Hakhel Email Community Awareness Bulletin
DECEMBER 2016 DAILY EMAIL ARCHIVE
1 Teves
FROM A READER:
“Chanukah spans two months--Kislev and Teves, the Sefer Avodas P’nim
(a choshuve Slonimer Chossid) writes that the two Nissim of Chanuka were a
manifestation of the kochos of the particular Shevet represented by
these two months. The first month of Kislev in which the Nes of the
victory of the milchomoh occurred is the month of Shevet Gad (using
the count of starting with Reuvein in Nissan). The brachos of Shevet Gad as
we see from both Yaakov Avinu and Moshe Rabbeinu were for military prowess.
Thus Chanukah begins in Kislev. However, it continues into
Teves which is a manifestation of the kochos of Shevet Asher.
Again as we see from both Yaakov Avinu and Moshe Rabbeinu, the brachos of
Shevet Asher were for Shemen Zayis...the rest is history for us to learn
from!”
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LOOK AT THE NEIROS!
Next
week, if one would light the Menorah in the same place and at the same time,
the light of the Neiros would simply not be the same. We suggest
that just as Rebbi advised Antoninus that Shabbos food does not taste the
same because on Shabbos it has the ‘Shabbos spice’ in it--so too is the
Ruchniyus that one can imbibe from the Neiros Chanukah on Chanukah
incomparable to the light of the other 346 days of the year. Look, study and
grow--tonight!
Hakhel
Note: Although Chanukah appears to be ebbing away--do not get down! The Taz
writes from the Rambam in Hilchos Chanukah, it appears that the days of
Chanukah are “Yemei Simcha”. In fact, the Seder HaYom
specifically writes: “On the days of Chanukah, one should not be down or
sad. Rather, one should express Sasson and Simcha for all of the good that
Hashem did for us during these days, and on the coming days of Rosh
Chodesh Teves--Yosif Simcha Al Simchaso--one should add
Simcha on top of the Simcha that he is already experiencing!”
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ROSH CHODESH TEVES:
Today is Rosh Chodesh Teves. 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
today’s Rosh Chodesh, we should increase our appreciation of the Mitzvah in
tonight’s Hadlokas HaNeiros. To gain a greater and deeper feeling and
appreciation of the neiros of Chanukah, we present below a selection from
the Sefer Kav Hayashar, as beautifully translated by Rabbi Avrohom
Davis, Shlita (Metsudah, 2007,Volume 2, p.455-456):
“…In
commemoration of this miracle the Jews of every generation must observe the
festival of Chanukah for eight days during which they must also kindle
lights. These lights have the status of mitzvah lights. In many places we
find that such lights are very precious in the eyes of Hashem. Thus it
states, “BaUrim Kabdu Hashem--Honor Hashem with lights” (Yeshayahu
24:15).
“Any
lamp that is lit for the sake of a mitzvah has wondrous and immeasurable
sanctity. If we merited Ruach HaKodesh, we would recite the
blessings over them and immediately attain understanding and insight into
the future by means of their kindling--for a mitzvah light causes an
outpouring of prophecy completely analogous to that of a prophet prophesying
by the command of Hashem!
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WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
We
provide points and pointers relating to Shabbos Chanukah:
1. To
the extent possible, one should prepare his Menorah and wicks on Erev
Shabbos, so that he can light on Motza’ei Shabbos as quickly as possible.
Additional Note One: In order to perform Hadlakas Neiros Chanukah as close
to the end of Shabbos as possible, the Chazon Ish, Z’tl, and HaRav Shlomo
Zalmen Auerbach, Z’tl, recited Veyitein Lecha after Hadlakas Neiros.
Additional Note Two: Likewise, the Divrei Chaim of Sanz, in order not to
delay Hadlakas Neiros on Motza’ei Shabbos would not even recite the zemer of
Hamavdil Bein Kodesh L’Chol, typically recited immediately after
Havdalah.
2. The
following Shailahs and Teshuvahs were provided to us by Rabbi Yisroel
Pinchos Bodner, Shlita:
Question:
Erev Shabbos my Chanukah menorah was set up next to my neighbor’s menorah.
He lit my menorah by mistake, and rushed off to shul. There was no time
before Shabbos to run and ask him permission to light his menorah. So I just
lit his. Was I correct?
Answer:
When
similar items are mistakenly switched, such as switched galoshes in shul, it
is customary for people not to mind if the other person uses theirs.
Therefore you were correct. (Based on Igros Moshe Orach Chaim Vol. V 9, 7,
see Halachos of Other People’s Money p. 199).
Question:
This Shabbos Chanukah we are staying in a hotel. The hotel provides our
group with a ballroom where we daven and have our kosher catered meals. The
ballroom does not have windows to the outside. The hotel does not allow
candle lighting in the bedrooms. Should we light in the bedrooms anyway,
since only the bedrooms have windows to the outside, and hopefully they will
not go so far as asking us to put it out, or should we just light in the
ballroom?
Answer:
Since the hotel specifically does not allow placement of the Chanukah
menorah in the bedrooms, doing so would be considered “gezel”. (See
Halachos of Other People’s Money p. 55, note 132). The Shulchan Aruch
rules that gezel of an akum is totally asur. (S Aruch C”M 348, Halachos of
Other People’s Money pg 32). Therefore doing the mitzvah of lighting in the
bedroom would be considered ‘mitzvah haboah b’avairah’. Thus you
should light in the ballroom, where there is ample parsumei nissa for
your family/group. There are now specific types of Menorohs which do not
actually have flames upon which a bracha can be recited--consult with your
Rav as to which Menorohs are acceptable.
3.
Fascinatingly, the last Halacha in Hilchos Chanukah of the Rambam teaches
that if one is capable of purchasing either Shabbos licht or Chanukah licht--then
he should purchase Shabbos licht because of the Shalom Bayis that they bring
along with them. With this Halacha, placed at the climax of Hilchos
Chanukah, the Rambam is at the very least pointing out to us that although
we treasure the yearly opportunity to bask in the warm and astounding glow
of the Chanukah candles, the wonderful privilege of the weekly Shabbos
candles should be perhaps even more enjoyed and appreciated! In the
outstanding Sefer on Shabbos for children (and the entire family), Can’t
Wait for Shabbos!, Rabbi Yehuda Winzelberg, Shlita, teaches the
following (p.95): “The Mitzvah of lighting the Shabbos candles is extremely
precious. Rabbeinu Bachya in Parashas Yisro teaches that when a woman
lights the candles with Simcha--genuine happiness, she has the power to have
all of her Tefillos answered by Hashem!”
4. It
is reported that in the Beis HaMidrash of Reb Moshe of Kabrin, Z’tl, there
were many Chasidim who would nearly faint (or even faint) from the great
Hislahavus and Hishtapchus Hanefesh they experienced in giving Shevach
V’Hoda’ah to Hashem while reciting Nishmas. In fact, there were actually
people appointed to revive them. Certainly this Shabbos, in which the very
atmosphere is especially infused with the Hoda’ah to Hashem inherent
in Chanukah, should our Nishmas be inspiring and inspired.
5.
Reminder! The Ahl HaNissim and what it describes is so pivotal to
Chanukah, that the Siddur Rashban actually writes that Ahl HaNissim
takes the place of a Karbon Todah offering in gratitude for the Nes! Hakhel
Note: This kind of ‘Karbon Todah’ can even be brought on Shabbos!
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POINTS AND POINTERS ON THIS WEEK’S PARASHA, PARASHAS MIKEITZ:
A.
Parashas Mikeitz is usually 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 Parasha 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 Parashas Mikeitz, however, most
Chumashim also list the number of words in the Parasha--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!
B.
In what merit was Yosef referred to as “Ain Navon V’Chacham Kamocha”--there
is no one wiser in the world than you? The Pasuk answers that 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 (Midrash 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 Hara’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!
C.
A reader pointed out to us the following: How
possible statistically was it to appoint as the Viceroy of Egypt an
individual who only the day before was (a) totally unknown to Paroh, (b) a
young, unmarried and unsettled man, (c) a non-citizen who was even an Ivri
(per se despised, as seen from Rashi on the words of the Sar
HaMashkim to Paroh in this week’s Parasha), (d) an eved, and as if to
add insult to injury (e) a convicted criminal who was still in prison?!?
Because Hashem runs the world and all parts of it, there is not even the
smallest element of shock or surprise to us... or even to any Mitzri
recorded in this week’s Parasha! Hakhel Note: As we strengthen ourselves
in Bitachon on Chanukah--may we suggest especially focusing on the Second
Bracha of Shemone Esrei--Gevuros--in which we attest to Hashem’s
limitless and unfettered power in all areas of our existence.
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POINTS AND POINTERS ON ZOS CHANUKAH ON SUNDAY:
A.
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!
B.
The Sefer Taamei Dinim U’Minhagim brings that Zos Chanukah is
the last Day of Judgment from the Din that began on Rosh Hashana more than
three months ago (the gematria of Matisyahu is the same as that of Rosh
Hashana--861). Hashem is a very gracious Father and allows us tremendous
opportunities to return to Him--as alluded to in the Pasuk BeZos
Yechupar Avon Yaakov (Yeshaya 23:9). We should spend some time
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 vitality and vigor. Some
introspection and renewed commitment is certainly within the order of the
day.
C. We
once again excerpt the following greater detail relating to Zos Chanukah
from the unique English Sefer The Book of Our Heritage, by Rabbi
Eliyahu Kitov, Z’tl (Feldheim Publishers): “The
last day of Chanukah
is referred
to as
Zos Chanukah
[literally,
“This
is Chanukah”]
because
the Torah
portion
read
on this
day concludes
with
the
phrase, Zos
Chanukas
Ha-Mizbe’ach
(Bamidbar
7:88)
“This
is
the
dedication
of the altar.”
Chazal interpreted
this
Pasuk allegorically:
Zos Chanukah-this
[the
Eighth Day]
is the
essence
of Chanukah.
The number
eight
alludes
to eternity,
to those
things
which transcend
nature
and which
are not
constrained
by
time.
The number
seven
alludes
to that which
is time
bound
e.g., the
seven
days
of the week--while
eight alludes to
that
which
is no
longer
bound
by time.
The
Eighth
Day of Chanukah
parallels
the
Chag
of Shemini Atzeres
which
follows
the seven
days of the
Chag
HaSukkos.
Just
as Shemini
Atzeres
contains
the
essence
of all
of the
festivals
that precede
it--the
atonement
aspect
of the
Days of
Awe and the
joyous
aspect
of
Sukkos--so
too does
this
last
day of
Chanukah
contain
all
of the
aspects
of happiness,
salvation,
praise,
and
thanksgiving of the previous
days.
The Torah
commands us
to observe three festivals:
Pesach,
Shavuos,
and Sukkos.
Parallel
to
these three festivals
which
are specifically
mentioned
in the written
Torah, Chazal were given
the ability--as
the
masters
of the
orally
transmitted
Torah--to create
three
festivals.
These three
festivals
are reflections
of the
clear
light
of
the
written
Torah
which
illuminates
them,
just
as the moon reflects
the
light
of the
sun.
When
Bnei Yisrael
accepted
the three
festivals
which
were
given
to them
by Hashem, their
observance
of these
festivals
formed
an
impression
upon
them
which
allowed
for the establishment
of
other
festivals
which
are illuminated
by the
light
of the
original
ones.
Thus
the
light of
Chanukah
is a reflection
of the light
of Sukkos and Shemini
Atzeres--the
“period
of our
rejoicing.”
Sukkos commemorates
Bnei Yisrael’s having
faithfully followed
Hashem
into
a wilderness,
entering
under
the
shelter of
His faith.
She
found
her joy
in Him,
extending
the time
of
rejoicing
for still
another
day on
Shemini Atzeres.
This
‘light’ formed
an impression
on her
soul,
and therefore,
even when
she faced
tormentors
who sought to
sink
her into
darkness
and to
separate
her from
her
Father
in Heaven, she
had the
merit
to
be able
to leave
the dark
and
bask in
the
light,
to once
again
dwell
in the shelter
of His
faith
without
interference.
Moreover,
she
was given
a new
light,
the
light
of Chanukah,
the essence of whose rejoicing
is manifested
in cleaving
to Torah and its mitzvos. The light of
Purim,
in turn, is a reflection
of the
light
of Shavuos --the ‘time of the giving of
the Torah.’
Bnei Yisrael declared:
We shall
do and
we shall
hear (Shemos
24:7)
when standing
at the
foot of Har
Sinai.
She
established a covenant
with Hashem, a covenant
that was renewed
in every
generation,
a covenant
which
formed
an impression
on her
soul.
Even when she
was
subjugated
to
a “hard”
king
who set out
to annihilate
all
the Jews, she
reaffirmed
her acceptance of the original
covenant
of “we shall
do and we
shall
hear”.
Moreover,
she
was given
a new
light,
the light
of
Purim,
the essence
of whose
rejoicing
is the
establishment
of a new
covenant
pledging
her
loving
willingness
to
keep
that which
she
had already
received.
At the
time of
our
final
Geulah--may
it come speedily
in our
days--a new light
shall
shine
upon
Bnei Yisrael, a
reflection
of the light of the redemption
of Pesach--our
third
new festival! It
shall
shine
in the
merit of the fact that she did not
despair of being
redeemed, because
she expected it daily
and because
she
retained
the joy
of that
first redemption
even in the
darkest
hours
of her
exile.
Regarding this future
day, our Nevi’im taught
(Micha
7:15):
As
in the
days when
you left
the land of Egypt I shall show
you wonders,
and (Yirmiyahu
16:1415):
Therefore behold,
days
are
coming, says
Hashem,
and it
will
no
longer
be said,
as Hashem
lives,
Who
has
taken
the Bnei Yisrael up out
of
Egypt.
But rather,
as Hashem lives,
Who has
taken the
Bnei Yisrael
up
out of
the
land of the north and from all
of the
lands
in which
He
dispersed
them.
And I shall
return them
to their
Land
which
I gave
to their
fathers.
Chazal said: Even
if
all
the
other
festivals
will
be
annulled,
the
festivals
of Purim and
Chanukah
will
not
be annulled.
To what
can this be compared?
To
one
who
was given money
to invest in a
business.
He did so and
earned
great
profit.
Even
if later
they
should
come and take back that
which
they
give him,
what
he
profited
on
his
own
will not be taken
from
him.
The same
is true
of the
festivals
which the Torah ordained.
They
were given
in grace
to Israel,
who
lacked
the
merit
to earn them on
their
own.
As
for
Purim
and Chanukah, however, they
earned
them
through
their
own deeds-- through their willingness
to sacrifice
themselves
for
the
purity
of their
faith
on Chanukah,
and
through
their
having
voluntarily
accepted the
covenant of the Torah
on Purim.
This
merit
was further enhanced
by virtue of
the
fact that
they
accomplished
all
these things despite being in a state
of oppression
and
enslavement.
Because Chanukah and Purim were achieved by Israel
through
the merit of
her
own
deeds, the
sanctity
of
these
festivals
is
equally
experienced
by all Jews wherever
they
live.
The
later
Sages explained
that this
is the reason that
these festivals--
as opposed
to
those
ordained
by
the Torah--are
not
celebrated
for
an
extra
day
outside the Land
of
Israel.
In
addition
to
the
doubt
as
to
the
correct
day on which
the festival
is to
be
observed,
another
reason
has
been
suggested for celebrating
an
extra day outside
the
Land
of Israel.
When we are in the
Diaspora,
we
lack
the
spiritual
strength
to absorb
the
sanctity of the
festival
in
one day alone.
In the
Land
of Israel,
the sanctity of
the
land assists
us
in
absorbing
the holiness
of the festival.
Chanukah
and
Purim,
however, are
festivals
which
the
Jews earned with
their own merit.
Their
sanctity
is thus
closer
to
Israel
‘s inner soul and we therefore
find it
easier to
bask in
their glow
- even outside
the
Land
of Israel-
and thus
do not
require an extra day!”
Hakhel Note:
What outstanding and beautiful thoughts. The Book of Our Heritage is
filled with these thoughts, and of course we highly recommend purchasing
this Sefer and studying its wonderful words.
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CHANUKAH QUESTIONS AND ANSWERS:
We
once again provide the following questions and answers relating to Chanukah,
which are Kosher for Shabbos table and Chanukah Mesiba use. Among the
sources for these Shailos and Teshuvos are the Sefer Pardes Chanukah
by Rabbi Avrohom Rosenwasser, Shlita, and The Essence of Chanukah by
Rabbi Dovid Meisels, Shlita:
1.
Question: How many questions and answers do you think we will have?
Answer:
44--representing the 36 Neiros of Chanukah, and the eight Shamashim!
2.
Question: 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 SheBe’al Peh, and there
are 36 Revealed Mesechtos in Shas (Sefer Taamei Dinim U’Minhagim).
Hakhel Note: The Pasuk in Bereishis describing the creation of light reads:
“Vayar Elokim Es Ha’ohr Ki Tov” (Bereishis 1:4). There are four tagim
on top of the Tes (9) in Tov--4 times 9 is 36--an illuminating allusion to
the 36 Neiros Chanukah.
3. Question: What does the word Chanukah mean?
Answer:
We all must know several answers to this question. The Ben Yehoyadah
(Shabbos 21B) provides a unique teaching. He writes that it is a combination
of Chinuch and Heh. The term Chinuch refers to the
rededication of the Beis HaMikdash including the Mizbe’ach and of the
Hadlakas HaMenorah and the Heh indicates ribui--demonstrating
that the light that was originally revealed on the first `Chanukah is
revealed yearly in each and every generation. Hakhel Note: The Chasam
Sofer (in the Siddur Chasam Sofer) provides several marvelous acronyms for
which Chanukah stands.
4. Question: Who was the Kohen Gadol at the time of
Chanukah--Mattisyahu--or his father Yochanan?
Answer: The Sefer Shalal Rav (p. 147-148)
presents a Machlokes Rishonim on this very point.
5.
Question: If the Kohanim themselves were temeiyim--did
they not defile the oil when lighting the Menorah?
Answer: Rebbi Tzvi Hersh Charif, Z’tl, presents one
explanation: The Kohanim lit with long wooden sticks which were not keilim
and which were accordingly not mekabel tumah. Apparently then,
when lighting the Menorah they did not enter the Heichal, so as not to bring
their tumah there, and stood outside--in the Azara, reaching in with
the long wooden sticks to light the Menorah standing in the Heichal. This
would uniquely explain the words of the Ahl HaNissim: “Vehidliku
Neiros B’Chatzros Kadshecha” (while standing in the Azara)!
6. Question: How many words are there in the Bracha of
V’lirushlayim Irecha? What is the next bracha? Similarly, how many
letters are there in Baruch Sheim Kevod Malchuso LeOlam Voed? What
is the next word in Shema?
Answer:
There are 24 words in the bracha of V’lirushlayim Irecha, and 24
letters in Baruch Shem, which correspond to the 24 days of Kislev before
Chanukah. The next bracha in Shemone Esrei is Es Tzemach, alluding
to the Yeshua of the Chanukah period (which, of course, we, too, can be
zoche to during this time), and the 24 letters of Baruch Shem are followed
by V’Ahavta, demonstrating the love of Hashem that was felt at that time.
(Which we, too, should practice during Chanukah, as well!)
7. Question: According to many Poskim, the first bracha
every evening is LeHadlik Ner Chanukah, with the word “Shel” omitted
in order to indicate that the Neiros may only be used for viewing and not
for personal purposes. Based upon this Nusach, how many words are there in
this bracha, in the next bracha of Al HaNissim, and in the two brachos
together? What do each of these three numbers teach us?
Answer:
As we have noted in the past, each of these brachos has 13 words,
representing, of course, the 13 Middos of Hashem’s Mercy, as well as being
the Gematria of Echad. Together they equal 26, representing Hashem’s
Name of Mercy: Yud-Key-Vuv-Key. Hakhel Note: The Mishna teaches that the
Greeks made exactly 13 holes in the outer wall of the Beis HaMikdash--this
was by no means a happenstance number on their part. Chazal, in turn, teach
that after these pirtzos were repaired, we bow down at those 13
locations--in thanks to HaKadosh Baruch Hu for His miracles on our behalf!
‘
8. Question: Why does the Navi compare K’lal Yisrael to a
Zayis--to an olive?
Answer:
The Midrash explains that other liquids mix together, but oil will not mix
with them. We too must not mix with the other nations of the world and
their ideologies--as beautifully demonstrated in the olive oil of Chanukah.
9. Question: Where is Chanukah alluded to in the Torah?
Answer:
Towards the end of Parashas Emor, the Torah describes Chag HaSukkos.
Incredibly, the next Parasha immediately following the Parasha of Sukkos--is
the Parasha of lighting the Menorah in the Beis HaMikdash! (Vayikrah
23:33-24:4)
10.
Question: Where is Chanukah alluded to in Hallel?
Answer:
Where
is it not alluded to?...Veylokeinu BaShomayim Kol Asher Chofetz Asah;
Atsabeihem Kesef V’Zahav…Beis Aharon Bitchu BaHashem Ezram U’Maginam Hu…BeChatzros
Beis Hashem Besocheichi Yerushalayim..Yomru Nah Beis Aharon Ki LeOlam Chasdo…Hashem
Li BeOzerai VeAni Er’eh BeSonai…Yemin Hashem Romeimah, Yemin Hashem Osah
Chayil…Kel Hashem VaYa’er Lanu.
11. Question: Why is the major sugya in Shas about Chanukah in
Mesechta Shabbos?
Answer:
An
Ikar Avodah relating to Shabbos and Chanukah is Hadlakas
Neiros--for Ner Hashem Nishmas Adam. We also refer you to the last
Halacha of the Rambam in Hilchos Chanukah, and to the Sefer Pri
Tzaddik by HaRav Tzadok HaKohen Z’tl, on Chanukah, Os Aleph.
12. Question: Why is there no Mesechta in Shas called
“Mesechta Chanukah”--like “Mesechta Megillah”?
Answer:
There
are several answers to this question, perhaps the most well-known being that
of the Chasam Sofer. The Ba’al Shem Tov explains because it is still
incomplete, and will be completed at the time of Moshiach! Hakhel Note: When
HaRav Chaim Kanievsky, Shlita, was asked this question, he immediately
responded that there are at least seven Mishnayos in Shas that do, in fact,
mention Chanukah, and proceeded to list them [if you would like the sites,
please contact us].
13.
Question: What else in the Beis HaMikdash had the number eight
associated with it?
Answer:
There
were eight begadim of the Kohein Gadol, eight instruments which accompanied
the songs of the Leviim, and eight items which had a good smell that were
used in the Shemen HaMishcha and the Ketores, and an animal can only be
brought as a Korban when it is eight days old (Sefer Kad HaKemach).
14. Question: The flask of oil was sealed so it could not
contract Tumas Mais by touch or carrying, but why could it not contract
Tumas Heseit by it just being moved by the Greeks?
Answer:
The
Orach HaShulchan explains that it must have been deep in the ground, and so
it was clear to all that it had not been moved.
15. Question: Please fill in the blank: The Rambam in Hilchos
Chanukah (3:3) writes that Hadlakas Neiros on Chanukah is a Mitzvah Midivrei
Sofrim like ____________ _____________.
Answer:
Kriyas
HaMegillah. Hakhel Note: We may add that by lighting the Menorah the
miracles that occurred to the Maccabim should unfold before us and be
experienced with joy in the same way as we enjoy and appreciate the Megillah
reading!
16. Question: Why is it forbidden to get benefit from the
lights of the Menorah?
Answer:
The
Kol Bo says that it would be a Bizui Mitzvah. The Bnei Yissaschar
writes that the Ner Chanukah alludes to the light of Torah that the Yevanim
wanted to dim. We, in turn, show our Kavod HaTorah, and demonstrate that we
don’t want to use Torah for our own personal gain.
17. Question: Why do we give out Chanukah Gelt?
Answer:
It is
said in the name of the Belzer Rebbe that we really must give Tzedakah to
the poor in order for them to have money to light the Menorah, to further
Pirsumei Nissa. In order not to embarrass the poor, we freely give to
all.
18. Question: Can you give a Gematria relating to the dreidel?
Answer:
As we
have noted in the past, the four letters--Gimmel, Shin, Nun, Hey add
up to 358--which is, of course, the Gematria of Moshiach! HaRav Fischel
Schachter, Shlita, explains that the Gematria of Satan is 359--which would
at first glance indicate that he would have the upper hand. However--by our
taking the Dreidel into our hand--by our taking action--we add on
five for our five fingers to the Gematria of Moshiach--overcoming the Satan
and bring the Yeshuah!
19. Question: Other than “Nes Gadol Hayah Sham”, what do
the four letters on the dreidel stand for?
Answer:
Rebbi
Pinchas MiKoritz writes that the Nun Shin stands for Neiros Shemoneh,
and the Hey Gimmel stands for Hallel Gamur-- two precious
Mitzvos of these days. Rebbi Pinchas adds, however, that just as there are
Shivim Panim LaTorah--there are also Shivim Panim to the Minhagim of K’lal
Yisrael!
20. Question: How are the three Amudim of the
world--Torah, Avodah, and Gemilas Chassadim represented on Chanukah?
Answer:
Torah
is represented by the Ohr of the Ner--as Torah Ohr, Avodah is represented by
Hallel V’Hoda’ah, and Gemilas Chassadim is represented by the extra Tzedaka
given in merciful amounts on Chanukah (Sefer Ziv HaMinhagim).
21. Question: Why don’t we make a Shehechiyanu every
night of Chanukah--if every night was a new miracle?
Answer:
The
Sefer Mateh Moshe writes that the miracle occurred with the same oil
that we made the Shehechiyanu on the first night--it was just that
the miracle kept on recurring!
22. Question: What are three answers the Beis Yosef himself
gives to his question as to why Chanukah is eight days and not seven?
Answer:
(i)
Initially, the oil was divided up into eight parts, because they knew it
would take eight days to obtain new oil, each day they would put in only
that one-eighth portion and this small amount kept the Menorah burning until
morning. (ii) Alternatively, after they poured all of the contents of the
oil into the Menorah each evening the jug remained full. (iii)
Alternatively, they poured all the oil into the Menorah and in the morning
the cups were full, as they had poured them. In any one of these
circumstances the miracle happened even on the first day, and so the miracle
actually happened for eight days!
23. Question: What Pasuk in Mishlei teaches you that you must
learn Torah after you have completed Hadlakas Neiros?
Answer: Ki Ner Mitzvah VeTorah Ohr (Mishlei 6:23
)
24. Question: There is a Minhag to eat cheese because Yehudis
gave the Greek Hegmon cheese, he became thirsty, she gave him
wine…and the rest is history. Since it is the wine that put him to sleep,
why is it not the Minhag to drink wine--after all wasn’t that the more
direct cause for her success?
Answer:
HaRav
Chaim Shmuelevitz, Z’tl, answers that we learn from here that one must plan
ahead and carefully weigh his actions in order to achieve success. Without
the cheese, she would never have gotten to the wine--and we may not have
been celebrating Chanukah today!
25. Question: What was the original source of the container of
oil that was found by the Kohanim?
Answer:
The
Shach Al HaTorah writes that this was the oil that was revealed
to Yaakov Avinu, which he used to pour on the stone on which he had slept.
Because it came down from Shomayim, it really should have been unable to be
consumed by a physical fire. A Nes occurred and the Kohanim were able to
light the oil as a tangible physical oil in the Menorah.
26. Question: How many Menoros were there in the Beis
HaMikdash?
Answer:
Chazal
(Menachos 29A) teach that Shlomo HaMelech made 10 Menoros for the Beis
HaMikdash. In fact, Rebbi Eliezer b’Rebbi Shimon holds that all ten Menoros
were lit, in addition to the original Menorah made by Moshe Rabbeinu.
27. Question: What is the Mazal of the month of Kislev?
Answer:
The
Mazal is a Keshes, or a bow, serving as a harbinger of the wars of the
Chashmonaim. The Sochotchover Rebbe, Z’tl, asks “but we have no mazal, so
why do we need the sign of the Keshes?” He answers that to us the bow is
our Tefillos, and brings from the Sefer Chashmonaim that before they went to
war against the Greeks they would go to the Beis HaMikdash to daven and blow
the Chatzosros before doing battle.
28. Question: Chazal teach that “LeShana Acheres”, the
following year, the days of Chanukah were established forever as a time to
give thanks and praise Hashem. Why did they have to wait a year--after all
weren’t the miracles immediately self-evident?
Answer:
The
Beis Yisrael answers that this is meant to teach us that the act of Mesiras
Nefesh of the Chashmonaim was not at a fixed point in history--but rather
that the time of Chanukah is Mesugal for Mesiras Nefesh in all future
generations as well.
29. Question: Was there ever a time or will there ever be a
time when we will keep Chanukah for nine days?
Answer:
The
Minchas Chinuch (Mitzvah 301) writes that when the Beis HaMikdash will
be rebuilt and we will once again sanctify the moon based upon the testimony
of witnesses, those far away from Yerushalayim will keep nine days!
30. Question: Why was a special Yom Tov established over the
Neis of Chanukah and not, for example, for the Neis of the wars against
Siserah or Sancheirev?
Answer:
The
Anshei Knesses HaGedolah foresaw that the Neis of Chanukah would light up
every generation in every year as at the time they had occurred--because of
this special Koach of Ruchniyus, a Yom Tov was established on these days for
all time! (based upon the Kedushas Levi).
31. Question: In Maoz Tzur, we describe our enemies as
Tzor Hamenabeiach--what does this mean?
Answer:
HaRav
Chaim Kanievsky, Shlita, explains that they act towards us like dogs--not
only intending to bite us--but barking at us as well!
32.
Question: In Maoz Tzur we say of Haman’s sons--Rov Banav--most
of his sons--were hanged. Do not Chazal teach us that Haman had 208 (or
perhaps 214) sons--yet we only know from the Megillah of 10 who were hanged.
What then does Rov Banav mean?
Answer:
HaRav
Chaim Kanievsky, Shlita, answers that the 10 sons that were hanged were the
greatest ones--and that the language of Rov is related to Rav--or
greatest.
33. Question: In Maoz Tzur we sing Bnei Vinah Yemei
Shemonah Kavu Shir U’Renanim. What is the difference between Shir
and Renanim?
Answer:
HaRav
Chaim Kanievsky, Shlita, explains that the Shir refers to Hallel, and
the Renanim to Ahl HaNissim which we recite joyfully on
Chanukah.
34. Question: Why does the Mishna Berurah say that we should
begin VeAl HaNissim--not just Al HaNissim?
Answer:
Many
answer because on Chanukah we are to thank Hashem not only for the Nissim of
Bayamim HaHeim--but also for the Nissim that we each experience in our own
lives.
35. Question: Why do we call the righteous Jews ‘weak’ in Al
Hanisim if they were actually strong--actually killing thousands upon
thousands of mighty Greek warriors?
Answer:
The
Siddur HaGra explains that in their minds they realized that without
Hashem’s help, we are always weak! Similarly, Yosef Hatzadik exclaims in
this week’s Parasha, ‘Biladai--it’s not my power.’ (Rabbi Moshe
Goldberger, Shlita)
36. Question: In Ahl HaNissim we recite LeHashkicham
Torasecha U’LeHa’aviram MeiChukei Retzonecha--isn’t this redundant?
Answer:
The
Gerrer Rebbe explains that only a person whose mind is devoid of wisdom will
engage in sin. Therefore, the Greeks wanted us to forget the Torah--which
would cause us to do Aveiros--U’LeHa’aviram MeiChukei Retzonecha. It
is for this reason that we make extra efforts in Torah study on Chanukah--to
fill our hearts with wisdom--with the result that we will stay free of
sin!
37. Question: In Ahl HaNissim, we have been reciting the
words “U’Leamcha Yisrael Assisa Teshua Gedola U’furkan K’Hayom 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?
Answer:
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--which 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 await!
38. Question: We conclude the words of Ahl HaNissim not
only with the words VeKavu Shemonas Yemei Chanukah Eilu LeHodos Ul’Hallel,
but with the additional words LeShimcha HaGadol--to Your Great
Name. What does LeShimcha HaGadol mean?
Answer:
When we refer to Hashem’s “Name”, we are referring to how
Hashem reveals Himself to us in this world. Moreover, the word Gadol,
explains HaRav Chaim Friedlander, Z’tl, refers to Hashem’s revealing to us
of His Middah of Chessed. This Middah is especially referred to as “Gadol”
because it is the Ikar HaGedulah Shel Hashem Yisborach Shemegaleh Lanu--i.e.,
the Chesed that Hashem bestows upon us in this world is the greatest way
He reveals Himself to us. Accordingly, it very much behooves us to
recognize and appreciate that Hashem is revealing Himself to us in
this world through the kindness upon which we are making a bracha (or
the kindness which we are requesting). In the Zechus of our appropriate
expression of recognition and thanks, HaRav Friedlander concludes, Hashem
will increase the measure by which He shows us this “Shimcha HaGadol.”
As we continue through Chanukah let us use it as a springboard of
appreciation of the Shimcha HaGadol for the rest of the year by
measurably improving in some way the manner in which we make our Brachos.
Just briefly rethinking this thought of HaRav Friedlander before making a
bracha could go a long way!
39. Question: When did the Chashmonaim win the war--on the 24th
or the 25th of Kislev--if on the 25th--should not we begin to light on the
26th?
Answer:
There
is a major dispute on this point. The Meiri (Shabbos 21B) writes that the
victory occurred on the 24th, and the Neiros were lit on the 25th. The Pri
Chadash brings that it is the opinion of the Rambam that the victory
occurred on the 25th, and that we begin lighting on the night of the 25th
(rather than on the night of the 26th after the victory) because Chazal
established the night of the 25th for future generations to specifically
remember the miracle of the victory in war which had occurred on that day.
The Har Tzvi (by HaRav Tzvi Pesach Frank, Zt’l) has a fuller discussion of
this disagreement in his Sefer on Chanukah, Chapter 2. The Har Tzvi
actually brings one authority who used a new Menorah on the second night so
that he could make a Shehechiyanu on the second night, as
well--making a Shehechiyanu on the first night (the 25th) for the miracle of
the war, and the Shehechiyanu on the new Menorah on the second night (the
26th)--to also include the miracle of the oil on that night.
40. Question: To what Yom Tov does the Gematria of Mattisyahu
match and why?
Answer:
To
Rosh Hashana--with the numerical equivalent of 861. Rosh Hashanah 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 Chanukah, the last day of Chanukah), will
our sins be forgiven.
41. Question: On the fifth day of Chanukah, if one does not
have enough oil, is it better to light one cup of oil or light five wax
candles?
Answer:
It is
better to light five wax candles, to be among the “Mehadrin” who light the
number of Neiros which correspond to the night of Chanukah. (Chayei Adam
154:24)
42. Question: Is it considered a Hiddur Mitzvah if you put more
oil in the cup than you need?
Answer:
The
Chayei Adam (154:21) writes that, when using wax candles, there is a hiddur
to use longer ones. This is because longer wax candles appear nicer, not
because they will stay lit after the zeman. See Magen Avraham to Shulchan
Aruch, Orach Chaim 672, seif katan 3. Based upon this Magen Avraham, it
would appear that the same hiddur does not apply to oil. One can discuss
this with his Posek. Hakhel Note: There may be an additional basis for
distinction between Hiddur and Pirsumei Nissah--and the oil
staying lit longer may constitute Pirsumei Nissah, even if it is not
a Hiddur.
43. Question: If one did not light at night, does he light in
the day without a bracha?
Answer:
No,
there is no Tashlumin, as a candle in daylight is ineffective (Chayei Adam
154:28).
44. Question: Why do we eat Sufganiyo(s)(t) on Chanukah?
Answer:
Many
have a common answer on the tip of their tongue (or is it lips?). However,
HaRav Shlomo Zalmen 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 Mizbe’ach 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 Mizbe’ach, 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 Mizbaichecha”--on Your Mizbe’ach. Indeed, even Birkas
HaMazon (in the third bracha), when asking Hashem to have Rachamim upon
Yisrael, Yerushalayim, Zion and the Beis HaMikdash does not specifically
request His Mercy for the Mizbe’ach 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 Mizbe’ach--and ask for Hashem’s Mercy in bringing the Geulah
Shleimah--BeKarov Bimheira V’Yameinu!
=============================
29 Kislev
PLEASE NOTE:
Today is Erev Rosh Chodesh, but we do not recite the Yom Kippur Katan
tefillah on Chanukah--which are days given L’Hodos U’leHallel. As
tomorrow--Erev Shabbos--is Rosh Chodesh itself, many who follow the words of
Rebbe Yehudah HaChasid, Z’tl, may want to take a haircut or cut their nails
today instead. Additionally, women who do not perform certain activities on
Rosh Chodesh may also want to peform them today instead!
-------------------------------------------------------------
FROM KEREN HAMAASROS:
“At Keren Hamaasros, we issue an alert each winter about the Israeli produce
that is commonly makes its way to our shores. Locally (in the tri-state
area), in Costco, Aldi, and other Farmer markets, Israeli produce has been
spotted. As stated by the Vaad Hakashrus of Detroit, it is extremely
important to always check boxes, bags, and labels for the country of origin
before purchase. On the other hand, Israeli produce gives us the opportunity
to perform the mitzvah of hafrashas terumos and maasros in chutz l’aretz.
For assistance in taking terumos and maasros contact Keren Hamaasros at
(732) 901-9246.”
---------------------------------------------------------
QUESTIONS FOR PARASHAS MIKEITZ:
1. Why
did Paroh have two different dreams, both of which meant the same thing--why
did he simply not have the same dream twice--if the purpose of the
repetition was indicate the immediacy of it?
2. Why
did Paroh need to wake up between the two dreams?
3.
Paroh dreamt that when the seven emaciated cows ate the seven plump cows,
one could not tell, as they remained emaciated. However, when the seven
damaged ears of grain ate the seven healthy ears of grain, the Torah does
not record whether or not one could tell. Why did the nature of the dream
change in this respect?
4. We
know that the Ma’aseh with Eliezer and Rivka is repeated in detail in order
to teach us: “Yafeh Sichasan Shel Avdei Avos… how important the
Ma’asim of even the servants of our Avos are to us.” However, why does the
Torah need to repeat Paroh’s dreams in detail when he relates them to Yosef
for an interpretation--could not the Torah just have stated: “And he told
Yosef the dreams”.
5.
After accusing the Achei Yosef of being spies, Yosef first tells them that
he will keep nine of them with him in Mitzrayim--and will allow one to go
back to bring Binyomin. He then keeps them incarcerated for three days--and
almost completely reverses his decision--keeping only one of the
brothers--and sending back the nine. Why--what happened?
Hakhel
Note: Your responses are most welcome.
-------------------------------------------------------------
QUESTIONS ON CHANUKAH:
1. Our
battle with Yavan is referred to as Galus Yavan--why is it referred to as
Galus if the Beis Hamikdash was still standing?!
2.
What does the word Chashmonaim mean--to whom does it specifically refer?
3. In
Ahl HaNissim we refer to Kohanecha HaKedoshim. All Kohanim are
Kedoshim--what does the adjective of Kedoshim add?
4. 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.]
Hakhel
Note One: Once again, your responses are most welcome.
Hakhel
Note Two: Your insights or discoveries in Al HaNissim and Hallel--the
Lehodos U’LeHallel of Chanukah--are very much welcome!
-------------------------------------------------------------
THE
SEARCH:
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 Mesechta
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!
-------------------------------------------------------------
BAZEMAN HAZEH :In
the second bracha over the neiros, we thank Hashem
for making miracles for our fathers BaYamim HaHeim--in those days and
Bazeman HaZeh--at this time. Similarly, in the Al HaNisim we once again
thank Hashem for the miracles… “BaYamim Haheim Bazeman HaZeh”--at this time.
What is the significance of the words “Bazeman HaZeh” both in the bracha
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 Yisrael! 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 Bazeman HaZeh--our very own lives and times!
-------------------------------------------------------------
TEACHINGS OF REBBI TZADOK HAKOHEIN:
We excerpt the following beautiful points from the Sefer Machsheves
Tzaddik, a compilation of the teachings of Rebbi Tzadok HaKohein on
Chanukah:
1.
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!
2. The
reason that we read the Parasha 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!
3. The
Menorah is a K’li, a utensil which serves to hold important oil within it.
Each member of K’lal Yisrael 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: Rebbi 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!
=============================
28 Kislev
FROM KASHRUS ALERTS OF COR DETROIT:
“Reminder
- BELL PEPPERS FROM ISRAEL (red,
yellow and orange) are now being sold at local stores (Meijer, Kroger, Aldi,
Trader Joe’s, Fresh Thyme Farmers Market, etc.) and require taking of
Terumos and Masros. They include Sunset brand, Gilad, Arava, Field & Farm,
Mucci Farms, Mor and other brands of colored peppers. Consumers should
carefully check the fine print on the package, or the sticker on individual
peppers sold loose, for the country of origin. Often the same brand has some
peppers from Israel and some from other locations, so each package or pepper
should be checked. One should always be careful when buying produce to check
the sticker, bag label or original case for the country of origin. Some
additional examples of Israeli produce commonly found in the U.S. include
tomatoes, carrots, citrus fruit (oranges, grapefruit, mandarins, clementines and
pomelos), persimmons (“Sharon Fruit”), mangos, dates, dill and parsley.”
--------------------------------------
REMINDER!
Giving Tzedakah on 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!
--------------------------------------
TZUGEGREIT!
One of the hallmarks of the Maccabim that is consistently emphasized is
their mesiras nefesh for Avodas Hashem. Rabbi Naftali Kaplan, Shlita,
emphasizes that every time we recite the first Pasuk of Shema, when we
conclude with the word Echad, we are to have Kavannah that we, too, are
willing to give our very lives in dedication to our service of Hashem.
Quoting his Rebbi, HaRav Dovid Kronglass, Z’tl, he said that in our minds we
should think that we are ‘Tzugegreit’--ready and prepared--to sacrifice our
lives. If possible, one can envision for a moment the scene of being
moser nefesh Ahl Kiddush Hashem. If one does this, concludes Rabbi
Kaplan--it will strengthen his Emunah--and his resolve--to do what is right.
In the zechus of our sincere and dedicated feelings--may we be zoche to
perform Kiddush Hashem throughout our long lives, and to the Bi’as
HaMoshiach Bimheira Viyameinu!
--------------------------------------
FROM THE GARDEN OF GRATITUDE: “The son who comes before his
father in tears inspires his father’s mercy and receives whatever it is that
he requests. Yet the son who is constantly praising his father and
thanking him joyfully inspires his father’s attribute of love.
Consequently, the father will always give to such a son generously. Crying
may arouse the attribute of mercy and result in receiving the specific thing
for one is crying. At the same time, joy and thankfulness arouse love and
desire, attributes much more powerful than mercy. Joy and gratitude
invoke Divine abundance!”
--------------------------------------
THE CHANUKAH BREAK: Would you ever have
expected the news to announce “A few tzaddikim defeat Hannibal’s
elephants”! Yet, this is exactly what happened. The mightiest army of its
time fell prey to a small band of “Orthodox Jews”. How did this happen? In
what z’chus?
Rav Chaim Friedlander Z’TL teaches that the equation was straightforward and
simple--since the Maccabim were moser nefesh--they broke their own will and
were ready to give up their own lives to defeat the Greek influence, Hashem
responded in kind, by breaking the rules of creation and nature, i.e.,
bringing us the miracles of Chanukah. The Vilna Gaon in Mishlei ( 4:13 )
writes that a person should especially focus his life on becoming a better
person-that is, breaking his bad habits and bad character traits.
In a similar vein, Rabbeinu Yonah, in the classic Yesod HaTeshuva,
states that the Ra’avad recommended that a person with a great desire for
something should attempt to in some way break the desire, by either not
fulfilling it at all or at least curtailing it or alleviating it in some
way.
Dovid HaMelech in Tehillim (121:5) teaches us that in truth, Hashem “is your
shadow”--meaning, that if we can improve ourselves by ridding ourselves of,
or weakening, our jealously, anger, hatred or another bad midah or middos we
possess, Hashem will also break the bad decree or remove or alleviate in
some way the difficult situation in which a person might find himself.
Practical Suggestion:
Let us take the lesson of the Maccabim. Try overcoming something that would
otherwise seem impossible during the remainder of Chanukah, such as a great
desire or a midah which you have particular trouble with, and have almost
given up on. With even one victory, you may receive a miracle of your very
own!
--------------------------------------
SHELOH ASANI GOY:
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
bracha of “Sheloh Asani Goy” is intended to cover not only that we
were not born into the ‘70 nations’, but also that we do not have the same
conduct and thoughts as may be common among them.
Chanukah is an auspicious time for us to evaluate our conduct--have we
allowed into our mind or home something that would taint this bracha? Some
nice inner reflection may be in order. In any event, a nice avodah over
Chanukah would be to recite this bracha 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.
--------------------------------------
CHANUKAH LESSONS FROM HARAV SHIMSHON PINCUS, Z’TL: 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 vital 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 Yisrael. 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 Nisim 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!
=============================
27 Kislev
QUESTION OF THE
DAY ONE:
In Maoz Tzur, we
recite: “Az Egmor B’Shir Mizmor Chanukas Hamizbeiach.” Is not
the thrust and focus of Chanukah the Nissim relating to the wars and the
Menorah--why does Maoz Tzur at the outset specifically refer to Chanukah in
terms of the Mizbeiach?
----------------------------------------------------------
QUESTION OF THE
DAY TWO:
Chazal wanted us
to place special focus during these days on “LeHodos U’Lehallel”. We
fulfill the minimal Hoda’ah through reciting Ahl HaNisim in each Shemone
Esrei of the day, as well as whenever we bentsch. Yet, Hallel is recited
only once a day--after Shemone Esrei of Shacharis. Why is it not recited
after the Shemone Esrei of Mincha? After all, Chazal (Megillah 17A) teach
that one may recite Hallel all day based upon the Pasuk (Tehillim 113:3) “Mimizrach
Shemesh Ahd Mevo’oh Mehullal Sheim Hashem--from when the sun comes out
to when the sun goes down, Hashem’s name is to be praised”. If we recite
Hallel ‘when the sun comes up’ at Shacharis--why not ‘when the sun goes
down’ at Mincha as well?!
----------------------------------------------------------
AN
IMPORTANT SPIN ON DREIDEL:
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!
----------------------------------------------------------
CHANUKAH BRACHOS SHAILOS:
We present below brachos Shailos relating to Chanukah--culled from
the 100 Teshuvos in Hilchos Brachos that Rabbi Yisroel Pinchos Bodner,
Shlita, provided to us in the past:
Question:
My office will be having a small Chanukah party today. I ordered potato
latkes with sour cream and apple sauce and jelly doughnuts. What are the
correct brachos?
Answer:
Mezonos for the doughnuts, no additional bracha for the jelly. Hoadoma for
the latkes, no additional brocha for the sour cream or for the apple sauce
eaten together with the latke. (Halachos of Brochos, p. 58).
Question:
I am aware that if I eat a large amount of Pas Haboh B’kisnin (bread family
product), I must wash and bentsch. On Chanukah, my office supplies us with
what seems to be an unlimited supply of jelly doughnuts. Some of us could
get pretty full from coffee break. It would not be too comfortable to wash
and bentsch, but if we have to we will. What is the halacha?
Answer:
Doughnuts are generally made from dough which is deep fried. According to
most Poskim they are not considered Pas Haboh B’kisnin, and there
would be no requirement to wash and bentsch. (Halachos of Brochos, p. 497).
----------------------------------------------------------
THANK YOU, HASHEM!
HaRav Yitzchok Isbee, Z’tl, notes that in the Ahl HaNisim tefillah on
Chanukah we refer to Matisyahu as “Matisyahu ben Yochanan”, although we
refer to Mordechai and Esther in the Ahl 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 Ahl 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 Berurah (Shulchan
Aruch, Orach Chaim 682, seif katan 1) writes that the proper nusach of Ahl
HaNisim is “V’Ahl 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.
----------------------------------------------------------
MORE ON THANK YOU:
In a similar and important vein, 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 Ahl HaNisim in any one of the three
Shemone Esrei’s daily (or in Birchas HaMazon) on Chanukah. Additionally, in
times which we are threatened by those murderous enemies around us, we must
particularly daven during these auspicious days for Yeshuos and further
Nissim for our people. This must be a high priority during these Days of
Light!
----------------------------------------------------------
ANOTHER ANSWER:
It is important 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 HaMizbeach--after davening and after
Hadlakas Neiros during Chanukah. If one reviews Megilas Antiochos, he 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 “Rachamecha Harabim”--through Hashem’s
unrivaled, incomparable and incredible Great Mercy, which we should always
believe in, and we should always beseech.
----------------------------------------------------------
ON
THIS VERY DAY:
One additional point: In V’Ahl HaNissim, we have been reciting the words “U’LeAmecha
Yisrael Asisa Teshua Gedola U’furkan KeHayom 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 is yet to come--for just as 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.
The
Sefer Rinas Chaim by HaRav Chaim Friedlander, Z’tl, brings three
additional possibilities. First, “day” indicates clarity--the yeshua
we experienced then was a clear and unambiguous one. Second, in the
name of the Eitz Yosef, HaRav Friedlander writes that “every year during
these days the Nes is once again revealed, and Hashem infuses these days
with yeshua and pidyon---the days which started then as days of salvation
continue on to this very day to be especially mesugal to nissim
ve’yeshua.” This means, then, that we can put our finger on
these days in our very times--they are now as they were then! Third,
the purpose of tzaros and I’YH the yeshuos from them are for us to return to
Hashem, to do Teshuva. The yeshua is not an end--but a means to get closer
to Hashem. So, every year when we arouse our feelings for these times
through Hadlakas Neiros, Hoda’ah and Hallel, we strengthen our bond with
Hashem--which means we accomplish the same goals as were accomplished then
by the Chashmonaim--so there was not only a “teshua gedola” back then--but
also “kehayom hazeh”--on this very day--in our very own Chanukah celebration
as well! How Great--How Wonderful-- if we properly bring Chanukah into our
lives--the effect upon the Chashmonaim is actually mirrored in us!
----------------------------------------------------------
THE
SMALL MIRACLES:
Many
of us may be familiar with the famous question of the P’nei Yehoshua--if the
Halacha is that “tuma hutra b’tzibur”--impure objects are permitted
to be used by the tzibur--then what was the problem using all of the oil
rendered impure by the Greeks? The Menorah had to be lit for all of K’lal
Yisrael and, accordingly, the impure oil was perfectly permissible for use
by the tzibur--in a word, the miracle of the oil was simply not
necessary--according to Halacha! There is a beautiful answer to this
question given by HaRav Chaim Shmuelevitz, Z’tl. HaRav Shmuelevitz asks why
we place such a great emphasis on the miracle of finding the oil--even over
and above the previously unimaginable victories in the wars against the
Greeks themselves. After all, it is much easier to find an item one would
not expect to find-- than for a handful of chaloshim--people who were
physically weak to defeat the mightiest army in the world! Furthermore,
with the finding of the small jug of oil, a miracle happened for only an
additional seven days. Yet, because of the successful wars, the Jewish
people retained the Bais HaMikdash for more than 200 years--and their
fulfillment of the Torah was saved forever.
To
answer this question, HaRav Shmuelevitz notes that the Torah goes out of its
way to teach us that when Yosef was brought down to Egypt by the merchants,
they were carrying all kinds of fine-smelling spices, rather than the
malodorous items that they usually carried (See Bereishis 37:25, and Rashi
there). At first glance, it is difficult to understand why what they were
carrying mattered at all. Yosef is at the nadir of his life. A few days
ago, he had been learning Torah with his father, the Gadol HaDor, and now he
was surrounded by idol worshippers who are going to sell him into slavery in
a morally bereft country. In a time of darkness such as this, would it make
any difference at all what the odors were around him?
The
answer is a most definitive “Yes!” The sweet smell of the spices and
fragrances were intended to be a sign to Yosef that even in his darkest hour
Hashem was with him, and that he was not lost or forgotten. Yosef now
understood that there was purpose and plan to what was going on around him.
Every miracle, large or small, indicates a “Haoras Panim”--a light from
Hashem which shines upon the person and reminds him that he is at all times
in Hashem’s embrace.
So too
here, the miracle of finding a jug of pure oil does, in fact, pale in
significance to the miracles that took place during the incredible wars, and
the glorious result for the Torah and the Jewish people. Nonetheless, we
celebrate the small jug because it demonstrates Hashem’s “Haoras Panim”--His
singular love, His unique care, His special concern for us as His children
at all times and in all circumstances.
A
parent who does not appreciate his child will only provide him with the
absolute essentials that he really needs. On the other hand, a parent who
truly loves his child will go beyond what the child absolutely requires, and
will go overboard and indulge the child. If the miracle of Chanukah had
only been to give the “mighty into the hands of the weak” or the “many into
the hands of the few,” this would have exemplified Hashem providing for our
absolute needs only, for He had assured our forefathers that we would
continue to exist as a Torah people, and His word must be kept. But the
miracle of Chanukah went well beyond that--it reached to the jug of oil. It
is this Haoras Panim that we celebrate--that Hashem’s affection for us is so
great that it extended to that little jug.
Yes,
tuma may be hutra b’tzibur--but His love for us goes so much
beyond that, and we can and should reciprocate this feeling.
=============================
26 Kislev
QUESTION OF THE DAY:
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.] Hakhel
Note: Your insights or discoveries in Al HaNissim and Hallel--the
Lehodos U’LeHallel of Chanukah--are very much welcome!
----------------------------------------------
IF
ONE FORGOT AHL HANISSIM:
One
should, of course, endeavor greatly not to forget Ahl HaNissim--as it
is a great expression of hoda’ah, and one of the ikarim of
LeHodos U’Lehallel on Chanukah. If one did forget Ahl HaNissim
and remembers while still in the bracha of Modim before saying Hashem’s name
at the end of the bracha, he would go back to where it is recited, and then
continue Ve’ahl Kulam (Shulchan Aruch, Orach Chaim 682, Dirshu Note
2). If one remembers after he has said the name of Hashem at the end of the
bracha, then he should recite Ahl HaNissim before Yehiyu L’Ratzon
Imrei Phi is recited at the end of Elokai Netzor. In such event, before
reciting Ahl HaNissim there, he should first recite the
HaRachaman that is typically published in bentsching (HaRachman
Hu Ya’aseh Lanu Nissim V’Nifla’os…) where one recites Ahl HaNissim
if he forgot to do so in the proper place in bentsching and remembers after
reciting the second bracha of bentsching (Shulchan Aruch, Orach Chaim 682,
Mishna Berurah seif katan 4).
----------------------------------------------------------
CHANUKAH--THE MITZVAS ASEI!
We
remind our readers that 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).
----------------------------------------------------------
MORE ON 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. In tomorrow’s
Hallel, may we additionally suggest that you attempt to locate an allusion
to Chanukah in the Hallel itself!
----------------------------------------------------------
FROM THE SEFER LEKET RESHIMOS:
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.
Rebbi 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.
Rebbi 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.
4.
The Alter of Kelm taught that at Hadlakas Neiros one should be Misbonen in
Gevuras Hashem and Chasdei Hashem. This, he taught, is the Avodah of
Hadlakas Haneiros.
5.
The definition of Mesiras Nefesh is not one’s intent to be burned “Ahl
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!
----------------------------------------------------------
FROM THE SEFER PARDES CHANUKAH:
The following points and pointers are excerpted from the Sefer Pardes
Chanukah by Rabbi Avrohom Rosenwasser, Shlita:
A.
The Gematria of Nes Chanukah is the same as Tzedaka. The equation
speaks for itself--we must give on Chanukah!
B.
The Magen Avrohom rules that if one has enough oil for himself for all seven
days in a Mehadrin manner, but his friend does not have any oil at all, it
is better for one to light only one candle each night and fulfill the Ikar
Mitzvah--and give the additional oil to one’s friend, so that he can also be
Yotzei the Mitzvah. Hakhel Note: Although we went to war, we always seek
to increase true brotherhood among ourselves--this is our Hiddur Mitzvah!
C. If
one attends a Chanukah party in which there are people in attendance who did
not light, could he make a bracha lighting a Menorah at the party--intending
to be Motzi them? After all, isn’t there Pirsumei Nisa in the
lighting? HaRav Wosner, Z’tl, rules that although we do light in a Shul
with a Bracha, it is because in Shul there are three elements to the
lighting--Hiddur Mitzvah, Pirsumei Nisa and Zecher LeMikdash.
A Shul represents a great Zecher LeMikdash. For instance, the custom is to
light along the southern wall of the Shul, just as the Menorah was lit in
the southern part of the Heichal. Accordingly, our Minhag has been to light
with a bracha in Shul. We cannot extend the Minhag on our own to other
areas.
D.
The Chozeh of Lublin was once given a k’vitel that was sent to him by a
Moser Jew who caused much tzaros to his brethren. The Chozeh looked at
the k’vitel and exclaimed: “This person is shining in the upper worlds!”
The Chassidim standing around were astonished and the Chozeh’s son, Rav
Yosef asked him how this could be the case. The Chozeh responded: “When I
read the k’vitel, this Moser had just lit Chanukah licht and his
performance of the Mitzvah lit up the upper worlds for him.” Hakhel Note:
Let us remember that when we light in the world below--we are also
lighting in the Worlds above!
----------------------------------------------------------
TESHUVOS ON CHANUKAH FROM HARAV CHAIM KANIEVSKY, SHLITA:
The following questions relating to Chanukah were asked of HaRav Chaim
Kanievsky, Shlita:
Question:
Chazal teach that if one is careful with lighting the Neiros, he will have
children who are Talmidei Chachomim. Many people light and do not have
children who are Talmidei Chachomim?
Answer:
Together with the segulos--you still have to learn Torah!
Question:
Is it better to prepare your own wicks as was done until recently, or to use
the ready-made wicks, and save yourself ten minutes of preparation?
Answer:
If it will involve Bitul Torah for a Talmid Chochom, it is better for him to
use the ready-made wicks. However, for all others, it is better to be
osek in the Mitzvah. Hakhel Note: The preparation of the wicks is a
tradition in many families, and certainty in Chassidic circles, where Rebbes
spend much time and effort preparing for the Mitzvah.
Question:
If one arrives at his house at a late hour, and has not yet lit, can he
awaken his parents for them to be present while he lights?
Answer:
It depends on whether they will be happy about getting up. If one is in
doubt, he should not awaken them.
Question:
What is considered a greater hiddur--a silver menorah of great value,
but which is not so pretty, or a beautiful Menorah made of an inferior
metal?
Answer:
Just as with the Se’ir Hamishtoleiach, a fat Se’ir is preferable to a
nice looking one, so too here does the actual value of the Menorah take
precedence over its appearance.
Question:
Did the Kohanim light personal Menoros in the Beis HaMikdash, as they ate
and slept in the Lishkos?
Answer:
It would be forbidden to light in the Azara because of Ba’al Tosif, but in
the places where they ate and slept it would appear that they did light
Menoros on Chanukah.
----------------------------------------------------------
A
WORTHY MINORITY!
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 Rei’eihu--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 Macabim to follow!
=============================
23 Kislev
HILCHOS CHANUKAH:
We provide the following p’sakim of HaRav Shmuel Kamenetsky, Shlita,
as excerpted from the 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 Brachos on Hadlakas Neiros 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, then 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:
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.
----------------------------------------------------
CHANUKAH QUESTIONS AND ANSWERS:
In
order to help move us further towards the tremendous ruchniyus we hope to
experience when Chanukah commences, we prepare with certain important
Questions and Answers, as presented in the Sefer Guidelines to Chanukah”
(part of the wonderful Guidelines Series by Rabbi Elozor Barclay, Shlita and
Rabbi Yitzchok Jaeger, Shlita). The actual Sefer contains more than 200
Questions and Answers on Chanukah, and should be available in all Seforim
stores. Of course, any final Halachic decisions should be rendered by your
own Rav or Posek.
Is
one allowed to fast on Chanukah?
It is
forbidden to fast, even if one has Yahrzeit for a parent. A bride and groom
do not fast on their wedding day.
Are
there other special Mitzvos on Chanukah?
There
is a special mitzvah to give Tzedaka on Chanukah and in particular to
support needy Torah students. In this way we recall the miraculous fall of
the evil Greeks into the hands of the righteous adherents to the Torah. The
widespread custom to give Chanukah gelt to children may have
developed from this mitzvah. There is also a Mitzvah to devote extra time to
Torah study. This demonstrates the defeat of the Greeks who prevented Torah
study by their evil decrees.
May
one work on Chanukah?
All
forms of work are permitted. Women though have a custom to refrain from work
for a short time every evening, since they were instrumental in causing the
miracle.
When
should women refrain from work?
From
the time the Menorah is lit for half-an-hour.
What
type of work is forbidden?
There
are different customs about this. The main custom is to refrain from heavy
household chores such as laundering, house cleaning, ironing, and sewing. In
Yerushalayim, some women also refrain from cooking.
How
far apart should the Menorah’s branches be?
They
should be sufficiently spaced that a distance of one thumbwidth (2 cm)
separates each light form the next.
Does
one need to toivel the Menorah?
No,
since this item has no direct connection to food.
May
some lights be lit with oil and some with candles?
No,
one should not mix the two. All the lights should be either oil or candles.
However, one may use oil on one night and candles on another night. This is
particularly relevant to a person who must travel during Chanukah and is
unable to take an oil menorah.
May
one throw away used wicks?
Since
the wicks were used for a Mitzvah one may not disgrace them by throwing them
away in the garbage. One should burn them or wrap them in a bag before
discarding them.
Is it
preferable to use oil but kindle only one light every night or to use
candles but add one each night?
It is
preferable to use candles adding one each night. This is a bigger
enhancement of the Mitzvah than kindling only one oil light each night.
What
should be done if a person did not kindle enough lights?
If the
lights are still burning, he should correct the situation by kindling the
appropriate number. The Brachos are not repeated.
May a
child light the Menorah is Shul?
No,
this is not respectable for the congregation.
May
one benefit from the lights of the Shul Menorah?
No.
Should
the wife kindle the Shabbos lights only after all the Chanukah lights have
been lit?
Ideally yes, but if time is short she may kindle the Shabbos lights as soon
as her husband had kindled one Chanukah light.
If
other Menorahs are also to be lit (e.g. by children, visitors) should the
wife wait until all have been lit?
No,
she may kindle the Shabbos lights as soon as her husband has lit his
menorah.
If the
husband is not ready to light the Menorah and time is short, may the wife
kindle the Shabbos lights first?
Yes.
The husband may still light the Menorah afterwards, provided it is still
before sunset. The same applies if the wife mistakenly kindled the Shabbos
lights last.
----------------------------------------------------
LET
US REMEMBER--HUGE AND AWESOME!
In preparation for Chanukah, we recall the words of the Seder HaYom,
who teaches as follows: “Yemei HaChanukah Ain LeHisatzeiv Bahem…--on
the days of Chanukah one should not be sad, but should show joy and
happiness for all the good that we received in these days…and the Mitzvah of
Chanukah, although it is ‘only’ a Mitzvah D’Rabbanan should not be viewed
lightly in one’s eyes, because it is one of our Mitzvos which are
Gedolos V’Nora’os--huge and awesome, as it expresses
appreciation for the great kindness that Hashem showed to us. One who is lax
in the Mitzvah of Chanukah c’v demonstrates that he denies the
goodness that Hashem has given him, that he does not rejoice together with
K’lal Yisrael and that he does not care about their rejoicing and
comforting….”
Hakhel
Note One: The Rambam (Hilchos Chanukah 3:1-3) actually writes that the days
of Chanukah are Yemei Simcha V’Hallel. There is much
discussion in Halacha on this point--but we can certainly take the words of
the Seder HaYom deeply to heart!
Hakhel
Note Two: The Bach (to the Tur Orach Chaim 670) writes that the
ikar gezeirah of the Yevanim against us was because we became weakened
in our Avodas Hashem-- and this is why the decrees of the Yevanim affected
our service in the Beis HaMikdash--as they ruined our Mizbe’ach and stopped
us from bringing our Karbon Tomid. As a last straw, they attempted to stop
us from lighting the Menorah, by defiling all of our oils. Through the
Teshuvah brought about by the Chashmonaim who were moser nefesh for
the Avodah--great miracles occurred with the very neiros--with
the very Avodah--that the Yevanim wanted to prevent. We
therefore continue every year Lehodos U’LeHallel --to thank
and praise HaKadosh Baruch Hu--which is our very own Avodah Shebalev!
----------------------------------------------------
GETTING READY!
We provide the following Pre-Chanukah Notes from the Luach Davar BeIto:
1.
One should prepare Menorah and wicks in the morning or during the day so
that they are ready in the evening without undue delay.
2. It
is related that Hungarian Jewry preferred to use olive oil from Eretz
Yisrael.
3.
The Gerrer Rebbe stated that Chanukah gives koach to the day before
as well--and the proof of this is from Tehillim. What did he mean? The
Rebbe’s mechuten explained the words of the Rebbe as follows: If one
divides Tehillim by the month, the Chapters of Tehillim that we recite on
the 24th day of Kislev are those of Hallel--Tehillim 113-118!
4. No
matter how early one lights (some in New York light 15 minutes after
shekiyah)--the neiros should remain lit until at least a half-hour after
tzeis hakochavim.
5.
When lighting each Ner with the Shamash, one should not move
the Shamash away from the wick until most of the wick has been lit.
6.
The Sefer Mekor Chaim writes about the Hadlakah: “Ikar
HaMitzvah Lirosam Lismoach Bahem Zecher LeSimchas HaHadlaka Achar HaNeis--it
is essential after lighting to look at the candles and rejoice in
them--which serves as a remembrance to the simcha that was experienced after
the miracle occurred.”
Hakhel
Note: It is interesting to note that the epitome of the Greek culture, the
Olympics, are symbolized by the burning torch. Compare our neiros,
lehavdil, to their torch--it is the illumination of ruchniyus, of
closeness to Hashem, to the illusory illumination of corporality and
self-satisfaction. Additional Note: In a shiur he gave after the Mumbai
massacre, HaRav Shmuel Dishon, Shlita, said that he had recalled several
years ago that a terrorist attack in Eretz Yisrael, rachmana
litzlan, had occurred immediately prior to Chanukah. It is the custom
in his family to dance after lighting the Chanukah Licht. One of his
grandchildren asked whether they would dance that year after what had just
happened. His response to his grandchild was “Of course, all the more so,
because this is just exactly what they are trying to stop us from doing!”
Let us use the time after the Hadlakas Neiros--in front of the Neiros--to
thank Hashem for the nissim and yeshuos he has granted us in the past, and
to pray for further nissim and yeshuos in the near future--the very
near future!
=============================
22 Kislev
HILCHOS CHANUKAH:
We provide the following p’sakim of HaRav Shmuel Kamenetsky, Shlita,
as excerpted from the 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 Brachos on Hadlakas Neiros 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, then 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:
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.
----------------------------------------------------
CHANUKAH QUESTIONS AND ANSWERS:
In
order to help move us further towards the tremendous ruchniyus we hope to
experience when Chanukah commences, we prepare with certain important
Questions and Answers, as presented in the Sefer Guidelines to Chanukah”
(part of the wonderful Guidelines Series by Rabbi Elozor Barclay, Shlita and
Rabbi Yitzchok Jaeger, Shlita). The actual Sefer contains more than 200
Questions and Answers on Chanukah, and should be available in all Seforim
stores. Of course, any final Halachic decisions should be rendered by your
own Rav or Posek.
Is
one allowed to fast on Chanukah?
It is
forbidden to fast, even if one has Yahrzeit for a parent. A bride and groom
do not fast on their wedding day.
Are
there other special Mitzvos on Chanukah?
There
is a special mitzvah to give Tzedaka on Chanukah and in particular to
support needy Torah students. In this way we recall the miraculous fall of
the evil Greeks into the hands of the righteous adherents to the Torah. The
widespread custom to give Chanukah gelt to children may have
developed from this mitzvah. There is also a Mitzvah to devote extra time to
Torah study. This demonstrates the defeat of the Greeks who prevented Torah
study by their evil decrees.
May
one work on Chanukah?
All
forms of work are permitted. Women though have a custom to refrain from work
for a short time every evening, since they were instrumental in causing the
miracle.
When
should women refrain from work?
From
the time the Menorah is lit for half-an-hour.
What
type of work is forbidden?
There
are different customs about this. The main custom is to refrain from heavy
household chores such as laundering, house cleaning, ironing, and sewing. In
Yerushalayim, some women also refrain from cooking.
How
far apart should the Menorah’s branches be?
They
should be sufficiently spaced that a distance of one thumbwidth (2 cm)
separates each light form the next.
Does
one need to toivel the Menorah?
No,
since this item has no direct connection to food.
May
some lights be lit with oil and some with candles?
No,
one should not mix the two. All the lights should be either oil or candles.
However, one may use oil on one night and candles on another night. This is
particularly relevant to a person who must travel during Chanukah and is
unable to take an oil menorah.
May
one throw away used wicks?
Since
the wicks were used for a Mitzvah one may not disgrace them by throwing them
away in the garbage. One should burn them or wrap them in a bag before
discarding them.
Is it
preferable to use oil but kindle only one light every night or to use
candles but add one each night?
It is
preferable to use candles adding one each night. This is a bigger
enhancement of the Mitzvah than kindling only one oil light each night.
What
should be done if a person did not kindle enough lights?
If the
lights are still burning, he should correct the situation by kindling the
appropriate number. The Brachos are not repeated.
May a
child light the Menorah is Shul?
No,
this is not respectable for the congregation.
May
one benefit from the lights of the Shul Menorah?
No.
Should
the wife kindle the Shabbos lights only after all the Chanukah lights have
been lit?
Ideally yes, but if time is short she may kindle the Shabbos lights as soon
as her husband had kindled one Chanukah light.
If
other Menorahs are also to be lit (e.g. by children, visitors) should the
wife wait until all have been lit?
No,
she may kindle the Shabbos lights as soon as her husband has lit his
menorah.
If the
husband is not ready to light the Menorah and time is short, may the wife
kindle the Shabbos lights first?
Yes.
The husband may still light the Menorah afterwards, provided it is still
before sunset. The same applies if the wife mistakenly kindled the Shabbos
lights last.
----------------------------------------------------
LET
US REMEMBER--HUGE AND AWESOME!
In preparation for Chanukah, we recall the words of the Seder HaYom,
who teaches as follows: “Yemei HaChanukah Ain LeHisatzeiv Bahem…--on
the days of Chanukah one should not be sad, but should show joy and
happiness for all the good that we received in these days…and the Mitzvah of
Chanukah, although it is ‘only’ a Mitzvah D’Rabbanan should not be viewed
lightly in one’s eyes, because it is one of our Mitzvos which are
Gedolos V’Nora’os--huge and awesome, as it expresses
appreciation for the great kindness that Hashem showed to us. One who is lax
in the Mitzvah of Chanukah c’v demonstrates that he denies the
goodness that Hashem has given him, that he does not rejoice together with
K’lal Yisrael and that he does not care about their rejoicing and
comforting….”
Hakhel
Note One: The Rambam (Hilchos Chanukah 3:1-3) actually writes that the days
of Chanukah are Yemei Simcha V’Hallel. There is much
discussion in Halacha on this point--but we can certainly take the words of
the Seder HaYom deeply to heart!
Hakhel
Note Two: The Bach (to the Tur Orach Chaim 670) writes that the
ikar gezeirah of the Yevanim against us was because we became weakened
in our Avodas Hashem-- and this is why the decrees of the Yevanim affected
our service in the Beis HaMikdash--as they ruined our Mizbe’ach and stopped
us from bringing our Karbon Tomid. As a last straw, they attempted to stop
us from lighting the Menorah, by defiling all of our oils. Through the
Teshuvah brought about by the Chashmonaim who were moser nefesh for
the Avodah--great miracles occurred with the very neiros--with
the very Avodah--that the Yevanim wanted to prevent. We
therefore continue every year Lehodos U’LeHallel --to thank
and praise HaKadosh Baruch Hu--which is our very own Avodah Shebalev!
----------------------------------------------------
GETTING READY!
We provide the following Pre-Chanukah Notes from the Luach Davar BeIto:
1.
One should prepare Menorah and wicks in the morning or during the day so
that they are ready in the evening without undue delay.
2. It
is related that Hungarian Jewry preferred to use olive oil from Eretz
Yisrael.
3.
The Gerrer Rebbe stated that Chanukah gives koach to the day before
as well--and the proof of this is from Tehillim. What did he mean? The
Rebbe’s mechuten explained the words of the Rebbe as follows: If one
divides Tehillim by the month, the Chapters of Tehillim that we recite on
the 24th day of Kislev are those of Hallel--Tehillim 113-118!
4. No
matter how early one lights (some in New York light 15 minutes after
shekiyah)--the neiros should remain lit until at least a half-hour after
tzeis hakochavim.
5.
When lighting each Ner with the Shamash, one should not move
the Shamash away from the wick until most of the wick has been lit.
6.
The Sefer Mekor Chaim writes about the Hadlakah: “Ikar
HaMitzvah Lirosam Lismoach Bahem Zecher LeSimchas HaHadlaka Achar HaNeis--it
is essential after lighting to look at the candles and rejoice in
them--which serves as a remembrance to the simcha that was experienced after
the miracle occurred.”
Hakhel
Note: It is interesting to note that the epitome of the Greek culture, the
Olympics, are symbolized by the burning torch. Compare our neiros,
lehavdil, to their torch--it is the illumination of ruchniyus, of
closeness to Hashem, to the illusory illumination of corporality and
self-satisfaction. Additional Note: In a shiur he gave after the Mumbai
massacre, HaRav Shmuel Dishon, Shlita, said that he had recalled several
years ago that a terrorist attack in Eretz Yisrael, rachmana
litzlan, had occurred immediately prior to Chanukah. It is the custom
in his family to dance after lighting the Chanukah Licht. One of his
grandchildren asked whether they would dance that year after what had just
happened. His response to his grandchild was “Of course, all the more so,
because this is just exactly what they are trying to stop us from doing!”
Let us use the time after the Hadlakas Neiros--in front of the Neiros--to
thank Hashem for the nissim and yeshuos he has granted us in the past, and
to pray for further nissim and yeshuos in the near future--the very
near future!
=============================
21 Kislev
THE
THREE QUESTIONS:
We
have been advised that the three questions provided to us by a reader on
last week’s Parasha were actually from the excellent Sefer Question of
the Week.
---------------------------------------------------------
WOW--HOW CAN I DO THAT?
The Rosh (Orchos Chaim L’Rosh, 81) teaches: Ahl Tabit L’Mi She’hu
Katan Mimecha Ba’avodah--one should not look at one who is weaker than
him in Avodas Hashem or in fear of Hashem--but one who is greater.
Hakhel Note: This means that we should not put any item of Ruchniyus
automatically out of our reach. If one learns five hours a day, or davens a
ten minute Shemone Esrei, or has his own Gemach that he runs--although one
may not be near this madreiga--one can still make some improvement to
demonstrate the direction he wants to be going in, what he admires and where
he would like to be!
----------------------------------------------------
HACHANOS FOR CHANUKAH:
We continue with our Hachanos for Chanukah. The Sefer ‘Sichos BaAvodas
Hashem’ notes that on other Chagim, we went into the Bais HaMikdash to bring
karbanos and become inspired. On Chanukah, however, we bring the Kedushas
HaChag primarily into our own home with the lighting of the Menorah. Just
as Chassidim may wear Streimals on Chanukah, it is reported that HaRav Moshe
Feinstein,z’tl, wore his Shabbos shoes--to indicate the importance of this
very special time.
There
is a fascinating ma’aseh with the Bnei Yissoschar (R’Zvi Elimelech MiDinov).
He had always felt a higher level of kedusha, of ruchniyus on Chanukah. His
state was elevated in an unusual way over the eight days. He decided to ask
his rebbe, the Chozeh of Lublin why this was so--after all, he was not a
Kohen and thus in all likelihood was not the descendant (or gilgul) of a
kohen back then, and was not a descendant of the Chashmonaim...so what was
this heightened feeling about? The Chozeh answered that at the time of the
Chashmonaim he had been on the Sanhedrin --who came from Shevet Yissochar
(the B’nai Vinah, referred to in Ma’oz Tzur). R’ Zvi Elimelech therefore
called his great work the “Bnai Yissoschar” in commemoration. We too should
ready ourselves to be inspired by the uplifting kedusha of the Hadlakas
Neiros, the Hallel and the hoda’ah of Al Hanissim. We may not have a Chozeh
of Lublin to tell us who we are or where we came from, but we most certainly
recognize and appreciate this unique and powerful period that families and
communities have utilized to raise themselves closer to Hashem for more than
2,000 years--and we should take special care to nurture the momentous
occasion of Hadlakas Neiros not in the Bais Hamikdash but in our very
home...and all of those other precious moments with Torah, Tefillah, Hallel
and Hoda’ah.
----------------------------------------------------
HILCHOS CHANUKAH!
We provide the following notes on Hilchos Chanukah, as excerpted from the
Dirshu Edition notes to the Mishna Berurah (Shulchan Aruch, Orach Chaim,
Chapters 673-682):
PART 2
A. The Neiros Chanukah of a child who is higi’a l’chinuch is
certainly considered a Ner Mitzvah, and one is prohibited to benefit from
its light. (ibid. 673, Dirshu Note 12)
B. The issur against having hana’ah from the Neiros extends to
warming oneself (such as one’s hands) from them. If one has violated the
prohibition against having hana’ah, he is still yotzei the Mitzvah,
although he has violated the words of Chazal. (ibid. Dirshu Notes 13, 14)
C. It is a hiddur mitzvah for one using candles to use long and thick
candles. (ibid. Dirshu Note 42)
D. HaRav Chaim Kanievsky, Shlita writes that the Chazon Ish, Z’tl, used
thick wicks which produced a larger flame. (ibid.)
E. If a glass cup has blackened from the smoke, HaRav Chaim Kanievsky,
Shlita teaches that it should be cleaned prior to re-use. (ibid. Dirshu Note
43)
F. Should one change the wicks every evening? The Kol Bo rules that
one should, for the Nes was a new one every night, and also Zecher
L’Mikdash where the wicks were changed daily. HaRav Chaim Kanievsky,
Shlita, however, reports that the Chazon Ish did not change the wicks or
remove the remaining oil from the previous evening. (ibid. Dirshu Note 44)
G. There is a tradition that HaNeiros Hallalu contains 36 words (the
number 36 would correspond to the number of Neiros Chanukah). Although in
most Siddurim there are more than 36 words in HaNeiros Hallalu, the
Steipeler Gaon, Z’tl, suggests that the ikar nussach of HaNeiros
Hallalu is from after Hallalu and continues until Bilvad
--which is 36 words. (ibid. 676, Dirshu Note 16) The following link
contains a version of HaNeiros Hallalu that contains exactly 36 words--
http://tinyurl.com/33uv5d
H. Since one has not recited Ahl HaNissim all year, he should read
it from a Siddur the first time he recites it on Chanukah. Before the
Shemone Esrei of Ma’ariv, one is allowed to remind the tzibur by calling out
“Ahl HaNissim”, although one would not repeat Shemone Esrei if he
forgot to recite it. If one remembers that he did not say Ahl HaNissim
before reciting Baruch Attah Hashem, then he recites Ahl HaNissim
immediately upon remembering, and then continues with V’ahl Kulam
again. If one remembers after reciting the words Baruch Attah Hashem--then
he does not say Lamdeini Chukecha (i.e., he does not act as if he is
reciting the pasuk in Tehillem of Baruch Attah Hashem Lamdeini Chukecha),
and does not go back, but instead recites Ahl HaNissim
before Yihyu L’Ratzon Imrei Fi, preceding it with the words
HaRachaman Hu Ya’aseh Lanu Nissim V’Niflaos Ka’asher ... as he would at the
end of bentsching, if he had forgotten Ahl HaNissim in bentsching
[the full text of this HaRachaman is in most Bentschers where the
special HaRachamans before Magdil/Migdol are listed] . HaRav Chaim
Kanievsky, Shlita rules that this HaRachaman may be recited on Shabbos as
well, since it is not a personal request. (ibid. 682, Dirshu Notes 1, 2, 4
and 6)
I. If one mistakenly recited ‘Chatzi Hallel’ instead of the full Hallel on
Chanukah, and completed the bracha after Hallel, HaRav Elyashiv, Z’tl,
rules that he must recite the Hallel again with a bracha. Hakhel Note: A
woman should especially consult with her Rav as to what she should do in
this situation, as there is a difference of opinion as to a woman’s chiyuv
of reciting Hallel on Chanukah. (ibid. 683, Dirshu Note 1)
----------------------------------------------------
RAV
VOLBE ON CHANUKAH:
Rav Shlomo Volbe, Z’tl, (Alei Shor, Vol. 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 Yisrael 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 prepare for and await the Menorah’s
pure light, let us make room for its essence to penetrate within us, and,
bli neder, commit to an aspect of Mesiras Nefesh for holiness in some
way--so that it is not only Bayamim Haheim--but Bezeman Hazeh!
=============================
20 Kislev
WORLD OVERVIEW:
“When we look at the world in general, we reach an important conclusion,
based on its history since creation as well as on the predictions of the
prophets. This is the fact that humanity as a whole can exist in four basic
states. In this respect, the history of man is very much like the life of an
individual. Like a single person, the entire human race is born and reaches
maturity.
The first state was one where ignorance and darkness prevailed among
mankind, and true knowledge of God and His perfection were greatly obscured.
Our sages call this period the “two thousand years of desolation.”
The second state is somewhat better, and it is the one in which we now live.
We have knowledge of both the existence and perfection of God, His Torah is
available to us, and we can thus serve Him.
Still, we live in a time when there is neither sign nor prophet, and the
true enlightenment of Divine Inspiration (Ruach HaKodesh) is lacking. Even
though man can gain very much knowledge through his own intellect and human
endeavor, this cannot be compared to what he can gain through the spiritual
inspiration granted by God. The two are as different as the body and the
soul.
The third state is still better, and this is the state that existed while
the Holy Temple (Beis HaMikdash) stood. During this period, there were
wonders and miracles, and prophecy could be found among men. Prophetic
inspiration, however, was not granted to all mankind, but only to a few
select individuals. Such inspiration was furthermore very difficult even for
such persons to attain, for there were things preventing one from attaining
it and otherwise holding it back.
The fourth state is the very best, and this is the state that the prophets
predicted for the ultimate future. This will be a time when folly will cease
to exist completely. Divine Inspiration will be poured out on all mankind,
and will be attained without any difficulty whatsoever. At this time,
humanity will be considered to have attained full maturity. From then on,
mankind will experience constant elevation, and will delight [in God] for
ever and ever.”
[Excerpted from Derech Hashem by HaRav Moshe Chaim Luzatto, Z’tl (Feldheim
Publishers, Translated by Rabbi Aryeh Kaplan, Z’tl)]
----------------------------------------------------
QUOTABLE QUOTE:
No one is too old, too smart or too sophisticated to appreciate a sincere
compliment.
[Excerpted from Positive Word Power (Artscroll, Chofetz Chaim
Heritage Foundation)]
----------------------------------------------------
PEACE!
As we daven daily for peace in Eretz Yisrael and the world over (remember to
say with feeling--Bechol Eis U’Vechol Sha’ah Bishlomecha), we should
recall the following two exceedingly important points:
1. If one is aware of a dispute among family or friends which he himself
cannot stop, he must not take part in it in any way, as taking sides only
fuels the dispute and could even enlarge it. Furthermore, if one of the
principals in the machlokes simply stops in his tracks--he has
eliminated the danger to the lives of himself and his family in this world
and the next (Chofetz Chaim, Sefer Shemiras HaLashon, Chapter 16)
2. As we learned in last week’s Parasha, the only legitimate fight to have
is with the Yetzer Hara. Let us look for a moment at the results of that
battle: Yaakov was temporarily injured at his thigh and subsequently healed,
yet his descendents for all time remember what the Yetzer Hara can do to a
person through the prohibition of Gid Hanasheh. On the other hand, the
Yetzer Hara, having been bested in battle, went back to sing shira to Hashem!
Beating the Yetzer Hara is, simply put, a win-win situation!
----------------------------------------------------
GETTING READY:
At the end of HaNeiros Halalu we will recite words in which we thank
and praise Hashem--Al Nisecha VeAl Niflaosecha VeAl
Yeshuasecha. Please recall or study the difference between these
three important acknowledgments--Nisecha, Niflaosecha and
Yeshuasecha!
----------------------------------------------------
START DRINKING!
With Chanukah advertising everywhere, and Chanukah products filling the
stores, we should take it as a real reminder to begin our spiritual
preparations for this very special period as well. Is there a new
Peirush on Chanukah that I will study, a new Sefer that I will
buy? ‘Water, water is everywhere--and there is plenty to drink!’
----------------------------------------------------
ON THE YAHRZEIT OF HARAV YITZCHAK HUTNER, Z’TL:
Today, 20 Kislev, is the Yahrzeit of HaRav Yitzchak Hutner, Z’tl, (Yitzchak
Ben R’ Chaim Yoel, Z’tl).
In
the Sefer Pachad Yitzchak, HaRav Hutner teaches that just as there is
a difference in the meaning of the word Amen when answering to a Birkas
HaShevach or Birkas HaMitzvah (it is true, and I believe it), on the one
hand, and a Birkas Bakasha (it is true and may my request be fulfilled
soon) on the other--so too, is there a difference between the meaning
of the word “Baruch” when recited in a Birkas HaShevach or
Birkas HaMitzvah (when it connotes only praise--that Hashem is the
All-Powerful Source and Grantor of all blessing), and that of a Birkas
Bakasha (in which the word “Baruch” includes the request
that Hashem as the Only Source provide you with the matter or item
requested)!
----------------------------------------------------
HILCHOS CHANUKAH!
We provide the following notes on Hilchos Chanukah, as excerpted from the
Dirshu Edition notes to the Mishna Berurah (Shulchan Aruch, Orach Chaim,
Chapters 670-671):
PART 1
A.
When we have a Seudah to give Shevach or for Pirsumei Nisah, it is a Seudas
Mitzvah (ibid. 670; Mishna Berurah seif katan 9). The same would be true for
anyone who made a Seudas Hoda’ah over a miracle that occurred to him
personally--for any Seudah that one makes to remember the Nifla’os Hashem
is a Seudas Mitzvah (ibid. 671, Dirshu Note 25).
B.
Just as there is a requirement to study the Halachos of each chag on the
chag itself, so too, it is appropriate for one to study Hilchos Chanukah on
Chanukah (ibid. Dirshu Note 26).
C.
With respect to lighting the Menorah at gatherings in public places, HaRav
Elyashiv, Z’tl, HaRav Shlomo Zalmen Auerbach, Z’tl, and the Minchas Yitzchak
all rule that no bracha should be recited. Even if Ma’ariv will be davened
there, such as at a simcha hall, HaRav Chaim Kanievsky, Shlita, rules that
it is not considered a Makom Hameyuchad L’Tefillah and that
accordingly reciting a bracha over Hadlakas Neiros there would be a
bracha l’vatalah (ibid. Dirshu Note 70).
D.
There is a great Machlokes Haposkim as to whether a katan can light the
Menorah in Shul. Some Poskim are of the opinion that since no one is really
fulfilling his obligation there, a katan may light. Others rule that a katan
should not light, as, among other matters, it is not Kavod Hatzibbur. HaRav
Elyashiv rules that if a katan lit in Shul, the tzibbur is obligated to
extinguish the neiros, and relight with a bracha (ibid. Dirshu Note 75).
Hakhel Note: Of course, every Shul will follow the p’sak of its own Rav.
E.
There is also a difference of opinion as to whether one who lit in his home
and recited Shehechiyanu can recite Shehechiyanu again when he lights the
Menorah in Shul. In fact, some Poskim rule that if everyone present in Shul
had lit the Menorah prior to coming to daven Ma’ariv in Shul, the bracha of
Shehechiyanu would simply then not be recited in Shul (ibid. Dirshu Note
75). Hakhel Note: Of course, once again, every Shul will follow the p’sak of
its own Rav.
F.
When Chazal teach that one who is ‘Ragil B’Ner’ will have children
who are Talmidei Chachomim, they refer to one who goes beyond the letter of
the law, and is careful to light the Menorah in a clean and beautiful
manner, and with olive oil. Others say that they refer to one who fulfills
the mitzvah of Neiros Chanukah b’chol perateha v’dikdukeha--taking
care as to the details of the mitzvah (ibid. Dirshu Note 1).
=============================
19 Kislev
IMPORTANT QUOTE!
“Yargil Es Atzmo She’lo Lichos Afilu Ahl Davar HaRaui Lichos --a
person must accustom himself not to get angry, even over something that it
would be appropriate to get angry about.” What is the source of this
quote-- a book on anger? a book on bad middos? Actually, it is a Halacha
Sefer--the Kitzur Shulchan Aruch (29:4). Please read the quote another
time, and another time and another--as Halacha LeMa’aseh!
----------------------------------------
AS
WE APPROACH CHANUKAH:
TWO KEY REMINDERS--1. Remember Hashem’s miracles for you personally when
reciting V’Ahl Nissecha She’bechol Yom Imanu three times daily;...and
2. Teshuva in something Bechol Yom!
----------------------------------------
BUILDING BLOCKS FOR CHANUKAH:
HaRav
Mattisyahu Salomon, Shlita, provides fundamental introductory words to the
Yom Tov of Chanukah. Chanukah teaches us yesodos, basics, in Bitachon. With
the mighty falling into the hands of the weak, the many losing battle
after battle to the few, a little bit of oil lasting eight days, we
learn that natural law, statistics and probability are not relevant to the
Ba’al Bitachon; What happened in the past is by no means determinative that
the same will happen again in the future. On the other hand, Bitachon in
Hashem does not mean that we are confident that whatever we want to happen
will happen. What is Bitachon? The Rabbeinu Yonah teaches that Bitachon is
hope. When statistics say that something is impossible, K’lal Yisrael still
has hope, for Hashem can do anything. What we simply do not know is if
Hashem, as the HaTov and HaMaitiv wants it to happen. We don’t know and
often cannot see the Tov in events that occur. This is where the next step
in Bitachon comes in--we believe that notwithstanding our subjective hope,
what really happens is all good. One may have davened for what he thought
was good for him, but when the opposite occurred, Hashem indicated that in
reality what he davened for was not the best for him. When we properly
exercise our Bitachon, we do not know what the outcome will be, for it
depends on the Cheshbonos of the Ribbono Shel Olam.
Chanukah teaches that ‘Ain Od Milevado--there is nothing but
His will--is really the Metziyus, the reality. In everyday life, this is
hidden by nature--but in special moments (such as Chanukah and Purim, and
perhaps other special times in a person’s life), Hashem makes it visible. It
was a clear statistical impossibility for thirteen people (no matter how
able bodied they were) to defeat tens of thousands. Hashem willed otherwise
--and the rest is history that we celebrate -which reignites the flame of
Bitachon within us every year.
HaRav
Salomon continues with a beautiful teaching of HaRav Chaim Volozhiner, Z’tl
(in Sefer Ruach Chaim to Avos 2:4). There, HaRav Chaim brings the
famous Kepital in Tehillim (23--“Hashem Ro’i Lo Echsar--Hashem is my
shepherd--I will lack nothing.” Dovid HaMelech compares himself to a sheep
whose whole existence depends on the shepherd. He leads them in a way that
they won’t be injured--all is for their benefit even if they have no
understanding. Dovid HaMelech teaches us all to follow the shepherd and feel
secure, for even if one may be tired, harassed and even forlorn, he must
uplift himself and have full confidence that the shepherd is leading him in
the path that is really best. Knowing this, the “Shivtecha”--the
stick that hits me, and Mishantecha--the stick that I lean upon, are
really the same stick. Thus, “Heimah Yenachamuni--they together
assuage me because I have Bitachon that everything is Letova--for the
good-- for it all comes from the One who is All Good. At the end of this
week’s Parasha, Yosef HaTzaddik places some eminently justifiable reliance
on the Sar Hamashkim--after all that Yosef did for him. However, the end
was, as the last word of the Parasha testifies--Vayishkacheihu--and
he forgot him. With this, Yosef learned that our hallmark for survival in
Galus among all those around us who in fact do us a favor if they
only ‘forget us’--is looking to Hashem for anything and everything. The
lesson learned is quickly brought to the world in next week’s Parasha as
Yosef starkly and clearly advises Paroh--”Biladai--it is not me, it is
Hashem who makes all determinations and all decisions, and it is to Him that
we must turn--in all dreams, and in all realities!
----------------------------------------
TRUE VALUE:
The following is excerpted from Toras HaBayis, an exceptional English
booklet adapted by Rabbi Shalom Naumann, from the Chofetz Chaim’s great work
Toras HaBayis.
“There
was once a prince, who was beloved by his father the king. The pampered
prince had everything he needed or wanted. One day, the king summoned his
son and told him he had an important task for him. The prince was to travel
to a faraway land. His destination was a primitive land where he would
dwell in a hut, wear coarse, uncomfortable clothing, and eat unsavory foods.
The inhabitants of this faraway country were not particularly
sophisticated, and he would have no friends.
Why,
the prince wanted to know. Why would his wise, caring father send him to
such a terrible place? The king explained, “In this faraway land, there are
millions of precious, shining gems, each one unique. The gems lie on the
floor, as common as pebbles in our lands, and are free for the taking. The
ignorant people of that land do not appreciate the treasure lying at their
feet. You, however, being well acquainted with precious jewels from the
palace, will be able to evaluate each stone.” Spending just a short time
under uncomfortable conditions, the prince would collect the jewels and
become one of the wealthiest men in the world, famous for his spectacular
treasury.
Hashem
is the King, and we are His sons. Although we were happily basking in His
presence, He sent us to this world, because only here can we accumulate
mitzvos, valuable jewels in the World-to-Come. To help us, Hashem gave us
His precious Torah. If we dedicate ourselves to its study, it will guide us
on our mission. Every word of Torah we learn is another mitzvah, so in a
single twenty-four hour period, we can amass thousands of precious jewels.
If we learn constantly, we can earn countless gems each year and many times
more throughout a lifetime.
However, because the Torah is so readily available, not everyone appreciates
its worth, much like the natives of that faraway land. We must be wise like
the prince and recognize the value of the Torah while we are still in this
world.
Shlomo
Hamelech, renowned for both his knowledge of Torah and his vast wealth,
declared (Mishlei 3:15): “It is worth more than pearls, and all of your
possessions do not equal it.’ Chazal (Yerushalmi Pe’ah 1:1) explain that
one word of Torah is worth more than all the physical possessions of the
world combined. People scuba-dive to collect pearls. We need only to
start learning!” Hakhel Note: Especially remember the Chofetz Chaim’s
analogy when it appears that you may have a learning roadblock--and figure
out a way to get to the pearls!
----------------------------------------
PRACTICAL POINTS FOR EVERYDAY LIFE:
The following is also excerpted from Rabbi Naumann’s excellent work on the
Chofetz Chaim’s Toras HaBayis. The Chofetz Chaim would constantly
utilize practical analogies to everyday life, and to making money and
earning a living, as we will see below. The next time that you look at a
dollar bill, see if you can see beyond it--to the so much that you can learn
from it :
:
1.
Someone once found a farmer sobbing. “Why are you crying?” the person
asked. ”You see these fields? I paid an expensive fee to rent them for ten
years. I didn’t work them, and I’m not even earning back enough to pay for
the rent, let alone support my family.” The person replied, “That is indeed
a reason for distress. But bemoaning your fate won’t help you. What you
can do is stop being lazy and work the field for the remaining time. Maybe,
with Hashem’s help, you will succeed in making a profit.” The lesson for us
is clear.
2.
People commonly hide behind the wobbly facade that most people do not
utilize their time to learn. Unfortunately, many people eat without making
a bracha. Does that mean we should follow suit? Learning Torah is no
different. If someone walking with friends noticed a large sum of money on
the ground that his friends didn’t notice--would he ignore it because his
friends did? This applies no less to the Torah, which is “more desirous than
gold and multitudes of precious jewels” (Tehillim 19: 11).
3. Shlomo
HaMelech, the wisest of all men, reveals to us the secret of achieving
greatness in Torah and fear of Hashem: “If you seek it like money and
search for it like hidden treasures, then you shall understand the fear of
Hashem, and His wisdom shall you discover” (Mishlei 2:4-5). A man once
traveled to a distant country on business. In the course of his short trip,
he expected to earn enough money to last him for the rest of the year.
During a crucial meeting, someone offered him a newspaper to read. The
businessman looked at him in astonishment, “What are you doing! Can’t you
see that I’m doing important business?!” We are here in this world for a
short time, during which we have to earn enough Torah and good deeds for the
rest of eternity. Do we have time to study newspapers? [The Chofetz Chaim’s
message applies to a much greater extent today]. The entire world revolves
around news, media, Internet, and other forms of electronic communications.
The situation is far worse than during the time of the Chofetz Chaim, when
newspapers were only one page. Today, one can spend an entire day doing and
learning ‘interesting’ things--but it is like a newspaper offered to us at a
time when we have infinitely and everlastingly more important business at
hand.
4. We
are careful not to lose our money by leaving it unguarded or investing it in
a risky venture. In the same manner, we must take care not to lose our
merits by using our tongues improperly, by speaking slander, lies, or other
forbidden speech.
5.
People are willing to try various means of earning money, even if their
peers tease them or tell them that they will never succeed. Likewise, we
must learn and grow spiritually even if it means withstanding peer
pressure. Chazal (Avos 2:4) teach: Do not say I will study when I am
undisturbed, for perhaps you will never be undisturbed. Remember that
someone carrying an inappropriate heavy load puts down the load immediately
at his earliest opportunity. We too should not want our shortcomings to
remain with us even one moment more than necessary. If we can improve in
some way in our Torah study, we must think about how we can do so--and act
on it!
6. If
someone discovers an opportunity for a good investment, but he doesn’t have
enough money for it, he borrows from others. Similarly, someone who never
learned how to learn should ask others for help. He should look for a
chavrusa who is willing to help him, or a shiur he can attend. Hashem is
the one who created us and knows the extent of our intelligence and memory,
yet he still commands us to learn and desires to reward us for our
efforts--in accordance with our talents.
7.
Even if a person has amassed a fortune, he wants to gain more. If we would
view spiritual achievement the way we do financial success, we would always
yearn for more. The opposite end of the spectrum is also true. If one’s
business fails, he does not just say, “Oh well, I guess I’m just not cut out
for earning money. I’d better give up.” Earning a living is a necessity;
one does not give up even if he does not succeed initially. Similarly, a
person cannot survive spiritually without Torah and the fear of Hashem. If
we do not succeed at first, we must continue and try again. Sometimes, the
effects of a drug are not immediately felt--rather, one must take it several
times until your dedication...sees wonderful and lasting [in our
case--everlasting] results!
=============================
16 Kislev
AVAK LOSHON HARA:
Why
are words which are prohibited because they could lead to Lashon Hara called
Avak Lashon Hara? What does the term Avak
mean and teach us?
----------------------------------------------------------------
SHIRA!
In
this week’s Parasha we received a great re-awakening from none other than
the Sar Shel Esav as to the power of our daily morning prayers. The Sar
tells Yaakov--”Shalchuni Ki Alah Hashachar--send me for dawn has
broken”(Bereishis 32:27). Rashi explains why he wants to go--’because I
have to sing shira!” If we take a step back for but a moment--it is
none other than the Sar of Esav who is expressing how he does not want to
MISS THE OPPORTUNITY to sing Shira to Hashem in the morning! Oh, how we
should treasure our Pesukei D’Zimra--and allow ourselves the time and
opportunity to recite the words meaningfully--each and every day!
-----------------------------------------------------------------
ACHARON ACHARON CHAVIV:
HaRav
Shach, Z’tl, asks why Yaakov Avinu, when about to encounter Esav, sent the
sons of the Shefachos first, then the sons of Leah--and kept his
especially beloved Rochel and Yosef last and most protected. HaRav Shach
provides an incredible p’shat, which he says is Emes L’Amito” The
Shefachos and their sons suffered most, as because they had the least honor
in the family, they were ba’alei yissurin--thereby attaining greater
kapparah--and the greatest natural protection from Esav. Next came Leah and
her sons who were also lower in spirit because they were not the ikar
of Yaakov’s household--so, although not as great as the Shefachos and
their children, they too had a higher level of kapparah and protection
afforded to them. It was those who were chaviv--Rochel and Yosef
who had to come Acharon, Acharon--last--because they had the
least kapparah...and thus needed the most protection!
-----------------------------------------------------------------
ONE
WEEK AWAY FROM CHANUKAH:
Yes,
we are almost one week away from Chanukah! Of course, the week may be used
to ready ourselves with Menorahs, wicks, oils and everything else that we
need to make sure that the Ma’aseh Mitzvah is performed B’Hidduro. We note,
however, that in addition to the Mitzvah objects being readied, those
involved with and performing the Mitzvah must also be readied. We are
approaching two months since the last of the Chagim ended, and the Yetzer
Hara has done a yeoman’s job in attempting to rid us of the sacred vestiges
of those inspiring and uplifting days. We can do much to counter his
attacks by make the effort starting today to rise to the great
occasion just ahead of us, especially in light of the Seforim that teach
that the final judgment of a person is actually concluded on Chanukah. We
may even suggest that the reason one’s judgment is finally determined on
Chanukah is in order for the Heavenly Tribunal to determine whether the
Kabbalos and improvements we undertook really stayed with us, at least in
some ways. Our Teshuva B’Chol Yom Program should be especially implemented
during these days, and one should also be careful to check himself against
his Kabbala sheet each day in preparation for and in honor of the
miracle-filled days ahead. The Yetzer Hara does not sleep on other fronts,
and so one may want to examine his ways in general--looking for the Yetzer’s
thrusts into new areas of daily living (by way of example but not
limitation--late to davening, late to learning, more (and not less) time on
the cell phone, loose lips in general and ona’as devorim in particular).
Let us use the time ahead to grow in our Avodas Hashem--so that when we
stare at the purity of the Neiros this Chanukah--we will also see its
beautiful reflection in the purity within ourselves as well!
Remember--the time is now!
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WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
A. How many possible prohibitions could one violate by opening a
food or drink packaging or container on Shabbos that should have been opened
before Shabbos? The Sefer Orchos Shabbos lists six possible Melachos:
(i) Makeh BePatish--completing a utensil, (ii) Boneh--building,
(iii) Soser--destroying the previously existing structure, (iv)
Kore’ah--tearing, (v) Mechateich--cutting to size, and (vi)
Mocheik--erasing letters on the container. Thus, when attempting to
open anything on Shabbos that was mistakenly not opened before Shabbos--from
a can of tuna fish to a bottle of black cherry soda--from a box of Matzos to
a bag of potato chips--and from a freeze pop to a can of beer, one must be
very certain that his Rav or Posek permits what he is about to do and the
manner in which he proposes to do it. Hakhel Note: Many Poskim do not
allow the opening of a soda bottle when a ring is left on the bottle as the
cap is removed. Accordingly, as part of the Erev Shabbos Checklist
of many, one will find: Open soda bottles--which means taking a knife or
other sharp instrument before Shabbos and completely separate the ring from
the cap (if one simply twists off the cap it will allow some fizz to escape,
taking away from the complete Oneg Shabbos of the drink!). One reader
proudly advised us that he doesn’t remember “even one occasion when I forgot
to open soda bottles before Shabbos--and I never had to come to open the
bottle in a strange manner on Shabbos itself--by poking holes in the bottle
or otherwise”. Hakhel Note: Let the Shabbos observer beware--and keep
assiduously to his/her Erev Shabbos Checklist!
B.
From Sefer Refuas
Yisrael by Rabbi Yisroel Pinchos Bodner, Shlita: On Shabbos: “…someone
suffering from heartburn may not drink a bicarbonate beverage such as
Alka-Seltzer (which may pass as a seltzer beverage), or eat an antacid
tablet such as Tums (which may pass as candy). Although these preparations
are edible, because they are primarily used as medicine (in this case, to
relieve heartburn), they are included in the prohibition, and may not be
taken on Shabbos.” We asked Rabbi Bodner about the permissibility of
sucking cough drops on Shabbos. He responded as follows: “It may be that
cough drops would not be treated like Tums, as
people may suck on cough drops in place of candy. If this is so, perhaps
cough drops would be considered ma’achel bri’im and would be
permitted even if one eats it for a sore throat. We need a factual
determination as to how the average person eats it.” Hakhel Note: One
should accordingly consult with his Rav or Posek as to the permissibility of
taking cough drops on Shabbos.
C. We
received a request from one of our readers that everyone properly appreciate
the ba’alei kriyah in their shuls—who spend so much time, and put in so much
effort to be mezakeh us with a proper laining, including proper trop, dikduk
and pronunciation. May we suggest that men in Shul should go out of their
way after laining to express their Hakaras HaTov to the baal kriyah,
with a personal compliment relating to the particular laining, if possible,
as well. Whether they get paid or not is really not the issue—it is your
thanks and middos tovos that must be expressed!
D. As Chanukah is fast approaching, we note that Chazal (Shabbos 23B)
teach: “HaRagil B’Ner Havyan Lai Banim Talmidei Chachomim--if one is
careful to properly perform the Mitzvos of Ner Chanukah and Ner Shabbos, he
will have children who are Talmidei Chachomim. Rashi (ibid.) explains that
this is based upon the Pasuk (Mishlei 6:23): “Ki Ner Mitzvah V’Torah Ohr--through
the Ner Mitzvah of Shabbos and Chanukah will come the light of Torah.” It
would certainly be an auspicious time for one to begin to study in a careful
and meaningful way the Halachos of Neiros Shabbos and the Halachos of Neiros
Chanukah--whatever your particular reward may be--it will certainly be
bright! Lest you think this is a ‘drasha’--what we have stated is
brought in the Mishna Berurah (Shulchan Aruch, Orach Chaim 671, seif katan
1)!
-------------------------------------------------
WE PROVIDE THE FOLLOWING POINTS AND POINTERS ON THIS WEEK’S PARASHA,
PARASHAS VAYISHLACH:
A. Although Hashem had promised Yaakov Avinu that he would be sustained,
Chazal teach that Yaakov was worried “Shemah Yigrom HaCheit--maybe an
aveira would do away with the Brachos that would otherwise come. What
aveira was Yaakov referring to? HaRav Daniel Movshovitz, Z’tl (the last
Rosh Yeshiva in Kelm, who was killed Al Kiddush Hashem), provides an
incredible explanation. He teaches that Hashem’s assurance of bracha to
Yaakov was really an assurance to him that he was capable of attaining
that blessing--and that if he did the proper hishtadlus, he would be zoche
to it. Yaakov, then, was worried that he would not realize his
potential-- not live up to the capabilities that Hashem told him he was
in fact capable of. This is, of course, a great and important lesson to us
all. Hashem wants to give us brachos and has unlimited resources--we
simply have to properly step into the shoes of the very person whom He wants
to give them to. We are simply hurting ourselves--we are taking away
our very own bracha-- if we are weak in Lashon Hara here, easy to get angry
there, come even a little late to davening, or in general are not careful
enough in areas in which you know you really could be. Instead of
worrying--let’s realize our potential and draw the bracha in!
Additional Note: It is no secret that while a child may like to wallow in
the mud or dirt, spreading more and more grime on to his arms, face and
feet, an adult will try to avoid any of this--and will instead attempt to
promptly remove any residual evidence of stain on his clothes or body. This
obvious contrast should serve as a real-life lesson for us all. When one is
tempted to speak when he shouldn’t, miss a learning seder, eat of an unknown
Hashgacha, or engage in conduct that he would not feel comfortable with if
it was Rosh Hashana or Yom Kippur--he should picture himself both as a
little child and as a well-respected adult--and then make the choice of
getting dirty--or staying clean!
B.
We
provide the following outstanding excerpt from the Sefer Aleinu
L’Shabei’ach, containing the teachings of HaRav Yitzchok Zilberstein,
Shlita, as presented by Artscroll in an outstanding English translation.
The
Posuk states “Im Lavan Garti--I have
sojourned with Lavan” (Bereishis 32:5). Rashi notes: “Yet I kept the
613 Mitzvos.” HaRav Zilberstein comments: “R’ Gershon Kalivensky told
me something about the self-sacrifice of Jews for Mitzvos, even in the land
of their enemies-and especially for the Mitzvah of Tefillah: “During all
the years that we were in Siberia, our ‘library’ consisted of a single Sefer--a
Siddur. And even that would not have remained with us, of not for the
incredible self-sacrifice of my righteous mother, who guarded that Siddur
fiercely and would not let the suspicious Siberian police steal it from her.
The police conducted a search through our barracks, and found the stained
Siddur, which they wanted to confiscate. My mother, with all the meager
strength in her body, refused to let them so much as touch it with their
polluted hands. Those accursed men stared at her sternly--a stare that meant
something much more menacing than a punishment. In Siberia that kind of
stare meant only one thing--a bullet to the head. But, amazingly, those
evil men backed down from the confrontation and left us alone. I shook with
fear. Had those policemen decided to shoot Mother, r’l, there would
seemingly have been no one to defend her, for anyone who dared open his
mouth would have been finished. I later passed this story on to my children
and grandchildren, along with the message that a Jew need not fear
anyone--no matter what happens. A Jew fears only Hashem.”
HaRav
Zilberstein concludes: “This is what the G’ra meant when he wrote, ‘Akshanus
B’ruchniyus Yatzliach--obstinacy in spiritual matters will succeed!’
And I heard from HaGaon R’ Adess that the letters of the word ‘Ivri’ also
hint at this idea, as the acronym of ‘Akshanus B’ruchnius Yatzliach’
spells ‘Ivri.’ In other words, anyone who is called an ‘Ivri’--a
Jew--must be stubborn in his service of Hashem. And then he will succeed.”
Additional Note: One example of Ivri 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. Chazal
teach that one who eats three meals on Shabbos is saved from three
puroniyos--three difficult times-- the Din of Gehinnom, the Chevlei
Moshiach, and the Milchemes Gog Umagog. This teaching is, in reality,
quoted in the Mishna Berurah, a Halacha work, in Shulchan Aruch, Orach Chaim,
291, seif katan 1.
C. The Torah makes it very clear to us in this week’s Parasha that Yaakov
Avinu had a long and difficult battle overnight--with none other than, as
Chazal explain, the Sar Shel Eisav himself. The Chofetz Chaim teaches that
neither Avrohom nor Yitzchak had this incredible battle--only Yaakov. What
was it that so upset the Satan--that he went to do battle head on at this
point?! The Chofetz Chaim explains that this was a pivotal moment in world
history. Avrohom Avinu was the Amud HaChesed which became a mark of his
descendants for all time. Yitzchak Avinu was the Amud of Avodah which
separates us from all peoples. Now, however, came Yaakov--who learned Torah
in Eretz Yisrael--kept it in Chutz La’Aretz-- and was returning with Torah
to Eretz Yisrael. The Amud HaTorah would mean the ultimate effective
defeat of evil--for it would prove that the Torah of Galus would last and be
successfully transplanted back to Eretz Yisrael. HaRav Elchanan
Wasserman, Z’tl, in explaining his Rebbi’s teaching, writes that Torah is
literally a Jew’s ammunition--without it, all of the guns, artillery,
fighter jets and manpower can simply not do battle. It is for this reason,
Chazal teach, that even if Hashem is mevater on the sins of Avodah
Zara, Gilui Arayos and Shefichus Damim--Hashem will not be mevater on
the sin of Bitul Torah. One who disregards his Torah study time and/or does
not learn as he could or should is really like a sentry who has been asked
to guard the ammunition depot--turns away and lets the terrorists steal it
all. Yaakov showed the Sar Shel Eisav that even if he could be temporarily
maimed, our essence of Torah could not be defeated. It is our role as
Yaakov’s progeny to follow in his ways. This means EVER STRENGTHENING
OURSELVES in the study of Torah--and not letting weakness set in. As we are
now more than two months after Yom Kippur and counting, with the detours and
distractions of Esav’s Sar all around us--we must fight off the difficulties
and temptations--to make sure that we are learning more this year--not less.
We must make sure that we are utilizing our wisdom and our capabilities to
devise and develop new ways to learn and new times to learn-so that we are
constantly growing and modernizing our arsenal. Finding another five
minutes of ‘downtime’ during the day to learn, trying to help someone else
grow in Torah, or utilizing another technique in modern technology for
learning--are some of the actual examples of the weaponry of our survival.
We are soldiers in a lonely army--but the world’s most important and the
world’s best. If we fail in our individual duty, we are hurting ourselves
and making the world a more dangerous place. If we succeed--then we will
have realized the full and potential of Yaakov Avinu--and unite with him to
together be called Yisrael!
We hope to soon kindle the Chanukah lights. If we are to sincerely take the
lesson from this week’s Parasha --the time is now to rekindle the flame of
Torah is now. It takes just a few minutes of reflection, of thinking ‘out
of the box’--to take yourself to the next step in the great and surprising
strides you can make over your lifetime in Torah study.
D. A
second essential teaching on the battle of Yaakov and the Sar Shel Eisav:
The Aish Kodesh on Parashas VaYishlach (Bereishis 32: 27,28) poses
two important questions: Firstly, after the Sar Shel Eisav injured Yaakov,
why did Yaakov ask him for a bracha--who needed a bracha from this mazik?
Moreover, hadn’t he already received a bracha from Hashem Himself--what more
did he need?! Secondly, why did the Sar Shel Eisav have to ask Yaakov his
name--and why, upon hearing it, did he change it? The Aish Kodesh
astoundingly explains that Yaakov, by asking for the bracha, was
establishing a precedent for his descendants (based upon Ma’aseh Avos
Siman LeBanim)--he wanted a havtacha that after this “injury” something
great--a yeshua--would come from it. He asked for an assurance that when
Bnei Yisrael have yissurim it should lead to bracha--not merely an ending of
the yissurim--but an actual beginning of salvation and a showering of
blessing. The Sar Shel Eisav acquiesced to Yaakov’s request. Accordingly,
he advised Yaakov that although you are called Yaakov now--i.e., getting
brachos only after yissurim--your name will be changed to “Yisrael” and you
will receive brachos without having to suffer first! May we be zoche soon
to always be referred to as Yisrael!
E.
The Rabbeinu Bachya writes that Yaakov bowed down to Esav seven times before
meeting him--in order to demonstrate (and instill within us) that although a
Tzaddik may fall along the way seven times--he will finally arise and
succeed!
F. Yaakov then meets Eisav, and they have their world-effecting encounter.
The Sefer Sechel Tov notes that Eisav, upon
Yaakov taking leave of him, had kefitzas haderech in traveling to
Se’ir. We can well understand why Eliezer or Yaakov would have kefitzas
haderech--but why would Eisav HaRasha--who is even referred to as a
Yisrael Mumar have kefitzas haderech? The Sechel Tov
answers that Hashem sped his departure so as not to cause Yaakov Avinu undue
discomfort in being in close proximity with the rasha. This is the degree to
which Hashem watched the righteous. If you have a rasha who is bothering
you--you must remember that it is your fault--not his!
G. Shimon and Levi are each referred to in this week’s Parasha as
an Ish in describing their battle against the wicked people of
Shechem--as the Pasuk states “Ish Charbo” (Bereishis 34:25). We
derive from here that that the age of Bar Mitzvah is 13, since Levi was 13
at the time and the Torah goes out of its way to specifically refer to him
as an Ish. As Rabbi Maimon Elbaz, Shlita, puts it: this is because
the true sign of being a man--is to be able to stand up against
evil!
Hakhel
Note: Indeed, this is the great lesson in preparation for the time that we
are in--as the Chashmonaim dedicated their lives to fight those who
thought that they were really ‘men’. In the end, it was not the Greeks
who were the ‘Ish’--it was the Chashmonaim who fought against all
odds for the honor of Hashem and his Torah. This too is our mission--to be
the Ish…in our times!
H. At
the end of the Parasha, the Torah devotes 43 Pesukim to Esav’s descendants.
Why? We suggest that these special passages help us appreciate the Torah’s
great and unfathomable depth. If the Torah was simply telling us a story or
giving us a genealogy lesson--most of us would undoubtedly just turn the
page--for after all, our inner feelings would say: what interest do we have
in this mumar’s descendants?! How could someone like this grow up in
Yitzchak’s house anyways? Who needs or wants these wicked and unwanted
relatives? It is obvious then that Sodos HaTorah--thoughts, ideas
and principles beyond the average person’s grasp are placed into these words
and letters. Rather than let the words fly by us during Krias HaTorah--we
should be awed and mesmerized by their deeper connotations currently not
known to us--the Kedushas HaTorah! Most certainly, when the Moshiach comes
we will have a lot to learn. Until then, we must try to properly honor and
respect the Great and Holy Treasure that has been handed down to us. It is
much more than a priceless diamond--it is a limitless one!
-------------------------------------------------
IN
HIS CLASSIC WORK, IN THE BEGINNING, HARAV AVIGDOR MILLER, Z’TL,
PROVIDES THE FOLLOWING BEAUTIFUL AND EXTREMELY MEANINGFUL LESSONS ON THIS
WEEK’S PARASHA:
A.
VaYevorech Oso Shom”--The Malach of Esav--the Satan--the Yetzer Hara--
blessed Yaakov. We learn from here that the Yetzer Hara, when properly
resisted by a person, proves to be his greatest blessing--for according to
the effort is the reward (Avos 5:23). If not for tests of virtue, life
would be bereft of value. The long night of battling the Evil Inclination
in the darkness of this world is the greatest blessing to us, as Yaakov’s
descendants!
B.
When Yaakov met Esav--they wept (Bereishis 33:4). We also find that when
Yaakov met Rochel he wept (ibid. 29:11), and that Yosef wept when his
brothers came (43:30, 45:2, and 45:15). Additionally, Esav and Yaakov
embraced and kissed each other, Yaakov kissed Rochel, and Yosef embraced and
kissed his brothers. We see that the family of Avrohom and Yitzchak express
their love of kin in a highly emotional manner, and we learn from this that
it is an excellence of the soul to love one’s kin with powerful emotion. By
loving one’s kin, one comes to love his kin’s kin, and eventually he attains
the feeling that the entire House of Israel is his kin. The perfection of
character toward one person tends to spread, and is subsequently broadened
to include others. The fact that even Esav ran toward his brother, embraced
him, kissed him and wept demonstrates how deeply ingrained the fervent love
of kin should be in family life!
-------------------------------------------------
THE YAHRZEIT OF THE ALTER OF NOVORDAK:
Shabbos, 17 Kislev is the Yahrzeit of the Alter of Novordak, HaRav Yosef
Yozel Hurvitz, Z’tl. The Sefer Hizharu Bichvod Chaveireichem, by
Rabbi Avraham Tovalsky, Shlita, provides the following great lesson: What
propelled the Alter of Novordak to become the mussar giant that he was?
HaRav Yozel was an extremely successful businessman who met Rebbi Yisroel
Salanter in a city named Mamel. Rebbi Yisroel asked him to stay a few days
so that they could get to know each other better. HaRav Yozel advised Rebbi
Yisroel that he had already hired a wagon driver to take him home. Rebbi
Yisroel thereupon urged him to hurry back to his hotel as soon as
possible--for perhaps the wagon driver was looking for him--and by being
late perhaps he was causing him tza’ar and agmas nefesh.
Perhaps noticing a bit of hesitation, Rebbi Yisroel urged him on further:
“No matter how precious the discussion we are having is--it should not be at
the expense of another.” HaRav Yozel was so moved by this attitude and
approach that soon after he gave up his successful business pursuits--and
followed after Rebbi Yisroel to learn true Avodas Hashem!
=============================
15 Kislev
THE FIRST OF THE ANI MA’AMINS:
In the first Ani Ma’amin, we
affirmatively state our belief that Hashem is the Borei U’Manhig Lechol
HaBeru’im--that He creates and guides all creatures. A reader pointed
out that we must never forget that the term Lechol Heaberu’im
includes each and every one of us--and that it is HaKadosh Baruch Hu Himself
Who is guiding one through life--whatever the situation, whatever the
circumstance.
--------------------------------------------
QUESTION OF THE WEEK:
The
Parasha of Yaakov meeting Eisav is sometimes referred to as the Parashas
HaGalus, and trains us how we are to behave to those seeking us harm or
otherwise antagonistic to us in Galus. Yet, this Parasha occurred as Yaakov
is on his way back to Eretz Yisrael--and not on his way out to
Chutz LaAretz. It would have seemed that we would learn the Parashas
HaGalus not from Yaakov’s encounter with Eisav--but from his encounter
with Lavan, which is when Yaakov was exiting Eretz Yisrael for a while--and
not on his way back! Moreover, Lavan was a genuine Akum, whereas
Eisav is described by Chazal as a Yisrael Mumar (Kedushin 18A).
Thus, wouldn’t Yaakov’s conduct with Lavan be the better standard and guide
for us to learn from?!
-----------------------------------------------------
FROM A READER WHO CAREFULLY STUDIES THE PARASHA:
Questions:
1. Where is this week’s Parasha can we find a Pasuk in which all the words
end with an Enda-Mem??
2. Where in this week’s Parasha can we find the only Pasuk that ends with
Vayomer Yaakov??
3. Where in this week’s Parasha can we find a Pasuk that has 5 straight
words that all begin with the letter of aleph??
Answers:
1. Perek 32, Pasuk 15.
2. Perek 32, Pasuk 28.
3. Perek 36, Pasuk 41.
-----------------------------------------------------
HERE IS FOOD FOR (AFORE)THOUGHT:
Can a sarcastic statement, comment or response ever be useful?
--------------------------------------------
ON
THE YAHRZEIT OF REBBI YEHUDA HANASI:
Today
is the Yahrzeit of Rebbi Yehuda HaNasi, the Mesader of all of
Mishanyos. The Shelah HaKadosh writes that “Kabbalah BiYadi--I have
a personal Kabbalah that a person who is a baki--well versed-- in
Mishnayos will not be ‘Roeh Penei Gehenom’--will not see the face of
Gehenom.” The Maharal calls the study of Mishnah the “Yesod HaGadol
VeAmud HaBarzel--the great foundation and the iron pillar to all of
Torah”(Luach Davar B’Ito). We provide by the following link an
outstanding Limud Mishnayos Chart distributed by Congregation Darchei Tzedek
of Baltimore, Maryland
http://www.hakhel.info/archivesPublicService/LimudMishnayosChart.pdf The
chart allows you to follow your progress in learning, on a Mishna-by-Mishna
basis, and provides valuable information as to how many Mishnayos there are
in each Mesechta and in each Perek of each Mesechta--for all of Shas!
Imagine the glee one will experience if he can mark off his success and
complete the entire chart! Even one Mesechta, and certainly an entire Seder
is cause for great celebration as well! May you be blessed with much
success in filling in this very special chart!
--------------------------------------------
WHAT IS A BA’AL MIDDOS?:
We
were advised by a reader that upon attaining bar mitzvah, a bachur from the
U.S. visited with HaRav Michel Yehuda Lefkowitz, Z’tl, and asked him for
various Brachos. One of the brachos that he (or perhaps his father)
requested was that he become a ‘Ba’al Middos’. Upon hearing this,
HaRav Lefkowitz asked: “Do you know what a Ba’al Middos is?” After a
moment of silence he continued “It is someone who is mevater--someone
who steps into the shoes of the other person—and accedes to their needs and
requests.” Fascinatingly, a different reader advised us that he went to
HaRav Binyomin Zilber, Z’tl, to receive various brachos from him. When he
asked for a bracha for Shalom Bayis, HaRav Zilber advised him that he would
not give a bracha for that--because in order to achieve and maintain Shalom
Bayis, one needs only to be ‘Mevater Al HaKol’—step into the place
and view of the other person and give in--thus creating your own Shalom
Bayis!
Additional Note: Rabbi Bentzion Klatzko, Shlita, reports in the name of an
Adam Gadol that, after 120 years, 95% of the Bein Adam L’Chaveiro
that one is judged upon will be the Bein Adam L’Chaveiro within one’s
own home! It may be much easier to be nice, pleasant, courteous and
understanding to someone whom you see less often, or upon whom it is
important to make a good impression. It is in one’s own home where the
essence of one’s Derech Eretz, Middos Tovos, and ways of
pleasantness are the true indication of his inner self…and in which they
must sparkle and shine!
--------------------------------------------
ENERGIZE!
Several to many times a day, one
receives brachos of various kinds from various people: “Have a good
day!”; “Hatzlacha!”; “Be gebentsched!”; “Zei Gezunt!”; “Stay well!”; “Yasher
Kochacha!”; “Auf Simchas!”; “Make a lot of money!”…. We suggest that aside
from answering “Amen” to the bracha--that one do so in a relatively
resounding way--with feeling and gusto (“Amen!!”), which will have the
effect of not only accepting the bracha wholeheartedly, but of also
energizing the one giving the bracha to give brachos to others as well!
Hakhel Note: We add that the Mishna Berurah (Shulchan Aruch, Orach Chaim
215, seif katan 10) brings that when one hears someone davening for
another or giving a bracha to someone else, he must answer
“Amen!!” as well!
--------------------------------------------
BRACHA ON COUGH MEDICINES?:
“We provide the following important reminder relating to cough medicines as
excerpted from Halachos of Brochos, by Rabbi Yisroel Pinchos Bodner,
Shlita (Feldheim): “Foods
which are unpleasant tasting, but are eaten for medicinal purposes (e.g.,
mineral oil), do not require a brocha. However, foods which are eaten
primarily for medicinal purposes, but are pleasant tasting (e.g., herbal
teas, cough drops, chewable vitamins, etc.) are subject to a brocha.
Medicines, such as Kosher cough preparations that are pleasantly flavored
with a sweet syrup, are subject to a brocha. Some Poskim, however, rule that
they are not subject to a bracha and it is advisable, therefore, to have
intention to exempt the pleasant tasting medicine by first making a Shehakol
on another food or drink other than water (unless he is drinking the
water in order to quench his thirst, in which event one can recite a brocho
on the water as well).”
--------------------------------------------
DAVENING FOR THE WELL-BEING OF OTHERS:
Points and pointers on davening for the
wellbeing of others from the monumental Sefer Praying with Fire II,
by Rabbi Heshy Kleinman, Shlita:
1. HaRav Chaim Kanievsky, Shlita, rules that saying the name of a sick
person is preferable to merely thinking it (based on the Pasuk in Tehillim
21:3).
2. HaRav Shlomo Zalmen Auerbach, Z’tl, rules that when a group is reciting
Tehillim for an individual, one should be careful to mention the name
before praying. In that way, each member of the group will have that
person in mind, and the unique merit of the Tefillos of a Tzibbur will be
effective on the person’s behalf.
3. If one does not know the sick person’s mother’s name, than the father’s
name should be used. The Iyun Yaakov (Brachos 34) writes that one
can mention the father’s name--especially if the father has many merits that
will stand in good stead for the sick person. If one does not know the name
of the mother or father, he can say the family name or just the name of the
person.
4. When one davens for himself and others, he should mention the other
names first, and then his own name.
5. HaRav Kanievsky also rules that if one intends to pray for a lengthy
list of people, one can pray for them collectively by saying: “For all
those on this list”, rather than reciting each individual name, which may be
difficult especially when under a time constraint.
6. Even though by maintaining privacy others will not pray for him, HaRav
Kanievsky rules that one must respect a person’s request and his name may
not be revealed. Even if the patient has not requested secrecy, but the
family has requested it, one must obey the family’s wishes. However, the
Yesod V’Shoresh HaAvodah (Sha’ar 5) writes that one can daven for a sick
person even if the sick person did not ask him to pray on his behalf. Doing
so fulfills the Mitzvah of VeAhavta LeReiacha Kamocha!
--------------------------------------------
SO MUCH GOOD!
Here
are some unusual words which appear in large type on the front label of a
particular food product (not otherwise particularly known as a health
food). “DAIRY FREE GLUTEN FREE WHEAT FREE EGG FREE NUT FREE 100%
VEGETARIAN NO PRESERVATIVES”. After all of that, on the back of the label
for this very product, one will find the words “For best results--deep
fry.” [Hakhel note--while deep frying may provide the ‘best results’ in
terms of taste, deep frying may be the most harmful way of preparing a
product, and we provide it here not as an endorsement, but to accurately
report the contents of the label]. Labels such as these should serve as a
great reminder to us to always look at the good in a person, place, event,
item or thing--and not take an immediate and negative approach towards the
person’s or object’s qualities, and most certainly avoid harming in any
way or maligning in any way the ability and character of others.
Yes, he may possess the human midos-equivalents of gluten, eggs, nuts or
saturated fats--but there is really oh much good in him as well. So put the
deep frying part on your friend’s ‘back label’ in small type--and put all
those healthy FREEs in large type on his ‘front-label’--so that you see that
when you greet him-- there is really so much good for you to see!
=============================
14 Kislev
A MINUTE CLOSER:
In the past, we have noted the four brachos to be made upon the coming of
Moshiach, as taught by HaRav Shlomo Zalmen Auerbach, Z’tl. The Sefer
Otzros Acharis HaYomim, by Rabbi Yehuda Chayun notes that according to
the Sefer Lev Chaim (Volume 2, Orach Chaim 41), we would also recite
the bracha Goel Yisrael.
Hakhel Note: The Sefer Otzros Acharis HaYomim also brings Rav Chaim
Volozhiner, Z’tl’s description of the Moshiach’s arrival: “I will be sitting
in my courtyard learning Torah, and my wife will rush in and exclaim: “Chaim--how
are you learning--the Moshiach is coming?!” I will ask her: “How do you
know?” and she will answer: “Go outside and you will see that everyone is
out to greet him!” It is thus apparent that HaRav Chaim held that the
Moshiach would come suddenly, as Chazal teach that the Moshiach will come at
a time of hesech hada’as--unexpectedly (ibid. p. 135)
Additional Note One: It is well known that the Chofetz Chaim urged everyone
to prepare as best as he could for the Moshiach’s arrival. In fact, he had
prepared a special Shabbos Kapote which he put on from time to time
and sat down with to await the Moshiach’s arrival. He also had a suitcase
ready with essential items so that he would be ready to travel to Eretz
Yisrael immediately. Once on Erev Shabbos Bein Hashemashos a Gadol came to
the Chofetz Chaim and the Chofetz Chaim promptly asked him whether they are
talking about Moshiach on the streets. The Gadol did not have an answer. The
Chofetz Chaim responded--this is the problem--they don’t talk about the
Moshiach. Are we not taught--Achakeh Lo--I await him? How can
we not await him?! (ibid. 147 to 149)
Additional Note Two: In the house of the Chozeh of Lublin the clock sounded
every minute. Once a guest entered and told the Chozeh that as he hears the
minutes tick by he is saddened--for he realizes that he is getting closer to
his 120 years. The Chozeh responded: “As for me--with every passing minute I
feel happier and happier--for every minute brings me closer to Moshiach’s
arrival!”
Additional Note Three: Let us take the messages to heart today!
----------------------------------------------------------
ADAM ATEM:
At the recent gathering on behalf of Renewal, in Flatbush, Rabbi Moshe Tuvia
Lieff, Shlita, taught a fantastic lesson. He stated that prior to the Mendel
Beilis trial the Czar had for all intents and purposes announced that after
Beilis was found guilty there would be a pogrom in Russia. The Jews united
worldwide in Beilis’ defense. HaRav Meir Shapiro, Z’tl, then a young Rav,
sent a letter to the defense team assembled that he felt that the main
argument of the prosecution, who had allegedly gone through the Talmud,
would be that Jews did not consider non-Jews to be human beings based upon
the Talmudic teaching of ‘Adam Atem--Atem Keruyim Adam…’, and they
were therefore given the license to kill non-Jews for religious (such as
Matzah baking ) purposes. HaRav Shapiro told the defense team that this was
absolutely the wrong p’shat in Atem Keruyim Adam. In fact, the
word Atem means you, in the plural--and means to convey that all of
K’lal Yisrael together (i.e., you--in the plural) are called Adam--one
human being--for you are all united. The nations of the world would not
unite in defense of a person they did not even know--but Jews worldwide
acted together as one. This is our mantra. When we know that Chesed is
needed, it does not matter that we don’t otherwise know the person or that
he or she may live 6,000 miles away. It only matter that we, as a collective
unit, are called--Adam!
----------------------------------------------------------
THE ROOTS OF CHANUKAH:
The
Sefer Sichos BaAvodas Hashem by Rav Yaakov Meisels, Shlita, writes
that the root of the word Chanukah is chinuch--indicating that Chanukah
requires chinuch--real preparation in order to perform the mitzvah properly.
One sure way to begin the preparations is to recognize what the days of
Chanukah were intended for--’LeHodos U’LeHallel’--to thank and praise
Hashem. With this awareness, we look to Leah’s naming of her fourth child
Yehudah--when she stated “This time, I will thank Hashem”. Incredibly, as
we have noted in the past, this one name--Yehudim or Jews--is the name that
has lived with us for the last 2,000 years. The Sefas Emes (in the
name of his grandfather, the Chidushei HaRim) explains that this appellation
has remained with us because it serves as a daily reminder to live our
lives with the recognition and awareness to thank Hashem--for
everything--not just the Six-Day War type of miracles--but the daily
miracles as well. Our preparation for Chanukah, then, is to begin by
thinking and thanking--especially in Modim of Shemone Esrei--to which we
will soon be only adding Al HaNisim --to all else that we recognize
and thank Hashem for.
Rav
Meisels beautifully concludes that the reason the bracha of Sim Shalom,
which contains so many brachos for us, was placed by Chazal immediately
after Modim, is because if we properly demonstrate our thanks to Hashem--we
will be deserving of more and more and more brachos!
Hakhel
Note: The Sefer Avodas Penim asks whether every time that we get
Hana’ah, a benefit from this world, it actually detracts from a benefit
we would have in Olam Haba. He answers with the following Mashal: A worker
in a supermarket agrees to get paid his salary in kind with items from the
store. The storeowner permits him to take whatever he would like without
payment, keeping a record of how much he has purchased on credit, and
reduces it from the salary owed. If, however, the worker elects to pay cash
for the items purchased, then his salary will not, of course, be reduced.
When we give the proper recognition and thanks to Hashem for his
beneficence, we are paying ‘in cash’ for the Olam HaZeh, and this will not
reduce any of the salary that we work for in this world!
The
Chozeh of Lublin actually takes this lesson a step further:
Dovid
HaMelech in the Posuk that begins and ends Chapter 118 exclaims “Hodu
LaShem Ki Tov Ki LeOlam Chasdo--give thanks to Hashem for He is good;
His kindness endures forever.” The Chozeh explains that Dovid HaMelech is
teaching us by the juxtaposition of these phrases that the second half of
the Posuk is actually a direct and proximate result of the first. If one
recognizes and understands that Hodu LaShem Ki Tov--Hashem gives him
everything that he has and rightfully and properly thanks Him for it, then
Ki LeOlam Chasdo--he will merit that unparalleled second half of the
Posuk--Hashem’s enduring kindness forever and ever!
----------------------------------------------------------
WE PROVIDE THE FOLLOWING IMPORTANT POINTS AND POINTERS RELATING TO ONE’S
ANSWERING OF KEDUSHA AT SHACHARIS, MINCHA AND MUSSAF:
A. The Mishna Berurah (Shulchan Aruch, Orach Chaim 125, seif katan 4) urges
us to have Kavannah in Kedusha LeKadeish Es Hashem Yisborach--adding
that one should intend to fulfill the Mitzvas Asei of VeNekdashti Besoch
Bnei Yisrael when reciting Kedusha. The Mishna Berurah adds: “U’Vezechus
Zeh Yashreh Alav Hashem Yisborach Kedusha MiLemalah--in this merit,
Hashem will cause Kedusha to descend upon him from heaven.”
B. When reciting the Pasuk of Kadosh Kadosh and the Pasuk of
Baruch Kevod in Kedusha, one should lift his opened eyes towards the
Heavens. The Mishna Berurah brings from the Sefer Heichalos that
Hashem teaches: “Ki Ain Li Hana’ah BaOlam K’osah Sha’ah…--for there
is no pleasure for Me in the world, as those times when their eyes are
lifted towards Me…at those times I grasp onto the Kisei HaKavod where
the image of Yaakov is placed, hug it and kiss it, mention their zechusim
and bring the Geulah quicker.” (Mishna Berurah, ibid., seif katan 5 and 6)
Hakhel Note: Although we cannot fathom these anthropomorphisms, we are
given an absolutely essential glimpse into the true profundity of the
moment!
C. HaRav Chaim Kanievsky, Shlita (in the Sefer Ishei Yisrael),
states that he does not know of the source as to why people turn to their
sides when they recite “VeKarah Zeh El Zeh VeAmar”. (Brought in the
Dirshu Edition of the Mishna Berurah 125, footnote 15)
D. Although the Kaf HaChaim (125:10) teaches that one should lift
his body each time he recites Kadosh--or three separate times, the
Aruch HaShulchan (125:3) writes that one should raise his body once and keep
his body lifted for all three times one recites Kadosh. We note that Rebbi
Akiva Eiger, Z’tl, learns that even if one is standing and only listening to
Kedusha because he is only in the middle of Shemone Esrei, he can still
raise his body at this time, but the Kapos Temarim disagrees. (ibid.)
E. If one finds himself constantly missing Kedusha because his personal
Shemone Esrei takes longer than most of the Tzibbur, he should consult
with his Rav or Posek on how to conduct himself.
F. HaRav Moshe Feinstein, Z’tl, in the Igros Moshe (3:89) writes
that even if one hears Kedusha 100 times a day, he must respond--for it
is a Mitzvah of Kiddush Hashem and each and every time he responds, he
fulfills the Mitzvah another time.
Hakhel Note: Those who are blessed with this daily opportunity should truly
treasure and sincerely rejoice in the great moments!
=============================
13 Kislev
TZIPISA L’YESHUA?
We all
yearn for the Geulah Sheleima. We express ourselves several times a day in
our Tefillos--sometimes with more Kavannah, sometimes with less. We provide
a short but serious possible undertaking for one to demonstrate his special
longing for the redemption. Begin from Chapter 1 in Tehillim, and recite one
Chapter a day out loud for the express purpose of bringing an end to this
bitter Galus and to raising the Kavod Shomayim and Kavod Yisrael. Hopefully,
the Geulah Sheleima will come well before you finish Sefer Tehillim!
----------------------------------------------------------------
YOUR MESSAGES ARE MALACHIM!
At the
outset of this week’s Parasha, which describes Yaakov Avinu sending Malachim
to Esav, Rashi writes that they were “Malachim Mammash--real
angels.” What does Rashi mean to add by teaching that they were real
Malachim? The Chofetz Chaim explains (in another context) that Hashem has
many, many Malachim to do His work--and not all of them are angels. As Dovid
Hamelech teaches us in Tehillim--”Oseh Malachav Ruchos--Hashem makes
the winds His messengers....” It is up to us to realize that Hashem is
constantly sending us messages through what other human beings say or do to
you, through events in the world at large, through an event that occurred in
front of your eyes, and through changes in the lives of those you know or
are close to. Yaakov Avinu was zoche to deal with Malachim mammash. We may
not be in a position to benefit from the assistance or teachings of the
Malachim mammash--but we most certainly should recognize and benefit from
the Hashgacha Pratis, direction in life and messages being related to us
through Hashem’s messengers in all sizes, shapes and forms.
Hakhel
Note: As a simple starting point in getting used to a constant appreciation
of Hashem’s Presence in your life--the next time you are about to get angry,
raise your voice or say the wrong thing to someone--stop and think--’wait a
second he was Hashem’s messenger’!
----------------------------------------------------------------
PLEASE TAKE THE STEP!
By
establishing a Machsom L’fi--a group of only several people who commit to
Shemiras HaLashon during a specific time period during the day so that the
entire day is covered--one can produce a tremendous zechus for themselves
and all of K’lal Yisrael. By the following links, provided by The Chofetz
Chaim Heritage Foundation, we provide extremely important information as to
how one begins a Machsom L’fi (clear guidelines and FAQs), Machsom sign-up
form, and the Tefillah Ahl Hadibur that one recites before beginning his
allotted hour.
Flyer
http://tinyurl.com/pzwsbpe
Guide:
http://tinyurl.com/n9a8aaj
Sign
up (PDF version):
http://tinyurl.com/ptrvhyn
Sign
Up (Excel version):
http://tinyurl.com/p5ges3u
Tefillah:
http://tinyurl.com/q2doum4
Hakhel
Note: In these perilous and determinative times, none of us can leave it to
the ‘next guy’ to do what he can to help save ourselves and our brothers.
One can simply approach his immediate family and friends and try this for a
month. Now is the time!
---------------------------------------------------------
THE
IMPORTANCE OF MATAN B’SEISER:
The Rosh (Orchos Chaim L’Rosh, 80) teaches: Al Tisatzel
Lehovi Ma’aser El Bais HaOtzar Ki Mattan Besaiser Yichpeh Aff--do not be
slow, do not delay to give Tzedaka privately--for giving Tzedaka privately
(where the receiver does not know who the giver is) WILL COVER OVER HASHEM’S
ANGER at us. What a special undertaking--endeavoring each and every day
to give Tzedaka Besaiser.
We
have the answers--we have to be smart enough to use them!
---------------------------------------------------------
REMINDER--PRESENCE OF MIND FOR BRACHOS:
The Ba’alei Mussar teach us that if we give thanks to Hashem properly, we
can preempt the need to plead with Hashem to save us from danger. One way
that we acknowledge Hashem’s great kindess to us and express our thanks to
Him is in our brachos over foods. Accordingly, we once again provide the
following quiz, in order to assist in proper focus from time-to-time during
the day before making the bracha over a food item.
Which
of the following thoughts would DEFINITELY NOT be in order prior to making a
bracha and partaking of food or drink:
A.
In Whose Presence you are.
B.
What the bracha is on, including the incredible process that brought
this item from its creation (in Eretz Yisrael, Idaho, China or your
backyard) to your consumption.
C.
That you are consuming this item in order to have a strong and
healthy body so that you can serve Hashem and fulfill your life’s purpose.
D.
That ‘Gomel Nafsho Ish Chosed’--one who treats his body
properly is actually performing a Chesed to none other than himself.
E.
That you intend to elevate the food by its consumption and extract
the ‘nitzotzos of kedusha’ within the food.
F.
That the bracha you are making will include all other items in your
home that you may also consume now that share this same bracha.
G.
That even if you move into another room within the house, your bracha
in this room will lechatchila cover your consumption in all other rooms as
well.
H.
That you are not a ‘kofui tova’-one who does not properly recognize
Hashem’s beneficence to you. Instead, you are expressing your thanks and
praise to the Source of All Creations.
I.
That making a bracha prior to eating is a Mitzvah D’Rabbanan, and
making a bracha after eating is either a Mitzvah D’Oraysa or D’Rabbanan
(depending on what you have eaten)--so that even the most basic physical act
of eating ( which for the right reasons, is a mitzvah in and of itself!) is
‘sandwiched’ by Mitzvos!
J.
That the reason the food is providing you with nutrition and energy
is not because “Al HaLechem Levado Yichye HaAdam” there is power
within the bread itself, but rather “Ki Al Kol Motze Fi Hashem Yiche
HaAdam--only because Hashem wills it and orders it every single time you
eat.
K.
An animal is hungry, and I am hungry. An animal eats and I eat. Human
beings live here on earth with animals, and are far, far away from the
malochim. Actually, some even call us ‘two-legged animals’. Let me make a
quick bracha now because this is what I know I’ve gotta do so that I can
eat, and snatch some of that food.
---------------------------------------------------------
THE PURSUIT OF PEACE:
Shlomo HaMelech, the wisest of all men, teaches us in Koheles (3:15)
VeHaElokim Yivakeish Es Nirdaf--Hashem seeks those who are pursued. The
Midrash Rabba teaches that we can see this clearly from the kinds of
Karbanos that Hashem accepts in the Bais HaMikdash: An ox is chased by a
lion, a goat is pursued by a leopard, and a sheep is hunted by a wolf.
Hashem is not at all interested in the pursuers--but only in the
pursued. Based upon this, the Chofetz Chaim writes, one should learn and
appreciate how far he should stay from even associating with those who
pursue Machlokes--for Hashem rejects them outright. In the end, they will
be called to task and punished. However, one who avoids any tinge of
Machlokes in the end will be honored before all--as the very same Shlomo
HaMelech, the wisest of all men, teaches Kavod LaIsh Sheves MeiRiv--abstention
from quarrel is a man’s honor. (Mishlei 20:3) Hakhel Note: A quarrel
does not have to mean a battle between two sects or large groups--the
Hadfields and the McCoys and their ilk. It can also mean a disagreement
among friends, among family, and yes, even among siblings or spouses. Why
should we be among the pursuers--when we can be counted among the
pursued--and enjoy all the true honor of being human--guaranteed to us by
the wisest of all men!
Hakhel
Note: The Chofetz Chaim provides the following clear and definitive
guidelines as to machlokes:
A.
Even if one of the parties to a dispute is one’s close relative--even one’s
father, one should not follow him in the dispute, and even if his father
commands him to. This is no different than the Halacha (Shulchan Aruch,
Yoreh De’ah 240: 15), that if a father directs his son to do an aveirah,
the son should not listen.
B.
When the sons of Korach did not listen to him, it was surely a bizayon
to Korach --but it was the right thing to do, and their lives were spared as
a result. Chazal incredibly teach that the very first words of Tehillim
(1:1) “Ashrei HaIsh Asher Lo Halach BaAtzas Reshaim--fortunate is
the person who did not follow the advice of the wicked-- is referring to
the sons of Korach who did not follow their father’s direction!”
C. The
above relates to a situation in which the son or relative could not
influence his father or his relative who is a Ba’al Machlokes.
However, if a father or a close relationship respects his son or relative,
and the son or relative nevertheless remain silent, then the son will be
punished for not taking action to bring peace. One who does bring peace
will, as Chazal teach, ‘eat its fruits in this world’, and the keren,
the principal amount will still be left for eternity in Olam Haba. Even if
one sincerely believes, or even knows, that his father is right--he should
nevertheless do what he can to quash the dispute. When one does so, aside
from fulfilling the incomparable Mitzvah of Hava’as Shalom, one
should realize that his considered opinion as to how correct his father or
relative is may really be jaded because of his love or person negiyos.
D. To
appreciate the extent of the need and requirement to quiet Machlokes, let us
look no farther than Moshe Rabbeinu--who went out to Dasan
V’Aviram in order to bring peace.
E. One
should not tire from seeking to resolve a dispute--even if it has been going
on for a while, and even for a long time. Chazal teach on the Pasuk
(34:15): “Bakeish Shalom V’Radfeihu”--Baksheihu HaYom
VeRadfeihu LeMachar--seek Shalom today, and run after it
tomorrow--not despairing and not tiring from attempting to reach the great
goal.
F.
The Chofetz Chaim refers to the seeking of Shalom as a Middah
Kedosha--a holy Middah, and concludes that even if one is not
successful with the Ba’alei Machlokes themselves, who refuse to get
past the facts as they see them and their hurt feelings, one will still be
successful in keeping away or assisting those extraneous to the Machlokes
from getting involved or staying involved…and each and every ‘piece of
peace’ is immeasurable and invaluable!
=============================
12 Kislev
ANSWER TO THE QUESTION OF THE DAY: Several days ago, we had posed
the following question: If someone has fish and
rice for dinner, and
makes a Mezonos on the rice
and a Shehakol on the fish, intending to cover all foods that he may eat
with these brachos, will the Borei Minei Mezonos over the
rice cover a piece of
cake for dessert?
We received the following response from Rabbi Yisroel Pinchos
Bodner, Shlita, author of Halachos of Brochos. He responded as
follows:
If one had specific intention to cover all Mezonos including cake,
it would be covered by the Mezonos, but would of course need its own Ahl
HaMichya.
If one was a guest or was served by his wife, his imputed intention
would be for all Mezonos that would be served, and the Bracha Rishona is
covered by the original Mezonos.
If when one recited the original Mezonos he had specific intention
for any subsequent Mezonos that too can be imputed to cover the cake as
well.
If one prefers eating the rice more than the cake, the original
Mezonos would b’dieved cover the cake.
The Aruch HaShulchan has a unique opinion on all of these Shailos –
see Aruch HaShulchan 211:16.
If after all above one still has doubts as to what his intentions
were at the time he recited the bracha, he is permitted to recite a Borei
Nefashos on the rice, and then a new Mezonos on the cake. However, one
should not use this ruling in other situations without first asking a
Shailah.
---------------------------------------------------------
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----------------------------------------------------------
SHUVA YISRAEL:
It is
no coincidence--as it never is--that last week’s Haftara incorporated the
Shabbos Shuva words of Shuva Yisrael Ahd Hashem Elokecha. We are at a
crucial point in our history--a time to return to Hashem as best as we can.
This Chanukah, where will the Menorah be lit? Let us hope, let us daven…let
us do Teshuvah!
Hakhel
Note: After so many years, why did Chana finally succeed in her Tefillos for
a son? Rabbi Yosef Viener, Shlita, teaches that one answer is that the time
for Shmuel to enter and help the world had now come. It was for the sake of
K’lal Yisrael. We never know when, how or why our Tefillos are answered, nor
why they are answered in the way that they are. In our generation, we don’t
know how or when the Geulah will finally come. If we do what we are supposed
to do--in the best possible way--we may find that we have done the right
thing--at the right time!
----------------------------------------------------------
THIS IS A TEST!
In
this very fast-paced world, when everything and everyone seems to be moving
faster and faster, we can justify our lack of proper middos based upon the
exigencies of the world around us. Rabbi Viener teaches that we would be
much better served if we could envision a neon sign in front of us that
flashed: “THIS IS A TEST”! If one ‘sees the sign’, he will respond
successfully. In fact, the most appropriate or favorable response may be to
be simply remain silent--or simply hold on and not respond or react in any
way for 30 seconds or so. Whatever the appropriate response may be--the
recognition of the Nisayon is a great step towards success!
----------------------------------------------------------
FROM A READER:
“I am
studying the Kitzur Shulchan Aruch, and was amazed by the following teaching
in this Code of Jewish Law regarding Tzedaka: A person may ask: How can I
give away my hard earned money to Tzedakah? His answer: The money is not
yours--everything is a matanah from Hashem. Hashem gives it to you as
a Pikadon and watches what you will be doing with His money.”
----------------------------------------------------------
DAN
L’CHAF ZECHUS!
Chazal
teach (Avos 1: 6): “Hevei Dan Es Kol Ha’adam L’Chaf Zechus--judge the
entire person with favor”. HaRav Yaakov Yitzchok Ruderman, Z’tl, explains
that Ha’adam refers to the entirety of the other person--which is
something that no other person can know. You may understand 20% of another
person, or perhaps 40%, 60%, or even 80%. However, you will never understand
100% of another person’s thoughts and actions. Moreover, when one judges
another unfavorably, he is feeling superiority over that person--and that is
wrong. On the other hand, Chazal clearly provide the wonderful reality that
when one judges another favorably, he is judged favorably in Heaven as
well--and this is for eternity!
----------------------------------------------------------
DRESS CODE:
Why do
Yeshivos stress a dress code for davening--isn’t that form over substance?
Rabbi Yisroel Reisman, Shlita, explains that this is absolutely not the
case. It is really very sensible and meaningful. Picture an akum
entering a fast-food restaurant for a quick $1.99 meal. He may be dressed in
a T-shirt and shorts, perhaps barefoot, and possibly unshowered and
unshaven. Then consider another individual who has been invited to a repast
at the Waldorf Astoria celebrating a gallery opening. He will most certainly
be dressed in his finest (perhaps even renting or purchasing formal wear),
fully groomed and having spent good time preparing for the event. When a
person approaches Tefillah, he must consider its value to him. Is it like
the $1.99 meal--or like the $199 meal? The environment is up to you--and
this is not only true for those who study in Yeshiva--it is a choice each
and every day--for one’s entire life!
----------------------------------------------------------
FIVE COMES BEFORE SIX:
The Torah records that the fifth son of Leah was Yissachar, and her sixth
son was Zevulun. We know that Yissachar symbolizes the diligent study of
Torah, and Zevulun --its unwavering support. We may suggest that there is a
great lesson in the juxtaposition of their births. As great as the support
of Torah is—what is first needed is the assiduous dedication to Torah--its
support is an opportunity that is only thereafter then afforded to us. We
should hold in the highest esteem those who apply themselves to full time
study—for only after the birth of Yissachar is there an opportunity of
Zevulun to come into existence. First and foremost, the Torah is an ‘Eitz
Chaim He’ in and of itself--we are then blessed with the opportunity to
be machazikim ba—who grasp on to it by supporting those who study.
When you are approached asking to help support a Yeshiva or student—remember
it is only after Yissachar that Zevulun honorably follows!
Hakhel Note: The Pasuk in Iyov (5:7) teaches Ki Adam LeAmal Yulad--for
man is born to toil. Chazal explain that this refers to the toil of Torah.
The Maharsha to Sanhedrin (in further explaining this Chazal) teaches that
the word LeAmal is actually an acronym for the words Lilmod Al
M’nas LeLamed--learning in order to teach others. We must strive to
properly understand our studies and, having done so, we will be able to
share our Divrei Torah with others. In this way, the Maharsha teaches, we
are fulfilling our Yulad--the purpose of our birth!
----------------------------------------------------------
ARISING--AND LOOKING FORWARD!
At the outset of last week’s Parasha, we learn that after Yaakov Avinu saw
his great vision—”Vayashkaim Yaakov BaBoker –Yaakov arose early in
the morning (Bereishis 28:18) in anticipation of a great new day in his
life. In huge contrast, we find exactly the same term “Vayashkaim Lavan
BaBoker –and Lavan arose early in the morning (Bereishis 32:1) in order
to get away from Yaakov and everything he represented as quickly as
possible, and go back to his regular despicable lifestyle. Yaakov and Lavan
were at opposite ends of the spectrum—but each was in a great rush to get to
where he felt his life should be. We must take the lesson when we arise
each morning—there are those who will energize themselves each morning
leaning towards Lavan’s lifestyle, goal and purpose. We must balance this
approach with a hearty Vayashkaim BaBoker of our own very much
weighted in the direction of Yaakov Avinu--as Yaakov, looking forward to a
day of Hashem’s blessing and protection, a day of purpose, a day of
successfully meeting any challenges that face us, a day of fulfillment. As
we awake in the morning, let us appreciate that morning of Vayashkaim
Yaakov BaBoker—and make it our day’s guiding light as well!
=============================
9 Kislev
FROM KASHRUS ALERTS OF COR DETROIT:
Many IMAGINE brand SOUPS & BROTHS are Kosher and bear
the OU symbol. Currently, this includes “Creamy” soups (OU Pareve),
Vegetable and Vegetarian broths (OU Pareve), and “Kosher Chicken Broth” (OU
Meat). However, there are also many Imagine soups (chunky style) and broths
(regular chicken and beef) that are not Kosher and bear no OU.
Each carton needs to be carefully checked for the OU symbol.
In particular,
consumers should be aware that Imagine Chicken Broth, containing real
chicken, is made in both Kosher and non-Kosher versions. The Kosher version
states “Kosher” prominently in the product name and bears OU Meat. Cartons
without Kosher marking are non-Kosher.
--------------------------------------------
WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES. OF COURSE,
ONE MUST CONSULT WITH HIS OWN RAV OR POSEK FOR A FINAL P’SAK:
A. The
following is excerpted from Praying with Fire II by Rabbi Heshy
Kleinman, Shlita:
1.
Asking for personal requests on
Shabbos is
prohibited.
Some say that this includes
even spiritual
requests,
while others permit this.
In either
case, one may not pray for healing unless
the person’s
life is in imminent danger.
Instead, one may think of a sick person’s name
when saying “V’Rofei Cholim -
[He] heals the sick,”
in the
“Atta Gibor”
portion of the Shabbos Shemoneh
Esrei, as one is allowed to think about personal needs on Shabbos.
2. Despite the fact that
in
general
Tehillim
may be recited on Shabbos, it should
not be recited in public for a sick person unless he is in imminent danger.
One may say
Tehillim
privately for a sick person who is not in danger--since
it is not obvious to others that the Tehillim
is being said for a sick person.
3. It is permitted, and recommended, at the time of Shabbos candle-lighting
for a woman to pray for her children to be successful in Torah learning.
The Zohar adds that lighting Shabbos candles ‘with gladness of heart’ also
brings peace to the Jewish people and long life to the members of the
woman’s family.
B. We
provide below several Halachos taught by Rabbi Shlomo Pearl, Z’tl, relating
to practical applications of Hilchos Bishul. As always, one should consult
with his own Rav or Posek as to final p’sak in his particular situation or
circumstance:
1. If
a crockpot plug gets unplugged on Shabbos, according to HaRav Moshe
Feinstein, Z’tl, it is an issur D’Oraysa to replug it in. One could not ask
his or another child to re-plug it in, for one would violate an issur
D’Oraysa for asking them to do so. Asking an akum to perform an issur
D’Oraysa in this situation would not be permissible either. Although one
may be able to find a heter of moving the contents of the crockpot to
a neighbor’s house where there is an eiruv between the homes, other factors
come into play, such as the degree that the cholent is cooked, and whether
or not it is still hot, warm or completely cooled off (and whether you are
an Ashkenazi or a Sefardi). By not eating cholent on Shabbos, one might
think that he is not showing proper Kavod Shabbos. In fact, however, Rabbi
Pearl explained that “the biggest Kavod Shabbos is Shemiras Shabbos”--not
eating cholent when the crockpot has been unplugged is Kavod Shabbos!
[Note: If the crockpot became unplugged during bein hashemashos--i.e.,
up to 30/40 minutes after shekiyah, one could ask an akum to replug the
crockpot, because at that time it is an issur D’Rabbanan, and a shvus
d’shvus b’makom mitzvah would be permissible.]
2.
Although some Poskim rule that a Styrofoam cup should be treated as a kli
rishon, HaRav Moshe Feinstein and the Chazon Ish both ruled in a similar
context that a thermos is a kli sheini, as a thermos is never on the fire,
so that it cannot be deemed a kli rishon. The same would be true of
Styrofoam cups, which of course are never placed directly on the fire.
3.
One is allowed to put ice cubes in hot tea, for adding water to a kli sheni
is permissible.
4.
HaRav Moshe Feinstein ruled that one may place ketchup or coleslaw on or
next to hot cholent.
5.
There is a Machlokes HaPoskim as to whether one needs to wipe water droplets
out a cup in order to pour new hot water into the cup. HaRav Shlomo Zalmen
Auerbach, Z’tl and HaRav Aharon Kotler, Z’tl, both held that one must do so,
whereas HaRav Moshe Feinstein ruled that it is a chumra to do so.
--------------------------------------------
WE PROVIDE THE FOLLOWING POINTS AND POINTERS ON THIS WEEK’S PARASHA,
VAYEITZEI:
A. In the Parasha, Yaakov Avinu pledges that whatever he is given, he will
take Ma’aser from. The Divrei Siach brings that HaRav Chaim Kanievsky,
Shlita was asked the following question: Shimon owes money to Reuven, and is
not paying him. Reuven does not want Shimon to be held accountable for
gezel, and does not want to be involved in a machlokes with
Shimon. Accordingly, for purposes of Shalom, he wants to waive the loan and
deduct it from his Ma’aser obligation. Can he do so? HaRav Kanievsky
answered that if one realizes that he cannot collect on a debt due to him,
he cannot deduct it from Ma’aser.
B. At the outset of the Parasha, Rashi teaches that the Torah goes out of
its way to state that Yaakov left the place, to teach that when a
Tzaddik leaves a place, it leaves an impact. Why was this lesson taught to
us by Yaakov Avinu--and not by Avrohom and Yitzchok? HaRav Chaim Kanievsky,
Shlita, explains that Yaakov Avinu was an Ish Tam Yosheiv Ohalim--one
who spent his time in the Bais HaMidrash, and would not otherwise be
known to the people in the same way as others. Nevertheless, we must know
that his departure from a place makes a lasting impression--just as in the
same way as Avrohom Avinu who was known to all!
C. The Pasuk (Bereishis 29:1) teaches: “Vayisa Yaakov Raglav--and
Yaakov lifted his feet.” Rashi comments that Yaakov felt especially good
over the Besora Tova that he has received. We should appreciate the lesson
of how important it is to relate Besoros Tovos to others, and additionally,
to make people feel good!
D. If Yaakov was told by Rivka not to come back from Lavan’s house until
she called for him--why is Yaakov held accountable for not showing Kibbud
Av, to the extent that Yosef was separated from him for the same 22 years
that he did not demonstrate Kibud Av V’Aim to his parents--after all, was he
not listening to his mother by not coming home until she called for
him? HaRav Kanievsky incredibly explains that it was Yaakov’s
responsibility to daven that he should not be put into a position in
which he would not be able to honor his parents!
E. Rashi (Bereishis 28:17) explains that Yaakov Avinu came back to the
place of the Beis HaMikdash when he realized he had passed it, exclaiming
“Can it be that I passed by the place where my fathers davened and I did not
daven there?!” HaRav Kanievsky teaches that we learn from here that one
should daven in a place that a Tzaddik davened, and that it is a segulah to
daven in a place where Tefillos previously had been accepted.
F. How could Rochel have given the Simanim to Leah, when she knew
that Yaakov thought that he was marrying her? She was helping Leah--but was
she not hurting Yaakov!? On this point, HaRav Kanievsky teaches that Rochel
understood that Yaakov would accept Leah as his wife as well--so that in
this way she was saving her sister and at the same time fulfilling Yaakov’s
quest for marriage. As the Pasuk shows, she was in fact correct--as Yaakov
remained married to Leah, who gave birth to the majority of his children!
G. Lavan told Yaakov (Bereishis 29:14): “Ach Atzmi U’vesari
Attah--you are my ‘flesh and blood’--and Yaakov stayed with him for a
month. If Lavan can say this--all the more so, must we consider our
relatives--of whom the Navi expressly exclaims (Yeshaya 58:7): “U’Mibesarcha
Lo Tisalam.”--do not hide yourself from your kin!
H. The name Yissocher is not pronounced Yissoscher. The
Chazon Ish told the Ba’al Kriyah in his Shul, however, to lein it
Yissoscher only in Parashas Vayeitzei. HaRav Kanievsky explains that a
possible reason for this could be that Yissoscher gave a Shin in his name to
his son Yov--so that his name would be changed to Yashuv, a more appropriate
for him (as Yov was the name of an Avodah Zara at the time). Once he had
given over the Shin after the events of this week’s Parasha, we refer to him
as Yissocher--without the Shin.
I. We find that Yissocher is born before Zevulun. Zevulun’s great zechus is
in supporting Torah--but Torah has to come first, in order for it to be
supported. The Sefer Toldos
Shimshon by HaRav Shimshon
Chayim (B’R Nachman Michoel) Nachmani, Z’tl, writes that although the world
stands on three things--Torah, Avodah and Gemilas Chasodim--we must remember
that Torah comes first, for from Torah comes everything else. It may be the
role of some to support Torah, and the role of yet others to be Gomel Chesed--but
Torah Jews have the study of Torah as the priority!
J. Upon reaching Yaakov, Lavan complains to him, Vatignov Osi (Bereishis
31:27). Literally, you have stolen me. Rashi explains that this means ‘Ganavta
Es Da’ati’--you tricked me, or you deceived me. The lesson is a great
one--when one tricks or deceives another--it is so severe that it is as if
he has stolen him himself!
K. After all of Lavan’s complaints about Yaakov running away from Lavan, and
of not allowing him to kiss his children, and say ‘Good bye’ to them, the
Pasuk records that Vayashkeim Lavan Baboker--the next morning, Lavan
got up early to leave. His actions were clearly not in-synch with his words.
A person’s true feelings and true priorities can best be seen not by what he
says--but by how he acts. If Tefillah or Torah study is important--would he
not make every effort to be among those who ‘turn on the lights’, rather
than those ‘who have time’, or who come a few minutes late? If Shemiras
HaLashon is important enough--how often does he ask Shailos on the Shemiras
HaLashon Shailah Hotline and to others? If giving Tzedakah is important,
would one take the initiative of giving even when not asked…? If Lavan got
up early in the morning to leave--showing his true essence, we too, have to
demonstrate ours!
L. Yaakov Avinu told Lavan “Im Asher Timzah…--with whomsoever you
find your gods, he shall not live.” Rashi cites the Midrash which states
that because of this curse, Rochel died shortly thereafter. This teaches
how careful one must be with his words--even if he feels totally in the
right and otherwise fully justified. We must take to heart that life and
death are in the hands of the tongue--it is not just an adage--it is a fact!
M. After Lavan accused Yaakov of stealing his idols, and did not
subsequently find anything to verify his accusation, Yaakov did not say
anything that would antagonize Lavan or stir up further animosity. He
merely defended himself and restated his own innocence. Once again, the
Chofetz Chaim teaches that we learn from here that a person should avoid
becoming involved in a dispute even when he knows that he is right.
(ibid.)
--------------------------------------------
CHASUNAHS!
As we encounter two Chasunahs in this week’s Parasha, both of Leah and of
Rochel, we provide below several informative questions and answers from
HaRav Chaim Kanievsky, Shlita (Sefer Derech Sicha), relating to
Chasunahs:
Q:
Does a Chassan who is “Domeh LeMelech” have to nevertheless stand up
for his father?
A:
Yes--for even a king must stand up for his father. In fact, according to
Rav Elyashiv, Z’tl, a Chassan must also stand up before a Talmid Chacham,
even though a Melech does not. This is because a Chassan is only “Domeh
LeMelech--like a king”, but is not fully a king!
Q:
Does the Chassan have a mitzvah to be Mesameach himself?
A:
It
appears that it is a Machlokes Tenoim (based on a Sugyah in Maseches
Avodim Chapter 2)
Q:
In
order to properly fulfill the Mitzvah, must one be Mesameach both the
Chassan and the Kallah?
A:
No--being Mesameach either one fulfills the Mitzvah and brings all of the
reward.
Q:
Is it
permissible to turn down a Kibbud at a Chasunah?
A:
Yes,
one can turn down a Kibbud at a Chasunah, except for the offer to lead
Birkas HaMazon.
Q:
In the order of “Ailu Devarim She’Adam Ocheil Peiroseihem BaOlam Hazeh”
that we recite every morning, we recite “Bikur Cholim, Hachnosas Kallah,
U’levayas HaMeis.” Why is Hachnosas Kallah placed in between Bikur
Cholim and a Levaya?
A:
In the name of his father, the Steipeler--this teaches us that if one who is
sick gets involved in Hachnosas Kallah, it can literally save his life.
Q:
Should a Chassan avoid going to Shul during the Sheva Brachos week, because
if he goes, the Tzibbur will not say Tachanun?
A:
The Mishna Berurah states that a Chassan should not go to Shul, so that the
Tzibbur will say Tachanun. However, the Chazon Ish states that this is not
the Minhag--and that Chassanim should go to Shul [for a discussion as to the
Mishna Berurah’s intent here, see Piskei Teshuvos Vol. II, p.74].
Hakhel Note: Each person must consult his own Rav or Posek.
--------------------------------------------
A
TORAH JEW’S THANKS:
Another of the many foundations for life that we learned in this week’s
Parasha, was Leah Imeinu’s exuberant expression when she gave birth to
Yehuda: HaPa’am Odeh Es Hashem--this time I will thank and express
my appreciative submission to Hashem! We present briefly below three
important explanations of these words, and would most welcome your
explanations as well:
1.
Leah realized that the fourth son granted to her was beyond her
allotment--after all there were 12 sons to be born to four wives--making
each wife the mother of three boys. With this appreciation--that she had
received more than her allotment--she gained a fully new appreciation and
picture as well. Even the first son, the second son and the third son were
undeserved and a great gift from Hashem. Were her meager deeds indeed
worthy of a first miracle, a second miracle, or a third miracle? Leah thus
asked herself--HaPa’am Odeh Es Hashem--should it be only this time
that I thank Hashem?! Proper thanks must always be expressed for the
blessings that we have--even if they are repeated. Because we were able to
see, hear, eat or think yesterday--does it mean that the miracle necessarily
must recur today? HaPa’am teaches us that the gifts should not be
viewed on a ‘wholesale’ basis--but rather should be scrutinized and
appreciated in an individualized way. (based upon the teachings of HaRav
Shmuel Ehrenfeld--the Mattersdorfer Rav, Z’t’l)
2. In
many of our Tefillos during the day, we thank Hashem for something--and then
ask for more (Modim, and the HaRachamans after bentsching, for example).
This of course demonstrates our sincere belief that Hashem is the continuous
Source of Blessing at all times. However, sometimes we should express our
thanks without any additional ‘ulterior motive’--of more blessing, more
benefits or more rewards. Pure thanks and thanks alone--unaccompanied by
anything else-- over an event, occurrence, or yeshua is a pure appreciation
of “Ki Mimcha Hakol--You have provided me with this blessing and I
express my sincere and heartfelt thanks! (based upon the teachings of HaRav
Meir Schuck--the Temesvarer Rav, Z’tl)
3.
Leah did not want to let this great moment of appreciation and joy pass by
as a moment in history. She wanted it very much to be a part of her for the
rest of her life--and she did so by making that her son’s name. When she
called out her son’s name--for supper, for an errand, to go to bed, she
would remember that Hashem is to be thanked for His blessings. There is
really a dual message here. Firstly, we should find reference points or
milestones within our day to help guide us so that our days are properly and
meaningfully directed--and so that we do not get lost in insignificant
trivialities and diversionary trifles through which a day’s events can be
detoured and minimized. Secondly, we should appreciate the significance of
names (perhaps the meanings of our friends/families names that we call upon
can be part of our daily milestones, as we call their names). Indeed,
Chazal teach that it is wrong to be “mechane shem”--to call someone
by other than his name, even if it is not necessarily condescending. A
person’s name identifies him in this world and the Next World--and we should
very much express it as such.
We
recall that the lesson to us of Leah’s naming of Yehuda is so important, so
crucial, so pivotal--that the appellation “Jew” has stayed by our side
world-over for 2,000 years. Through our proper appreciation and
accomplishments from the lessons of this title--may we deservingly go back
to the title of B’nei Yisrael--speedily and in our day!
=============================
8 Kislev
OBVIOUS QUESTION OF THE WEEK:
In this week’s Parasha, after Yosef is born, Yaakov asks Lavan permission to
leave and make his way home (Bereishis 30:25). We then learn of Yaakov’s
miracle-filled ‘deal’ with Lavan for payment. Yet, it is not until many
Pesukim later (ibid. 31:13) that a Malach appears to Yaakov and instructs
him to leave and return to Eretz Yisrael. How could/why would Yaakov have
initiated his plans for departure and return to Eretz Yisrael without
instructions from his mother (who said she would call for him when it was
safe--see ibid. 27:45), or without having received instruction from Hashem--which
apparently only happened much later?!
--------------------------------------------
HOW
A CUP RUNS OVER:
On the
words of Dovid Hamelech in Tehillim “Kosi Revaya--my cup runs over”--HaRav
Avigdor Miler, Z’tl provides the following great insight (in his Sefer
Shaarei Orah I, p.96, as brought in Growth Through Tehillim, by
Rabbi Zelig Pliskin, Shlita): “A cup can only run over if it becomes full
first. If there is a hole in the cup, it will never become full and will
never run over. This is a lesson for us to constantly remember the good
things that Hashem does for us. Don’t forget them. Then the good things
will add up--and the happiness will flow!
--------------------------------------------
V’SEIN TAL U’MATAR LIVRACHA:
As
those outside of Eretz Yisrael have just begun to recite V’sein Tal
U’Matar Livracha, let us reflect--is not the standard term for rain ‘Geshem’--if
so, why do we specifically request Matar in the bracha? Although
noting that the Aruch HaShulchan Orach Chaim 114:2) learns to the contrary,
HaRav Chaim Friedlander, Z’tl brings the Rabbeinu Bachya (to Devorim 11:17),
and the Malbim (in Yair Ohr--Os Mem) who teach that Geshem
is related to the word Gashmiyus--and it refers only to
rainwaters which arise from the waters of the seas and oceans which form
clouds and then come back down to earth. Matar, on the other hand,
also refers to waters whose origins are in Shomayim itself--accordingly
representing Hashem’s direct Hashgacha Pratis, as these waters would clearly
not descend upon us from on high--unless there was a Ko’ach Ruchni
especially making it happen! Let us invest our proper Kavannah
into the words we will recite over the winter months--as we especially ask
Hashem to not only give us Geshem--but the Ruchniyus of Matar as well!
--------------------------------------------
TAKING A CALL…
“Taking a call while with friends or even
the (supposedly) surreptitious glance down at a screen--aside from being
rude--carried the implication that they are second to whomever is on the
line.” [Excerpted from The Evolving Digital Challenge by Rabbi
Nechemiah Gottlieb, Shlita].
--------------------------------------------
REMINDER--TZION BAMISHPAT TIPADEH:
Yeshayahu HaNavi (1:27) reveals to us: “Tzion BaMishpat Tipadeh
VeShaveha B’Tzedakah--we will be redeemed through justice and through
Tzedakah.” We are all familiar with the importance of giving Tzedakah for
the sake of Geulah. But how does the first part of the Pasuk relating to
‘judging’ apply to us on a daily basis as well? Every day, we are engaged
in the process of judging other people. Let us be sure at the outset to
judge them favorably. Imagine the Moshiach telling you that you fulfilled
your part--in both parts of the Pasuk! Hakhel Note: We all, of course,
should try to give Tzedaka l’ilui nishmos the Kedoshim, and as a zechus for
the Refuah Sheleimah for those injured.
-----------------------------------------------------------
ASEI!
Every day, three times a day, at the end of Shemone Esrei we exclaim: “Asei
LeMa’an Shemecha, Asei LeMa’an Yeminecha, Asei LeMa’an Kedushasecha, Asei
LeMa’an Torasecha.” We plead with Hashem to bring us the Yeshuos
that we need--not only for our sakes, but for Hashem’s name, Hashem’s power,
Hashem’s holiness and Hashem’s Torah. Let us resolve to have great Kavannah
in each one of these pleas--as we so longingly look to Hashem to bring the
Go’el--B’Ahava.
-----------------------------------------------------------
PESUKEI BITACHON:
In these extremely difficult and moving times, we must emphasize and
overemphasize Bitachon as the mainstay of our existence. We once again
provide by the following link
http://tinyurl.com/58jueq Pesukei
Bitachon for one to review, which have been excerpted from the Sefer
Hamevorach Yisborach. A person will typically find one or more Pesukim
which especially move him based upon his Techunas Henefesh, and his
past experience. One should definitely keep a Pasuk of Bitachon close to him
for reiteration in the Ikvasa D’meshicha.
Hakhel
Note: Many have seen the wonderful work by Rabbi Shalom Arush, Shlita,
(translated by Rabbi Leizer Brody, Shlita) The Garden of Emunah: A
Practical Guide to Life. A careful reading of this book can certainly
change one’s perspective on life. Of course, one’s questions and thoughts
relating to the deep and essential subject matter should be shared and
talked through with one’s Rav or Posek. The following is just a brief
excerpt from this superb Sefer:
“Sorrow, hardship, and deprivation are perfect loving kindness when they are
the agents that bring about one’s Tikkun - the correction and perfection of
the soul, the greatest achievement on earth. When we accept life’s
difficulties with Emuna - calmly and happily, knowing that Hashem is doing
everything to help us achieve the loftiest of aspirations-we become
candidates for eternal happiness and inner peace, in this world and in the
next.
“An
athlete is prepared to implement grueling demands from a seemingly-merciless
coach; not only that, but a top athlete usually loves and respects his or
her coach. Why? The athlete knows the coach, and trusts that the coach
wants to build him or her into a winner and champion. We should have the
same knowledge of and trust in Hashem.
“Imagine that we’re driving a car and want to make a right turn, but Hashem
blocks the way; we decide to make a left turn, but Hashem has set up an
obstacle to block that way also. Without Emuna, we’d be subject to anger,
frustration, and disappointment.
But,
with Emuna, we believe that life’s stumbling blocks, barriers, and
hindrances are agents of Hashem’s Divine Providence. We don’t sink to
frustration, anger, and depression when armed with the knowledge that life’s
setbacks are milestones, guiding lights, and personal gifts from Hashem.”
-----------------------------------------------------------
TIMING MATTERS:
If a person works hard to provide good service, he expects the appreciation
of a timely payment besides a sincere expression of thanks. Many who are in
a service business (doctors, lawyers, accountants, consultants, craftsmen,
plumbers, electricians, etc.) are the first to pay their bills to other
service providers--because they know how sorely and even hurt they feel when
they are not paid on time. As we look at Lavan’s foolish and rotten
conduct, in withholding from Yaakov whatever he could for as long as he
could, we are reminded of the concluding words of the Rambam in Hilchos
Sechirus (the Laws of Hired Workers). There, the Rambam refers to Yaakov as
‘Yaakov ‘Hatzaddik’, and states that Yaakov worked Bechol Kocho--with all of
his strength for Lavan. Though the wicked Lavan tried to avoid payment,
Hashem Himself acknowledged Yaakov’s steadfast and honest efforts and Yaakov
was rewarded even in this world with “Vayifrotz HaIsh Me’od Me’od--he
became very wealthy.” By bringing this as the concluding Halacha here, we
can suggest that the Rambam intends to impart a great lesson to all
workers. Dedication and integrity in the workplace should be rewarded by
our employers or those who hire us. If we act as we are supposed to (
please recall the instructions given by HaRav Pam, Z’tl to his student who
was entering the work force, as published in our last Bulletin), than we are
Tzaddikim--and we should dealt with accordingly by those who hired us. Even
if, however, we are treated more like Lavan treated Yaakov, then Hashem
Himself will get involved in a way that He deems fit and either despoil the
Lavan we are dealing with for our benefit--or take care of us in some other
very special way---as the Pasuk unusually emphasizes--Me’od Me’od--his
situation *very much* improved. In these difficult financial times, let us
take the lesson of Yaakov HaTzaddik--and may we not only give Nachas to
Hashem and reap the rewards for our conduct in the Next World, but touch the
Me’od Me’od very much so in This World as well!
=============================
7 Kislev
FROM THINK HASHEM
DAILY:
If we spent less time
trying to make this world
a better place to live in,
and more time
trying to make ourselves
better persons to live with,
the world would be
a better place to live in.
(A Candle By Day – Rabbi Shraga Silverstein)
To subscribe to Think
Hashem Daily, please contact
ateresshimon@gmail.com
-----------------------------------------------
HOW
TO BEAT THE YETZER HARA:
At the
recent Hakhel Yarchei Kallah, Rabbi Yosef Viener, Shlita, explained how to
defeat the Yetzer Hara, hands down. One does it ten minutes at a time. The
Yetzer Hara’s role is not to go away as you get older--he may change his
technique or his goal--but his task is a 120 year one. Remember, it is a
matter of one putting his foot down against his worst enemy. If one is
incapable of doing so on a one shot basis--he will always be successful
ten minutes at a time. Hakhel Note: To energize oneself in this area,
one’s mantra should be: “Chazak V’Ematz”!
-----------------------------------------------
QUESTION OF THE DAY:
If someone has fish and rice for dinner, and makes a Mezonos on the rice and
a Shehakol on the fish, intending to cover all foods that he may eat with
these brachos, will the Borei Minei Mezonos over the rice cover a piece of
cake for dessert?
----------------------------------------------
NOTES ON ANSWERING AMEN YEHEI SHEMEI RABBA!
Notes
on answering Amen Yehei Shemei Rabbah:
A. The
Shulchan Aruch itself writes that one should try to run (‘Lehishtadel
Larutz’) in order to hear Kaddish (SA OC 56:1)
B.
Answering Amen Yehei Shemei Rabba is a ‘Mitzvah Gedola Me’od’,
and takes precedence to answering Kedusha or Modim. (ibid., Mishna Berurah
seif katan 6)
C. One
should answer Bekol Rom--aloud. The Mishna Berurah writes that this
arouses one’s Kavannah and is mevatel gezeiros kashos. (ibid., Mishna
Berurah seif katan 5)
Hakhel
Note: Experience dictates that looking into and reading the words from a
Siddur greatly assist a person’s Kavannah.
D. One
should pause between Amen and Yehei Shemei Rabba, just as one
pauses after answering Amen before answering Modim D’Rabanan--because the
Amen goes on the previous phrase, and Yehei Shemei Rabba (as well as Modim)
are new statements. (ibid., Mishna Berurah seif katan 2)
E. If
one entered the Shul when the Tzibur was already in the middle of answering
and up to Mevorach--he does not answer Amen, but should still
recite Yehei Shemei Rabba. (ibid., Mishna Berurah seif katan 9; for
further details on other circumstances, see Mishna Berurah there and Dirshu
Notes 17, 18 and 19)
----------------------------------------------
THAT EXTRA LEVEL OF PATIENCE!
HaRav Moshe Cordevero, Z’tl, in the Sefer Tomer Devorah writes that
the first two Middos of Hashem--described in the Pesukim of Mi Keil
Kamocha (Michah 7:18-20, poignantly recited at Tashlich) both relate to
the Middah of Savlanus--of the patience that Hashem has with us. HaRav
Cordevero explains that not only does Hashem bear our iniquities without
displaying intolerance, anger or insult (allowing us to continuously move
our limbs during the moment of sin itself!)--but also allows the
mashchisim--the destructive creatures created by the sin to continue to
exist. As the Tomer Devorah writes: “The strict letter of the law
would justify that Hashem state-- ‘I do not nourish destructive creatures!
Go to him who made you, and derive your sustenance from him!’ It is thus
with tremendous tolerance that Hashem conducts this world. From this, man
must learn to what extent he, too, should be tolerant and bear the yoke of
his fellow and the wrongdoing committed against him--even if the wrongdoing
remains. He should tolerate one who sinned against him until the sinner
actually mends his ways or the sin disappears of its own accord....”
Hakhel Note: We can all put this into real practice--EMULATING HASHEM’S
MIDDOS!
----------------------------------------------
MECHALKEL CHAIM B’CHESED:
It is important for each and every one of us to pay specific attention to
the words “Mechalkel Chaim B’Chesed--Who sustains the living with
kindness”, which we recite three times daily in Shemone Esrei. We should
appreciate on a personal level the great kindnesses which we receive from
Hashem on a daily basis. Indeed, if one would sit down, and begin writing
the Chasodim down, he would realize that the detail would never stop. Let us
not be counted among those who recite these words as mere lip service
without thought--but among those who stop for a moment and think of just a
few of the Chasodim that he has experienced since the last Shemone Esrei!
----------------------------------------------
PUT YOUR MONEY WHERE YOUR MOUTH IS!
The Chofetz Chaim spent so much of his life dedicated to helping others
avoid Shemiras HaLashon. He obviously wanted the impact of his words to lead
us to Moshiach. If a person finds himself generally adhering, or wanting to
adhere to the words of the Chofetz Chaim--we may suggest that he put some
additional aids in place to assist him with his honored and hallowed goal.
One method would be for a person to fine himself if he realizes he spoke or
wrote something that was a violation of the laws of Shemiras HaLashon (and
perhaps even if it was a ‘gray area’). Supplementing this idea, or perhaps
in the alternative, one can pledge bli neder an amount per day to the cause
of Shemiras HaLashon (such as The Chofetz Chaim Heritage Foundation), and
give the aggregate amount on a periodic basis. Help bring the Geulah to
yourself and to your people!
----------------------------------------------
THE
CHOFETZ CHAIM MAKES THE FOLLOWING POWERFUL POINTS:
1.
When a person looks at his friend, he can see a physical being--human,
mortal, frail and insignificant. All the more so will he take this view if
the person has done something negative (especially if that negativity was
addressed towards him). Hashem, however, knows better--for He knows that
the root of the Nishmas Yisrael is Gadol VeNorah Ad Me’od.
Indeed, the Zohar writes several times that the source of the Nishmas
Yisrael is LeMa’alah BeMakom Norah Ad Me’od. It is for this
reason that Hashem views our importance and loves us--Ad LiMe’od as
well!
2.
When a person judges his friend below, he stands in judgment above as
well--so that with one’s very words he decides his own case in Shomayim--the
place that counts.
3. A
person must not only judge his friend favorably--but must use all of his
kochos, all of his strength to do so. One must picture himself as the
object of judgment--and as people suspect him of this or accuse him of
that--he should imagine how he would deflect and reject their words with
this reason, that rationale, these grounds and those explanations.
4.
Ultimately, [as the Sefer Mesilas Yesharim writes], our goal is to
give Nachas Ruach to Hashem. A father never wants his child to be looked
down upon, degraded, shamed or disgraced. Hashem is much more than a loving
father--He loves us beyond human love. We must follow suit to the greatest
extent possible--with each and every one of His children!
-----------------------------------------------
‘MAKING’ MONEY:
In this week’s Parasha, we learn how Yaakov Avinu dealt with business
matters--with complete reliance on Hashem. In today’s economic climate, many
of us may be faced with financial strain, and be placed in situations in
which our honesty and integrity are put to the test--sometimes to a smaller,
and sometimes to a larger, extent. We must understand that whatever happens
to each one of us on a financial basis is--just as the rest of our lives--Hashgacha
Pratis for us, and that if we were meant to lose $3,156.23, that is exactly
what we are to lose, or to gain $7,248.99, that is exactly what we are
supposed to gain. Of course, even who we lose the money to--or gain the
money from--is part of the very same unfathomable Divine Providence.
An
important Avodah in these troubled times for us is to understand that
everything comes from One Source and Only One Source. If we remember
Hashem by reciting Tehillim Chapter 23 before we eat, by reciting Birchas
HaMazon with increased Kavannah, and by realizing and appreciating from time
to time that every ounce of food, our shelter, our clothing, all comes from
Hashem Yisborach. By understanding and appreciating the relative
wealth that we do have, we will move closer to the great accomplishment of a
close relationship with Hashem Yisborach.
In
order to bring this point home, we remind ourselves of the following popular
mashal from the Sefer Orchos Tzadikim in Shaar HaSimcha:
“This
may be likened to 100 blind individuals walking one after the other, with
each one placing his hand on the shoulder of the one in front of him, with
one person who can see at the head of the line leading all in back of him.
Everyone on line knows that though he is placing his hand on the shoulder of
his friend, and that his friend is in front of him, he is not really being
led by his friend. Rather, all are being led by that one man who could see
at the head of the line. If this first man would move away...they would all
stumble and fall.”
This,
the Orchos Tzadikim teaches, is what every thinking person must take to
heart. He must realize that HaKadosh Baruch Hu is the Leader, and that we
are the people who cannot see following in back. Although we may have our
hand on the shoulder of the one in front of us, we may be helped by our
“friends” (i.e., bosses, business colleagues, partners, customers and
clients, etc.), in fact, no one of these friends could succeed but for
Hashem Yisborach at the beginning of the line, Who lovingly, unswervingly,
and with limitless omnipotence and omniscience, knows how to lead!
Hakhel
Note: If this is so true in the realm of finance, business and money--oh,
how true it also is in the realm of talents, capabilities, health…and life
itself!
=============================
6 Kislev
REMINDER! PEH TAHOR PROGRAM:
Rabbi
Dov Brezak, Shlita, has now made available a beautiful “Peh Tahor Program”,
in which one can instill in his children--in a real and practical way--the
importance of appropriate speech. The Program includes a story, questions
for discussion and the Peh Tahor Tefillah. (The Peh Tahor discussions and
stories should occur at one of the Shabbos meals). To subscribe, one can
send an email to
Brezakworkshop@gmail.com
-------------------------------------------------------
IMPORTANT INSTRUCTION FROM THE ROSH!
In the
Orchos Chaim LaRosh (20), the Rosh instructs: “Yaniach
Kol Asakav VeYispallel--one must put to the side all of his business
dealings and all matters that could distract him, in order to engage in
direct and meaningful prayer to Hashem.” Perhaps, at least before beginning
Shemone Esrei, we should think of these four words--”Yaniach Kol
Asakav Veyispallel--clearing our heads for the great and comparable
opportunity before us!”
-------------------------------------------------------
RETZEI!
The last Radak in Sefer Shmuel writes that the mageifa described
there occurred because K’lal Yisrael did not sufficiently desire the
building of the Bais HaMikdash--as we see clearly that when Dovid HaMelech
bought the goren (the threshing floor) from Aravnah as the place upon
which the Bais HaMikdash would be built--the mageifa suddenly
stopped! The Radak penetratingly continues that if the generation of Dovid
HaMelech--the generation which had not yet seen a Bais HaMikdash--was held
accountable for not properly yearning for it--all the more so should the
generations after a Bais HaMikdash existed--yearn and aspire for it! It is
for this very reason, continues the Radak, that Chazal instituted language
of true longing in the bracha of Retzei…VeHasheiv Es Ha’avodah
L’Dvir Beisecha…Vesechezenah Eineinu Beshuvcha L’Tzion
B’Rachamim. Thus with this bracha, Chazal are giving us the
opportunity to express and demonstrate what we pine for. Let us make sure
that these meaningful and potent words are recited with the feeling that
they truly deserve!
-------------------------------------------------------
FROM A READER:
“The
comments that you made [1 Kislev] regarding how the Chofetz Chaim would view
blogging would all the more so apply to WhatsApp!”
-------------------------------------------------------
QUESTION OF THE DAY:
The monumental event of Yaakov Avinu studying at the Bais Midrash of Shem
and Bais Midrash of Ever for fourteen years is not mentioned in the Torah
Sh’Bichsav at all. Why?
Additional Note: The Midrash Rabba (68:11) teaches that although Yaakov
slept at the Makom HaMikdash at the outset of the Parasha, he did not sleep
during those 14 years in the Beis Midrash of Ever. What was he doing all
night? There are two opinions. According to Rebbi Yehoshua Ben Levi, he
recited the 15 Shir HaMa’alos in Sefer Tehillim. Rebbi Yehoshua Bar Nachma
teaches that he recited all of Sefer Tehillim. We also, of course, gain a
better appreciation of the great d’veikus one can attain-- through the
proper recitation of Tehillim in general, and of the 15 Shir HaMa’alos in
particular!
-------------------------------------------------------
EMPOWERING THE FIRST BRACHA:
HaRav
Herschel Zolty, Shlita brings the G’ra on the first bracha of Shemone Esrei.
The G’ra explains that there are 18 praises of Hashem in the first bracha
because the way one begins is a true portend of how things will continue.
If we have Kavannah in the first bracha...our Shemone Esrei can then go
places!
Hakhel
Note: Let us begin today in a strong an uncompromising way--not allowing the
Yetzer Hara to stick his perverse logic into ruining that Tefillah, missing
that learning opportunity, or not performing the Mitzvah as completely as
you really can.... Let’s put all 18 Shevachim into today’s beginning
Avodos--and be zoche to see its fruits the rest of the year...and beyond!
-------------------------------------------------------
THE
TRUTH:
This
week, we continue learning of the quality of Emes L’Yaakov. In fact,
the quality of ‘Titein Emes L’Yaakov’ is the Tenth Middah of Hashem,
as explained in the Sefer Tomer Devorah: “…and to those who conduct
themselves in this world with uprightness, Hashem also conducts
towards them with this quality of truth, having mercy on them in a
way that is upright and just. So, too, must a person act towards his
fellow in a way that is upright and true, never perverting the justice of
his friend. He should have true mercy on him, just as Hashem has
true mercy on his creatures [even of] average stature.” We see from the
Tomer Devorah that even Hashem’s truth relates back to the truth--of mercy.
If this is the truth that we seek from Hashem--this is the truth that we
should mete out to others!
-------------------------------------------------------
SEEING THE SMELL!
In last week’s Parasha, Yitzchok Avinu (Bereishis 27:27) exclaims: “Re’eih
Rei’ach Beni K’Rei’ach Sadeh Asher Bairecho Hashem--see the fragrance of
my son (Yaakov) is like the fragrance of a field which Hashem has blessed.”
What does Yitzchok Avinu mean with the phrase ‘see the
fragrance’--does one not smell a fragrance? Rashi teaches that when Yaakov
Avinu entered Yitzchok’s presence, he brought with him the Rei’ach of Gan
Eden--something which Yitzchok Avinu did not only smell--but saw.
There is a great lesson for us here. We are not to look at any
situation from the perspective of that which we see with the naked eye.
Rather, a Torah Jew must endeavor to view not the mere physical aspect of
the situation--but the spiritual aspect which is truly its essence. The
unnatural state of innocent people being stabbed on the street and shot at
from passing cars, of horrific plans to hurt and kill the young and the
old--must make us see beyond the news reports, the press office statements,
and the venomous lies and hatred of the murderers, and bring us to the
realization that we must act like Yitzchok Avinu--getting to the essence, to
the Ruchniyus of the matter--and making sure that we internalize it in our
thoughts, words and conduct. As absurd and as desperate as the situation
appears--especially when it seems that after one of the rotzchim is
killed another pereh adam somehow springs up in his place--we must
not only believe but know that each one of our Teshuvah, Tefillah and
Torah reactions is ‘seeing the Rei’ach’--and that they really
do mean something and really do help. If each one of us does our part
in the eis tzara--we will all together be able to rejoice in the
Yeshuas Hashem!
-------------------------------------------------------
MORE ON SEEING!
The following is excerpted from the wonderful Sefer: V’Haeir
Eineinu: Enlighten Our Eyes, A Practical Guide to Shemiras
Einayim.
A. The Chida writes (Nachal Kedumin, Bereishis) that if
Yidden look at forbidden sights, then the forces of Eisav and Yishmael
gather strength. But if we take extra care to protect our sense of sight,
then Eisav and Yishmael will be wiped out and Moshiach will come.
B. Sin entices with false fantasies, but with one’s awareness that it is
truly a deception--a custom nisayon made for one to overcome and thereby
earn vast reward for eternity-- the infatuation, like a helium filled
balloon, will soon deflate and drop down to the ground.
C. Though we hope to improve ourselves forever, it is more effective to set
short term goals. Start with taking on a commitment for a day or two. If no
hitches appear on the horizon, perhaps increase your goal to a week.
Eventually, set month-long goals but not more than that. These ‘little’
victories are essential--especially in this area which can be so addictive.
If we accustom ourselves to overcoming small temptations then, bit-by-bit,
these little victories will lead to bigger ones. Good habit, rather than
logic, will carry the day.
D. You might ask: “How can I unhook myself from something that has long been
part of me?” Rabbeinu Yonah (Yesod HaTeshuvah) suggests imagining
yourself as a newborn--with no credits and no debits. Picture a blank piece
of crisp, clean paper, or a mystery gift waiting to be unwrapped, or a rose
unfurling its velvety petals in the morning dew. You’re starting out today
as a traveler on a brand new path--without any baggage. Every drop of
Shmiras Einayim, then, is eye therapy--self administered, readily available,
and wonderfully restorative. Every time we choose purity over impurity we
are thereby rectifying our past.
E. Come let us picture a scene unfolding: a threadbare beggar crawls out of
his hovel and finds himself standing face-to-face with the king. His majesty
graciously hands the fellow a $1 million in cash. But, shockingly, no
glimmer of thankfulness lights up the haggard face, no words of praise gush
from his lips as the ingrate takes the fortune from the monarch’s hand
without a smile, even begrudging the effort spent carrying it home. “What am
I supposed to do with all of these mounds of green papers?” he wonders.
Sorry, but we do not recognize ourselves here? Don’t we realize that every
time we are accosted with impurity, it is actually a golden opportunity for
growth? We could be turning those aching temptations from stumbling blocks
into stepping stones. In the Next World, our whole status and reward is
dependent on our struggles in this world. Nisyonos are a gift and the
recipient is none other than ourselves.
F. The Ben Ish Chai writes (Od Yosef Chai, Va’eschanan, shana 1) that
a major source of pleasure in this world is eating and drinking. In the Next
World, we first enter the lower Gan Eden where our souls enjoy delightful
fragrances, after which we ascend to the higher Gan Eden to partake of the
marvels of seeing the Divine Glory. This progression is demonstrated by the
structure of the face. Lowest is the mouth, above that the nose, and topmost
are the eyes; therein lies a message: At all costs preserve your spiritual
eyesight. It’s every Yid’s fondest and deepest hope to one day bask in the
ecstasy of the profound luminescence of the Shechinah--Lachazos BeNo’am
Hashem (Tehillim 27:4). This is the highest dimension of experience.
Though the light of the Shechinah is infinitely more powerful than any
blazing sun, this will pose no problem for the eyes that are spiritually
healthy and clean. For all eternity, their owner will delight in the wonder
of glazing at phenomenal luminescence of Hashem’s Presence!
=============================
5 Kislev
TEFILLAH ON TECHNOLOGY:
By the following link we provide a meaningful Tefillah written by a Rav in
the United States, and reviewed and approved by HaRav Chaim Kanievsky,
Shlita. Our special Hakaras HaTov to TAG for supplying it to us. May
we suggest that one recite it daily before opening his computer or other
machshir!
http://tinyurl.com/jjdfb9h
-------------------------------------------------
NEWS AS HISTORY:
In one
of the beautiful footnotes in the Artscroll Edition of the Talmud Yerushalmi
Mesechta Shevi’is, the Sefer Alei Tamar is quoted as explaining the
Pasuk Zechor Yemos Olam (Devarim 32:7) as follows: “Through studying
history, one sees how Hashem Yisborach runs the world and how He applies the
principles of reward and punishment.” We may add that this is true not only
of history--but of ‘today’s history’--the news. One must take care not to
ultimately view or explain events--whether major or minor--based upon
political, social, economic or any other intellectual, physical, ideological
or ‘religious’ consideration. One should never believe a newspaper article’s
suggestions or explanations to the contrary--notwithstanding where one may
have seen or found the article. Instead, we should be guided by the
truth--anything and everything that happens, not only that which happened
1,000 years ago, 100 years ago, or even one year ago--but anything and
everything that happened yesterday, is happening today, and will happen
tomorrow is Hashem Yisborach running the world! Remember it--and don’t let
anyone convince you otherwise! Hakhel Note: It is certainly a time for us to
recognize that our Emunah is being tested--and that we must respond with
reciting the Ani Ma’amins with an emphasis on ‘B’Emunah Sheleima’ as
we have noted in the past that the Chofetz Chaim did!
-------------------------------------------------------
MAKING OTHERS HAPPY:
How
does one make others happy? Chazal (Ta’anis 22A) teach that Eliyahu HaNavi
showed Rebbi Beroka two men who were Mezuman L’Chayei Olam Haba. The
reason for this was that they were Semeichim U’Mesamchim B’nei Adam--they
were happy and made others happy. It is evident that in order to make others
happy--one must be happy himself!
-------------------------------------------------------
OZER DALIM!
Hashem
helps the impoverished--we recite this phrase prior to our Shacharis
Shemone Esrei. to A reader pointed out to us from the Sha’ar
HaKavannos: ahl pi kabbalah, that our Kavannah in these words
should be that we join together with the Shechina which is also
‘impoverished’ with us in Galus--for the Shechinah is now too without a home
in this world. We affirm with Emunah Sheleimah that together--the Shechinah
and us--will be brought back to our true and great wealth--and this
time--forever!
-------------------------------------------------------
NOTES FROM LAST WEEK’S PARASHA:
1.
“I’M STARVING!”:
A Rav commented: “After the events at the outset of last week’s Parasha--is
this a phrase to be used by a Torah Jew--or by those who follow in the ways
of Eisav?!”
2.
EDOM: Do you like sushi? Even if you do, you certainly would not like
that to be your first name or even your nickname. Yet, Eisav was known by
what he ate--why?! Rabbi Mordechai Hammer explains that when we take a
closer look at his sale of the Bechor-Right for a humble meal, we realize
that this was not an act of absolute desperation upon which Yaakov was
c’v taking full advantage. As we see from the Pasuk, this was a
thought-through decision of ‘Lama Zeh Li Bechora--man’s end is death
and so the pleasures of Olam Hazeh shall be my focus and that of my
descendants’. To be sure, after Eisav ate and for the ensuing 45 years
until it became an issue again at the time of the Birchas Yitzchok, we find
no attempt whatsoever by Eisav to reverse the transaction, based upon fraud,
duress or the like. No, this was an outright sale--with Eisav feeling that
he was getting his full money’s worth (!) with the food he had eaten. The
Torah itself ‘uncharacteristically’ testifies that this was a despicable
act-- a bizayon --with the words VaYivez Esav Es HaBechora.
By selling the Bechorus for the Edom food--he demonstrated what was
important to him--and “Ish Lefi Mehallelo---a man is defined by where
he puts his priorities”. That being said, a person must think about, must
consider, what he is exchanging Torah or Mitzvos for when he takes away time
from learning or from performing a Mitzvah that he could have otherwise
performed. If it is for ‘toys’, ‘candy’, or the like, then he is showing
that he considers them to be more important---and if that is the case--who
knows what he should be called! We must demonstrate our proper value of the
right things--by being careful and taking steps not to waste our most
precious personal commodity--time--with the Edom-like enticements of this
world. Why be called ‘sushi’--when you can be called a Ben Torah!
3.
BAS BESUEL HA’ARAMI MIPADAN ARAM ACHOS LAVAN HA’ARAMI:
Rashi
asks why these descriptions--all which we already know--are used to describe
Rivka in the Parasha (Bereishis 25:20). Rashi answers that it is to teach us
that despite her close relationship and proximity, Rivka was able to say ‘Lo
Limadati MiMa’aseihem’’--that she did not learn at all from the deeds of
Besuel, Lavan or the people of Padan Aram. What an outstanding lesson for
us. In our times, we have come far past the ‘deghettoizing’ industrial
revolution--we are in the midst of a technology revolution which has brought
all western and eastern societies, cultures and norms into the palm of our
hand and its quick fingertips. Every day, every single day--let us be proud
to say-- Lo Limadati MiMa’aseihem!!
4.
PRE-EMPT TERROR:
We learned in last week’s Parasha that it is the voice of Yaakov, rather
than his muscle, that will defeat his enemies in war (as we see with the
Chashmonaim a little later this month). If this is true for war, it is also
most definitely true for terrorist attacks as well. Three times daily, as
part of our personal requests in Shemone Esrei, we plead: “Vechol
HaChoshevim Alai Ra’ah Meheira Hofair Atzasam Vekalkel Machashavtam--and
for all those who plan evil against me, quickly annul their intent and
thwart their plans.” We certainly can have special Kavannah here for
ourselves and the rest of K’lal Yisrael. We can take these few moments
during the day to PRE-EMPT TERROR as only our Tefillos can. Let us bli
neder make the commitment to help ourselves and K’lal Yisrael at this
crucial time in world history--in an incredibly real and result-filled way!
-------------------------------------------------------
PRECIOUS POINTS:
The
following important teachings of HaRav Chaim Kanievsky, Shlita, are
excerpted from last week’s Divrei Siach by Rabbi Yitzchok Goldshtoff,
Shlita:
On
Brachos:
1. An
individual asked HaRav Chaim for a bracha to have Yiras Shomayim. HaRav
Chaim responded that this is not accomplished by a bracha--that for this,
one has to learn Mussar.
2.
Another individual asked for a bracha for wealth, because he was in heavy
debt. HaRav Chaim gave him a bracha: “Shelo Titztareich L’Ashirus--that
he should not need wealth!”
3.
HaRav Chaim writes in his Sefer Orchos Yosher that one who is careful
not to lie will have all the brachos he gives fulfilled--for just as he is
careful not to be meshaker so too in Shomayim will they be careful
that all he says is true as well--by fulfilling his bracha!
On
Tefillah:
1. For
the Ruchniyus of one’s children, there is no other eitzah in the world other
than Tefillah.
2.
When a plumber came to his apartment to repair something--HaRav Chaim asked
him how he davens for his parnassah on Rosh Hashana. The plumber was silent.
HaRav Chaim told him that he should daven that if a person had a gezeirah
for tza’ar and yisurim--it should instead be fulfilled though
a pipe bursting--so that everyone would benefit.
3.
Many people asked HaRav Chaim what to strengthen themselves in--and he
responds: “L’Hispalel”--for there is no better eitza and
hishtadlus than Tefillah! HaRav Chaim advises that every Tefillah helps,
and no person returns empty handed from his Tefillah.
4. A
woman asked what she should do to hear positive results regarding a medical
test--what should she accept upon herself. HaRav Chaim responded that she
should add an additional Tefillah to what she had previously been accustomed
to.
5. It
is brought in Shulchan Aruch that one should give Tzedaka before davening,
and some do so before reciting the words: “V’Ata Moshel BaKol”. [as
we had recently noted] What if one does not have on money on his person
before Shacharis. HaRav Chaim responded that he has this question from time
to time--and it is for this reason that he segregates a sum of money and has
Kavannah to be mezake from it a peruta for tzedaka every
morning before Tefillah.
-------------------------------------------------------
HAGIBOR VEHANORAH!
From the Sefer Toldos Shimshon by HaRav Shimshon Chayim (B’R Nachman
Michoel) Nachmani, Z’tl: In the first bracha of Shemone Esrei, we exclaim
that Hashem is HaGadol HaGibor VeHaNorah--these are the shevachim
we are allowed to say, even though the shevachim of Hashem are truly
limitless (and it would be otherwise disrespectful to mention any--which
could be mistakenly taken to mean that that they are limited)--because Moshe
Rabbeinu specifically mentions these three shevachim in the Torah
itself (Devorim 10:17). The meforshim explain that HaGadol
corresponds to Avrohom Avinu and the Middah of Chesed; HaGibor corresponds
to Yitzchok Avinu and the Middah of Avodah--Service of Hashem; and
HaNorah corresponds to Yaakov Avinu and the Torah. Chazal teach that
because of the destruction of the Bais Hamikdash and our exile, Yirmiyahu
removed the word Norah from our Tefillos, and Doniyel removed the word Gibor--but
that the Anshei K’nesses HaGedola re-inserted them. Why did they
re-insert them--what made them overturn the decisions of none other than
Yirmiyahu and Doniel? As the Middos relate to Hashem Himself, Chazal teach
that the fact that K’lal Yisrael is able to survive--a sole sheep among
seventy wolves--shows Hashem’s unfathomable Gevurah, and the fact that He is
able to allow akum (now Arabs) to prance on the Makom HaMikdash shows
us Hashem’s unimaginable Nora’us. HaRav Nachmani teaches that the
re-insertion of these Middos also relate to us--even if our service of
Hashem is currently incomplete without Karbanos (HaGibor--Avodah),
and even if our Torah study cannot be at its highest level without a Bais
HaMikdash which allows us to reach our potential (HaNorah--Torah)--we
nevertheless mention these Middos in order to demonstrate that we know what
we must do on our end to keep the world going (Avos 1:2)--the Nora’us
of Torah and Gevurah in the service of Hashem--which, even for the
moment without a Bais HaMikdash--must be done to the best of our ability!
=============================
2 Kislev
FOR
TONIGHT!
We
have been reminding our readers about Rabbi Frand’s recommendation that they
institute going around the Shabbos asking each person for a Yad Hashem story
during the week. A reader advised us that he and his family, for many
years, have been going around the Shabbos table at the Shabbos Seudah asking
for a story or incident that occurred to the person during the week for
which he/she particularly thank Hashem.
Hakhel
Note: We believe that the lesson is--whatever you do--do something!
--------------------------------------------
FROM THE GUIDELINES CHABURA:
Yes, that’s right! Chanukah is around the corner! Now you can
receive answers for your questions on hilchos Chanukah right in your inbox!
To sign up for the Halacha-A-Day program, go to the following link:
https://theguidelineschabura.leadpages.co/halacha-a-day/.
All halachos are based on the the popular “Guidelines” Series (by Rabbis E.
Barclay and Y. Jaeger, shlita), and are brought with their exact
sources.
Don’t miss out on this wonderful opportunity!
To sign up for the Halacha-A-Day program, click
here.
If the link doesn’t work for you, try
this link
[http://eepurl.com/b_aNHj]
or send an email to theguidelineschabura@gmail.com.
---------------------------
EISAV SERVING YAAKOV:
When Rivka inquired of Shem as to just exactly what was happening within
her, Shem concluded with the words “VeRav Ya’avod Tzair--the older
one will serve the younger one.” HaRav Eliyahu Lopian, Z’tl asks when the
older one ever did indeed serve the younger one--hasn’t Eisav always been on
the ruling end over us? HaRav Lopian brilliantly answers that this is not at
all the case. Eisav has been serving us all along. A King has different
kinds of servants--butlers, chefs, charges d’affaires--and even a Palace
doctor. If we were to act properly, Eisav would take on the more
traditional roles in the Palace. Now, however, because we need to improve--Eisav
is acting as the Palace doctor--serving us with r’l sometimes painful
treatments. The time will come, however, when he will serve us in a more
common, expected and pleasant way--may it come through our Teshuva Sheleima
(remember--Teshuva BeChol Yom!)--speedily and in our days!
---------------------------------------------
WE CONTINUE WITH OUR EREV
SHABBOS--HALACHOS OF SHABBOS SERIES. OF COURSE, ONE MUST CONSULT WITH HIS
OWN RAV OR POSEK FOR A FINAL P’SAK:
We
present the following excerpts from Guide to Medical Halachah for Shabbos
by Rabbi Reuven Biala, Z’tl:
1.
When it is permitted to take medication on Shabbos, it also permitted to
puncture a capsule to remove the inside liquid or powder for use. One may
tear the wrapping around a pill, but should make every effort not to tear it
in a place where there is lettering. It is permitted to crush or chop a
pill on Shabbos; doing so does not transgress the Melacha of grinding (tochein).
2.
There is dispute among Poskim as to the conditions under which an adult may
be permitted to take vitamins on Shabbos. However, all children under the
age of three are permitted to take vitamins. If a child has a weak
constitution, the child is permitted to take vitamins until the age of
nine.
3.
When removing a band-aid from its package, care should be taken not to tear
the lettering. If possible, the wrapper should be opened at the ends (in
brands which are not closed by glue) so as to avoid tearing the wrapper on
Shabbos. However, if this is not possible, the wrapper should be opened in
a manner which renders it unfit for future use, once again taking care not
to rip any printed lettering. The bandage should then not be wrapped
completely around the finger, so that one end of the bandage sticks to the
other; rather, it should be applied in such a way that both sides of it
stick to the skin of the finger. If one has mistakenly applied a band-aid
on Shabbos in a manner which leaves the ends of a band-aid attached to one
another, care must be taken not to slip it off and discard it, thus deeming
the attachment permanent (thus having in effect sewed the two ends
together--i.e., tofeir). Instead, the band-aid should be removed
after Shabbos. If the band-aid had been attached before Shabbos, then it
may be removed in any fashion. However, one should not remove any adhesive
if it will inevitably pull out hair.
4. If
one perspires, he may use talcum powder, if it has not therapeutic
additive. The talc is permitted on Shabbos because it is not curative--it
does not cure the perspiration.
5.
One is permitted to sprinkle surgical dusting powder on a wound to stop the
bleeding, or to wash a wound directly with water or hydrogen peroxide. One
may also use tincture of iodine or alcohol to cleanse the wound and prevent
infection. Any powder or material that stops bleeding is permitted;
however, anything that draws blood out is forbidden. When using water or
hydrogen peroxide, one should once again apply it directly, rather than
taking an absorbent cotton or pad and dipping them into a liquid, as this
could result in squeezing out the liquid, which is forbidden.
---------------------------------------------
SEVERAL LESSONS FROM THIS WEEK’S
PARASHA, PARASHAS TOLDOS:
A.
The Pasuk teaches: “Vayisrotsitsu HaBanim Bekirba--the boys agitated
within her.” Rivka, as a result, exclaimed--”If this is the case, why am
I?”, and she then went to inquire of Shem as to what was really taking
place. HaRav Yoshe Ber Soloveitchik, Z’tl, learned a tremendous lesson from
these words which he taught should be applied by everyone in their daily
life. Rivka realized that there was something going on that was not right
--and she wanted no part of it--even if this meant not having the good out
of it either. Shem essentially advised her that it would not be her
choice--for Eisav was necessary for Yaakov’s existence in this world.
However, her original thought--that fostering evil did not pay even if good
was fostered along with it--was correct. Similarly, HaRav Soloveitchik
teaches, Chizkiyahu HaMelech did not want to have children because he
realized that resha’im of the caliber of Menashe would be among his
progeny. He felt this way--even though the great Tzaddikim Yoshiyahu and
Tzidkiyahu would be numbered among his descendants as well. Thus, even
though much good would have come out of his children, it would not have been
justified because of the evil that would have also resulted. Yeshaya HaNavi
(as Shem did with Rivka earlier) had to tell Chizkiyahu not to be involved
in Hashem’s cheshbonos--and to do his part and have children if he could.
The great daily lesson that HaRav Soloveitchik derives is that any action to
be taken, or word to be spoken, which will have some clearly bad or negative
ramification or result can and will never be outweighed by the good that
will also be produced. We cannot put both the good and the bad on the
scale, and use our best judgment to weigh it--instead, we are duty bound
not to perform the act at all--and even though the good will not happen,
neither will the evil--and that is your first and overriding duty and
obligation. What a powerful lesson!
B.
Rabbi Moshe Goldberger, Shlita, makes the following great observation: ”Of
all parts of Eisav’s body, why did Yaakov grab hold of Eisav’s heel? We can
suggest that it is to teach us a secret of greatness--hold on to those
things that others may be stepping on!”
C.
HaRav
Aryeh Malkiel Kotler, Shlita (whose Zeide--HaRav Aharon Kotler, Z’tl’s,
Yahrzeit is today--see below), teaches the importance of the description of
Yaakov Avinu in the Torah as a “Yoshev Ohalim--one who dwells in
tents” (Bereishis 25:27). After all, the Torah’s description of Yaakov
focuses on his difficulties with Lavan, with Eisav, and with Mitzrayim, his
encounters and his travels, and does not appear to spend even one precious
word describing his Torah studies. How could this be so? In fact, however,
Yaakov was the true “dweller of tents” because he took his Torah teachings
wherever he went and in every situation that he encountered. This is why
the Torah does not state that he dwelled in a “house”--but in a
“tent”--through the many sojourns of Galus. A tent of Torah is not
transient--it is impregnable and unconquerable by Eisav--and that is how it
will remain until our final Geulah.
D.
The Torah’s first description of Eisav’s evil relates to the way he spoke
and ate. Eisav tells Yaakov “Haliteini Na--pour into me now some of
that very red stuff…” thus, it appears, that the early warning sign of
Eisav’s evil related to his mouth--what came out of it and how he put things
into it. Below are some additional lessons, based upon the Shulchan Aruch,
Orach Chaim 167 and 170:
1. One
should not stare at someone or look at his food while he is eating.
2. One
should not drink an entire cup in one gulp. Hakhel Note: As we have noted
in the past, it has become a matter of custom for people to drink from all
size water and juice bottles, both at the table and in public. Even if this
is society’s norm, it may be that society around us does not effuse the
level of Kedusha that we do into our daily needs such as eating. Would you
drink from a bottle (any size) in front of a King?
3. One
should not bite from a piece of bread and put the remaining bread on the
table.
4. If
you are a visitor, wait to be served; do not ask to be served.
5. The
older person at the table should be served first, or take his portion first.
F. HaRav Avigdor Miller, Z’tl, teaches that not all deceit is to be frowned
upon. In his incisive and insightful way, he teaches: “You
should deceive your mate all his or her life and make them think that
they got the very best thing in the world!”
G. We provide the splendidly meaningful words of Rabbi Zelig Pliskin, Shlita, as he comments on the final Pesukim of the Parasha in his classic Sefer Love Your Neighbor:
“VaYikrah
Yitzchok El Yaakov VaYivarech Oso, VaYitzavehu VaYomer Lo, Lo Tikach Isha
M’Binos Canaan (Bereishis 28:1)--and Yitzchok called to Yaakov and
blessed him, and [then] commanded him saying, ‘You shall not take a wife
from the daughters of Canaan.’”
“The
Chofetz Chaim used to say that we can learn from Yitzchok the most effective
way of admonishing others. Before Yitzchok warned his son Yaakov what
not to do, he blessed him. Often, you will not be able to correct
someone by shouting at him. (Even if you are successful, you will have hurt
the other person’s feelings, and will have caused ill will.) But if you
show a person first that you truly care about his welfare, he will much more
readily listen to your advice or admonition (HaChofetz Chaim, Volume 3, p.
1114).”
Oh,
what a great lesson this is if we can apply it to the way we speak to our
immediate family members, friends, and colleagues at work!
---------------------------------------------
IMPORTANT NOTES ON BRACHOS:
In
this week’s Parasha we learn of the special emphasis and significance placed
in the Torah on receiving brachos from others--especially from a parent
and/or a great person. We once again provide several important reminders
from the Sefer Pele Yoetz relating to the giving and receiving of
brachos from other people:
A.
Shlomo HaMelech, the wisest of all men, teaches in Mishlei (22:9) “Tov
Ayin Hu Yevorach...” Chazal (Sotah 38B) teach that this Pasuk alludes to
the fact that one with a good eye always gives brachos to other people. The
one who blesses others will, in fact, also be blessed himself, as the Pasuk
also teaches (Bereishis 12:3): “Va’Avorecha Me’Varachecha--I will
bless those who bless you!”
B.
One gives Nachas Ruach to Hashem by blessing others, and if the
bracha is successful and produces results, one has performed a special act
of Chesed to that person. In fact, some Poskim allow one to give a bracha
to his friend even if it is immediately before he makes a bracha to Hashem
(such as on a food item), because it is considered an honor to Hashem as
well to bless another person! The Zohar, however, teaches that before
blessing another person he should first bless Hashem (such as by reciting “Yisborach
Shemo Shel HaKadosh Baruch Hu”) as the Source of all bracha.
C.
One should not be tightfisted in giving brachos, as Shlomo HaMelech
teaches (Mishlei 3:27) “Al Timnah Tov…--do not withhold good from the
one who needs it, when you have the power in your hand to do it.”
D.
Likewise, one should always be mishtadel to receive brachos,
as Chazal teach (Rus Rabba 7:15) “Were it not for the brachos that the
elderly women gave to Na’ami--there would never have been a Bais Dovid!”
E.
One should also seek brachos from the poor and indigent, for Hashem
listens to their calling.
F.
One should especially desire and seek brachos from Talmidei Chachomim
and Tzaddikim, because their bracha is ‘kerova lehiskayeim--close to
being fulfilled.’ In any event, continues the Pele Yoetz, Hashem
will bless this person directly, because in seeking their brachos, he
demonstrates his esteem for Torah and Tzaddikim!
---------------------------------------------
ON
THE YAHRZEIT OF HARAV AHARON KOTLER:
Today, is the 54th Yahrzeit of HaRav Aharon Kotler, Z’tl (R’Aharon B’R
Shneuer Zalmen), perhaps best known for his unwavering adherence, resolve
and tenacity for what he knew to be right--whether it be the primacy of
Chinuch Atzmai, learning undistracted in Lakewood, or properly voting in the
elections in Israel. The Satmar Rebbe, Z’tl, who did not agree with HaRav
Kotler in some of his opinions, was maspid him with the words: I can testify
about him that, like his namesake Aharon HaKohen,--he did not deviate (she’lo
shinah) even in the slightest amount (even kekotzo shel yud) from
the Torah’s directives”. HaRav Aharon is undisputedly one of the towering
figures in rebuilding Jewry in America (and ergo the world) after Churban
Europe. We provide below just a sampling of his teachings as a zechus for
his beloved neshama--and as a zechus for us all!:
1.
The Ramban writes in Sha’ar HaGemul that there are three judgments
that a person must succeed in. The yearly judgment, the judgment faced upon
departure from Olam HaZeh, and a third judgment prior to Techiyas Hameisim.
What is the difference between the second and third judgments? After all,
the person was not alive any more to perform mitzvos or commit aveiros!
HaRav Aharon explains that this judgment is most pervasive, because it also
takes into account all of the ramifications of a person’s actions since
their demise. What did you accomplish, what mark did you leave--did you
lead others in the Derech Hashem--Torah and Mitzvos--by your sincere action
and your exemplary conduct? If so, all of the actions that succeed you in
all future generations of those who learned from you--whether it be
children, other relatives, neighbors, co-workers, acquaintances or friends
(even the impressed person sitting next to you on the bus or plane)--all of
this accrues to your merit. Chas V’Shalom, the opposite is also
true. What we do in our lives is so important--not only for this moment or
this year--but for a lifetime, and the generations that succeed them, until
the end of days. Appreciate the true significance, the incredible and
everlasting effects, of your daily actions--so that their ramifications
benefit you--and the world--literally, to the end of days.
2.
You are an Ish Chesed, a performer of Chesed of the highest caliber.
You come across the cruelest of the cruel--someone, in fact, world renown
for his sadism, barbarity, licentiousness, and the sheer indignity he
bestows on other human beings--a shame and disgrace to the human race. At
best, you would have nothing to do with him. At worse, perhaps you would
join forces with those who would do him harm. Now, let us see Avrohom
Avinu’s attitude and approach to the news that the people of Sodom were
about to be handily taken care of, once and for all. Avrohom Avinu’s
immediate response was --let us save what we can of these people. No
vengeance, no joy, not even personal satisfaction that they and those with
them were to be eliminated. Quite to the contrary, HaRav Aharon teaches,
Avrohom Avinu--who knew what Yiras Shomayim really was --went to the point
of pleading that he twice said “Al Yichar”--Hashem do not be upset
with what I am about to ask. Far be it from one with true Yiras Shomayim to
anger Hashem--but Avrohom Avinu knew that he must take it to the absolute
limit for them. HaRav Aharon concludes that we are taught here how great our
obligation is to assist and daven for Hashem’s children, both for the
individual and for the K’lal. Aren’t we the descendants of Avrohom Avinu--and
don’t those in front of us need our help!
3. A
close talmid of HaRav Aharon in Lakewood (now a senior Rav himself) related
to us that HaRav Aharon would always emphasize the fact that a person must
be a misbonein--one who seriously contemplates his actions. It is
not in vain that the Sefer Mesilas Yesharim, when instructing a
person on how to acquire a particular character trait, would often teach
that one should be misbonein regarding that trait. If one was truly
misbonein, for instance, about ridding himself of anger, then when an
anger-inspiring event would arise he would have been trained to first be
misbonein before getting angry. Serious and sincere reflection, then,
is the secret to improving all Middos.
4. The
following is described in Bimchitzasam, the two-volume work on
gedolim of our generation by Rabbi Shlomo Lorincz, Z’tl: “HaRav Kotler held
that the greatest Chesed that one could do with another was a Chesed Ruchni--spiritual
Chesed, whether it be assisting a person to learn, or any other proper
spiritual influence. As Rav Kotler put it, “Torah is life--is there any
greater Chesed than giving life to another?!”
=============================
1 Kislev
THIS MORNING’S HALLEL!
Many Siddurim, immediately after Hallel, bring the Posuk (from last week’s
Parasha) of VeAvrohom ZaKein Bah Bayamim VaHashem Beirach Es Avrohom
BaKol…and Avrohom was elderly, coming with his days, and Hashem blessed
Avrohom with everything.” What does this Pasuk have to do with Hallel? In
point of fact, it is the Shelah HaKadosh writes that reciting this Posuk
after Hallel is a Segulah for Ariychus Yamim. We can well understand that
the Posuk describes Avrohom Avinu’s Ariychus Yamim--but how does that
translate into Ariychus Yamim for us? We may suggest that by reciting
Hallel, we recognize the Source of all Life, and to Whom all thanks and
appreciation is due. This was truly Avrohom Avinu’s mission to the world.
By following in his footsteps, we too can be zoche to the long life that
accompanies one who is properly fulfilling his mission in this world!
--------------------------------------------
THE
CHOFETZ CHAIM--ON BLOGGING:
The
Chofetz Chaim, in Sefer Shemiras HaLashon (Sha’ar Hazechira, Chapter
14) writes as follows: “U’Ve’emes Mi Sheyeish Lo Lev Navon Tzarich
Livro’ach Meichavuras Anashim Ba’alei Keranos Kevoreiach Min Ha’eish--an
understanding person must flee from those who group together and may speak
words of leitzanus or lashon hara--as one runs from fire.” The Chofetz Chaim
continues with an amazing Mashal: Ten people are standing and talking, and
the police suddenly come and take one of them to interrogate regarding
something he had done. Apparently unable to elicit a confession, the police
return to find the other nine people in the group in order to determine
whether they know anything about the first person’s crime. Even if they are
innocent of any crime, they most certainly will be quite troubled by the
police interrogation and will not want to have anything to do with this man
ever again. Certainly, continues the Chofetz Chaim, if any of these other
nine people did have something to do with his crime, they have much to worry
about. When one person speaks Lashon Hara, and another nine are listening,
Hashem will hold the other nine people culpable for participating in the way
that they did. The Chofetz Chaim concludes that one should not get involved
with the sin or sins of others, when he has enough of his own personal
issues to take care of. If one studies these words of the Chofetz Chaim, and
applies them to blogging in almost any forum (whether or not it occurs on
what is ostensibly a ‘frum’ website), he will recognize how important it is
for his Olam Haba to stand back--and stay as far away from the enticement as
one possibly can!
Hakhel Note: HaRav Yaakov Galinsky, Z’tl, provides a powerful mashal
for appreciating the difference between Olam Hazeh and Olam Haba. Picture
yourself on a modern train, sitting back in a comfortable car, with a new
and splendid MP3 player, listening to the best philharmonic orchestra in the
world playing the piece that it is most famous for. Someone taps you on the
shoulder and advises you that in the next train car there is an amateur
musician playing on a homemade harmonica--the performance is both free, and
live! The choice is yours--is it really even a choice?! Let us think--and
act--accordingly!
--------------------------------------------
A
WONDERFUL WONDER!
We are
all accustomed to concluding the bracha of Asher Yatzar with the words
‘U’mafli La’asos’--Hashem acts wondrously on our behalf. The Sefer Chasidim,
in describing what one should reflect upon prior to making a bracha
rishona on food, instructs that one should consider how Hashem has
hifli chasdo imo--performed wondrous chesed with him by providing
the specific item(s) that he is about to eat. Succinctly stated--the Mafli
La’asos applies before eating as well!
--------------------------------------------
101
TIMES:
Chazal
teach that one cannot compare someone who learns a Torah limud 100
times to one who has learned that limud 101 times. May we suggest
that you take one Mishna and learn it every day for the next 101
days--making your grand siyum on Purim!
--------------------------------------------
QUESTIONS IN PREPARATION FOR THE PARASHA:
1. We
find that Yitzchak Avinu finally digs a well which the Plishtim do not
dispute--and so he calls the place Rechovos--Ki Atta
Hirchiv Hashem Lanu--for now Hashem has granted us ample space.... (Bereishis
26:22). Yet, in the very next Pasuk we learn VaYa’al Misham Be’er
Sheva--and Yitzchak went up from there to Be’er Sheva! Why did Yitzchak
Avinu seemingly immediately leave--if he had just found and founded an
indisputable place for his family to dwell?
2.
There is a custom in some Shuls to sell one of the Aliyos in this week’s
Parasha--which one and why?
3. At
the end of the Parasha, we learn that Eisav married Yishmael’s daughter--Machalas--and
we derive from this name that a Chassan and Kallah are Mochul--forgiven
for their past iniquities on the date of their wedding (of course Teshuva
must be done). Why would we learn something so important from a Shidduch
which involves the joining of none other than Yishmael and Eisav (of whom we
specifically recite in Selichos--Kalei Se’ir VeChosno)?!
--------------------------------------------
TODAY!
To
put things in their proper perspective, today, Rosh Chodesh, is the fortieth
day from Hoshana Rabbah (i.e., the same distance traveled between Rosh
Chodesh Elul and Yom Kippur). It is also a full two months since Rosh
Hashana. To reiterate our point of earlier in the week, it is the time for
us to evaluate and re-evaluate our kabalos, goals and accomplishments thus
far--and make the great part of the year ahead of us--just that--great!
Hakhel
Note: We look forward to a month of great Yeshuos. Certainly, great
Kochos--huge potential--lies within these upcoming days. Let us remember
that (although the war against the Greeks may have ensued for years hence)
the battles for which we celebrate Chanukah culminating in the rededication
of the Bais HaMikdash were successfully concluded on the 24th/25th of
Kislev--just a few short weeks away. This, then, means that the actual
miracle-filled clashes of the physically weak against the bodily strong, of
a few brothers against armored battalions, of the piercing Kol Yaakov
against the adroit Yedei Esav as portended by this week’s Parasha, took
place on our calendar perhaps today and certainly in the days just ahead.
In this week’s Parasha, we learn how powerful our Tefillos really are and
can be in extricating ourselves from truly painful and difficult situations.
Learning the lessons from the Parasha is such an important goal and
accomplishment for us--especially applying them to our times and our
situations in life. If we can take the lesson of the incomparable power of
Tefillah--and especially infuse them with special pleas for Yeshua during
this month--we may be able to bring ourselves over the top. Yeshua is
definitely not an insurmountable task--especially for a generation so
befuddled by the admixture of terrorism, technology and turmoil that
surrounds us. A very simple place we can begin is with the words “Ki
Lishuasecha Kivinu Kol HaYom” (we await Your salvation every day) in
Shemone Esrei. We have often heard that ‘Yeshuas Hashem KeHeref Ayin--the
Yeshua of Hashem can come with the blink of an eye’. When reciting the words
of Ki Lishuasecha three times daily--perhaps we can raise our
Emunah level by closing our eyes and hoping, picturing and feeling the
Yeshua coming in that instant. With so much pointing in that direction at
this perplexing point in world history and this special time of year...as we
open our awaiting eyes--we may actually realize that the Yeshua really has
come!
----------------------------------
VOLUNTARY PREPARATION:
As we know, we are required to prepare for Pesach by studying its Halachos
30 days in advance, and according to many Poskim, the same is true for
Sukkos and Shavuos. The Dirshu Edition of the Mishna Berurah (Shulchan Aruch
Orach Chaim 429, Dirshu Note 1) writes that the same is not true for
Chanukah--and one is not required to study its Halachos in the preceding
month. This means that when in preparation for Chanukah we do delve into the
15 Simanim of Hilchos Chanukah in Shulchan Aruch (Orach Chaim
670-684)--we are doing so on a voluntary basis--and hopefully L’Sheim
Shomayim! Enjoy!
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