Hakhel Email Community Awareness Bulletin
DECEMBER 2018 DAILY EMAIL ARCHIVE
23 Teves
TESHUVAH MOMENT:
Certainly set aside time each day, even for a quarter of an hour, to learn
with him works of mussar in order to infuse him with the fear of
Heaven and of sin, to learn of the reward in the olam haemes for those who
perform mitzvos, and to remind him that one does not live forever. It is
clear that this learning will persevere, and will ultimately benefit the
person and raise him to ever higher levels of fear of Heaven. [The Steipeler
Gaon, Letters vol. 1, letter 105, as quoted in the Cheshbon HaNefesh 5779
calendar].
--------------------------------
REMINDER--BRACHOS ALERT:
We have been advised by the OU that the
bracha
rishona on Post Cookies and Cream
Cereal is Mezonos
and the bracha achrona is Borei Nefashos.
--------------------------------
QUOTABLE QUOTE:
“Habituated to being hyper-stimulated by new snippets of information, we
lose the ability to follow long, involved arguments. Book reading becomes a
chore rather than a delight.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
--------------------------------------
MECHAPEIS SIBA L’HEITIV:
HaRav
Mattisyahu Salomon, Shlita, teaches that Hashem looks at us daily and is “Mechapeis
Siba L’Heitiv--searching for reasons to do good to K’lal Yisrael.” He is
looking for sincere Mitzvos, real Tefillos, acts of Chesed, the study of
Torah even in pressing circumstances. Hashem is looking for reasons to do
good to our people--let us try to intentionally try to give Him at least one
a day!
--------------------------------------------
AS THE WINTER APPROACHES: RICOLA--FROM KEHILAH KASHRUS OF FLATBUSH:
“Subsequent to a
great deal of research by the CRC of Chicago, the following flavors of
Ricola Drops have been found to be acceptable for use in our establishments
TO THE EXCLUSION OF ALL OTHER RICOLA VARIETIES:
Ricola Honey Herb Lozenge Recommended
Ricola Lemon Mint Lozenge Recommended
Ricola Natural Herb (original) Lozenge Recommended
Ricola Sugar Free - Lemon Mint and Mountain Herb
Lozenge Recommended
----------------------------------------
SPIRITUAL INVIGORATION!
When a spacecraft takes off, it travels a great distance on the initial
burst of energy at blastoff. Then, it must continue to travel on new and
potent sources of additional energy. As soon as the Yomim Tovim of Tishrei
concluded, we immediately continued to be energized by Chumash Bereishis. As
we began Chumash Shemos this past week, we must recognize that it is a time
to re-inspire and re-energize ourselves.
Perhaps we can start with the “sur mei’ra”--not falling into the
pitfalls of previous weeks--not going through another seven-day cycle of
work, chores, learning, sleeping, Shabbos…work, chores, learning, sleeping,
Shabbos…work, chores, learning, sleeping, Shabbos…. Instead, we can focus on
how the days will be different, will show a change, some kind of
improvement. They will not simply be yet another seven days of winter, or
the week that is “three months before Purim”, or “four months to Pesach(!)”.
Here
are a few of suggestions for invigoration.
·
Live
in complete harmony with our spouse or boss--not even raising our voice once
·
Give
additional Tzedakah every single day
·
Come
to every Tefillah on time
·
Feel
that Hashem is listening to us in every Shemone Esrei--as we ourselves
attest “Ki Ata Shomaya…”
·
Pause
to think about Yerushalayim and the Bais HaMikdash, either when mentioning
them at one of the many points in davening, or at some time during the day
·
Daven
for someone else or do a Chesed Shel Emes every day
·
Think
about a mitzvah or middah that we would like to improve on and take some
step--albeit small--in that direction
---------------------------------------------------------------------
PARNASSAH--JEWISH STYLE:
Parashas Shemos teaches us that Bnei Yisrael got into an unfortunate rut
which lasted for 210 years. Let us do our part to steer clear of that rut
in the coming week! The Chofetz Chaim writes movingly as follows:
HaTorah HaKedosha Tzivesa Ossanu She’nizaher BeLimud HaTorah
Tomid--Ulefachos Bikvius Ittim LaTorah--the Holy Torah commanded us to
take care to learn Torah always--and at least take care of our set times for
Torah study. The Yetzer Hara, continues the Chofetz Chaim, persuades and
gently attacks a person--how can he not spend more time in business--going
here and traveling there, and if he is not going to make the needed money
now--then when? To quash the deceitful Yetzer, Dovid HaMelech exclaims in
Tehillim (37:3) Betach BaHashem Va’Aseh Tov--put your Bitachon
in Hashem and do the right thing--for He will surely provide that which is
to come to you. Furthermore, the Chofetz Chaim clearly adduces--is it
possible that Hashem would deduct from that which was designated for
him to earn for the year on Rosh Hashanah--because one kept his learning
seder--rather than improperly engage in business at that time? Even if one
would really lose a deal, a client, a meeting opportunity--our true Bitachon
tells us that if it is not today, it is tomorrow, and if not with this
person it will be with another. Most certainly, no true gain could come out
of violating Hashem’s instruction to us to carefully keep our dedicated
learning times. Look at the dollar in front of you-and the Sefer in front of
you--they are both from Hashem--and He is telling you how to work
with them! Hakhel Note: we had asked HaRav Mattisyahu Salomon, Shlita
what to do if someone has a seder kavua on his commute to and from
work--and an acquaintance he hasn’t seen in a while gets on the train or
bus--isn’t it derech eretz to spend the time ‘catching-up’ with him?
HaRav Mattisyahu responded that one should exchange a few warm and caring
remarks --and then advise the friend that he has a seder kavua, and
make up how they will be in contact in the near future. It is with
this dedication and earnestness that we must approach our dedication to
Torah study-and this is the greatest derech eretz!. Hakhel Note: If
for some reason one missed a seder kavua that day, the Chofetz Chaim
urges him to make it up before retiring for the evening--and not
waiting until the next day. What better way to live--than to follow Hashem’s
rules!
----------------------------------------------
A
LESSON IN YIRAS SHOMAYIM:
Last week, we brought the essential teaching of HaRav Mattisyahu Salomon,
Shlita--what made Shifra and Puah so successful was their Yiras Shomayim
from the outset. Accordingly, HaRav Salomon urges--we should study Mussar
to attain Yiras Shomayim--and we will be able to succeed as well. The
Rabbeinu Yonah teaches that the Ikar of Yiras Shomayim is avoiding Sefeikos
--doubtful activity--in daily life. Not eating what could be
the wrong thing, not saying what could be the wrong thing,
not wearing what could be the wrong thing because you are not
sure whether you should or not ...is a great Kiyum of Yiras Shomayim!
Additional Note Three: Chazal teach that Shifra and Puah were rewarded with
Batei Kehuna U’Batei Malchus--the Kehuna coming from Aharon and the Malchus
coming from Dovid HaMelech. The Meforshim point out that Chazal do not
teach that Yiras Shomayim came forth from them--because Yiras Shomayim is
not limited to them as the Bais Aharon and Bais Dovid is.
There is no one Bayis--house--in which Yiras Shomayim is or will be housed.
Instead, if we personally follow the glorious teaching of Shfira and
Puah--we too will have a powerful and important chelek in Yiras Shomayim in
the world--and for all eternity!
----------------------------------------------
IN
HONOR OF SHOVAVIM:
We are now in the second week of Shovavim--special days of return to Hashem
occurring over the first weeks of Sefer Shemos--weeks which take us out of
the doldrums of personal galus into the mirth of personal Geulah. Will you
engage in one less indulgence today--even if it just one less cookie than
planned?
Hakhel
Note: We provide several essential points made by HaRav Tzvi Meir
Zilberberg, Shlita on Shovavim:
1. The
Eight-Week Shovavim period corresponds to the Parashios in the Torah during
which we were upended from a status of tortured and debased, low-class
slaves to that of a miraculously-freed people which received the Torah from
Hashem Himself and honored to build the Mishkan to ‘house’ Hashem’s Presence
in this world. The message of Shovavim is that we can during this especially
endowed period do the same--by uprooting and overturning the Yetzer Hara’s
presence all about us--and raising ourselves closer and closer to HaKadosh
Baruch Hu--’housing’ Hashem’s Presence in our hearts and being in the here
and now!
2. It
is essential for us to realize that elevating our relationship with Hashem
is our purpose and goal in this world. The special gift that we are given to
accomplish this goal is Tefillah. As Dovid HaMelech exclaimed and as we
repeat to ourselves three times a day (Tehillim 145:18): “Karov Hashem
Lechol Kore’av Lechol Asher Yikreu’hu V’Emes--Hashem is close to all who
call upon Him--to all who call upon him sincerely.” Indeed, in the Haftarah
of Shuva Yisrael read on Shabbos Shuva, the first instruction we are given
to accomplish our task of Teshuva is: “Kechu Imachem Devarim V’Shuvu El
Hashem” (Hoshei’ah 14:2)--take your words of Tefillah with you in order
to return to Hashem!
3.
Dovid HaMelech actually describes himself with the words (109:4): “V’ani
Tefillah--and I am prayer”--for this is the metziyus, the
essence, for which we should all strive.
4. It
is absolutely imperative that we recognize the importance of Tefillah
prior to hardship or difficulty. Chazal especially emphasize to us
that “Le’Olam Yevakeish Adam Rachamim Ahd She’lo…Leolam Yakdim Adam
Tefillah L’Tzara---a person should ask for mercy before he gets sick,
before any trouble comes.”
5.
Hashem has established the world on the basis of: “Hashme’ini Es Koleich--I
want to hear your voice calling Me to be close.” This is the way the world
works--and it is accordingly not a miracle when Hashem listens to our
prayers--even though the outside world might consider it miraculous under
the circumstances.
6.
Hashem listens to Kol Peh--to every single person, for it is
the obligation of every single person, no matter who he is, where he is, and
what he does to draw closer to Hashem and to recognize that Ein Ohd
Milevado--there is no source of anything in the world besides Hashem.
The Ohr HaChaim HaKadosh teaches that in the last generation before Moshiach,
the Yetzer Hara will attempt to pummel us into the 50th sha’ar of
tumah (as he attempted to do in Mitzrayim) in order for us not to be worthy
of being redeemed. The technological advancements of late are to fool a
person into believing that he literally has the world at his fingertips, and
that he can control or attain anything that he would like or needs within
seconds--with nothing to stop him. In fact, when driving away this
superficiality, we will recognize that whatever generation we live in, and
whatever we in fact possess--we really and truly have nothing without
Hashem’s ongoing beneficence. We must realize that we do not take care of
ourselves, and should view ourselves as a child who is ‘at his father’s
table’. It is for this reason that Chazal teach and that the Shulchan Aruch
(Orach Chaim 98:5) rules that prior to prayer, a person should contemplate
his inabilities and the kindnesses in which Hashem sustains and supports
him. The more we recognize this, the more we gain, the more we grow--and the
more Hashem will want to shower His blessings upon us!
7.
Chazal describe Tefillah as something which is “Berumo Shel Olam--at
the height of the world because this is where it places us.” Tefillah is the
eitzah shel kol haeitzos--the eitzah over all other Eitzos!
8. In
the last year of his life, the Chofetz Chaim, Z’tl, advised HaRav Elchonon
Wasserman, Z’tl, that when davening for the final Geulah, one should
emphasize asking for Hashem’s Rachamim-”Velirushalyaim Irecha
B’Rachamim Tashuv” and “Vesechezenah EIneinu B’Shuvecha L’Tzion
B’Rachamim” are two very important points in Tefillah in which we
can ask for Hashem’s Rachmanus to speedily bring our redemption.
9. The
Navi (Yeshaya 56:7) teaches us: “VeHaviosim El Har Kodshi V’Simachtim
B’Veis Tefillasi”--when we achieve the final Geulah, we will reach such
a level of closeness to Hashem that we will especially rejoice in the Beis
HaMikdash as a house of prayer!
10.
One should review these very basic lessons and process them--for by
recognizing the significance of Tefillah and applying a high priority to
Tefillah on a daily basis, he will change his life and bring it so very much
closer to its great spiritual purpose and goal!
Important Postscript:
The coming weeks of Geulas Mitzrayim appear to be an auspicious time to
daven for our own Geulah--for our own sakes, as well as for the sake of all
of K’lal Yisrael. The Chazon Ish (Kovetz Igros II) writes the
following: “HaTefillah He Mateh Oz BeYad Kol Adam, Bechol Sheyasim
HaAdam Mivtacho Bo Yisbarach Ken Ya’aleh VeChein Yatzliach--Tefillah
is a powerful tool in the hand of every individual, and the more one places
his trust in Hashem--so will he be raised and so will he succeed!...”
Let us all put special effort now in davening together--for the Geulah
Sheleimah!
===========================
20 Teves
TESHUVAH MOMENT:
To improve your Ahavas Yisroel, bli neder undertake to especially give at
least one compliment a day for 30 days—especially to someone who looks like
he needs a boost, or someone who you know could use encouragement (see
below).
----------------------------------------------------------
FROM THINK HASHEM DAILY:
“Be somebody
who makes everybody
feel like a somebody”
Hakhel
Note: To subscribe to Think Hashem Daily email:
ThinkHashem@gmail.com.
----------------------------------------------------------
HASHEM ELOKEINU:
A Rav
pointed out to us that in Birkas HaMazon--other than in the conclusion of
each of the four brachos themselves--wherever Hashem’s Name is mentioned, it
is mentioned as Hashem Elokeinu--Hashem our G-d. This
demonstrates to us the great level of Hashgacha Pratis that each and every
one of us experiences--even down to the particular food that one had just
eaten at his meal. Hakhel Note: Oh--how we should rejoice over the Hashgacha
Pratis each time we recite Hashem Elokeinu in bentsching!
-----------------------------------------------------
IT WOULD BE BETTER:
HaRav Ephraim Wachsman, Shlita, is world-renowned for his Shiurim on Emunah
and Bitachon. He teaches: If it ‘could be better’--it would be better!
----------------------------------------------------------
SHALOM RAV:
In
Nusach Ashkenaz at Mincha and Ma’ariv, and at Nusach Sefard at Ma’ariv, we
begin the last bracha of Shemone Esrei with the words “Shalom Rav”. What
does Shalom Rav mean? The Kuntres Avodas HaTefillah writes
that when we recite these two short and simple words, we are asking for
Shalom HaKollel Harbeh Shelomos--peace that includes many forms
of peace…peace from war, peace from jealousy, peace in health of mind and
body, peace at home, peace with one’s possessions, and peace from all
happenings, instances and occurrences. These two brief words are packed
with meaning. With the proper Kavannah…they can bring us a long and
powerful way!
-----------------------------------------------------
FROM GALUS TO GEULAH!
In
this week’s Parasha, we learn of the horrific plight of Bnei Yisrael at the
hands of the Mitzriyim. Yet, by the time we reach the middle of the
second aliyah--Moshe Rabbeinu is born! We then proceed for the balance
of Parashas Shemos, and will continue in Va’eirah, Bo and Beshalach--with
the seeds of and the actual Geulah! This should give us a tremendous feeling
of chizuk for the future. Although this Galus has been so difficult
and so very long--the Geulah once it comes will vastly overshadow it and
continue for a much longer period--actually forever and ever!
-----------------------------------------------------
THE
NA’AR:
Rabbi
Moshe Tuvia, Lieff, Shlita, provided two insights into the phrase in this
week’s Parasha “VeHinei Na’ar Boche”--and the child was crying,
ostensibly referring to Moshe Rabbeinu after having been discovered by
Paroh’s daughter. First--what was he crying about--after all, wasn’t he
about to be saved?! To this question, HaRav Meir Shapiro, Z’tl, answers
that he was crying for the other babies that were not being saved. In his
moment of success and salvation--Moshe was thinking about others. What a
great lesson for us--even if we are well, even if we have a Parnassa, even
if matters are otherwise on track--we must still put our heart and soul into
our prayers--not only for ourselves for every ounce of continued life comes
from Hashem --but to help others as well! For the second lesson, Rabbi
Lieff brought the Midrash and Ba’al HaTurim, which points out that the
Na’ar referred to here was actually not the baby Moshe who was
too young to be called a ‘Na’ar’, but it was his older brother Aharon--who
was crying over the fact that Moshe would be raised in a foreign and alien
environment. Both messages lead to the same result--we must be sure that
our Kavannah-filled Tefillos are not only for ourselves, but for others as
well. It is obvious that thinking about the Mitzvah of VeAhavta
LeReiacha Kamocha before davening (as the Arizal directs) not only
brings Achdus into our Tefillos--but also allows us to bring the plight of
others into our minds and hearts as well. If one has prayed--and realizes
that he had prayed for himself and not for others--then let him at the time
of this realization daven for others (in specific ways) as well!
-----------------------------------------------------
THE
MATEH:
Rabbi Yosef Eisen, Shlita relates how HaRav Pam, Z’tl, would constantly
relate a great lesson he learned from another Rav regarding Chinuch. The
Pasuk (Shemos 4:3) states that when Moshe Rabbeinu threw down the mateh, his
staff from his hand, it immediately became a snake. Yet, when he picked it
up--holding on even only to its tail, it became a staff in his hand. With
this incident, Moshe Rabbeinu, as a teacher of the multitudes, was being
taught how to treat all--even the weakest and poorest of his students and
disciples. If you cast them down, they will end up as snakes--by and
through your doing. On the other hand, if you grab hold of them--even to
any part of them, they can be rebuilt into the mateh--and we all know the
mateh’s subsequent history. It is, then, very much up to the teacher, the
Rebbi, the Partner-In-Torah, the Ben Torah, to demonstrate an affection and
caring to those who can learn from him. Casting another aside may be
justified under the circumstances, and is certainly the easier approach, but
it is that grabbing hold of and drawing near, the real concern and the
‘no-let-go and no-give-up’, caring feeling that will ultimately prove
successful. In the mateh’s case, taking hold and holding on literally
brought miracles--and in the successful mechanech and Ben Torah’s case, no
less is to be expected. Success will be found in the overriding love, the
reaching out in affection, of parent to child, teacher to student, and frum
to not-yet-observant. All you have to do is bring close and keep near, and
the rest will be history--that we hope keeps repeating itself!
-----------------------------------------------------
FROM STRENGTH TO STRENGTH:
HaRav Matisyahu Salomon, Shlita (Mattisyahu Chaim Ben Ettel may he have a
Refuah Sheleimah) teaches that one should be careful to always learn
something immediately after Shacharis, as required by Shulchan Aruch Orach
Chaim 155. Indeed, even if it is only one Mishna, one should make this
‘Kevius Ittim LeTorah’ inviolate--even if one will lose a big deal in the
process (the Shulchan Aruch itself actually uses this language --”af im
savur leharviach harbeh”). HaRav Salomon explains why this K’vius Ittim is
so, so important. We recite in the Birchos HaTorah every morning that Hashem
Himself is the Melamed Torah LeAmo Yisrael--Hashem Himself is our teacher as
we learn. Since, as Chazal provide, the Pasuk of Yailchu MaiChayil El
Chayil adjures and instructs us to go straight from Tefillah to Torah, it is
as if Hashem Himself is waiting for us to teach us right after davening-- we
have an incredibly special appointment to learn--with Him!. Most certainly,
if we had a scheduled appointment with HaRav Chaim Kanievsky, Shlita in his
apartment we would be sure not to miss it for any reason. Every morning, we
have an appointment with our Melamed Torah --our Teacher--Hashem
Himself--and we definitely should not miss it either. The Pasuk of Yailchu
MaiChayil even teaches us what will happen if you take the time and make the
effort to attend the privileged meeting--for it concludes with the words “Yaira’eh
El Elokim BeTzion”, which, HaRav Salomon explains, means that you will
actually be zoche to the Siyata DiShemaya--to the Heavenly Help-- that comes
when one is in the presence of the Shechina--for you just are and have been!
Remember--it is the consistency and diligence--the commitment to the daily
meeting--even if it is not for a long period--that is important. Hakhel
Note: The Bi’ur Halacha(there, Siman 155, d’h Ais Lilmod) adds that one
should have the same Chayil El Chayil at night, such as after Mincha and
Before Ma’ariv (or after Ma’ariv)...for one also must study Torah--with the
Greatest of Teachers--at night as well. Remember--this is no appointment
that anyone would want to miss!!
-----------------------------------------------------
POINTS AND POINTERS ON THE SHOVAVIM PERIOD WE ARE IN:
A.
The Sefer Chovos HaLevavos (Sha’ar HaTeshuva, Chapter 7) writes:
“There is an old saying: No sin is small, if one persists in it. No sin is
great, if one seeks forgiveness for it!”
B.
The Sefer Peleh Yo’etz under the topic Ta’anis writes that any
time one reduces a Hana’ah of Olam Hazeh in order to attain Kaparas
Avonos--it is called a Ta’anis. Indeed, he adds that, in his opinion,
for those who are weaker or are involved in Meleches Shomayim, it is
better to eat just bread than to voluntarily fast--for if one eats bread
he fulfills a Mitzva Asei D’Oraysa of bentsching, as well as several Mitzvos
DeRabbanan [including the opportunity to recite Asher Kideshanu
BeMitzvosav upon washing one’s hands!].
C. The Satmar Rebbe, Z’tl, taught that one cannot truly fathom the
accomplishment of Teshuvas HaRabbim. He writes that what can take an
individual a very long time to accomplish can be accomplished by the
Rabbim--B’Rega--in a minute. Based on this great Yesod--may we
suggest that if at all possible you arrange a Shiur during the Shovavim
period so that the Rabbim can benefit--and the unfathomable can be
accomplished!
===========================
19 Teves
TESHUVAH MOMENT:
To improve your Ahavas Yisroel, bli neder undertake to especially give at
least one compliment a day for 30 days—especially to someone who looks like
he needs a boost, or someone who you know could use encouragement (see
below).
----------------------------------------------------------
FROM THINK HASHEM DAILY:
“Be somebody
who makes everybody
feel like a somebody”
Hakhel
Note: To subscribe to Think Hashem Daily email:
ThinkHashem@gmail.com.
----------------------------------------------------------
HASHEM ELOKEINU:
A Rav
pointed out to us that in Birkas HaMazon--other than in the conclusion of
each of the four brachos themselves--wherever Hashem’s Name is mentioned, it
is mentioned as Hashem Elokeinu--Hashem our G-d. This
demonstrates to us the great level of Hashgacha Pratis that each and every
one of us experiences--even down to the particular food that one had just
eaten at his meal. Hakhel Note: Oh--how we should rejoice over the Hashgacha
Pratis each time we recite Hashem Elokeinu in bentsching!
-----------------------------------------------------
IT WOULD BE BETTER:
HaRav Ephraim Wachsman, Shlita, is world-renowned for his Shiurim on Emunah
and Bitachon. He teaches: If it ‘could be better’--it would be better!
----------------------------------------------------------
SHALOM RAV:
In
Nusach Ashkenaz at Mincha and Ma’ariv, and at Nusach Sefard at Ma’ariv, we
begin the last bracha of Shemone Esrei with the words “Shalom Rav”. What
does Shalom Rav mean? The Kuntres Avodas HaTefillah writes
that when we recite these two short and simple words, we are asking for
Shalom HaKollel Harbeh Shelomos--peace that includes many forms
of peace…peace from war, peace from jealousy, peace in health of mind and
body, peace at home, peace with one’s possessions, and peace from all
happenings, instances and occurrences. These two brief words are packed
with meaning. With the proper Kavannah…they can bring us a long and
powerful way!
-----------------------------------------------------
FROM GALUS TO GEULAH!
In
this week’s Parasha, we learn of the horrific plight of Bnei Yisrael at the
hands of the Mitzriyim. Yet, by the time we reach the middle of the
second aliyah--Moshe Rabbeinu is born! We then proceed for the balance
of Parashas Shemos, and will continue in Va’eirah, Bo and Beshalach--with
the seeds of and the actual Geulah! This should give us a tremendous feeling
of chizuk for the future. Although this Galus has been so difficult
and so very long--the Geulah once it comes will vastly overshadow it and
continue for a much longer period--actually forever and ever!
-----------------------------------------------------
THE
NA’AR:
Rabbi
Moshe Tuvia, Lieff, Shlita, provided two insights into the phrase in this
week’s Parasha “VeHinei Na’ar Boche”--and the child was crying,
ostensibly referring to Moshe Rabbeinu after having been discovered by
Paroh’s daughter. First--what was he crying about--after all, wasn’t he
about to be saved?! To this question, HaRav Meir Shapiro, Z’tl, answers
that he was crying for the other babies that were not being saved. In his
moment of success and salvation--Moshe was thinking about others. What a
great lesson for us--even if we are well, even if we have a Parnassa, even
if matters are otherwise on track--we must still put our heart and soul into
our prayers--not only for ourselves for every ounce of continued life comes
from Hashem --but to help others as well! For the second lesson, Rabbi
Lieff brought the Midrash and Ba’al HaTurim, which points out that the
Na’ar referred to here was actually not the baby Moshe who was
too young to be called a ‘Na’ar’, but it was his older brother
Aharon--who was crying over the fact that Moshe would be raised in a foreign
and alien environment. Both messages lead to the same result--we must be
sure that our Kavannah-filled Tefillos are not only for ourselves, but for
others as well. It is obvious that thinking about the Mitzvah of
VeAhavta LeReiacha Kamocha before davening (as the Arizal directs) not
only brings Achdus into our Tefillos--but also allows us to bring the plight
of others into our minds and hearts as well. If one has prayed--and
realizes that he had prayed for himself and not for others--then let him at
the time of this realization daven for others (in specific ways) as well!
-----------------------------------------------------
THE
MATEH:
Rabbi Yosef Eisen, Shlita relates how HaRav Pam, Z’tl, would constantly
relate a great lesson he learned from another Rav regarding Chinuch. The
Pasuk (Shemos 4:3) states that when Moshe Rabbeinu threw down the mateh, his
staff from his hand, it immediately became a snake. Yet, when he picked it
up--holding on even only to its tail, it became a staff in his hand. With
this incident, Moshe Rabbeinu, as a teacher of the multitudes, was being
taught how to treat all--even the weakest and poorest of his students and
disciples. If you cast them down, they will end up as snakes--by and
through your doing. On the other hand, if you grab hold of them--even to
any part of them, they can be rebuilt into the mateh--and we all know the
mateh’s subsequent history. It is, then, very much up to the teacher, the
Rebbi, the Partner-In-Torah, the Ben Torah, to demonstrate an affection and
caring to those who can learn from him. Casting another aside may be
justified under the circumstances, and is certainly the easier approach, but
it is that grabbing hold of and drawing near, the real concern and the
‘no-let-go and no-give-up’, caring feeling that will ultimately prove
successful. In the mateh’s case, taking hold and holding on literally
brought miracles--and in the successful mechanech and Ben Torah’s case, no
less is to be expected. Success will be found in the overriding love, the
reaching out in affection, of parent to child, teacher to student, and frum
to not-yet-observant. All you have to do is bring close and keep near, and
the rest will be history--that we hope keeps repeating itself!
-----------------------------------------------------
FROM STRENGTH TO STRENGTH:
HaRav Matisyahu Salomon, Shlita (Mattisyahu Chaim Ben Ettel may he have a
Refuah Sheleimah) teaches that one should be careful to always learn
something immediately after Shacharis, as required by Shulchan Aruch Orach
Chaim 155. Indeed, even if it is only one Mishna, one should make this
‘Kevius Ittim LeTorah’ inviolate--even if one will lose a big deal in the
process (the Shulchan Aruch itself actually uses this language --”af im
savur leharviach harbeh”). HaRav Salomon explains why this K’vius Ittim is
so, so important. We recite in the Birchos HaTorah every morning that Hashem
Himself is the Melamed Torah LeAmo Yisrael--Hashem Himself is our teacher as
we learn. Since, as Chazal provide, the Pasuk of Yailchu MaiChayil El
Chayil adjures and instructs us to go straight from Tefillah to Torah, it is
as if Hashem Himself is waiting for us to teach us right after davening-- we
have an incredibly special appointment to learn--with Him!. Most certainly,
if we had a scheduled appointment with HaRav Chaim Kanievsky, Shlita in his
apartment we would be sure not to miss it for any reason. Every morning, we
have an appointment with our Melamed Torah --our Teacher--Hashem
Himself--and we definitely should not miss it either. The Pasuk of Yailchu
MaiChayil even teaches us what will happen if you take the time and make the
effort to attend the privileged meeting--for it concludes with the words “Yaira’eh
El Elokim BeTzion”, which, HaRav Salomon explains, means that you will
actually be zoche to the Siyata DiShemaya--to the Heavenly Help-- that comes
when one is in the presence of the Shechina--for you just are and have been!
Remember--it is the consistency and diligence--the commitment to the daily
meeting--even if it is not for a long period--that is important. Hakhel
Note: The Bi’ur Halacha(there, Siman 155, d’h Ais Lilmod) adds that one
should have the same Chayil El Chayil at night, such as after Mincha and
Before Ma’ariv (or after Ma’ariv)...for one also must study Torah--with the
Greatest of Teachers--at night as well. Remember--this is no appointment
that anyone would want to miss!!
-----------------------------------------------------
POINTS AND POINTERS ON THE SHOVAVIM PERIOD WE ARE IN:
A.
The Sefer Chovos HaLevavos (Sha’ar HaTeshuva, Chapter 7) writes:
“There is an old saying: No sin is small, if one persists in it. No sin is
great, if one seeks forgiveness for it!”
B.
The Sefer Peleh Yo’etz under the topic Ta’anis writes that any
time one reduces a Hana’ah of Olam Hazeh in order to attain Kaparas
Avonos--it is called a Ta’anis. Indeed, he adds that, in his opinion,
for those who are weaker or are involved in Meleches Shomayim, it is
better to eat just bread than to voluntarily fast--for if one eats bread
he fulfills a Mitzva Asei D’Oraysa of bentsching, as well as several Mitzvos
DeRabbanan [including the opportunity to recite Asher Kideshanu
BeMitzvosav upon washing one’s hands!].
C. The Satmar Rebbe, Z’tl, taught that one cannot truly fathom the
accomplishment of Teshuvas HaRabbim. He writes that what can take an
individual a very long time to accomplish can be accomplished by the
Rabbim--B’Rega--in a minute. Based on this great Yesod--may we
suggest that if at all possible you arrange a Shiur during the Shovavim
period so that the Rabbim can benefit--and the unfathomable can be
accomplished!
===========================
18 Teves
TESHUVAH MOMENT:
The Chofetz Chaim brings from the Zohar Chadash that in Shomayim Eliyahu
HaNavi swore to Hashem that he would always be Melamed Zechus on K’lal
Yisrael. Indeed, when a member of K’lal Yisrael does a meritorious act,
Eliyahu reports it, and makes sure that it is properly recorded in the
Heavenly seforim. Likewise, Gideon was given the ability to fight against
Midyan because he defended K’lal Yisrael, and was actually commanded to do
battle Bechocha Zeh--with this strength--the strength of his being Melamed
Zechus on K’lal Yisrael! We know what a great victory it was!
Hakhel Note: Here is an important exercise: Three times a day-- perhaps
morning, afternoon and evening--be Melamed Zechus on someone or some group.
Perhaps as a kviyus, one can do so before beginning to daven!
-------------------------------------------
LEARNING THE LESSON:
There is an astonishing Pasuk in this week’s Parasha. The Pasuk states:
“But the midwives feared Hashem and they did not do as the king of Egypt
spoke to them…” (Shemos 1:17). How could it be that two women could
flagrantly violate and disobey the direct orders of the King of Egypt--the
most powerful monarch of his time?! We could understand if the Pasuk would
teach us that they tried saving some babies, or that they pleaded with the
King--but to wholeheartedly and completely disobey--would surely mean
execution in a matter of minutes! HaRav Mattisyahu Salomon, Shlita,
explains that the basis, the source of the actions, of Shifra and Puah are
revealed by the first part of the Pasuk--”But the midwives feared Hashem…”--it
was their fear of Hashem that allowed and caused them to overcome all
obstacles. They obviously had devoted much time and effort in developing
such a level of Yiras Shomayim. HaRav Salomon therefore suggests that a
great lesson that we each can learn from the midwives is to spend time
studying Sifrei Mussar and absorbing shiurim which helps us develop our
Yiras Shomayim. If, as the Pasuk specifically describes them, “midwives”,
can stand up and succeed against the King of the only superpower on earth at
that time, we, too, can accomplish much in our own personal environments
with the proper thought and study--by taking a set time every day and
learning how we in our personal lives can battle--and win against--all those
“Kings of Egypt”--all the machinations of the Yetzer Hara--around us so
often in our daily lives.
------------------------------------
WHERE DOES IT ALL BEGIN?
Rashi
in this week’s Parasha teaches us how Moshe Rabbeinu got to the
Seneh--became Hashem’s Shaliach--and later received the Torah for all of
eternity at the very same location. It was because he went into the desert
with his flock so that he would avoid any inking of ‘stealing’ any grass
from the idol-worshippers which surrounded him. What a lesson--how can we
become great, how can we ready ourselves to grow in Torah, what can we do to
gain eternity-- the first step is to stay as far away from gezel of
any kind as we can!
----------------------------------------------------------
FROM PRAYING WITH FIRE--RELATING TO GALUS AND GEULAH!
Rashi cites a Mechilta that explains the phrase “it was at the end of four
hundred and thirty years [that Bnei Yisrael left Mitzrayim]”. The Mechilta
tells us that once the preordained end of the exile arrived, Hashem did not
delay the Jews from leaving for even the ‘blink of an eye’. But the arrival
of the preordained time was not enough by itself to set the redemption in
motion, the Ramban explains. It was when “Hashem heard their moaning” that
He remembered His covenant. “They were not... redeemed, except for the fact
that their prayers were accepted with pity and mercy.” Tefillah, along with
repentance, will be the catalyst that sets in motion the Final Redemption as
well. The She’arim B’Tefillah (Harav Shimshon Pincus, Z’tl)
notes that even if everything is prepared and ready for the Redemption, if
the Gates of Tefillah are not opened--by us--nothing will be accomplished.
This is the meaning of the pasuk, “With weeping will they come, and with
supplications will I lead them.” (Yirmiyahu 31:8) As the Darchai Noam
comments, “One must be very careful with his tefillos, certainly in the time
when the arrival of Mashiach is at hand…for it is on them--those very
tefillos-- that the coming of Moshiach depends.”
----------------------------------------------------------
HOW TO EARN PERFECTION:
The primary, essential creature is man. All other created things, whether
above or below man,
only
exist for his sake, to complete his environment through their various
different qualities, appropriate for each of them. The elements of
perfection through which man can
perfect
himself are his intellectual powers and all good human traits. Material
matters and evil human traits, on the other hand, are the elements
deficiency among which man is placed to earn perfection. [Excerpted from
Derech Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as translated in the
outstanding English translation by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
----------------------------------------------------------
SOME POINTS AND POINTERS
REGARDING MIDDOS FOR OUR TIMES:
1. What lesson can be learned from the fact that squirrels roam about the
streets of New York City and its environs with acceptance as domesticated
animals, but would be considered to be like rats if seen in the streets of
Yerushalayim? We may suggest that if one studies a squirrel he will note
that he is never at rest--he is always on the move, moving quickly and
alertly at all times--and using all of his abilities to attain his goal.
Those in Chutz LaAretz must understand that they must act with alacrity,
dedication and zeal in their Avodas Hashem--so that we can once and for all
leave the lands of Galus--and merit arrival and permanent dwelling in the
place which is described as Lifnei Hashem!
2. A Rav related that there was an outstanding lesson to be learned from
Yosef Hatzaddik. He was a tremendous Talmid Chochom who most closely
absorbed his father’s teachings--as the Torah describes ‘Ki Ben Zekunim
Hu Lo’. Yet, with all of his knowledge and all of the messages he
received from Hashem through his dreams, he had only one Eitzah to
escape the clutches and guile of the Yetzer Hara--VaYanas VaYeitzeih
HaChutzah--he ran. When the temptation comes--we must run, simply run.
This is what kept Yosef a Tzaddik--and this is what can keep us a Tzaddik as
well.
3. After one has run away from the Aveirah opportunity--whatever it may
have been, he can reflect: “I must be a very important person--after all,
the Yetzer Hara picked me for that Aveirah and not the scores of others he
could have selected. He must have really needed to get me. Just as I
succeeded this time, I daven to Hashem that he give me the good sense and
awareness, the strength and the ability to run--the next time he tries
again.”
4. At a Hakhel Yarchei Kallah, Rabbi Maimon Elbaz, Shlita, reminded
everyone of how HaRav Avigdor Miller, Z’tl, would teach how Hashem
especially packaged fruits in beautiful colors so that their appearance
would add to the wonder and enjoyment of the fruit. He asked, however--what
about the parking tickets given by traffic officers which are also
beautifully packaged with an orange exterior (at least in New York City).
How are we supposed to ‘enjoy’ these? He explained that this packaging
could be viewed as a demonstration of how even in the Middas HaDin there is
Rachamim. We would achieve a Kapparah through the monetary penalty without
the need c’v for a mugging or of weapons being used against us.
Instead, we were being given a Kapparah opportunity in a ‘perforate and
peel’ convenient and colorful envelope! Hakhel Note: Two points: One
should be careful not to disobey traffic laws. In all events, one should
not forget to exclaim: “May I have a Kapparah from my payment of this!”
5. Rabbi Elbaz also told the story of how HaRav Yosef Chaim Sonnenfeld,
Z’tl, was once walking towards the Kosel. An Arab in close proximity began
throwing tomatoes at him. HaRav Sonnenfeld mouthed something towards him.
The Arab--afraid and superstitious over the fact that he had been
cursed--ran over HaRav Sonnenfeld to ask forgiveness--”What did you say
Rabbi, what did you say?” “I thanked you for throwing tomatoes and not
rocks!” he responded. Sometimes, we have to recognize that the assault
being hurled upon us can be worse than it is, and thank Hashem--and the
complaining party--for not making it worse!
===========================
17 Teves
TESHUVAH MOMENT:
IN
HONOR OF SHOVAVIM:
Will you engage in one less indulgence today--even if it is just one
less cookie than planned?
----------------------------------------------------------
THE DEFINITION OF FORGIVENESS!:
Rabbi Mordechai Becher, Shlita related the definition of “forgiveness of
others” he had heard from Rabbi Y.Y. Rubenstein, Shlita: “It is the
understanding that the past cannot be changed, and that one must move on.”
Hakhel Note: Something to think about, the next time you are wronged.
----------------------------------------------------------
TENS OF THOUSANDS:
The
Sefer Positive Word Power points out that one speaks tens of
thousands of words on an average day--and that accordingly the
difference between bad habits in speech (speaking negatively) and good
habits (speaking positively and encouragingly) truly has a tremendous impact
on the nature and quality of a person’s day. Let us take this to heart, to
mind--and to mouth!
-------------------------------------------
WHAT IS REALLY BEST!
“Since the period of earning and that of reward are different, it is
appropriate that man's environment and experiences be different in the two.
While he is striving toward perfection, he must be in a setting containing
elements necessary for such effort. The period of earning must therefore be
one [where a maximum challenge exists and] where the spiritual and physical
are in constant strife. In this environment, there must be nothing to
prevent the material from prevailing and doing what it can, and conversely,
there must be nothing to prevent the spiritual from doing likewise. Nothing
should exist that would give either one an inappropriate advantage. Although
it might seem best to make the spiritual stronger than the physical, in the
light of man's true purpose and what Hashem desires of him, namely, that he
earn perfection through his own effort--it would not be good at all!”
[Excerpted from Derech Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as
translated in the outstanding English translation by Rabbi Aryeh Kaplan,
Z’tl (Feldheim)]
-------------------------------------------------------
THE NEXT GILGUL:
One may have heard the quips: “I may have done that in a previous gilgul” or
“I won’t do this in my next gilgul”. Although comments such as these may be
intended to be humorous, or to gently push away a criticism or something in
need of correction, one should definitely think twice--and ask others to
think twice--about referring to gilgul in a light manner. The Chofetz Chaim
(Sha’ar Hatevunah Chapter 8) writes that one hour in gehenom is more
difficult than the yisurim of Iyov all of his life--and that the punishment
of a gilgul is more difficult than the punishment of gehenom! Instead of
‘looking forward’ to the next gilgul--spend time in the here and now to make
sure that it does not have to happen.
----------------------------------------------------------
AN IMPORTANT TEACHING ON BIRKAS HAMAZON:
The Sefer Hachinuch (Mitzvah 430) remarkably writes that: “Kol
Hazahir B'Birkas HaMazon Mezonosav Metzuyin Lo B’Kavod Kol Yamav--one
who is careful with bentsching will have Parnassah with honor all of his
day.” We asked Rabbi Pinchos Bodner, Shlita, author of Halachos f Brochos,
if he could guide us on the term ‘zahir’. Rabbi Bodner shared the
following essential thought with us: “This teaching of the Sefer
Hachinuch is quoted by many Poskim.”
To understand that you must see the beginning of that mitzvah how the Sefer
Hachinuch’s explains the mechanics of a brocha. To oversimplify, Hashem
gives us a brocha solely for our good - as a tool for us to draw “shefah”
abundance from Him. The Zohar (VaYakhel 218) teaches that if one makes a
bracha with chedva and einah tavah, Hashem will give him with
chedva and einah tavah. If when we bentsch we totally believe
with every fiber of our being that the sustenance we have received is from
Hashem and we praise and thank Him with the same joy and sincerity and
really believe what we are saying with the same degree of sincerity that we
would thank someone who just gave us with no strings attached, a twenty
floor building on Fifth Avenue and our expression of thanks is b’ayin tova--
then midda for midda Hakodosh Boruch Hu continuously will give us our
sustenance with happiness and b’ayin tova!
----------------------------------------------------------
THE
214TH YAHRZEIT:
Today
is the 214th Yahrzeit of the Maggid of Dubno, HaRav Yaakov b’r’ Zev (Wolf)
Kranz, Z’tl, whose legacy of Meshalim to bring lessons of the Torah to us
all remains unparalleled to this very day. Some of the Maggid’s Mesholim
have been collected in English in The Maggid of Dubno and His Parables
by Dr. Benno Heinemann (Feldheim Publishers). We once again present below
one of the great Mesholim, excerpted from this meaningful Sefer:
“The
Maggid was once collecting funds for a charitable cause, when he met a
wealthy man who had the unenviable reputation of being a miser. In order to
induce the man to make even a small donation, the Maggid proceeded to
enumerate some of the contributions that he had already received, not from
wealthy people but from simple artisans and shopkeepers. “You know Chayim
the blacksmith gave me five thalers, Yossel the shoemaker gave me six....”
The wealthy man interrupted--”I would not call these people charitable--they
are poor men, and when they die they will not leave anything worth
mentioning. But I have made my will, and in it I leave much money to the
poor after my death.” The Maggid replied, “Your point is well taken, but
let me provide you with an appropriate Mashal: Do you know the difference
between a hen and a pig? The hen is a small animal, and does not have much
to give. Her eggs are small and light, and may weigh only two ounces each.
Yet, the farmer will coddle her like a baby. Even if she would leave her
coop, walk into her master’s house and track dirt over the newly washed
floor --not even a feather on her back would be touched even by the mistress
of the house. Now, the pig is much larger. It weighs 200 pounds, and of
this 25 pounds are pure lard. You would think it is quite valuable then,
would you not? Yet no one is ever nice to the pig. If it leaves its sty,
it is driven back with a broomstick, and if it dared to enter its master’s
house it would get a beating it would not soon forget. What then is the
basis for the difference between the hen and the pig? The hen may not have
much--but what she does give, she gives faithfully each day as long as she
lives. The pig may have much more wealth to offer, but it will give it up
only after it is dead. Now tell me, which of the two is the worthier
donor...?!”
With
these words of the Maggid (may his teachings be a zechus for his holy
neshama, and for us all), we provide the following additional salient
reminders about Tzedaka-giving--as excerpted from the Kitzur Shulchan Aruch
itself (the following translation is based upon the masterful translation of
the Kitzur published by Feldheim):
1. A
person should reflect that, at every moment, he asks Hashem for his
livelihood. Just as he requests that Hashem hear his cry, so too should he
hear the cry of the poor.
2.
One must at all times realize that he is not reducing his wealth by giving
of it to the poor--for after all the money is not his, but rather a trust
granted to him in order to carry out the will of the One Who entrusted it to
him. Tzedaka is the portion which he will ultimately receive for all his
labor in this world, as the Pasuk (Yeshaya 58:8) states: ‘Your Tzedaka will
proceed before you’. Tzedaka wards off harsh decrees and prolongs one’s
life. The highest form of giving is to assist a poor Jew maintain his
position before he reaches utter poverty. This includes giving him a proper
gift in an honorable manner, granting him a loan, involving him in a
partnership, or finding him a business or profession which allows him to
support himself, and thus not be forced to rely on others. This is taught
by the specific words of the Torah (Leviticus 25:35): “You shall come to his
aid”--i.e., assist him so that he does not fall.
3.
One should take care to give Tzedaka secretly, hiding one’s gifts to the
greatest extent possible. If it is possible to give in a manner where the
donor is unaware of the identity of the recipient, and the recipient of the
donor, this is very desirable. At the very least, one should not boast of
the Tzedaka he gives. Nevertheless, a person who consecrates an article as
charity is permitted to write his name upon it, so that it will serve as a
memorial for him, and it is fitting to do so.
4. In
particular, attention should be paid to give Tzedaka to a poor Torah Sage
in a manner fitting to his honor. If he does not want to accept charity, he
should be offered merchandise for business dealings. It should be sold to
him at a low price and purchased from him at a high price. If he is
knowledgeable in commerce, he should be lent money to invest in a business.
Chazal (Pesochim 53b) declare, “Whoever supplies a Torah Sage with
merchandise merits to sit in the Heavenly Academy”.
Hakhel Note: At the very least, we should give some Tzedaka today
L’ilyui Nishmas the Dubno Maggid--whose sage advice we have all heard at
one time or more likely many times in the past--and who has provided us with
this valuable instruction on Tzedakah which we should never forget!
===========================
16 Teves
A TESHUVAH MOMENT: “In
most cases, one who hasn’t learned mussar regularly has never really
experienced fear of sin; he is pleased with his conduct, and in his heart he
feels that he is a faithful Jew… However, there is a ladder leading up to
the mountain of Hashem in order for one to acquire purity of the soul, and
that ladder is diligent study of mussar or listening to shiurim on the
subject of mussar. Only in this way does one learn to fear Hashem.” [Rav
Eliezer Papo, Z’tl, the Pele Yo’eitz, quoted in the Cheshbon HaNefesh
calendar 5779]
-------------------------------------
REALITY CHECK!
It is now less than one month to Tu B’Shvat, less than two months to
Purim! Have we recently viewed our Kabbalos sheet from the Yomim Noraim?
How is our Teshuvah BeChol Yom Program moving along?...Let us prepare for
the upcoming festivities and festivals so that we are not only physically,
but spiritually ready. As our first stop, Tu B’Shvat. teaches us--only
after the rain-- can the fruit grow!
------------------------------------
WE
PROVIDE THE FOLLOWING IMPORTANT INSTRUCTIONS AS TO KASHRUS STANDARDS FOR
CLEANING PINEAPPLE (RECEIVED FROM KEHILAH KASHRUS--BROOKLYN, NEW YORK):
We
note that other agencies or Rabbanim may have different standards, and every
person should follow his Rav or Posek in this area.
Pineapple.
Mites
can be found in the crown, outer rind and blossoms cups of the pineapple.
1. The
pineapple should be peeled until only yellow fruit is visible
2. The
fruit and cutting board should be rinsed after peeling since the
insects often crawl onto the cutting board
3.The
crown and rind should not be used on decorative platters since the insects
can transfer to other fruit
No
further checking is necessary.
Check
with your hashgacha for its policy.
--------------------------------------
QUOTABLE QUOTE:
“We cannot partake of the offerings of the Internet with gusto and expect
ourselves to stop right at the threshold of cheit.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
--------------------------------------
THE SOUL’S SECOND FUNCTION:
“We are normally aware of the soul’s existence only because it provides us
with life and the ability to think. It is necessary to realize, however,
that the soul also has another function, and that is to purify even the
physical matter of the body. The soul has the power to elevate the body step
by step, until even the body can derive pleasure from perfection along with
the soul.”
[Excerpted from Derech Hashem by HaRav Moshe Chaim
Luzzatto, Z’tl, as translated in the outstanding English translation by
Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------------
WHITE TEETH!
In last week’s Parasha, with the words U’levehn Shinayim Mei’chalav, we
learn of the importance of white teeth (Bereishis 49:12). It is said that
HaRav Avigdor Miller, Z’tl, once explained to someone why he felt that even
as a zakein muflag he was still blessed with all of his beautiful teeth: “It
is because I thank Hashem for them every day!”
Hakhel Note One: In contrast, we learn on the seder night that the rasha
questions the need for what we do at the Seder--and we blunt his teeth!
Hakhel Note Two: A Rav quoted his Rebbetzin as saying: “Imagine if Hashem
would give us tomorrow only what we thanked Him for today!”
Hakhel Note Three: We may additionally suggest that teeth is a part of the
human body which emerges after the person is born, in a sense representing
the person’s personal growth--the ‘nurture’ beyond the ‘nature’, the
personal effort that we each have to put into life. HaRav Miller, Z’tl, used
the teeth to teach how we have to thank Hashem for each and every thing--we
can also use the teeth to remind ourselves that we must go beyond that which
we are born with--and develop ourselves into someone not even imagined at
birth!
------------------------------------
THE ONSET OF PARASHAS SHEMOS:
With the onset of Parashas Shemos, we have begun the special Teshuva-
endowed period of Shovavim. Indeed, the Luach Dovor B’Ito finds a special
allusion to this period in the first Pasuk of the Parasha--the last letters
of “Mitzraima Ais Yaakov Ish U'baiso”... spell Teshuva! The Luach adds that
the Arizal (in Sha'ar Ruach Hakodesh) requires that one give Tzedaka every
day of Shovavim as the Pasuk expressly states (Doniel 4:24) “Vechata'ach
Bitzedaka F'ruk...--redeem your sins through acts of tzedaka and your
iniquities through kindness to the poor.” A special dedication to daily
tzedaka during this period would most certainly indicate the seriousness in
which you view the requirements--and the opportunities-- of this
incomparable period!
Hakhel Note: The Shelah Hakadosh points out that we see the value of each
and every day in one's Avodas Hashem from the words of Paroh who demands
“Kallu Ma'seichem Devar Yom Beyomo--complete your work--the daily amount
each day.” Everyone can give excuses--but it is an uphill battle to get
them accepted--and, after all, it is your life that is in question--and your
life that is important. The daily tzedaka, the daily Pasuk (Pesukim) of
Yiras Shomayim, the daily attempt or drive for Teshuva--especially in these
auspicious days--will certainly move us very well towards our life's goal
and our life's purpose. Who is it all up to--you only have to look in--to
make the wonderful discovery!
----------------------------------------------------------
SOME ADDITIONAL NOTES ON THE
SHOVAVIM PERIOD WE ARE IN, BASED ON THE LUACH DAVAR BEITO:
A. If we do not fast, there can be replacements--which include Tzedakah
(based upon the Pasuk (Doniel 4:24) “VeChataich BeTzedakah Feruk”--and your
sins shall be redeemed through Tzedakah), and also by being more circumspect
with one’s words during this period. Indeed, some say that a Ta’anis Dibbur
is worth 1,000 times more than a Ta’anis from food. Similarly, Rebbi Moshe
Leib Sasover, Z’tl, specifically writes that if a person stops himself from
getting angry, it is worth more than 1,000 fasts. As many of us know,
Rabbeinu Yonah brings in the Yesod HaTeshuva in the name of the Ra’avad that
one who eats and stops as a matter of course without fulfilling his full
desire is performing an act which is greater than fasting--for fasting is a
one-time display of dedication--and this is a constant breaking of desire.
B. The term Shovavim is based on the Pasuk (Yirmiyah 3:22) “Shuvu Bonim
Shovavim Erpah Meshuvoseichem”--return, wayward sons, and I will heal your
waywardness. It is thus an auspicious time for Teshuvah--just as when a
sick person goes to a spa which has the medicinal qualities needed to heal
him. The Toldos Aharon adds that our sincere Tefillos to correct our
Middos, to sanctify our senses and to be saved from depression, anger and
pride are more acceptable to Hashem during these times.
C. Some do not eat food which was once live (fish, poultry or meat) on
various days during this period, and some not at all on weekdays--except at
a Seudas Mitzvah.
D. There are 42 days of Shovavim which is representative of the word Bam in
the words VeDibarta Bam. Accordingly, it is a time to increase one’s Torah
study. Accordingly, the Klausenberger Rebbe, Z’tl, taught in the name of
Rebbi Elimelech of Lezinsk, Z’tl, that if it is difficult for one to fast he
should instead learn two dafim of Gemarah with Tosfos or five dafim of
Gemarah with the Rosh, and this would be greater than fasting.
E. Many increase their recitation of Tehillim (especially on Erev Shabbos).
Hakhel Note: Irgun Shiurai Torah has arranged worldwide Shovavim Shiurim.
To learn how you can participate or start a Shovavim Shiur in your
neighborhood, please call: 718-851-8651, or email
tapecenter@yeshivanet.com.
===========================
13 Teves
TESHUVAH MOMENT:
The Sefer Mesilas Yesharim
importantly teaches that Hashem views “Kol Ma’aseh Katan Kemos She’hu”,
both with respect to good deeds and to bad deeds. Every word of Torah
counts, and every word of Lashon Hara counts. Before Hashem, there is no
‘bigger picture’. One must understand that not only is every year, month,
week and day of his life important—but every hour and every minute as well.
Each of our thoughts, words and actions count. This is not an intimidating
thought, but instead a lesson in the true and eternal value of each moment
of Olam Hazeh. Appreciating these moments can literally lead to millions of
more Mitzvos over a lifetime!
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LISHUASECHA KIVISI HASHEM:
In this week’s Parasha, we find perhaps the shortest Pasuk in the Torah--Lishuasecha
Kivisi Hashem…for Your salvation do I long Hashem (Bereishis 49:18). As
we have noted in the past, HaRav Shimshon Pincus, Z’tl, brings that the
Brisker Rav could often be found reciting this Pasuk, and HaRav Pincus
suggests that this was possibly so because it is a Mitzvah Min HaTorah to
daven to Hashem when one finds himself in a time of tza’ar. It may
have been that the Brisker Rav felt a tza’ar, and accordingly used
the words of this Pasuk as his basis for davening be’eis tzara to
Hashem. There is another usage of the Pasuk Lishuasecha Kivisi Hashem,
as brought by the Mishna Berurah (Orach Chaim 230: seif katan 7).
There, the Mishna Berurah writes that when one sneezes, his friend should
give him the bracha of “ossusa” (the equivalent of “You should be
healthy”), which is perhaps replaced by some today with the phrase “gezuntheit”
or “labriut”. After one receives the bracha of ossusa, the
Mishna Berurah continues, he should respond to the well-wisher with the
words “baruch tiheyeh”, and then recite the Pasuk for himself of
Lishuasecha Kivisi Hashem. By then reciting the Pasuk, one is davening
to Hashem that just as He saved him while sneezing, so too, should He
save him in the future (Dirshu Edition of the Mishna Berurah, in the
name of the Rivevos Ephraim). Hakhel Note: When we realize that
Hashem is the Source of all Yeshuos--we can ask Him for more!
Reminder Note: Now that in the Northern
Hemisphere it may be a time when we r’l hear more sneezing around us
than during the rest of the year, we once again provide the Tefillos to be
recited before going to a doctor and before taking medicine
http://tinyurl.com/399332
---------------------------------------------------------
WE CONTINUE WITH OUR
EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
In this week’s Parasha, we learn of the power of Dibbur in the
brachos of Yaakov Avinu to his children and grandchildren. We can
understand then that the Ma’aseh Beraishis is described in terms of speech
as well--VaYomer--and as the Mishna in Avos teaches--BaAsara
Ma’amaros Nivra HaOlam. In fact, there is a Siman in Shulchan Aruch (Orach
Chayim 307) entitled “Dinei Shabbos HaTeluyim BeDibbur”--as there are very
important guidelines as to VeDabber Davar--what we should speak about
on Shabbos and how we should speak about it. We provide below just a few
reminders relating to these pervasive Halachos, as excerpted from the Dirshu
edition footnotes to this Siman in Shulchan Aruch:
1. First--An Essential Reminder! We should be especially careful to talk
Torah on Shabbos--for the Ben Ish Chai writes in the name of Mekubalim that
learning Torah is 1,000 times as great on Shabbos as it is on a
weekday!
2. Just as it is assur to ask an akum to do an actual melacha on
your behalf--it is assur to ask them to do even an Uvda D’Chol.
Furthermore, just as inappropriate gesturing is treated like speech and
considered Lashon Hara--so too is gesturing to an akum to do a melacha or
Uvda D’Chol on Shabbos also prohibited.
3. One should not tell his friend how much he paid for an item (i.e., he has
already purchased it)--if his friend is in the market for the same item--for
his friend is in need of this financial information during the week and it
therefore constitutes Dibbur Chol.
4. Although one may not generally borrow an item from another Jew on
Shabbos because the lender may come to write down the loan he has made,
HaRav Shlomo Zalmen Auerbach, Z’tl rules that it would be permissible to
borrow from an akum--for even if the akum will write down the loan, he is
doing so for himself--and not for the Jew, and thus his writing is
permitted.
5. The Shelah HaKadosh writes that one should not say Good Morning to a
person on Shabbos--but rather Shabbos Tava--Good Shabbos--and by
doing so he will fulfill the Mitzvah of Zachor Es Yom HaShabbos LeKadesho!
In fact, the Bi’ur Halacha brings in the name of Rebbi Akiva Eiger, Z’tl
that one may actually fulfill his ikar chiyuv of Kiddush on Leil
Shabbos by expressing the meaningful words of Shabsa Tava!
--------------------------------------------------
POINTS AND POINTERS ON THE LAST PARASHA OF CHUMASH BEREISHIS, PARASHAS
VAYECHI:
A. The Parasha begins with the words Vayechi Yaakov BiEretz
Mitzrayim--Yaakov lived in Egypt. This teaches us that no matter
where we are, and no matter what our situation, Hashem has given us the
breath of life and we too must act with a Chiyus--with motivation,
inspiration and enthusiasm!
B. We received an important insight from a reader relating to Yaakov’s
bowing at the head of the bed in Yosef’s presence, which we paraphrase as
follows: The very act of bowing was a sign of special respect to Yosef--although
Yosef was only Yaakov’s son, and although the entire episode between Yosef
and his brothers over so many years had caused Yaakov so much distress. An
important lesson to be learned is that each and every member of one’s family
must be shown proper respect and honor, notwithstanding their age, position
in life, attitude, and even trouble that they may have indeed caused you.
Familiarity and your day-to-day existence with them are insufficient cause
to deny someone the respect due to him as a person and as someone who Hashem
has especially chosen and specifically designated to be closely related to
you. Chazal (Avos 4:1) teach “Aizehu Mechubad HaMechabeid Es HaBriyos--who
is honored--one who honors Hashem’s creatures”--as the Pasuk states “Ki
Mechabdai Achabeid...for those who honor Me I will honor, and those who
scorn Me shall be degraded” (Shmuel I, 2:30). If one is duty bound to honor
all creatures, he must certainly show proper respect to the people Hashem
wants him to interrelate with, learn from and teach to on a
day-to-day-to-day basis.
C. Chazal teach that Yaakov Avinu’s bowing at the head of his bed teaches
that the Shechina is on top of the head of a sick person--as Yaakov was
bowing down to the Shechina. HaRav Shlomo Wolbe, Z’tl, explains that a sick
or vulnerable person feels his weakness and truly realizes that he is
dependent upon Hashem’s support and sustenance. Because the weak person
feels wholly reliant on Hashem, Hashem in turn comes closer and closer to
him as well. This is truly a lesson for all--the more dependent one is on
Hashem, the more one supplicates with true feeling and asks and pleads from
Hashem, the more Hashem will be close to him. Dovid HaMelech succinctly
expresses this tenet in Tehillim with the words “Karov Hashem Lechol
Korav Lechol Asher Yikrauhu Ve’Emes--Hashem is close to all who are call
upon Him--to all who call upon Him sincerely” (Tehillim 145: 18, Artscroll
Translation). In fact, this Pasuk and its theme is so important to our
daily existence that we are reminded of it every time we recite
Ashrei--three times daily!
D. When Yaakov saw some of the progeny that would come out of Menashe and
Ephraim, he exclaimed “Mi Eileh--who are these people?!” After Yosef
clarified that they were his legitimate children, Yaakov gave Menashe and
Ephraim their respective Brachos. At first glance, this may be difficult
to understand--if people of the likes of Yeravam and Yei’hu are to descend
from Ephraim and Menashe--what difference would it make that their
ancestors were initially of good stock? Why should Yaakov give the bracha?!
We may suggest that this teaches us the sheer potency and potential of a
bracha. Although the future seemed to indicate that there was much
negativity that would arise--Yaakov still felt that the bracha could still
help to ameliorate the acts of the Reshaim--and that the progeny
would ultimately be worthwhile. We must understand that the Koach of our
Brachos to another is beyond our comprehension (especially as we have noted
in the past, if they come from Hakaras HaTov for what someone has done for
you). Ultimately good will win out and the brachos that we give can help
speed the process. Additional Note: It is reported that the Brisker
Rav, Z’tl, was upset that many people were davening for the Russians to win
in World War I; instead, he insisted that people daven for the Yeshuas
Hashem. Who knows, he lamented, whether the Communists stayed in power
in Russia after the war because of all of the Tefillos on behalf of the
Russians at the time?!
E. HaRav Chaim Kanievsky, Shlita, was asked how the bracha given
to boys on Leil Shabbos, at a bris, and at other occasions is Yesimcha
Elokim KeEphraim V’ChiMenashe--after all isn’t that only a part of a
Pasuk in this week’s Parasha and we have no right to break up Pesukim like
this. HaRav Kanievsky sagaciously responded: “It cannot be an aveira, as
the Torah itself teaches ‘Becha Yevareich Yisrael Leimor
Yesimcha Elokim KeEphraim V’ChiMenashe’--this is the way we are to
bless our children.”
Additional Note: Many ask why the Bracha of “Yesimcha Elokim
K’Ephraim V’ChiMenashe” is so fundamental that it overshadows all other
Brachos. One classic explanation is based upon the relative response of
Yosef and Menashe to Yaakov Avinu’s switching of his hands, so that Ephraim
was blessed with the right hand and Menashe with the left. Yosef’s response
was shock and dismay--while the responses of Menashe (who was really the
affected party) was silence and acceptance! Menashe’s brotherly love was
coupled with a refined relinquishment of any notion of jealously.
Their joint and unified bracha was one of love, of recognizing each other’s
roles, and of not being jealous of the other. Yosef’s descendants were
given the mission of teaching our people that although we are different, we
are one and we can love and respect each other. Indeed, Yaakov told Yosef
that any future children that he had would become part of Ephraim and
Menashe’s families, of their ultimate message, and would not need or have
any independent nachalah. The Pasuk (Yecheskel 48:32) teaches that
in the future there will be a gate for each one of the Shevatim to exit
Yerushalayim, and “Shevet Yosef” will only have one gate--we may suggest
that this is because at that time we will have all learned the lesson that
Yaakov Avinu set out to teach us--Yesimcha Elokim KeEphraim
VeChiMenashe!
F. Rashi (Bereishis 49:3) teaches us that Reuven, as the bechor,
was destined for greatness--for him and his descendants to inherit the
Kehuna and the Malchus of K’lal Yisrael. What prevented it all? The Torah
describes it in two words--’Pachaz Kamayim’--the too-quick,
unthinking, angry response that he displayed. Oh, how we must take the
lesson, when we realize we are about to exhibit just the same kind of
response in our home, in a store, or in a work place. If it is Pachaz
Kamayim--we know it is wrong, and we know its r’l devastating
results…
G. Many think that Yaakov Avinu was upset with Shimon and Levi and
that, accordingly, he gave them no clearly expressed bracha. We, however,
note that Yaakov’s first words to them are Shimon and Levi Achim--Shimon
and Levi you are brothers. The feeling of and acting as, a brother is in
and of itself an outstanding blessing. Hakhel Note: The following was once
provided to us by a reader: A Rav related to HaRav Yaakov Kamenetsky, Z’tl,
how his family gets together for a Yahrzeit, after each has learned a Perek
or so of Mishnayos, and they make a Siyum together. HaRav Kamenetsky
responded “I don’t know if that is called a Siyum, but it is certainly an
outstanding zechus when the family gets together!”
H. In his bracha to Naftali, Yaakov Avinu describes this Shevet as
“HaNossein Imrei Shaffer--who delivers beautiful sayings” (Bereishis
49:22). The Targum explains what these beautiful sayings are--Modan
U’Mevarechin--they thank and bless Hashem for the beautiful fruits
within their territory. How wonderful! Each and every one of us is capable
of Imrei Shaffer--beautiful sayings--through the meaningful and
heartfelt brachos that we make!
I. Relating to the concept of brachos in the Parasha, we add the following
two points:
1. Prior to giving a bracha, try to feel a greater closeness to the
person. Yaakov Avinu, for instance, first brought Menashe and Ephraim close
to him, and kissed them and hugged them (Bereishis 48:10). This may
constitute an important component of the sincerity, depth and potency of the
bracha.
2. Having made this point, there is really no requirement that brachos be
made directly to human beings. It is well known, for example, that the
Alter of Slobodka once passed by the home of a Talmid Chacham and blessed
the home and everyone in it. We can analogize a bit: When an ambulance
speeds by, or even when you hear the ambulance siren, you can daven/give a
bracha that the person, whoever he or she may be, has a Refuah Shelaima.
Or, in another vein, when seeing the bakery line out the door on Erev
Shabbos, you can silently bless everyone on the line to have an enjoyable
Shabbos. While at first all of this may appear a bit naïve, childish, or
“overly frum”, it really only indicates that you are a thinking person with
(or trying to develop) Ahavas HaBriyos and Ahavas Yisrael--love for Hashem’s
creations and love for fellow Jews. In fact, the Baalei Mussar denounce the
term “frumkeit” as relating to observance and practice out of rote, rather
than with feeling and freshness.
Concluding Note: The Navi(Yirmiyahu 9:22, 23) exclaims: ”Thus says Hashem:
Let not the wise man boast of his wisdom, nor the strong man boast of his
strength, nor the rich man boast of his riches; but, let him that boasts
exalt in this, that he understands and knows Me, for I am Hashem who
practices kindness, justice and righteousness on the earth, for in these
things I delight, says Hashem.
In short, in whatever situation we find ourselves, Hashem tells us--what do
we think that He would do in the same situation? The man who “understands
and knows Me” is the man in whom Hashem delights. Who does more Chesed than
Hashem and who gives more Brachos than Hashem? These are, of course, only
two examples, but they are important steps along the way to being Hashem’s
delight!
--------------------------------------------------
AS WE LEAVE SEFER BEREISHIS, AND THE LESSONS OF THE AVOS....:
And the days of Yisrael drew near to die; and he called his son Yosef, and
said to him: If now I have found favor in your eyes, please…deal with me
kindly and truly….” (Beraishis 47:29) Based upon this Pasuk, Rabbi Zelig
Pliskin, Shlita, in Love Your Neighbor (p. 125) brings the following
story:
When Rabbi Moshe of Kobrin was seven years old, there was a severe famine in
Lithuania. Poor people wandered from village to village in search of food.
Many of them flocked to the home of Rav Moshe’s mother, who readily cooked
and baked for them. Once a very large number of the poor came to her home
and she had to cook for them in shifts. When some individuals grew
impatient and insulted her, she began to cry, since she felt that she was
doing her utmost for them. Her young son, the future Rabbi of Kobrin, said
to her, “Why should their insults trouble you? Don’t their insults help you
perform the mitzvah with sincerity? If they had praised you, your merit
would be less, since you might be doing the kindness to gain their praise,
rather than to fulfill the Almighty’s command.” (Ohr Yeshorim, p. 50
footnote).
Based upon this extremely important concept, the principle of true and pure
kindness, Rabbi Pliskin writes that one should not view many of his
otherwise necessary daily tasks as a mere drudgery. In the context of a
housewife, for instance, Rabbi Pliskin quoting HaRav Chaim Pinchos
Scheinberg, Z’tl, writes, “If a housewife had the opportunity to perform the
same tasks [i.e., tasks performed on behalf of small children] for, let’s
say, the Chofetz Chaim, she would certainly be happy to do them. It is no
less a chesed for one’s own children.”
Each and every one of us, rather than having to perform a Chesed Shel Emes
only at, r’l, a levaya, should attempt to perform pure acts of
kindness with those incapable of paying you back, or not knowledgeable
enough to pay you back, or in some cases, aware or courteous enough to even
saying thank you. Providing behind the scenes, unappreciated chesed is the
hallmark of the people of Israel. Do the billions of people in the world
today, for instance, know or appreciate that they are in existence only
because of Torah and our study? Indeed, with this thought in mind when
learning, your study too becomes a Chesed Shel Emes!
--------------------------------------------------
A COMMON THEME:
Yosef’s life takes a good part of the last four Parashiyos of Sefer
Bereishis. What was that special quality, the unique aspect, of Yosef which
made him so deserving of our attention--as the successor to Yaakov Avinu,
and the Avos, and as the fitting person with whom to conclude Sefer
Bereishis--which is also sometimes known as Sefer HaYoshor (our Guidebook
for Proper Conduct)?
There are obviously many different aspects of Yosef’s tzidkus--his
righteousness. HaRav Mattisyahu Salomon, Shlita, focuses on a common theme
which extends through various events described in the Torah about his life.
First, we find that Yosef was taken down to Mitzraim in a “bed of
roses”--not in the typical slave-trade manner, but amongst sweet smelling
spices. Why? Because Yosef, even in his forlorn state, could still
appreciate a pleasant aroma or a calming scene. Later, we find that Yosef,
while muddled in a deep-and-dark dungeon kind of setting (the Torah states
that he was in a bor--a pit--not exactly like the prisons of today) asks the
ministers placed there with him: “Why do you not look good?” Is Yosef’s
line of questioning a logical one? The answer seems to be a
resounding--Yes, to Yosef, it was quite logical--because of Yosef’s true
equanimity, his presence of mind, and his clarity of thought. He was simply
telling those ministers--do not sulk over your state; do not overindulge in
self-pity, for it will get you nowhere. Maybe I can help you in some way…
Then, when Yosef is taken out of the pit/prison to be admitted to Paroh’s
presence after not one, two, or even three or four--but twelve--years, Yosef
does not start running head first towards the palace. Instead, despite the
fact that “VaYeritzuhu--they rushed him” from the pit to bring him to Paroh,
nevertheless “VaYegalach VaYechalef Simlosav” (Bereishis 41:14)—Yosef--by
himself and for himself--shaved and changed his clothes, for, as Rashi
(ibid.) teaches, it would simply not have been “Kavod HaMalchus”--the proper
respect due to a king, if he had presented himself before Paroh in his
prison garb and appearance. Yosef’s clarity of mind and spirit once again
triumphed over his erstwhile instinctive reactions.
What follows next is--rather than Yosef ingratiating himself to Paroh, or
accepting any form of aggrandizement--he tells Paroh “Biladai--it is not me”
whom you should attribute anything to, I am truly only a Hebrew slave--it is
all up to Hashem. I have no special secrets, powers or even sagacious
advice--anything and everything I do or say will not come from me. Once
again, his menuchas hanefesh overcame any of the easily-attainable ambitions
before him.
Finally, in the end, Yosef explains to his brothers that he is not angry
with them; as it is obvious that Hashem directed them in their mission to
send Yosef to Mitzraim--and, in Yosef’s words “Al Tirau…--fear not, I will
sustain you and your young ones. He spoke to them and comforted their
hearts” (Bereishis 50:20, 21).
The Menuchas HaNefesh, the calmness and clear thinking Yosef exhibited even
in difficult situations, is, HaRav Salomon states, the hallmark of true
bitachon--faith. A wonderful by-product of this bitachon is that Yosef is
able to keep his hopes and spirits up in all situations--ranging from the
dark dungeon to the viceroy’s palace.
With the opening of Sefer Shemos next week, we quickly find ourselves as
“The Jew in Galus.” It is apparent that the Torah, by providing us with the
model of Yosef, is teaching us how to best survive the ordeals of suffering
and exile. The Ramban (on Parashas Vayechi) writes that our current Galus,
Galus Romi, is a mirror of Galus Mitzraim, and explains why (see there). We
should, then, take some time out from the lessons of Yosef’s life to help us
better manage our current Galus Romi, as well. Perhaps one can try to take
a seemingly “negative” event that has occurred, and try to look at it in a
calm and reasoned light--recognizing the positive--the sweet aroma or the
silver lining--that may be found in Hashem’s guiding hand. If this is
difficult to do on your own, one can attempt to do so with a relative or
friend.
May the lessons from Yosef in bitachon building help to bring us out of the
Galus--and into the Geula that we will B’Ezras Hashem be witnessing--as the
parashios of the coming weeks unfold upon us!
===========================
12 Teves
A TESHUVAH MOMENT:
In the Orchos Chaim L’Rosh (75), the Rosh teaches: “Ahl Tomar Ahl Shum
Mitzvah E’eseh Osah L’Machar Shemah Lo Tipaneh La’asos--do not say about
any Mitzvah I will do it tomorrow--lest you be unable to perform the Mitzvah
the next day.” The key to remember is that every single Mitzvah is
eternity-and one should not put off any
Mitzvah no matter how ‘big’ or ‘small’ it is perceived to be--for one does
not put off the possibility to attain everlasting greatness!
-----------------------------------------------
QUOTABLE QUOTE:
“When
confronted with the Nisayon
of technology, we
must factor in
mesirus nefesh as
part of how Hashem
wants us to
respond.” [Excerpted from
The Evolving Digital Challenge by Rabbi Nechemiah Gottlieb, Shlita].
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HOW TO EARN
PERFECTION:
The primary, essential creature is man. All other created things, whether
above or below man,
only exist for his
sake, to complete his environment through their various
different
qualities, appropriate for each of them. The elements of perfection through
which man can
perfect
himself are his intellectual powers and all good human traits. Material
matters and evil human traits, on the other hand, are the elements of
deficiency among which man is placed to earn perfection. [Excerpted from
Derech Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as translated in the
outstanding English translation by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------
QUESTION OF THE DAY:
In this week’s Parasha (Bereishis 49:14), the bracha to Yissocher
begins with the words: “Yissocher Chamor Gorem” (Artscroll
Translation: Yissocher is a strong-boned donkey). The Targum Onkelos
translates these words as: “Yissocher Atir B’nichsin”--Yissocher will
be wealthy. We know that Zevulun supported Yissocher
and is even given the Birchas Yaakov first for this very reason (see Rashi
ibid. Pasuk 13). If Yissocher is given the bracha of wealth--why does he
need Zevulun’s sponsorship at all?
-------------------------------------------
GUR ARYEH!
Rebbe Tzadok HaKohein, Z’tl, beautifully explains that both Shevet Dan [the
tenth tribe corresponding to the tenth month of Teves] and Shevet Yehudah
are referred to as “Gur Aryeh” in the Torah (see Bereishis 49:9 and Devarim
33:22). Furthermore, the leaders in charge of building the Mishkan were
Betzalel from Shevet Yehuda and Ahaliyav from Shevet Dan; Rebbe Tzadok
brings from the Medrash Tanchuma that this was the case in the Bais
Hamikdash as well. This teaches us forever that
Shevet Dan, which traveled at the end (tenth) of the Shevatim in the Midbar,
is connected to Shevet Yehudah, which traveled first in the Midbar and which
represented Malchus, because it is essential that we
connect the top to the bottom, the end to the beginning. In fact, Rebbe
Tzadok explains that this is what is meant by Chazal (end of Ta’anis) who
teach that in the future Hashem will make an ‘igul’,
a circle for the Tzaddikim--for in a circle the end and the beginning are
connected as one. It is for this reason that Yaakov Avinu recited the words
“Lishuasecha Kivisi Hashem” over Dan--for the
Moshiach can come when such a low point has been reached [look around] that
it is ready to join to the high point--and man’s existence comes full
circle!
-------------------------------------------
GREAT LESSON FROM PARASHAS VAYECHI:
Yaakov told Yosef that he was
giving him one additional portion that he took from the Emori “BeCharbi
U’Vekashti”. The Gemara (Baba Basra 123A) asks, “Could Yaakov Avinu
have really taken this portion with his sword and bow?” After all, Dovid
HaMelech teaches us all in Tehillim (44:7) “For I do
not trust in my bow, nor does my sword save me”? The Gemara therefore
concludes that the word “BeCharbi--my sword” refers to his prayer and
“U’Vekashti--my bow” refers to his supplication. The Meshech
Chochmah (Bereishis 48:22) reconciles the plain meaning of the words “my
sword and my bow” with the Gemara’s explanation of “my prayer and my
supplication” as follows: In fact, Yaakov Avinu did go to war with a sword
and bow, in much the same way as Avrohom Avinu went to war with Eliezer his
servant against the four superpowers of his time. They each made all of the
efforts they could make as human beings, and placed all else--and most
importantly the outcome--in Hashem’s hands with
their Tefillos.
The Chazon Ish further crystallizes the point. He writes (Kovetz
Igros Chazon Ish 3:62) that we must
always remember that we are powerless to accomplish
anything. Our actions, really our efforts, arouse Heavenly mercy to fulfill
our intentions. The Chazon Ish continues that, in fact, the one who davens
and intensely supplicates to be saved, accomplishes more than the one who
puts in the effort. Hakhel Note: With this thought in mind,
we can perhaps further understand the Pasuk relating
to Yaakov’s bracha: “Sikeil Es Yadav--he made his hands smart” (see
Targum Yonasan Ben Uziel there). We cannot really
win wars with our weaponry, our hands and our skill. It
must be with our minds, properly directed to our Father in Heaven.
We were always known for our Sechel--we
suggest that the Pasuk reveals to us what the Sechel
we are to be known for really means!
Hakhel Note:
Some describe BeCharbi as our regular, daily Tefillos, and
Vekashti as our personal requests for something specific, and explain
that we must first daven
BeCharbi--at having success at our ‘close range’ Tefillos--and only then
can we proceed with the more ‘long range’ specific
Tefillos. We must first
properly exercise our cherev--and this will empower our keshes!
----------------------------------------------------------
I AM A MA’AMIN:
At a Hakhel Yarchei Kallah, HaRav Yisroel Belsky, Z’tl, noted that one of
the Avodos of our day is “overcoming the barriers” to Emunah. Our barriers
include the secular views of the events around us, as espoused by the public
and in the media, even trickling into the reporting of politics and news
events by persons or publications within the Jewish community. We simply do
not view the news and what it means as the rest of the world does. There is
a Guiding Hand. What purpose is there in expressing anger at this
politician, or in questioning the strategy of an army, when the wisest of
all men has already told us thousands of years ago that “Lev Melochim
Vesorim Biyad Hashem”--the conduct of kings and princes is the conduct
of a puppet! If we hear the news, and it affects us, we should translate it
into Yiras Shamayim and Tefillah.
Interestingly, HaRav Belsky recalled that HaRav Moshe Feinstein, Z’tl, had
once come to Yeshiva Torah Vodaas to speak to the Bnei HaYeshiva. He
advised them to have special Kavannah when reciting the Brachos of Refaeinu
and Bareich Aleinu, for it is “easier” to have Kavannah when making requests
of Hashem in spiritual matters, than it is when making requests in physical
or more mundane matters. One simply believes that he need only take a pill,
undergo a particular therapy which will help heal him, or make him feel
better. Similarly, one can very readily conclude that his wise business
decisions, or the right contacts he has made, are the source of his
financial success or livelihood. True Emunah is also overcoming these
barriers--those that one may himself put in the way to his proper belief and
expected relationship with Hashem. Hakhel Note: Perhaps when reciting
these Brachos, one can have special Kavannah that “I am a Ma’amin, I am a
Ma’amin!” Of course, it wouldn’t hurt to have this in mind when your Emunah
is challenged throughout the day by what you hear--or what you think!
Hakhel Note: In this week’s Parasha, Yaakov Avinu gives Yosef the reason
behind his switching hands in blessing Menashe and Ephraim: “...but his
younger brother shall be greater than him”. HaRav Avigdor Miller, Z’tl
provides the following incisive insight here: “This is another instance of
the surprises that Hashem caused in history. Kayin and Hevel left no
posterity , for only the seed of the younger Shais survived. Yefes was
older, but Shem was chosen. Yishmael was older, but Yitzchak was chosen.
Esav was the first-born, but Yaakov gained the birthright and the
blessings. Reuven was the first-born, but the Bechorah was given to Yosef.
Menashe was the first-born, but Efraim was given the superiority. Rochel
was the best-loved; but Levi gained for his posterity the privilege of
nearness to Hashem--Moshe, Aharon and the Kohanim came from Levi; and it was
Leah’s son Yehudah who was the progenitor of Dovid and his seed. Indeed,
the entire nation of the Jews today are the Yehudim and are accordingly
labeled descendants of Leah. Dovid, the youngest son of Yishai, was chosen
by Hashem after all the older brothers were rejected. These are not mere
coincidences, but are Hashem’s plan of demonstrating by unexpected turns
that men’s history is not a result of material causes but the hand of
Hashem!”
===========================
11 Teves
TESHUVAH MOMENT:
What if you are not
sure whether a Chilul Hashem will result from the action that you are about
to undertake. Let us say...walking on someone else’s grass, beating a
light, saying ‘what you feel’, not being especially careful or circumspect
in the supermarket or store.... A Chilul Hashem may or may not result. The
Sefer Sha’arei Teshuva (Sha’ar Daled), and the Rambam in Hilchos Teshuva
(end of Chapter One) both record the severity of the sin of Chilul Hashem--as
reflected in the form of punishment necessary to expunge its effects upon
the sinner. May we suggest that one, bli neder, commit to not take the
action or say the words that he realizes could result in Chilul Hashem--even
if he is not sure at all that they really will. By taking a step back from
Sofek Chilul Hashem, one demonstrates his aversion to Chilul Hashem, and a
level of Yiras Shomayim to which we should all aspire.
--------------------------------------
TEFILLAH
BEFORE STUDYING MUSSAR:
By the following
link --
http://tinyurl.com/zcxlbnz
-- we provide a
beautiful Tefillah
contained in the Sefer
Yesod V’Shoresh
Ha’avodah to be recited
before studying mussar.
--------------------------------------
DON’T MISS THE OPPORTUNITY FOR KAPPARA:
Chazal teach that when one reaches into his pocket for a coin and takes out
the wrong one, this is actually yissurin--discomfort that a person
feels. Accordingly, rather than shrugging it off when this happens--and
certainly when one actually feels some type of ache or pain--one should
recognize that these are yissurin which could bring Kappara on his
behalf--and affirmatively plead to Hashem: “Tehei Yesurai Kappara Ahl Kol
Avonosai”. By doing so, a person thus recognizes that nothing is by
happenstance, chance or ‘just one of those things’ during the day--but is
meaningful, actual Hashgacha Pratis for and to the one experiencing it!
--------------------------------------
QUESTION:
Does one answer Amen if he hears someone, at the beginning of Birkos Kriyas
Shema in the morning, recite the words “Baruch Atta Hashem…Oseh Shalom
U’Vorei Es HaKol”--is this not the end of the first part of the bracha (as
it is typically set off by itself in large letters in siddurim)--or don’t we
say that after all it is just one long bracha that ends at Yotzer HaMe’oros?
ANSWER FROM A POSEK:
The bracha certainly ends after Yotzer HaMe’oros, and therefore one should
not answer amen after “Oseh Shalom U’Vorei Es HaKol”. I wish to comment on a
common misunderstanding about the brachos before and after Kriyas Shema.
Women and girls who do not have enough time to say Birkos Kriyas Shema often
say Shema and then Shemone Esrei. Before starting Shemone Esrei, they stand
up at Tehillos Le’Keil Elyon (as it states in the siddur) and recite their
tefillah from that point until Go’al Yisrael, and then begin Shemone Esrei.
This is a bracha levatala. A woman who wishes to say the words of Go’al
Yisrael before Shemone Esrei, may only do so if she says the entire bracha
after Shema that begins with the word Emes V’Yatziv. This is an extremely
common misconception and would be a huge mitzvah and zikui harabbim to
spread the word!
--------------------------------------------------------
REPAIR THE BREACHES:
HaRav Moshe Tuvia Leff, Shlita, points out that unlike Shiva Assar B’Tammuz
and Tisha B’Av, which commemorate tragic events which actually occurred on
those days, Asara B’Teves represents an event that was to take place in the
future--a breach which would lead to Churban. The future could have been
different--the breach could have been repaired, with the Churban never to
happen. At that time, it was up to us, but we did not succeed. Every year,
we have the opportunity on Asara B’Teves to begin a repair of the breach and
to lead to the Binyan Beis HaMikdash. It is for this reason that the Chasam
Sofer teaches that Asara B’Teves will determine whether Tisha B’Av just a
few months hence will become a day of joy. How can we repair the breach?
Through our identifying and overcoming the guile and cunning of the Yetzer
Hara. It is he who in fact forced the breach. We must take charge in the
everyday ‘small matters’--the way we recite brachos, the way we daven, the
way we learn (see more about this below), the way we talk, the way we relate
to others, etc. Perhaps Asara B’Teves is a short and ‘easy’ fast but it is
most definitely a signpost to us--an indication from Hashem that if we
begin--we undertake those simple and straightforward actions to defeat the
Jewish people’s greatest enemy--we will see the Binyan Bayis Shelishi not
only in our lifetimes--but this very year!
--------------------------------------
SOME ADDITIONAL THOUGHTS ON THE
‘DAY AFTER’ ASARA B’TEVES:
A. HaRav Moshe Shmuel Shapiro, Z’tl, provides a tremendously important
teaching: In bentsching, we recite “Uvnei Yerushalayim Ihr HaKodesh
Bimeheirah V’Yameinu”, and in Shemone Esrei we similarly ask Hashem for
“V’Lirushalayim Irecha B’Rachamim Tashuv”. Do we not know that
Yerushalayim is the Ihr HaKodesh, and do we not know that
Yerushalayim is Irecha--Hashem’s city? Why need these words
be added in our Tefillos?! HaRav Shapiro explains that we must remember
that although to us Yerushalayim is a holiness of the distant past that we
yearn for, to Hashem the pain and mourning for Yerushalayim has not
weakened--and is as strong as it was at the time that the Beis HaMikdash was
set on fire. The Shechinah has felt the same tza’ar since the
destruction until this moment. In fact, if anything, the pain is even
greater, when the Shechinah sees that people are not in as much pain over
the destruction of Yerushalayim--that people do not focus on the Ruach
HaKodesh that existed; how a Korban could bring Kappara; what the avodah of
Yom HaKippurim accomplished; and how even every child in Yerushalayim had
such an in-depth understanding of Torah and a closeness to Hashem that we
cannot even fathom. It is therefore so incumbent upon us to make more
effort to feel the Tza’ar HaShechinah--feel that which we are truly
lacking--the Irecha, the Ihr HaKodesh--and with
this we can hopefully bring everything back to the level of Gadlus and Ruach
HaKodesh that we all should be living on!
B. In bentsching, we ask that Hashem bring “U’Tzedakah Meilokei Yisheinu…and
just kindness from the G-d of our salvation.” What does ‘just kindness’
have to do with our Yeshuah? HaRav Chaim Brisker, Z’tl, explains that the
Pasuk (Yeshaya 1:27) teaches “Tzion BaMishpat Tipadeh V’Shaveha
B’Tzedakah.” HaRav Chaim interprets this to mean that Tzion was assured
that it would be redeemed--accordingly, it must be redeemed, without any
doubt. This involves no Tzedakah at all--it is Mishpat, Hashem’s absolute
assurance and decree. However, who will be the returnees? Here,
there are no guarantees--whether this one or that one is included--will be
up to the Tzedakah of Hashem--and we pray with these words that we be among
them! Oh, how Kavannah-filled these words should be!
C. When discussing the Middah of Rachamim, the Sefer Orchos Tzaddikim
writes that there is no one that is more merciful than a Tzaddik who brings
zechusim to his generation, and the 1,000 generations following him.
Accordingly, there is no person more cruel than a ba’al aveiros--for
punishment in the world comes because of aveiros, and what will happen to
his future generations. With this great principle in mind, we understand
that even if one is not in a position to give large amounts of Tzedakah with
money--he can give Tzedakah with Ma’asim Tovim and Kiyum HaMitzvos--after
all, is there anything greater than helping one’s own entire generation--and
his 1,000 generations that follow?!
D. The Kitzur Shulchan Aruch (121:1) writes: “V’Ein HaTa’anis Elah
Hachana L’Teshuvah--the fast is only meant to prepare us for the real
goal of Teshuvah.” As we all know, the bracha of Teshuvah in Shemone Esrei
begins with the words “Hashiveinu Avinu LeSorasecha.” What
greater Teshuvah can there be than Teshuvah in Talmud Torah--for as we all
recite every single day in the beginning of the day V’Talmud Torah is
K’neged Kulam? Indeed, we learned in last week’s Parasha that the prime
preparation that Yaakov Avinu made for the B’nei Yisrael to travel into
Galus was for Yehudah to establish a Yeshiva, which, HaRav Yaakov Galinksy,
Z’tl, explains, was the vaccine necessary to protect them on their
arrival and for their extended stay. Indeed, HaRav Yisroel Newman, Shlita,
brings the Chazal that when reshaim will be judged by the Heavenly
Court they will claim that they had no time to study Torah because they were
busy with their Yetzer Hara. The Heavenly Court will respond by pointing to
Yosef HaTzaddik: “Were you more busy than Yosef HaTzaddik in fighting
off his Yetzer Hara--yet he had time to study Torah?!” But how, in
fact, do we know that Yosef studied Torah--maybe he was just busy fighting
off his Yetzer? It must be, answers HaRav Newman, that Yosef was studying--for
how else could he have succeeded against the Yetzer?! As we move into
the midst of winter, let us think of a practical way in which we can
simultaneously fight the Yetzer and win--and help survive and extricate
ourselves from this long and dark Galus. Let each and every one of us
somehow improve in our Torah study!
Practical Suggestion:
In the Igeres HaRamban, the Ramban advises his son: “VeCha’asher Takum
Min Hasefer, Chapeis Ba’asher Lamadeta Im Yeish Bo Davar Asher Tuchal
LeKaymo--and when you get up from the Sefer look to see if there is
anything you can apply in a practical way in connection with that which you
have just learned.” Perhaps one can keep a small notepad handy, to be used
[hopefully many times] daily for something that he wishes to especially
remember or apply on an ongoing basis after a Shiur, or after a personal
study session--something to take with him from the winter, to spring, to
summer…and from Galus to Geulah!
--------------------------------------
NEFESH OR NEFASHOS?:
The Chofetz Chaim provides an essential insight relating to last week’s
Parasha. The Bnai Yisrael as “Kol HaNefesh...Ha’ba’ah Mitzraima Shivim--all
of the souls who were descendants of Yaakov were 70” (Bereishis 46:27). The
word nefesh, however, is actually in the singular--meaning soul. The more
expected word grammatically would be nefashos--meaning souls. This, the
Chofetz Chaim writes (Sha’ar HaTevunah, Chapter 6), is to teach us that all
of the Nefoshos Yisrael--all of the souls of Bnai Yisrael are considered as
one soul in the Heavens above. Just as a single body is made up of
different limbs and organs--each with its different function and purpose
(the head and the heart, the hand and the foot)--so too is K’lal Yisrael
composed of different parts which together make one functioning whole.
Moreover, just as when there is an ache or pain somewhere it effects other
parts of the body, so too it is with the body of K’lal Yisrael. And just as
when there is joy the whole body is affected--so too is it with our whole
Nefesh--the united family of Yisrael. It is only an illusion in this world
that we are not one--because every soul is encased in a different
corporeality and has different businesses and tasks--but this a gross
misapprehension. The famous Midrash which brings home this point is to the
ship sailing smoothly at sea. One of the passengers decides to drill a hole
underneath where he was standing on the bow of the ship. The other
passengers watched in astonishment and then began to yell and scream at him.
“What’s bothering you” he shouts, “I am drilling the hole only underneath
me--not underneath you?!”....
With this truth in mind, continues the Chofetz Chaim, we should understand
that when one harbors a grudge, shows hatred, wants to take revenge against
another for something that was hurtfully done--it can be compared to one who
had tripped over his own feet and, in anger, the brain ordered his hands to
gun down his legs. Is it the leg’s fault--did the leg really want to hurt
the body--or was it Hashgacha Pratis that the person had to fall? Could the
person possibly gain anything by maiming himself even further? So too when
we harbor ill-will and take action in wrath or out of emotion only--we are
literally acting against ourselves--it is our hands shooting our legs! We
may not see it--but that is the reality in Shomayim--and that is the true
and the ultimate and eternal reality.
We went down to Mitzrayim--the first Galus of our people-- as what appeared
to the naked eye to be 70 souls--but which the Torah teaches constituted a
‘nefesh’--a unified soul. To come out of this last and final Galus, we have
to reverse the track--in our private lives and in our personal experiences
we must always remember that although some of us may be clumsy and trip--we
are truly one soul...and live by, breath-in and breath-out, and bask-- in
our oneness!
===========================
10 Teves
A TESHUVAH MOMENT:
The Ra’avad, as brought by Rabbeinu Yonah teaches that breaking one’s desire
by not continuing to eat when eating out of desire is considered as “a
Ta’anis, a Korban and a Mizbeach Kapara--as a fast, a sacrifice and an altar
of forgiveness.” We must remember that these words are not expansive
oratory, but the words of a Rishon brought in the Yesod HaTeshuva! One can
practice this truly remarkable opportunity on any day. Nobody would really
disengage from his physical desire unless he had a spiritual purpose (look
at most of the world around you which is devoid of that purpose)--so by
willfully and intentionally breaking your desire--you are on top of all
else, undertaking a noble act of Kovod Shomayim, demonstrating that your
dedication and striving is towards the ruchniyus of life, and what Hashem
seeks of you in this world.
---------------------------------------------------------
REMINDER--SPENDING YOUR MONEY:
Chazal (Brachos 6B) teach that one should give the amount of money that he
would have otherwise spent on food on a Ta’anis to Tzedakah. For those who
have not yet done so--please consider this a gentle reminder!
--------------------------------------------------------
IMPORTANT TEACHING:
We provide the following important teaching from the Chasam Sofer related to
us by a reader, on the essence of Asara B’Teves: “The Chasam Sofer taught
that every year on Asara B’Teves there is a Din on whether to restore the
Beis HaMikdash to us during that year. Also, it is brought down from the
Avudraham that although fasting is Assur on Shabbos, if Asara B’Teves would
fall on Shabbos we would fast. The explanation for this may be based upon
this teaching of the Chasam Sofer--fasting for the past is Assur--but
fasting on Asara B’Teves is for the future to give us back the Beis
HaMikdash!
----------------------------------------------------------
AN
ANNUAL REMINDER:
Chazal
(Medrash Tanchuma, Vayikra 9) teach that it was already fitting for the Bais
HaMikdash to be destroyed on Asara B’Teves, but Hashem, in His incredible
mercy, pushed things off to the summer, so that we would not have to be
exiled in the cold. We should take this as an important lesson and be
especially considerate and helpful to those who are standing outside at your
door, walking when you are driving, or even those who are suffering from
colds and cold weather-related illnesses. When you make sure that your
family and friends are properly dressed, have soft tissues and the like, you
are likewise demonstrating a middah of rachmanus, of special mercy and care,
which warms those around you.
Along
these lines, Chazal (Rosh Hashana 18A) teach us that, according to one
opinion, Naval was granted an additional ten days of life because of the ten
meals he fed to guests--Dovid’s men. Doing the easy math, this means that
Naval “bought” a day of life for each meal he served a guest. Oh, how we
should treasure the opportunities of doing a simple and seemingly short-term
kindness to someone else, for it results in nothing short of life itself.
Interestingly, the last Pasuk we read in Kriyas Shema concludes with the
phrase “Ani Hashem Elokeichem--I am the L-rd your G-d”, mentioned
twice--once at the beginning of the Pasuk, and once at its conclusion.
Rashi there (Bamidbar 15:41), obviously troubled by the seeming repetition,
concludes that it is to teach us that Hashem is faithful to punish those who
do evil--and faithful to award those who do good. As we leave Kriyas Shema
(which provides us with a strong daily dose of the basic tenets of our
faith) every day and notice the dual recitation of Ani Hashem Elokeichem, it
should remind, and spur, us to “buy” life with our proper middos and
conduct.
Hakhel
Note: Many teach that after the darkest point of night…comes sunrise. We
should use the three days ahead to bring the daylight to Klal Yisrael. We
each are responsible and we each can help do it!
----------------------------------------------------------
POINTS AND POINTERS ON ASARA
B’TEVES:
A. During the week in which Asara B’Teves occurs, we encounter Parashas
VaYechi in which the beginnings of Galus Mitzrayim begin to be evident.
There is a clear common denominator between the two, as they both are the
beginnings of a dreary and dreadful Galus period. However, with that
awareness comes the understanding that the Galus is a temporary one--and the
faster we change and correct our ways--the faster we return to normalcy--and
an elevated relationship with HaKadosh Baruch Hu and with others. Yaakov
Avinu thus gives us the brachos in this week’s Parasha, which are at a
minimum the realization that we are--and can do--much better. Likewise, the
stringencies of Tisha B’Av are not observed on Asara BeTeves even though it
is the beginning of the series of calamities that led to our exile--because
that exile is eminently rectifiable--if we make the right choices.
B. Asara B’Teves, is certainly a day to ask for Rachamim from HaKadosh
Baruch Hu. In order to assist you in highlighting your requests for
Rachamim in Shemone Esrei, may we suggest that you find the Brachos in
Shemone Esrei in which ‘Rachamim’ (or a derivation of the word) is mentioned
two and three times within the Bracha
C. Chazal teach that “Agra De’Taanisa Tzidkasa--in order to empower one’s
fasting, he should give charity”. One should be sure to at least give to
Tzedaka the cost of the food for the meals that he did not eat (because of
the fast). If you need a quick and important recommendation--Yad Eliezer at
yadeliezer.org. Don’t let the mitzvah slip away!
D. The Sefer Pele Yoetz writes that one should not become angry on a fast
day, as this is one of the day’s great nisyonos. When one is hungry, he
operates under greater strain, with less patience and forbearance. If one
feels that he may have become overly upset or intolerant, perhaps he can
take another day in which he is especially careful to be fully tolerant and
in control, Zecher LeAsara BeTeves!
E. To some, fasting on Asara B’Teves may be perplexing for, after all, the
Golus Bavel lasted only 70 years, and many great events occurred after
Nebuchadnezzar’s initial siege of Yerushalayim--including Purim, Chanukah,
the Nevuos of Chagai, Zecharya and Malachi, and the Bayis Sheni, which stood
for 420 years.
Yet, we know that the fast of Asara B’Teves is so stringent that even it if
occurs on Erev Shabbos--unlike all of the other fasts--we fast the entire
day until Shabbos begins. For the initial siege was, in fact, the
horrifying beginning to the end of the most glorified time in our history to
date--The First Beis Hamikdosh with all of its open miracles--the Shechina’s
palpable presence, the Aron with the Luchos, and literally hundreds of
thousands (!) who had reached the level of nevuah (Megillah 14A). With the
enemy surrounding the city, the downfall of this singularly unique period
began.
As we look in the Torah, we find that very bad endings have to start
somewhere, and that it is the terrible beginning that we need to control and
avoid. Perhaps the greatest example of this is one of the Aseres Hadibros.
The last of the Aseres Hadibros warns us “Lo Sachmod/Lo Sisaveh” (see Shemos
20:14; Devorim 5:18)-Do not covet/Do not desire. The Shulchan Aruch
(Choshen Mishpat 359:10,11,12) explains that desiring leads to coveting
which leads to stealing--so that from the initial prohibited desire, three
negative prohibitions can be violated. It is telling that the Aseres
Hadibros does not contain the prohibition to steal property--which is the
last step in the process--but rather it contains the prohibition to desire
and to covet which are the initial steps leading to the horrible end
result. The Torah teaches that it is the beginning of the process where
your action is required--for the end may be too late.
Similarly, the Parasha of Arayos (Vayikra 18:6, read on Yom Kippur at
Mincha) begins with “Lo Sikrevu L’Galos Ervah”-Do not get close to forbidden
relationships which Chazal teach refers to prohibiting initial touching and
thoughts. Likewise, the Torah goes out of its way when prohibiting Loshon
Hora to say “Lo Selech Rochil B’Amecha” (Vayikra 19:16)-Do not even begin
walking in order to speak Loshon Hara, for this will lead to downfall.
Of course, the flip side is also true. It is known that the Vilna Gaon,
prior to undertaking a mitzvah, would state, “Hareini Oseh K’mo She’tzivani
Hashem B’Soraso-I am about to do what Hashem commanded in His Torah”. See
Haggadah of the Gra.
So, it is really the planning, or at least the forethought, which sets the
tone and the standard for what is about to happen and what you are going to
do. Will it be up with Yaakov’s ladder--or down like the dominoes?
Practical Suggestion: In the last bracha of Birchas Hashachar, have kavana
when reciting “V’lo Lidei Nisayon” to ask for Hashem’s help not to come to
the first step of a situation in which you can falter--and if you see such a
situation coming, think “THIS IS THE BEGINNING-I must avoid or circumvent
it.”
In the z’chus of our starting from the beginning, we can reverse the
infamous, and literally world-shattering events, that began on Asara
B’Teves, and we can start anew with “She’Yiboneh Bais Hamikdosh Bimheira
V’Yameinu.”
----------------------------------------
AS WE CONTEMPLATE TESHUVAH--THE
ESSENCE OF ASARA B’TEVES--WE PROVIDE THE FOLLOWING REMINDERS TO OUR READERS:
A. From Rabbi Shlomo Pearl, Z’tl: Chazal teach that one earns Olam Haba
through the proper recitation of Ashrei three times a day. This is no small
or trite statement. One should recite Ashrei just a bit slower--by devoting
just 30 additional seconds to the recitation of your Ashrei-- the Greatness
of Hashem and His Beneficence can be revealed in a markedly more meaningful
and praiseworthy way. A beautiful kabbalah and goal--with Olam Haba at the
end of it all!
B. The Chasida, or the “Kind One”, is remarkably the name of a treife bird.
Many of us have heard as the explanation for this anomaly that although the
bird does kindness--it is only with her friends and not with strangers or
those that she does not know. We may, however, suggest another
explanation. The Chasida is treife because she does kindness with her
neighbors--after all, she is known to all as the Chasida--but does not do
Chesed with her own family, as she will win no special appellation in this
regard. This provides a great lesson to us. We can improve ourselves from
‘treife’ to kasher by making the additional effort to do “unsung Chesed”--helping
to clean up around the house in some additional way than before, doing
something for a family member before being asked, taking the time out to
think about and give a parent, sibling, spouse or child a thoughtful or
creative idea geared just for them. Ahavas Chinam doesn’t have to take
place on the streets, in Shul or in the workplace--it can show its constant
special presence-- beautifully housed--in your very own home. Yehi Ratzon
that in this zechus, we will be zoche to the end of the effects of Asara
B’Teves--as we come back to the House of All--the Bais HaMikdash, speedily
and in our days--may we make it happen!
C. Let us recall our Vidui on Yom Kippur--exactly three months ago! Some
thoughts:
(1) The Navi (Yirmiyahu 2:35) teaches: “Hineni Nishpat Osach Al Amreich Lo
Chatasi--Hashem judges a person by separate judgment for the person’s claim
that he did not sin.”
(2) It is not the ‘major aveiros’ that may necessarily affect many people,
but as Chazal teach it is the “Mitzvos that a person steps upon that
surround a person at the time of his judgment”. One must get serious in his
reflection as to some of the everyday challenges and pitfalls that he
encounters. Here are just a few examples:
(a) Tzararnu--going through the day making the conscious effort not to hurt
anybody with one’s words or actions. Even if the other person is not a
timid, weak, poor or suffering person--and even if that person is your
parent, wife or child--one must take his own pain and care to avoid causing
pain, suffering, anguish, or distress to another.
(b) Kishinu Oref--we must not be stubborn and rigid, but flexible and
attentive. “I know better”; or “I will teach him”, without working with the
person on his own level and in a way that bests suits the person is not only
counterproductive--but offensive and wrong. The prohibition against being
stiff-necked likewise applies to an attitude of “I can’t change the way I
daven”, “I can’t learn more than I do”, and “That’s the way it is--every
once in a while Lashon Hara comes out.” We add that as part of taking
stock on Kishinu Oref, one think about something about himself that he knows
bothers others, but that he has failed to correct because it is “him.” If
one realizes that a particular mannerism or ‘custom’ really does irk family,
friends, or colleagues, it should become part of the “Nachpesa Deracheinu”--the
search of our ways so essential to steering us back to the proper path in
life.
(c) Overdue Items--one should not overlook the items or money he has
borrowed or lent to others, or to whom he owes a phone call or an apology.
(d) Brachos Recitation--Have there been any times that you failed to make a
Bracha Achrona? Any times that you were unsure whether you recited an Asher
Yatzar or not? Any times that you recited the wrong bracha on a product?
Do you let your family/friends get by with the way they recite brachos--even
though you know that they should do better? Fascinatingly, the Orchos Chaim
LaRosh teaches that one should be careful to instruct his family to be
careful in three items: Kavannah in Tefillah; the proper method of Netilas
Yadayim; and proper brachos recitation. It is not a long list--but it is a
powerfully meaningful one! Our dedication to improvement in brachos
recitation is a demonstration of the honor that we feel in bringing Hashem
into our life every day--throughout the day!
===========================
9 Teves
TESHUVAH MOMENT:
“What did he say about me?” Whenever one is asked this question or
hears these words, he must know or advise others to proceed with an
extraordinary level of caution and forbearance--for the potential danger,
ruination and geometric progression of serious aveiros are beyond the
immediate comprehension of the moment. Help yourself, and help others!
-----------------------------------------------
QUOTABLE QUOTE:
“The Internet should never be used for entertainment or aimless
browsing. This attitude must be felt and projected by parents. It follows
that children should not witness parents displaying emotional attachment or
obsessive preoccupation with their digital devices.” [Excerpted from
The Evolving Digital Challenge by Rabbi Nechemiah Gottlieb, Shlita].
--------------------------------------------
THE
MORE WE TRUST…:
In the
remarkable Sefer, “28 Verses That Can Change Your Life”, Rabbi Moshe
Goldberger, Shlita, provides practical suggestions on practical improvement
in one’s personal life based on famous Pesukim in Tanach. We provide below
a summary of one of these pesukim and some of its lessons. Pasuk 22 (Sefer
Yeshaya 26:4) teaches: “Bitchu Bashem Adei Ad--trust in Hashem
forever, for in Hashem is the strength of all worlds.” This pasuk, which is
recited at the end of U’va LeTzion and soon before we will be going out into
and encountering the world for the day reassures us--Hashem can handle all
of the world’s issues and problems, let alone yours. After all, let us be
practical and realistic--Hashem has existed forever, and is with you for
your entire life. Don’t think you are ever on your own--It’s simply not
true. Hashem is always in charge, and at times he tests us to see if we
recognize that. When you face adversity, remember the pasuk-- and say to
yourself. ”Bitchu Bashem Adei Ad--trust in Hashem forever”. When
one trusts in Hashem, he has a Powerful Ally, the best one. Many times it
is a lack of sufficient bitachon that is the problem, not the challenge
itself.
Based
upon this, we can understand the message of other Pesukim “Ukraini Beyom
Tzarah---call Me when you have trouble, I will help you....” (Tehillim
50:15). This does not mean only that one necessarily should pick up the
phone and dial the direct number only once. Keep calling. Sometimes, it
may seem that one is not getting through, that the lines are down or are
overly busy. Chas VeShalom! Dovid Hamelech explicitly teaches “Kaveh
El Hashem, Chazal VeYa’ametz Libecha--hope to Hashem, strengthen
yourself and hope to Hashem [once again]. As Chazal (Brachos 32B)
instruct--”If a person sees that his prayers were not answered, let him pray
again!”
There
is even something more. It is a special blessing to trust in Hashem--as the
Pasuk teaches “Baruch Hagever Asher Yivtach Bashem--blessed is a
person who trusts in Hashem, and Hashem will fulfill his trust. It follows
then that the more we trust in Hashem --the more blessings we will
receive!
--------------------------------------------
THE
EIGHTH DAY OF TEVES: Yesterday
was the eighth day of Teves, the tragic day upon which the Torah was
translated into Greek, the Septuagint, which is marked as a Ta’anis Tzadikim.
For further detail on the tragedy of the Septuagint, we refer you to the
Sefer HaToda’ah, translated into English as The Book of Our Heritage (Feldheim),
by Rabbi Eliyahu Kitov, ztl.
Today,
the ninth day of Teves is actually also a Ta’anis Tzadikim, for it is the
Yahrtzeit of Ezra HaSofer (see Shulchan Aruch, Orach Chaim 580, Mishna
Berura, Seif Katan 13). As a zechus for Ezra Hasofer, one can review the
Takanos that Ezra instituted, as described in Bava Kamma 82A.
These
two days are then followed by a third Ta’anis, Asara B’Teves, which is
observed by all.
The
Chasam Sofer in a Drasha that he gave on the eighth day of Teves
(approximately 200 years ago) suggests that after the 70-day period of
mourning in Egypt ended for Yaakov Avinu, the Bnei Yisrael traveled to Eretz
Canaan and eventually buried Yaakov Avinu--on Asara B’Teves. The date of
Eisav’s death is then--yes, Asara B’Teves as well.
There
is much to learn from the Chasam Sofer’s conclusion in our observance of
Asara B’Teves. After all, Maaseh Avos Siman L’Bonim--that which occurred to
our forefathers is a sign for future generations. Firstly, Chazal teach us
that “Yaakov Avinu Lo Mais.” That is, even though it may appear to us that
Yaakov passed away, in fact, he lives on--most certainly so in spirit. We,
too, having experienced the devastating blow of the events of Asara B’Teves
more than 2,500 years ago have not rolled over and died as scores of other
nations have in the meantime. Moreover, what ultimately happened on Asara
B’Teves was the death of Eisav. This, the Chasam Sofer writes, is symbolic
of Asara B’Teves in the end being turned from a date of sadness to a day of
“Sasson V’Simcha”--joy and happiness.
The
missing link to bring us to what Asara B’Teves is supposed to be is Teshuva.
We all know that this is the shortest fast of the year, so it should be the
easiest. That is a gift in and of itself. However long or short the fast
is, in order to be meaningful, it must be accompanied by Teshuva. We must
do something. We must make a move to revitalize Yaakov, and to once and for
all, put Eisav away.
One
suggestion may be to take out your Vidui booklet, or other Rosh Hashana/ Yom
Kippur reminder. We especially note that Asara B’Teves is also our next
‘Asiri Lakodesh’--the next tenth day in a series of ten day periods since
Yom Kippur-- an especially auspicious day for personal improvement!
One
final, but important comment: Rashi explains that when Yosef and Binyamin
fell on each other’s necks in last week’s Parasha (Bereishis 45:14), it was
to symbolize the destruction of the two Batei Mikdashos, and the Mishkan of
Shilo, which were located in their respective territories in Eretz Yisrael.
The Avnei Nezer explains that the “necks” symbolize the Bais HaMikdash and
the Mishkan, because just as the neck connects the head (which is the
resting place of the soul) to the rest of the body, so, too, does the Bais
HaMikdash (and the Mishkan) fully and finally connect our physical lives to
our spiritual existence. When we yearn for the Bais HaMikdash, we are
yearning to connect our corporeal life to the highest spiritual plane it can
achieve. By making a bracha (the spiritual) over food (the physical)
properly, we demonstrate that we are sincerely preparing--and awaiting--for
the day when we truly can connect our bodies to our souls in the most
absolute and outstanding way that we can!
----------------------
NOTES ON FASTING:
The actual fasting begins at Alos HaShachar tomorrow morning. In many
areas, Alos HaShachar will occur relatively late tomorrow morning (one
should be careful to consult with his Rav as to the actual time of Alos
HaShachar as there are different opinions as to how it is determined).
Accordingly, some may want to arise early to have a bite to eat or drink.
We provide two cautionary notes:
1. In
order eat or drink upon awakening, one must first make an express ‘Tenai’, a
condition, before going to sleep that he intends to arise before Alos
HaShachar and eat and drink then before day; and
2. The
amount of food that a man may eat within one-half hour of Alos HaShachar may
be limited--consult your Rav or Posek for details.
===========================
6 Teves
TESHUVAH MOMENT:
The
Rosh in the Orchos Chaim L’Rosh (109) teaches: “Ahl Ta’as BeSaiser Mah
She’tisbayeish Begalui Ve’ahl Tomar Mi Ro’eini--do not do in private
that which you would be embarrassed to do openly and do not say ‘who sees
me?’”
Hakhel
Note: As a practical matter we can apply this to our daily activities in
which we may be a bit lax, because we perceive ourselves as being more
‘alone’. For instance, at the breakfast, lunch or dinner table--how do we
eat and drink--consider the grace, the dignity, the respect in which one
would eat or drink when in the presence of a dignified individual--and
certainly in the presence of HaKadosh Baruch Hu Himself!
---------------------------------------------------
CHANUKAH AND THE PARASHA!:
What word in this week’s Parasha is spelled by the letters on the dreidel
(see Bereishis 46:29)? What does this teach you about how we can succeed
against the other nations of the world--until Moshiach’s arrival? Can we
find one act in our daily life in which we can fulfill the dreidel’s
teaching each and every day?!
---------------------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS --HALACHOS OF SHABBOS SERIES:
A. The
following are teachings from the revised Third Edition of Shemiras
Shabbos Kehilchasa, published by HaRav Yehoshua Neuwirth, Z’tl, on the
topic of activities of a gentile’s on a Jew’s behalf on Shabbos:
1.
Just as you cannot generally instruct a gentile to undertake a prohibited
activity on Shabbos, you can likewise not generally benefit from a
prohibited activity--even if you did not ask him to do it on your behalf.
For instance, if a gentile of his own volition turned on a light for a Jew
on Shabbos--then no Jew--even one who the light was not turned on for may
derive direct and actual benefit (even to daven or study Torah by its light)
from the light--for the gentile has performed a Melacha D’Oraysa. If one
sees that a gentile is about to turn on a light for his benefit--he should
prevent the gentile from doing so. If the gentile did not listen to the
Jew’s demands to stop, then the Jew may derive benefit from the light.
2.
The same Halachic analysis would apply to a gentile who cooked food, or
adding water to a food in a pot on the fire for a Jew because the gentile
smelled it burning.
3.
If a gentile puts out a light in a Jew’s home without being asked and
against the Jew’s will, and then puts back on the light--one may derive
benefit from the new light. However, if the gentile turned back on the
light because of the Jew’s reproof over his extinguishing the light, then it
is forbidden to benefit from the re-lit light.
4. If
the gentile had performed prohibited activity on behalf of a Choleh
She’Ain Bo Sakana, then everyone may derive benefit from the activity,
provided there is no reason to suspect that the gentile did or will do more
prohibited activity for anyone else other than the sick person, and that no
muktza prohibition is involved. Thus, if a gentile turned on a light for a
sick person, everyone can benefit from the light (for ‘Ner LeEchad Ner
Leme’ah’--the light is needed by the sick person, and no additional
light is being turned on for the healthy person) --but if the gentile cooked
something for the sick person, a healthy person cannot eat it lest the
gentile had put in more (or will put in more) on the healthy person’s
behalf.
5.
If a gentile performs work on Shabbos solely for his benefit or for
the benefit of another gentile, and there is no chashash (no basis to
suspect) that he has or will do more of the same in order for a Jew to also
benefit, nor is there any muktzah issue as a result of the work performed,
then a Jew can benefit from the activity on Shabbos as well. For instance,
if a gentile turned on a light for himself in a room and started to read, to
look at something, to wash dishes or the like, and there was no Jewish
person present in the room, and a Jew then walked in--he too would be able
to sit down and read, because the same light will be used, and there is no
additional light that needs to be turned on merely because another person
has come into the room to read (Ner LeEchad Ner LeMe’ah). The same
would be true even if the non-Jew left the room--as the work was initiated
by him exclusively for his own benefit. Furthermore, if he is leaving the
room one can even ask him not to turn it off--as no melacha is being
performed by merely leaving on the original light.
B. As
the vehicle spins in its tracks for an extended period of time over a patch
of stubborn ice, one gets a glimpse of how easy it really is to “get
stuck.” With this in mind, we will better understand why, at the conclusion
of our prayers for the coming week in Ata Chonantanu on Motza’ei
Shabbos, we plead that our coming week be one in which we are “Medubakim
B’Yirasecha”--attached to the fear of You. Although we cannot keep the
heightened Olam Haba-like quality of Shabbos the whole week, we pray that
the element of closeness to Hashem we experienced on Shabbos be stuck with
us through the week, so that we do not err in thinking that it is my special
power that accomplished this, his bold ingenuity that accomplished that,
their personal connections that changed this, or its access to money that
bought that. The one who is “stuck” to the fear of Hashem knows very well
that the truck getting “stuck” on a patch of ice in a specific location, or
someone getting “stuck” because of a snow or rain storm is the act of the
Creator and Observer in Whose presence we all stand, serve and function. He
also knows that the relief from any such uncomfortable situation is also
under His guidance and direction!
C.
We are advised that HaRav Moshe Wolfson, Shlita, tells his students to write
down on Motza’ei Shabbos those things which they did especially well, and
the things which he did wrong, over Shabbos, and that they look at them next
Erev Shabbos--so that one Shabbos is a building block for the next one--and
one constantly builds. What a grand idea!
-----------------------------------------------
MUSSAREI SHELAH HAKADOSH:
The
Shelah HaKadosh also makes the following important notes in this week’s
Parasha, as excerpted from the Sefer Mussarei Shelah HaKadosh:
A.
Upon Yosef indentifying himself to his brothers, he kissed them and cried
over them (Bereishis 45:15). We see from here how far a person must go in
forgiving and being Ma’avir Al Midosav--for they sinned to him, and he cried
over them and kissed them!
B.
Yaakov taught his descendants for all times a crucial lesson when he sent
Yehuda ahead to establish a Yeshiva, a spiritual footing in Goshen.
Whenever one is to begin a new undertaking or start a new phase or project,
he should begin by first providing for a Heavenly or spiritual need. For
instance, when moving into a new apartment or home, one should first
consider the location and approach to Torah and Tefillah in the new home.
C.
Yosef did not lay claim to the “Admas HaKohannim”--the property of the
Egyptian priests, which he could have easily done in exchange for the
life-giving food that he was giving them, and as he had in fact done with
the rest of the Egyptians. He did not treat them in this way in recognition
of the Tova that they had done to him when the wife of Potifar brought her
case against Yosef in front of the priests. They realized he was telling
the truth and so they saved his life (see Targum Yonasan Ben Uziel to
Bereishis 39:20 and 47:22). Yosef demonstrated his HaKoras HaTov to them in
a grand manner. The lesson is there for us all to see!
----------------------------------------
WE
PROVIDE THE FOLLOWING ADDITIONAL POINTS AND POINTERS ON THE PARASHA:
A. HaRav Moshe Wolfson, Shlita, teaches that “Vayigash Eilav--Yehuda”---if
one really wants to come close to Hashem, it is with Yehuda--with admission
to Hashem that all comes from Him--and with the great thanks this awareness
engenders. Hakhel Note: Please remember the very first, and therefore
ostensibly the primary, item that we thank Hashem for in Modim every day. It
is actually not our lives, our souls, the daily nissim... it is “She’Atta Hu
Hashem Elokainu VaiLokai Avosainu--we thank You for being our Hashem our
G-d, and the G-d of our fathers”. Hashem, You could have distanced Yourself
from us. We could have lived our lives without Your Hashgacha Pratis as
most of the world does. We could have not known You. Instead, You have given
us the opportunity to be close to You at all times--Torah, Tefillah, the
Mitzvos--to do what is right, to lead meaningful lives, to have ruchniyus as
our goal. Thanks to You, we lead lives in a world of gashmius which can
lead us to live for eternity! With this awareness, with this knowledge,
shouldn’t we anxiously await each and every opportunity to recite Shemone
Esrei--each and every opportunity to recite Modim!!
B. The following important insight on this week’s Parasha is provided by
HaRav Avigdor Miller, Z’tl, in his Sefer In the Beginning: Yehudah
initiated his dialogue with Yosef the Ruler by asserting “Ki Kamocha
KePharoh--for [to me] you are the same as Pharoh.” We must take the lesson
from Yehudah’s brilliant words. Men in authority do not welcome obstinacy
or argumentation because their authority is thereby impugned. It is
therefore highly advisable to preface any show of opposition [and any
request] by a generous acknowledgement of that person’s authority.
C. HaRav Yaakov Meisels, Shlita, powerfully shows from Yosef how far one
should go to avoid humiliating, embarrassing, hurting or paining another:
1. When Yosef revealed his identity to his brothers, he first
ordered all of the Mitzriyim out of the room so that his brothers would not
feel the shame and embarrassment upon his disclosure. Can one imagine the
great risk literally of life that he had placed himself in?! He had left
himself alone in the room with his brothers, who had previously intended to
take his life for Halachic reasons--and he had no knowledge or basis for
determining that they had changed their Halachic Ruling! The Midrash
Tanchuma teaches, in fact, that Yosef had determined--better that I be
killed than that my brothers be embarrassed before the Mitzriyim.
Moreover, we must remember that Yosef had gone through the entire episode
with his brothers because he understood that his dreams had to be realized,
not for personal purposes, but for K’lal Yisrael--and ultimately world
history. He had gone through such torment in Mitzrayim physically and
spiritually awaiting fruition of the dreams, and was so close to their
fulfillment (and to once again seeing his father which he so longed for in
its own right), but made the decision that none of this--even fulfillment of
the dreams for the world--was worth it--and he was going to very literally
risk his life with the good possibility that his brothers (who could have
taken on all of Mitzrayim) would kill him--all of this so that his brothers
would be saved the pain and embarrassment before the Mitzriyim who were in
the palace at that moment.
2.
When Yosef revealed his identity, and he saw that his brothers were so
ashamed, he put aside all of his years of disgrace, disgust and exile, being
away from his father, his home and his environment, and instead immediately
tried to mollify them with words of appeasement--so that they should not
even feel hurt before him. He told them that they had not done wrong...as
through their actions the future of K’lal Yisrael would be assured. He
kissed them--and even told them not to argue among themselves over this on
the way home! Hakhel Note: We may add to Rabbi Meisels’ incredible
observation that the thoughts of the Ba’alei Mussar on this point. The
Chofetz Chaim writes that from Yosef we learn that one must be
Mai’tiv to those who are Mai’rah to him. We note that Yosef is
referred to as Yosef HaTzaddik, not Yosef HaChassid--which teaches us that
we must follow this path which is not one of piety, but one of Tzedek--what
is just and right. Take the bold step--next time someone does something to
you which was hurtful, try an act of goodness or kindness in return!
3.
Rabbi Meisels concludes as follows--certainly incorporating the thoughts of
the Chofetz Chaim as well. “How far must we distance ourselves from shaming
another, from the hurt or disgrace they may feel, from the opportunity for
even “justified” revenge, from making someone the subject of a cute joke,
from making him feel foolish, childish, silly, ignorant or wrong.
Situations arise all the time, at home, at work, while driving, at the
checkout counter. We are faced with daily challenges where we can use that
one line, that one opportunity, that one time that you can (finally) teach
someone a real lesson. In truth, these are all opportunities of life--not
to demonstrate your mastery, superiority, prowess, verbal skills, wit or
wisdom--but to show that you, too, can treat your brothers with the notion
of concern and kindliness, with the compassion, with the sensitivity and
caring, that Yosef did his!”
----------------------------------------
SOME ADDITIONAL POST-CHANUKAH POINTS AND POINTERS:
A.
Think of all the Nissim that you have remembered and thanked Hashem for over
the eight days of Chanukah. Now, think about “VeAl Nisecha SheBechol Yom
Imanu!” We all know that when one puts his hand into his pocket and
takes out the wrong coin, or the object that he did not, this is considered
to be yisurin. What if a person does take out the right coin, or the right
object--shouldn’t he express his thanks to Hashem for doing so?! Additional
Note: If one would ask a medical laboratory how many medical tests it could
perform, the answer would be in the thousands (we have verified this). As a
basic starting point--think of the thousands of tests that you do not need
performed on you today!
B.
Are we allowed to ask for miracles? Do miracles detract from our Zechusim?
Do they detract from the regular Hanhagas HaOlam? These are, of course,
complex questions. However, on Chanukah we were allowed to say HaRachaman
Hu Ya’aseh Lanu Nissim VeNaflaos Kemo She’Assa LaAvoseinu…. The Yeshuos
Yaakov explains that even if we may not be allowed to ask for personal and
private miracles, we can ask for great miracles--like the miracles of
Chanukah--to recur again, because the Pirsumei Nissa--the public awareness
will sanctify Hashem’s Name in a great way. Thus, we can--and should--daven
for great miracles--such as those that will accompany the coming of Moshiach!
Hakhel Note: Some commentaries on the Siddur explain the words Ki Goel
Chazak Atta--as expressing just this thought--asking Hashem for the great
miracles that will accompany the Geulah!
C.
Rebbi Shlomo Karliner, Z’tl, noticed some black spots on his wall which
resulted from placing his Menorah a bit to close. He rejoiced, exclaiming:
“Now I will be able to visually remember Chanukah every day of the year!”
Hakhel Note: Maybe we can rejoice in something similar--such as an oil
spill, darkened window curtains or the like!
D. At
a Hakhel Yarchei Kallah, Rabbi Fischel Shachter, Shlita, taught that the
Pach Shemen beautifully symbolizes that hope is never, ever lost--as from
but a small jar of oil that Hashem gifted to us--an entire people was able
to be rejuvenated. This is also certainly the case on an individual level.
One should always find the Pach Shemen--for it is always there!
E.
The Satmar Rebbe, Z’tl, finds an allusion to the Neiros of Chanukah in the
Pasuk “Orachti Ner Lemshichi”. He explains that if one properly appreciates
the lessons of Chanukah--then Hashem will consider it as if he has set up
the lights--for Moshiach! Now is the time to write down several lessons
that you learned from Chanukah, and how you bli neder, can/will implement
them in your everyday life.
---------------------------------------------------
THE
LAST WORDS OF HALLEL:
It is interesting that we only recite Hallel at certain times or periods
during the year. One would think that Hallel should be the cornerstone of
our daily life--after all, does not Dovid HaMelech teach us in the last
Pasuk of the entire Sefer Tehillim: “Kol HaNeshama Tehallel Ka Halleluka--let
all souls say Hallel to Hashem!” Chazal to this Pasuk comment--”Al Kol
Neshima--on each and every breath” that I take Hashem should be praised.
Thus, the language of “Hallel” applies, as Dovid Hamelech teaches, to all
souls, and as Chazal further expound, to every breath.
So,
why is it then that we do not recite Hallel every day of our lives? The
preliminary response might be that we would simply get “too used” to its
recitation and it would not have the forceful effect that it is intended to
have. However, we do, in fact, recite Shema at least twice a day, and
Shemone Esrei at least three times daily and we are enjoined and expected to
have the proper thoughts and feelings in its recitation. Why should Hallel
be any different?
Perhaps the answer lies in the following: Hallel begins with the word
“Halleluka”. One would expect that Hallel would end with this word, as
well. However, in fact, Hallel ends with the Pasuk “Hodu Lashem Ki Tov Ki
L’Olam Chasdo (Tehillim 118:29)--give thanks to Hashem for He is Good; for
His Kindness endures forever.” Thus, we conclude, we walk away, from Hallel
not with the word Halleluka but with a thought that is to be impressed upon
our minds and in our hearts on a daily basis. It is not Hallel that we are
to achieve daily, but Hodu Lashem Ki Tov Ki L’Olam Chasdo--not an expression
of intense exuberance, but a steady and consistent appreciation and
understanding.
As we go through the winter months, when life seems more tedious and
difficult, when even daily chores and responsibilities appear to be more of
a struggle, we should try to keep that Pasuk with which we left the portal
to winter, the last Hallel of Chanukah, “Hodu Lashem Ki Tov…” foremost in
our minds. Whether it is the green light or the red light, the broken phone
or the new computer, the slush and ice or the bright sunshine, the
compliment or the criticism--it is all for my good--and Hashem, thank You
for it!!
===========================
5 Teves
A TESHUVAH MOMENT:
We
must focus ourselves on the true Source of Refuah. Accordingly, we should
take special care to follow the words of the Shulchan Aruch in this regard:
If someone is actually taking a medicine or a treatment, before taking the
medication or treatment, one recites Yehi Ratzon…Sheyehei Aisek
Zeh Li LeRefuah Ki Rofeh Chinam Attah. (Shulchan Aruch,
Orach Chaim 230:4) Hakhel Note: What if a person is taking a drink
together with the pill or medicine (other than water being used
only to help the pill go down, in which case, no bracha would be
recited)--does he say the bracha first? The Kitzur Shulchan Aruch (61:4)
rules that one should say the Yehi Ratzon first and then the bracha,
so that the Yehi Ratzon does not interrupt between the bracha and the
drink.
----------------------------------------------------------
TORAH
AND TODAH!
As we all
know by now, one of the great lessons of Chanukah is
rededicating ourselves to thanking Hashem on a daily
basis--”V’Ahl Nissecha SheBeChal Yom Imanu--for all
of the ‘little’ and not so little miracles that are
with us every day”. In fact, a reader once taught
us that Torah
and Todah (admission
and thanks to
Hashem for all
He does for
us) are different by only
one letter--and
even those
two letters (Raish
and Daled)
look very much
alike!
Hakhel Note: 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!
--------------------------------------------
MORE THAN LATKES:
Once received from a reader: “What is the source of the Minhag of
eating latkes on Chanukah? If it is that we need to eat something with oil
in it--why not simply eat French fries from your local pizza store? I have
heard that the word “lat” in Yiddish means patch, and
that the reason we eat latkes on Chanukah is to symbolize that the breaches
made by the Yevanim in the Bais HaMikdash were only
temporarily patched. Some even refer to “sufganiot”
as “latkes” as well, very likely for the same
reason. The latkes teach that although we were able to mend the
breach--Chanukah was not the complete Yeshua. Based upon this, I understand
much better what you brought in the name of the
Ba’al Shem Tov that the reason Chanukah does not
have its own Mesechta is because the Mesechta of Chanukah will not be over
until Moshiach comes and completes that Tahara
of the Bais Hamikdash!”
Hakhel Note: This is an excellent thought. With this, we can
understand the difference in the endings of Al HaNissim on Purim
and on Chanukah. On Purim, we end Al HaNissim
with finality: “VeSalu Osso VeEs Banav Al HaEitz”--Haman
and his sons were hanged, and
the lives of Bnei Yisrael were now able to be saved. With respect to
Chanukah, however, the wars in fact continued for many years afterwards,
and therefore Chazal instituted the days of Chanukah
the next year, as the Al HaNissim concludes, as days which were “LeHodos
U’LeHallel LeShimcha HaGadol.” This is an allusion to the Geulah
as an ongoing process based upon our relationship with and
closeness to HaKadosh Baruch Hu! Thus, although we are now several days
past Chanukah, we can continue to strive for the ultimate goal of
Chanukah--which is the Geulah Shleimah and the final
Bais HaMikdash BeKedusha U’Veteharah!
--------------------------------------------
YOU BE THE JUDGE!: The Chofetz Chaim makes the following powerful points in the
all-encompassing Sefer Shemiras HaLashon:
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!
------------------------------------------------------
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!
----------------------------------------------
30-SECONDS FOR PEACE:
The bracha of Sim Shalom, even if recited
paying attention to the words and in a deliberate
manner will take no longer than 30 seconds to recite. Yet, it requests peace
from the Source of All Peace--what greater chance
for success can there be than that?! In these turbulent times for the
family, community and for the world, let
us focus on peace--and we
can have a good part in bringing it--in only seconds
a day! Focus--it will be worth it!
------------------------------------------------------
A LOOK INTO VAYIGASH!: The Sefer Talelei Oros (to this week’s Parasha,
Vayigash) presents an outstanding teaching from HaRav Aharon Leib Shteinman,
Z’tl. HaRav Shteinman brings the Sefer Rokeach who writes that the
reason we take three steps forward before commencing Shemone Esrei is
because the word “Vayigash” --and
he approached--appears three times in Tanach: First, “Vayigash
Avrohom” (Bereishis18:23)--when Avrohom approached Hashem
to plead for the people of Sodom; Second, our Parasha—”Vayigash Eilav
Yehuda”--when Yehuda approached Yosef to appeal for Binyomin;
and Third, “Vayigash Eliyahu” (Melochim I
18:21)--when Eliyahu approached the people at Har HaCarmel--intending to
bring them back to the service of Hashem.
HaRav Shteinman writes that this Sefer Rokeach requires
explanation. Yes, Yehuda approached Yosef, and
Eliyahu drew close to the people, because when you want to engage another
human being, you approach him, you come close to him. Does
one, however, come “close” to
Hashem by taking three steps forward? Hashem
is everywhere--including immediately in front of you--even
without taking three steps forward! What does
one accomplish at all by
taking three steps in front of him? There is, in fact, a great lesson
here. When one wants to draw close to
Hashem in prayer, he must do
something to show that he wants to draw close--that
he is not standing in the same place as a moment ago
and simply opening his mouth. While
one may not be drawing physically closer to
Hashem, by deliberately taking measured steps
forward, he demonstrates that is not staying in the
same position and condition that he
was in a few moments ago before this opportunity of personal tefillah.
Incredibly, the pasuk immediately preceding Vayigash Avrohom states that
Avrohom Avinu was already “Omaid Lifnei Hashem--standing
before Hashem” (attaining nevuah at the time)--yet
before he could begin his entreaty on behalf of the
people of Sodom, he still had to be Vayigash,
he still had to take some action to indicate that
he was about to begin a very
special and privileged encounter-direct prayer
before Hashem Himself!
Hakhel Note: One should recite the
introductory Pasuk to Shemone Esrei--”Hashem
Sefasi Tiftach (Tehillim 51:17)…--Hashem open my
lips…” only after having taken these three
important steps forward (See Sefer Tefillah KeHilchasa 12:21).
One should be in his changed state--in his
different place--prior to asking
Hashem that in this Shemone Esrei He assist
him by opening his mouth in prayer.
So, when taking those three
steps forward prior to each Shemone Esrei--we must make sure that it is not
only our feet that are moving--but our entire mind and being as well!
===========================
4 Teves
A TESHUVAH MOMENT:
The G’ra in the Sefer Even Sheleima writes that Teshuvah requires
repair of the past and commitment for the future. He continues that repair
of the past is best accomplished by one being oseik in Torah and
Gemilus Chassodim to attain forgiveness for sin. For the future, one should
place special emphasis on Yiras Shomayim, remembering that Hashem is
Meloh Kol Ha’aretz Kevodo, and that one is accordingly always in His
Presence and should simply be embarrassed to violate His Will in such
circumstances. Instead, one should regale in the fact that he is in Hashem’s
Presence!
--------------------------------------------
REMEMBERING THE RUBASHKIN RELEASE IN CONJUNCTION WITH ITS FIRST
ANNIVERSARY--OUR PERSONAL MESSAGE!
Thankfully, the time for Yeshuah is not limited to only the eight days of
Chanukah. The Sefer Sha’arei Teshuvah (published in the Shulchan
Aruch, Orach Chaim, end of Siman 118) records as follows: “The Mahari
Tzemach, Z’tl, wrote that: I have Kavannah when reciting the words ‘Ki
LiShuasecha Kivinu Kol Hayom’ to await the Yeshuas Hashem to save us
from difficult times or moments daily--and I have found this Kavannah to
be a great to’eles many times in situations of tzara.” The
Chofetz Chaim (in Sefer Machaneh Yisrael) writes that every Jew must
anticipate Yeshuah every day--”For the Yeshuah of Hashem can come in the
blink of an eye, and as we recite ‘Ki LiShuasecha Kivinu Kol Hayom’.
The Chofetz Chaim continues: “And it is written in the name of the Arizal
that when a person recites ‘Ki LiShuasecha Kivinu Kol Hayom’, he
should have in mind that he is awaiting the Yeshuah from any tzara that he
finds himself in--’Vehu Mesugal Me’od LeHatzala’. The Chofetz Chaim
concludes: “My we merit to be among those who always await the Yeshuas
Hashem--and in this zechus [Middah K’negged Middah] we will merit the
final and lasting Yeshuah!” Hakhel Note: We may suggest that the Anshei
Knesses HaGedolah placed these powerful words deep into the Shemone Esrei--not
so that they be hidden--but rather so that we discover them at each and
every Shemone Esrei in a special and meaningful way. Our true Kavannah in
the words of ‘Ki LiShuasecha Kivinu Kol Hayom’ will thereby radiate
into appropriate Kavannah in our earlier Bakashos--as well as into a genuine
Modim Anachnu Lach and a heartfelt prayer for Shalom.
--------------------------------------------
YOUR THOUGHTFUL TEFILLOS!
We
provide below the moving words of the Sefer Chovos HaLevavos in the
Sha’ar Chesbon HaNefesh (Chapter 3). The translation below is, once
again, substantially excerpted from the outstanding Feldheim English
translation Duties of the Heart:
“….If
his heart and consciousness are oblivious to the prayer’s meaning, Hashem
will not accept his prayer, which is only mechanical, a mere movement of the
tongue. Just look at what we say at the conclusion of the Shemone Esrei: “Yihehu
LeRatzon…May the words of my mouth and the meditation of my heart be
acceptable before You.” If a person’s thoughts during Shemone Esrei dwell
on some worldly matter, permitted or forbidden, and then he concludes by
saying, “May... the meditation of my heart be acceptable before You,” is
this not most shameful--to claim to have communed with Hashem in his heart
and innermost being--when he was actually distracted? Then he asks Hashem
to accept the prayer and be pleased with it! He is like one of whom it was
said, ‘...As if they were a people that had acted righteously…as
if they desired closeness to Hashem....’” (Yeshayahu 58:2).
Hakhel
Note: Perhaps Yiheyu LeRatzon is placed at the end of our Shemone
Esrei--and not at the beginning--in order to serve as our reality check,
knowing we will be reciting the Pasuk shortly and making sure that we do so
honestly in front of the King of Kings!
--------------------------------------------
THE
TENTH MONTH:
We once received the following beautiful thought from a reader relating to
the nexus between Teves as the tenth month--and Shevet Dan as the tenth
tribe traveling in the desert: ”I’m looking at the Mefarshim on Yaakov
Avinu’s brachah for Shevet Dan (in next week’s Parasha), and it seems that
Shevet Dan teaches us a lesson about how to view or own strength and our
reliance on Hashem. Yaakov Avinu first compares Dan to a snake, and then
concludes the bracha with the exclamation “Lishuasecha Kivisi Hashem!”
The Kli Yakar writes that just as a snake has power only with its mouth
(its bite), so too, the koach of Dan is with its mouth. Yaakov Avinu even
specifically calls Dan a “shififon,” which Rashi translates as a snake that
hisses. Rashi also writes on “Hanoshaich ikvei sus” (that bites a
horse’s heels) that Yaakov compares Dan to a snake that can bite a person’s
heels and cause them to call backwards off of a horse, even though the snake
never touched the rider. Shimshon did something similar when he simply
davened to Hashem and then Hashem made the roof collapse and kill the
Plishtim. Yaakov then looks into the future and sees Shimshon’s strength,
and calls out “Lishuasecha Kivisi Hashem!” According to the Daas Zekainim,
this was Yaakov’s way of expressing his realization that even though
Shimshon appeared to be so tremendously strong, all strength comes only from
Hashem! Perhaps these messages are particularly applicable to us during the
month of Teves, when it is cold outside, the winter is setting in, and we
have no yamim tovim to cheer us up. We feel so vulnerable, unable to
control the weather patterns, and we realize that all of our own strengths
are just an illusion. There is only One Power who can help us, if we use
the koach of our mouth to daven to Him - Lishuasecha Kivisi Hashem!”
--------------------------------------------
MEHADRIN:
There is one other lesson we must
mention before we take leave of the recent momentous eight days. Chanukah is
replete with beautiful menorahs, beautiful oil, Mehadrin and
Mehadrin-Min HaMehadrin--Hiddur Mitzvah at its finest. Hiddur
Mitzvah--one’s beautification of his mitzvah-- is based upon a Pasuk
that we read daily--”Zeh Kaili VeAnvaihu--This is my G-d and I will
glorify Him” (Shemos 15:2). The Chayei Odom (68: 5) in discussing Hiddur
Mitzvah writes that one should make his Mitzvah as beautiful as
possible--befitting the royal privilege that he is engaging in. In fact,
the Chayei Odom adds that some rule that if one has even already purchased
an object used to perform a mitzvah (such as a Sefer Torah, Talis, Esrog,
Sukkah), and then finds another one which is nicer, it is a mitzvah to
actually go to the length of exchanging that which was already purchased and
paying more for the more beautiful object. If one pays more than one-third
more, the Chayei Odom concludes, ‘Yosifu Lo LaOlam Haba’--those
additional funds become very significant indeed for they buy unique eternal
reward! HaRav Chaim Kanievsky, Shlita rules that Hiddur Mitzvah has
the same halacha as the Mitzvah itself--and, accordingly, to the extent that
one interrupts his Torah study to perform a mitzvah (i.e., it is a
Mitzvah SheBeGufo, or there is no one else that can perform it and it
has to be done now), he would also interrupt his Torah study for the
Hiddur Mitzvah aspect of it as well. With this principle, we can
understand why Talmidei Chachomim spend so much time choosing esrogim and
the like. Perhaps we too can take the lesson--and stay within the beautiful
Mehadrin mode of life. When there is a special level of caring, dignity and
glory attributed to a Mitzvah, not in an ostentatious way, but in a manner
which is dedicated purely to the Kavod and Chibuv HaMitzvah,
it most certainly has an effect on its performance-- and on those who view
its performance. Practical Application: Choose a new Mitzvah which you
will personally beautify over the winter. It does not necessarily have to
involve money, for extra time or effort to make sure that something really
look, smell, taste, sound or feel more beautiful--beautifies the
Mitzvah--and you as well!
--------------------------------------------
AN
IMPORTANT PERIOD OF TIME:
After the Chanukah milestone, we look to about six weeks of winter until Tu
B’Shvat arrives and the first indications of blossoming flowers and fruits
arrive in Eretz Yisrael. The thought of winter (for those who live in the
Northern Hemisphere) may make one feel chilled (even the word “Kar” sounds a
bit frosty), but we, as Ma’aminim Bnei Ma’aminim, must realize that it is an
opportunity for special, and, in fact, necessary growth--as this is the
situation and circumstance in which Hashem in His Omniscient Wisdom has
placed us.
So, we
are faced with surroundings of leafless trees, long nights, cold days,
bone-drenching rains, and for some of us a little or a lot of ice, sleet and
snow. Can we succeed at all in this environment? No doubt that we can
succeed--and thrive.
We
would first like to once again provide a suggestion that has proven to be
successful in the past-- take the next 40 days in a row and, at least one
time a day, make the brocha of SheHakol Niheyeh Bidevaro and the
bracha of Borei Nefashos preferably from a Siddur, and with the
special warm feeling that Hashem loves you with an unbounding love and wants
to shower bracha of all kind upon you.
We
would also like to provide a second thought based upon the teachings of
HaRav Meir Schuck, Z’tl, the Temesvar Rav. HaRav Schuck brings the words of
Rebbi Shimon (Avos 2:18): “Be meticulous in reading the Shema and in prayer;
when you pray, do not make your prayer a set routine but rather [beg for]
compassion and supplicate before the Omnipresent....” HaRav Schuck notes
that, at first glance, this Mishna does not appear to belong in Mesechta
Avos, which teaches us pious behavior, and not required conduct. After all,
are not the proper recitation of Shema and Shemone Esrei absolute Halachic
requirements? Indeed, there are literally scores of chapters in Shulchan
Aruch relating to the Laws of Kriyas Shema and Shemone Esrei! HaRav Schuck,
therefore, concludes that Rebbi Shimon wants us to understand that even when
reciting Kriyas Shema and Tefillah properly--with no talking, no
interruptions, starting on time, properly enunciating the words and reciting
them loud enough to hear them, etc., there is still another important
dimension of which we must continuously remind ourselves. That is, each
Kriyas Shema, each Shemone Esrei, is very literally a once-in-a-lifetime
opportunity, for it will never recur. Yes, you have recited Kriyas Shema
and Shemone Esrei thousands and thousands of times, but are you truly taking
the opportunity to be “zahir”--careful to recognize and
appreciate--that this particular Shema and Shemone Esrei in front of you is
a one-time opportunity and that it should not get lost among all those
thousands of occasions that you have had until today, and B’Ezras Hashem,
the tens of thousands that you will have in the future? One should not
simply “be Yotzei” his “obligation” by routine. Instead, one should avoid
the negative habit, the dry rote, the repetitive redundancy by taking a
moment out before each Shema and Shemone Esrei to appreciate--and
treasure--the truly monumental opportunity. As one peeks out the window,
and things may seem to look cold and bleary, day in and day out, as the
pattern of winter appears to be almost nothing but darkness, we should break
out and recognize the new, fresh, stand-alone opportunities of the day--two
Shema affirmations and three Shemone Esrei private encounters with the
Almighty. If we can work on this until Tu B’Shvat, we will have brought
spring into our winter!
===========================
3 Teves
REMINDER--START TODAY!
We provide by the following link –www.hakhel.info/archivesPublicService/MesilasYesharimStudySchedule5779.pdf
- a calendar for the study of Sefer Mesilas Yesharim now over
the two-month period of Teves and Shevat 5779. Please feel free to
print out, make your own postcard, and spread the word! This Program is
for men and women--there are outstanding English translations of the Mesilas
Yesharim available both through Artscroll and Feldheim. This bli neder
two-month undertaking will most certainly demonstrate your real desire for
continued improvement during 5779! PLEASE JOIN US!!
-----------------------------------------------------------------
A
TESHUVAH MOMENT:
As we have noted in the past, HaRav Shlomo Zalmen Auerbach, Z’tl, teaches
that we eat donuts on Chanukah so that we can daven for the Mizbei’ach in
Ahl HaMichya with the words Racheim Nah…V’Ahl Mizbechecha, as
bentsching does not reference the Mizbei’ach. We may add that it is not only
on Chanukah that we should yearn to have the Mizbei’ach back—and make the
conscious effort to sincerely daven for return of the Mizbei’ach each and
every time we recite Ahl HaMichya. What new and special meaning every Ahl
HaMichya will have!
-------------------------------
LEAVE THE WICKS!
If one does not display his Menorah in his living room or dining room during
the year, so that he can be constantly reminded about the Yeshuos that
HaKadosh Baruch Hu brings, then perhaps he can leave a small bag of his
unused wicks in a conspicuous place (such as with his bentschers)--so that
he can be constantly reminded of Yeshuas Hashem! Hakhel Note: Rabbi Fischel
Schachter, Shlita, points out that there is no such thing as a “good dreidel
player”. Clearly, the letter that the dreidel will land on is clearly
B’Yad Hashem. We may fool ourselves in other areas--but dreidel is far
more than a toy or a game--it is a lesson for life!
---------------------------------------------------------
QUESTION OF THE DAY:
HaRav Tzadok HaKohen teaches that the month of Teves is a very special
one--for as the tenth month of the year it symbolizes Shevet Dan which was
the tenth Shevet to travel in formation in the desert. What was so unique
about Shevet Dan?
---------------------------------------------------------
CONTINUE TO PRAY WITH FIRE!
Chanukah
is now a very important part of our recent past and an eternal part of our
fiber and being. As we have referenced over the past two weeks, Tefillah is
such an important part of Chanukah’s lesson: We can continue to demonstrate
the effect of Chanukah upon us.
Here is a practical idea as to how you can truly further this goal of
Improved Tefillah--Improved Life. The book Praying With Fire began a
brand new cycle on 1 Teves--just two days ago. Thousands upon thousands
have literally become inspired to daven better (“with fire”) by this classic
work, using the Five-Minute a Day Lessons in the book. This is a great new
opportunity to start improving your Tefillah. It is important to note that
there are about 150 simanim (chapters) in Shulchan Aruch relating to
Tefillah, which is approximately the same number of chapters relating to all
of Hilchos Shabbos, including the laws of Eruvin on Shabbos.
We
urge those who have not already done so in 5779, to begin the new cycle of
Praying With Fire over the next three-month period. Your personal
growth in Tefillah--and in your relationship with Hashem--will be extremely
tangible.
----------------------------------------------------
IMMEDIATE ATTACHMENT TO CHANUKAH:
What are the last words about Chanukah that we recited yesterday at
Mincha--perhaps this is the parting message that we should take with us. In
practical furtherance of this message, we provide the following two helpful
hints:
A. In
Modim, when reciting the words Ve’Ahl Kulam, realize that Kulam
is a broad, general term (in Chazal’s language, a ribui)--intending
to include more than what was previously stated. Accordingly, one can think
about something else that he should thank Hashem for not previously thought
of until that point.
B. The
last words of the bracha of Modim are: “U’Lecha Na’eh L’Hodos--and to
You it is nice to give thanks.” When reciting these words--appreciate how
pleasant it is to thank Hashem!
Hakhel
Note: We can continue to demonstrate the effect of Chanukah upon us.
Improving our Kavanna daily in pleading for “Rachamecha HaRabbim”--a
major theme of Ahl HaNissim of both Chanukah and Purim, focusing
properly in Shemone Esrei during the bracha of Gevuros Hashem (the second
bracha of Shemone Esrei relating to Hashem’s omnipotence), and the bracha of
Re’eh Veanyeinu (the seventh bracha relating to individual and community
geulos).
----------------------------------------------------
IMPORTANT POST-CHANUKAH CONSIDERATIONS:
A. Why
do Chazal ask only about Chanukah--and not about any other Yom Tov--Mai
Chanukah--what is Chanukah about? A Rav explains that this is to
teach us that we must stop to reflect upon what Chanukah is and what it
means to us.
B. A
reader thought about why we don’t light the Neiros all day on Chanukah--or
at least relight them in the morning (as we do in Shul). He came to the
conclusion that this is to teach us that although Chanukah will be over, we
must realize that the lessons of Chanukah are to last even after the Neiros
are extinguished.
C.
Another comment we received was that there is a difference between lighting
Chanukah candles--and Neiros Chanukah. Think about it!
D.
V’Ahl Hamilchamos is mentioned last in the series of Ahl HaNissim
V’Ahl Hapurkan. Weren’t the wars chronologically the first thing to have
happened? Some explain that the Milchamos refer to the ongoing
Milchamos of galus that we continue to wage (including against
terrorism)--for which we must look solely to Hashem to bring us the miracles
today--as He did then!
E.
HaRav Shimshon Pincus, Z’tl, emphasizes that Yavan is described as Choshech.
We know that the Makka of Choshech in Mitzrayim was tangible. So, too, was
the Choshech of the influence of Yavan physical, as it disaffected so many
in K’lal Yisrael. As we look at the emphasis placed on the physical and
material in the world around us, we should realize that it is Choshech--and
when we see it we should picture ourselves staring at the Neiros Chanukah
and the light of Ruchniyus that they--and K’lal Yisrael--represent!
----------------------------------------------------
THE
CHANUKAH CONNECTION: From A Reader:
“The
Sefer Nissim V’Niflaos, makes the point that the time of year between
Chanukah and Purim entails an emphasis on communal Achdus--in contrast to
the beginning of the year where the emphasis is on Teshuvah that usually
involves personal introspection. The initial Teshuvah period ends on Zos
Chanukah, and simultaneously we expand our focus beyond ourselves to begin
preparing for the nation’s birth on Pesach, and Matan Torah on Shavuos, both
of which have Achdus as prerequisites.
On
Chanukah the focus is on the Bayis, as we begin at home to repair any rifts
in the family. [Hakhel Note: Readers please take immediate note of this
Chanukah Avodah!] Then, on Purim the effort gets expanded to the community
at large, where the Mitzvos of Seudah, Mishloach Manos and Matanos
Le’evyonim create a social ingathering that brings together all K’lal
Yisrael.
On
Chanukah, the Mitzvah of Neiros is directed to the Bayis, and we also have
family Seudos as part of the Simcha of the festival. Amazingly, the Brachos
(including She’assah Nissim) are also directed to the family unit,
which is the only time of the year that they are not directed to
individuals. Thus, if someone forgot to make a Shehechiyanu the first
night, he is to recite it when he lights on the next night. But, if he was
Yotzeh the first night through someone else in the Bayis, he is exempt from
Shehechiyanu thereafter, even though he was not present when the Bracha was
made and didn’t say Amen. This is unlike any other Bracha where one cannot
be Yotzeh unless one actually heard the Bracha being recited.
So
She’Assah Nissim which is only recited on Chanukah and Purim
appropriately has thirteen words (the gematria of ‘Echad’) because this time
of year emphasizes Achdus, as we join together in recognizing our life’s
purposes and goals--which will bring Yeshua and Geulah as well--as it did
for us on Chanukah and Purim!”
===========================
2 Teves
START TODAY!
We provide by the following link –www.hakhel.info/archivesPublicService/MesilasYesharimStudySchedule5779.pdf
- a calendar for the study of Sefer Mesilas Yesharim now over
the two-month period of Teves and Shevat 5779. Please feel free to
print out, make your own postcard, and spread the word! This Program is
for men and women--there are outstanding English translations of the Mesilas
Yesharim available both through Artscroll and Feldheim. This bli neder
two-month undertaking will most certainly demonstrate your real desire for
continued improvement during 5779! PLEASE JOIN US!!
-----------------------------------------------------------------
LAST CALL--IMMEDIATE
AND AMAZING OPPORTUNITY! We remind you
that, the Kitzur Shulchan Aruch, in the first Halacha of Hilchos Chanukah
(139:1), writes as follows: “It is customary to give generously to Tzedaka
during Chanukah, for a unique potential is granted on these days to
correct one’s pigmei hanefesh-- blemishes of his soul through gifts
to charity. In particular, this charity should be directed to the support of
poor Torah scholars.” You can donate right now by calling Yad Eliezer at
718-258-1580 or by email
info@yadeliezer.org or visit their
website at
www.yadeliezer.org
The opportunity is here--let us take hold of it!
-----------------------------------------------------------------
TESHUVAH MOMENT:
“Ki
Ner Mitzvah V’Torah Ohr”—today is the day to make the commitment bli
neder to continue the light of Chanukah with a particular small, additional
Torah study or Mitzvah performance—to demonstrate that you intend to take
the light with you!
--------------------------------------
THE
NESI’IM:
The
seventh and eighth
Nesi’im, corresponding to the seventh and eighth days, are the Nesi’im of
Ephraim and Menashe. Chazal (Bereishis Rabba 73:7) teach that Eisav will
fall into the hands of the children of Yosef--Menashe and Ephraim! The
reason for this is that Yosef represents Gevurah DeKedusha, which is exactly
what will defeat Amalek. With this ultimate victory, Ohr and Kedusha will
be Mosif VeHoleich--will grow and grow forever! (From the Sefer
Machsheves Tzaddik)
-----------------------------------------------------------------
FROM A READER:
“...what would the world be like, if we sat paralyzed by cold and darkness?
That darkness is reminiscent of the darkness of ignorance, the cold of
disconnection from Hashem and Torah….On Chanukah, we think of the joy of the
power of Torah to bring true illumination and wisdom!”
-------------------------------------
THE CHANUKAH ‘STORY’:
HaRav Mattisyahu Salomon, Shlita, in his Sefer Ma’amarim emphasizes
that the actual ‘story’ of Chanukah is not interesting to us from a
historical perspective, as history could simply be viewed in a social,
political and a particular historian’s context. In fact, whatever has
occurred throughout the world’s existence has happened only because it was
Hashem’s express and explicit will. When Chazal (Shabbos 21b) ask Mai
Chanukah--what is Chanukah?--they respond not by going into lengthy
details of the various strategies and battles, but rather with our
relationship with Hashem and the miracles He performs on our behalf. Our
view of ‘history’ is replete with r’l our falling prey to sin,
suffering the consequences and then returning to Hashem--Who brings about
our salvation, sometimes in a clearly miraculous way, and other times hidden
in the guise of politics, movements and the like. History’s message of
Chanukah to us in this protracted galus is to once and for all not fail and
fall--so that we have the ultimate salvation that only Hashem can bring.
HaRav Salomon points out that this is inherent in the term ‘Macabi’--Mi
Chamocha Ba’eilim Hashem--we realize that it is only Yeshuas Hashem that
we need--and that will come about only through our own thoughts, words and
actions. Let us take the lessons of Chanukah with us--committing to rid
ourselves of the tzaros, of the pain and suffering, that we find ourselves
in, through our own Teshuvah--so that we can witness that final and ultimate
Yeshuas Hashem! Hakhel Note: Perhaps we can begin with what you might
perceive as a Hellenistic influence upon you--and try to curb and eliminate
it!
-----------------------------------------------------------------
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.
----------------------------------------------------------
POINTS AND POINTERS ON ZOS CHANUKAH:
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.
===========================
29 Kislev
A
TESHUVAH MOMENT:
“Although previously, some of the Gedolei Yisrael were opposed to the Mussar
movement because of bittul Torah, in our generation learning mussar is
considered pikuach nefesh [as without it one cannot withstand the evil
inclination which fills every street corner], and there is a rule that
pikuach nefesh takes precedence over the entire Torah.” (In the name of Rav
Aharon Kotler z’l, quoted in Sefer Yisroel V’Oraysa, ch. 8).
----------------------------------------------------------------
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!
----------------------------------------------------------------
POINTS AND POINTERS ON THIS WEEK’S PARASHA, PARASHAS MIKEITZ:
A.
Parashas Mikeitz is usually read on Shabbos Chanukah. There are many
possible links.
B.
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.
----------------------------------------------------------------
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!
A
FREILICHEN AND
LICHTEGIN CHANUKAH!
===========================
28 Kislev
TODAY! OPPORTUNITY IS JUST A PHONE CALL AWAY!
Every Thursday afternoon from 2:15-2:30 pm (EST), Rabbi Yisroel Reisman,
Shlita, provides an insightful 15 minute Shiur in Parashas HaShavua via
teleconference. To access the Shiur, please call
712-432-1001, and insert
access code number 483003375#.
--------------------------------------------
A TESHUVAH MOMENT:
The initial language of Ahl Hanisim: “V’Ahl Hanisim V’Ahl HaPurkan
V’Ahl Hagevuros V’Ahl Hateshuos [Nusach Sefard: V’Ahl Haniflaos V’Ahl
Hanechamos] V’Ahl Hamilchamos She’asisah…” should inspire us to
think about how many different kinds of kindness Hashem does for us, and how
broad and diverse our thanks to Him should be expressed—by word of mouth
and/or in writing!”
--------------------------------------
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 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
A
TESHUVAH MOMENT:
The
Rabbeinu Yonah in Sha’arei Teshuvah (3:229) writes that it is not
only imperative that we not speak nivul peh—but it is also essential
that we do our utmost not to listen to nivul peh. As a practical
matter, this means that we must steadfastly avoid getting close to
conversations on the street, in stores and even in offices. As Chazal teach,
our ears are very precious instruments, and we dare not let them be singed
by the wrong sounds.
----------------------------------------
CHANUKAH VAAD:
By the following audio link, we provide
Rabbi Eliya Brudny, Shlita’s recent Va’ad on
Chanukah:
https://www.dropbox.com/s/lv8b4p3vwblsdo8/020%20Rav%20Brudny%20Vaad%20Chanukah%205779.mp3?dl=0
----------------------------------------
REMINDER--TRY TO GIVE TZEDAKA EVERY DAY OF CHANUKAH!
Please note Yad Eliezer’s address:
410 Glenn Road
Jackson, NJ 08527
To
donate, you can also visit
www.yadeliezer.org or call 718-258-1580.
----------------------------------------------------------
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?!
----------------------------------------------------------
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!”
---------------------------------------------------------
LOOK AT THE NEIROS!
After
Chanukah, 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 moving on-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 on Shabbos and Sunday--Yosif Simcha Al Simchaso--one
should add Simcha on top of the Simcha that he is already experiencing!”
----------------------------------------------------------------
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!
----------------------------------------------------------------
CHANUKAH--PESOKIM OF HARAV ELYASHIV, Z’TL:
We
once again present below several rulings of HaRav Elyashiv, Z’tl, relating
to Chanukah, as excerpted from the monumental Sefer Ashrei HaIsh
(Volume III):
1.
One should attempt to use the nicest Menorah and Neiros possible,
even though the Chashmonaim themselves may have lit with broken earthenware
vessels. The Mitzvah is to be performed based upon “Zeh Keili VeAnveihu”--and
not to replicate that which Chazal did not instruct to replicate.
2.
One may use floating wicks LeChatchila, notwithstanding that at the moment
that one lights the wicks he is actually lighting the flammable wax coating
and not the oil. [Rabbi Yisroel Dov Webster, Shlita, at a Hakhel Shiur,
pointed out that, according to other Poskim, it would be best to keep the
lighting flame on the wick for a short while, so that the wax will have
melted off].
3.
Even if there are many Minyanim in a Shul, the Menorah should be lit with a
bracha only once at the first Minyan, or in the main Shul Minyan only. Of
course, the other Minyanim and/or the other locations should preferably have
the Menorah lit, but without a bracha. [According to HaRav Elyashiv, a katan
should not light in Shul, and if he did, it should be extinguished and relit
with a bracha by a person of age so that there is proper Pirsumei Nisa.]
4. It
is appropriate for a katan who has already reached the age of Chinuch to be
Yotzei with his father’s lighting (and for the father to have him in
mind)--even if the katan will light again on his own [HaRav Elyashiv
actually rules that it would be best for the katan who has reached the age
of Chinuch not to light at all because he cannot fulfill the Mitzvah which
is on the Bayis, so it is a Hadlakah Pesulah, MeIkar HaDin]. HaRav Elyashiv
brings that this is also the ruling of the Kli Chemda (to Bamidbar 17:8).
On the other hand, the other household members who are above the age of Bar
Mitzvah should have in mind not to be Yotzei with the Ba’al HaBayis
and be Yotzei the Ikar Mitzvah themselves.
5.
What does one do when looking at the Neiros? In his Divrei Aggadah,
HaRav Elyashiv writes that one should think about how close we had come to
extinguishment of the Menorah--…and how the Chashmonaim did not sit back and
wait as it was extinguishing. Instead, the Chashmonaim worked diligently to
purify the oil so that after the Tekufah of the Chashmonaim came the Tanoim,
the further development of Torah She’Be’al Peh, and ultimately the
Talmud Bavli and Talmud Yerushalmi. Remember--Chanukah is a time to remind
ourselves to take action on behalf of Torah--and to actually begin taking
that action!
6. If
one cannot light on time, but either at P’lag HaMincha or later in the
night--he should light at the time when there is greater Pirsumei Nisa.
To a soldier, HaRav Elyashiv ruled that he should light when more Chayalim
would see the Neiros.
7.
When one is on a plane above an area where the time to light has arrived
[see
www.chaitables.com], he too has a chov of Hadlakah at
that time. Of course, one cannot light on a plane, and if one would do so,
it would be a bracha levatalah. If at this very time they are actually
lighting in his home, he can be Yotzei with their Hadlakah. If the
Neiros were already lit in the home, he would not be Yotzei because “Hadlakah
Oseh Mitzvah”--the actual act of lighting is what counts --and no
lighting was done at the time that his obligation to light occurred.
8.
Lighting must be done in a ‘Bayis’--accordingly one can light in the Bais
Haknesses at the cave of the Kosel, but cannot light at the open area of the
Kosel.
9. If
a hotel does not allow a person to light by the doorway (but only in the
lobby on a table), then one is not allowed to light at the doorway without
the hotel’s permission for this is theft, and one is not Yotzei. Instead,
one should make it his business to be elsewhere for Chanukah.
10.
One is not permitted to fast on Chanukah. Accordingly, if one sees that his
breakfast is being delayed, he should eat or drink something before chatzos,
so that he is not fasting.
11.
With respect to the Segulah of giving Tzedaka on Chanukah, it need not
especially be before or after lighting--for it is a segulah any time during
the day. The Segulah also applies to distributing Ma’aser money on
Chanukah. One should try to make sure that the Tzedaka money actually gets
to the poor person on Chanukah, so that he can derive benefit from it.
12.
One should not put the words “HaNeiros Halallu Kodesh Heim” into an
advertisement, because it is a part of a Ma’amar Chazal, and would require
Genizah. Hakhel Note: Let us consider the sanctity of the words
that we are privileged to know so easily and so well!
===========================
26 Kislev
TESHUVAH MOMENT:
Chanukah is a time of L’Hodos U’Lehallel. Perhaps on each of the
remaining days of Chanukah, you can think of five additional things that day
to thank Hashem for. It may become a habit!
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FROM YAD ELIEZER:
“Chanukah… It’s a holiday of lights, miracles, family and food. It’s a time
to be thankful that we can live our lives free of persecution and despair.
At Yad Eliezer – we’ve been feeding and clothing the neediest and the most
vulnerable for over three decades. We send food to the homes of the poorest
people in Israel. We provide for orphans and widows, and for people who are
totally alone. This Chanukah, as you brighten your home with the beautiful
lights of the menorah, you can also bring light and joy and comfort to those
who need us the most. To donate visit
www.yadeliezer.org, or
a check can be mailed to American Friends of Yad Eliezer, 410 Glenn Road,
Jackson, NJ 0852. Hakhel Note: Please!
----------------------------------------------
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 a 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 that 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, its 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!
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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.
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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!
A FREILICHEN AND
LICHTEGIN CHANUKAH!
===========================
25 Kislev
TESHUVAH MOMENT:
The
Chasam Sofer urges us to increase our Torah study both quantitatively and
qualitatively on Chanukah--for it was Torah that illuminated our
victory--and the Torah She’Be’al Peh which continued to shine thereafter for
all of K’lal Yisrael! Now is the time to think about what special Torah
project one will celebrate Chanukah with! Hakhel Note: The Sefer
Me’or Einayim (Parashas Mikeitz) writes that Chanukah is a time to come
close to Hashem through Torah--for the Yevanim defiling all of the oils is
symbolic of their defiling all of the chachmos--all of the wisdoms of the
world--with only one vial of oil--the Torah--remaining pure!
----------------------------------
A
QUESTION THAT DESERVES AT LEAST EIGHT ANSWERS:
Are
you assembling at least 8 answers to the Bais Yosef’s great question as to
why we observe 8 days of Chanukah and not 7 (because there was enough oil
for one day so the oil only miraculously burned for 7 days)?--May we ask if
you can identify: A. The Bais Yosef’s three answers, and a difficulty with
each of the three answers; and B. An answer that is alluded to in the Maoz
Tzur itself (pay attention to what you are singing!)?
--------------------------------------------
PLEASE NOTE!
1. A
Rav has warned that if all are leaving the home after the z’man hadlaka
has been achieved, one should extinguish the neiros, rather than
create a sakanah.
2.
Lighting in Shul is Pirsumei Nisa D’Rabim. Accordingly, it is a
great honor to light the Menorah in Shul, and adults should run after the
opportunity. Moreover, one has the opportunity to make additional brachos
that he would not otherwise have at home (Shailos U’Teshuvos Teshuvos
V’Hanhagos: Volume 1: p. 282; Volume 4:p.163).
--------------------------------------------
QUESTION OF THE DAY:
Each Chag has its own central theme. In Al HaNissim, we learn that with
respect to Chanukah “VeKavu Shemonas Yemei Chanukah Eilu LeHodos
Ul’Hallel Leshimcha HaGadol--and they established these eight days of
Chanukah to express thanks and praise to Your Great Name.” It is
interesting to note that the Al HaNissim does not end with the word “LeHodos
Ul’Hallel” but continues with two other words--Leshimcha HaGadol,
to Your Great Name. Fascinatingly, before the Bracha of Modim, of thanks to
Hashem, then ends we continue to mention “Shimcha--Your Name” another three
times! What do we really mean by Shimcha and Shimcha HaGadol--which appears
to be so essential to our proper understanding and observance of the essence
of Chanukah?
--------------------------------------------
KORBAN TODAH!
The
Al Hanissim and what it describes is so pivotal to Chanukah, that the Siddur
Rashban actually writes that Al HaNissim takes the place of a Korban Todah
offering in gratitude for the Nes! Hakhel Note: This kind of ‘Karbon Todah’
can even be brought on Shabbos!
--------------------------------------------
WEAK?
From
Rabbi Moshe Goldberger, Shlita:
“Why
do we call the Righteous Jews “weak” in Al Hanisim if they were actually
strong?
“The
Siddur HaGra explains that in their minds they realized that without
Hashem’s help, we are always weak! As when Yosef Hatzadik said, ‘Bilodoi--It’s
not my power.’”
--------------------------------------------
IN
THE RINAS CHAIM ON SHEMONE ESREI, HARAV CHAIM FRIEDLANDER, Z’TL,
MAKES THE FOLLOWING GREAT POINTS:
1. The leader of the Chashmonaim was Matisyahu Ben Yochanan.
Interestingly, and non-coincidentally, the name of both father and son
essentially mean the same thing in Hebrew--a gift from Hashem. Since a
person’s name is indicative of his character (see Yoma 83B), we must surmise
that both Matisyahu, and his father Yochanan, lived by the guiding principle
that everything in this world was, is and always will be, a gift from Hashem.
HaRav Friedlander writes that a person who lives with this feeling--that
everyday life, that even “natural” events and occurrences, are Hashem’s
gifts--is worthy of having extraordinary, or “unnatural” gifts, otherwise
known as nisim or miracles, performed for or on his behalf, as well. It is
for this reason that in the Al HaNisim text Chazal wrote “V’Ata B’Rachamecha
HoRabim--and You, in Your great mercy”--for Matisyahu recognized that the
salvation from the 52-year long Greek oppression would not come by military
strategy or genius, but only come by and through Hashem’s outstretched hand.
Indeed, in the Al HaNisim, Chazal do not glorify or even praise the
Chashmonaim, but instead focus only on thanking Hashem for fighting the
battle in oh so many ways. With this text, Chazal teach us that the essence
of Chanukah is to recognize what the Chashmonaim themselves recognized--the
outstretched and giving hand of Hashem in all aspects of life and at all
times. It is once again, non-coincidental, that the Greeks were of the
completely opposite philosophy. They believed that man himself was the
master of wisdom, and through his own power and prowess he controlled and
governed over his own successes and achievements. It was, therefore, their
ultimate goal “L’Hashkicham Torasecha--to cause Bnei Yisrael to forget” the
divine and infinite nature of the Torah, and “U’LiHa’averum Maychukei
Ritzonecha--to cause them to violate the chukim, the G-d given laws” which
we as mortals do not understand but which we merely practice because they
are “Ritzonecha--the Will of Hashem.” Chanukah, then, is the victory of
man’s eternal recognition of Hashem over man’s fleeting recognition of
himself. Al HaNisim is placed into the regular Modim prayer to reinvigorate
and reestablish our connection and reliance, and our faith and belief that
from Hashem come both our nature and our nurture. Hakhel Note: Now
is the time to begin a “special efforts” program in our Modim Tefilla three
times a day.
2. In the second brocha over the neiros, we thank Hashem for making
miracles for our fathers BaYamim HaHeim--in those days and BaZman HaZeh--at
this time. Similarly, in the Al HaNisim we once again thank Hashem for the
miracles…”BaYamim Haheim BaZman HaZeh”--at this time. What is the
significance of the words “BaZman HaZeh” both in the Brocha and in the Al
HaNisim? The Eitz Yosef explains that every year in these days the neis--the
miracle--is once again revealed, and, accordingly, Hashem instills in these
days the power of salvation and redemption for His people. We still have a
little while left to utilize the power inherent in these days for yeshuos
for ourselves--and for Klal 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 BaZman HaZeh--our
very own lives and times!
--------------------------------------------
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. Once Again: 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)
----------------------------------------------------
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 from 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 first.
A
FREILICHEN AND
LICHTEGIN CHANUKAH!
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