Hakhel Email Community Awareness Bulletin
FEBRUARY 2016 DAILY EMAIL ARCHIVE
20 Adar I
GENERATIONS II! In last week’s
Bulletin, we provided a chart showing how few the generations really are
since our receipt of the Torah at Sinai--and the transmission from
generation to generation. A master mechaneich has provided us with two
additional, more professionally-prepared, charts, which we present by the
following links:
http://tinyurl.com/zpkbwhq
http://tinyurl.com/hw6bxe5
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QUESTION
OF THE WEEK:
In last
week’s Parasha we learned that one who observes Shabbos is called a
Shomer Shabbos (VeShamru Vnei Yisrael Es HaShabbos), and we know
that the term for guarding one’s speech is Shemiras HaLashon. What is
unique to the concept of Shemira in these two Mitzvos?
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A PURIM MOMENT:
HaRav Nosson Wachtfogel, Z’tl, was asked: “What is the Avodas Hayom of
Purim?” He responded that it is: “Ke’ish Echad B’Lev Echad--we are to
unite as one person with one heart.” The Mitzvos HaYom of Purim clearly
demonstrate this--Mishloach Manos, which increase love and friendship,
Matanos L’Evyonim to any indigent person who presents himself, whether one
knows him or not and without any further investigations, Seudas Purim in
which people get together (‘misasfin yachad’), and even Kriyas
HaMegillah at which there is a special ma’alah of reading together
with the largest tzibur possible.
How, then,
can we grow in our Achdus, in our Ahavas Yisrael in this preparatory period
of Adar before Purim? The Ahavas Yisrael (the Kapiznitzer Rebbe, Z’tl),
teaches that one need not practice to love the Gedolei HaDor, or our most
revered Talmidei Chachomim--who would not love HaRav Moshe Feinstein, Z’tl?
Rather, one must practice Ahavas Yisrael with those persons who do not have
the same tendencies as he does, who ‘get on his nerves’, or who always seem
to say the wrong things. [Rabbi Ozer Alport, Shlita] Hakhel Note: Let us not
delay--and start today!
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TEFILLAH SUGGESTIONS:
We all want to continue to improve our Tefillah, by taking
real and practical steps. For the now less-than one month period between
today and Purim, we provide the following possible and very real and do-able
suggestions for improving one’s Shemone Esrei. You may consider choosing one
or more. In each Shemone Esrei:
1. Have Kavannah for the meaning of the words in the first
bracha of Shemone Esrei.
Hakhel Note: At a Hakhel Shiur, Rabbi Shlomo Pearl, Z’tl,
recommended that we take the fourth word of every Shemone Esrei—”Elokainu”—and
spend five seconds letting the Ol Malchus Shamayim pervade us. This
would then assist us with a greater sense of Hashem during the recitation of
at least the first Bracha, and hopefully would improve even more of our
Tefillah.
2. In Re’eih Nah Ve’anyeinu have Kavannah for
redemption from the tzaros which you face daily.
3. In Refaeinu have Kavannah for your loved ones to
stay healthy and for the sick to be healed.
4. In Bonei Yerushalayim have Kavannah for the
Kedushas Yerushalayim and the Malchus Bais Dovid to be restored.
5. In Modim, have Kavannah for specific items
for which you thank Hashem (this Kavannah can or should be changing on an
ongoing basis).
6. In Sim Shalom have Kavannah for Shalom in Eretz
Yisrael, for K’lal Yisrael and for the entire world!
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TODAY IS THE 21st YAHRZEIT OF RAV SHLOMO ZALMEN AUERBACH,
Z’TL:
There is a very well-known story that HaRav Shlomo Zalmen
Auerbach, Zt’l, once repeated the paragraph of “Nodeh Lecha”(we thank
You, Hashem), in which we list many important things that we thank Hashem
for. When he was asked why he repeated it, he responded that he experienced
a momentary lapse of Kavanna, and that saying “Thank you” without meaning it
is not true thanks. In a related way, as we have noted in the past, Rabbi
Yisroel Reisman, Shlita, teaches in the name of HaRav Pam, Zt’l, that one
may put out a finger and count each one of the things that you are thanking
Hashem for every time you recite “Nodeh Lecha”. Example: “Al
Yisrael Amecha-one, V’Al Yerushalayim Irecha-two etc.” If you
try this, you will see that it is a great method of focusing your
appreciation, and rejoicing in what Hashem has given you.
Additional
Note:
HaRav Gamliel Rabanovitch, Shlita, teaches that when someone
visits the Kever of a Tzadik, he connects with the Nefesh of the Tzadik, but
when he studies from the Seforim of the Tzadik, he connects with the Ruach
of the Tzadik. Today, for
example, one can study the rulings of HaRav Shlomo Zalmen in the Shemiras
Shabbos KeHilchasa, Halichos Shlomo, Minchas Shlomo, or learn some of
the many lessons that he taught from Rabbi Hanoch Teller’s work, And
From Jerusalem ,
His Word: Stories and Insights of Rabbi Shlomo Zalmen Auerbach.
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YOU CANNOT DO THAT!
At a Hakhel Yarchei Kallah, Rabbi Ari Marburger, Shlita,
discussed the severity of the issur D’Oraysa of Geneivas Da’as--or
‘stealing the mind of another’--which does not have to actually involve
stating an untruth directly. The issur of Geneivas Da’as is
violated when one will be machazik tovah bechinam to another, based
on false pretenses. For instance, one cannot place an inexpensive item into
an expensive box and give it as a gift to another. Rabbi Marburger then
mentioned a real-life case in which at a vort, the Kallah’s father re-filled
a Johnny Walker Blue Label (i.e., a very expensive) bottle with the cheaper
Chivas Regal after the expensive ‘Blue Label’ inside the bottle ran out.
When he offered the unsuspecting guests the opportunity to have this ‘very
expensive’ whiskey and ‘make a bracha’--he was over the issur of Geneivas
Da’as with each such guest--notwithstanding that they did not know they
were fooled or enjoyed the taste and exclaimed: “I’ve never tasted a
smoother liquor”. It is not cute or funny--it is assur!
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20/20 VISION!
In last week’s Parasha, Hashem told Moshe Rabbeinu (31:2): “Re’ei
Karasi V’sheim Betzalel Ben Uri Ben Chur LeMateh Yehudah--see I have
called the name Betzalel…” What does the word Re’ei--see, have to do
with the appointment of Betzalel? Rabbi Eliyahu Schneider, Shlita, makes a
marvelous observation. He suggests that millions of people were quite likely
very astonished by the appointment of Betzalel to the highest position in
the building of the Mishkan. After all, he was but a 13 year old young man,
with no stated experience whatsoever in craftsmanship, nor any stated
education or other qualifications. So how did he do it? The next Pasuk
gives us the answer--it continues that Hashem filled Betzalel with Ruach
Elokim, Chochma, Tevunah and Da’as. In short, this was another example of
Nifla’os HaBorei--the wondrous acts of Hashem-- in taking a 13 year old and
putting him in charge of the construction of such a holy place that Chazal
teach it will endure Le’olmei Olamim--forever and ever. There was
thus something very much to see--the amazing workings of
Hashem! The lesson in ‘Re’eih’ , which is in the singular, is that we
are to look and see, we are to study and understand--all of the Nifla’os
HaBorei that we encounter daily. The snow, the rain, the sun, the food and
gas deliveries, the warm coat, earmuffs and gloves, the hot shower and the
hot drink….and beyond all of this, the ability to continue one’s daily
studies, daily davening, daily chesed, and daily ‘routine’. It is not enough
to recognize it in broad-painted strokes--as often as we can, let us open
our eyes and ‘Re’eih’--let us see all of the glowing examples!
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MORE THAN JUST A PAY-BACK:
Dovid HaMelech teaches in Tehillim: “U’lecha Hashem Chosed Ki Atta
SeShaleim LeIsh KeMa’aseihu--Hashem, kindness is Yours, for You repay a
man according to his deeds” (Tehillim 62:13).
The Chofetz Chaim writes that many wonder as to why it is
considered a special Chesed for Hashem to repay a person for that which he
has done--for his performance of the Mitzvos. After all, he did his
part--didn’t he? The Chofetz Chaim answers that the Chesed is much, much
greater than we think, and to elucidate provides the
following Mashal: An inventor created machinery and equipment which were so
technologically advanced that it was capable of building an entire city in
one day. He knew that if he brought his invention to the king, he would
surely be given a wonderful and rewarding gift, and then be sent away to let
the king utilize all of the equipment to its greatest advantage. Never in
his wildest dreams, however, would the inventor imagine that the king would
give him all of the cities that would be built using these machines, and
that they would be named after him, as if he himself had built each and
every one of them. The Nimshal: When we study Torah, we literally keep the
world going through the Torah’s holy words. Because of our studies, Hashem
continues to be “MeChadeish Ma’aseh Bereishis--to renew the acts of creation
every day and every moment.” Dovid Hamelech incredibly teaches us that even
though it is Hashem Who is continuously creating and recreating the world,
He credits us with it as if it is ‘Kemaseihu’--as if we
ourselves are recreating the world daily. It is not only a few cities
that our ours--but the entire world that Hashem deems to be our handiwork!
With this great concept in heart and mind, we should understand and
appreciate how significant our words of Torah really are--and perhaps more
importantly how significantly Hashem Himself views them! After a Shiur or a
study session, look around. The world is still going--it is because of
you!!
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17 Adar I
A
PURIM MOMENT!
Purim,
of course, comes out in the month of Adar. Haman was quite happy when he
found that the Pur, or lot, against the Jews came out on the 7th
of Adar, as he knew that this was the date of Moshe Rabbeinu’s petirah.
Chazal (Megillah13B), however, teach that just as it was the date of Moshe’s
petirah--it was also the date of his birth, and accordingly, a happy
and auspicious time. It is fascinating to note that ‘Adar’ is the last month
(whether it be Adar in a regular year or Adar Sheinei in a
leap year) of the Jewish calendar--with the next month of Nissan being the
first month. Haman viewed Adar as an end--signifying an end to K’lal Yisrael.
Moshe Rabbeinu’s birth, however, signifies that although Adar is the end--it
also leads to the beginning. From Adar, we are to begin again with renewed
force and strength. In a similar vein, we find that the last Shevet to
travel in the Midbar was Shevat Dan--as me’aseif lechol hamachanos--gathering
in the people from the Shevatim who had preceded them and lagged behind,
saving them, and bringing them forward with the rest of the camp--giving
them a new lease on life. Adar and Purim teach us that the Jewish people do
not have an ‘end’--but instead use all that they have gathered to begin
again--hopefully, in a stronger and more successful way. Let us treasure
Adar as a portal for the up and coming season of Geulah ahead of us!
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GENERATIONS!
How
many generations do you think there are from the time the second Luchos were
given in this week’s Parasha--and today? You may be relatively surprised to
see one sample chronology that we provide by the following link--http://bit.ly/huQHEh
you are closer to Sinai then you think--and should be careful to keep the
chain in fine condition!
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A TIME
OF GIVING!
Parashas Ki Sisah, begins with the zechus of giving money to the right
causes--with one’s Shekalim being used for great and lofty purposes. Chazal
(Bava Basra 9B) teach that one who gives charity to a person in need is
blessed with Six Brachos--as rooted and demonstrated by the
Pesukim in Sefer Yeshaya. What an incredible rate of return! It
really is much better, however, for Chazal add--based upon a continuation of
the words of the Navi Yeshaya--that one who is Mefayso BiDevarim, one
who appeases the poor person with kind words and an uplifting spirit
receives an Additional Eleven Brachos--so that if one gives
money--and on top of that provides words of support and encouragement--He
is Zoche to Seventeen Brachos! With this, we should begin to appreciate
what our “Shekalim” do not only for the Ani--but for our very own Ruchniyus.
Our giving to others--is a gift to us from Hashem. So let us be careful as
we begin to give over the next several days--and always give with the right
attitude!
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EREV
SHABBOS--HALACHOS OF SHABBOS SERIES:
A. In
response to a question we posed to him, Rabbi Yisroel Pinchos Bodner, Shlita
rules that: ”Moving muktza even if it moves only in its place is
prohibited. Touching muktza without causing it to move, wobble, or tilt is
permitted.”
B. In
this week’s Parasha, we find that the Torah requires that: “Veshomru Bnei
Yisrael Es HaShabbos--Bnei Yisrael shall observe the Shabbos,” to make
the Shabbos an eternal covenant for their generations (Shemos 31:16). This
Pasuk, together with the Pasuk which follows it, are so essential to our
understanding of Shabbos that we repeat them both at Ma’ariv and in
Shacharis on Shabbos. What is the concept of “Shemiras Shabbos?”
HaRav
Shlomo Mandel, Shlita, once explained at a Hakhel shiur that a “shomer” is
someone who guards, watches out for, is on the alert, and anticipates.
Indeed, the Torah uses the concept of “Shemira” when it describes how
Yaakov Avinu responded to Yosef’s dreams. The Torah states: ”V’Aviv
Shamar Es HaDavar--and his father [Yaakov Avinu] was waiting and
anticipating for [the dreams] to happen.” (Bereishis 37:11, and Rashi there)
This
is an extremely important lesson for us. The Torah requires us to be
“Shomrei Shabbos”. In order to fulfill this properly, we cannot start with
candle lighting and/or “Lecha Dodi”. Instead, we must appropriately prepare
our thoughts and actions, so that, to the greatest extent possible, we can
enter the Shabbos in a state of preparedness and equanimity--watching out
and anticipating for the Shabbos to come.
There
are many practical examples in which one can make strides towards this end.
For instance, one can, as much as possible, undertake Shabbos preparations
on Thursday evening and Friday morning. Additionally, business matters such
as taking care of bills, or even going through the mail, when it does not
require immediate attention, can become part of “Shemiras Shabbos” if they
are put off until Sunday or Monday. Interestingly, it was HaRav Aryeh Levin
Z’tl’s custom not to open letters that arrived Friday afternoon, so that
bothersome thoughts and worries should not trouble him on Shabbos (Growth
Through Torah p. 220, quoting A Tzaddik In Our Time p. 100).
There
are other activities which could help you become a superior “Shomer Shabbos”.
Making a list of the things that have to be done--and especially those
things which you have had issues with in the past--making sure you have
wine, candles, matches, open tissue boxes, clothes (without stains from the
previous week), Torah thoughts for the Shabbos table--and accomplishing
these, and many other items which could truly be taken care of, hours and
hours and even a day before Shabbos.
If a
man is more often late than on time for Mincha in Shul on Friday afternoon,
or if a woman customarily, or even usually, lights the neiros “just a minute
or two” after the published zeman, there is an indication of weakness
in his/her anticipating, watching out for, guarding, longing for, the
Shabbos that is coming. If the scene is one in which the husband is still
in the shower/bedroom area at candle lighting time, or the woman of the
house has to choose between davening Mincha before candle lighting--or
lighting neiros five minutes late, some corrections may be in order.
Indeed, the Shulchan Aruch, rather than requiring raised voices, anger, and
tension, immediately prior to Shabbos, instead requires that a person “arise
early” on Erev Shabbos to properly prepare (Shulchan Aruch, Orach Chaim
250:1). In fact, the Mishna Berurah there requires that some Shabbos
preparation be done after davening Shacharis (and, if necessary, even before
Shacharis--see there). Furthermore--the Shulchan Aruch (Orach Chaim 260:2)
actually requires that one speak “B’Lashon Raka” (in a soft voice)--immediately
before Shabbos(!)--even as to those matters which require correction
before Shabbos arrives.
In an
ideal world, Shemira would include being ready a few minutes in advance and
waiting for the Shabbos queen to come, by saying Tehillim, learning Torah,
or the like--just as the watchman watches and anticipates. For the men,
there are undoubtedly great zechusim to be had when one is not
dashing out the door to shul with suit jacket in hand, tie not made, and wet
hair. For the women, there is very much to be gained lighting neiros two or
three minutes before the zeman, instead of a minute or two or
three after the zeman. Each one of us should sit down and think
about how we can improve our quest for a greater appreciation, a greater
understanding, a greater accomplishment, in being a “Shomer Shabbos” Jew!
C. The Sefer Yereim writes that Hadlakas Neiros is “Gemara Gemiri La”--is
actually a Halachah LeMoshe MiSinai! Rebbe Akiva Eiger, Z’tl suggests that
men (Hakhel Note: or other able-bodied person) take part in the Mitzvah by
making sure that the Neiros are in fine order for the woman of the house to
light. We may add that this could include testing the candles and fixing
them well into the leichter, putting the matches in place, making the Sefer
with special Tefillos for the time readily available on the table--as the
time of Hadlakas Neiros is an Eis Ratzon, etc. The moment the Queen enters
is a powerful one--and a proper--and not hurried and hassled-- Hadlakas
Neiros is like the rolling out of a beautiful red carpet to meet her!
D.
For Shabbos morning laining (and when being ma’avir sedra): In the Parasha,
we find the following powerful Pasuk describing Moshe Rabbeinu’s initial
reaction to the events of the Chait HaEigel:”VaYomer Ein Kol Anos Gevura
VeAin Kol Anos Chalusha Kol Anos Anochi Shomea--Moshe
Rabbeinu told Yehoshua “It is not a sound shouting strength nor a sound
shouting weakness--it is a sound of distress that I hear.” (Shemos 32:18) HaRav
Yisroel Belsky, Z’tl, teaches that the meaning of the word Anos the third
time it is mentioned in the Pasuk is different than the first two
times that it is mentioned. The first two times it means ‘sounding’, and the
third time it means ‘distress’--inui. It is truly a different word--which
is why there is a dagesh in the Nun of the third Anos of the Pasuk, and not
in the first two. Accordingly, to the extent possible--the ba’al kriyah who
is laining, and one being ma’avir sedra should read the third occurrence as
ANNOS and not as ANOS--i.e., with a greater accent or drawing out of the
nun, not actually making it onto a ‘double-nun’--but extending it a bit--so
that one recognizes and demonstrates the different word being read!
E.
We provide below an extremely important thought provided in the past on our
unique and wonderful relationship to Veshomru Vnei Yisrael Es HaShabbos:
Shabbos is the only day of the week in which each Tefillah of Shemone Esrei
is different.
In the evening, we recite “Ata Kidashta”--You have
sanctified us.
In the morning, we recite “Yismach Moshe”--Moshe was
gladdened.
In the afternoon, we recite “Ata Echad”--You are one…
The
Sefer Avudraham (1:163) asks--why is it only on Shabbos--and not on
the weekdays--or even on Rosh Hashana, Yom Kippur or the Shalosh Regalim--that
the text of the Shemone Esrei changes at each one of the Tefillos? The
Avudraham provides an amazing answer. Because Shabbos is called the
“Kallah” (Bava Kama 32B), and Hakadosh Baruch Hu is called the Choson, we
first celebrate our initial participation in the Kiddushin, i.e., the
commencement of the installment of Kedusha into Shabbos--by reciting “Ata
Kidashta” on Leil Shabbos. Indeed, it would seem that we joyously sing
Lecha Dodi just as we escort the Choson to greet the Kallah.
At
Shacharis, we recite “Yismach Moshe”--Moshe rejoiced--as the Choson’s and
Kallah’s and participants’ joy increases after the Chuppah, and as the
Chassuna progresses. We are now invited to take an even more active role in
the joy, as the Choson asks us to take good care of his precious Kallah and
we proudly continue by reciting “Veshomru Vnei Yisrael Es HaShabbos”.”
It is with the greatest honor and pleasure that we take the Choson’s
request to heart, mind and action. As Chazal teach, our Shabbos observance
is more important than even the building of the Bais Hamikdash (see Rashi,
Shemos 31:13). We hope and pray for the Bais Hamikdash daily--yet we cannot
violate Shabbos to attain it, because we have been asked to guard the Kallah!
We
then continue with Mussaf, with the bringing of Korbanos as the “Seudas
Mitzvah.”
Finally, at Mincha we celebrate “Ata Echad”--the conclusion of the Chassuna--and
the resulting unity and oneness of the Choson and Kallah.
We may
add that just as when you come home from a really joyous, nice Chassuna, or
from the Chassuna of a close relative or friend, you bring the joy home with
you (compare this to the Melave Malka), and the joy lasts for a few days--or
even for the week, through the Sheva Brochos, so should our honored
participation in the Simchas Shabbos last for several days, or perhaps even
a week, until the next Shabbos--when we can once again experience
transcendent and sublime joy.
There
is no doubt that a direct correlation exists between the way we celebrate at
a Chassuna and its lasting effect upon us. If our celebration is centered
on the fish crepe, squash soup or well-done prime ribs in duck sauce, there
will definitely be some kind of lasting effect (at least somewhere in--or
on--the body!). But if we feel an internal joy out of genuine warmth and
oneness with the Choson and Kallah, the feeling will have even a greater
impact and most certainly endure for a longer period. The feeling of
closeness will cause you to “stay in contact” with the Choson and Kallah.
Similarly, Rav Shlome Wolbe, Z’tl, once commented, that while a tasty
Cholent is truly an important aspect of Shabbos, it should not in and of
itself be the highlight of this sacrosanct day. Instead, we should actually
try to establish the highlight of the day ourselves--our greatest moment of
joy with the Choson and Kallah at their celebration.
One’s
highlight should be something special and meaningful, and may be:
A heartfelt Lecha Dodi or Zemiros with feeling or even
intensity.
Learning Rashi, Ramban or Midrash or other commentaries
on the Parasha. We can always draw wellsprings of information on how to
conduct ourselves during the week by applying the Parasha’s timeless and
timely lessons.
In Shacharis, reciting Nishmas slowly, word by word, or
feeling moved at “Kel Adon” (not just waiting for the tune the Chazan will
use).
Helping to make the Shabbos table warm and
inspirational with a poignant Devar Torah or lesson-filled story you have
prepared.
Giving meaningful advice or assistance to a Shabbos
guest.
So, as
we shower, shine our shoes, set the table or otherwise prepare for the great
Chassuna this Shabbos, or even when we are at the Chassuna itself, let us go
beyond the delectable kugels and cakes and pleasant and refreshing Shabbos
nap, and think about how and what we will do this Shabbos that will permeate
and elevate us and leave a supernal effect upon us through the week!
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A
LESSON FROM THE NECK:
In the Parasha we learn of the horrific sin of the Golden Calf. In its
aftermath, Hashem tells Moshe Rabbeinu: “Say to Bnei Yisrael--you are a
stiff-necked people…” (Shemos 33:5). In fact, this exact same description
of our “stiff-neckedness” is repeated two other times in the Parasha (Shemos
33:3 and 34:9). Likewise, in the Viduy we recite “Kishinu Oref--we have
been stiff-necked.” There is a very important message here for us. The
neck, as opposed to the front, symbolizes the back of the person and shows
that the person is turned away from someone, rather than facing him. It is
our job not to turn away from what we have done, and certainly not to turn
away from Hashem. Instead, we must face that which we have done with a plan
to improve, and face Hashem asking Him for nothing less than Divine
assistance going forward.
We
believe that there is also a vital second lesson: The Torah is teaching
that the heinous “Chait Haegel” is related to being obstinate and
inflexible. In our stubbornness, we must be careful to distinguish between
fact and opinion, between “teaching lessons to others” and learning to
control our self-interest or pride. It is now a very auspicious time to
deal with this middah, in order to indicate that we, on our own personal
level and in our own private way, are looking to correct the stiff-neckedness
within us--and our recognition that obstinacy could eventually result in
something that is catastrophic, r’l. If our actions are “just
because” or “because that is the way I do things” or because “I know I am
right” or “because I don’t do it that way”… (you can fill in another phrase
that better summarizes your own stiff-neckedness) then we may have to work
on some adjustments in attitude.
Of
course, being tough in some areas is good--such as not flinching from the
requirements of Halacha or proper Hashkafa in spite of work, financial or
even social pressures to do so. However, Chazal advise specifically that “a
person should be soft as a reed, and not hard as a cedar tree” (Taanis 20B).
Reeds are malleable and do not break--even in the face of a harsh wind or
thunderous storm. Incredibly, the mighty cedar may fall earlier than the
thin little reed. Let us take this lesson to heart as we practice acting
with more pleasance than presence, the way Hashem would like us to!
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MORE
NOTES ON THE PARASHA:
We present several additional points from Parashas Ki Sisa to apply (and
hopefully inculcate within ourselves) over the coming week:
A.
The Pasuk teaches that the letters on the Luchos were engraved through and
through, and that, by Miracle, they could be read from both sides although
the writing was not reversed. HaRav Pam, Z’tl, as quoted by Rabbi Sholom
Smith, Shlita, brings the following important lesson relating to this
Miracle: HaRav Chaim Elazar Wachs, Z’tl, (the “Nefesh Chayah”) was a
partner in a paper factory. His partner came to him with an idea that would
bring him a great deal of profit in a short amount of time. When the
partner presented all of the details, HaRav Wachs concluded that the idea
involved some degree of impropriety, and bordered on geneiva. His partner
still wanted to go ahead with the “get-rich-quick” scheme. HaRav Wachs
exclaimed, “Don’t you realize why the Luchos had to be readable from
either side?! Because no matter which way you turn the Luchos--you have
to see the Lo Signov!” [In Yiddish: “Az men dreit a hin, oder men dreit a
heir, es shteit noch ales Lo Signov!”] We may all be faced with the
temptations of improprieties--some bigger and some smaller. We must,
however, realize that the Luchos preceded these temptations and
manipulations--and covers them from whatever angle they may be coming!
B.
Chazal (Rosh Hashanah 17B) teach of the great power of the Thirteen Middos
of Rachamim found in the Parasha (Shemos 34:6,7), which are first introduced
to us after the Chait HaEgel. Indeed, their introduction to us after the
Eigel indicates their great potency--as we are kept going as a nation after
such a devastating aveira. The Netziv makes an amazing point as to one of
these Middos. He writes that it is not correct to read this Middah as “Rav
Chesed” and then simply continue with “Emes”, as the next Middah. Instead,
and in fact, the word “Rav” modifies BOTH Chesed and Emes--for Hashem not
only provides Abundant Chesed but also Abundant Truth. It is this Middah
that we must emulate--not to allow ourselves into the singular comfort of
“Rav Chesed” which we are so incredibly blessed with in K’lal Yisrael--but
also to be the Rav Emes--being an overflowing source of Truth as well!
C.
The Taz asks what is the Attribute of Mercy contained in the word “Lo
Yinakeh”. We know that Yinakeh means that Hashem cleanses the sin of one
who does Teshuva--but how is the Lo Yinakeh--Not Cleansing the Sin--helpful
to us? The Taz answers that it means that Hashem will not eliminate the sin
and may punish the sinner somewhat --but still waits for him to do Teshuva,
and in the interim does not give him the punishment that he truly otherwise
deserves. There are thirteen different levels of Mercy--it is up to us to
determine which levels of Mercy we will be zoche to--we do not have to be at
the bottom of the class--so why should we put ourselves there? Teshuva is a
much better alternative!
D.
HaRav Moshe Rosenshein, Z’tl, approached his great Rebbe, the Mashgiach of
Mir, HaRav Yeruchem Levovitz, Z’tl, and asked him to explain the Chait
HaEigel to him. After much study of the topic, HaRav Rosenshein was
expecting a greatly detailed and long explanation from his Rebbe of what had
transpired here. HaRav Yeruchem answered with Two Words. The Two Words....Yetzer
Hara! After all, could it make any sense that a people who owed so much to
Moshe Rabbeinu would believe that he died--and almost immediately start to
wildly party? As we say in the Lechu Nerannena at the outset of Kabbalas
Shabbos (Tehillim 95:10) “Va’Omar Am To’ei Levev Haim...--and I said they
are a people who are mistaken of heart...”. The Yetzer Hara’s effects were
so devastating that the sin of the Golden Calf burdens us to this very day.
There is a great lesson for us all here. If we could remind ourselves when
making any daily decision that we must realize which side of the decision
the Yetzer Hara is on--we can take a great step--on a daily basis--to
overcoming, overriding and overruling the Chait HaEigel itself. What an
accomplishment! What a great and enormous potential every day brings with
it!
==========================
16 Adar I
A
PURIM MOMENT:
The Maharal (Ohr Chadash 56) explains that we read the Megillah both
at night and in the morning because there were two different aspects to the
tzara gedola: 1) K’lal Yisrael itself was in a lowly, dark,
humiliated state in galus; and 2) Haman Harasha was in an extraordinary
worldwide position of power. We accordingly read the Megillah at
night--representing the dismal darkness of our galus and Hashem’s drawing us
out from the depths of despair to an Ohr Gadol. (Hakhel Note: …something we
recognize can happen to us as well at any moment.) We then read the Megillah
in the morning to recall how Hashem caused Haman’s extraordinary power to
collapse and paradoxically for Mordechai to reign in his place--so that we
bask in the daytime sunshine of Hashem’s love and compassion for us!
Hakhel
Note: The Tefillah of Aleinu L’Shabeiach is the basic conclusion of all
three of our daily Tefillos. In it, we recognize Hashem’s greatness and in
the resounding effect of the ultimate Geulah. What a wonderful preparation
for Purim it would be to better focus on Aleinu L’Shabeiach three times
daily (perhaps reading it from a siddur or concentrating on a word-by-word
or phrase-by-phrase basis).
--------------------------------------------
DON’T
LOOK NOW!
As we all
know, the Yetzer Hara goes to great lengths to stop a person from learning
Torah. This is simply because the study of Torah destroys the Yetzer Hara—The
Gemara states, “Barasi Yetzer Hara, Barasi Torah Tavlin K’nedgo” (Kiddushin
30B). An important reminder that one of the Bad One’s great tricks is either
to make noise, have someone enter the room or otherwise cause the Torah
student to raise his head and look up and around in order to interrupt his
limud HaTorah. In Kelm, this would most certainly have been the subject of a
k’nas. In a similar vein, the Sefer Lev Eliyahu (Volume 1, page 27) states
that Rav Eliyahu Lopian Z’tl was once waiting for a considerable amount of
time for a bus. He looked up to see if the bus was coming, although his
looking up would not have made the bus come sooner. As a result, he felt the
need to do teshuvah for the needless act of looking up. The Chazon Ish (Kovetz
Igros, Part I, Letter 3) writes “Constant (uninterrupted) learning is the
secret of holiness and…one should figure out ways to learn without
interruption, and to daven for this always.”
--------------------------------------------
THE PURPOSE OF TECHNOLOGY:
A Rav advised us that he believes that technology has a very positive
purpose--it is a Nisayon to prove our real Yiras Hashem!
Hakhel Note: Whether or not you necessary agree--one should certainly use
the tests one faces in the world of technology as an important stepping
stone for growth in Yiras Shomayim. Remember--Reishis Chochma Yiras
Hashem!
--------------------------------------------
HOW
WAS THE SPEECH?
Can
one who missed a lecture, shiur, drasha or class ask an attendee “I
couldn’t make it--how was it?” The Dirshu Edition of the Sefer
Chofetz Chaim (p. 207) brings an opinion that unless it is likely that
the attendee will respond negatively, one is not oveir the
prohibition of Lifnei Iver by asking him. Others, however, rule that even
if the prohibition of Lifnei Iver is not violated, asking someone who
is not a Yerei Shomayim this question or a question like it would involve
Avak Lashon Hara, which prohibits a person from causing another to speak
negatively about someone. Hakhel Note: The great lesson here is that one
must be quite circumspect as to what and whom he is asking about the shiur.
--------------------------------------------
AMEN:
QUESTIONS AND ANSWERS.
QUESTION 1: One enters a room after a bracha has been made and hears people
answering ‘Amen’--Should he answer ‘Amen’ as well?
QUESTION 2: One is already in a room, and does not know what bracha everyone
is responding’ Amen’ to, whether because he missed some words or was not
listening—Should he answer ‘Amen’ anyway?
ANSWERS: No, one should not answer Amen to a bracha if he does not know
which bracha is being recited, as this is one form of Amen Yesoma (Rema,
Orach Chayim 124:8). However, if he knows the bracha that is being made,
even if he did not hear all the words, he must answer
‘Amen’
(Mishne Berurah 215; seif katan 6). Moreover, when he hears someone davening
or blessing another Jew (even without mentioning Hashem’s name), one should
answer Amen
(Ibid,
seif katan 9).
NOTE:
If a person is called to the Torah and recites Borchu so softly that ten
people do not hear him, the tzibur should not respond with Boruch Hashem
Hamevorach but instead should simply answer Amen to the Baal Koreh’s
response of Boruch Hashem Hamevorach (Rema, Orach Chayim 139:6).
--------------------------------------------
TEACHING AKUM TORAH: It
is forbidden to teach an akum Tora--or even the Aleph Bais--as the posuk (Tehillim
147:20) states, “Lo Asah Chen L’chol Goy” (Chagiga 13A, Yorah Deah
246:6, Gloss of Shiurei Bracha). Many times a person may be faced with an
akum at work or in the neighborhood who has a “question on the Bible” or who
states that there is “something I don’t understand about Jewish ritual.” One
must, in a polite way, immediately divert the topic of conversation, just as
if it were any other prohibited activity, like Lashon Hora. There is also a
second potential issur of Lifnei Iveir (Tosfos, Chagiga 13A dibur hamaschil
Ain Mosrin). Rav Moshe Feinstein Z’tl (Igros Moshe Yoreh Deah 3:89, 90)
adds that the prohibition even includes relating the Agados of Chazal.
However, in a situation where an akum is present in the room when Yidden are
learning together, they need not necessarily stop learning until the akum
leaves (See Ibid.). For the tape of a masterful Hakhel shiur on this topic
entitled “Ambassadors of Torah” given by Rabbi Yosef Viener, Shlita, please
call 718-252-5274.
--------------------------------------------
MONEY
AS A SOURCE OF GOOD:
The Mishna
Berurah (Orach Chayim 584:2 seif katan 8) writes that a mitzva is more
elevated if one spends money on it than a mitzva that comes for free.
Indeed, the Yesod V’Shoresh Ha’Avoda (11:2) writes that the ikar of a
mitzva is to purchase it with money, “as is mentioned in the Zohar HaKodosh
in many places—see Parashas Terumah 128A.” Similarly, the Chayei Odom
(68:16) quotes Dovid HaMelech (Shmuel Beis 24:24) who insisted on paying
Aravna for the land of the Beis HaMikdosh “so that sacrifices to Hashem
would not be free.” Indeed, we recite in the Shema daily—we are to love
Hashem “with all of our heart, all of our soul (our lives) and all our
resources” which Chazal teach us includes our money. The dedication of our
money to Hashem is equated with the dedication of our heart and even our
very lives! Because a person is close to his money, it is difficult to make
proper judgments as to monetary issues that arise. It is for this reason
that our Gedolim have always urged us to ask a Rav help us decide and
resolve monetary matters, including claims and disputes.
NOTE: Any
person involved in business should know and understand that their Rav cannot
be expected
to
approach
them
and ask
them how they deal with onaah, ribis, hasagas g’vul, etc. Firstly, the
Rabbonim do not, of course, know the details of each one’s business.
Secondly, our Rabbonim are like our spiritual doctors. No doctors knock on
our doors and ask us how they can help us! WE HAVE TO MAKE THE EFFORT
OURSELVES TO SIT DOWN WITH OUR RAV AND REVIEW BASIC HALACHOS AND MAKE SURE
WE PROPERLY CONDUCT OUR PARTICULAR BUSINESS. We are all familiar with the
story of R’ Yisroel Salanter’s ZT’L talmid who wanted to leave his position
as a shochet because he was worried that perhaps he would cause a shechita
to be improperly performed. R’ Yisroel responded, “What will you become? A
businessman? Shechita involves only the prohibition of neveilah—business
involves many prohibitions, such as stealing, coveting, cheating, lying and
keeping inaccurate measurements.” We must always remember that the Torah is
Hashem’s guide for us—at home, in the streets and in our business. There are
currently many practical seforim in English relating to Choshen Mishpat. For
several series of excellent Hakhel tapes on the halachos and hashkafos of
Choshen Mishpat, please contact 718-252-5274.
SECOND
NOTE: There has been a proliferation of “women’s stores” both in storefronts
and basements in our communities. It is important that the women proprietors
(who are as equally bound to Torah law as men) be familiar with the same
parameters of Choshen Mishpat and ribis as men who are involved in business,
including such areas as Hilchos Onaas Mamon (overcharging), Gneivas Da’as
(not disclosing mislabeling and hidden defects), responsibility for
defective merchandise and the obligation to accept returned merchandise,
fair competition, Dina D’Malchusa Dina (including sales and income tax
laws), not selling D’varim HaAsurim (shatnez or goods from a questionable
source), and clothing which meets the requirements of Tznius (such as
sleeves past the elbow, dresses past the knees even when sitting, and no
slits). Let us not forget what sealed the decree of the Mabul (Beraishis
6:13 and Rashi there); what causes Amelek to come upon us (Rashi on Devorim
25:17); and what we plead for at Neilah on Yom Kippur (L’Maan Nechdal
Mai’oshek Yodeinu, See the Chofetz Chaim’s Sefas Tamim, Chapter 3). Instead,
we should remember that Rashi explains the first word of Birchos Kohanim,
“Yevorechacha (May [Hashem] Bless You)” as “a blessing for wealth.” Money
comes only as a result of Hashem’s blessing, and not through acumen, cunning
and guile, or even wisdom.
==========================
15 Adar I
NOTES FOR SHUSHAN PURIM KATAN 5776:
1. Reminder--Your Daf Megillah! Don’t let
yourself down--a glorious Siyum lies ahead! Hakhel Note: If you need
resources…please let us know.
2. The Mishna Berurah (Shulchan Aruch Orach Chaim
697, seif katan 1) rules l’halacha that if one recited Ahl HaNissim
today in davening or in bentsching--he would not have to repeat Shemone
Esrei or bentsching, as mi’dinah Purim would have been in Adar Rishon,
but for a final determination that it is better to place the Geulah of Purim
in Adar Sheni--closer to the Geulah of Pesach. Indeed,
Rebbi Eliezer B’ Rebbi Yosi (Megillah 6B) is of
the opinion that the Megillah is read only in Adar Rishon--even when there
is a second Adar. Hakhel Note: A Ba’al Keriya also pointed out to us
that the Megillah specifically states that Haman wanted to annihilate us
B’Chodesh Sheneim Asar (Megilas Esther 3:13), and that the Jews were
victorious against their enemies also in the twelfth month (Megilas Esther
9:1). The twelfth month correlates to Adar Rishon (Adar Sheini would be the
thirteenth month) and seems to send a strong message to us that even if we
do not celebrate Purim itself this month--the initial gezeirah and the
yeshuah should certainly have a strong impact upon us--as we experience
Shushan Purim Katan today worldwide.
3. As Purim is 30 days away, each and every one of
us should most definitely have a plan of action--a goal--in counting up to
Purim. We of course suggested above the Mesechta as a beautiful goal (after
all, Chazal teach us that a reason for the gezeira against us was our
weakening in Mitzvah performance)--V’Talmud Torah K’negged Kulam.
Another important possibility is your keeping a Hava Nireh Es Yad Hashem
diary for the next 30 days. What greater lesson from Purim could there be
than Hashem’s Hashgacha Pratis even in the most hidden ways. Yet another
thought would be a re-dedication to your original commitments from the Yomim
Noraim--after all, it is still 5776! Finally, as we have mentioned in the
past, the Pasuk in Tehillim 150 for Adar (both Adar Rishon and Adar Sheni)
is “Kol HaNeshama Tehallel Kah Halleluka”; let us have special
Kavannos of thanks when reciting these words in Shacharis every morning, and
think about it during the day as well--with a wonderful climax on Purim
itself! As Chazal teach, Dovid HaMelech emphasizes to us with this pasuk
that Ahl Kol Neshima V’Neshima--for each and every breath--we should
give hallel to Hashem!
---------------------------------------------------------
A PURIM MOMENT:
Beginning today and continuing through Purim we
hope to provide a brief, meaningful thought gleaned from Purim:
The Megillah begins with the words “Vayehi
Beyemei Achashveirosh”. Chazal (Megillah 10B) teach that the phrase
Vayehi Beyemei indicates that tzaros were about to come. HaRav
Chaim Kanievsky, Shlita, brings a Mashal from the Dubno Maggid, Z’tl, to
explain: A pharmacist who owned a drug store was advised that his young son
got into a locked cabinet of drugs in the store. The pharmacist began
frantically running to the store. As he was running, a close friend
accompanying him tried to calm him down, and asked him what he had to worry
about--after all, why did he think that his son caused damage or swallowed
something-- rather than straighten out the medicines or do something
constructive or worthwhile with them. The father responded: “When a child
plays with these kinds of things, certainly no good can result.” This,
explains the Dubno Maggid, is why Chazal knew that Vayehi Beyemei
Achashveirosh indicates tzaros--for when a person like
Achashveirosh does something, certainly no good can come out of it. Hakhel
Note: We can take the lesson today--as we encounter leaders and politicians
worldwide (each person can look at his own country, in particular) whose
aims, goals and messages have nothing to do with a Torah Jew’s attitudes and
goals. We must be careful to stay away from their words, their mores, their
teachings, and stand on our firm ground--so that only good will result!
---------------------------------------------------------
ON HIS 70TH BIRTHDAY!
Someone once told HaRav Elchanan Wasserman, Z’tl
H’yd, that the Chofetz Chaim had just celebrated his 70th birthday. Rav
Elchanan couldn’t believe that his modest Rebbi would ever celebrate or
allow anybody else to celebrate his birthday. Research of the matter
revealed, that there was indeed a celebration for the 70th birthday of the
Chofetz Chaim, however for a different reason. The Chofetz Chaim explained
that all his life he was worried that he would be niftar young, despite how
careful he was with Shemiras HaLashon. Since he spent his whole life
advocating the zechus of Arichus Yomim for being careful with
Shemiras HaLashon, a r’l early petirah would cause a great Chilul
Hashem. For this reason, he celebrated his 70th birthday, since past this
age he felt his death would not be a cause for a Chilul Hashem. This is the
greatness of our great Gedolim--who only celebrate Kavod Shomayim. (A
teaching of Rabbi Mordechai Schmeltzer, Shlita)
---------------------------------------------------------
TODAY’S BA’AL TESHUVAH!
Can one speak about another, saying that ‘he is a Ba’al Teshuvah’ without
violating the laws of Lashon Hora? The Dirshu Edition of the Sefer
Chofetz Chaim (p. 199) brings various valuable opinions and contexts
regarding this question. Of particular note is the opinion of HaRav
Mattisyahu Salomon, Shlita (Mattisyahu Chaim Ben Ettel L’Refuah Sheleimah)
who writes that in our days Ba’alei Teshuvah are like Gerei Tzedek--lifting
themselves up from a lack of knowledge of Torah Judaism (Tinok She’nishba)
to a wonderful new plane of existence. Accordingly, referring to someone as
a ‘Ba’al Teshuva’ in and of itself --can only be an expression of praise! Hakhel
Note: For additional points by poskim--as to the Kavannah of the one
speaking, the possible reaction of the listener, and whether or not the
Ba’al Teshuvah himself is makpid, we urge you to see there.
---------------------------------------------------------
SKELETONS IN THE CLOSET?:
One’s realization of the gadlus of a Ba’al Teshuva in our day should
also bring to the fore an essential point regarding all of our friends and
acquaintances--and even people we have just met. That is, while the negative
character traits and characteristics of another may be easily observed or
noticed, there is still good (in many cases--much good) that the person does
which is hidden from the eye, and known only to the person himself or
revealed to a select few on a need-to-know basis. There is so much in every
person’s mind and heart that we simply cannot get to. Yes, there are the
negative points that are obvious--and there are also likely to be even more
‘skeletons in the closet’--but the Torah Jew’s attitude is to acknowledge
and (rightfully) assume that above and beyond all of that there is hidden
tzedakah, chesed, middos tovos, Tefillos and Torah study, which is not
evident and not intended to be evident--and appreciate and value the
goodness of another and the genuine Tzelem Elokim with which he has
been endowed. If one can ignore all of another’s ‘skeletons’--it would seem
that he will be blessed middah k’neged middah with others
seeing--rather than so easily overlooking--the good within him as well!
-------------------------------------------------------
THE NISAYON ATTITUDE:
One’s initial reaction--especially to a difficult Nisayon--may be a negative
one. “This is too difficult for me..., why is this happening..., there is so
much hurt....” HaRav Yecheskel Levenstein, Z’tl, constantly taught his
students that one must strengthen himself in Emunah on a daily basis. The
more one hears about Emunah and Bitachon, and the stories of others, the
more he strengthens himself.
For those who do not yet listen or subscribe, we remind our readers that
Rabbi David Ashear, Shilta, continues to provide
wonderful and meaningful essential Emunah lessons on a daily basis.
To
join and for further information contact:
emunadaily@gmail.com.
The recording is available via telephone as well: Dial
(605) 475-4799,
access code 840886#. For those who already subscribe--we urge you to invite
others to join you!
---------------------------------------------------------
A BRACHOS PRIMER:
A bracha must be recited loud enough so that one clearly hears himself say
the entire bracha. B’dieved, if a bracha was whispered so quietly
that he could not hear it, as long as the words were actually recited, it is
valid (Shulchan Aruch Orach Chayim 206:3). We note, however, that if one
fails to recite the bracha out loud:
A. He may unknowingly slur or skip words, rendering the bracha invalid;
B. He fails to take advantage of the “Kol Rom” arousing Kavana (Mishna
Berurah 185, seif katan 3); and
C. He loses the opportunity for achieving the shleimus (completeness) of a
bracha which results from others answering Amen to his bracha (Rema, Orach
Chayim 167:2 and Mishne Berurah seif katan 20 and 85).
Hakhel Note: Who would want to recite something so essential as a bracha--
in a B’dieved way? One should instead rejoice with a Simcha Shel Mitzvah
over the opportunity and knowledge to recite a Bracha with kavana and
meaning!
==========================
14 Adar I
LAST
CALL--THE MEGILLAH DAF! As
we count up from 14 Adar I to 14 Adar II--we can inject very special meaning
into our short journey by learning just one blatt of Mesechta Megillah a
day--and rejoicing with the Simcha of Torah on Purim. A Siyum of the
Mesechta won’t make you the life of the party--it will be the
life of the party! Please take us up on our suggestion--today is the
last day before you would have to double up on a Daf. What a beautiful way
to connect Purim Katan to Purim! Resources to learn with a free Shiur are
available in many forms. You can start with 718-906-6400 for
a multitude of Mesechta Megillah Shiurim, or obtain mp3’s on line. BeHatzlacha!
----------------------------------------------------
PURIM
KATAN!
Today,
14 Adar I and tomorrow 15 Adar I--or Purim Katan and Shushan Purim Katan--are
the subject of the entire last Siman of Shulchan Aruch Orach Chaim (697).
The Rema there concludes that one should in all events have a bit more for
his seudah this morning (or for those living in Yerushalayim--Shushan Purim
Katan and tomorrow’s Seudah) in order to fulfill the opinion of those who
rule that on Purim Katan one should increase his mishteh and
simcha. The Mishnah Berurah brings that when one does so, he
increases the Kavod HaNes--the honor of the miracle that happened in
those times. Hakhel Note: If one has already eaten his morning seudah--then
at least he should be marbeh b’simcha today…and remember the Nes!
-------------------------------------------------------
IMPORTANT REMINDER FOR TODAY:
As we noted yesterday, we must remember that Chazal in Mesechta Megillah
raise the question as to which 14 Adar is to be observed as Purim--the 14th
of Adar I or the 14th of Adar II. We know how the Halacha resolves the
issue--by putting the Geulah of Purim into Adar II, which is closer to the
Geulah of Pesach. Otherwise, it is not a simple issue at all! We must
appreciate and understand the inherent Kochos of the day. May we suggest
that in addition to feeling the Simcha of the day, that we also remember the
Koach of Tefillah and recite Tehillim Chapter 22, which is what Esther
recited BeRuach Hakodesh as she attempted to enter the presence of
Achashveirosh. We know how she was answered--may we be answered in equal
measure! We received the following from a reader, who wrote it from a Shiur
given by HaRav Avrohom Schorr, Shlita: “THE MISHNA IN MEGILLAH THAT SAYS
“EIN BAIN ADAR RISHON L’ADAR SHENI ELLA KRIYAS HAMEGILLAH U’MATANOS
LE’EVYONIM BILVAD” Translated: THERE IS NO DIFFERENCE BETWEEN THE FIRST
ADAR AND THE SECOND ADAR EXCEPT THAT THERE IS NO OBLIGATION OF READING THE
MEGILLAH AND PRESENTS FOR THE POOR. IT FOLLOWS, THEN, THAT THE POWER OF
TEFILLAH REMAINS EXACTLY THE SAME; HOWEVER, ON PURIM KATAN CHAZAL DID NOT
IMPOSE AN OBLIGATION TO DRINK. SO HERE WE HAVE A DAY THAT HAS THE
TREMENDOUS POWER OF PRAYER AND THE CHACHOMIM DID NOT LIMIT IT WITH AN
OBLIGATION TO DRINK. LET US USE IT TO OUR UTMOST!
---------------------------------------------------------
QUOTABLE QUOTES:
1. The Rema ends Shulchan Aruch Orach Chaim (discussing Purim Katan) with
the term”V’tov Lev Mishteh Tomid.” What does this mean in a practical
sense?” The Aruch HaShulchan (Orach Chaim 697) writes that with this the
Rema teaches us that “Ikar Avodas Hashem He B’Simcha”.
Hakhel Note: Repeat this teaching to yourself five times before moving
on--and perhaps at least five times a day!
2. In a similar vein, the Chayei Adam (68:13) teaches that when the Torah (Devorim
28:47) reprimands Bnei Yisrael for not serving Hashem B’Simcha U’Vetuv
Leivav--it is teaching us that we should have rejoiced in our Avodas
Hashem more than had we enjoyed most of this world’s pleasures and a
multitude of precious stones and pearls.
3. HaRav Shach, Z’tl, once asked the Brisker Rav, Z’tl, a question: “How is
it that Hashem gave us a Mitzvah of Emunah? It is so clear to me that the
Ribono Shel Olam created the world--that I don’t believe in Hashem--I see
Hashem!” The Brisker Rav told him that he once asked the same question to
his own father, HaRav Chaim Brisker, Z’tl, who answered: “It is true that we
see Hashem; however, believing in Hashem begins when seeing Hashem ends.”
This means that a moment may come when a person has a particularly difficult
Nisayon and a question may come to mind as to whether Hashem is watching
over him with love and care. If the question arises, it means one’s usual
vision of Hashem has ended. This is when unconditionally belief and trust
begins...and this is what we mean by ‘Emunah Sheleimah’! (Rabbi Mordechai
Schmeltzer, Shlita)
4. With this last teaching in mind--how are we to approach our Tefillos?
HaRav Ezriel Erlanger, Shlita, teaches: “Storming the heavens is
right--fighting the heavens is wrong!”
5. The Chofetz Chaim brings the famous Chazal “Lemi Nosei Avon Lemi
She’over Ahl Pesha”--whose sin is forgiven, one who has been wronged but
ignores it or overcome his immediate reaction to the wrong committed against
him. The Chofetz Chaim adds that one who acts with patience and prevails
over himself can actually be rewarded with additional life in this world.
Chazal (Rosh Hashana 17A) bring that Rav Huna B’Rei D’Rav Yehoshua was so
weak that it appeared that he would not continue to live. He miraculously
recovered and reported to one of his visitors as the time that he understood
that he was supposed to pass on from this world, but heard HaKadosh Baruch
Hu told the Beis Din “Since he forgives and does not stand in a strict and
uncompromising manner against others--do not be strict with him.” The
Chofetz Chaim concludes: “Therefore, if someone sticks closely to this holy
midda of patience and compromise-rising above any initial hurt or bad
feelings--it will be good for him in this world and the next!”
Hakhel Note: IT IS NOT EASY--BUT IT IS LIFE-GIVING, AS CHAZAL ATTEST! LET US
GET STARTED--PRACTICE MAKES PERFECT!
---------------------------------------------------------
HILCHOS TEFILLAH:
We provide the following notes on Tefillah excerpted from the Mishna Berurah
Dirshu Edition. As with all matters of Halacha, one should consult wit his
Rav or Posek relating to his particular facts or circumstances:
1. One should not go out of his way to say Sholom Aleichem (or engage in
personal conversation) with another before davening Shacharis, as one’s
first order of the day (other than study of Torah or other Avodas Hashem)
should be to meet Hashem in Tefillah and not to delay this meeting. If one
meets his friend, he should simply (pleasantly!) say Good Morning. If one
stops you ands asks how you are, you may, however, respond. (Shulchan Aruch
Orach Chaim 89:2, Mishna Berurah seif katan 16)
2. The preference to daven in a Bais HaKenesses is because it is a Makom
Kavua L’Kedusha and one’s Tefillos are more accepted there. (SA OC 90:9,
MB sk 33)
3. At the entranceway of a Shul, although one may want to enter as soon as
possible, he must neverthless allow a person greater than him to enter
first. This is true even if as a result one forfeits the great merit of
being one of the first ten in Shul (SA OC 90:20, MB sk 62,and Dirshu Note
73)
4. One should have a set place to daven in any Shul or place that he
frequents (e.g., if he has a Shul that he davens Shacharis in, and another
place near work that he davens, etc.), and this rule applies even in one’s
home. The space need not be exact, and can have a range of four amos. (SA
OC: 90:19, MB sk 59) At the entranceway of a Shul, although one may want to
enter as soon as possible, he must nevertheless allow a person greater than
him to enter first. This is true even if as a result one forfeits the great
merit of being one of the first ten in Shul (SA OC 90:20, MB sk 62, and
Dirshu Note 73)
5. One should not daven in front of pictures or designs (even if they are
pictures of Rabbanim). Additionally, one should not daven in front of a
mirror (or clear glass such as a window where one’s reflection can be seen)
even if his eyes are closed. (SA OC 90:23, MB sk 71 and Dirshu Note 82)
6. The Chasam Sofer teaches that Chana stood within four Amos of Eli
HaKohen when she was davening for a child because it is a segula nifla’ah
to daven near a tzaddik. (SA OC 90:24, Dirshu Note 83)
7. A Halacha L’Kavod Purim Katan: The Shevet Halevi, Z’tl, (10:18) rules
that on Purim one may daven in his Purim costume--provided that he is fully
clothed and does not engage in any levity during the Tefillah. (SA OC 91:5,
Dirshu Note 17).
==========================
13 Adar I
IT’S NOT TOO LATE!
If you begin by tomorrow (Tuesday) and
learn one blatt a day, you will be able to make a Siyum on Mesechta
Megillah at the Seudas Purim! What a
wonderful way to prepare for Purim--much Agadeta about the
Megillah is contained in the Mesechta. As in the past, for women, or
those who find the task too difficult, may we suggest that one begin the
study of the Megilla through a Sefer or Seforim that he/she has not
previously studied--and continue daily through completion until reaching the
Purim milestone!
----------------------------------------------------
WHAT IS THE JOY OF THE WORLD TO COME?
“We have a description of the happiness in the world to come. It is the
happiness of seeing, recognizing of understanding. Seeing and recognizing
and understanding what? The great truth about Hashem. This is the great
truth that no one could understand in our world. Even Moshe Rabbeinu begged
Hashem [in this week’s Parasha]: ‘Hareini Nah Es Kevodecha--Hashem,
please show me Your Glory.’ Hashem said: ‘Even you, Moshe, will not be able
to see that in this world, you have to wait for the world to come.” (From
Simcha Minute--Inspiring Quotations by Rabbi Avigdor Miller, Z’tl)
Hakhel Note:
There is something extremely simple and straightforward that we can do in
this world in order to better prepare ourselves for this great joy in the
next world. It is to recognize Hashem’s Presence and involvement in our
daily lives--His direct and personal Hashgacha Pratis over each and every
one of us. Approximately 45 years ago, HaRav Chaim Friedlander, Z’tl,
published a pamphlet entitled Hava Nireh Es Yad Hashem--in which a
person was asked to write in a brief summary format Hashgacha Pratis that he
had experienced on a daily or weekly basis, in order to better appreciate
the Yad Hashem in one’s daily life. As we approach the 30-day point to
Purim, and the 60-day point to Pesach--let us carefully consider and work on
a great common denominator between these two chagim--Hashem’s loving
Hashgacha Pratis!
----------------------------------------------------
ASHER YATZAR REMINDER!
The Mishna Berurah (Shulchan Aruch Orach Chaim 7, seif katan 1) rules that
if one takes care of his bodily needs, forgets or delays the recitation of
Asher Yatzar, and then has to take care of his bodily needs again--he has
forever lost the opportunity to give Shevach V’Hoda’ah to Hashem for
his previous opportunity in taking care of his needs. It would be truly
absurd for a person to negligently forfeit this unique and special
opportunity. Accordingly, although one may be tempted to ‘just make this
phone call’ or ‘answer this one text’ or say this or do that--he should
instead dedicate and reserve the time immediately after taking care
of one’s needs to give one’s sincere and heartfelt thanks to Hashem for the
miracle performed on his behalf!
----------------------------------------------------
QUOTABLE QUOTES:
1. From HaRav Mattisyahu Salomon, Shlita, (Mattisyahu Chaim Ben
Ettel l’refuah sheleimah): “Kavod HaBeriyos is Kavod Shomayim!”
2. Why is the Mizbeiach in last week’s Parasha (Shemos 29:38)
described only as the place from which the daily Karbon Tomid is
brought--after all, do we not also bring Chata’os and Ashamos on the
Mizbeiach to bring us Kappara for our sins?! The Abarbanel explains that it
is to emphasize that: “Our ikar relationship with Hashem, as
represented by the Mizbeiach, is one of Hoda’ah--thanks to Hashem for His
loving kindness to us.” The daily Korbon Tomid is not for Kapparah--it is
for thanks!” Hakhel Note: It is fascinating to note that our daily Shemone
Esrei of Shacharis and Mincha, which take the place of the Karbon Tomid, are
preceded by Pesukei D’Zimra and Ashrei, respectively, emphasizing our
relationship of Shevach V’Hoda’ah to Hashem!
3. In whose zechus will the final Geulah come? The Ohr HaChaim
HaKadosh on last week’s Parasha (Shemos 27:20) writes that of our four
Geulos, the first Geulah was in the zechus of Avrohom Avinu, the second was
in the zechus of Yitzchok Avinu, the third was in the zechus of Yaakov Avinu--and
that the fourth and final Geulah which we so await will be in the zechus of
Moshe Rabbeinu. Moshe Rabbeinu, continues the Ohr HaChaim HaKadosh
“is not interested in bringing the Geulah to batlanim--he wants us to
actively and powerfully be involved in the study of Torah.” When he sees how
serious we really are….
4. From a Reader: “Why do you only ‘urge’ your readers to
recite 100 brachos a day? After all--the Shulchan Aruch (Orach Chaim 46:3)
requires it?!” Hakhel Note: There is a discussion among the Poskim
as to whether women are obligated to recite 100 brachos.
----------------------------------------------------
A HEARTFELT CHESED:
A reader provided a very meaningful suggestion to us. Although he
does not currently have a daughter involved in Shidduchim, he felt that
caring members of K’lal Yisrael should do something to help the ‘Shidduch
Crisis’ affecting B’nos Yisrael. His suggestion was to take the Tefillah
provided by the following link
http://tinyurl.com/j5qtstd (which is recited by a girl looking for a
Shidduch)--and change the dikduk--instead reciting it for one or more
girls whom you know are looking for Shidduchim--specifically mentioning
their names at the outset--i.e., Miriam Bas Sara, Rivka Bas Chana, etc.
Perhaps one can bli neder commit to do so from today until Purim.
Ahavas Yisrael--it should be penetrating our very being!
Hakhel Note:
In this week’s Parasha, Moshe Rabbeinu was taught by Hashem to invoke the
Thirteen Middos of Mercy (Shemos 34:6, 7) because of the danger facing the
Bnei Yisrael. Remarkably, the first four of these Attributes relate
directly, as you may have guessed, to Hashem’s Compassion. We present below
the basic meaning of each one of these four Attributes--which are “Hashem,”
“Hashem,” “Kel” and “Rachum,” (as published by the Irgun Harbotzas HaTorah
of Lakewood, New Jersey):
1. Hashem--Compassionate before one has sinned. Even before a person has
sinned he still needs Heavenly Compassion, for Hashem owes us nothing; all
that we have is only due to His grace and compassion. Also, even when
Hashem sees that a person will sin in the future, His Compassion for him at
present remains, since the person has not yet sinned.
2. Hashem--Compassionate after one has sinned and repented. Even after a
person has sinned, after repentance, Hashem’s compassion is immediately
rekindled towards him. This is unlike the behavior of a human being, who
will distance himself from a person who has wronged him, and will often
never accept him back. Hashem’s being, however, is unchanging (as hinted in
this word), and therefore even after a person sinned (even seriously) His
Compassion still remains.
3. Kel--This, too, is an attribute of compassion. There are different
levels of compassion. This is not the same type of compassion as is denoted
in the name Hashem. Some explain that the two letters of this
Attribute--Alef and Lamed--denote total mercy.
4. Rachum--Compassionate to ease even the punishment of sinners when they
call out to Him.
THIS IS A WAKE UP CALL! If
we can back up our Tefillos with our personal empathy and feeling for
others--and with kind words and quiet actions which stave off their need to
ask us for Chesed from us--in the end, we will be in a better position, a
much better position, to beg Hashem to shower His Compassion upon us and all
around us!
----------------------------------------------------
TEHILLEM CHAPTER 22 TOMORROW: As
tomorrow is Purim Katan, we must remember that Chazal in Mesechta Megillah
raise the question as to which 14 Adar is to be observed as Purim--the 14th
of Adar I or the 14th of Adar II. We know how the Halacha resolves the
issue--by putting the Geulah of Purim into Adar II, which is closer to the
Geulah of Pesach. Otherwise, it is not a simple issue at all! We must
appreciate and understand the inherent Kochos of the day. May we suggest
that in addition to feeling the Simcha of the day, that we recite Tehillim
Chapter 22, which is what Esther recited BeRuach Hakodesh as she attempted
to enter the presence of Achashveirosh. We know how she was answered--may
we be answered in equal measure! Hakhel Note: We received the following
from a reader, who wrote it from a Shiur given by HaRav Avraham Schorr,
Shlita: “THE MISHNA IN MEGILLAH THAT SAYS “EIN BAIN ADAR RISHON L’ADAR SHENI
ELLA KRIYAS HAMEGILLAH U’MATONAS LE’EVYONIM BILVAD” Translated: THERE IS NO
DIFFERENCE BETWEEN THE FIRST ADAR AND THE SECOND ADAR EXCEPT THAT THERE IS
NO OBLIGATION OF READING THE MEGILLAH AND PRESENTS FOR THE POOR. IT
FOLLOWS, THEN, THAT THE POWER OF TEFILLAH REMAINS EXACTLY THE SAME; HOWEVER,
ON PURIM KATAN CHAZAL DID NOT IMPOSE AN OBLIGATION TO DRINK. SO HERE WE
HAVE A DAY THAT HAS THE TREMENDOUS POWER OF PRAYER AND THE CHACHOMIM DID NOT
LIMIT IT WITH AN OBLIGATION TO DRINK. LET US REMEMBER TO USE IT TO OUR
UTMOST!”
HAKHEL NOTE--PLEASE SPREAD THE WORD TO OTHERS!
==========================
10 Adar I
TODAY
IS THE FIFTH-MONTH ANNIVERSARY
of Yom Kippur--Teshuva Bechol Yom--let us be driven by Yosair Mi’mah
She’hayisi!
----------------------------------------------------
REMINDER--START MEGILLAH TOMORROW!
If you
begin on Shabbos and learn one blatt a day, you will be able to make
a Siyum on Mesechta Megillah at the Seudas Purim! What a wonderful
way to prepare--much Agadeta about the Megillah is contained in the Mesechta.
As in the past, for women, or those who find the task too difficult, may we
suggest that one begin the study of the Megilla through a Sefer or Seforim
that he/she has not previously studied--and continue daily through
completion until reaching the Purim milestone!
-------------------------------------------
A
SIMCHA MESSAGE!
We
bring you a Simcha message (of course, especially ripe for Adar) from
the Sefer Orchos Tzaddikim: “Veyargil Ess Libo Liheyos Sameach
Keshe’Yeish LeAcheirim Tovos U’VeYosair Yismach Bi’Reoso Bnei Adam
HaMechazrim Al HaMitzvos La’asos Retzon HaBoreh Yisborach--One should
accustom himself to feel the Simcha when good things happen to others, and
one should be especially happy when he sees people performing Mitzvos--to do
Hashem’s will. Please read this important teaching again, for it can change
one’s approach and attitude many times during the day upon witnessing an
occurrence or event or hearing news. Let us now reflect for a moment about
a situation in which you don’t even personally know the ‘Ba’al Simcha’ and
you practice the middah of Simcha--how noble, how spirited, how uplifting!.
With this in mind, before saying the Tehillim or making the call, imagine
the joy that Yehonasan will feel when he can go to Shul on a Shabbos Morning
and listen to K’riyas HaTorah and answer Amein; picture the joy of Purim or
Pesach for him B’EH THIS YEAR! It is still very possible --we can
participate in this joy--by doing our part in the here and now!
-------------------------------------------
Special Note One: We continue with our Erev Shabbos--Halachos of Shabbos
Series:
A.
Chapped Lips. During the winter months, many suffer from dry or chapped
lips. Although there is at least one kosher lip balm on the market, please
note that it is prohibited to use any lip balm on Shabbos because the
rubbing of the balm stick onto the lip constitutes the melacha of memachek.
Additionally, special care must be taken not to bite the skin off the lips
on Shabbos.
In
fact, according to The Shabbos Home (Rav Simcha Bunim Cohen, Shlita),
biting skin off the lips “does fall under the Biblical prohibition [of gozez]
since this skin is normally removed by biting.” Note: With regard to
lipstick itself, we note that from a kashrus perspective, one should consult
with her Rav as to whether lipsticks require proper kashrus certification.
On Shabbos, once again, use of lipsticks would be prohibited because of
memachek.
B.
Inexpensive Tissues, etc. We once again remind our readers that some less
expensive brands of facial tissues are manufactured in a less-than perfect
manner which results in some or many of the tissues in a box being attached,
at least partially, to the tissue(s) underneath, frequently at one or more
of the tissue’s corners. When one quickly or in a rapid movement pulls
tissues out--he may be separating the tissues--which may involve issues of
Koraya or Mechatech (one should consult with his Rav on this serious topic).
Accordingly, one should check the tissue brand one has available before
Shabbos. There is a similar issue with pre-cut toilet paper in Shuls and
Yeshivos which are in some instances put into dispensers--they may be
attached at corners, and be prone to ripping as one removes them from their
container or dispenser. One should urge the person in charge of tissues and
paper in Shul to purchase only the right brands to avoid all such issues,
and one should advise his Shomer Shabbos supermarket to especially stock the
“Shomer Shabbos” brands in which the issues do not exist.
C.
Muktza items may be touched as long as they are not moved. Thus, one may
touch most appliances and put things on them, as the appliance will not move
as a result. What if an appliance such as a refrigerator has a door with
Muktza and non-Muktza items on its shelves, or an oven which is not turned
on has some food left inside from Erev Shabbos --can you open the appliance
door? The Sefer Shemiras Shabbos Kehilchasa (Third Edition 20:79)
rules that it is permissible to open the door to take food out--but that if
possible lechatchila one should remove the muktza items (such as
medicines that will not be used on Shabbos) off the refrigerator door (or
frozen meats off the freezer door) before Shabbos--because by opening the
door one would be moving muktza. We once again remind our readers of the
special care and regard for Shabbos that the cautious observance of Hilchos
Muktza demonstrates--as one carefully guards his actions within the 25 hours
of Mai’ain Olam Haba--much as one would when in the grand and
palatial palace of...the King of the World!
Special Note Two: The following moving message is excerpted from V’shee-Non-Tom,
by Rabbi Elias Schwartz, Shlita: “Ve’atah
Tetzaveh Es Bnei Yisrael--and
you shall
command
the children
of Israel.” (Shemos 27:20) “The
first
word
of this pasuk, Ve’atah,
and
you,
is entirely
unnecessary,
because
the
second word
Tetzaveh
starts
with a Tav,
and that in itself
means you. The word Tetzaveh
in itself means
“and
you shall command.”
What do we
need
the
first word, Ve’atah
for? In reality,
Hashem
is teaching
us how to command
others;
how to
inspire
others;
how to teach
others.
Ve’atah,
and
you:
The way
you
act,
the
way you
walk,
the
way
you
talk,
will be
the
measure
of success
you
will have
in Tetzaveh,
in your
commanding
others
to do.
If you
want
others
to follow you,
then
watch
yourself
first.
If you
want to
impress
good deeds
and good
characteristics
upon others,
then
practice
what
you preach.
Character
cannot
be taught.
It must
be
caught.
You
must want
to emulate
the character
of your
parents,
Rabbonim or leaders because
you have
become
impressed
by them.
A Rebbi
must
inject
his own
personality
into his
students
if
he wants
them to
follow in his
footsteps.
The students
must be
captivated
by
his Midos,
by
his characteristics.
The degree
of indoctrination
is not
in
proportion to the
knowledge
acquired.
It is
the
personality
of the
Rebbi
that becomes
part
of his
students.
They
are caught
up in the aura
of the greatness
of their
Rebbi. Thus is character
molded.
Yehoshua
was
the
foremost student of
Moshe
Rabbeinu.
He became
the leader
of K’lal
Yisrael
after his Rebbe
passed
away,
after Moshe
Rabbeinu died.
Nowhere
in the
Torah
do we refer
to Yehoshua
as the
talmid
(student)
of Moshe
Rabbeinu.
He is
rather
called
“Meshareis
Moshe”--he
is referred
to as
the person
who
served
Moshe.
Yehoshua
was always
with
Moshe.
He
observed
Moshe
all the
time.
This
molded
Yehoshua
into the
great
leader
that he
became.
How
can I ever
forget
the influence
that my
Rebbi,
Reb
Shlomo
Heiman,
Z’tl, had on
all of
us.
When
I think of the
way he
spoke,
the
way he
smiled,
the way
he walked
in the
street,
I can
actually
visualize
him.
Good Midos
shone
on his face.
It became
much
easier
to grow
up with
good
character
when
you
had
a Rebbi
like
him to
inspire
you.
As you left Rebbi’s
home,
there
was one
little
step,
by
itself,
before
you reached
the entire
flight of steps
leading
to the
outside.
Rebbe always walked
with
you till
that one
step.
Besides
the
mitzvah
of walking somebody
to the
door (which Rebbe
always
did), he
would say: “Watch
that
step,
don’t
trip and fall.” The
greatest
obligation
that we
have
to students
and
children
is to
inspire them
with wanting
to become
men
of
character
and goodness.
We may
not always
be successful
in the
teaching
of the
various
phases
of Torah,
but we
can be
successful
in teaching
others to behave and grow
properly.”
Special Note Three: A few additional brief points relating to this week’s
Parashas Tetzaveh. Although we cannot supply you with food for the
meal--perhaps with some food to accompany the meal:
1. At
the outset of last week’s Parasha, Teruma, Hashem commands B’nai Yisrael
with the words “VeYikchu Li Teruma --they shall take for Me
Teruma. This week’s Parasha however begins with the words “VeYikchu
Eilecha--they shall take for you Shemen Zayis, highly refined
olive oil. Rabbi Schwartz explains why the Parasha begins with Ve’atah--but
what is the explanation for this change from the great Li-Lishmi
lesson of Parashas Terumah to Moshe Rabbeinu’s personal involvement with the
Shemen Zayis here?
2.
The Bigdei Kehuna Gedola of Aharon as Kohen Gadol are described in the Torah
as clothing which is LeChavod U’LeSifores--clothing that brings and
displays honor and glory to the position. The clothing of the regular
Kohanim are also described in the Torah with the very same words of
LeChavod U’LeSifores. There is a moving message--even if one does not
don the garb of a Rav or the zekeinim of the congregation--he is
still an important part of the K’lal and brings Kavod V’Sifores to
himself and his people in his own way. With this privilege comes the
responsibility. Although Aharon’s sons did not wear Eight Garments--they
did wear Four Garments of special dignity. One must therefore be
mindful--especially when going to daven or even when making a bracha in his
own home that he also bring Kavod V’Sifores (or c’v the
opposite) to his Avodas Hashem by his dress and comport. A man who wears a
baseball cap to Mincha or Ma’ariv with the emblem of a sports team, or
touting a Bluetooth-equipped ear during Shemone Esrei, or the young man clad
in an outdoor jacket which proudly displays a western world brand insignia
may not be in comport with the LeChavod U’LeSifores expected
of every Torah Jew. This Shabbos is a time to reattach ourselves to the
dignity of the Avodah --by rethinking the regard we intend to give to it in
our everyday lives!
Hakhel
Note: The concept of wearing proper clothing for davening is actually
codified in Shulchan Aruch (Orach Chaim 98:4): “VeRaui Sheyiheyu Lo
Malbushim Na’im Meyuchadim LeTefillah Kemo Bigdei Kehunah--it is
befitting for a person to have nice clothing especially for davening like
the Bigdei Kehunah.” The Shulchan Aruch explains that this is because
our Tefillos are in the place of Karbonos--each person is his own Kohein!
3.
The first of the Kohen Gadol’s Eight Garments listed in the Parasha
is the Choshen. Chazal (Zevachim 88B) teach that the Choshen brings
forgiveness for injustices in monetary matters. We can well understand why
this article of the Bigdei Kehuna is listed first--for, after all,
the first question that a person will be asked after his 120 year
stay in this world is Nossasa VeNosata Be’Emuna--did you deal
honestly with people? Straightening out our actions in monetary and
financial matters is a primary matter --a matter of first
concern. As we get set to do the Avodah-we must first be a N’Ki Kapayim--as
our living in Olam Hazeh requires that clean hands be the pre-requisite for
elevation of our spirit. When we think of what to do or how to conduct
ourselves in a particular monetary matter--let us visualize the holy
Choshen--and let us remember it as the very first of the Kohen Gadol’s Eight
Garments!
4.
HaRav Ezriel Erlanger, Shlita, explains how Parashas Tetzaveh is very much
related to Purim, which typically falls out close to its leining--there is a
great common message between the Parasha and the Holiday. It is not just
that Achashveirosh dressed himself in the garments of the Kohein Gadol.
Rather, it is the lesson of how a Jew must act with his body. Unlike
Chanukah, in which we celebrate our Geulah from the Galus Yavan--the battle
for spirituality, Purim is a day in which we celebrate our Geulah from the
Galus of Paras U’Madai, which emphasized the physical world. They
drank from gold and silver containers, for example--even though these kinds
of containers adversely affect the taste of the wine, in order to emphasize
the importance of the physical world. Achashveirosh, as king over 127
provinces, could have worn the most finely tailored garments at all
times--and especially at his royal bash. Nevertheless, he wanted to
demonstrate victory of the Paras U’Madai concept of the body over the
Jewish concept of the body, so he wore the garments of the Kohein Gadol as
he engaged in the basest of physical pleasures. The Jews who attended
demonstrated their acquiescence with his conclusions--they were ne’heneh--they
enjoyed the party in the same way as a party is enjoyed by the Paras
U’Madai world. How different we in fact are! Chazal point out that
when a Jew starts a Shabbos meal, he begins with a D’var Torah or words of
Shiros V’Sishbachos to HaKadosh Baruch Hu. At Achashveirosh’s party,
the conversation turned around to who were the fairest of maidens. By the
Jews participating, they succumbed to the attitude of superiority of the
enticements of the physical world. If they would have separated themselves,
they would have demonstrated that the true goal of the physical world is to
bring Hashem into its midst--which is exactly the meaning and symbol of the
Mishkan. On Purim, by dedicating the Seudah, the Mishloach Manos, the
Matanos L’Evyonim--even the drinking to the Kedusha, which it represents, we
build a Mishkan in which Hashem resides--even as we are still in a temporary
Galus. Our food, our clothing, our very being is sanctified!
Special Note Four: How
well do you know this week’s Parasha? We provide below a portion of the
questions and answers on this week’s Parasha as presented in the outstanding
English Sefer Torahific! By Rabbi Maimon Elbaz, Shlita:
“1. Why were there two Mizbachos in the Mishkan and in the Beis
Hamikdash? (Kli Yakar, Taam V’daas quoting Yoma 21a)
The human body has two main decision-makers: the brain and the heart. The
two mizbachos (altars) symbolized that just as we offer sacrifices to Hashem
on two vessels, we should always sacrifice our minds and heart’s desires to
Hashem to fulfill His will! It has been said that the best Korban to
sacrifice on the mizbeiyach of your heart is the Yetzer Hara itself!
2. Why were the Avneitim (belts) of the Kohanim so long (32
amos = approximately 50 feet)?
(See Shita Mekubetzes to Erchin 15a, see Baal Haturim 28:6)
The numerical ‘value of the word Lev is 32. The Kohanim had a very
long belt tied around the middle portion of their body to remind them that
no matter how hard you work to do mitzvos, the main objective is that your
heart should be involved in the mitzvah! One must do mitzvos
wholeheartedly. If someone performs mitzvos superficially, the mitzvah
loses its value in Hashem’s eyes. The Kohanim, the official servants of
the King and the role models of Bnei Yisrael, must be very careful that all
their avodah is performed with their heart. It should be pointed out
that adults have 32 teeth because Hashem wants our mouth and our heart to be
in sync, especially when we daven. The 32-amah belt also acts as a
separation between the upper, more spiritual part of the body, and the
lower, more physical half. This divide reminds the Kohanim that they must be
more involved in spiritual pursuits than physical pleasure. [It is for that
reason Chassidim wear a gartel when they daven, which is
called avoda shebelev, the work of the heart.]
3. When should you imagine that you are standing inside the Kodesh
Kodoshim?
(Mishnah Berurah Hilchos Tefillah 94:3)
When you daven before Hashem and take three steps forward, you are supposed
to imagine that you are walking into a new world: that of the Holy of
Holies, where you stand before the King of kings! (If we only knew how holy
and powerful prayers really are!)
4. How do we know that money donated for community projects should be
collected by at least two people? (Bava Basra 8b; see Rav Ovadyah
Mi’Bartenura on Peah 8:7)
The pasuk uses the plural, “they collected” when speaking about the
collection of gold, silver, etc., for use in the Mishkan. The procedure was
to collect in pairs to avoid anybody suspecting a collector of pocketing
money for himself. In order that there shouldn’t be anyone in “yichud”
(seclusion) with the money, they collected in groups!
5. Which two creatures appeared upon the Eiphod?
(Midrash Halachah)
The lion and the eagle were embroidered into the Eiphod. This surely
reminded the Kohen Gadol and all those who beheld him of Yehuda ben Teimah’s
maxim: “Be bold as a leopard, light as an eagle, swift as a dear, and mighty
as a lion, to carry out the will of your Father in Heaven!” (Avos 5:23)
6. Why was the Menorah situated on the left of the·Shulchan, and
not on its right side?
(Peninim-Rabbi A.L. Scheinbaum shlit’a)
To one who stands outside the Kodesh Hakodashim, it appears that the Menorah
is on the left of the Shulchan. However, to one who is more spiritual and
views things from the Kodesh Hakodashim’s vantage point, the Menorah is on
the right! The Menorah represents wisdom while the Shulchan represents
wealth. We must never forget which is more important.
7. What else was inside the courtyard of the Mishkan, besides the vessels
mentioned explicitly in the Torah?
(Mi’shulchan Gavo’ah quoting the Brisker Rav)
The Brisker Rav, Z’tl, said that there must have been a mikvah
in the courtyard of the Mishkan. He bases this on the pasuk that says
Moshe was commanded to bring Aharon and his sons to the entrance of the Ohel
Moed and then immerse them in water to purify them.
8. Why were there 72 bells on the Me’il? (Zevachim 88b,
Ramban, Toras Ha’olah, Rabbeinu Bachaya)
Rabbeinu Bachaya calculates that the world was created in 72 daylight hours
during the six days of creation. The 72 ringing bells should remind us that
the entire world was created for one purpose--Avodas Hashem!
9. Why is it common practice for Bnei Torah to wear black hats?
(Ben Torah V’Yeshivah, Rabbi Avigdor Miller zt’l; see Shir Hashirim 1:5)
A hat is a symbol of one’s affiliation. A baseball player, police officer,
or the guards at Buckingham Palace proudly wear their hats. A black hat
represents the class of Bnei Torah, the group of Bnei Yisrael completely
dedicated to the study of Torah as transmitted by Roshei Yeshiva.
Rabbi Avigdor Miller, z”tl, once said, “I am prouder of a boy wearing
a black hat than his wearing Tefillin. Although Tefillin is a mitzvah
d’oraysa and a black hat is only a custom, it is an idealistic
expression of commitment to Torah scholarship!”
10. What does Hashem love even more than the bringing of Korbanos?
(Shemos Rabbah 38:4)
Hashem loves when we learn Torah more than when we bring Korbanos!
Indeed, Hashem told Dovid Hamelech, “I appreciate your words of
Tehillim and Torah more than the thousands of Korbanos that your son
Shlomo
will offer in the Beis Hamikdash!”
==========================
9 Adar I
BREAKTHROUGH!
For
those not aware, a sefer on how to respond to the youth of our
generation, written by Rabbi Uri Zohar, Shlita, has recently been published
in English by Feldheim Publishers. May the sefer’s title provide the help
needed by those so hopeful for guidance in this area!
............................................................
ONE
MILLION BRACHOS:
Imagine someone told you that you were going to earn a fee or a commission
of $36,500.00 this year. Even to a wealthy person, $36,500.00 is money. We
are urged to make 100 Brachos a day. Over the course of a year this amounts
to 36,500 brachos. This is true wealth. Every time we make a bracha, we
are building on the previous bracha we have made--building our investment in
Ruchniyus. If we don’t take the extra moment to appreciate the bracha as we
make it, we may be demonstrating that we don’t appreciate the great capital
that we are building. In just over 27 years of making 100 brachos day, we
will have made one million brachos. In addition to the quantity, let us not
forget the quality--which adds so much to their uniqueness and sanctity.
What an accomplished millionaire!
------------------------------------------------
PURE JOY!
The
Sefer Orchos Tzaddikim in Sha’ar HaSimcha writes: V’Chol Ha’Oseh
HaMitzvos BeSimcha Yaish Lo Sechar Eleph Yados Mi’Mi She’Hamitzvos Alav
LeMaso--One who performs Mitzvos with joy receives 1,000 times the
reward of one who treats the Mitzvos as a burden.” Many of us can easily
become drained because of all of our daily tasks--as despite all of the
machines and devices which are intended to save us time and make life more
convenient and accomplishment-filled, we are left with a seemingly unending
list of modern-man meanderings. Our Mitzvah performance is truly threatened
daily by the rush, the haste, the rote and habit, the weariness, and the
hurried and harried environment around us. If we can instead get into the
habit of taking a moment to STOP and SAVOR a MITZVAH before
performing it, a second to inhale the wonderful opportunity and benefit
before davening, reciting a bracha, studying Torah, helping another,
consciously refraining from Lashon Hora, paying a compliment to lift
another’s spirit, helping a child or elderly person even if they are
immediate family, then we will perform Mitzvos with the unabated joy that
they deserve. What a special Avodah for Adar--to work on appreciating our
G-D Given Daily Opportunities and taking them out of the mode of something
that ‘I have to do’ into something that ‘I am happy and spirited to do’.
Ivdu Ess Hashem BeSimcha (Tehillim 100:2)--let Dovid Hamelech’s guiding
words be a meaningful mantra and beacon of bright light for us in the coming
weeks as we move towards Purim!
-----------------------------------------------------
READ
ALL ABOUT IT!
The
Chofetz Chaim teaches that the issur of Lashon Hora applies not only to the
spoken word, but to the written word as well. While many may already now
take that as an obvious given, the Chofetz Chaim brought to light for us
that the term ‘Lashon’ is not to be taken literally to mean the tongue--but
instead refers to the communication of a negative message. The
recently published Dirshu Edition of the Sefer Chofetz Chaim (p.155),
provides some important insights into the written form of Lashon Hora:
1. The Maharsham writes in the name of the Rema that Lashon
Hora in writing is more chamur than Lashon Hora that is spoken--for
the writing strengthens the negative words by giving it a more powerful and
obvious lasting effect. Hakhel note: LET THE EMAIL OR TEXT WRITER BEWARE!
2. The Nesivos Chaim rules that one who writes Lashon Hora
does not violate the issur until a second person reads what he has
written. Even if one has remorse over what he has done before the Lashon
Hora is read by another, once the second person reads it--he must ask the
person harmed or pained for forgiveness. If a person writes Lashon Hora and
passes away, and it is then read by another, it would appear that he will be
punished for his sin in the next world--and this is an example of how
Mitzvos and r’l Aveiros can continue to accrue to a person in the
next world.
3. HaRav Nissim Karelitz, Shlita, rules that unless there is
a Halachic to’eles, one cannot give another’s handwriting sample for
handwriting analysis, as it may lead to negative commentary.
4. The Afikei Yam writes that when one writes Lashon Hora in
a newspaper or periodical, it is obviously not only the publisher who is
oveir for spreading the Lashon Hora, but the writer as well--for he knew
all along that this would be the result. Moreover, the writer should know
that he is oveir the prohibition of Lifnei Iveir hundreds or
thousands of times, depending on the readership and their acceptance of the
prohibited words. Even if a reader does not believe or accept the words as
true--the reader is nevertheless oveir an issur of reading the words
without to’eles (just as one is oveir an issur for
listening to Lashon Hora without to’eles, even if he does not believe
it--and the writer is responsible for each such violation.
Hakhel
Note One: This is something very real about ‘the power of the pen’. When
one is r’l oveir an issur 622 times or 3,458 times--it does
not mean that the Heavenly Court lumps everything together and he is judged
on a ‘wholesale’ basis--it means that each count is separately considered
and dealt with, one by painful one.
Hakhel
Note Two: How important it is to make sure that the newspaper or periodical
you are reading has a Rav or Posek reviewing its content!
Hakhel
Note Three: Based upon the foregoing, one must be especially careful and
circumspect about reading or participating in items of a blog nature--as
words of an irretrievable nature pass around the world in seconds.
.............................................................................................
IT
MEANS A LOT TO BE FIRST:
The
Shulchan Aruch (Orach Chaim 90:14) writes that one should arise early in the
morning to be among the first ten to shul in the morning. The Dirshu Edition
of the Mishna Berurah (ibid., note 46) provides the following valuable
additional insights:
1. Chazal (Brachos 47B) teach that one who is among the
first ten receives reward equivalent to that of all those who come after him
(with the larger the minyan, the larger the reward). Hakhel Note: While we
certainly do not perform Mitzvos with a focus only on reward, it should be
clear to us that if the reward is so great, the chavivus of the act
to Hashem is must be great as well. We had pointed out yesterday that one
should take daily strides towards the life goal of Deveikus B’Hashem--a
goal that determines one’s closeness to Hashem in the eternal world.
Demonstrating one’s desire to be among the first ten to meet Hashem in
prayer would seem to indicate how strongly one seeks a closeness and
relationship with his Maker.
2. According to the Ma’adanei Yom Tov, the
earlier one is among the first ten, the greater his reward as well--so that
the second person to Shul gets the reward of the next eight, the third the
reward of the next seven, etc. Once again, the concept of reward should also
be taken in its pristine sense. The Zohar at the outset of Parashas Terumah
teaches how great the first person who arrives is....
3. Even if one is not going to make it as one of the first
ten, the Aruch Hashulchan writes that one should strive to come to Shul
early--so that he is closer to Yenikas HaKedusha.
4. When leaving Shul, one should endeavor to be one of the
last ten out of Shul--keeping the special Kedusha with him as long as he
can.
5. The Kaf HaChaim writes that the elevated nature of
being among the first ten applies not only to Shacharis--but to Mincha and
Ma’ariv as well.
Hakhel
Note: One can take the lesson to be among the first to learn, the first to
give tzedaka, the first to compliment another...don’t follow the leader--be
the leader!
==========================
8 Adar I
FINAL REMINDER--IN SEARCH OF YOUR VALUABLE COMMENTS:
Some readers have suggested that the Bulletin be made shorter, as they do
not have time to read all of its contents. While we know different areas are
typically covered in each Bulletin, we try to make each Headnote or Special
Note a short one, so that each reader can try to read what he can. We have
been advised, however, that there are those who feel that because the entire
Bulletin cannot be read--they do not read any of it. We would very much
appreciate your view, as we are trying to do what is best for the K’lal.
Please respond to this email.
-------------------------------------------
GETTING CLOSER!
If you begin THIS SHABBOS and learn one blatt a day, you will be able
to make a Siyum on Mesechta Megillah at the Seudas Purim! What a
wonderful way to prepare--much Agadeta about the Megillah is contained in
the Mesechta. As in the past, for women, or those who find the task too
difficult, may we suggest that one begin the study of the Megilla through a
Sefer or Seforim that he/she has not previously studied--and continue daily
through completion until reaching the Purim milestone! Hakhel Note:
Zerizin Makdimin--start today!
-------------------------------------------
QUOTABLE QUOTES:
At his
Hakhel Shiur this past Monday on Shidduchim, Rabbi Zev Smith, Shlita
provided many essential halachos and hashkafos. We provide just a few points
made:
1. There is no such thing as ‘the best Shidduch’--it is
the best Shidduch for your son or for your daughter. Accordingly, if
one is called as a reference and (inappropriately) is asked the general
question of “Tell me all about ....”, he/she should respond with--”Why not
tell me what your son/daughter is looking for--and I will be able to better
respond to you....”
2. Shlomo Hamelech teaches us “Lev Tzadik Yehega
La’anos”--the righteous person thinks before he responds. Responses that
are not weighed, sometimes referred to as ‘shotgun’ responses, might be
exactly that--and cause injury to all concerned.
3. Similarly, the Ramban on Chumash writes that the
term Pessi in Hebrew, which is translated as an unwise person,
is related to the word Pisom--sudden, for he acts or speaks without
thinking. Accordingly, if one is unsure what to say to an inquiry over the
phone--he should simply say that he can’t talk now...and take a number to
call the person back after thinking it through, or asking a Shaila (The
Chofetz Chaim Heritage Foundation Shemiras Halashon Shaila Hotline phone
number in the United States is 718-951-3696, evenings from 9-10:30 pm, New
York time).
4. One should be sure to give accurate information.
Using vague terms, or terms which could be misinterpreted, is not fair to
anyone. Saying that a boy is a B’aal Shitah, or ‘laid back’ or using other
labels without defining them is patently incorrect.
5. A parent should make all necessary inquiries before a
first date--and not say that he will look into it more after the second or
third date, once it is determined that the boy and girl are more serious.
When inquiring, one need not ask the same question to more people then
necessary--instead one should carefully choose who he/she is asking the
question(s) to.
To
listen to the complete essential Shiur, one can obtain a CD by calling
718-252-5274.
----------------------------------------------------------------------------
WORD TO THE WISE!
An
important follow-up to the previous note is the instruction of the Chofetz
Chaim: Machmas Sofek Lo Haya Lo Ledaber--if one is in doubt as to
whether to speak or not--do not speak. This is a simple, golden rule--which
we can all make use of--many of us on a daily basis--and one has the Chofetz
Chaim himself to rely on and back him up! Hakhel Note: There are of course
times when hurt can come from not saying something--and it is for those
potential situations that one should consult his Rav or Posek, or contact
the Shemiras Halashon Shaila Hotline....
-----------------------------------------------------------------------------
GETTING CLOSER TO HASHEM!
At
the outset of the Sefer Mesilas Yeshorim, the Ramchal teaches that
one’s goal in life should be to grow in his Deveikus to Hashem. Perhaps the
most common way to meet this essence-of-life goal is to have the concepts of
Shivisi Hashem Lenegdi Samid and Ain Ohd Milvado with oneself
(and better yet on his lips) throughout the day. There is an additional
important daily avodah in this area. HaRav Naftali Kaplan, Shlita, brings
from the Alter of Kelm, Z’tl, that any ‘small’ act that we do during the
day--if consciously done for the sake of Heaven--forges the very same bond.
Thus, even when one puts on or ties the appropriate shoe first (depending on
whether he is a righty or a lefty), not because it is easier or more
convenient--but because he wants to do the will of Hashem--he is taking a
very real step closer to the essence of man. Just as a fine young chosson
or kallah would like to do anything to please or demonstrate their love to
their mate--so too should one proceed though the day with the awareness of
his pursuit of this supernal aspiration. One should especially remember that
the degree of Deveikus--albeit so snubbed and rejected by western society as
life’s purpose--will dictate and define his closeness to Hashem in Olam Haba--forever!
-----------------------------------------------------------------------------
Special Note One: In this propitious month, we must strive to find new and
different ways to serve Hashem through Simcha. Not every move or attempt
towards this goal has to involve major or earth-shattering events. May we
simply suggest approaching a friend or colleague and asking him “Did you
smile today?” Hopefully, this will evoke a smile. One can then follow up
with asking them to think about something in their life that they can smile
about now--and hopefully they will smile again! Their smile(s) could be
fleeting--or they could take the uplifted feeling with them a little while
longer--and your Ruach Adar may have changed their day. You, in
turn, have much cause for sublime rejoicing--in having made someone else’s
day a happier one! Keep up the Ruach Adar in others--and most
certainly don’t allow yourself to falter!
Special Note Two: In this week’s Parasha, we find that Moshe Rabbeinu’s
name is not mentioned, and we understand that this occurred because--in his
defense of B’nai Yisroel--Moshe Rabbeinu said to Hashem: “V’Im Ayin
Mechaini Na…(Shemos 32:32) that in the event Hashem would not bear the
iniquity of K’lal Yisroel for the sin of the egel, then he should be erased
from the Torah. Because he said these words--in our defense--his
name was “erased” from the Parasha. We may suggest that although we may not
be able to compare ourselves to Moshe’s Rabbeinu sublime and supernal
madreigos and the chut hasa’arah for which he was held
responsible, there are certain words which we can also avoid in our own
level and in our own way. A few examples: “My tooth is killing
me.”, “I am really dead now.” or “I am finished.”, “I would
give my right arm for that”,”I am going to cheat a little bit
on my diet.”…are a few examples. Let us keep our words precious--for they
really are!
Special Note Three: Two articles of the Kohen Gadol which had to stay
together when worn--were the Choshen and the Aifod--the breastplate and
the apron. Thus, the Choshen was tied on all four corners to the Aifod.
This requires some explanation. After all, the Choshen was intended to
provide forgiveness for the sin of “Kilkul Hadin--perverting justice.” On
the other hand, the Aifod was to provide forgiveness for the sin of Avoda
Zara. Why did these two articles--which brought about kapara for such
diverse sins need to be tied together?
HaRav
Moshe Feinstein, Z’tl, explains that these two avairos are very much
“connected”, for they both involve the grave sin of kefira--denial of Hashem.
When one worships Avoda Zara, even if he joins it with service of Hashem, he
is denying Hashem’s Omnipotence. So too, with someone who deals dishonestly
in monetary matters. If he feels that he can outsmart his colleague,
customer or competitor, if he purchases a product with “shtick” in order to
save money, if he takes advantage of a big company “because everybody
does”, or if he gently pads his time…--all of these provide indication
that the person believes that he is in control of his financial
destiny--that it is he, his mental prowess, or his technical skill, who will
determine whether he is or will be poor, middle-class or wealthy. We are
therefore, enjoined to always remember to keep the Choshen together with the
Aifod--for we must always realize that just as we would never, ever, think
of worshipping an idol, or the sun, or the stars in any form or manner--for
that matter, so, too, should we never, ever cheat, lie or steal in any
form or manner in our lives.
==========================
7 Adar I
KABBALAS OHL MALCHUS SHOMAYIM:
It is interesting to note the times that we recite at least the first Pasuk
of Shema--before Pesukei DeZimra in the morning; before
Shemone Esrei in the morning and evening; before laining from
the Torah on Shabbos and Yom Tov, before going to sleep every
night--and at the conclusion of the Yom Kippur Katan and Yom Kippur tefillos--which
is really before the new month and before the newly
renewed ensuing year will begin. It would appear that Shema is the portal,
the entranceway, to approach a new and next stage in life--for it is the
essence of Kabbalas Ohl Malchus Shomayim--the recognition that whatever you
are about to do or undertake is in the presence and service of the One and
Only Hashem Who loves you and watches over you. One may want to add other
occasions before which he recites this Pasuk--such as before
heading out to work, before going out on a date, and other situations and
circumstances before one is going to start something new. Your Kabbalas Ohl
Malchus Shomayim at that time is a clear statement of your recognition and
awareness that whatever you do and whatever results --you are in and under
Hashem’s great and loving care!
---------------------------------------------
USE
DOVID HAMELECH’S EITZAH!
The
Pasuk teaches us that after Shimi Ben Geirah cursed Dovid HaMelech at
Avshalom’s rebellion, Dovid’s reaction was: “Elokim Amar Lo Kalel”--it
was from Hashem that he cursed me. Thus, rather than unleashing back at
Shimi, or taking revenge against him in a way that many believed he should
have--Dovid instead took a step back and recognized that all of his life’s
experiences were messages from Hashem. Each and every one of us can take
this lesson to heart when someone speaks to him in a put-down, nasty, rude,
disgracing, disrespectful or humiliating manner. Rather than react in
kind--which could even be recognized or understood by those around you,
react with the words of “Elokim Amar Lo…”--this is from Hashem,
and end the incident before it goes any further. Apply it even to close
family members and friends. One can thereby turn a dishonor of Hashem into
an act of sublime Emunah. Please keep this in mind--and use it--the next
time it happens!
---------------------------------------------
MORE THAN A SUMMER HOME!
Chazal
(Vayikrah Rabba 11:3) teach us on the Pasuk “Chochmas Nashim Bansa
Beisa” that the Pasuk refers to the study of Torah--for one who has
acquired Torah has acquired a home for himself in Olam Haba. Some might view
it as a special level of success in this world to have a ‘summer home’,
‘winter home’ or even second home--whether in the country, Florida or even
Eretz Yisrael. Chazal teach us that if one has to be selective in the type
of additional home he is working on--he should focus on the home that will
last forever, and ever and ever. The focus starts with improving some aspect
of one’s Torah study…! Getting to the Shiur on time, not getting sidetracked
while learning, having goals…everyone in accordance with his particular need
for ‘home improvements’!
---------------------------------------------
Special Note One: Today is 7 Adar--and as we know 7 Adar is the Yahrzeit of
Moshe Rabbeinu. It is the Minhag among Bnei Ashkenaz to observe the first
Adar as the ikar Yahrzeit (although some are machmir to even fast a
ta’anis yahrzeit in the second Adar as well). We note a great lesson
that our Chazal provide from 7 Adar: Chazal teach that Haman was elated
when the lottery of the month in which he would annihilate the Jews fell
upon the month of Adar--particularly because it was the month of Moshe’
Rabbeinu’s Yahrzeit--and whose petira was undoubtedly was a great
calamity for K’lal Yisrael. Haman concluded, therefore, that c’v the
month was opportune for further Jewish catastrophe. He was very much
mistaken, Chazal continue, because he did not know that Moshe Rabbeinu was
also born on 7 Adar, as Hashem completes the years of Tzaddikim to the day.
The month of Adar was then an incredibly successful one for K’lal Yisrael --for
where would any of us be for all of eternity --without Moshe Rabbeinu coming
into this world?! He may have temporarily expired from Olam Hazeh, but
he is still working hard for us in the upper world; he will be back soon in
the Techias Hameisim of Tzaddikim (which some say will occur first before
the general Techias Hameisim); and he left the legacy of ‘Toras Moshe
Avdi’--for us all to live by generation after generation! In reality,
the month of Adar is a time of joy--a time very much befitting for the
salvation of the Jewish people. Most certainly, then, we unlike Haman,
should recognize the inherent might and greatness of this month and
especially endeavor to fulfill the Mishna’s teaching: ‘MiShe’Nichnas Adar
Marbin BeSimcha’ in whatever way that we can. May we suggest that one
begin by absolutely banishing sad, troublesome or disheartening thoughts
that may enter his mind (Yetzer Hara, hard at work) and replace those
thoughts with positive and appreciative realizations of the elevated and
unique position any one reading this has in relation to the many, many
billions of humans and other creatures on this planet. Our elevated Simcha
period will then lead (sooner than you think!) into the incomparably potent
Geulah Period of Purim and Pesach--and hopefully along with it into the
Final and Everlasting Geulah--so bring the Simcha in--and be sure let it out
and share it with all around you as well!
Special Note Two: As we have noted in the past, the Chasam Sofer explains
that the month of Adar, according to his reckoning, is representative of
Shevet Binyamin. He explains that the stone on the Choshen for Binyomin is
Yospheh--which can be split into two words--Yesh Peh--he has a mouth. This,
the Chasam Sofer explains, is what allowed Mordechai from Shevet Binyomin to
be victorious over the Lishna Bisha--the evil words of Haman which were set
to literally destroy K’lal Yisrael. Mordechai was a descendant of Binyomin
who had a mouth--but kept it closed and did not tell his father Yaakov what
his brothers had done to Yoseph; Binyomin’s descendent, Shaul Hamelech also
had a mouth, but once again kept it closed until the time came to be
declared King; Esther HaMalka as well did not reveal ‘moladata’ where
she was from despite the immense pressure from the king for her to do
so--and as a result all of K’lal Yisrael was saved. The closed mouth of
Binyomin--the Yoshpheh literally brought salvation to us all. By following
in the Yoshpheh tradition (you may even very well be from Shevet Binyomin!),
you are not only saving your mouth from evil, you are not only immensely
approving your words of Torah and your words of Tefillah--but you are
bringing us all one step closer to the Bais Hamikdash --Hashem’s
House--especially nestled to a great and special extent in the nachala of
Shevet Binyomin!
Special Note Three: In the Parasha, we learn of the construction of the
Mizbe’ach HaKetores, upon which the Ketores was brought, which Chazal teach
brought forgiveness for the private sin of Lashon Hara. The Chofetz Chaim
writes that the study of the laws of Lashon Hara assist one in staving off
Lashon Hara--for a person more fully appreciates and understands what speech
is permitted, and what speech is not. It is extremely important to note,
however, that the Chofetz Chaim also composed a Tefillah (there are
short and long versions of it) for one to recite, in which one prays for
Hashem’s assistance to be saved from improper speech. There are so many
situations, circumstances and temptations in our lives--that even those who
study the laws still need the extra Tefillah that they be freed of those who
are not careful in this regard, and of those tempting, instinctive and even
unclear situations. We once again provide the Tefillah by the following
link -- http://tinyurl.com/cz4b2gw
Bringing the Ketores was part of the Avodah every day; we too should be
sure to make our Tefillah to be saved from Lashon Hora an important part of
our own daily Avodah as well!
Special Note Four: Rabban Gamliel Rabinovich, Shlita, notes that every
morning, before putting on his Tefillin, he reminds himself that unlike the
Tzitz--one of the Eight Garments of the Kohen Gadol which had Hashem’s name
on it one time (in the words Kodesh LaShem), one’s Tefillin has the
name of Hashem in it 42 times. This is a great source of inspiration
and appreciation when donning Tefillin. The Bi’ur Halacha in Hilchos
Tefillin adds that when we tie the knot on our arm every morning--we are
tying the “Kesher HaYichud VeHaKedusha--the knot which
declares Hashem’s Oneness and Mastery, and the knot of Holiness. A Rav once
saw his Mispalel with a tired and distracted face as he was about to don his
Tefillin. He turned to him and said--in the Megillah what you are about to
do is referred to as “Yekar”--something very honored, and very
precious. You should be smiling from ear to ear that you have an
opportunity now to wear not any crown jewels--but Hashem’s crown jewels!
Hakhel
Note One: One of the reasons the events which called for our annihilation
at the time of Purim occurred is because “Yoshanu Min HaMitzvos--we
were asleep with the Mitzvos, for the Mitzvos were ‘old hat’ to us;
rephrased just a bit-- we were doing the Mitzvos in our sleep. The threat
of annihilation woke us to realize that Torah was not an instruction book
with many details--but was true Orah--the infinite and pervasive light,
that Yom Tov was not an interruption from the daily routine, forced
vacation, or expensive--but real Simcha, a human’s ultimate joy
together with his Creator even in this world; that a Bris Milah was
not simply the mark of a Jew--but was Sasson, the reality that 24/7 one
could be bonded with Hashem. So, Re-feeling the Yekar of
Tefillin each and every day before we put them on--especially at this time
of year is an important step in making us worthy to eventually observe and
celebrate Purim. It only takes an extra moment of two of reflection--and
the difference may very well be phenomenal.
Hakhel
Note Two: For women who do not don Tefillin, their Yekar may easily
be seen as the honorable Bigdei Tznius--the clothing and attire that befits
an Am Hashem. After all, Shlomo Hamelech, the wisest of all men, describes
this clothing with the words “Oz VeHadar Levusha--her dress is
powerful and beautiful--quite similar to the Yekar of Tefillin--no?
In truth, men are supposed to wear their Tefillin all day, but most are not
capable; women, then, whose clothing is with them throughout the day,
succeed to sustain their Yekar far beyond the average man. It
definitely follows that just as men must spend a little time to appreciate
their Yekar, women too--especially when they see the deportment of other
females in stores and businesses--should not sleep though--but very much
appreciate, and be very grateful for the badge of honor that envelops them
daily. Let us start practicing now--so when we are ready to sing the words
LaYehudim Hoysa Orah...they have very, very special meaning to us!
==========================
6 Adar I
QUESTION TO OUR READERS:
Some readers have suggested that the Bulletin be made shorter, as they do
not have time to read all of its contents. While we know different areas are
typically covered in each Bulletin, we try to make each Headnote or Special
Note a short one, so that each reader can try to read what he can. We have
been advised, however, that there are those who feel that because the entire
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appreciate your view, as we are trying to do what is best for the K’lal.
Please respond to this email.
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YOUR OWN QUEST FOR GREATNESS!
“What role do others play in our quest for greatness? Your generation is
your world. It is your sole opportunity. One’s parents, one’s brothers and
sisters, one’s kin, one’s wife, one’s children, one’s neighbors and
employers and employees: all are his opportunities. To fritter it away is
the greatest of catastrophes. By his relations with them he gains the
success for which he came into this world!”
(From
Simcha Minute--Inspiring Quotations by Rabbi Avigdor Miller, Z’tl).
----------------------------------------------
NOT A
POSITION TO BE IN:
The Chofetz Chaim in the name of the Sefer Chareidim writes that when
one does not judge another favorably, he becomes the merkava, the
carrier or bearer, of a K’lipas HaTumah known as Chovah. Important
Recommendation: Today, as you are about to experience that situation in
which you do not at all understand how or why that person could have said
this or done that, resolve that instead of devolving into a merkava for
Chovah, you will instead fulfill the Mitzvas Aseh D’Oraysa of Betzedek
Tishpot Amisecha--judging another favorably even under the most puzzling
or extremely difficult set of circumstances. It follows that, in that
event, rather than becoming a bearer of Tumah--one will instead be the
bearer of the special spirit of Tahara. Chazal teach that Hashem’s
Midah Tovah is at least 500 times greater than his Middah of Puraniyos. Let
us re-examine each and everyone of these daily meetings, situations and
circumstances. Far more than being a thorny challenge or trying time--each
one is more truly an incredibly great opportunity--which should not get
away. Every day--every time--go for the purity that will come upon you and
your Neshama in such great measure!
----------------------------------------------
Special Note One:
Remember--this is Adar. Every day one should go out of his way to do
something to make yourself and others happy--learn and/or tell a D’var
Torah, give someone a compliment, show somebody that you were thinking about
them...each person should set a daily goal over this period of
Mishe’nichnas Adar, so that when he leaves Adar I and Adar II to the
freedom of Nissan and Pesach he will have uplifted his mind and spirit to
new and special heights. May we strongly urge that you keep a record of
your joyful accomplishments? In the secular world, it is software and
electronic devices that get updates and upgrades, and then only it is from
time to time--in the Torah world we can and should move to upsurge in
wonderful measure each and every day. Remember--a real Simcha
upgrade--today!
Special Note Two Every day, several times a day, we may recite the Pasuk
Kadosh, Kadosh, Kadosh...Meloh Chol Ha’aretz Kevodo--Hashem You are
Holy--and Your Glory fills the World--every part and aspect, and every
minute of it. The most mundane, if we take it properly, will be seen to
truly be among the sacred. The Chasam Sofer notes that the Torah’s command
to build the Shulchan in last week’s Parasha comes before the command
to build the Menorah. He explains that Olam HaZeh, symbolized by the
Shulchan which housed the Lechem HaPonim must perforce come before Olam Haba--symbolized
by the Menorah as the supernal radiance and illumination of Torah. Only if
we are successful with our attitude and approach to the holiness of the
Shulchan--to bringing Kedusha to Olam Hazeh-- will we merit the Menorah of
Olam Haba. The Shulchan, after all, was in the very same Ohel Moed/Heichal--known
as the Kodesh--as the Menorah itself. Let us remember how important
each and every aspect of our lives is--so that we personally demonstrate
throughout our entire day our true recognition, our complete belief, our
whole and resounding awareness that Meloh Chol Ha’Aretz Kevodo--His Glory
Fills the World and Every Part of It--Every Single Part of It!
Special Note Three: We provide the following pesokim of HaRav Yisroel
Belsky, Z’tl, L’ilui Nishmaso, excerpted from the pamphlet Piskei
Shulchan Halevi compiled by R’ Shmuel Tzvi Cohen, with an approbation
from HaRav Belsky. As with all pesokim, one should ask his Rav or Posek for
a final ruling:
A.
One must wash his hands after touching leather shoes, even if he touched
only the upper half of the shoe. For shoes made of other materials, one need
wash his hands only if he touched the bottom of the shoe. One need not wash
his hands if he touches shoelaces or socks only.
B. If
one came late to Shul for Shacharis, after davening he should recite that
which he skipped in accordance with the ruling of the Mishna Berurah. If
this occurs, one should feel embarrassment over having to skip part of
Pesukei D’Zimra--not reciting it in its proper order--and should resolve to
try with all his might to arise on time so that he does not need to skip in
the future.
C.
When reciting Shema, one should be careful to recite the ayin in nishba,
and in va’avadetem--otherwise the words will have different
meanings.
D.
When placing his head down at the nefilas apayim of Tachanun, one’s
head should face the Aron Kodesh.
E. If
one is in the middle of Shemone Esrei when the Torah is being read, he
should not stop to listen to Kriyas HaTorah-if it reasonably possible to
then hear leining from another minyan, one should endeavor to do so.
F.
For netilas yodaim, a plastic disposable cup is preferable to a
Styrofoam cup (which can really be used only once, while a plastic cup can
be used more than once). B’sha’as hadechak, one can even use a paper
cup.
G. It
is not derech eretz to bite directly into a piece of pizza which is
larger than a k’beizah. Instead, one should take a smaller piece off
with his fingers if feasible, or cut a piece off. One should
likewise conduct himself in this way if he is going to eat a large piece of
melon or even an apple.
H.
One does not recite the bracha of Hatov V’Hamaitiv over a second ‘wine’--if
the original Borei Pri Hagefen was made over grape juice.
I. One
recites a Borei Pri Ha’eitz over cooked fruits (compot) in the course of a
meal, in spite of the famous story in which the Chofetz Chaim is reputed not
to have recited the bracha.
J. If
one recited a Borei Pri Ha’adamah instead of a Borei Minei Mezonos, he is
yotzei bedieved.
K.
Pearled barley is a sofek as to whether the appropriate bracha is Borei Pri
Ha’adamah or Borei Minei Mezonos and accordingly one should make a Mezonos
and Ha’adamah on other items, having it in mind when reciting the bracha--and
then can consume the pearled barley. Because the after bracha on pearled
barley may be an “Ahl Ha’adamah, V’ahl Pri ha’adamah”--which we do not
recite (see Brachos 37A, Tosfos d’h’ Hakosses), it is preferable to eat this
product during a meal [or speak tp your Rav about alternatives].
L. One
would not make a bracha over lightening if he saw only a small
flash--especially if he saw it from inside his home.
M. If one arose in the morning and found meat in between his teeth, one
should not be concerned with it--as it is not called meat. One should
remove it, and need not wait to eat dairy products.
N. It is very appropriate to use toothpaste and mouthwash with a hechsher.
Unflavored gold Listerine is currently kosher, but Scope has unkosher
ingredients, and one should not rely on those who say that it is nosein
ta’am lifgam.
O. One should stand before a parent who enters the room every time there is
a chiddush in doing so (such as upon his entering the home, and not only
morning and evening.
Special Note Four: The Sefer Orchos Tzaddikim teaches that the
Middah of Boshess, of being reserved rather than brazen, shamefaced rather
than shameless, is essential to a person’s character and conduct. However,
the Orchos Tzaddikim continues, there are certain circumstances where
reticence is the incorrect reaction or response. In the strongest of
terms, he writes: “V’Ain LeHone’ach Shum Mitzvah Avur HaBoshess”--one
should not fail to observe or perform a Mitzvah because others are not doing
so, or others are not careful in its performance--for a true servant of the
King would not leave His service even if he was mocked or ridiculed, and
certainly if only smirked upon or if his actions would not be understood by
those who lack sufficient Yiras Shomayim to appreciate the eternal
importance of each and every Mitzvah--and each and every Mitzvah
performed properly! In the words of the Orchos Tzaddikim, it is
a “Boshess Ra’ah Me’od”--a very bad Boshess if one is more ashamed of
a person than of Hashem. If one sees laxity in others--whether it be in
areas of Kashrus or Bedikas Tolaim (which from all of the recent findings
seems to be one of the real and final tests of our generation), of failing
to eat Shalosh Seudos, of batala during the course of Torah Study, of
questionable financial meandering, of zip-zap Brachos or Tefillah, one
should not join the crowd but instead stand up for Hashem and demonstrate
what and how it should be done. Of course, if one feels that the people
around would be far from receptive or would be ‘hurt’ or ‘insulted’ by his
actions , one should consult with his Rav or Posek on a definitive course of
conduct--but action of some kind must most definitely be taken. A ganev,
as someone who steals secretly, is more scared of man than of Hashem and
must therefore must pay kaifel or double for his actions. Let us not
c’v fall into a ganev mode by being more shamefaced of man
than of Hashem --but instead serve Hashem in each and every Mitzvah with the
dignity and honor--with the unwavering nobility--that is attached to
being part of the Mamleches Kohanim Vegoy Kadosh!
==========================
3 Adar I
ADAR I
OR ADAR II?
When
did the nes of the Milchama on Purim occur--in Adar I or Adar II?
Rabbi Shlomo Pearl, Z’tl, brings three shitos:
1.
Rebbi Eliezer B’ Rebbi Yosi (Megillah 6B) is of the opinion that the Nes
happened in Adar I and the Megillah is read in Adar I--even though there was
then a second Adar.
2.
Rabban Shimon Ben Gamliel (ibid.)--according to the Rosh holds that the
miracle occurred in Adar II, and so there is no Kedusha to Adar I.
3.
Rebbi Shimon Ben Gamliel (ibid.)--according to the Rambam holds that year
was going to have two Adars and the gezeirah was going to happen in Adar I,
but in the end there was only one Adar, and because it is preferable to
place the Geulah of Purim close to the Geulah of Pesach, Purim is observed
in Adar II.
-------------------------------------------------------------
Special Note One: We continue with our Erev Shabbos--Halachos of Shabbos
Series:
A. By
the following link we provide an Erev Shabbos Checklist
http://tinyurl.com/gw7c8mk from the Hilchos Shabbos Imitative, L’Zechus
Refuah Sheleimah L’Chaya Malka Bas Bassheva. To receive the Hilchos Shabbos
Initiative weekly Shabbos Halachos, email
learnshabbos@gmail.com:
B. Many individually wrapped candies, lollipops, ices, and other Shabbos
Party type treats have lettering and/or designs just at the spots that you
would open them to take out the candy or treat. This constitutes an Issur
DeRabbanan of Mochek (Shulchan Aruch, Orach Chayim 340; Mishna Berurah, seif
katan 17). We note that this problem is true of ‘heimishe’ products as well,
as the manufacturers do not assume that you or your children will
necessarily be opening these items on Shabbos. Perhaps we should add to the
list of Erev Shabbos things to do-- checking packaging of this kind!
C. According to the Sefer HaShabbos BeTifarta by HaRav Avrohom Adas,
Shlita, reattaching a broomstick back to a broom either by screwing it back
in, or by pushing it with force back into place, constitutes an Issur
D’Oraysa of Boneh. He likewise rules that one may not return a belt buckle
to a belt on Shabbos.
D. Several important Borer points from the Sefer “Pnei Shabbos--Halachos
HaSchichos” by HaRav Yosef Glick, Shlita of Yerushalayim, which
provides the answers to many common Shabbos Shailos: (i) One may not pour
off the liquid from cholent unless he leaves some amount of liquid in the
cholent, or eats a little bit of the liquid that he poured off—so that he is
selecting the Ochel (that which he now wants) from the Pesoles (that which
he does not now want) for immediate use; (ii) When clearing the table, one
should make sure that the dirty plates are somewhat separated from the
plates with remaining food on them that he wants to put away, in order to
avoid the potential borer of separating plates mixed together -- removing
dirty plates from the table to discard their contents while removing plates
with food to store their contents. Likewise, there should be distance kept
on kitchen counters between the dirty plates and plates with items to be
discarded, and the remaining clean plates, or items to be stored, in order
to avoid borer issues of selecting Pesoles from Ochel—or even Ochel from
Pesoles for non-immediate use; (iii) One should not remove noodles from
chicken noodle soup simply because he does not want to eat them (and vice
versa, one may not pour out the chicken soup in order to eat the noodles
only), as this constitutes borer-- selecting the Pesoles from the Ochel;
(iv) One should not remove the frosting or cream layer from a cake, unless
he also removes some of the cake along with it, or leaves some of the cream
on the cake; (v) If one took a fruit out of a bowl to eat, and then did not
like the way it looked, HaRav Shlomo Zalmen Auerbach, Z’tl, writes that it
may be best to put it back into the same bowl and not somewhere else, so it
does not appear as borer; (vi) One is permitted to take the peel off fruits
and vegetables immediately prior to consumption--even if the outer layer is
inedible (such as a banana peel), because this is deemed to be its ‘derech
achila.’ If a peel is otherwise commonly eaten, such as an apple peel, there
is a Machlokes HaPoskim as to whether one can peel the apple for
non-immediate consumption. HaRav Moshe Feinstein, Z’tl, forbids it; (vii)
If a candy wrapper is stuck to the candy, one should only remove the candy
close to its consumption, as the wrapper would then be treated as the peel
of a fruit;(viii)If one has different flavors of soda in the pantry mixed up
together, and wants to select a few flavors to put into the refrigerator for
the Shabbos Seudah in a few hours, there is an issue of borer, as he is
selecting for non-immediate use. Accordingly, one should keep the same
flavors grouped together so that he is not selecting one flavor from
another, or, in the alternative, not be selective about the soda he is
taking but simply picking up two or three bottles of whatever may come to
his hand. Another alternative may be to immediately drink a little of the
soda one selects before putting it in the refrigerator, so that he is
selecting the soda for immediate use; (ix) One should avoid peeling corn off
the cob unless it is close to the meal (even then there may be a separate
issue of Dush--although one may eat corn directly from the cob; as an aside,
one should ask his Posek whether he should eat corn on the cob or whether
there is an issue of tola’im with respect to it); (x) There are
various opinions as to how close to the Seudah one is permitted to peel
vegetables, set the table, and perform other Ochel Mitoch Pesoles
activities. One should definitely not rely upon his own ‘common sense’ in
this area, which could involve several Issurei D’Oraysa within the
preparation of one Seudah. Instead, one should most definitely consult
with his Rav or Posek in any case of doubt. If one never has any issues
or doubts in this delicate area--than he is either being extra-specially
superbly careful-- or he should immediately commence the study or review of
the Halachos of borer, to help himself and others properly observe Shabbos
Kodesh!
Special Note Two: Points and pointers on this week’s Parasha--Parashas
Terumah:
A. This week, we are introduced for the first time to the Mishkan, which we
sometimes view as only a “temporary” structure (actually used for over 400
years). Chazal, however, teach us that the Torah emphasizes that the
Mishkan was made from “Atzai Shitim Omdim”--”standing” Shitim
wood--in order for us to know that the Mishkan will “stand” forever. The
question we pose is--why is this so? After all, once the first Bais
HaMikdash was built, were there not many more miracles and much more glory
to Hashem there, being the holiest place in the world? Why must the Mishkan
“stand”--remain with us forever? We look forward to your thoughts.
B. As we see in tomorrow’s Parasha, the Aron consisted of solid wood, plated
inside and outside with gold. In spite of the fact that the Aron was plated
with gold much more valuable than the wood it covered, the Aron is
nevertheless referred to in the Torah as the “Aron Atzei Shitim--the
acacia wood Aron”. Why is it that the Aron is described as wooden--and not
as a more valuable and respected golden Aron? HaRav Shimshon Dovid Pincus,
Z’tl, answers that, in fact, wood more aptly describes the Aron because wood
is something that grows and that regenerates. Indeed, even if one cuts down
a tree to the ground, its roots are left and a new tree can sprout forth.
Gold may be valuable in this world, but it has no inherent capacity to live
or grow. Our Torah is much more aptly described with wood for “Etz Chaim
He--it is a living tree”--it enables one--even one who was down and
out--to reinvigorate himself and renew his life. Rav Pincus notes that this
is the special nature of the month of Adar, and eventually of Purim, as
well. It is a time of Hischadshus--of a new lease on life both
physically and spiritually. It is no wonder then, that after experiencing
the miracles of Purim, our people’s immediate reaction was “Kimu V’kiblu”--a
rededication and revival to Torah commitment.
C. Chazal teach that one who gives money to a poor person is misboreich
with six brachos, while one who additionally gives him words of
encouragement and support is blessed with eleven brachos by Hashem. A
wonderful explanation of the concept is presented in the Sefer MiShulchan
Gavoha, on this week’s Parasha: There is a commodity more precious to a
human being than even money--it is his time. When a person takes the
time to encourage another, he is giving of himself something more precious
than gold. At a Hakhel Yarchei Kallah, Rabbi Dov Brezak, Shlita, once
noted that he passed a man whom he had not seen in a while on the street.
In passing, he asked him how everything was. As they were walking by each
other the man responded: “Lo BeSeder--things are not well.” Rabbi
Brezak heard these words as he was already past the person and had a quick
debate in his mind. He was in a rush, in fact an absolute rush, to get to a
store that was going to close. The matter was urgent for him. But, how
could he leave a man who just said that things were not well--and now 20 or
30 meters behind him?! His Yetzer HaTov got the best of him, he ran
back towards the distraught person, and gave him words of care and Chizuk
for a few moments. A few days later the man called him to express his
Hakaras HaTov to Rabbi Brezak for stopping to talk with him. Because of the
desperateness of the situation at the time, the man was actually
contemplating suicide--and Rabbi Brezak’s thoughtfulness and words--reversed
his thinking and frame of mind! This is literally Chaim BeYad HaLashon--and
we are all capable of it!
D. The Shach writes that it is possible that on every utensil made in the
Bais HaMikdash, a separate Bracha was made of “Asher Kideshanu
BeMitzvosav Vetzivanu Al Asiyas Kli Ploni” so that kedusha would come
on to the Kli not only through its making-but also through the dibbur of the
Bracha! Accordingly, we once again remind our readers that every time we
say the words “Asher Kideshanu BeMitzvosav Vetzivanu...” we are
bringing kedusha on to the Mitzvah we are performing or upon the item on
which we are performing the mitzvah.
E. We learn that those who were Nedivei Lev--givers from the
heart--were able to accomplish an incredible task--the building of a house
and its furnishings the likes of which were never built before--and which is
in fact hidden away to this very day and forever thereafter. The Sefer
Orchos Tzaddikim teaches us that there is something even more special
than a Nadiv, a giver--it is a Nadiv HaShalem--a complete giver.
He writes that a Nadiv HaShalem is one who gives--whether large or
small amounts before being asked to do so. By doing this, he
performs the act of giving not out of coercion or embarrassment, not to be
‘left alone’, and not even out of rethinking or reconsideration--but purely
because he is a giver. It may take a little time to get used to--but
if one could sway his charitable donations, even if in only small amounts,
in this direction--he will actually move towards Shleimus in the act
of giving. The Torah teaches us the value of the Nedivei Lev...let’s
see if we can make this attribute a part of ourselves in the most
complete way possible!
Special Note Three: Why was the Torah put into an Aron and then into the
Kodesh HaKodoshim seemingly isolated from the people? When we posed this
question in the past, we received the following excellent responses from
readers:
A. “If the Torah would just be “there” for us, it wouldn’t make us want it
at all. One must view and seek out the Torah just as one would a hidden
treasure in order to properly appreciate how invaluable it is to our
lives”. Hakhel Note: We can apply this lesson daily by treating our
Maggidei Shiur and Seforim with an added level of appreciation, care and
respect--for they are very much helping us to reach an essential part of our
life--the ‘VeSein Chelkeinu BeSoresecha’--uncovering and revealing
the Torah for us, so that we can attain our life’s potential and portion in
Torah knowledge and study. One should very much try to improve his
hakara, his recognition and affection to those who help him take the
Torah out of the Aron and imbibe Hashem’s Wisdom into his being daily-and
everlastingly!
B. “The Declaration of Independence is kept under lock and key in a
pneumatically sealed chamber with atmospheric conditions perfect for its
preservation, and back in the times when it was written, copies were
disseminated among the states for their publicizing the Declaration.
Lehavdil, we need to have one copy of the Torah that is sacrosanct as a
proof that over all of these millennia, not a dot has been changed in the
Torah. We will need this proof one day when the nations that surround us
make the final accusations, and the original scroll will appear and we will
be able to compare that the scrolls that we read in Shul today are exact
copies of the original scrolls written by Moshe Rabbeinu and dictated by
Hashem Yisborach. And since that will be Y’may Mashiach, Am Yisrael--and
the very same Torah will continue to live L’olam Va’ed!”
Hakhel Note: We look forward to your responses as well!
Special Note Four: At this moment in our lives, although we may not have the
ultimate Mishkan or Bais HaMikdash, we do have our Bais Haknesses and Bais
HaMidrash, as our Mikdashei Me’at. According to many Rishonim, the
Mitzvas Asei MiD’oraysah of Mikdoshi Tira’u applies to our
Mikdashei Me’at as well. We provide below several points and pointers
from Hilchos Bais HaKnesses (Shulchan Aruch, Orach Chaim 150-153), as
excerpted from the Dirshu Edition of the Mishna Berurah:
A. It is a great Mitzvah to donate Sefarim to a Shul or Bais Midrash for
study. The Chasam Sofer (Yoreh De’ah 244) writes that one fulfills the
words of “Oseh Tzedaka Bechol Ais--doing an act of righteousness at
all times” by doing so.
B. The Shulchan Aruch (151:1) itself rules that simply sitting in our
Mikdash Me’at is a Mitzvah, as Dovid Hamelech writes: “Ashrei
Yoshvei Veisecha”.
C. Chazal teach that if a person embarrasses another in front of a Talmid
Chochom, then he is an apikores and does not have a chelek in Olam Haba.
All the more so, writes the Mishna Berurah, would this apply to one who
disgraces his friend in front of the Sefer Torah and the Kavod
Hashechina--in Shul. (151: Mishna Berurah, seif katan 2)
D. One should not enter a Mikdash Me’at with a knife or similar
object, because the Torah lengthens a person’s days, and a knife shortens a
person’s days in this world. (151: Mishna Berurah, seif katan 22, Dirshu
Note 20)
E. It is inappropriate of antennas to be placed on top of a Shul, and if it
was done against the will of those who daven there, they should not take
rent or a fee for the antenna--for it is forbidden to make profit from the
bizayon of a Shul. (Shevet HaLevi, quoted in Dirshu Note 26)
F. It may be permissible to sell a Sefer Torah in order for a Shul to
acquire Gemaros and Halacha Sefarim--because this may be considered putting
one’s study into practice.
G. One fulfills a Mitzvah if he enters and leaves a Shul by different
entranceways; this is based upon the pasuk relating to the Bais HaMikdash:
“HaBa’ah Derech Sha’ar Tzafon LeHishtachavos Yetzeih Derech Sha’ar Negev”
(Mishna Berurah, ibid., seif katan 21). The Mishna Berurah explains that
this demonstrates your chavivus to the Bais HaKnesses.
Hakhel Note: To get a better feeling of the awe and empowerment we should
feel upon entering a Shul, we provide some of the closing words of HaRav
Moshe Cordevero, Z’tl, to the Sefer Tomer Devora:
“As one enters the Bais Knesses, he should recite the verse “V’Ani B’Rov
Chasdecha…--and I, through Your abundant kindness, come into Your house;
I bow toward Your holy sanctuary in awe of You” (Tehillim 5:8). With this,
one binds himself to the three Avos, as “Your abundant kindness” corresponds
to Avrohom, “I bow toward Your holy sanctuary” corresponds to Yitzchok, and
“In awe of You” corresponds to Yaakov. His prayer will then be in a
propitious time, for the outflow of His Compassion will be drawn downwards
towards him.”
During the upcoming weeks, as we learn more and more about the holy Mishkan,
let us make a special effort to have the proper regard, respect and
appreciation for the sanctuaries of Hashem that are in our midst!
Special Note Five: One last thought: We all try to improve our learning,
for, after all, “VeTalmud Torah KeNeged Kulam--Torah study is
equivalent to them all.” As we learn of the Aron’s construction in this
week’s Parasha, we realize that we must also build ourselves to house the
Torah within us. Every individual knows himself best, and can make real
progress and strides in his own way. However, one area which may be
particularly frustrating to many in their Torah growth is their inability to
remember where they learned something--e.g., where exactly it is in Shulchan
Aruch or the Gemara, which commentary said it, or what the particular
language may be. If a person would take but one item a day that he
has learned that day, write down its source, and try to commit the
item and its source to memory whether through memory association techniques
or otherwise (it will obviously require review), than over the course of a
year--he will know more than 350 sources! Each and every day has so much
potential inherent within it--if we merely ‘tap’ on it we can accomplish so
much over a month, a year, a decade...120 years!
==========================
2 Adar I
IMPORTANT SUGGESTION:
Every day, Hashem’s kindnesses to us are so great that we describe them in
Shemone Esrei as “Ki Lo Samu Chasodecha--Hashem’s Chesed is
Unending”. When reciting these all-encompassing words we should feel the
bliss of the many (countless) blessings we have at that moment--relating to
the body, soul, family, personal miracles and experiences, etc. One can and
should sense a shower of Chasodim upon him, just as one senses the pleasure
of a hot shower on a tired or perspired body--the water keeps on coming and
coming-bringing salvation, relief and renewal! Indeed, even throughout the
day--as one realizes the specific blessing here and the definite blessing
there--exclaim ‘Ki Lo Samu Chasodecha--Your Chesed keeps coming and
coming!
------------------------------------------------
AN IMMEDIATE LESSON FROM THE KERUVIM:
Rebbe Yisroel Salanter, Z’tl, explains that
the Keruvim had the appearance of children--for us to realize that in our
relationship with Hashem and with others we should view ourselves as
children--not stuck in any kind of bad habit or rut--and always willing to
try something new, always trying to explore--to get up and grow. Let us be
guided by the light of doing more than in the past, in our daily quest for
Yoseir MiMah She’Hayisi--not being a Kacha Jew--but
being like Keruvim --better today than the day before!
Hakhel Note:
During
Shovavim, some have raised their level in an area or areas in which they
felt a faltering. If one feels the special time has passed by without
making a real mark on him this year, may we propose the following brief but
potent idea: The Sefer Chovos Halevavos explains that the essence of
a person is his thoughts--and this is where his Bechira Chofshis
really lies, for whether or not (and in what manner) one effectuates his
thoughts will be determined by Hashem’s especially dedicated Hashgacha
Pratis over him. One’s thoughts are therefore his true and very personal
and personalized expression of self. HaRav Chaim Friedlander, Z’tl, in
Sefer Sifsei Chaim especially emphasizes the importance of ‘Rikuz
HaMachshavos’-consistently focusing one’s thoughts towards what is right
and away from wrong. Failure to develop in this area affects one’s entire
being, for it is not just the brief or passing improper thought that has
entered and spoiled, but it is the impervious downgrade of one’s character
and attitude that results from the improper notion or thought. Accordingly,
may we suggest that one attempt to go through a day (starting today, perhaps
here and now) resolving not to have or allow a thought today that he would
be embarrassed about in front of a close family member or friend--and
certainly not in front of Hashem who knows all thoughts. When one is aware
that the thought is coming or has come--he should quickly banish it by
reminding himself that the thought is not him--but like a foreign bacteria
or virus, is there to harm him--in this case in a spiritual and everlasting
way. The gauge of ‘will this embarrass me’ is a simple but effective
one. Even if one feels that this is not possible for it is too much of a
‘cold turkey’ response to his thoughts until now--it should definitely be
made a part of one’s day when he becomes aware of an unbecoming,
unacceptable or inappropriate thought--and, realizing it, moves to cleanse
and clarify his thoughts--and his life.
-------------------------------------------------
ANOTHER LESSON FROM CHILDREN--THE CHILD’S CRY:
A toddler is happily playing with a little rattle or toy. Suddenly, its
mother enters the room. It turns--and realizing its mother is now present
begins to painfully cry--after all it needs to be picked up, held, hugged
kissed, fed.... At any point the day, we may be actively engaged in chesed,
learning, parnassah--however, when the time comes for Tefillah does it not
make the greatest of sense to follow the child’s great lesson, and put
everything aside--in order to pursue Hashem’s warm and caring embrace.
The child has made the real and right decision--so should we!
Hakhel Note: As the outstanding work Praying With Fire (Artscroll)
reminds us: “Rav Elimelech M’Lizhensk (cited in Nefesh Shimshon,
p.35) would say the following words before entering Shul to daven: ‘Know
where you are entering, What you will do there; Who is in this house; Whose
house it is; and Who empowered you to enter this house.’ “
------------------------------------------
Special Note One: We continue today a short series culled from the Sefer
Hizharu BeMamon Chaveireichem, by Rabbi Avraham Tovalsky, Shlita.
PART
II
A.
Questions and Answers:
1. Q:
If one avoids a line of waiting customers because he knows a worker or the
store owner--has he done something wrong? A: If that person has the
authority to allow someone to avoid the line, then he may do so.
2. Q:
Can a person who does not have to be on a line serve as a ‘shaliach’ to
save a space on the line for a friend? A: Yes--just a he could save a space
for himself--he can save a space for a friend who is not yet there.
3. Q:
If one waited a moment on line, and asked the person in front of him to
watch his place--may he come back a little while later? A: Yes, the purpose
of the line is for there to be order--nothing is being done to disrupt that
order.
4. Q:
One is waiting on a line and is approached by a relative or friend to buy
something for him, so that he does not have to wait on line. Is one stealing
the time of others in back of the line by doing so--or will this lead to
unnecessary suspicion, anger, machlokes and chilul Hashem?... A: Perhaps you
can provide the answer yourself.
5. Q:
If one wants to open a window on a bus--need he ask the person in back of
him or to the side of him in order to do so? A: One need not do so, for if
the open window bothers another, he will ask for the window to be closed and
in that event is should be closed.
B. One
time, Rebbi Yehoshua Leib Diskin, Z’tl, heard a Kel Malei Rachamim
prayer recited for the Neshama of a niftar. In the course of reciting the
Tefillah, the reciter stated that the Tefillah for an aliyas neshama was
being made in the zechus that those present were giving Tzedakah on its
behalf (ba’avur she’nosnim Tzeadaka ba’avuro). Rebbi Yehoshua Leib
promptly gave the shammash of the Shul some money--advising him that he was
giving it on behalf of those present, so that the words of the reciter were
true and that nobody stumbled in the halachos of pledges.
C.
Among the Kabbalos of Rebbi Moshe Teitelbaum, Z’tl (the Yismach Moshe): To
correct matters relating to money--and only afterwards to correct
matters Bein Adam LaMakom!
Special Note Two: Dovid HaMelech exclaims: “Tashmieinu Sasson
VeSimcha…Make me hear joy and gladness...” (Tehillim 51:10). This
Pasuk teaches us that the increasing Simcha that we would like to attain
this month is a gift from Hashem, and we should daven for it!
Indeed, Rabbi Moshe Tuvia Lieff, Shlita, notes that because we have a double
Adar this year we can take 59 days of joy, add on a 1 representing the month
of Adar Sheini, and attain 60. We thus have a possibility of Bittul
BeShishim--we have enough to be mevatel, to nullify an attitude and
feeling of atzvus, sadness... for the rest of the year!
There are some great additional steps we can take towards attaining Simcha
this month. HaRav Mattisyahu Salomon, Shlita (Mattisyahu Chaim ben Ettel
lerefuah sheleima), suggests in general that everyone study the concept of
Simcha as related in the Sefer Mesilas Yesharim, Chapter 19. There,
the Mesilas Yesharim teaches that a person should recognize that the
true Simcha is Simcha Shel Mitzvah, which is the recognition and
appreciation of one’s entitlement and privilege to daven to Hashem who is
all-powerful, to study Hashem’s Torah, and to serve him through the
performance of Mitzvos. Simcha Shel Mitzvah is not simply a Simcha that
is contained in our life--it is the Simcha that actually
sustains our life. Indeed, the Kuzari writes that each Mitzvah
opportunity should be viewed as an incredible invitation by Hashem Himself
to be taken out of emptiness and squalor and instead to sit and eat at the
King’s Table! Moreover, the more Hashem wants to invite you to Olam Haba,
the more opportunity of Mitzvah--the more invitations--he gives to you.
Each such invitation brings you to a position at the table which is closer
and closer to the King. Remember, your ultimate stay at the King’s
table will not be for a short meal or even a banquet--rather, your final
position at the table--will be an everlasting one!
HaRav Salomon brings one way in which one can determine whether in fact he
experienced Simcha Shel Mitzvah. He analogizes to one coming home from a
Chasunah. How did you feel when you came back--”I had nothing to
do” “I was bored” “I am still hungry”--or “I am so happy for the
Chosson and Kallah” “What a great Simcha” “I felt real Achdus there.”
Your feelings after the Chasunah will give you the insight as to how
meaningful it was for you. Similarly, after you Daven, after you study
Torah, or after you perform the other 611 Mitzvos--Do you feel uplifted? Do
you feel happy? Do you feel accomplished? One can help himself grow in
attaining Simcha Shel Mitzvah with some Hachana, simple preparation
before doing a Mitzvah. Reflect for a moment--what a great opportunity
doing this Mitzvah is--what a great right--what a great privilege--from
Hashem Himself!
Adar
is an especially graced time for growth in Simcha Shel Mitzvah--for this is
the Avodah of the Month. Let us work on this great accomplishment together
by taking a moment to reflect before we perform a Mitzvah--and then
feel the joy after we have performed it…and forever thereafter!
==========================
1 Adar I
MIRACLES!
It is said in the name of HaRav Yerucham Levovitz, Z’tl, that the definition
of “Nature” is miracles that happen more often!
-------------------------------------------------------------
IMPORTANT INSIGHT!
In the
Bein Adam L’Chaveiro area, Rabbi Yisroel Reisman, Shlita, points out
that the Torah requires one to help an enemy before he helps his friend. If
one thinks a bit into this, this means that if one’s brother r’l, has
a flat tire on the side of the highway, and one’s enemy does as well--he
would be obligated to help his enemy fix the tire before he helps his
brother! With this, we see that the Torah is not a man-made body of laws
based upon what is socially acceptable or politically correct--but is
Hashem’s guidebook as to how we must act. Even our mishpatim in
social interactions are not guided by ‘common sense’, ‘civility’ or ‘the
right thing to do’--but by the Torah, as explained by the Rishonim, and as
brought l’halacha in the Shulchan Aruch and later Poskim. Indeed,
HaRav Shlomo Wolbe, Z’tl, would say that Judaism is not a religion because
it not only describes a relationship between man and Hashem--but
Mishpatim--the laws of Bein Adam L’Chaveiro. The Aseres HaDibros
contain laws of Bein Adam LaMakom and Bein Adam L’Chaveiro
--and the same detail that was given relating to Shabbos and to the
rejection of idolatry is given to the laws to respect parents and the laws
not to steal, murder or covet that which belongs to other.
-------------------------------------------------------------
IS ICE
CREAM OR ICES A LIQUID OR A SOLID?
The difference l’ma’aseh is whether you make a bracha achrona. If the
ice cream or yogurt is considered a solid, you have up to three or four
minutes to eat a k’zayis to make a borei nefashos. If it is a liquid, you
must consume a reviis in a K’dei Shesiyas Reviis (less than a minute), which
is impossible. The answer to this question is a great machlokes haposkim.
According to Rabbi Aleksander Mandelbaum, Shlita, in
Sefer V’zos HaBrocho,
because of
the machlokes, one should not make a bracha achrona on these items, but
instead should preferably exempt these items with a borei nefashos on
something else. Rabbi Yisroel Pinchos Bodner, Shlita, in
The
Halachos
of
Brochos
follows
the p’sak of Harav Shlomo Zalman Auerbach, Z’tl, that ice cream is
considered a solid, and if a k’zayis is eaten within three minutes, a borei
nefashos would be required. However, ices would be considered a liquid
according to Rav Auerbach because it is made only with water and flavors
(and not with eggs or other ingredients) and no borei nefashos would be
made. Hakhel Note: As in all situations, one should consult with his Rav or
Posek for a final ruling.
-------------------------------------------------------------
Special Note One: In light of the tremendous lessons derived for each and
every one of us from Parashas Mishpatim, we commence today a short series
relating to the proper conduct with the money of others, as culled
from the Sefer Hizharu BeMamon Chaveireichem, by Rabbi Avraham
Tovalsky, Shlita.
PART I
A. The Sefer Kav HaYashar
(52) provides the following principle: “One cannot judge a person by his
general character or ostensible appearance. One should know, however, that
if a person is careful that his money is not in any way gezel, does
business with Emunah, and does not want to benefit from the possessions of
others--you should know that this person is certainly a Tzaddik V’Yashar.
The ikar Yirah and Tzidkus of a person is expressed by
his attitude towards money. When a person conducts himself in an upright
manner and his money is Kosher--you can be assured that he is a Tzaddik
Gamur of whom Dovid Hamelech writes: “Yagi’ah Kapecha Key Sochel Ashrecha
V’Tov Lach--when one benefits from the work of his hands, he is
fortunate and good will befall him--he is fortunate in this world and
good will befall him in the next world (Tehillim 128:2; Brachos 8A).
B. When a person pays a worker on
time, then in addition to his reward in Olam Haba, he will be zoche in Olam
Hazeh to a Nefesh Kedusha which is called Neshama Yeseirah. This is
alluded to by the words of timely payment in the Torah--BeYomo
Titein Secharo, whose first letters spell Shabbos upon
which day the Neshama Yeseirah is also given to a person (Sefer Negid
U’Mitzvah). According to others, the Neshama Yeseirah that one receives
in the upcoming Shabbos is enhanced (Neiran). Hakhel Note: Either
way--timely payment translates into Neshama Yeseira!
C. The Peleh Yoetz writes that if
a Jew c’v steals something from an akum, he causes the angel
which represents that person’s nation in Shomayim to take away shefa from
the Kedusha which was intended for K’lal Yisrael! The Ben Ish Chai adds that
because of the inyanim amukim--deep matters involved in this,
tzarich lehizaher me’od--one must be extremely careful not to
violate this prohibition.
D. One of the great Ba’alei
Mussar (Rebbi Avrohom Zalmens, Z’tl, of Novordak) was asked--is it
permissible to borrow money from another if the borrower knows that in the
normal course of events he will not be able to repay the loan--even if he
feels true bitachon that Hashem will help him to pay it back on time. The
Rav answered him--turn the tables and test yourself--if you yourself would
be ready to lend this money to him, relying on his bitachon that he will pay
you back--then you can borrow the money based upon your bitachon. If you
would not rely on his bitachon to repay a loan--then you may not rely on
yours!
E. Dovid Hamelech (Tehillim 24:3)
asks: “Me Ya’aleh BeHar Hashem…who may ascend the mountain of Hashem
and who may stand in the place of His sanctity?” In the next Pasuk, he
answers the question: “Neki Chapayim U’var Leivav--one with clean
hands and a pure heart.” The Chofetz Chaim explains that the pasuk is
teaching that one who has dishonest money is far from the Har Hashem and is
pushed away from a place of Kedusha on high. This is exactly why, the
Chofetz Chaim continues, that Chazal teach that someone who is guilty of the
sin of gezel is not permitted entry into the mechitzah of HaKadosh
Baruch Hu. Accordingly, concludes the Chofetz Chaim, a person should
place the Pasuk of Me Ya’aleh in front of him at all times--because
through this Pasuk we clearly remind ourselves upon what our future p’sak
din of attaining Mekom Kadesho is based!
Special Note Two: Now that we are at the first day of Adar Rishon (!), we
are reminded of the words of Rav Dessler, Z’tl in Michtav Mai’Eliyahu
(Volume 2, p.123). Rav Dessler teaches that just as there are stages in the
aveilus of Av beginning with Rosh Chodesh --which climax on Tisha B’Av, so
too is there an increase in the Simcha one is to feel as he moves daily
through Adar- reaching a pinnacle on Purim and Shushan Purim. This avodah
is not something that we wait until the last moment with. This year,
with the extra month of Adar, we are given more and greater opportunity to
develop this joyfulness. Our joy is never marked by a one-time chuckle at a
joke or one-liner, but at the Simcha of our relationship with HaKadosh
Baruch Hu, as the world turns on the axle of His Hashgacha Pratis over us.
In
connection with this fundamental point, we received the following
correspondence from a reader: “HaRav Avrohom Schorr, Shlita, brings the
Sefer Chovos Halevavos which teaches that one who trusts Hashem,
i.e., a Ba’al Bitochon, is always BeSimcha. It follows that if wants to be
Marbeh Besimcha, it would mean that he should work on increasing Bitachon
(such as by studying the Chovos Halevavos Sha’ar HaBitochon) in
Chodesh Adar”. Hakhel Note: The Sefer Orchos Tzaddikim,
which consists of 28 She’arim or Chapters, each of which is named by and
describes a particular Midah, also contains a discussion of Bitachon--can
you guess the name of the Sha’ar--the topic, in which the discussion of
Bitachon is contained? The Sha’ar HaSimcha! Let us get the
message from these most classic of Seforim--and let us use this precious
time period to expand our Simcha horizons!
Special Note Three: Why
do we read Hallel on Rosh Chodesh, at the beginning of every new month?
As we
have noted in the past, the Tanya Rabosi (quoted by the Sefer
Taamei Dinim U’Minhagim) provides us with the following answer: Dovid
HaMelech in the last Chapter of Tehillim (Chapter 150--Halleluka Hallelu Kel
B’Kadsho), which we recite every morning, uses the word “Hallelu” twelve
separate times in order to express the different kinds of Hallel that we are
to give to Hashem during each of the twelve corresponding months of
the year. Thus, for example, the sixth time Hallelu is used in this
chapter, is in the phrase “Hallelu B’Teka Shofar”, corresponding to the
sixth month of the year--the month of Elul--in which we blow Shofar the
entire month, and the seventh time Hallelu is used is “Halleluhu B’Nevel
V’Chinor” (with lyre and harp), corresponding to the Simchas Bais Hashoeva
of Sukkos, so befittingly culminating the month of Tishrei. Now, the
twelfth Hallelu, which corresponds to the 12th month of the
year--Adar I--is climactic--”Kol HaNeshama Tehallel Ka”--Let all
souls praise Hashem! In fact, the reason we repeat the same Pasuk--Kol
HaNeshama (i.e., a thirteenth Hallelu) when reciting this Chapter in the
morning is to take into account second month of Adar--the thirteenth month
of the year. What appears clear from this is that our Avoda, our sacred and
wonderful task, for this month (and continuing into Adar II), is to raise
our souls in the service of Hashem. Kol HaNeshama Tehallel Ka!
This
coming month, as we recite “Kol HaNeshama” daily, let us feel within
ourselves a raising of our souls, a heightening of our spiritual awareness,
a supernal inner joy--in our lot (pun intended)--and in our life!
=========================
30 Shevat
GREAT DISCOVERY!
The Rabbeinu Bechaya provides an outstanding insight (Shemos 18:21) into how
great Middos really are. He points out clearly that the Torah’s praise of
Noach, Avrohom Avinu, Yaakov Avinu, and Moshe Rabbeinu relates to their
Middos--not to their degree of chochma or tevunah. By the
following link
http://tinyurl.com/hagghho
we provide the outstanding words of Rabbeinu Bechaya, provided to us by a
Rav in Brooklyn.
-------------------------------------------------------------
RIBBIS
ALERT!
No lease or contract between Jews may contain provisions for the payment of
interest without a Heter Iska. As a practical matter--this means that an
apartment lease or an equipment lease among Jews cannot contain a late
payment interest charge. Additionally, paying ‘a point’ or ‘points’ as an
origination fee on a loan involves serious and potentially insurmountable
ribbis issues. Let the parties and the attorneys beware! For further
information, please consult with your Rav or Posek, or see The Laws of
Ribbis by Rabbi Yisroel Reisman, Shlita (Artscroll).
----------------------------------------------------------
FIVE
MONTHS OF ACCOMPLISHMENT!
Since
the inception of 5776, we have hopefully succeeded in five months of real
accomplishment. Whether or not we have succeeded to the extent we wanted
to--we have eight more months of accomplishment left in the
year--let’s go to it--Teshuvah Bechol Yom!
Hakhel
Note: As the month of Shevat ends and the month of Adar I begins--today or
Sunday may be a very good time to review who is owed money and to whom
Seforim or articles of clothing must be returned.
----------------------------------------------------------
Special Note One: Why is last week’s Parasha of Mishpatim, which contains
the basis of so much of our financial and civil law, brought in the Torah
prior to the building of the Mishkan, which is the core of this coming
week’s Parasha? It seems like such a stark contrast between two items at
opposite ends of the spectrum--the Aron HaKodesh on the one hand--and $ on
the other! One simple suggestion to explain this paradox may be that before
we can even begin to establish our bond with Hashem, we must first
properly conduct our relationships with humans in the way Hashem tells us is
correct. If you want to further elevate your human existence--first get to
the point at which you can elevate it, as you can’t get to the second floor
without passing through the first. The Bais Halevi, however, explains the
juxtaposition in a different way. He teaches that Hashem is indicating to
us that the money that we use to build our spiritual goals in this
world--cannot be just any money--but money that is pure and clean. A
person cannot ‘bless’ or justify tainted actions for tzedaka or spiritual
causes. The money given--as the giver himself--must be wholesome. This
lesson is beautifully furthered by Dovid Hamelech in Tehillim (24:3) with
the moving words, fervently recited on the Yomim Noraim: ‘Mi Ya’aleh
BeHar Hashem U’Mi Yakum Behar Kodsho---N’ki Chapayim ... Who may ascend
the mountain of Hashem, and who may stand in the place of his sanctity? One
with clean hands and a pure heart....
In fact, the Chofetz Chaim (in the Introduction to his Sefer Ahavas
Chesed) writes that Hashem said that he loved Avrohom Avinu because he
would teach his family ‘La’asos Tzedakah U’Mishpat...to
do charity and justice. Tzedaka, righteousness, appears to be beyond
the letter of the law whereas Mishpat is the letter of the law.
Avrohom Avinu would not be giving his children two contradictory
messages--what does the Torah mean? The Chofetz Chaim explains that there
are two parts to a relationship--how a person acts to his fellow man, and
how his fellow man acts towards him. One should use Mishpat--the strict
letter of the law for everything that one is doing that involves someone
else’s money, and be sure to avoid taking a penny that is not his. On the
other hand, when considering how another person is reacting to him, one
should use tzedaka--employing a degree of flexibility and compromise--so
that not everything is a fight or the ‘principle of the thing’, and so that
one does not leave behind open, jagged potholes as he travels life’s road.
This is not simple or easy--but it is the path described Dovid HaMelech in
Tehillim, the path originally paved by Avrohom Avinu for all of his
descendents, and the very way we can leave Parashas Mishpatim and arrive
very quickly at the portals of the Mishkan! Let us remember that money is
not useful currency in Olam Haba unless you exchanged it properly--very
properly--when you had the chance and when the bank was open--in the here
and now!
Additional Note One:
As we noted yesterday, our mandate to strive for honesty and integrity is
recorded in Shulchan Aruch (Choshen Mishpat 231:14) which requires us to err
and give a little more from our side when weighing or measuring for
another--as the Pasuk teaches”Vatzedek Yiheye Loch (Devorim 25:15),
which Chazal teach means “Tzadek Mishelecha Vetitten Lo” (Bava Basra
68B).
Additional Note Two:
HaRav Pam, Z’tl, would often quote the teaching of the Chofetz Chaim
applicable when hiring workers of any kind: One should try to describe
exactly what has to be done, and how much will be paid for doing it.
Otherwise, it is highly probable that a problem will develop, and in the end
a tinge (or more than a tinge) of ill will and gezel, may develop. Be
clear--up front, to avoid any avoidable wrangling and aggravation.
The goal of being a N’ki Chapayim is not for the Rabbis and Scholars,
and not left to the high Holy Days. It is the calling of the descendants of
Avrohom Avinu--and it is the basis for our building a Mishkan in this
world. How mighty are our challenges--but how immense are our
accomplishments!
It is no secret to anyone that Parashas Terumah this week follows Parashas
Mishpatim of last week--ostensibly shouting out to us that if we follow the
Torah’s teachings in money matters--then we get to the immediately following
step --building the Mishkan!
Special Note Two: Every Rosh Chodesh, in addition to the regular Shir Shel
Yom, we also recite Barchi Nafshi (Tehillim 104). The Tur writes that this
is because this Chapter contains the phrase “Asa Yorayach L’Moadim--He
made the moon for the festivals”--for through the new moon and the new
month, we know when to properly celebrate our Moadim. The Zohar (Midrash
HaNeelam, Parashas Vayera) also adds to our understanding of this
Chapter--writing that every Rosh Chodesh the souls of the Tzadkim in Gan
Eden recite this very same Mizmor!
It
behooves us to recognize and reflect upon the power and profundity of what
we may sometimes view as “nice” Minhagim--and appreciate each and every one
of our Minhagim for the sublime and purifying effect it truly has upon
us--whether we know it or not!
Special Note Three: As we all know, “Mishenichnas Adar Marbin B’Simcha--when
one enters into Adar, we increase our joy” (Taanis 29A). There is
discussion in the Achronim as to whether this increased level of joy
commences with Adar I--i.e., tomorrow! The Sefer Adar U’Purim
by HaRav Yoel Schwartz, Shlita as well as the Aishel Avrohom (Butshatsh)
both learn that in fact the joy commences with Adar I. HaRav Schwartz
understands this from the term “Mishenichnas”, which indicates that
the initial entry into Adar warrants the increased degree of
happiness. He adds from the Sefer HaTodaah (by HaRav Eliyahu Kitov,
Z’tl) that the Mazal of Adar is “Dagim”, which is “fish” in the plural (as
opposed to Dag, in the singular), in order to indicate that the Mazal of
both months of Adar is identical, and that they are both to be infused with
joy. The Shaalos Yaavetz (2:88), however, regards only the Adar
which is close to Purim as the Adar of Simcha.
If we
are “strict” in this matter, and rule that we must begin our increased
Simcha in Adar I, how can we begin to manifest it? The Sefer Nimukei
Orach Chaim (to Shulchan Aruch, Orach Chaim Chapter 685) writes that
each person should engage in activities or do things that make him
personally happy. HaRav Schwartz adds that it is a nice custom to post
signs in your home reading “MiShenichnas Adar Marbin B’Simcha”--in
order to have a constant reminder to feel and experience an increased level
of Simcha. Since tomorrow is Shabbos--you can post the signs today!
Hakhel
Addendum: We are pleased to note that HaRav Chaim Kanievsky, Shlita, is of
the opinion that “Mishenichnas Adar Marbin B’Simcha” applies to Adar
I as well, based on the fact that there is a mitzvah to especially increase
our Seuda on Purim Katan (the 14th of Adar I), as is brought by
the Rema in his very last words to all of Shulchan Aruch, Orach Chaim
(Chapter 697). HaRav Kanievsky adds that the way we can express our Simcha
in Adar is “if one has a Siyum, or other Simcha to make, he should make it
in Adar” (Derech Sicha p. 187).
==============================
29 Shevat
QUESTION: Did you make
a commitment to understand at least the plain meaning of every word of the
week’s Parasha? In last week’s Parasha, we encountered the unusual word (Shemos
23:23) Vehichad’tiv--what does it mean?
-------------------------------------------------------------
A REMARKABLE TEACHING:
The Chofetz Chaim (in Sefer Chovas Hashemira Chapter 8) writes that
if a person follows in the ways of a parent and speaks negatively of others,
then Chazal (Sanhedrin 27) teach that he will be held accountable for his
own sins--and in addition, the sins of up to four previous generations. Of
course, this is extremely frightening, but is squarely based on the Pasuk of
Poked Avon Avos Ahl Banim Ahl Shileishim V’Ahl Ribei’im…. “Who”, the
Chofetz Chaim writes, “will be able to stand against the angel created by
each one of these sins of improper speech?!” Conversely, however, the
Chofetz Chaim continues: “If one strengthens himself not to sin in the way
of a previous generation or generations--and accepts upon himself the Chovas
Hashemirah, a guideline of life not to speak incorrectly--then not only will
he be clean and pure of this sin, but Bevadai Bezechuso Yimchol
HaKadosh Baruch Hu L’Avosav Gam Kein--certainly in this zechus Hashem
will forgive the previous generations as well!” We provide this
essential teaching of the Chofetz Chaim in the Hebrew by the following link
http://tinyurl.com/qfreqtd Please spread the word--cleanse
yourself and your previous generations! What a zechus!
-------------------------------------------------------------
VERAPOH YERAPEH: The
story is told of how a Gadol of our generation visited someone in the
hospital, who told the Gadol—”I am not worried, Hashem will help.” The Gadol
responded: “Actually, Hashem will heal you, it is the doctor who will help.”
The Torah, with the words VeRapoh Yerapeh (last week’s
Parasha--Shemos 21:19), simply allows the doctor to be involved in the
process (See Shulchan Aruch, Yoreh Deah 336:1). Modern technological
advances test our Emunah in this regard. Sickness comes from Hashem, who
also heals us in the very same way. The purpose of the sickness may very
well be for us actually to come closer to Hashem through Tefilla. HaRav
Yechezkel Sarna, z’tl, when in the hospital in Switzerland, wrote that all
physical ailments are related to spiritual matters. Through a particular
zechus that a person may have he may be healed, but the spiritual cause may
still exist—this is called, he writes, a refuah, without a yeshua, and could
lead c’v to a recurrence of the illness again (Sefer Talelei Oros).
-------------------------------------------------------------
THE EFFECT OF GEULAH:
In last week’s Parasha (Shemos 24:10) on the words: “U’Ch’etzem
HaShomayim LaTohar”, Rashi explains that upon our redemption from
Mitzrayim, Hayah Ohr V’Chedvah Lefanav--there was light and joy
before Hashem. If this was true for the Geulas Mitzrayim--imagine Hashem’s
radiance and delight at the Geulah Sheleimah! Let us do our utmost in Torah,
Tefillah and the performance of Mitzvos--so that we can all experience not
only our own joy, but Hashem’s joy as well!
Hakhel Note: We once again
emphasize that perhaps we can begin by trying to have some level of better
Kavannah in all the brachos relating to Geulah in Shemone Esrei!
-------------------------------------------------------------
Special Note One: Today is the
Yahrzeit of the HaRav Nosson Zvi (B’R’Moshe) Finkel, Z’tl--the Alter of
Slabodka --who merited being the teacher of so many of the next generation
Gedolim--HaRav Aharon Kotler, Z’tl, HaRav Yaakov Kamenetsky, Z’tl, and HaRav
Yitzchok Ruderman, Z’tl, to name only a few. His towering personality
encompassed all areas of personal growth. Here is just one incident (brought
in the Sefer Me’oros HaGedolim): The Alter approached a recently
married student, and asked him if he helped his wife on Erev Shabbos to
prepare for Shabbos. The student proudly affirmed to his Rebbi that of
course he did, for after all, did not Chazal teach that the greatest
Rabbanim undertook activities LeKavod Shabbos--to honor Shabbos (Shabbos
119). The Alter responded to his student with a pasuk from last week’s
Parasha: “The Torah (Shemos 23:5) instructs us to help even a donkey which
is crouching under its burden--’Azov Ta’azov Imo...you should
repeatedly help him’. If this is true regarding a donkey, said the
Alter--all the more so must one provide assistance to a human being, and
certainly one’s wife to which one has even greater obligations, and for
which it is even a greater Mitzvah. When performing a Mitzvah Bein Adam
LaMakom--one should never forget the Bein Adam L’Chaveiro so
often very much a part of proper conduct!”
Hakhel Note: Let us try to
apply the Alter’s teaching (at least today!), as we remember all that he did
for the generations that succeeded him.
Special Note Two: HaRav Yaakov Galinsky, Z’tl,
brings the following story with HaRav Yosef Feimer, Z’tl, the Rav of Slutsk.
The governor of Slutsk approached him, as the Rav of the city, and asked
HaRav Feimer: “Why do you Jews glorify yourselves as ‘The Chosen
People’--how are you different than all of the other nations?” The Rav
responded: “What do you mean--how are we different?--with everything--we are
especially circumspect in Kashrus and what we eat--being careful to check
even our vegetables; we are vigilant regarding forbidden relationships; and
we are even careful as to what we say--so what is your question?” “True”
responded the governor, “but all of this is an aside. The majority of our
days are spent in earning a living. In this, Jew and gentile are alike. I
believe, in fact, that Jews have a greater desire for money than us.” The
Rav readily responded: “Yes, we spend a good portion of our day with our
livelihood--but we have an entire code of Jewish law--Choshen Mishpat,
which guides and binds us in monetary matters. Furthermore, no matter how
much we are pressed by Parnassah, when Shabbos comes we stop everything, and
try not even to think about our business--which is a separate Mitzvah in and
of itself! Can you claim any of this?” “No”, said the governor, admitting
his defeat. “You are right--you are The Chosen People!” In this
vein, as we take leave of Parashas Mishpatim and its lessons of how we must
guide ourselves, we provide for review--and inspiration--certain Halachos of
Ma’aseh U’Matan, as excerpted from the Kitzur Shulchan Aruch,
relating to the way a Jew conducts his business in this world. The
excellent English translation of the Kitzur is provided by Rabbi
Eliyahu Touger, Shlita, Moznaim Publishing:
1. Great care must be taken not to deceive or
cheat a colleague. Whoever cheats or deceives a colleague violates a Torah
prohibition. This applies whether the seller deceives the purchaser or the
purchaser deceives the seller,
as the Pasuk [Vayikrah, 25:14] states: “VeChi
Simkaru Mimkar…when you sell something to a colleague or buy something
from a colleague, do not wrong each other.”
[Shabbos 31a] relates that this will be the first issue about which a
person will be questioned [by the Heavenly tribunal] in his ultimate
judgment.
He will be asked: “Have you dealt and traded
honestly?”
2. Just as one is forbidden to cheat a
colleague with regard to a sale, so, too, there is a prohibition against
cheating with regard to hired work, contracted labor,
and exchange of currency.
3. A person who trades faithfully need not
worry about the prohibition against cheating a colleague. What is meant by
“trading faithfully”? A person who says: “I bought this article for this
amount and I want to make this much as a profit.”
Even if he was cheated when he purchased the article--though a person who
was cheated has no right to cheat a colleague--nevertheless, the
above-mentioned practice is permitted. He clearly tells the purchaser not
to consider the worth of the article,
but the amount which he had paid for it.
4.
One must weigh and measure
generously, giving the purchaser slightly more than the required measure, as
implied by the Pasuk [Devarim, 25:15] “Aipha Shleimah VaTzedek…a
full, honest measure.” What is meant by “honest”? The Torah teaches: Seek
honesty at your expense and give him from your own (Bava Basra 88b).
Hakhel Note: This would appear to apply to “billing by the hour” as well.
5. When a
person seeks to buy or rent a certain object, whether land or goods, from a
colleague - whether Jew or gentile--and they have already agreed on the
price, but before they have completed the transaction, another person comes
and purchases it or rents it, the latter is considered a wicked person. The
above applies only when a price has already been agreed upon. However, when
a sale has been discussed, but the purchaser seeks to pay a lesser sum than
requested by the seller, another person is entitled to purchase it. It is
forbidden to encroach on a colleague’s rights with regard to the rental of
property from a gentile and other similar matters.
6. When a person makes even a small down
payment on a purchase or marks a desired object as his own in the presence
of the seller, or the seller tells him: “Make a mark on your purchase” -
even if the transaction has not been formally concluded--should either the
seller or the purchaser desire to renege upon his commitment, he is
considered to have performed an act unbecoming to a Jew and must receive a
Mi She’Porah. The latter term implies that he is brought to court and
cursed, as follows: “Mi She’Porah …may He who exacted retribution
from the generation of the f1ood, the generation of the Tower of Babel, the
inhabitants of Sodom and Amorrah, and the Egyptians whom He drowned in the
sea, also exact retribution from a person who does not fulfill his word.”
7. It is proper for a person to abide by his
word even when he gave no money, made no mark on the object of sale, and did
not complete the transaction. As long as the buyer and the seller agreed on
the price, neither should renege on his commitment. If either the purchaser
or the seller reneges, he is considered as “a faithless person,” and the
Sages do not approve of him. It is fitting for a Jew to fulfill his word, as
[Tzefania, 3:13] states: “She’eiris Yisrael…the remnant of Israel
will not act perversely, nor will they speak with lies. “A person who fears
Hashem should even carry out a commitment which he made in his heart--e.g.,
if he decided to sell an object to a colleague at a particular price and the
latter was not aware of his decision and offered a higher sum, he should
take only the sum which he had originally decided upon, in fulfillment of [Tehillim,
15:2]: “Dover Emes B’levavo…he speaks truth in his heart.”
Similarly, a purchaser who made a commitment to purchase an object at a
particular price should not renege on his commitment. Similarly, with
regard to other dealings between a person and a colleague, he should carry
out the decisions of his heart--e.g., if he decided to do a favor for a
colleague and it is possible for him to do so, he should carry out his
commitment.
8. In All Events:
A person
should not invite a colleague
to dinner
when he knows that the colleague will not
eat. Similarly,
he should
not offer him
a present which he knows he will not accept.
It is
also forbidden
to perform any action
in which one’s statements do not express his true feelings--e.g.,
to make it appear
that he honors a colleague when he does not feel
that
way. One
should speak truth and act with upright feelings and a pure heart.
Hakhel Note: With a proper understanding of this,
we can move on to the next level--Parashas Terumah--donating funds to
build the Mishkan!
==============================
26 Shevat
FROM A READER:
“In this week’s Parasha the Torah records the words of Bnei Yisrael as to
their attitude toward the Torah, Na’aseh V’nishma. Do you know
where it is in the Parasha? It is in Perek 24 Pasuk 7. This is to
remind us that it is a non-stop approach, 24 hours a day, 7 days a
week--something to think about!”
--------------------------------------------------
ON
ACCEPTING GIFTS:
The
Peleh Yoetz writes that when a person gives a gift out of discomfort or
embarrassment--it is forbidden to take the gift and there is an element of
gezel if one does so. Accordingly, continues the Peleh Yoetz,
one should always refuse a gift until he sees that it is being given with a
full heart. In no event should one ever ask for a gift (in a non-Tzedakah
context). The same is true if one only wants to borrow an item--if one sees
that the owner does not want to lend it and is only doing so out of shame or
embarrassment, one should refrain from borrowing it. Finally, the same would
be true if one tries to push down the price of an item and the seller agrees
only out of discomfiture or frustration. One must avoid not only gezel--but
those actions which have even a slight reek of it!
-------------------------------------------------------------
Special Note One: We continue with our Erev Shabbos--Halachos of Shabbos
Series:
A.
This is the third Parasha in a row containing a reference to Shabbos.
Once we have left Mitzrayim--the great importance of Shabbos is repeated
and repeated again--almost as if to give it a chazaka in the Torah!
In any event, the classic Sefer Eglei Tal on the melachos of Shabbos
provides a remarkable conclusion in its Hakdama. We noted last week that
Shabbos is shekula--weighs against all of the other Mitzvos and that
Chazal teach that Shabbos is alluded to in Shema with the words of “Va’Asisem
Es Kol Mitzvosai!” This, the Eglei Tal writes also
applies to the study of Hilchos Shabbos--with the study of its Halachos
weighing against the study of all other Halacha! Hakhel Note: What an
important reason to learn Halachos of Shabbos! Once again, if you need a
format to help guide you, we strongly recommend the Sefer Shabbos
Beshabbato (arranged by Parasha) in Hebrew, and The 39 Melachos by
Rabbi Ribiat, Shlita, in English. Imagine if only one Shabbos act is
improved upon by only one person at the table--what a wonderful
accomplishment...and even if everyone already knew everything, aren’t you
showing a special chiba and affection for Shabbos by showing that you
want to get it right!
B.
HaRav Chaim Ozer Grodzinski, Z’tl, asks in the name of HaRav Chaim Brisker,
Z’tl why it is that the Aseres HaDibros must specifically enjoin us from
allowing children to do work on Shabbos--after all, are we not already
restricted across-the-board from allowing children to violate the Torah with
the words of “Lo Sochilum--do not feed them, do not allow them to do
prohibited acts?” HaRav Chaim Brisker answers that the prohibitions of
Shabbos are more chamur--they are more strict and severe, and
accordingly by violating Shabbos laws, one is going even one step beyond
what is already wrong. It follows then that being especially careful with
the Halachos of Shabbos brings one to an elevated level of Torah
observance--and draws mush ruchniyus and reward into one’s life!
C.
There is an amazing ruling contained in the Shemiras Shabbos KeHilchasa
(46:5). If one realizes that because he is davening Mincha on Erev Shabbos
he will not be able to be mekayem the Mitzvah of tosefes Shabbos for
even two or three minutes--then it is better to daven beyechidus--privately
and not with a Minyan--earlier--in order to be mekayeim the Mitzvah
of Tosefes Shabbos. A close talmid asked HaRav Shmuel Kamenetsky, Shlita
about this Halacha--and he responded that ‘avada’--of course --it is
correct--for this is the Mitzvah of tosefes Shabbos which according
to many is a Mitzvas Asei D’Oraysa!
Special Note Two: The S’forno at the outset of Parashas Mishpatim explains
that the entire Parasha is really a continuation of the last of the Aseres
HaDibros--which is Lo Sachmod--not to covet another’s possessions. Once we
respect the fact that someone else’s possessions are not ours--then the next
step is to recognize all of his rights in those possessions.
Hakhel
Note: The Mishna in Avos (4:1) first teaches “Who is a Gibor--who is
strong? -He who overcomes his Yetzer Hara”, and only afterwards teaches “Who
is rich? He who is satisfied with his lot.” One must first vanquish the
Lo Sachmod within him (which is so important that it culminates the
Aseres HaDibros)--and only afterwards will he properly regard money and
possessions in this world. At a Hakhel Yarchei Kallah, Rabbi Yisroel
Reisman, Shlita taught that people are very mistaken about Jewish Law in
monetary matters. Choshen Mishpat provides us with detailed laws as to what
to do in particular circumstances. We do not follow peshara-compromise-if
a person asserts a specious or meritless claim, or a claim that is lacking.
We follow peshara when both sides have relative equities in their
positions--which each party may very well be blinded to. When Dayanim make
a decision, their role, Rabbi Reisman explained, is not to effectuate what
they may think works out nicest for both sides--it is to rule in accordance
with the teachings of Hashem as put forth by Rebbi Yehuda HaNassi in the
Mishna, Ravina and Rav Ashi in the Gemara, and as promulgated by the Tur and
Shulchan Aruch and their commentaries. Unlike other bodies of law which are
left up to the foibles of fallible mortals, our monetary laws are actually
G-d given, developed by extraordinary men imbued with Ruach Hakodesh, and
applied by spiritual guides--Rabbonim, Dayanim and Poskim who must realize
that being a Yirei Elokim is part of their role in life--as opposed to
secular jurists with no pure knowledge of truth, who state what they feel is
right based upon their upbringing and own ideas, often resulting in marred
conclusions. When it comes to monetary matters, we must know that Hashem
wants us to follow his laws, and we must understand that not everything is
based upon one’s good sense, business practices or custom in the community.
We should ask those who know what the right thing to do is. Rabbi Reisman’s
sefer on Ribbis, Rabbi Marburger’s sefer on Business Halacha, and Rabbi
Bodner’s sefer entitled The Halachos of Other People’s Money are
starters for everyone’s home. Rabbi Reisman, in fact, pointed out that when
Yirmiyahu Hanavi was exhorting the people to prevent the Churban Beis
Hamikdash, one would think he would spend all of his time convincing them to
rid themselves of all of the avoda zara that was then being practiced.
Yirmiyahu, however, focused to a great extent on proper dealings with
money--honesty and integrity in business matters according to Torah law--
and the Churban could have been prevented.
Special Note Three: We provide the following short questions and answers
relating to this week’s Mitzvah filled Parashas Mishpatim, which have been
gleaned from the Divrei Torah compiled by Rebbi Yissocher Dov Rubin, Z’tl,
in the Sefer Shinayim Mikrah, published by his family after his
Petirah (available in Seforim stores).
-
Q: The first Pasuk in the Parasha teaches us to obtain decisions from
Batei Dinim. Typically, we make a Bracha on a Mitzvah prior to its
performance. Mitzvos have Brachos Why is there no Bracha of “Asher
Kideshanu BiMitzvosav V’Tzivanu Al HaDinin” made before judges issue
a decision?
A:
Many answers may be given to this question. A simple one we may suggest is
that the parties can settle the dispute peshara
(compromise)--obviating the need for the judgment or decision.
-
Q: Why does the Parasha begin with a Vav--connecting the Aseres
HaDibros especially to Jewish Civil Law (relating to monetary matters)?
A:
The civil law of all the other nations of the world is based on mans own
reasoning. The “Vav “at the beginning of our Parasha teaches us that our
laws relating to monetary matters emanate from the same divine source as the
Aseres HaDibros--”Anochi Hashem Elokecha” (Alschich Hakadosh in Sefer
Toras Moshe).
-
Q:
Chazal teach that the first question that a person is asked after 120
years is whether he did business with Emunah. Why aren’t Chazal more
concerned with what one spent his money on--such as Tefillin, Shabbos,
Chinuch, Esrog, Chesed, etc.
A: A
person must determine whether the money in his possession is truly his to
spend. One cannot talk about Mitzvos or Ma’asim Tovim that one
performs with money--unless it is his money! (Kesav Sofer)
-
Q: If a person finds money in the street without any special markings,
can he keep it in the first instance--or is it better to put up signs,
or otherwise try to locate the person who lost it?
A:
The Chazon Ish (brought in the Sefer Pe’er HaDor) told his students
that there is not even a “lifnim meshuras hadin” to try and find the
original owner--and that the money belongs to the finder. The Chazon Ish
explained that losing and finding money is part of Hashem’s way of moving
funds from one party to another for a particular reason (which could even
include left over monetary matters from the losers and finders previous
lifetimes--the Sod HaGilgul).
-
Q: Why does the Torah begin the Parasha of monetary matters with the
laws of a Ganav--would it not have been more pleasant to start with
Chesed such as loans or acting as a Shomer Chinam, etc.
A:
The Alter of Kelm answers that if a father has several children, all of them
acting normally except for one who is going off the derech, he is going to
put a great deal of attention on the wayward child. He will search for
Eitzos and ways to help him. So too, does Hashem place His attention on the
Ganav, and alerts us to help him as well.
-
Q: The Torah teaches that if one person hits another, he has to
compensate him with up to five different kinds of payments. However, if
the hit causes damages of less than a perutah, then the one who
inflicted the damages must get Malkos, as there is nothing to pay. How
could this be that one who inflicted a $100.00 worth of damage pays
$100.00 and does not get Malkos--yet a comparatively light tap which
inflicts no monetary damage gets up to 39 lashes?!
A: Rav
Elchanan Wasserman, Z’tl said in the name of the Chofetz Chaim that the
Torah teaches us with this how careful we have to be about showing the
proper respect for our friends and not hurting them in even the slightest
way.
-
Q: The Parasha teaches (Shemos 23:25) that if we serve Hashem, he will
bless our food and drink and remove sickness from our midst. What is
the connection between Hashem blessing our food and drink and removing
sickness from our midst?
A:
There are two types of foods that we consume--a ma’achal mevorach and
a ma’achal which is not mevorach. A ma’achal which is
not mevorach weakens a person and brings impure and evil influence
upon him, even sickening him. On the other hand a ma’achal mevorach
can remove sickness and is a great medication. What can one do (other than
obviously eating the right foods and in proper amounts) to make his food a
ma’achal mevorach? Bentsching and making proper Brachos with simcha
and tuv lavav. The health of the other nations of the world is
dependent on their mazel. Our health is dependent on our Avodah! (Rebbi
Moshe Dovid Valli, a student of the Ramchal in his Sefer Bris Olam).
Special Note Four: We provide several other important teachings from the
Parasha:
1. A Shomer Chinam is one who performs the Chesed of watching an object
(including money) as a favor to you. The Shomer Chinam must treat articles
you leave in his possession to a standard of care which may even be higher
than he has for his own possessions. For instance, if he keeps his car door
open and leaves his own possessions inside without worry, he could not do so
for possessions that you leave with him. If he did, he would be a
poshe’a-negligent, and would be responsible to you if it was damaged or
stolen. What if you give a Shomer Chinam some cash to watch and he put it
into his back pocket? Is this a satisfactory safeguarding--or is he
obligated to reimburse you for his negligence if he is pick pocketed? This
question came before the Bais Yitzchak of Lemberg, who ruled that since in
his day people keep money in their back pocket, there was no liability. He
was advised, however, that the Chasam Sofer had ruled to the contrary-and
that it was, in fact, negligence. The Bais Yitzchak thought for a moment
and explained as follows. in the Chasam Sofer’s area, men wore short coats,
so that the back pants pocket was easily accessible to a thief--and it
would, then, be negligent, to guard someone’s money by placing it there.
However, in Lemberg (Galicia), the men wore long jackets, so the back pocket
was difficult to access--making it a reasonable place to safeguard another’s
money. Hakhel Note: Think about what you are watching (or what you have
borrowed) from someone else--are you taking good care of it?
2. Unlike the world’s misinterpretation of an ‘eye for an eye’, Chazal (Bava
Kamma, Chapter 8) prove that monetary payment , as opposed to physical
blemish, is what the Torah means here for someone who has injured another.
Yet, the Torah uses this language, which many mistake, for a reason--what
would you suggest that reason is?
3. The Torah teaches us that we may discard treif meat by ‘throwing it to
the dogs--‘LaKelev Tashlichun Oso’. (Shemos 22:30). Rashi brings
that this is in appreciation for the dogs not barking on the night we
readied to leave Mitzrayim. The Chofetz Chaim brings from the Maharal of
Prague that we are to take important lesson from these dogs and control our
speech. HaRav Chaim Kanievsky, Shlita adds that there was a nes--a
miracle-- involving the dogs here. What was that Nes? it was not, teaches
Rav Chaim that the dogs did not bark in spite of the natural consternation
and fear arising from the death and yelling and screaming of Makkas Bechoros
all around them. After all, if that was the miracle--why would they be
rewarded with meat--they had done nothing, as Hashem had simply sealed their
mouths. Instead, Rav Chaim explains, the miracle was that Hashem gave them
the sechel to understand that if they refrained from barking despite
all that was going on around them, they would enhance the Geulah--including
the Kavod Shomayim and Kavod Yisrael. This then is the lesson that the
Chofetz Chaim wants each and every one of us to learn--if dogs who were
temporarily granted sechel made the right decision and guarded their
mouths--all the more so should we , who are blessed with sechel all
of the time. Moreover, if the dogs of that generation only, located only in
Mitzrayim only, and for one night only merited reward to dogs all over the
world for all future generations--imagine the zechusim we can build over a
lifetime of care-- for ourselves and for the world. Let us remember then
that unlike the dogs who had a night of sechel, we are blessed with
it every day--and it is our sublime duty and merit to put it to the best
possible use. As we are about to say something that we are not sure is
appropriate --remember the word-- sechel!
Special Note Five: The Pasuk in this week’s Parasha teaches: “Lo Siheye
Acharei Rabim L’raos--Do not go after the majority to do evil.” (Shemos
23:2.) Rabbi Zelig Pliskin, Shlita, in Growth Through Torah teaches
the following vital lesson:
“Rabbeinu Bachya explains that the plain meaning of this Pasuk is that if
you see many people doing something that is wrong, you should not follow
their example.
“It is
very natural for a person to follow the behavior of others, when many people
do something that is wrong it is easier for a person to tell himself ‘so
many other people are doing this, it can’t be so wrong if I do it also.’ In
this Pasuk, the Torah is teaching us the principle that each person is
responsible for his own behavior. Even when many others do something that
is improper, you have an obligation to be careful with your own behavior.
It takes much courage and strength of character to be different from others
for one’s ideals. However, anyone who appreciates that the most important
thing in the world is to do the Will of the Almighty will not be impressed
by the fact that many people are doing something. He will weigh his own
behavior against the Torah standards and not the standards of others,
regardless of how numerous they are.”
The
importance of the lesson is clear--let us take common situations in which we
may each individually fall prey to following inappropriate leads--such as
care in Kashrus and Shabbos observance, proper Kavannah in Tefillah and take
this crucial message into our everyday lives.
Special Note Six: The Sidras Mishpat Moshe on many practical topics
in Choshen Mishpat was published in 5758 under the auspices of HaRav
Yisroel Belsky, Z’tl, (in memory of Rabbi Moshe Sherer, Z’tl, by Ruach
Country Publications). Before taking leave for the moment of the vast
amount of Hilchos Choshen Mishpat contained in and encompassed by Parashas
Mishpatim, we provide below but a few significant points from this wonderful
publication.
1. To
appreciate the broad scope of Choshen Mishpat, one must recall that its
Halachos apply every day of the week--even on Shabbos (!)--in
contrast even to the essential Halachos of the 39 Melachos on Shabbos--which
apply one day a week.
2. A
non-Torah person thinks of possessions and money as being items to
accumulate in any way possible. This attitude is described by Shlomo
Hamelech (Koheles 2:26) with the words “Velachotai Nassan Inyan Le’essof
VeLichnos...To the sinner He gave the urge to gather and collect. Such
a person thinks that accumulating wealth is a goal unto itself, and
accordingly pursues a path based upon terminology such as ‘sharpness’ and
‘shrewdness’ which r’l taint all of his possessions with at least a touch
of theft or misappropriation in some form or nature.
3. The
Torah’s attitude towards possessions and money should be studied well. In
English, we have the verb ‘to have’. One says, for instance, “ I have a new
car”, or “I have a new phone”. HaRav Shamshon Refoel Hirsch, Z’tl, points
out that the verb ‘to have’ does not exist in Lashon HaKodesh. One says
instead “Yaish Li”--there is to me--instead of I have. Rather than
saying “I own this pen”, in Lashon HaKodesh one says “There is a connection
between me and this pen”-we call this connection ownership--but all the
connection really means is that a person has some right to control the pen.
4. If
one is able to develop a fear of having someone else’s money in his
possession--and learns to feel a repulsiveness for it, one will be well on
his way to protect himself from even a small gezel--which always, of
course, leads to a larger gezel.
5. A
Torah Jew’s need for possessions and to own property should be motivated by
one’s desire to take care of one’s needs and responsibilities, to have a
place to live, to provide for one’s family, and to support the community in
a way that is filled with Torah and Mitzvos. if one’s aspiration for money
and possessions is correct, and one is careful that they are acquired
without any taint of gezel, then each one of them is a Cheifetz Shel
Mitzvah, just like a beautiful Esrog--without any blemish. One does
not have to wait until Sukkos--he can be surrounded by the beauty of his
Mitzvos --with his Chafatzim Shel Mitzvah --every day--at home and
wherever he goes!
==============================
25 Shevat
QUESTION OF THE DAY ONE:
Can you identify the only body organ that can be moved from its position
inside of our body to outside of the body? Why is this so? What does this
teach us?
-----------------------------------------------------
QUESTION OF THE DAY
TWO:
The Moshiach B’EH comes today--what cell phone takana will you be
able to tell him that you made?
----------------------------------------------
Today
is the 133rd yahrzeit of Rebbi Yisroel Salanter (B’R’ Zev Vulf), Z’tl, whose
light shines so glowingly until this day. Of course, much has been written,
studied and learned about the life of this great Torah Sage. In the last
few hours of his life, it is said that Rebbi Yisroel opened a conversation
with his attendant about the fear people have of being alone in a room with
a deceased person. Rebbi Yisroel assured the man that the fear was
groundless because a deceased person can harm no one. A few hours later,
Rebbi Yisroel passed away with no one present except for that attendant. Rebbi
Yisroel was niftar in the week which we read Parashas Mishpatim, which
contains many of the laws Bain Adam L’Chaveiro--between man and his
fellow man. The time of his passing, then, serves as a reminder to us to
rejuvenate and rededicate ourselves to proper conduct with, and care for,
our fellow man.
We
provide the following points and pointers in his honor:
A.
Rebbi Yisroel taught that even if the gates of prayer are closed--they can
never be shut to our tefillos for growth in Ruchniyus. Let us show our
Hakaras Hatov to Rebbi Yisroel for all he has done for us--by giving Tzedaka
and learning l’ilui nishmaso--and give him that extra special
incredible nachas--with a sincere, directed and meaningful prayer to Hashem
today that we grow in a particular area of Ruchniyus!
B.
Rabbi Dov Katz, in his Sefer T’nuas HaMussar (translated into English
by Leonard Oschry) provides the following essential description of what
Rebbi Yisroel sought to accomplish, and what the study and practice of
Mussar is to accomplish for us daily:
“The Mussar Movement went out to do battle against worthless acts, against
routine, indifference, apathy, dilatory and half-hearted efforts,
against distortion and perversion. It called for honest intent, clear
understanding, deeper feeling, involvement of spirit and soul.
From perfection in
Torah
observance and in human action, the Mussar
Movement proceeded to the topic of the perfection of man.
This is regarded as
the ultimate goal of
the Torah, i.e. for man to attain personal perfection in his
ideas,
in virtuous conduct, in his character.”
Hakhel Note: Let us use the occasion of disorder and confusion in the world
that so directly and personally affects each and every one of us to take the
lessons to heart and strive for this perfection day-by-day.
C. In
this week’s Parasha we learn of the laws of guarding borrowed objects--the
laws of a Shomer Sho’el. The story is told of Rebbi Yisroel who was
on his way to give a shiur in Shul in Lomza upon visiting the city.
Suddenly, a heavy rain began to fall and someone lent him an umbrella, Rebbi
Yisroel did not let the umbrella out of his sight, keeping it perched at the
bima next to him--with the full knowledge and awareness of the
responsibilities that borrowing entails. (Tnuas HaMussar, Volume 1; p.353,
brought in Love Your Neighbor by Rabbi Zelig Pliskin, Shlita). Hakhel
Note: Rebbi Yisroel was not acting like a Tzaddik--he was teaching
by example how one has to live his life!
D.
The Parasha specifically teaches us “Midvar Sheker Tirchak--stay away
from falsehood” (Shemos 23:7). The unusual term used by the Torah--to
distance oneself--from untruth should cause us to picture in our minds
how we would react when a wild dog or vicious anti-Semite was coming down
the block. Our reaction to untruth should be no different. So, how can we
help ourselves grow further and further in this area? It is known that
Rebbi Yisroel Salanter, Z’tl, would encourage the constant, meaningful
repetition of a phrase in order for its message to penetrate into your heart
and, deeper yet, into your soul. Although, we may not feel as we should the
direct connection between ourselves and some of the Halachos in this week’s
Parasha (such as the laws regarding laborers or oaths) because our long and
dark exile has distanced us from our land and our way of life, perhaps we
can at least build on the important phrase “Midvar Sheker Tirchak”.
As we meet situations at home, in the office, and in the marketplace, in
which our honesty, or even shades of it, is tried or tested, let the words
of the Torah resound from within and emanate from without. The Navi
(Tzephania 3:13) simply and starkly teaches us who will be left of us as the
End of Days: “She’ayris Yisroel…Lo Yidabru Kazav--the remnant of
Israel…will not speak deceitfully.” Let us work hard, very hard--let us
overcome the world around us and the temptations from within—in order to be
one of those very special, everlasting Remnants of Israel!
E. We
provide several poignant remarks that he made, and comments about his life,
excerpted from Sparks of Mussar, by HaRav Chaim Zaitchik, Z’tl:
-
“It is worthwhile for a person to learn Mussar throughout his life even
if its only benefit is to prevent him just once from uttering one remark
of Lashon Hara.”
-
“It is necessary to work hard at climbing levels of Mussar and fear of
Hashem--just as a mountain climber must work to climb a mountain.”
-
“When I first began to learn Mussar,” reminisced Rebbi Yisroel, “I would
get angry at the world but not at myself. Later, I would get angry also
at myself. Finally, I got angry at myself alone.”
-
“A
person who truly trusts in Hashem is truly rich. But a person who is
only reputed to trust in Hashem is like a person who is only reputed to
be rich.”
-
So
careful was Rebbi Yisroel to honor others, that he would even address
young boys with the formal you (Ihr) in Yiddish in order to develop
their self esteem.
-
A
learned, G-d fearing shochet came to Rebbi Yisroel and told of his wish
to leave his job because he was afraid of bearing responsibility for the
prohibition of neveilah (improperly shechted meat). ”What will you do
to earn a living?” inquired Rebbi Yisroel. ”I will open a store,” was
the reply. Rebbi Yisroel was amazed. ”You are worried about Shechita,
which involves only one prohibition of neveilah. How much more is there
to worry about a store, which involves many prohibitions, such as
stealing, oppressing, coveting, cheating, lying and keeping inaccurate
measurements?” Hakhel Note: Today, we are blessed with several
excellent Halacha Seforim in English on Choshen Mishpat which deal with
many, if not all of the pertinent issues. Additionally, Hakhel has
conducted several Yarchei Kallahs on these topics. For tapes of the
Hakhel Shiurim, please call: (718) 252-5274.
-
Rebbi Yisroel used to pray for the welfare of the government. When he
happened to be in a synagogue where the prayer was not said, he read it
himself.
-
Rebbi Yisroel used to hasten to make Kiddush Shabbos evening because the
housekeeper, who had worked hard all day preparing the Shabbos
delicacies, was surely hungry, and it was not right to keep her
waiting. On the Seder night, just as he and his family were about to
sit down at the table, an urgent message came. One of the city’s Jewish
notables had been imprisoned and was in grave danger. Rebbi Yisroel
left the table and hurried out to arrange his release. After many
hours, he finally succeeded in freeing the prisoner. Then he returned
home and began the Seder. When asked why he was not concerned this
evening about his housekeeper’s hunger, he replied, “Tonight was the
case of saving a life, and in such instances every Jew, man and woman,
is obligated to give his all in order to help and in order to
participate in the distress of his fellow-Jew.”
-
On
Yom Kippur, Rebbi Yisroel kept cake in his drawer in Shul. That way if
anyone came into danger because of the fast, Rebbi Yisroel would be able
to feed the person on the spot.
-
A
wealthy Chassid came to see Rebbi Yisroel. Upon leaving, the Chassid
put down a hundred ruble note as a pidyon and asked Rebbi Yisroel to
pray for him. Rebbi Yisroel refused to accept the money. Thinking that
Rebbi Yisroel had refused because the amount was too little for so
wealthy a man, he added another hundred ruble note to the amount. This
too, Rebbi Yisroel refused to accept. Finally, the Chassid pulled out a
five hundred ruble note--a very large sum in those days--and put it down
before Rebbi Yisroel. Rebbi Yisroel smiled and said, “If you are
willing to give away so much money, then you are the good one, and
therefore I ask you to pray for me.”
F.
Perhaps one of the most famous teachings attributed to Rebbi Yisroel are the
13 Middos (or Rules of Conduct) which he taught should be the guiding
principles of one’s daily conduct. The Luach Davar B’Ito notes that
if one ‘works on’ each Middah for a week, he will be able to review each
Middah four times a year. We present the 13 Middos by the following link,
in an easier Hebrew for all to study and grow from! http://tinyurl.com/86cv8ed
==============================
24 Shevat
ALWAYS
REMEMBER! AHAVAS YISRAEL IS A 24/7 PRIVILEGE!
-------------------------------------------
A
PARASHA NEWSLETTER POSTING SITE:
The
following link posts many of the most popular Parasha newsletters (most are
in Hebrew)…beautiful selections each and every week!
http://www.ladaat.info/gilyonot.aspx
-------------------------------------------
KAN
MEFURESHES:
Today is the Yahrzeit of HaRav Tzvi (B’ R’ Eliyahu) Guttmacher, mechaber of
the Sefer Kan Mefureshes--which beautifully explains Mesechta Kinim.
Study of the Sefer is a Segulah that can be used for all issues--minor to
serious issues in which one needs a Refuah or a Yeshuah of any kind. As in
the past, we provide some background to the Segulah: HaRav Tzvi passed away
at a young age, and when he was niftar, his father promised that whoever
learns his son’s peirush will not need the care of a doctor. HaRav Chaim
Kanievsky, Shlita, has given copies of this Segulah to those who come to
them for a Bracha for a Refuah. For this Segulah, one learns the very first
Mishna of the Mesechta with the Rav, Tosafos Yom Tov and the Peirush of Kan
Mefureshes and then says the Tefillah printed in the Hakdamah of the sefer.
Follow the instructions printed there. For further information, one can
email
chinuchlist@gmail.com We wish all of K’lal Yisrael only Gezunt!
-------------------------------------------
SHATNEZ ALERT:
Hakhel had received a notice from the Vaad L’Mishmeres Shatnez regarding
women’s garments. The notice states that testing for Shatnez is recommended
for women’s down coats, linen sweaters, woolen blend jackets, woolen blend
skirts, woolen capes, woolen coats, woolen hats and woolen sweaters. For
further information, please contact the Vaad at 877-4-SHATNEZ
---------------------------------------------
Special Note One: Now that we have moved through Matan Torah, we should be
sure to take some of Matan Torah with us. Everyone can take his own idea
and go with it--we present here two very practical suggestions. One idea
would be to choose a Pasuk to recite before learning in order to
better appreciate what you are about to do. If one would look at Tehillim
119--he would find a tremendous number of Pesukim (176 ) to choose from--all
of which relate to Torah and the observance of its teachings. Find a Pasuk
that especially moves you--such as one that begins with the same letter as
your name, or that you find especially touches you based upon your personal
experiences. A second idea would be to record in writing any one especial
item that you have taken with you from your just concluded study-whether
your study was in a Shiur (yes, even a Daf Yomi Shiur), with a Chavrusa or
on your own--with a special focus on something that you could apply
practically in further study or in your life. As the Ramban writes in the
Igeres HaRamban--after you have completed your learning, search to see if
there is something that can have an immediate impact, if there is something
that you can fulfill right away. Let us be richer from last Shabbos’
experience--we do have a ‘money tree’--or at least a tree of true wealth in
our very own backyards--we just have to get a little better at realizing
it--and harvesting it!
Special Note Two: As we move towards Chodesh Adar, we provide a beautiful
thought from the Sefer Tiv HaTefillah (Rabban Gamliel Rabinovich,
Shlita) on the phrase we recite every morning at the outset of Hodu: “Yismach
Lev Mevakshei Hashem...be glad of heart those who seek Hashem.” Rabban
Gamliel explains that this Pasuk reveals something extremely important to
us. How can a person know and tell that he is truly a “Mevakesh Hashem”--one
that seeks Dveikus and Ruchniyus in his life--or whether he serves Hashem
outwardly, with his mind and thoughts really not there? The answer is that
if one is a ‘yismach lev’--if he truly feels joy when he learns, davens, and
performs a mitzvah; when was feels pleasure from his Avodas Hashem-then he
is reached the level of a Mevakesh. As the Sha’ar HaKavanos writes about
simcha: “And almost the ‘ikar ma’aleh and shleimus’... is dependent on the
joy one feels during tefillah and when performing mitzvos.” We suggest that
the feeling of joy may begin with the sublime realization of the
incomparable privilege one has, with the incredible opportunity one
experiences, each and every time he can open a Sefer, recites 19 Brachos in
Shemone Esrei (or any bracha at all), or performs any act that Hashem
Himself has requested that he perform in the Torah. As we have just
received the Torah in Parashas Yisro, where all of these unique and special
privileges-started--so it can likewise be the place to renew our heightened
awareness of this privilege--and the special joy you should feel each and
every time you put on any one of those literally priceless crown jewels we
first put on 3,328 years ago!
Special Note Three: In his commentary in this week’s Parashas Mishpatim on
the requirement of boring a hole in the recalcitrant Eved Ivri’s ear, the
Sefas Emes (5645) notes that the measure of reward, or Midda Tova, is always
greater than Middas Puraniyus. Accordingly, if an awl must be bored through
the ear of one who wants to stay an Eved to another human, then the reward
for one who accepts upon himself the service of Hashem and expresses the
words “V’Ahavta Es Hashem” with fervor will be granted divine
assistance to be able to clearly hear the voice of Hashem. We must make
sure that we use our ears for the right reasons--so that they be amply
rewarded! Hakhel Note: It is no coincidence (as it never, ever is)
to note that our very same Parasha contains the mitzvah of Lo Sisa Sheima
Shav--do not listen to/accept Lashon Hara or falsehood (Shemos 23:1).
Fascinatingly, this prohibition against listening to Lashon Hara is
found in the Torah even before the prohibition against speaking
Lashon Hara, which does not occur until Parashas Kedoshim! We suggest that
the reason for this may be actually quite simple--without a listener there
is simply no Lashon Hara at all to be spoken-- notwithstanding that it is at
the tip of someone’s tongue already mixed with venom, pride, disregard and
anger! This is the one occasion in which one should not at all be a
good listener. Conversely, we note that of the 48 Ways in which Torah is to
be acquired are set forth in Pirkei Avos (6:6)--and the first is Torah
study, the second is Shemiyas HaOzen--attentive listening, and only
the third is Arichas Sefasayim--appropriate speech. Thus, an
extremely important Avodah for the coming week--taught to us at the outset
of the Parasha so that everybody appreciates and gets to it-- is to
reevaluate and reconsider how we treat and use our ears. Getting within
earshot of an argument between people, a conversation between two people
who are of a lower element of society, or someone screaming on a cell phone
allows destructive foreign influences to enter into your body and soul
through those precious and miraculous apertures placed on either side of
your brain for good reason. Stay Away--don’t become an Eved Ivri! On
the other hand, if you see a lively Torah discussion taking place--listen
in! Our ears heard the Voice of Hashem at Har Sinai--let them continue in
the way of their bold and royal tradition and upbringing each and every
day--let us remember that we say Shema Yisrael for good reason!
Special Note Four: The Shelah HaKadosh provides an amazing insight from the
Zohar into the power of Teshuva. In this week’s Parasha, we are taught
that “VeChi Yiftach Ish Bor”--if a man digs a pit in a public area he
is responsible and must pay for all of the damage that it causes. If
someone caused another to sin, which has far greater ramifications because
it can permanently affect his Olam Haba forever and ever, one would think
that the damages he is liable for are much larger and exceedingly great.
Yet, this is not so for the power of Teshuva is so great that it repairs the
damage done above, the damage done below, the damage done to oneself--and
the damage done to the world! Let us think of the pit and all the
responsibility that it entails--and realize that with Teshuva one does not
have to fall in it or anywhere near it! Hakhel Note: If the snow does not
still serve as your reminder--may these words of the Zohar serve as an
exciting reminder for...a daily inspiration of Yoseir Mi’mah She’Hayisi!
Special Note Five: A related teaching of the Shelah HaKadosh is on the
Pasuk “Ki Seitzeh Aish--when a fire goes out and finds thorns....”
The Shelah explains that one might think that he is not responsible for a
fire that unintentionally went out on its own from his property. The Torah
teaches that this is not the case, and that one must be especially
circumspect with fire and its power--where even for an ‘accident’ or an
‘unintentional’ act will one be held fully responsible. This, the Shelah
continues (in the name of Rebbi Menachem HaBavli, Z’tl) is an important
allusion to the ‘fire’ of machlokes or anger--where one
simply must guard himself with greater effort and care, even if it ended
up happening by accident or without intention. The Shelah concludes with
these important words: “U’Klal Gadol Hu Zeh Lehavio LiHeyoso Kadosh
Bechol HaKedushos--this is a great principle--the recognition and
practice of which will bring him to holiness of holinesses.” Hakhel
Note: These are the Shelah’s words--not ours!
Special Note Six: The Birchos HaShachar is an amazing listing of Brachos,
thanking Hashem for so many important, life-giving gifts that he grants us
daily. Yet, they are typically recited at the outset of davening, when we
are tired, and may not have yet particularly gotten ‘in’ to the davening,
or when we are still subject to distraction. How can we save these very,
very special Brachos from not being given their due care and kavana? We
would like to reiterate a possible simple, and non-time-consuming
suggestion. Before reciting each bracha, simply look at and place your
fingers on the words which constitute the end of the bracha , such as
“Pokayach Ivrim” “Malbish Arumim”, “She’Assa Li Kol Tzorchi”. In
this way, you will know what you are making your bracha on--and this will
give you a sense of focus and appreciation as you recite the important words
of each and every bracha--properly thanking and praising Hashem for what He
gives you-- and truly acknowledging that He is the Source of this blessing
among all others!
==============================
23 Shevat
NOT A
TIME FOR SILVER AND GOLD:
In the past, a reader pointed us to a potent Rabbeinu Bachaya on the Pasuk
at the end of Parashas Yisro. The Pasuk (Shemos 20:20--giving us the right
vision!) teaches: “Lo Sa’asun Itti Elohei Chesef Veilohei Zahav, Lo
Sa’asu Lochem...do not make images of silver and gold together with
me.” The Rabbeinu Bachaya gives several interpretations to this Pasuk. His
second one is as follows: “When you are standing in Tefillah with me, do
not think about your silver and gold--for if you do, I shall consider it as
if you made silver and gold idols.” What a powerful way of moving yourself
not to think about business, work, or financial affairs during davening!
----------------------------------------------------------
Special Note One: As discussed yesterday, from last week’s Parasha we derive
the Mitzvah of Bikur Cholim. In this week’s Parasha, the Torah writes: “VeRapo
Yerapeih--and he shall provide for healing” (Shemos 21:19). Accordingly,
we feel it very appropriate to provide our refresher on the bracha of Asher
Yatzar, and the care we can take in reciting its precious words. We
encourage you to share with others:
A
REVIEW OF THE BRACHA OF ASHER YATZAR
A. In
this bracha, after we recite the regular nusach of every bracha--”Baruch
Atta...”, we continue with the word ‘Asher’. We
usually recite the word Asher in a bracha when it relates to a
Mitzvah--such as Asher Kideshanu BeMitzvosav. We also use the term
Asher in Birchas HaTorah--Asher Bachar Banu, and in the
first of the 15 Birchas HaShachar, Asher Nasan LaSechvi….
Otherwise it is reserved for ‘special occasions’ such as Sheva Brachos or a
Bris, and is not recited in our brachos either before or after we partake of
food. We may suggest that the word Asher is related to the word
Ashrei, indicating a special level of appreciation and thanks.
Indeed, HaRav Schwab, Z’tl, in his commentary on Ashrei Yoshvei Veisecha
teaches that Ashrei ‘definitely means happiness’ (although he
does not connect Asher to Ashrei). We use this apparent nexus
of Asher and Ashrei as a suggestion--to experience a sense of
appreciation and thanks at the outset of the bracha--when expressing the
word Asher.
B.
The next term, ‘Yatzar Es HaAdam--Who formed man,’
teaches us that man was miraculously created this way at the outset of
creation, and that accordingly, many billions of people have been blessed
with a phenomenally functioning system-- every day, several times a day--and
even throughout their entire lives. Nevertheless, we should not get lost in
the fact that our bodily functions and systems are part of an act of
creation thousands of years ago--but instead we should recognize that in
actuality Hashem is the Rofei Chol Basar (in the present tense)--the
One Who makes each system of every human being work each day--on an ongoing
basis!
C. The
next phrase in this bracha is Es HaAdam. How, after all, is
man different than animal in the miraculous constitution of his body? After
all, do not a myriad of live creatures in various kingdoms have incredibly
complex and truly incomprehensible digestive, circulatory and other body
systems? What makes ours so special and unique? Do not we in fact, conclude
the bracha with the words Rofei Chol Basar--Who heals all flesh? We
may suggest that the answer lies in the meaning of the word HaAdam.
When Hashem first created Adam HaRishon, the Pasuk states VaYivrah Elokim
Es HaAdam BeTzalmo BeTzelem Elokim Barah Oso (Bereishis 1:27).
We are thus thanking Hashem not only for all of the incredible body systems
in (hopefully) perfect working order and place, but also for our unique
Tzelem Elokim. With the expression of Es HaAdam we
express our true appreciation to Hashem for giving us the ability to lead
spiritual lives in a physical world--to elevate all of our physical
processes. Indeed, there are even Simanim in Shulchan Aruch (Orach Chaim
3,6,7) which provide specific Halachos as to a conduct of a person when
taking care of one’s needs! We are not merely like the other creatures who
Hashem keeps in miraculous existence as well--we are sanctified as Es
HaAdam in the process!
D.
With the next phrase of BeChochma we indicate that Hashem’s
wisdom is not a wisdom which we can duplicate or even comprehend. As but
one short example to remember--miles worth of intestines within a person
just a few feet tall deserves our real attention and special appreciation!
E. The
next phrase in the bracha is U’Vara Vo Nekavim, Nekavim. The
term U’Vara--and created, explains the Malbim (Bereishis 2:7),
is used to indicate Yeish MaiAyin--something created from nothing (as
opposed to yetzirah and asiyah, which are later stages of
development). Here, we recognize that Hashem created apertures, or
openings, from nothing. What needs to be ‘created’ in an opening? Firstly,
the size of each opening, and the particular constitution of each opening,
is detailed for each individual. Additionally--it is not just one aperture
that was created but a series--and different parts of the body have openings
with different purposes. The openings in the ear help us hear, the openings
in the nose help us breathe and smell….It is perhaps for this reason that we
thank Hashem for Nekavim, Nekavim--many apertures which
function independently and relate to each other, and which provide us with
the experience of oh so many daily miracles!
F. The
term Vo means ‘within’. We thank Hashem for what is within
us--that which we cannot see, but which keep us functioning minute-to-minute
and second-to second. We cannot even claim control over them, because we do
not see them nor their processes! With our express appreciation of the
physical items within us, we will better able to appreciate in
Elokai Neshama--our Neshama--the spirituality within us which we
also cannot see--and which is also described in the same way as Shenasatah
Bi!
G. In his introduction to the bracha of Asher Yatzar, HaRav Schwab, Z’tl,
notes that the 19th-Century naturalist Alexander Von Humboldt is said to
have commented that he reviewed the prayer books of many religions, and
found no other prayer comparable to Asher Yatzar. A Rav reported to us that
he was told by someone who had visited HaRav Yehuda Zev Segal, Z’tl, that
HaRav Segal had said the bracha in three languages at the time that he has
visited with him (obviously in a manner where there were no Sheim U’Malchus
issues).
H. We continue in the bracha with the term Chalulim, Chalulim.
As noted last week, the G’ra points out that the Gematria of this phrase is
248--corresponding to all of the limbs of the body. The Sefer VeZos
HaBracha, provides specific examples of Chalulim--as organs with
hollows--the stomach, and large and small intestines, which house the
chemicals and enzymes necessary for digestion. As but one example of our
incredible makeup,
www.designerperfect.com teaches that the
two kidneys that most human beings possess weigh only five ounces each--and
filter 450 gallons of blood each day--expelling all toxins from the body in
the process!
I. The word Nekavim and the word Chalulim
are both immediately repeated a second time in the bracha. We may suggest
that this is because there are two types of Nekavim and two types of
Chalulim--there are two holes within the same system (such as the
opening of the mouth and the opening of the esophagus), and the opening of
the ear and the opening of the nose--which are of two different systems.
Similarly, there are two kinds of Chalulim--within the same
system--and within different systems. We thus marvel at the complexity of
each system--and of the totality of all of the systems!
J. We continue with the phrase “Galuy Veyadua Lifnei Chisei Kevodecha--it
is obvious and known before Your Throne of Glory”. What is the difference
between Galuy and Yadua? We may suggest that with the term
Galuy we affirm our belief that Hashem sees
everything--everything is revealed to Him even in the most hidden of
places. The term Veyadua, on the other hand, is our
affirmation that Hashem not only sees everything, but also knows
everything. The term Lifnei, of course, is a contraction of the
words “Le and P’nei-- to the face of”, in which we indicate
that not only does Hashem see and know everything, but that it is directly
before Him. The term Chisei Kevodecha, explains HaRav
Chaim Kanievsky, Shlita, is a term of honor, referring to the fact that that
we always stand before Hashem--before the throne of glory itself! Picture
it!
K. As many may know, the Shulchan Aruch itself (Orach Chaim 6:1),
goes into great detail explaining the meaning of Asher Yatzar in
detail. The term we are up to in the bracha is “She’im Yipase’ach
Echad Mai’hem, O Yisaseim Echad Mai’hem”. Here, the Shulchan Aruch
gives several explanations. One of the explanations is that in the mother’s
womb, the fetus’ mouth is closed, and when he enters into the air of this
world, it opens. If it would remain closed even for a short period of time
(“sha’ah achas”), or if one of the organs which are ‘closed’ (such as
the heart) would open even for a short period of time, the human being would
not be able to exist. The Shulchan Aruch also suggests that if a person had
to take care of his bodily needs too often, and the process of excreting
harmful fluids and waste occurred too continuously, the person’s life would
be endangered. In the Sefer VeZos HaBracha, Rabbi Aleksander
Mandelbaum, Shlita, adds that the phrase She’im Yipase’ach… conveys
that all of our organs are in exact measure--both in size and in
proportion. If an opening was a bit larger, or a size was a bit smaller,
the processes necessary for a person’s functioning could not continue.
L. The next phrase is “Iy Efshar LeHiskayem VeLa’amod Lefanecha--it
would be impossible to exist and stand before you.” To the Torah
Jew, not much is impossible. With these words, accordingly, we
emphasize the extreme need for Hashem’s continued gift to us of the proper
functioning of our bodies. What is the difference between LeHiskayem
(to exist)--and La’amod (to stand)? The Olas Tamid (based
upon the Ra’avad) explains that LeHiskayem means that without the
proper operation of our bodily systems, we would lose our human form of
existence and simply crumble back into dust, while our inability to be
La’amod Lefanecha, refers to our inability to stand before Hashem in
Tefillah and in the study of Torah--for to do so most properly requires a
clean and healthy body.
M. The bracha concludes with the words: “Baruch Atta Hashem” a
second time. We may suggest that after having just gone through all of the
remarkable processes and descriptions in the bracha until this point, we are
now ready to recite Baruch Atta Hashem in perhaps a more uplifted way
then when we first started the bracha! We then praise Hashem for being a
Rofeh Chol Basar. As we have previously noted, with these words
we bring our thanks to Hashem to the present moment, as the phrase is in the
present tense. We thank Hashem for His Hashgacha Pratis in keeping us well,
for we know that taking the waste matter out of our body is essential to our
continuous and continued existence. The concluding words of the bracha is
U’Mafli La’asos--Hashem acts are simply wondrous. The
Shulchan Aruch (Orach Chaim 6) and the Rema give important explanations to
these concluding words. One of the explanations of the Shulchan Aruch is
that man can be compared to a flask full of air--if a hole is pricked in the
flask all the air would go out. Yet, man has many openings and the breath
of life stays within him. The Rema explains that the wonder is how the
gashmiyus of the body holds within it the ruchniyus of the soul.
The Sefer Kavannos (brought by the Mishna Berurah, ibid.) teaches
that the Neshama is nourished from the ruchniyus of the food and the
body is nourished from the gashmiyus--and through food they are
joined together! Thus, with the term U’Mafli La’asos we
affirmatively declare that Hashem cares both for our gashmiyus and
our ruchniyus. We may add that the bracha concludes with the word
La’asos--to do, which incorporates our Tefillah for the future--that
Hashem continue to perform all of these miracles for us!
==============================
22 Shevat
HARAV
CHAIM YISROEL BELSKY, Z’TL:
For
those who were privileged to have had some personal contact with HaRav
Belsky, the loss is a staggering one. His Gaon’us in Torah, Ahavas
Yisrael and Chesed will certainly be demonstrated by Seforim, Shiurim and
biographies on his unique and precious life to be brought to light in the
near future. We recall how he painstakingly reviewed our first Bulletins,
not only editing language in Halacha--but improving our grammar as well! We
would also sometimes send him Shailos by fax, and he would handwrite the
answers--and fax them back! His life was dedicated to carrying on the
mesorah of Halacha, providing the Halacha in new areas in the way that his
Rebbeim would have paskened, and helping others better understand the
Halachos and their underlying basis. When he gave a Halacha Shiur for us, it
was invariably intertwined with practical hashkafa and effective mussar
relating to the topic. In a typical Shiur, we would present him with a list
of five to ten Shailos, and he would truly endeavor to answer all of them
before ending the Shiur. He knew the areas that needed tikun--and
spent time conveying his knowledge to K’lal Yisrael. A case in point would
be “The Halachos of the Summer”, which we have presented in parts over the
years. His specific knowledge of so much ‘scientific’ information made his
p’sakim in the areas of electricity, brachos over contemporary foods, and
other technical issues authoritative. He steadfastly held to his p’sakim,
most recently in the areas of fish and water infestation, notwithstanding
that other renowned Poskim disagreed. His vast knowledge of Halacha as it
applies to each and every circumstance was legendary in his own time. For
instance, a Shailah in one of our Shiurim was: “How can an older person be
mekayeim the Mitzvah of Simchas Chosson V’Kallah if he can’t keep up with
the dancing pace at Chasunahs?” HaRav Belsky responded that if one is
genuinely happy at a Chasunah, his happiness will contribute to the Simcha
in the entire hall--which will certainly be felt by the Chosson and Kallah.
Another time, we asked him about what some referred to as “The Last
Remaining Lachash”. That is, when one has a bone stuck in his throat, one
should bring a bone of the same type, place it on the person’s skull and say
“Chad Chad, Nochis Bola, Bola Nochis, Chad Chad.” [Rebbi Akiva Eiger,
Z’tl (Yoreh Deah 335, D’H Nasnah) brings from the Maharil that this lachash
is the last one we can generally use even in our days--as it is still “boduk
um’nuseh.” ] HaRav Belsky advised us that not only is this lachash in
full force and effect in our time--but that he himself implemented it on two
different occasions! After September 11th, HaRav Belsky delivered a Shiur
to an overflowing crowd who were seeking Da’as Torah at such a desperate
moment. One of the questions presented was: “Should we daven that things
‘return to normal’”? HaRav Belsky responded: “Yes--most certainly we should.
However, we must not lose focus on what is ‘normal’ to us. Normal means
K’lal Yisrael living in Eretz Yisrael with a Beis HaMikdash as the focal
point from which Kedusha emanates. We are never to lose sight of that fact!”
All
are welcome to share their personal experiences with us. We will learn much
about HaRav Belsky in the coming weeks. We should treasure the many lessons
he has left for us, and look forward to seeing him again at the earliest
possible Techiyas HaMeisim--B’Karov Bimheira Ve’yameinu.
--------------------------------------------
Special Note One: We recall that today is the Yahrzeit of the Manchester
Rosh HaYeshiva, HaRav Yehuda Zev B’R Moshe Yitzchak HaLevi Segal, Z’tl.
HaRav Segal put the Koach HaPeh at the forefront of his Avodas Hashem
and assured others that they would experience personal Yeshuos through the
proper study and application of Shemiras Halashon. One can continuously
edify and refine his speech and his manner of speech. ’I am going to
cheat on my diet with this piece of cake.’; ’Can I steal a moment
of your time?’; ‘What a disgusting bug!’; ‘That food is nasty’;
‘I have no patience for this!’; ’I can’t talk to you bye
[click]’--are all examples of short statements which ultimately impact a
person’s mindset and overall personality. Replacing the snaps, remarks and
quips, and the gruff, negative and unseemly words with wise words of
compliment, praise, optimism and encouragement may appear to have a limited
effect upon a small part of the overall day--but actually will impact surely
and steadily on a large part of one’s personality. The time to begin to
improve with better, more chosen words is not tomorrow or next
week--if for no other reason than there is simply more to accomplish
tomorrow and more to grow in the next week. As we move farther and farther
from Rosh Hashana 5776, it most certainly behooves us to become better--Yoseir
MiMah She’Hayisi-- with our Koach HaDibbur today, on the
Manchester Rosh HaYeshiva’s Yahrzeit. This would be an important step
towards bringing us the individual Yeshuos that the Manchester Rosh
HaYeshiva so seriously attributed to a worthy Ruach Memalela--the
expression of our spirit from within--as expressed to the outside world by
our power of speech. Perhaps each and every one of us can begin his noble
trek, by recording in writing in a personal, actual, short daily Refrain
from Inappropriate Word Note--or perhaps better yet--a daily
Meaningful Compliment Note. Life--your life--is too precious to let the
days go by--without each day being a little bit ...Yoseir MiMah
She’Hayisi!
Special Note Two: In last week’s Parasha we
found the Mitzvah of Bikur Cholim--visiting the sick. As Chazal teach “Es
Haderech Yailchu Ba--the way you shall go in--this refers to Bikur
Cholim. In order to review important highlights of this great Mitzvah, we
provide a previously published note entitled “Bikur Cholim Revisited”.
BIKUR CHOLIM - REVISITED:
1. According to the Chochmas Odom (151:3) the ikar (main point) of Bikur
Cholim is davening for the sick person while visiting him. In fact, the
Kitzur Shulchan Aruch (193:3) paskens that one has not fulfilled the mitzvah
of Bikur Cholim if he visits, but does not daven to Hashem while there.
This is because the Shechina is present above the head of the sick person,
and your tefillos are, k’viyachol, in front of the Shechina itself
(Shulchan Aruch, Yoreh Deah 335, Shach seif katan 3). In your Tefillah, you
should ask for Hashem’s mercy for that particular choleh “B’soch Cholei
Yisrael” (amongst the other sick of Israel), because, in the merit of
the many, your tefillos will be better received (ibid., Shach seif katan 4).
2. Bikur Cholim should not be performed when it is convenient for the
visitor, but when it is best for the choleh. As the halacha states, one
should not visit in the first three hours of the day... the last three hours
of the day..., etc. (Shulchan Aruch, Yoreh Deah 335:4).
3. In addition to tefillah, there is a mitzvah to give the choleh “nachas
ruach” (Kitzur Shulchan Aruch 193:3). This does not mean that one should
speak on and on, or even with witticisms. Statements should as “You’ll now
have to take that medicine for the rest of your life,” or “Next time, you’ll
be more careful,” or even “How will this affect your life going forward?”
may be equated with smacking a poor person across the face and knocking out
a few teeth as you hand him a hundred dollars with a smile.
4. The Chazon Ish (Collected Letters, Volume I:138) writes that everyone
has the mitzvah to perform “Bikur Cholim” upon himself, as well. This means
that he must take care of his body and use the most effective means possible
for his personal health.
5. One should try to tidy up and make the atmosphere more cheery for the
choleh, if possible. The Gemara (Nedarim 40A) relates that Rebbi Akiva
himself swept and cleaned the floor for his sick student. As a result, the
student told him, “You have caused me to live.” Rebbi Akiva then taught,
“He who does not perform the mitzvah of Bikur Cholim, it is as if he spilled
blood.” The reverse is also, of course, true. In fact, the Gemara clearly
teaches that one who acts wisely with the ill will himself be saved from “a
bad day” by Hashem (see Tehillim 41 and Gemara, Nedarim 40A).
6. Finally, one should consider a choleh’s status after he leaves the
hospital, and even after he returns to shul or to work. The fact that he
has somewhat healed does not necessarily mean that he is not suffering pain
or is otherwise in distress. One should continue to daven for, and inquire
as to, a person’s welfare, until he is confident that the choleh has
received his Refuah Sheleimah.
Special Note Three: Final points and pointers from Parashas Yisro:
A. At
the outset of the Parasha, the Torah records the names that Moshe Rabbeinu
gave to his two sons--and the reasons for those names. Why does the Torah
recount this now? Why is it so timely at this point? HaRav Simche Zisel
Broyde, z’tl, provides us with a great lesson. Moshe Rabbeinu had just
witnessed --and even personally participated-- in miracles the likes of
which the world has not seen since. The Makkos, the Splitting of the Sea,
the multitude of Miracles in the Sea, the Mon, etc. Yet, Moshe Rabbeinu did
not and would never forget the ‘smaller’ miracles that he personally
experienced in his own lifetime--whether it was having a child, staying
alive in galus, or being saved from Paroh’s executioner. One’s personal
miracles, one’s daily survival, is something that should not be overshadowed
even by something as powerful as the Geulah itself! When we give thanks to
Hashem in Modim daily--and thanks Hashem for “Ahl Nisecha Shebechal
Yom Imanu--the miracles that are with us daily”--we should (in
thought) name some of them just as Moshe named his sons--and realize that we
will be thanking Hashem for them forever--even after witnessing the miracles
of the Geulah Shelaima--speedily and in our days!
B.
From a Reader: The following is from Vedibarta Bam by Rabbi Moshe
Bogomilsky: “Why is the giving of the Torah recorded in Parashas
Yisro? Regarding the Torah it is stated
“Ein Tov Elah Torah--the
true good is only Torah--as it is written”
Ki Lekach Tov Nasati Lachem--I have given you a good
teaching—the Torah” (Pirkei Avos 6:3) The word Tov-- Tes Vav
Vais has the numerical value of 17. Counting from the first Parasha
of the Torah (Bereishis)--Yisro is the 17th Parasha. Thus it is most
appropriate that the ultimate good be expounded in the 17th
Parasha!”
C.
From a Reader (who received if from a Rav): “Vayisyatzevu BeTachtis
HaHar. The Pasuk says they stood under the mountain. Chazal tell us this
means that HaKadosh Baruch Hu turned the mountain over them (like a pot) and
threatened the Bnei Yisrael. If you accept the Torah--good, if not, you’ll
be buried under. Tosfos and the Midrash ask: “But Bnei Yisrael said
Na’aseh V’Nishma and were mekabel the Torah willingly--why the
need to force them?”
The
Maharal explains: It is not enough for the Bnei Yisrael to figure out on
their own that the Torah is worth receiving--this is not yet the essence of
Kabalas HaTorah. They must understand that Torah is life itself--without
Torah, we are not really living. As we know, the real definition of life
means existing in a way that it remains forever. Without Torah, every moment
of life dies away as soon as the moment passes. This is called death, not
life, since it is only temporary. The only way to really live is by
transforming every instant into Chayei Olam. This is the meaning in Birkas
HaTorah of VeChayei Olam Natah BeSocheinu-- the Torah is what
takes the ‘instant’ of physical life and makes it last forever. In truth,
every moment and every particle of existence must have a shaychus to
Torah in order to become Chayei Olam.
This
is why we had to be forced to be mekabel Torah, because Torah is life itself
and it is not up to ‘choice’--therefore, Hakadosh Baruch Hu had to show
K’lal Yisrael that Torah is a must, and accepting it voluntarily, leaves the
thought that it is a good thing and if I want that good thing-fine, if not,
it is my decision, but forcing it shows that just as breathing is a must and
a person does not say: ‘I guess I will breathe now’, so too, Torah must be
accepted with the realization that I have to live a life of Torah. So there
are two parts to Kabalas HaTorah, one the great ma’alah that we said
Na’aseh V’Nishma on our own--and second that we know life is impossible
without it!”
D. In
the last Pasuk of the Parasha (Shemos 20:23), we learn Velo Sa’aleh
B’Ma’alos Ahl Mizbichi--you shall not ascend the mizbei’ach on steps.
Rashi explains that if one would have to walk up steps, he would act
immodestly in light of the holiness of the place--thereby engaging in an
inexcusable act of bizayon. Quoting the Mechilta, Rashi continues, if
the Torah is concerned with the shame or disgrace of stones--which do not
have the mental capacity to be makpid on this bizayon--then certainly must
one be especially careful with not shaming or disgracing another human being
who does have the sense and sensitivity to feel hurt--and who is,
after all, a Tzelem Elokim. The Torah , by concluding the Parasha in
this way--the Parasha of Matan Torah-- is teaching us an outstanding lesson,
and we must view it as timely and apply it in the coming week. Rather
than ‘justifiably’ (just as it is justifiable to walk up steps) shaming,
disgracing or embarrassing a person--we must be sure to turn the tables--
and instead replace the inappropriate, hurtful phrase or phrases with words
of chizuk and expressions of encouragement!
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