of Chanukah
with one Ner, and then build up to eight (which is the opinion of Bais
Hillel, and the opinion that we follow at this time), or whether we begin
with eight Neiros on the first night and reduce the number of Neiros, so
that on the last day of Chanukah we light only one Ner.
A reader advised us that he had heard from HaRav Yosef B.
Soloveitchik, Z’tl, at a Shiur in Boston that the reason Bais Shammai
opines that we begin with eight Neiros is because when one wants to express
his Hoda’ah, his thanks, he should express all of his thanks at the outset
and not slowly build it up over time. When
it comes to appreciation and thanks one should be effusive and not hold
back! Hakhel Note: Now that we
are at the eighth day of Chanukah, we have reached the point at which even
according to Bais Hillel we light all eight Neiros!
This means that even if we have been reserved and limited in our
thanks and praise in the past, we now recognize--especially with the
splendid additional daily miracle of the oil continuing to burn--the great
Shevach VeHoda’ah, the true praise, appreciation, and thanks that we owe
to Hashem for the miracles he has performed on our behalf and continues to
perform daily for us as individuals and as a Tzibbur.
Just as last Tisha B’Av we reached the height of the Three Week
Period, on the Eighth day of Chanukah we should attain a supernal and
superlative feeling and experience of recognition and closeness to Hashem.
Special Note Four:
We had posed the question: How
many words are there in the bracha of She’Assa Nissim and what does this
symbolize?
We received the following
beautiful response from a reader: “There are thirteen words in
She’Assah Nissim, which corresponds to the gematria of the word Echad
(unity), and to all thirteen shevatim together, including Ephraim and
Menashe. The Sefer Nissim
V'Niflaos makes the point that the time of year between Chanukah and
Purim entails an emphasis on communal Achdus--in contrast to the beginning
of the year where the emphasis is on Teshuvah that usually involves personal
introspection. The initial Teshuvah period ends on Zos Chanukah, and
simultaneously we expand our focus beyond ourselves to begin preparing for
the nation's birth on Pesach, and Matan Torah on Shavuos, both of which have
Achdus as prerequisites.”
“On Chanukah the focus is
on the Bayis, as we begin at home to repair any rifts in the family. [Hakhel
Note: Readers please take note of this Chanukah Avodah as Chanukah
draws to a close!] Subsequently, on Purim the effort gets expanded to
the community at large, where the Mitzvos of Seudah, Mishloach Manos and
Matanos Le'evyonim create a social ingathering that brings together all Klal
Yisroel.”
““So She'Assah Nissim
which is only recited on Chanukah and Purim appropriately has thirteen words
because this time of year emphasizes Achdus (of family and community), as we
join together in recognizing our life’s purposes and goals--which will
bring Yeshua and Geulah as well--as it did for us on Chanukah and Purim!”
Hakhel Note: Chanukah, then, is a time of
selflessness--a time of bonding with Hashem, and those around us and taking
it with us … we should always
remember the thirteen words!
Special Note Five:
In honor of this momentous day in the year 5771, we provide the
following essential Chanukah lessons and insights from HaRav Shimshon Pincus,
Z’tl, excerpted from the Sefer Sichos Moreinu:
1.
We can learn from the Nissim of Chanukah that if one acts with all of
his willpower, he can chase away all of the Choshech--all of the darkness
and blight. Choshech takes on
various forms in this world. HaRav
Pincus teaches that in his opinion the Choshech of a person viewing himself
and his life as a ‘katan’--insignificant and minor--is perhaps the
greatest Choshech of all, because he believes that he will not be able to
reach higher levels in life. The
Chashmonaim demonstrated to us all that a small band of ‘chalashim and
mu’atim’--a few unequipped foot soldiers could defeat the mightiest
‘tank battalions’ of the day. This
is because they opted to start driving away the Choshech on their own--and
so Hashem took care of the rest for them. This is the how and the why for a
‘small’ light that should have lasted one night (or less) to actually
last for eight nights. We too
should recognize that with the proper attitude and effort we can and will
exceed our expectations, and defy any so-called natural order!
We must always remember that Chanukah remained a Yom Tov for a
reason--even though the Chashmonaim dynasty of Kings failed. Additional
Note: HaRav Pincus brings the
famous story of the nursing home owner who succeeded in making an elderly
secular Jewish woman religious so that he would not have to feed her
unkosher food, as she had been continuously requesting.
When asked how he had succeeded--after all, hadn’t she spent eighty
plus years in an unreligious environment--the nursing home owner responded:
Did I have a choice?! When
one feels the responsibility and acts upon it--he will succeed!
2.
The Rambam (Hilchos Chanukah 4:12)writes that “Mitzvas Ner Chanukah
Mitzvah Chaviva Hi Ad Me’od--the Mitzvah of Chanukah lights is
extraordinarily precious.” By
using the unique word “Chaviva”, as opposed to ‘Gedola’--great, the
Rambam is emphasizing to us that Chavivus is an important lesson of
Chanukah. We have to take the
special feeling we get from the Neiros, the warmth and the feeling of love
and closeness to Hashem and take it with us beyond these initial Eight
Days.. Indeed, the source of the
word ‘Chanukah’ is chinuch--because it is a much needed opportunity for
us of Hischadshus--renewal of zeal and effort --which is so vita in our
battle against Mitzvas Anashim Melumadah--mitzvos performed out of rote and
habit and because it was what you did yesterday.
In fact, Hashem creates night once every day so that the next morning
one ‘gets up’ to a new day with freshness.
Chanukah is a lengthier period for us to inculcate newly inspired
Torah and Tefillah into our lives.
3.
Who really had the true beauty? Chazal
teach that ten measures of beauty came into the world, and Yerushalayim took
nine out of the ten, with the rest of the world having beauty dispersed
around. The beauty of Yavan was
and is illusory. Beauty only has
meaning and significance if it is ‘Yishkon BeOholei Shem’-if it is used
for the purposes of Ruchniyus and spirituality, and not as an end in itself.
4.
At first blush, Yavan appears strangely similar to us.
Both of our ancestors jointly clothed Noach out of honor and respect
for who he was. The Menorah is a
symbol of the Jew, and the symbol of the Greeks is the olive, whose oil was
used to light the Menorah and which is mesugal for chochma.
The Greeks were known to the world as scholars as well--in philosophy
and other disciplines. Even the
word Yavan has the same root letters as the word Yonah-- which symbolizes
K’lal Yisroel. Moreover, their
beauty is supposed to find its place in our ‘ohalim’, in our tents.
In sum, we appear to be a true pair--brothers lehavdil--with the
Greeks. In reality, however,
this is our greatest danger. The
Greek influence of Haskalah and secularism is a more dangerous enemy because
it is the silent one. Take
Aristotle for example. His
students once found him fulfilling his animalistic desires in a horrible
way, and he brushed them aside with the answer that ‘it was not
Aristotle’ that had done it. We,
on the other hand, even when not actively involved
in chochma--such as when putting on our shoes or in the lavatory--are
still consciously and actively governed by Hashem’s sets of laws--we are
who we are everywhere. Moreover, we recognize Hashem’s Hand as the source
of all of our success and daven to Hashem for everything that we are and can
be. About 100 years ago, a great
Talmid Chacham’s granddaughter ran away from home to university in Europe.
She met her grandfather and said to him:
“Why do you sit in the darkness--go out into the world and see the
great light!” He responded:”
My granddaughter, you see these planes that fly now--well, they will
eventually get to the moon, they will eventually make bombs that can destroy
the whole world. We make
people--we are the true light.
5..
Why do we celebrate the Nes of Chanukah which was for only eight
days--while there were other seemingly greater Nissim that occurred in the
Bais HaMikdash daily--and did so for hundreds of years,
For instance, the Ner Ma’aravi in the Menorah itself stayed lit and
unextinguished for years and not only days?!
It must be that with the Nes of Chanukah Hashem is talking to
us--showing us that we must learn its lessons--to see the niflaos and
yeshuos and how the darkness itself is the source from where the Yeshua
arises. All events, natural and
unnatural, ‘nissim nistarim and nissim geluyim’ all merge into one--Hashem’s
Will. Let us take this lesson
with us --daily--for the rest of our lives!
---------------------------------
QUESTION OF THE WEEK: Why
does Chanukah span two months--Kislev and Teves?
Special Note One: Today, we
begin our special emphasis on the fourth of the 13 Ani Maamins. The
Fourth Fundamental Principle teaches that unlike man, who is usually better
off at being either first or last at any given time or occasion, Hashem is
and always will be the First and the Last. His existence is infinite and
unbounded. He always was, always is and always will be. We
look to Him as the Absolute and Unconditional Source of Everything for All
Time.
Special Note Two:
The Hebrew spelling of the word Yavan--Yud, Vav, and Nun, points to
three lines going further and further down.
We know what this means. Our
name, Yisroel, starts with the very same Yud, but--in our case--ends with a
Lamed rising high!
Special Note Three:
Rav Shlomo Volbe, Z’tl, (Alei Shor, Volume 2, p. 455) observes that
there were many constant, even daily, miracles that occurred in the Bais
HaMikdash. Upon quick reflection, thousands upon thousands of open
miracles must have occurred there. What, then, was so unique and
special about the miracle of finding that one last container of oil? Moreover,
why is it that we do not observe the Holiday of Chanukah as a “Zecher
LaMikdash”--as a remembrance of the miracles that occurred while the
holiest place on earth was standing? Indeed, quite to the contrary,
Hadlakas HaNeiros is described as a Mitzvah of the home, and lighting the Menorah in Shul (as the Mikdash Me’at)--is
by minhag, and not the Ikar Mitzvah itself.
In order to understand why
the miracle of Chanukah is so special to us, HaRav Volbe brings the words of
the Maharam M’Rottenberg. The Maharam writes:
“The Hellenistic decrees
principally arose because Bnei Yisroel were weak in the service of
Hashem…and when they did Teshuva and were ready to be moser nefesh--to
give their utmost--to properly serve Hashem; they were
rescued--miraculously....”
HaRav Volbe continues that
this is essentially the path that we have followed throughout our exile.
There is some weakening in the service of Hashem, followed by Teshuva--returning
to proper service of Hashem with the proper level of Mesiras Nefesh, which
results in salvation. What exactly is the level of Mesiras Nefesh
required? It is putting in the fullest effort that one can--a
demonstration of exertion to the limit in some important way. Once “teva”,
or nature, is taken to the limit, it opens the door for the “natural”
next step--which is miracles. A handful of Kohanim, of Torah Sages,
battling--very literally--with the world’s best army—and...winning!
The lesson is that our Mesiras
Nefesh is the key to our miraculous survival over the last 2,000 years.
But now, at the end of this
long exile, we are tired, inundated with technology, scurrying about with
rat race issues, so where does Mesiras Nefesh fit into our picture?
The answer belies the question. Every person must find some way to
rededicate himself to holiness, to purity--especially if it is something to
which he has fallen prey in the past. The Mesiras Nefesh for purity
and holiness--for Kedusha and Tahara--is not a Zecher LeMikdash, for it is
not relegated or limited to the Holy Temple. Instead, its essence--as
the Chanukah light--is to be brought into our homes, and consequently, into
our hearts. As we stand and study the Menorah’s pure light, let us
feel its essence penetrate within us, and, bli neder, commit to an aspect of
Mesiras Nefesh for holiness in some way which reaches out to the
Heavens--and touches them!
Special Note Four:
From the recently published Sefer Machsheves
Tzaddik (5771), a compilation
of the teachings of Rebbe Tzadok
HaKohein on Chanukah, we excerpt the following beautiful points:
1.
Rosh Chodesh Teves is the Rosh HaKedusha.
The Nasi we read yesterday was the Nasi of Gad, from whom Eliyahu
HaNavi will come. The Nesi’im
for today and tomorrow are Efrayim and Menashe.
Chazal (Bereishis Rabba 73:7) teach that Eisav will fall into the
hands of the children of Rachel--Menashe and Efrayim!
The reason for this is that Yosef represents Gevurah DeKedusha, which
is exactly what Amalek will fall to. With
this ultimate victory, Ohr and Kedusah will be Mosif VeHoleich--will grow
and grow forever!
2.
When we recite “VeAl Nisecha SheBechol Yom Imanu” in Modim, we
are referring to the fact that Hashem’s help is a Nes for us daily.
If we were left alone to our own Bechira, the Yetzer Hara’s fresh
daily attacks would overwhelm us. Hashem’s
daily miracle with us is the Divine Assistance in not leaving us over to the
Yetzer’s hands. Hakhel Note:
We should have this Kavannah when reciting these words--daily!
3.
The reason that we read the Parsha of the Nesi’im on Chanukah is
because their Korbanos were brought in the Mishkan--a portable place which
moved through the desert in Chutz La’Aretz.
This is the ultimate symbol for each person to make a “Chanukas
HaBayis” within himself--rededicating his heart to life’s
purpose--wherever he may be!
4.
The Menorah is a K’li, a utensil which serves to hold important oil
within it. Each member of K’lal Yisroel must take the lesson that he too
can serve as a Menorah--to bring and inculcate the Hashpa’ah, the
influence, of our oil--the Torah within him, and serve as a light to all of
those around him. Just as we own
a Menorah, we can be Hashem’s Menorah!
Additional Note:
Rebbe Tzadok adds that the gold of the Menorah is a symbol of Yiras
Shomayim--and that our Torah (which, once again, the oil symbolizes) is lit
up best by us when we have Yiras Shomayim.
We may add that many of us today have silver Menorahs.
Perhaps with this we symbolize that our Kesef, our money, is
dedicated to the study of Torah as well!
----------------------------------------
Special Note One:
We received the following important comment from a reader: “Your
Hakhel on “Hashem Hu HaElokim” was particularly a “waker-upper”.
On the idea of "wage our wars," Rav Miller zt"l, on
one of his Chanuka tapes, speaks of the idea that the wars became the wars
of the Chashmona'im, even though they were fighting for HaShem. In
other words, HaShem's wars became their wars; HaShem's business became
theirs. So it seems to tie in:
HaShem Hu HaElokim - not just accepting HaShem on ourselves, but making
HaShem's “business”-ours!”
Special Note Two:
A reader pointed out to us that the Malbim in his commentary to
Tehillim, Chapter 32, writes that the entire Chapter was composed because of
a drought in the time of Dovid HaMelech.
Accordingly, he suggested that it would be very appropriate to
especially recite this Kepitel for the current situation in Eretz Yisroel.
Special Note Three:
As today is the last day of Kislev, we urge everyone to especially
review lessons from the Third Ani Ma’amin, as we hope to place special
emphasis on the Fourth Ani Ma’amin (4/13) in the month of Teves.
Special Note Four: HaRav
Dovid Kviat, Z’tl, in the Sefer Sukkas Dovid writes that the Chofetz Chaim
was asked how Hashem would bring Moshiach if the Jewish people had been
experiencing deterioration in each succeeding generation. The Chofetz
Chaim responded that the Geulah will come based upon the pasuk in Malachi (
3:16 ) “Az Nidbaru Yirei Hashem Ish El Raieihu--then they who fear Hashem
will talk among themselves” [to strengthen the Jewish people]... and then
Hashem will send Eliyahu HaNavi. HaRav Kviat continues:
“Similarly, at the time of the miracle of Chanukah, the entire Jewish
people had not yet repented. It was only a small band that fought the
Greeks. The majority of the Jewish people were mired in sin. But
following the victory of the Chashmonaim and the miracle of the jug of oil,
the nation repented. Just as from the one small jug of oil, the
Menorah was able to remain lit for eight days, so, too, did the few
Torah-true Jews miraculously save all of Jewry. We must understand
that the miracle of Chanukah is different from other miracles because it
happened at a time when only a minority was worthy. Therefore, it was
established for all generations. This is alluded to in Al HaNissim,
where we say that Hashem gave over “the many in the hands of the few.”
They were few not only in comparison to the Greeks, but they were also few
in the people of Israel . For this reason, their victory was
exceptionally miraculous. So, too, when Moshiach comes will the small
knot of Yirei Hashem bring the entire people to salvation and repentance.”
Hakhel Note: Wouldn’t you like to be among this special group?
We have the lessons and the lead of the Maccabim to follow!
Special Note Five: In
just two days, we will achieve the monumental day of ‘Zos Chanukah’.
The Gematria of Mattisyahu (861) matches to Rosh Hashana (861).
Rosh Hashana is the beginning of the judgment period, and Chanukah concludes
the judgment period, as is alluded to in the Pasuk (Yeshaya 27:9) “BeZos
Yechupar Avon Yaakov”--with Zos (i.e., Zos Chanuka, the last day of
Chanukah), will our sins be forgiven. It
is especially important that we
make the special effort over the next three days of “Teshuvah BeChol
Yom”--focusing especially on our Kabbalah Sheet, as well as successfully
parrying and quashing the new thrusts of the Yetzer Hara since the beginning
of the Year!
Special Note Six: In
V’Al HaNissim every day, we have been reciting the words “U’Leamcha
Yisroel Assisa Teshua Gedola U’furkan KHayom Hazeh…--and for Your people
you worked a great victory and salvation as this day.” What does
“KeHayom Hazeh--as this day” really mean? What is the day that we
are referring to?
The Sefer Baruch She’Amar (written by the Torah Temimah) suggests it means
to express that although we experienced great salvation then, it was not an
eternal one, and that there is yet to come--for just as this thing called
day gets light (as it did at the time of the Chashmonaim), and then turns
dark, so, too, will it get to be light once again--and it is that daylight
(this time an eternal one) that we once again await!
Special Note Seven:
Today is Rosh Chodesh. As we all know, the Greeks attacked Shabbos,
Bris Milah and Rosh Chodesh as the classic examples of Torah Judaism. As
we light the Menorah this evening, having passed through the sanctity of the
first day of Rosh Chodesh, we should increase our appreciation of the
Mitzvah in tonight’s Hadlokas HaNeiros. The Sefer Kav HaYashar
teaches that on Chanukah we fulfill the directive of Yeshayahu HaNavi:
‘BaUrim Kabdu Hashem--Honor Hashem with lights’ (Yeshayahu
24:15).
In honor of the occasion,
we present at this
link a Tefillah found in the Siddur Bais Yaakov by HaRav Yaakov
Emden, Z’tl, to be recited prior to kindling. Its recitation, if
possible, could put one in the proper state of joyous awe, as we bask--and
indeed illuminate ourselves--in the Mitzvah over the last nights of
Chanukah. If you cannot recite this Tefillah, do your best to
contemplate the moment!
Special Note Eight:
Why do we eat ‘Sufgoniyo(s)(t) on Chanukah? Many have a common
answer on the tip of their tongue (or is it lips?). However, HaRav
Shlomo Zalman Auerbach, Z’tl, has a different insight. HaRav
Auerbach teaches that after ousting the Greek forces from the Beis HaMikdash,
the Chashmonaim were able to be me’taher--to purify--everything--except
for stones of the Mizbeach which the Greeks had ruined and which accordingly
had to be put away into genizah, and replaced with new stones. In
order for us to remember what happened to the Mizbeach, the custom was to
eat something which required an after-bracha of Me’Ein Shalosh, such as Al
HaMichya, for this is the only bracha which specifically asks Hashem to have
Rachamim “Al Mizbachecha”--on Your Mizbe’ach. Indeed, even
Birkas HaMazon (in the third bracha), when asking Hashem to have Rachamim
upon Yisroel, Yerushalayim, Zion and the Bais HaMikdash does not
specifically request His Mercy for the Mizbeach as we do in Al HaMichya.
It is for this reason that we eat those wonderful doughnuts--so that we can
remember what happened to the Mizbeach--and ask for Hashem’s Mercy in
bringing it back to us!
Hakhel Note: It is fascinating to note that when
Megillas Ta’anis (Chapter 9-Kislev) describes Chanukah, it teaches as
follows: “Why was Chanukah established for eight days--after all,
the dedication of the Mishkan was for only seven days (Aharon and his sons
could not leave the Ohel Mo’ed for seven days), and the dedication of the
First Bais HaMikdash was seven days (followed by seven days of Sukkos).
So, why here was Chanukah established for not seven, but eight days?
The Megillas Ta’anis answers that the Chashmonaim, upon retaking the Bais
HaMikdash, had to rebuild and replaster the Mizbeach and prepare new
utensils, new K’li Shareis, for it--and the Chashmonaim were involved with
it for eight days. In addition to providing another answer to the Bais
Yosef’s question, this answer shows how our celebration of the rededicated
Mizbeach is an important part of the Chag, and why we recite Kepital
30--Mizmor Shir Chanukas HaBayis--after davening and after Hadlakas
Neiros during Chanukah. If one reviews Megilas Antiochos, one will
note that to the Greeks offering a chazir to their avoda zara on the alter
that they had built in the Bais HaMikdash was especially important to
them--but in the end it is our service to Hashem on the Mizbeach--the true
G-d served on the true altar--that prevailed then and will prevail again.
It is always good to be on the side that ultimately wins--all you have to do
is deserve it. Chanukah is a time of rededicating ourselves to
Hashem’s service--coming to Shul on time, davening with Kavannah, thanking
Hashem and really meaning it, and realizing that five Kohanim can beat the
Greek Army, elephants and all--through Hashem’s unrivaled, incomparable
and incredible Great Mercy, which we must always believe in, and we must
always beseech!
Special Note Nine:
Just a reminder that giving Tzedakah Chanukah, especially to support Torah
and Torah scholars, affords a person Tikunei Nefesh--fixing of the
soul--as cited in Kitzur Shulchan Aruch (A Halacha Sefer!). So--write
that extra check or two TODAY!
-----------------------------------
Kashrus Alert 1:
Because of the shutdown of the US Pennsylvania Plant manufacturing
Tylenol, the huge production slack has been taken up by manufacture in
Canada
, where some of the ingredients used in manufacture
are definitely of non-Kosher origin. Accordingly,
we urge everyone to be in contact with their Posek or Va’ad HaKashrus
regarding the continued acceptability of Tylenol’s
use in your particular circumstances.
Kashrus Alert 2:
A nationally recognized expert in insect infestation contacted us
yesterday (Sunday) and asked us to make the public aware of several
incidents reported to him of infestation in boxes of Ronzoni
Elbows. He asked us to
especially alert those who keep Yoshon--for the age of the item on the shelf
or in storage may be a factor in any infestation.
He advised that consumers either empty the box and check for small
dark specks, or after cooking in water check the top of the water for black
spots or other items that have risen to the top.
------------------------------------------
Special Note One:
Now that the unprecedented tragic fire on Har HaCarmel is “under
control”, we reflect upon its non-coincidental message of wild fire
unleashed in the Festival of Neiros, and in a time when it is not fire--but
water--which is so desperately needed in Eretz Yisroel.
By now, many have seen the reference to Shir Hashirim Rabbah (on the
Pasuk of KeShoshana Bein Hachochim; 2:5) brought by Rabbi Lazer Brody
(translator of The Garden of Emunah)
which Rabbi Brody suggests points directly to the fire and its meaning.
We would like to provide the following message.
The Pesikta teaches (we do not follow this Pesikta LeHalacha) that
the Haftarah for Shabbos Chanukah
is the Haftarah of Eliyahu on Har
HaCarmel against the Neviei Haba’al--in which a
fire came down Min HaShamayim and consumed the Korban of Eliyahu--upon
which the people spontaneously proclaimed Hashem
Hu HaElokim! Hashem Hu HaElokim!
The essence of Chanukah and the essence of the lesson from Eliyahu
Hanavi on the very same Har HaCarmel is Hashem Hu HaElokim--whether it be
the miracle of the wars, the miracle of the oil, the quashing of
Greece
as a world power, the resurgence of the Bais
Hamikdash--it was all by the hand of Hashem. As the Artscroll Siddur
beautifully pits it in a brief explanatory note in Al Hanissim on the words
‘VeAchar Kein Ba’u Vonecha’: “By
their [immediate] actions after the success of the revolt, the Jews proved
that they were interested not in military victory nor in political power, but
in undisturbed service of Hashem (Chofetz Chaim).”
Our Emunah must take us to recognize the absolute and uncompromising
reality of Hashem in all happenings, circumstances and events.
We have had a reinforcement of this lesson this Chanukah.
We hope that a new reality will emerge from these serious events--for
almost immediately after the people unanimously exclaimed Hashem Hu HaElokim
(Melochim I 18:39) at Har HaCarmel--the Pasuk teaches that the drought in
the land miraculously ended with Achav’s sighting of a small cloud in the
distance which quickly became a ‘geshem gadol.’ The lesson had been
learned then and the people were saved--hopefully we too have sufficiently
taken Hashem Hu HaElokim to heart now as well.
Practical Actions:
1.We emphasize in Al HaNissim that the Chanukah miracles were
undertaken by Hashem “Berachamecha HaRabbim”.
Let us find where we use this exact phrase or language very similar
to it in the course of our tefillos, and have Kavana to be saved, spared and
redeemed again--for Hashem Hu HaElokim!
2. The bracha in Shemone
Esrei of Re’eh (Na) VeAnyeinu is a bracha in which we request Hashem’s
salvation from difficult situations and peoples--and in which we ask Hashem
to ‘wage our wars’ on our behalf just as he did for the Maccabim.
It is certainly an auspicious time, and a display of belief in the
Chanukah Miracles--if we put extra Kavana into our pleas for contemporary
salvations from the Sonei Yisroel and their inventions in the hidden and not
so hidden locations all around us--for Hashem Hu HaElokim!
Special Note Two:
We received the following precious and related insight from a reader:
“I have a thought on the Dreidel.
The Dreidel has four letters. When
one plays it he either receives a Nun which means Nisht (nothing) or
Gimel--Ganz (everything) or Hay--Chetzi (half) or Shin--Shalem (pay).
Life is this way. Sometimes we try something and the results are Nun.
Sometimes it’s a Gimel, we hit the Jackpot, sometimes it’s a hey,
we only get half of what we expected and sometimes it Shin-we have to pay
the price. However, let us not
despair because the One who is spinning it is on top.”
Special Note Three:
On Chanukah, we celebrate not only the defeat of the Greeks, but also
our staunch dedication against the Greek influence.
It is interesting to note that the Chofetz Chaim, in his explanation
of the Siddur, writes that the brocha of “Sheloh Asani Goy” is intended
to cover not only that we were not born goyim, but also that we don’t have
the same conduct and thoughts as the other nations.
Chanukah is the right time for us to evaluate our conduct--have we
allowed into our mind or home something that would taint this brocha?
Some nice inner reflection may be in order.
In any event, a nice avodah over Chanukah would be to recite this
brocha with a special thanks, and with a silent prayer, that we not be
influenced in a negative way by the world around us, so that each and every
one of us can fulfill our important special mission in life.
Special Note Four:
How many times is the Bais Aharon (from whom the Chashmonaim came)
mentioned in Hallel? Why do you
think this is so? [No, it is not
eight.]
Additional Note:
As the last few days of Chanukah are soon upon us, it behooves us to
spend a little more time and effort, concentration and feeling on the words
of Hallel. The Meam Loez (Tehillim,
Chapter 113) writes the following important note regarding Hallel (which
consists of Tehillim Chapters 113-118):
“The Hallel encompasses
all the redemptions and everything that happens to the Jewish people in all
generations. It also includes the glorification of Hashem’s name. In the
Hallel, we praise Hashem both for the times of our ascent and for the times
of descent. For we well know that everything happens under His Supervision.
This is the meaning of the figurative words near the beginning of
Hallel--’MiMizrach Shemesh--from the rising of the Sun--to its setting is
the Name of Hashem praised’ (ibid 113:3).
Hallel [and everything within it] extends from the time of our Exodus
from
Egypt
until the end of all the generations.”
The Rambam (Hilchos
Chanukah 3:5) writes that the full Hallel is to be recited “b’chol yom
v’yom--on each and every day” of Chanukah.
This is, of course, codified in the Shulchan Aruch (Orach Chaim
683:1). The Mishna Berurah there
explains that the reason full Hallel is to be recited “on each and every
day” is because a new miracle occurred daily with every lighting of the
Menorah. (This would also
explain the prevalent custom of first lighting the new Ner Chanukah every
night, and only thereafter lighting the neiros that have previously been lit
on earlier nights). Based upon
this Rambam and the Shulchan Aruch, it would be most appropriate to find
something new and moving in the Hallel each
and every day of Chanukah in order to properly celebrate the nes that
day!
-------------------------------
Special Note One:
At a recent Shiur, Rabbi Ephraim Wachsman, Shlita, related the true
story of a man who worked in Manhattan and gave himself $1.00 for each time
that he could have looked up in the street and did not do so.
At the end of the year, he had amassed $2,000.00!
With the money he bought himself a beautiful Menorah--and now proudly
and joyfully looks intently at the Neiros Chanukah.
Additional Note I:
This is truly a beautiful story. The Sefer Kav
HaYashar (Chapter 96) writes that any Ner which is lit for the sake of a
Mitzvah has a “Kedusah Nefla’ah Gedolah Ain Shiur--a wondrous and
immeasurable Kedusah”. The
Sefer adds that if we would be zoche to Ruach HaKodesh, upon making the
Bracha over the Neiros we would actually be able to see into and relate the
future, for the Neiros of Mitzvah prophesize just as a Navi does--and relate
the word of Hashem!
Additional Note II:
Chazal teach that “Ner Le’Echad Ner Le’Meah--the light of a Ner
can benefit a hundred people in the same way as it helps only one person.
We may suggest another lesson from this Ma’amar Chazal as well:
One hundred different people can see the same light--and it will be
the same light--but its meaning, profundity and experience will be different
with each individual. As we gaze
upon the Neiros Chanukah this evening, let us be sure to study and reflect
upon the Gevuros Hashem and Chasdei Hashem that have brought our people to
this point starting with the Avos, and the personal Nissim VeNiflaos in our
own lives that have brought us to this point as well.
We may not be making a Shehechiyanu when lighting, but we certainly
can be feeling it!
Special Note Two:
Each Chag has its own central theme.
In Al HaNissim, we learn that with respect to Chanukah “ VeKavu
Shemonas Yemei Chanukah Eilu LeHodos Ul’Hallel Leshimcha HaGadol--and they
established these eight days of Chanukah to express thanks and praise to
Your Great Name.” It is
interesting to note that the Al HaNissim does not end with the word
“LeHodos Ul’Hallel” but continues with two other words-- Leshimcha
HaGadol, to Your Great Name. Fascinatingly,
before the Bracha of Modim, of thanks to Hashem, then ends we continue to
mention “Shimcha--Your Name” another three times!
What do we really mean by Shimcha and Shimcha HaGadol--which appears
to be so essential to our proper understanding and observance of the essence
of Chanukah?
Special Note Three:
Question for Shabbos: Why is the major sugya in Shas about Chanukah
in Meseches Shabbos? One Hint: See Sefer Pri Tzaddik by HaRav Tzadok HaKohen
Z'tl, on Chanukah, Os Aleph.
We continue with our Erev
Shabbos--Halachos of Shabbos Series: We
provide below several teachings of the Shelah HaKadosh in his Sefer, under
the subtitle ‘Meseches Shabbos’:
1.
Although there is a special Ma’aleh to buying food for Shabbos on
Erev Shabbos, that is only true regarding foods which will be better if
purchased closer to Shabbos. With
respect to foods for which it will not make a difference, it is better to
purchase them earlier in the week, based upon the principle of Zerizim
Makdimin LeMitzvos--one should act with special alacrity when doing a
Mitzvah. Additionally, when
purchasing an item, one should declare “Lichvod Shabbos Ani Koneh!”
2.
If one undertakes Shabbos preparations on his own without somebody
else being his “Shaliach” for him, he is fulfilling the words of the
Torah “La’asos Es HaShabbos--making the Shabbos on his own.”
One should even reduce his Torah learning to do so.
3.
Chazal teach that the relationship between Erev Shabbos and Shabbos
is a paradigm for the correlation between Olam Hazeh and Olam Haba--in which
one prepares everything he needs now, so that he is fully ready for the
great next step. This also
teaches us, the Shelah continues, that one should examine his ways and do
Teshuvah on Erev Shabbos--so the he is prepared not only for his physical
needs on Shabbos, but for his spiritual needs as well.
4.
It is best for men to finish Shenayim Mikrah VeEchad Targem Friday
afternoon after Chatzos. If one
cannot do so, he should try to finish before the Shabbos Seudah on Shabbos
morning; if this is not possible as well, he should finish before Shabbos
Mincha.
5.
Because Shabbos is known as “Shabbos Kallah,” the first two meals
are like the Seudas Erusin and Seudas Nesuin!
6.
One should feel a high level of Shalom and Ahava on Shabbos, as on
this day even the Reshaim in Gehenoim have a rest from their punishment.
If one gets angry on Shabbos, his Aveirah for doing so is ‘Kefulah’--doubled.
One should begin his special care against anger beginning at Chatzos
on Erev Shabbos. Indeed,
continues the Shelah, the Sefer Chassidim writes that it is better to eat
vegetables on Shabbos with warm feelings than to eat the fattiest of meats
while unsettled or in a spirit of rife or dispute.
7.
In the Zechus of eating Shalosh Seudos, the third meal, one is saved
from the war of Gog U’Magog. The
Gematriah of Gog U’Magog is 70, which teaches that one will thus be saved
from all 70 nations of the world.
Hakhel Note:
In this week’s Parsha, Yosef is referred to as an “Ivri.”
There is a powerful acronym here: “Ivri”--Akshanus
B’ruchniyus Yatzliach--one must be adamant about the proper performance of
Mitzvos. One example on these short Shabbosos, is the proper
performance of the Mitzvah of Shalosh Seudos. Neither the Torah nor
Chazal provide an exception for the third meal in the shorter, winter
months. Neither man nor woman should fall prey to the weak attitude of
those who may be around him, and should plan ahead (perhaps eating less at
the earlier Seudah) in order to properly fulfill this Mitzvah.
Special Note Four:
We received the following insight from Rabbi Moshe Goldberger, Shlita:
“Why do we call the
Righteous Jews “weak” in Al Hanisim if they were actually strong?
“The Siddur HaGra
explains that in their minds they realized that without Hashem’s help, we
are always weak! As when Yosef Hatzadik said, ‘Bilodoi--It’s not
my power.’”
Special Note Five:
The Al Hanissim and what it describes is so pivotal to Chanukah, that the
Siddur Rashban actually writes that Al HaNissim takes the place of a Korban
Todah offering in gratitude for the Nes!
Hakhel Note: This kind of
‘Karon Todah’ can even be brought on Shabbos!
Special Note Six:
In the Rinas Chaim on Shemone Esrei, HaRav Chaim Friedlander, Z’tl,
makes the following great points:
1. The leader of the Chashmonaim was Matisyahu Ben
Yochanan. Interestingly, and non-coincidentally, the name of both
father and son essentially mean the same thing in Hebrew--a gift from
Hashem. Since a person’s name is indicative of his character (see
Yoma 83B), we must surmise that both Matisyahu, and his father Yochanan,
lived by the guiding principle that everything in this world was, is and
always will be, a gift from Hashem. HaRav Friedlander writes that a
person who lives with this feeling--that everyday life, that even
“natural” events and occurrences, are Hashem’s gifts--is worthy of
having extraordinary, or “unnatural” gifts, otherwise known as nisim or
miracles, performed for or on his behalf, as well. It is for this
reason that in the Al HaNisim text Chazal wrote “V’Ata B’Rachamecha
HoRabim--and You, in Your great mercy”--for Matisyahu recognized that the
salvation from the 52-year long Greek oppression would not come by military
strategy or genius, but only come by and through Hashem’s outstretched
hand. Indeed, in the Al HaNisim, Chazal do not glorify or even praise
the Chashmonaim, but instead focus only on thanking Hashem for fighting the
battle in oh so many ways. With this text, Chazal teach us that the
essence of Chanukah is to recognize what the Chashmonaim themselves
recognized--the outstretched and giving hand of Hashem in all aspects of
life and at all times. It is once again, non-coincidental, that the
Greeks were of the completely opposite philosophy. They believed that
man himself was the master of wisdom, and through his own power and prowess
he controlled and governed over his own successes and achievements. It
was, therefore, their ultimate goal “L’Hashkicham Torasecha--to cause
Bnei Yisroel to forget” the divine and infinite nature of the Torah, and
“U’LiHa’averum Maychukei Ritzonecha--to cause them to violate the
chukim, the G-d given laws” which we as mortals do not understand but
which we merely practice because they are “Ritzonecha--the Will of
Hashem.” Chanukah, then, is the victory of man’s eternal
recognition of Hashem over man’s fleeting recognition of himself. Al
HaNisim is placed into the regular Modim prayer to reinvigorate and
reestablish our connection and reliance, and our faith and belief that from
Hashem come both our nature and our nurture. Hakhel Note:
Now is the time to begin a “special efforts” program in our Modim
Tefilla three times a day.
2. In the second brocha over the neiros, we thank
Hashem for making miracles for our fathers BaYamim HaHeim--in those days and
BaZman HaZeh--at this time. Similarly, in the Al HaNisim we once again
thank Hashem for the miracles…“BaYamim Haheim BaZman HaZeh”--at this
time. What is the significance of the words “BaZman HaZeh” both in
the Brocha and in the Al HaNisim? The Eitz Yosef explains that every
year in these days the neis--the miracle--is once again revealed, and,
accordingly, Hashem instills in these days the power of salvation and
redemption for His people. We still have a little while left to
utilize the power inherent in these days for yeshuos for ourselves--and for
Klal Yisroel! Let us do our utmost to fulfill this mandate of the
bracha and the Al HaNisim which we have recited so many times over
Chanukah--and bring the BaYomim Haheim--those days--into BaZman HaZeh--our
very own lives and times!
Special Note Seven: We
received the following note from an important reader:
Parshas Mikeitz is always
read on Shabbos Chanukah. There are many possible links. Below
are a few suggestions from the Sefer Baruch She’Amar (p.143):
a.
Just as in Paroh’s dream, the seven gaunt cows consumed the seven
healthy ones, and the seven ears of wind-beaten grain swallowed the seven
full ears, so too did the few Chashmonaim defeat the mighty Greek
army--there is and can only be one explanation--for this is Hashem’s will!
b.
The Parsha begins with the word VaYehi--seemingly (from its sound) a
word of tza’ar, expressing the anguish of the times. Yet, this event
ended with the reuniting of Yosef and his brothers. So, too, with the
Chashmonaim, they suffered immensely at the hands of the Greeks, but emerged
victorious spiritually and physically.
c.
Most Chumashim, at the end of laining Shabbos morning, list the
number of Pesukim just read. At the end of Parshas Mikeitz, however,
most Chumashim also list the number of words in the Parsha--2,025. This
total number of words alludes to the gematria of Ner (50 plus
200=250)--eight times for the eight days of Chanukah--totaling 2000--all of
which started on the 25th of Kislev--for 2,025!
Special Note Eight:
In what merit was Yosef referred to as “Ain Navan VaChacham Komocha”--there
is no one wiser in the world than you? The Pasuk says it is “because
Hashem revealed the dream and its interpretation to you” (Bereishis 41:39,
40). The next logical question is then, what merit did Yosef have that
allowed Hashem to reveal the dream and its meaning to him and be considered
the wisest man in the world? The Alter of Slabodka, Z’tl, explains
with Chazal’s words (Medrash Rabbah 23): “Machshava SheLo Chashva
Ba’Aveira Tavoh VeTikra Chachma--A mind which did not think of sin--let it
come and take wisdom”. According to this Chazal, the key to
Yosef’s success was that he did not let the temptation even enter his
mind. He cleared his thinking of the Yetzer Hora’s influence and did
not let the otherwise obvious sinful thought in at all. Because he had
made his mind open and free--there was an equal measure of great wisdom that
could enter in its place and stead. We may not always have the same
great temptation and the concomitant great wisdom that can flow from
overcoming it, but we must realize the very practical lesson from this
Chazal--the more you prevent ta’avah and sin from entering your thought
process in the first place--the wiser, very literally, you can and will
become! Your own measure of wisdom is up to--you!
----------------------------
Special Note One: Rabbi Moshe Goldberger, Shlita writes the following: “If someone did you 10 favors, would it suffice to only thank him for only 1 or 2 of them? On Chanukah we need to wake up and see the lights to thank Hashem and appreciate the countless favors He is always performing for us.” Thank you Rabbi Goldberger for this truly enlightening thought! Based upon this teaching of Rabbi Goldberger, it would be difficult to imagine that a person could forget Al HaNisim in any one of the three Shemone Esrei’s daily (or in Birchas HaMazon) on Chanukah. Additionally, in times which we are threatened (and rachmana l’tzlan) attacked by those murderous enemies around us, we must particularly daven during these auspicious days for Yeshuos and further Nissim for our people. This should be a high priority during these Days of Light.
Special Note Two: HaRav Yitzchok Isbee, Z’TL, notes that in the Al HaNisim tefillah on Chanukah we refer to Matisyahu as “Matisyahu ben Yochanan”, although we refer to Mordechai and Esther in the Al HaNisim of Purim without referring to either of their fathers’ names. To understand why, HaRav Isbee explains (based upon a teaching of Rav Tzadok HaKohen) that we must study the name “Matisyahu Ben Yochanan”. “Matisyahu” means gift from Hashem and “Yochanan” likewise means gift from Hashem. Chazal, as the authors of Al HaNisim, are obviously teaching us that a great lesson of Chanukah is to recognize that all we have are gifts from Hashem. In fact, the Mishna Berura (Shulchan Aruch, Orach Chaim 682, seif katan 1) writes that the proper nusach of Al HaNisim is “V’Al HaNisim”, which means “AND all of the miracles.…” In other words, we are only extending the gratitude we give to Hashem daily by applying it to the miracles of Chanukah, as well. We cannot, therefore, overemphasize what a great lesson it would be to take the “Thank you Hashem” with us and into our constant daily parlance after Chanukah.
Special Note Three: A reader advised that he has a beautiful custom (which we believe is based upon the Yesod V’Shoresh HaAvodah) in which, after Hadlakos Neiros and Maoz Tzur, he sits down with his family near the neiros and reviews the miracles of Chanukah; recalls miracles in Tanach, miracles that happened in the world recently and miracles that have occurred to each of his family members. What a wonderful custom this would be to institute, at least one or two nights of Chanukah. If one has no one immediately around him, he can think or read about these miracles while near the Chanukah lights. Although one may not obtain physical benefit from the burning neiros, one should most certainly attempt to obtain as much spiritual benefit from them as possible.
Special Note Four: The Shelah HaKadosh (at the end of Inyanei Tefillah) writes that in these Holy Days it is especially befitting to spend more time involved in the study of Torah. Similarly, the Sefer Minhagei Chasam Sofer (9:1) writes that the Chasam Sofer would adjure his family and students to delve into Torah topics during this very special period. The Menorah, of course, symbolizes the light of Torah, whose benefits shine infinitely beyond the short rays of physical light emanating from it. Each and every one of us should make the (bli neder) commitment to explore a particular Torah topic each day of Chanukah--especially a theme relating to Chanukah itself. You may want to take a few minutes to do this within the first half hour after you have lit the Menorah when the kedushah of the light permeates the home--and hopefully through you! You may want to discuss with your friends and acquaintances the famous question of the Bais Yosef, which we mentioned yesterday: If there was enough oil to light for one day that means the miracle of Chanukah was for only which we mentioned yesterday. We came upon a Sefer which actually provides 500(!) answers to the Bais Yosef’s question.
Special Note Five: The Sefer Piskei Teshuvos (Volume 6, Chapter 670) brings the following remarkable note from the Chasam Sofer (Yoreh Deah, Teshuva 233):
“The establishment of a special day on the day that a miracle has occurred is a Mitzvah D’Oraysa, and, therefore, the days of Purim and Chanukah are D’Oraysa…and one who violates this and does not make any remembrance of the days of Chanukah violates a Mitzvas Asei D’Oraysa…and it is possible that reciting the Hallel on Chanukah fulfills this Torah obligation.” These words of the “Heilige Chasam Sofer” have, of course, drawn lively discussion in the Achronim (see Piskei Teshuvos there).
Special Note Six: The days of Chanukah are known as the end of our Teshuvah and Kapara process that began on Rosh Hashana. The Divrei Chaim of Sanz writes that on Chanukah a person can do Teshuvah and fix even the most serious of Aveiros because of the closeness to Hashem that we experience during this time. He brings the Mashal of a king for whom it is more difficult to grant pardons when he is sitting in his palace surrounded by royalty and royal servants. However, when he travels the streets of the city, and enters a private home, even the commoners who otherwise could not have gained access to him are heard. With the Kedusha of the Hadlakas HaNeiros, the King of Kings makes his presence felt in our homes. Some write that our lighting of the Menorah at a level of less than 10 Tefachim is symbolic of the Shechina coming so far down to earth, in a manner which does not ordinarily occur. Based upon this, we should take the time to daven in front of the Neiros--both before and after Hadlakas Neiros (Sichos Ba’Avodas Hashem). The Sefer Kav Hayashar (Chapter 96) writes that “Malachim Kedoshim ViSarfei Ma’alah” (the Heavenly Host) arrive at a person’s home at the time of Hadlakas Neiros, surround him and answer Amen to his Brachos. We can well understand why some have the custom of putting on Bigdei Shabbos in preparation for lighting. We provide by clicking here a beautiful Tefilla to be recited prior to Hadlakas Neiros. May we be zoche to imbibe the unique blessing of these special moments!
Special Note Seven: This world is not as simple as it might sometimes appear. Dreidel is a pleasant, fun-filled and seemingly inconsequential game, reminding us about how the Jews hid in caves to study Torah, playing games at the mouth of the cave to scout for Greek Army troops, right? Yes, for sure. The Bnai Yissoschar adds, however, that those four letters on the Dreidel--Gimel, Shin, Nun and Heh are actually very lofty--for they together have a gematria, a numerical equivalent, of 358--which is also the gematria of Moshiach(!), and also of “Hashem Melech Hashem Malach Hashem Yimloch”--Hashem is, was and will be King. For Torah Jewry, there is profound depth and meaning infused even into what to the world is just fun and games!
Special Note Eight: The following insights are excerpted from the Sefer Leket Reshimos on Chanukah, from the teachings of HaRav Nosson Wachtfogel, Z’tl, the original Mashgiach of Lakewood:
1. In all generations, Hashem provides us with events to arouse us. Prior to the Chanukah wars, we were being humiliated in relative silence by the Hellenists. Mattisyahu was aroused when he saw a pig being brought on the Mizbe’ach--he could no longer remain silent, he took action, and the rest is history. We too must allow our hearts to be aroused--and Chanukah is a time for the arousal to be ‘chal’--to be felt deeply and acted upon.
2. Rebbe Yeruchem from Mir taught that one can be of the wisest and most righteous of people--but if he is not fighter he will fall even in basic areas. We see from the nations around us that man’s nature is to fight, but their wars are often misplaced. Even when one country does not battle another, they compete against each other in sports--and tens of thousands of spectators go to see (and even pay for) how one side can hurt and defeat another. Man is truly intended to be a fighter, but it is against his Yetzer Hara and that which is wrong against which he must exert his efforts.
Additional Note: The difference, HaRav Nosson explains, between Tamar and the wife of Potifar was the Tamar would not give up to the last--and was ready to be burned with her children for the sake of what was right. The wife of Potifar, on the other hand, fell and gave up when she encountered difficulty. The wife of Potifar is recorded for all time as a liar and cheater. Tamar is recorded for posterity as the mother of Moshiach.
3. The Alter of Kelm taught that at Hadlakas Neiros one should be Misbonen in Gevuras Hashem and Chasdei Hashem. This is the Avodah of Hadlakas Haneiros.
4. Rebbe Yeruchem also taught that should always remember the moments of light. If it was light before--it can be light again. One should yearn and pray to re-achieve those times of light.
5. The definition of Mesiras Nefesh is not one’s intent to be burned “Al Kiddush Hashem”. Rather, it’s definition to go against one’s will and one’s nature. Mattisyahu was undoubtedly a peaceful person, and like all of those around him was not interested in fighting at all. He overcame his own nature and brought his sons to his level of Mesiras Nefesh as well. The victories and miracles that ensued then became “peshutim”--for the Makkabim acted against Tevah, so the Tevah itself changed. It was Mattisyahu who started it all--and that is why we begin with “Bimei Mattisyahu….” We too should place special emphasis on these days on breaking our desires, bad habit and nature--for these days are Mesugal for change. In turn, we too can be zoche to changes on our behalf which are “SheLo KiDerech HaTevah” as well.
------------------------------
Special Note One:
The Kitzur Shulchan Aruch (Hilchos Chanukah, 139:1) writes, “We
increase our Tzedakah during the days of Chanukah, for these days are
especially endowed with the ability to rectify shortcomings of the soul
through Tzedakah--and especially Tzedakah which supports Torah Scholars in
need.” HaRav Chaim Kanievsky, Shlita, explains that the custom to
give Chanukah Gelt to children comes from this concept of Tzedaka on
Chanukah--putting oneself into a frame of mind to help all those who cannot
subsist on their own. In fact, HaRav Kanievsky notes, his father, the
Steipeler Gaon, Z’tl, would give the Chanukah Gelt to children in his
family every year on the fifth day of Chanukah--apparently because it can
never occur on Shabbos!
Special Note Two:
The days of Chanukah are days especially dedicated “L’Hodos
U’Lehalel--to thank and praise”, for when all is said and done we
remained and remain separate and distinct as a people--unaffected by the
false ideologies, philosophies, and beliefs of the outside world. Of
course, both thanks and praise involve the spoken word. However, when
we speak, our words are intended to emanate from our hearts. Every
day, when reciting Al Hanisim and Hallel, they should not be viewed as an
“extra” which lengthens the davening in honor of the Holiday, but rather
as an opportunity to demonstrate your “Avoda Shebalev--your service of the
heart” in true thanks and sincere appreciation for our lives--and for the
ordinary and extraordinary miracles that we have, and B’ezras Hashem will
continue to be blessed with.
Special
Note Three: What is the word “Macabi” an acronym for? Many
of us may be familiar with its acronym of “Mi Chamocha BaAilim Hashem--who
is like You among the strong ones, Hashem?”--for the victory of the
Chashmonaim was based upon their utter reliance on Hashem for victory
against humanly impossible odds. The Chasam Sofer, however, teaches
that Macabi is also an acronym for “Matisyahu Cohen ben Yochanan,”
referring specifically to Matisyahu, as the leader of the Chashmonaim.
What is the lesson for us in this term according to the Chasam Sofer?
We may suggest that it demonstrates the importance of mesiras nefesh by one
individual. Matisyahu, according to many, was not the Kohen Gadol (but
the son of the Kohen Gadol, Yochanan), and did not have a leadership
position. He simply determined that action had to be taken, for the
Jewish people faced defilement not only for that generation but for all
future generations, as well. He started with his five sons, who
risked, and in some instances gave, their lives for salvation, and ended
with a Kiddush Hashem of such proportions that the Sanhedrin decided to
commemorate the nissim that resulted from this one man’s actions forever
and ever. We cannot underestimate the force--and the effect--that each
one of us can have, not only upon ourselves and our families, but also on
all of K’lal Yisroel. Did Matisyahu realize that he and his tiny
group of Talmidei Chachomim would bring down the Greek Army? Did he
realize that his single-handed actions would save Jewry from the reform
movement of those days? Quite possibly, he did not realize these
effects--but he did what Hashem expected of him, for that was right.
Can we identify a Mitzvah that we, too, can do with mesirus nefesh--performing
it fully against the popular or populist view because it is what is right
and proper? We each have tremendous power and potential within us.
We, too, can be a Macabi (what is your acronym--enable it now!). Let
us take the lesson from Chanukah--and empower our opportunities
Special Note Four:
There is a beautiful short tefillah from the Pele Yoetz (p. 426) to be
recited prior to Hadlakas Neiros. If you have (or can purchase) this
wonderful Sefer, we highly recommend this meaningful tefillah.
Special Note Five:
The Magen Avraham (Shulchan Aruch, Orach Chayim 676, seif katan 2) writes
that one recites 36 words in Haneiros Halallu (corresponding to the 36
neiros lit on Chanukah). In most editions of the Siddur that we know
of, the Nusach contains more than 36 words. A copy of the published
nusach of the prayer consisting of exactly 36 words, which is found in the
Siddur Rashban, is
available by clicking here.
Special Note Six: Now
that you are assembling we hope at
least 8 answers to the Bais Yosef’s great question as to why we
observe 8 days of Chanukah and not 7 (because there was enough oil for one
day so the oil only miraculously burned for 7 days), may we ask if you can
identify: A. The Bais Yosef’s three answers, and a difficulty
with each of the three answers; and B. An answer that is alluded to in
the Maoz Tzur itself (pay attention to what you are singing!)?
Special Note Seven:
Why do we light 36 Neiros over Chanukah (excluding the Shamash)?
Answer:
a. According to the
Sefer Rokeach it is because Adam HaRishon used the Ohr HaGanuz for 36 hours
before it was hidden away. In fact, the Bnai Yissoschar in the name of
R’ Pinchas of Karitz writes that although we may not see it when lighting,
the Ohr HaGanuz itself is revealed at the time of the Hadlakas Neiros!
b. The Neiros
symbolize Torah SheBaal Peh, and there are 36 Revealed Mesechtos in Shas (Sefer
Taamei Dinim U’Minhagim).
Special Note Eight:
When one lights a candle, it is used as a source of light and especially
used to search for something. In fact, Chazal at the outset of
Mesectha Pesachim utilize the Pasuk “Achapes Es Yerushalayim B’Neiros--I
will search Yerushalayim with candles” to teach that one uses candles for
bedikas chometz. This being so, what does one search for with the
neiros Chanukah? The Sefer Zerah Kodesh suggests that it is Yiras
Shamayim that one can find in the Neiros!
Special Note Nine: More
from the Sefer Sichos Ba’Avodas Hashem by HaRav Yaakov Meisels,
Shlita: The Kedushas Levi, Rebbe Levi Yitzchok, Z’tl, once found a
group of his acquaintances talking about the wealth and pleasures of the
Polish magnate Grof Pototsky. “There is no ta’anug--no
pleasure--that he has not enjoyed,” said one of the people to the Rebbe.
“Does he light Neiros Chanukah?” asked the Rebbe. “Certainly
not, I’m sure that he doesn’t even know how or what it is.”
“In that case,” responded the Rebbe, “he has no clue--no idea
whatsoever--of what true ta’anug really is!”
Related Note: The
Yesod VeShoresh Ha’Avodah writes that when one makes the bracha of
She'Asah Nissim at Hadlakas Neiros, he should have in mind great thanks and
praise for the miraculous victories in war that occurred, considering it as
if these incredible nissim and yeshuos were performed for him personally.
Moreover, the Kedushas Levi adds that Hashem does in fact perform
nissim, niflaos and yeshuos now (‘Bizman Hazeh”) for all of us both in
ruchniyus and gashmius--each person in accordance with his individual needs.
Now **that** is real ta’anug!
Special Note Ten:
The
Sefer Taamei Dinim U’Minhagim brings from the Tashbatz (Siman 258) that
before the Chashmonaim went to war, they recited the Pasuk of “Vihi Noam
Hashem…” (Tehillim 90:17 ) seven times, and then the Pasuk “Orech
Yamim Asbiayhu…” (91:16) two times, and were then victorious in war!
It is for this (great) reason that some have the custom of reciting these
two Pesukim these specified number of times after Hadlakas Neiros.
Special Note Eleven:
You can find the Megilas Antiochus
in English by clicking here. Why not read it after Hadlakas
Neiros?
Special Note Twelve:
We provide the following P’Sakim of HaRav Shmuel Kamenetsky, Shlita,
as excerpted from the very recently published (Kislev 5771) Sefer Koveitz
Halachos by Rabbi Doniel Kleinman, Shlita:
1.
Lechatchila, one may use Shemen Zayis which was placed under a bed
that was slept upon.
2.
Although one may not use a combination of oil and candles for his
Neiros, one may use different oils on any given night, because they are
considered similar enough to each other.
3.
One need not use the candle that was used as the candle to light the
Neiros Chanukah as his Shamash.
4.
Even if the glass cups which are inserted into a Menorah cannot stand
on their own because of the narrow piece of glass that fits snugly into the
Menorah, one can consider the cup to still be a Kli--for it is specifically
manufactured to be used in this way.
5.
One need not clean out his glass cup from oil residue of the previous
night, for the residue is considered “shiurei mitzvah”, and is not
ma’us. Similarly,
yesterday’s used wicks may light better than new wicks, and accordingly,
one may lechatchila use the previous night’s wicks to light with.
6. There
is no Hiddur Mitzvah in oil burning for longer than one-half hour after
lighting. However, there is
still a Ma’alah in putting in more oil as long as people are still passing
by--for there is greater Pirsumei Nissa.
Pirsumei Nissa does not apply to Akum viewing the Neiros, but it does
apply to non-Shomrei Torah U’Mitzvos who can view the Neiros out of your
window. In actuality, there is
no difference between lighting in the dining room or bedroom--one should
light where there is the greatest Pirsumei Nissa.
7.
The Halacha that the Neiros Chanukah be lechatchila lit more than
three and less than ten tefachim above the ground applies if one places his
Menorah at the doorway. However,
if one places his Menorah
on the window sill, then the flame of the Ner is recognizable even above ten
tefachim, and the neiros may be lit there lechatchila, even if the flames of
the Neiros will be above ten tefachim from the floor.
8.
One should wait for his wife to light if she is not home at the
initial candle lighting time.
9.
It is better for the Ba’al HaBayis to designate someone else to
light on time as his Shaliach, rather than push off the lighting until later
so that the Ba’al HaBayis will be able to light by himself.
This is true even if the Ba’al HaBayis is always at work at this
time on weekdays, and will have a Shaliach lighting for him every week
night!
10.
It is better to light with wax candles at the earliest time to light,
than to light with oil even a little bit later.
11.
If the Shamash goes out within a half hour of lighting, and no other
electric lights are on, one should relight the Shamash.
12.
If the three Brachos on the first night are recited out of order, one
is still Yotzei. However, if
after the Brachos one said something unrelated to the lighting--even
HaNeiros Halallu which should be recited later, than he must recite the
Brachos again. Similarly, if one
mistakenly recited Shehechiyanu on the second night after reciting the first
two Brachos, he must recite the first two Brachos again.
13.
If somebody is traveling in a car from the time of Hadlakas Neiros
until the morning, and no one is lighting in his home, he should stop off at
the side of the road, and light Neiros Chanukah in the car with a Bracha.
Even if they are lighting at home, but because of his traveling he
will not otherwise see Neiros Chanukah that night, he should light in the
car, having in mind not to be Yotzei with the lighting in the home so that
he can make a Bracha on his lighting. Similarly,
if a guest wants to light on his own, he should not do so with a Bracha if
Neiros are otherwise being lit in his home, unless he has specific intent
not to be Yotzei with the lighting back in his home.
14.
One may extinguish the Neiros after they have stayed lit for the
shiur of a half-hour, and one may even benefit from them after the half-hour
period. The Minhag, however, is
not to use the Neiros for one’s personal benefit even after the half-hour
period has passed. If one needs
to do so, he should first extinguish the Neiros and then relight them.
15.
A son or son in-law at his parents or in law’s home for Shabbos
Chanukah should light at their home on Motzei Shabbos even if he intends to
return to his own home that night, and he does not even have to eat Melave
Malka in their home.
Hakhel Note:
As with the P’Sakim of HaRav Elyashiv, Shlita, provided yesterday,
all P’Sakim presented in our Bulletins are for the purposes of Torah study
and discussion--but every person must consult with his own Rav or Posek on
any Halachic Shailah that he may have.
A FREILICHEN
AND
LICHTEGIN CHANUKAH!
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