Hakhel Email Community Awareness Bulletin
FEBRUARY 2020 DAILY EMAIL ARCHIVE
3 Adar
TESHUVAH MOMENT: 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), then 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!
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WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
The
following Halachos are culled from the Mishna Berurah Dirshu Edition. Of
course, one should in all events consult with his own Rav or Posek
pertaining to his particular facts or circumstances:
A.
Frozen food in the freezer which his edible if one would defrost it is not
Muktzah. Even if one has no intent of defrosting it on Shabbos--because one
is able to defrost it if he would like (Shulchan Aruch Orach Chaim 310,
Dirshu Note 29).
B. The
Igros Moshe (Orach Chaim 4:78) rules that a closed carton (such as a milk or
juice carton which is opened by separating the folds) may not be opened on
Shabbos, as we do not view it as an original opening which has been closed.
This is because the seal is done very well and the original opening is
considered to be no longer in existence.
C. If
after taking care of one’s bodily functions, he realizes that by cleaning
himself blood will come out, HaRav Nissim Karelitz, Z’tl, rules that it is
nevertheless permissible to do so because it is a pesik reisha d’lo
neichalei k’lal and it is Kavod HaBriyos (Orach Chaim 312 and Mishna Berurah
Note 4).
D..
One should be very careful not to hit another person (or an animal) in a way
which will cause a wound (Shulchan Aruch Orach Chaim 316, Mishna Berurah
seif katan 30). The Ben Ish Chai rules that even hitting a friend in jest or
‘play fighting’ or holding on to one’s or another’s flesh so that the skin
reddens is assur (ibid., Dirshu Note 55)
E. The
Chazon Ish rules that one may remove a fly from food together with a portion
of the food to avoid Borer issues even though the fly is otherwise muktzah,
because this is not considered to be tiltul muktzah, but instead making the
food edible to eat. One cannot, however, kill spiders or other small insects
on the pretense that they would be dangerous if they went into someone’s
food. Instead, one should cover the food (especially if we do not know that
they are, in fact, dangerous). Mishna Berurah (Shulchan Aruch Orach Chaim
216 seif katan 48).
F. In
one owns a cat or dog, he can close the door in the room there are in, as
they are considered as domesticated and living in the home and not subject
to the Melacha of tzad--trapping (SA OC MB seif katan 53 and Dirshu Note
101).
G.
HaRav Elyashiv and HaRav Nissim Karelitz rule that one should not tie any
kind of knot in something which one does not intend to open again. For
instance, when one has finished with a garbage bag--the fact that he has
tied it up and does not intend to open it again renders it a Kesher Shel
Kayama.
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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!
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NOT HIDDEN AWAY IN A TOWER:
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!
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MIKDASH ME’AT:
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 for 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!
===============================
2 Adar
TESHUVAH MOMENT: 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!’
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AN IMMEDIATE LESSON FROM THE KERUVIM:
Rebbi
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.
-------------------------------------------------
A SECOND 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 in 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.’ “
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TRUE JOY!
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!
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
TESHUVAH MOMENT:
Now
that we are at the first day of Adar, 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. 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!
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CHODESH ADAR HAS ARRIVED!
A. Today, being the first day of the month of Adar, is five months from Rosh
Hashana(!) Yes, we still have the majority of the year in front of us to
grow and accomplish. Let us each give ourselves a gentle wake-up tap across
our cheeks, and remind ourselves of our goals and hopes—and how we can
practically accomplish them.
B. If you start learning Mishnayos Megillah today and learn
just three Mishnayos a day (after Ma’ariv, with your son, etc.), you will
complete the entire Mesechta on Purim, and if you then continue to learn
Mishnayos Pesachim starting on Purim (it is a mitzvah to begin learning
Hilchos Pesach on Purim (as brought in the Shulchan Aruch, Orach Chaim 429;
Mishna Berurah seif katan 2)), you will complete Mishnayos Pesachim
before Pesach!
C. If you start today, and learn one perek of Megillas Esther a day, you
will have reviewed the Megillah in time for its laining on Leil Purim.
Remember--the Torah Jew places special emphasis not only on the Mitzvah--but
on the Hachana --the preparation for the Mitzvah!
D. The following contemporary Sefarim (Hebrew) are recommended by the Sefer
Luach Davar B’Ito in preparation for Purim: Purim V’Chodesh Adar
(HaRav Cohen); Yemei HaPurim (HaRav Schwartz); Nitei Gavriel--Purim
(HaRav Tziner); and Yismach Yisrael (HaRav Dardik).
E. MAKE SURE THAT YOUR SHUL JOINS YESHIVAS MORDECHAI HATZADDIK
THIS PURIM! Yeshivas
Mordechai Hatzadik, Torah study in Shul on Purim day, has
hundreds of branches worldwide, with tens of thousands participating.
If your Shul does not yet participate in this noble project (Torah study
on such a busy day--what a Zechus!), please contact us to learn how you
can join. Most certainly, it is a special merit to contribute towards the
prizes given to the children for learning on this day!
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A PURIM PRIMER:
When is ga’avah good? One answer is that its letters--gimel, aleph,
vav and heih, represent the days upon which Purim can fall--Tuesday, Sunday,
Friday and Thursday! To help arouse the spirit of Mishenichnas Adar
Marbim BeSimcha, we provide the following questions (and answers!)
relating to introductory events to Megillas Esther:
1. QUESTION: How long was Haman a barber for before he
became Achashveirosh’s right-hand [or, perhaps, second-hand] man?
ANSWER:
He was a barber in K’far Kartzum for 22 years (Megillah 16A)
2. QUESTION:
When Haman heard that Achashveirosh ordered him to take Mordechai around on
the king’s horse--what did Haman suggest to Achashveirosh to give Mordechai
instead? ANSWER: He said that it would be enough to give him one
village or one river (ibid.) Achashveirosh responded that he should be taken
on the horse--and given what Haman had suggested!
3. QUESTION: Name at least two acts that are attributed to
the Malach Gavriel in the Purim story.
ANSWER:
He placed a tail on Vashti so that she would be too ashamed to appear at
Achashveiroh’s feast (Megillah ibid. 12B). Also, when Achashveirosh could
not sleep and he ordered that his Divrei HaYamim be read before him, Shimshi,
the king’s scribe kept on trying to erase the recording of how Mordechai had
saved Achashveirosh’s life from Bigsan and Seresh--and Gavriel kept on
re-writing it (ibid. 16A).
4. QUESTION: Can you identify a Pasuk in Tanach that Haman
knew?
ANSWER:
Chazal teach that after Haman told Mordechai to get up onto the king’s
horse, Mordechai advised him that he was too weak from fasting to do so.
Haman then had to bow down so that Mordechai could step on him to ascend
onto the horse. When Mordechai did so, he kicked Haman. Haman responded:
“Does it not state in Mishlei ‘Binfol Oyvecha Ahl Tismach’?” (Mishlei
24:17) Mordechai responded that the Pasuk does not refer to the enemies of
K’lal Yisrael (ibid.).
5. QUESTION: What gezeiros did Haman make against
K’lal Yisrael, besides for his intent to ultimately r’l annihilate
them?
ANSWER:
(i) He decreed that no one could purchase a Jew as a slave--so that no one
would be protected at the time of the intended annihilation (ibid. 11A);
(ii) From the Pasuk of “LaYehudim Haysah Orah”--which teaches how the
Jews celebrated after Haman’s plan was foiled, we learn what he decreed
against: Orah--the study of Torah, Simcha--the observance of
Yom Tov, Sason--bris milah, and Yikar--Tefillin.
Hakhel Note: Once again, the Pasuk reads: “Laihudim Haysah Orah
V’Simcha”--we may learn from this that the prerequisite to Simcha is--
Orah--Torah! Certainly, one thing we should be doing now in preparation for
Purim is learning more Torah--especially relating to Purim and the Megillah!
---------------------------------------------------------------------
AMAZING LESSONS!: 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 Masa 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.”
The Gemara [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 the Navi
[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!
================================
30 Shevat
TESHUVAH MOMENT:
Since
the inception of 5780, we have hopefully succeeded in five months of real
accomplishment. Whether or not we have succeeded to the extent we wanted
to--we have seven 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 begins--today or
tomorrow may be a very good time to review who is owed money and to whom
Seforim or articles of clothing must be returned.
----------------------------------------------------------
BARCHI NAFSHI:
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!
----------------------------------------------------------
PRACTICAL PROBLEMS OF MEZONOS BREAD:
The
following exceptional excerpt is from the outstanding work The Laws of
Brachos (Artscroll) by Rabbi Binyomin Forst, Shlita:
“Practical problems of “mezonos bread”:
A. Franks,
falafel and sandwiches: One who eats a filling meal of “frank-on-roll,”
falafel
or
salami sandwich, regardless of the fact that the breads are kneaded with
apple juice, is required by Torah law to recite Birkas Hamazon.
Consequently, one who treats “mezonos bread” as cake often neglects a
positive commandment of the Torah. The responsibility for this transgression
is shared with the proprietors of the restaurants, since they serve these
foods to a public often unaware of these halachic problems….
B.
“Mezonos challos”: Some caterers even serve “mezonos challos” at wedding
banquets to save their guests the ‘inconvenience’ of al netilas yadayim and
Birkas Hamazon. This practice is regrettable since the guests are encouraged
to neglect their requirement of Birkas Hamazon. These challos are eaten
before or during the meal in the place of normal challos, and are thus
considered as pas ha’ba b’kisnin eaten together with other foods,
which effects a k’vias seudah. However, one who eats cake or cookies
for dessert need not be concerned with this problem. The cake is not eaten
as part of the meal and does not combine with the other foods to effect a
k’vias seudah (unless one eats a considerable amount of cake, in which
case the cake alone may constitute a k’vias seudah).
C. Airline
meals: Airlines usually serve packaged kosher meals. These meals are
commonly accompanied with a roll or bun marked “mezonos.” This practice is
misleading and improper. Although the bun by itself may require only a
mezonos (which is by no means certain), the fact that the bun is eaten with
the other foods as a meal gives it a status of k’vias seudah. One
must certainly wash, recite al netilas yadayim and hamotzi. One may eat the
meal without the bun, recite a bracha achrona and eat the bun as a snack
later during the course of the flight. In this case, one may perhaps rely on
opinions which hold that one may recite mezonos on a roll of this type even
if the taste of the fruit juice is not noticeable.
Hakhel
Note: Every person is faced with the challenge of Mezonos bread in various
contexts--and must realize that there is no one to fool. Rather, he
should consult with his Rav or Posek as to the appropriate conduct in the
various circumstances with which he is presented.
------------------------------------------------
WITH CLEAN HANDS AND A PURE
HEART: 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
Bimkom 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 by Dovid HaMelech
in Tehillim, the path originally paved by Avrohom Avinu for all of his
descendants, 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!
================================
29 Shevat
TESHUVAH MOMENT: 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
of 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 whom one has even greater obligations, and for whom
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.
------------------------------------------------
WE PROVIDE SEVERAL OTHER IMPORTANT TEACHINGS FROM LAST WEEK’S 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 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!
-----------------------------------------------------
CHOSHEN MISHPAT APPLIED:
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!
================================
26 Shevat
STARTS WEDNESDAY--SHA’AR
HABITACHON!
By the following
link, we provide a magnificent opportunity to review the Chovos Helevavos
Sha’ar Habitachon in 29 short segments over the
month of Adar
http://www.hakhel.info/archivesPublicService/Sha’arHaBitachonScheduleAdar.pdf
This outstanding opportunity can then be easily repeated over the month of
Nissan. What a special way to connect Purim, Pesach and our daily lives!
Spread the word!
-----------------------------------------------------
TESHUVAH MOMENT:
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!
-----------------------------------------------------
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 Torah specifically enjoins 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 much 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!
D. Last week, we had noted that if one has already
been yotzei Havdala he should not be motzi a woman (see
Shulchan Aruch Orach Chaim 296, Mishna Berurah seif katan 36). A reader
asked us to affirmatively state that one who was already yotzei could
be motzi a man in Havadala, based upon the principle of arvus.
We accordingly so note, with the caveat that as in
all matters of Halacha, one should consult with his Rav or Posek.
-----------------------------------------------------
QUESTIONS AND ANSWERS ON THE PARASHA:
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 Shnayim 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 man’s
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 loser’s and finder’s 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 laivav. 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).
-----------------------------------------------------
REPAIRING THE DAMAGE:
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!
-----------------------------------------------------
FOLLOWING THE LEAD: 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.
-----------------------------------------------------
POSSESSIONS, POSSESSIONS: The Seforno 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.
-----------------------------------------------------
IN
HONOR OF THE PARASHA: We continue today a short series culled from the
Sefer Hizharu BeMamon Chaveireichem, by Rabbi Avraham Tovalsky,
Shlita.
PART II
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!
================================
25 Shevat
TESHUVAH MOMENT:
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
(this 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. The ultimate goal is dveikus--and
Teshuvah! (Sefer Talelei Oros) Hakhel Note: A clear reminder and
incentive for Teshuvah Bechol Yom!
-----------------------------------------
ON THE YAHRZEIT OF HARAV YISROEL SALANTER, Z’TL:
Today is the 137th 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 Torah 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 taught in the Parasha--”Midvar Sheker
Tirchak”--over the coming week. 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.”
-----------------------------------------------------
IN
HONOR OF THIS WEEK’S PARASHA:
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 money earned improperly
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!
================================
24 Shevat
TESHUVAH MOMENT:
Every
morning, as part of Birkos HaTorah, we recite VeHa’arev Nah Hashem
Elokeinu Es Divrei Sorasecha...--please Hashem, sweeten the words of
Your Torah in our mouths…. Rabbi Dovid Goldwasser, Shlita, in the name of
the Anaf Yosef (a classic commentary on the Siddur) writes: “After
VeHa’arev Nah there are 30 words in this Tefillah. The 30 words
correspond to the 24 books of Tanach and 6 orders of the Mishna. We pray
that we, and children from the earliest age, experience the sweetness of
Torah, and that the entire Torah should be beloved by us.”
Hakhel
Note: In order for this prayer to be effective--we must have Kavannah
when reciting it! Dovid HaMelech (Tehillim 19:11) teaches us that in
fact Torah is: “Mesukim MiDevash V’Nofes Tzufim--even sweeter than
honey and drippings from the honey combs.” Perhaps when reciting the words
VeHa’arev Nah we should attempt to feel the sweetness on our
lips--and in our minds!
-----------------------------------------------
THE DEFINITION OF NATURE: It
is said in the name of
HaRav Yerucham
Levovitz, Z’tl,
that the definition of “Nature”
is miracles that happen
more often!
-----------------------------------------------------
CAN
YOU ANSWER THE QUESTION?
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 you?
-----------------------------------------------
QUOTABLE QUOTE:
“Filtering and monitoring do not kasher the Internet or eliminate the
possibility to abuse it. Filtering and monitoring restore one’s bechirah so
that his yiras shomayim may have a chance to protect him from aveiros.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
--------------------------------------------
TORAH TZIVAH!
After our great Kabbalas HaTorah this past Shabbos--oh, how we should
exclaim: “Torah Tzivah Lanu Moshe Morasha Kehilas Yaakov” with
greater fervor and feeling each morning!
Hakhel Note: Two additional practical suggestions on taking Matan Torah
with us:
1.
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.
2.
Write any one special 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’s 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!
---------------------------------------
SPEECH REVERSAL:
Rabbeinu Bachya, in his introduction to last week’s Parasha, brings a Pasuk
that Shlomo Hamelech, the wisest of all men, teaches in Sefer Mishlei
(15:4): “Marpeh Lashon Eitz Chaim--a healing tongue is a tree of life.”
Rabbeinu Bachya writes that a healing brought about through proper use of
the tongue is an infinitely better cure than that of any standard or
conventional medicine--because it not only heals but-- as the Pasuk clearly
indicates--actually adds life itself to a person who until then had been a
choli nefesh. Now, we all know that sudden, all-encompassing reversals of a
person’s conduct or manner of speech are difficult to accomplish. What we
could, however, begin with is taking that one person to whom you are most
apt to speak to in an Ona’as Devorim manner (for he constantly annoys you,
says the wrong thing, doesn’t treat or respect you properly, acts immaturely
or improperly, etc.)--and work on him alone--I will not speak any Ona’as
Devorim at all to him for the day or week--no matter the circumstances.
Instead, I will speak with nachas and aforethought--guided by my great
desire to effect a ‘marpeh lashon’. The same can be true for someone who
you constantly find yourself speaking or hearing a word or sentence of
lashon hora to or from--simply eliminate it as a choice for the next little
while (if you can--tell the person about what you are doing--and it can
become a joint project!). In this zechus, may the words of the wisest of all
men--Marpeh Lashon Eitz Chaim-- ring true in your life--and may you be
blessed with a lot more of it!
---------------------------------------
HALACHOS RELATING TO KRIYAS HATORAH:
Now that we all have received the Torah again in last week’s Parasha, we
should feel energized with a new, unwavering and vibrant commitment to Torah
study. We provide several Halachos relating to Kriyas HaTorah from the
Mishna Berurah--Dirshu Edition, (Chapters 147-149):
A.
The Chofetz Chaim writes: “Ashrei Me Shenosein Kavod LaTorah--Praiseworthy
is the one who honors the Torah, as the Pasuk says “Ki MiChabdai Achabeid”.
Thus, when one honors the Torah it is considered as if one has honored
Hashem Himself. (Bi’ur Halacha, d’h Vehanachon).
B.
The opening of the Aron Kodesh is a remez to a “Sod Gadol BeOlamos
HaElyonim” (Elef HaMagen; Dirshu Note 11).
C.
The Chazon Ish rules that when the Gemara states that the one who lifts the
Torah is ‘notel sechar k’neged kulam’ (his reward is commensurate
with all of those who were called to the Torah)--this in our day refers not
only to the magbe’ah, the one who lifts the Torah, but also to the
golel, the one who wraps the Torah. This being said, why do we
sometimes give gelilah to a child under Bar-Mitzvah? The Mishna Berurah
answers the question--gelilah should, in fact, only be given to a katan who
is of an age in which he understands what a davar shebekedusha
is--and the reason we do so is to properly educate him in the Mitzvos. (Shulchan
Aruch, Orach Chaim 147, Mishna Berurah, seif katan 7)
D.
The Rema writes that the reason that children are brought or urged to go to
kiss the Torah is lechancham u’lezarzam b’mitzvos--to educate
and to teach them to pursue the Mitzvos--rather than perform
Mitzvos passively, or to wait for the mitzvah to come to the person.
(ibid., 149:1)
E.
HaRav Shlomo Zalmen Auerbach, Z’tl, rules that the kaddish immediately
following Kriyas HaTorah was instituted le’ilui the Neshamos all of
the meisim who do not have someone to say Kaddish over them, and that
if an aveil (and not the ba’al kriyah) recites this Kaddish, then he
should have in mind that he is reciting it for the Neshamos of these other
meisim as well. (Dirshu, note 19)
F.
The Chazan holds the Sefer Torah with the open part towards the people
because “the light of the Sefer Torah” emanates to the Tzibbur from the side
by which it opens(!). (ibid., note 16) Hakhel Note: Let us appreciate the
light of the Sefer Torah when we are in its presence--whether or not we see
it!
G. On
Simchas Torah, HaRav Chaim Brisker, Z’tl, would not give away the Sefer
Torah to someone else, but would wait until someone took it from him.
(ibid., note 21)
H. When the Sefer Torah is being returned to the Aron: (i) it is a hiddur
to escort it back, as the Pasuk says “Acharei Hashem Elokeichem Teileichu”,
(ii) even if the Sefer Torah is not passing in front of the person, he
should move closer a bit, to be able to see it at a closer distance, (iii)
if one is unable to kiss the Torah with his mouth, he should at least use
his hand (so that an effect of Kedusha is left on his hand), and (iv) if
possible, if one is close enough it is preferred that he hug the Torah with
his right hand. (Shulchan Aruch, Orach Chaim 149, Mishna Berurah, seif
katan 3 and Dirshu note 5)
================================
23 Shevat
TESHUVAH MOMENT:
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!
----------------------------------------------------------
OUR
ANNUAL REVIEW OF THE BRACHA OF ASHER YATZAR
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 once again 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. 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 Birchos 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 the 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 be 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 had
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.
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.
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’s 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
than 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 are
U’Mafli La’asos--Hashem’s 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
TESHUVAH MOMENT:
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 5780, 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!
-----------------------------------------------------------
HARAV CHAIM KANIEVSKY--ON ANGER!
We provide the following notes on the Middah of Ka’as--anger, from HaRav
Chaim Kanievsky, Shlita, in the Sefer Orchos Yosher:
A. Hashem loves three kinds of people--one of them is one who does not get
angry (Pesachim 113B).
B. If one angers, it is certain that his sins are greater than his zechuyos
(Nedarim 22B).
C. If one angers, his wisdom leaves him, and even if he was supposed to be
a great person, Hashem does not allow him to reach that position (Pesachim
66B).
D. The singular accomplishment of one who displays anger is only
that--anger (Kedushin 41A).
E. The Rambam (Hilchos Deios 2:3) writes that because anger is a Middah
Ra’ah Ahd Me’od which one must avoid to the greatest of extremes, and
not anger even over something that one may reasonably feel one can be upset
about. The Sefer Chassidim (Siman 655) brings the story of a son who
honored his father greatly. The father told the son: “You respect me so
beautifully while I am alive. If you want to respect me after I am no
longer alive, then I instruct you ‘Shetalin Ka’asecha Layla--that you
withhold any anger that you want to express overnight’, and use this rule as
your guidebook in life.” The Sefer Chassidim then goes on to relate
how the son listened to his father, and as a direct result of ‘sleeping on
it’--the life of his wife and child were saved!
Hakhel Note: There may be one or two people whom you know (perhaps a family
member, a neighbor or a competitor) who always seem to irk you or rub your
feelings the wrong way. This may be Hashem’s special test to you in the
Middah of Ka’as. This is a chance to show your greatness! Every night
for the next ten days (except Shabbos) record every time you expressed anger
against another. Hopefully, the page will be left blank!
-----------------------------------------------------------
BIKUR CHOLIM - REVISITED: 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”.
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.
Three important additional thoughts on Bikur Cholim:
1. A reader had provided us with their following rules: “My rules of Bikur
Cholim are as follows: You should not visit anyone if you are angry; Do not
ask the patient personal questions, instead, ask the patient “Do you need
anything?”; Make sure to bring a smile to the patient; Treat what the
patient tells you with care--do not simply relate everything he says to
others; Treat the patient as if he/she was a relative of yours; If the
patient does not want visitors, do not press the patient for an explanation,
just leave the patient, but do so with a smile.”
2. Chazal (Shabbos 32A) teach that a person should ask Hashem for Rachamim
that he not become sick, for if one becomes sick he needs a zechus in order
to be healed. Every day we ask Hashem to heal the sick in the eighth bracha
of Shemone Esrei, Refaeinu. We may not, however, focus on the fact
that in this very bracha we also ask Hoshieinu Venivashei’ah--save us
and we will be saved. What does this phrase mean? The Kuntres Avodas
HaTefillah explains that with these words we plead with Hashem to
save us from sickness. Accordingly, one should most certainly have
Kavannah when reciting these words on behalf of himself and others. We
additionally provide by the following links, two short Tefillos asking
Hashem to maintain one’s health:
http://tinyurl.com/cex6xau
and http://tinyurl.com/pbdd5va
3. Rabbi Shimshon Lonner, Shlita, asks a very important question: If the
Torah would like us to do acts of Chesed such as visiting the sick--then why
does the Torah itself not specify the acts that we should perform in detail?
Rabbi Lonner suggests that perhaps the Torah is teaching us that a great
element of the acts that we are about to perform is Es HaDerech…--the
way in which we perform them. Our Chesed acts should not be
knee-jerk reactions, but rather accompanied by the thought of how Hashem
would perform the Chesed, and how He would like to see His children perform
it. In furtherance of this, Rabbi Lonner adds, the Torah describes at the
outset of Parashas Vayeirah how Hashem came to visit Avraham when he was
sick after the Bris Milah. Fascinatingly, the Torah does not state what
Hashem said in this regard or what He did--only that He came. As we move
away from Matan Torah of Parashas Yisro into the actual details of many laws
in Parashas Mishpatim, we must remember that a great part of the Halachos
must be based in Es HaDerech…Es HaMa’aseh--the way we perform
them--in the manner Hashem would really like them to be performed!
================================
19 Shevat
A
TESHUVAH MOMENT:
As the
Daf HaYomi pays special attention to the primacy of brachos in our daily
lives, we provide our previously published Question and Answer relating to
Teshuvah in missed Brachos.
---------------------------------------------------------
QUESTION FROM A READER:
Can
you find a mekor to inform us of a proper Teshuva for one who missed Brachos
Rishonos and Brachos Achronos?
--------------------------------
ANSWER FROM HARAV PINCHOS BODNER, SHLITA, MECHABER OF THE HALACHOS OF
BROCHOS:
This
is an excellent and timely question. I have not personally seen any Rishonim
or Achronim who discuss this issue per se. However, since the question begs
to be answered, I offer my own thoughts on the matter. The basic
requirement for Teshuvah for any wrongdoing is well-known: Regret for what
was done, verbalizing the sin (Viduy), and accepting on oneself to act
correctly in the future. The Mishna Berurah writes in his introduction to
Hilchos Shabbos that there is no way that one can observe Shabbos properly
without learning the Halachos. It stands to reason that acceptance of making
brachos properly cannot be accomplished without a resolve to spend at least
a few minutes on a daily or regular basis studying the Halachos. There is,
however, another requirement for Teshuvah in this case. The Gemara relates:
(Brachos 35B) Reb Chanina bar Popa said “Anyone who derives pleasure from
this world without making a bracha is (in a sense) stealing from Hashem,
stealing from his fellow Jew, and a comrade of Yeravam ben Nevat.” By
neglecting to make the bracha, he not only withholds the expression of
gratitude due to Hashem, he also causes the flow of abundance to be withheld
from his fellow Jews. We know that if someone steals, it is not sufficient
just to repent--he must also return the money or compensate the victims. How
does one compensate for somewhat withholding the flow of abundance to his
fellow Jews? The Shulchan Aruch (Choshen Mishpat 366) states that the
Teshuvah for persons who stole from the public is to fund a community need
that will benefit the victims. Thus, he could donate to a food or clothing
distribution organization, or to an organization that assists persons with
obtaining a livelihood, etc. (The money should be given in a quiet or
anonymous manner, so that he should not receive recognition or honor for his
‘donation’).
------------------------------------------------------------------------------------------
YAHRZEIT OF HARAV YISROEL BELSKY, Z’TL:
Today
is the fourth Yahrzeit of HaRav Belsky, Z’tl: We recall how he painstakingly
reviewed our first Bulletins (available at Hakhel.info.--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 personally 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, Nochis Bola, Bola Nochis, 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!
HaRav
Belsky once related the following Mashal: “Reuven wanted to get from
Brooklyn to New Jersey and drove his car to the Verrazano Bridge. Upon
arriving at the toll booths, he was stopped and told that he could travel no
further. Looking around, he saw people dressed in funny garb, and noticed a
friend of his in the distance. “Chaim, what is this all about?!” Chaim
responded: “Don’t you know, today is the New York City Marathon--I am
running today, after having practiced for years, and intend run for miles
and miles until I reach my destination at the finish line on Henry Street.”
Upon hearing the words ‘Henry Street, Reuven was elated and exclaimed:
“Henry Street! I can’t believe it! Do you know, Chaim, that my great-aunt
lives on Henry Street. She is homebound and I meant to get a couple of bags
of potatoes to her so she could make latkes before Chanukah. Incredibly, I
even have the bags of potatoes in my trunk. Would you mind taking them with
you and bringing them to her after you reach the finish line? Chaim,
shocked at the request, had to advise Reuven that he wouldn’t even make it
over the bridge carrying two bags of potatoes.... HaRav Belsky explained
that people unnecessarily go through life with bags that weigh them down and
so disturb them that it does not permit them to properly lead their lives.
They do not make it through the race for no good reason at all. We have to
know better--and not carry those bags of potatoes with us for the rest of
our life!
After
September 11th, HaRav Belsky delivered a Shiur to an overflow 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!”
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.
----------------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
A. We
provide the following thoughts on the Mitzvah of Zachor Es Yom HaShabbos
LeKadesho, contained in the Aseres HaDibros:
1.
Although Shabbos itself is only one day of the week, Hashem directs us to “Zachor”--to
remember it-- not only on Shabbos itself, but during the six days which
precede it. Every single time we purchase, bake, cook, clean, wash, shine,
work late, leave work early--we are always remembering the Shabbos! HaRav
Shlomo Zalmen Auerbach, Z’tl, is known to have taught that one even fulfills
a Mitzvas Asei of Zachor Es Yom HaShabbos by reciting “HaYom Yom
Rishon L’Shabbos”, “HaYom Yom Sheini L’Shabbos...” every day
prior to the Shir Shel Yom. In fact, he would state “Zachor Es Yom
HaShabbos LeKadesho”, and then recite HaYom Yom to demonstrate
that he was fulfilling the Mitzvas Asei D’Oraysa.” All of this, of course,
teaches us the enormity of the Mitzvah of Shabbos--for it requires so much
aforethought and attention, so much preparation, thinking and care.
2.
Each of the Aseres HaDibros is alluded to in the Kriyas Shema that we recite
twice daily. The Mishna Berurah, citing the Yerushalmi writes that the
allusion to the Dibra of “Zachor Es Yom HaShabbos” is in the words “Es
Kol Mitzvosai--all of My Mitzvos”--for Shabbos weighs against all of
the other Mitzvos combined!
3. The
awesome power and reach of Shabbos transcends this world into the next--and
even extends from the righteous to the wicked. What do we mean? Rabbeinu
Bachaya writes that the reason we do not begin Ma’ariv on Leil Shabbos with
the words: “Vehu Rachum Yechapeir Avon…” as we do on a weekday is
the following: There are three Malochim, with the names Mashchis, Ahf, and
Cheima, who are in charge of meting out the Reshaim’s punishments in Gehenom
daily. On Shabbos, they are not permitted to mete out punishment, and the
Reshaim have Menucha on Shabbos as well. Each of these three Malochim is,
of course, alluded to in the VeHu Rachum. By our not reciting
VeHu Rachum then, we indicate that these Malochim have no power on
this awesome day--for everyone must benefit from its spiritual power and
strength!
B. The
Mitzvah of Kiddush is also derived from the words “Zachor Es Yom
HaShabbos LeKadesho”. Accordingly, we review certain points about
Kiddush, as presented in the Sefer Bris Olam by HaRav Binyomin (HaTzadik)
Zilber, Z’tl:
1.
One should make Kiddush promptly after coming home from Shul. However, if
one has not recited Kriyas Shema in its proper time in Shul--and its time
has now arrived-- he should recite it before Kiddush.
2. A
woman could be motzi’a a man with Kiddush-but lechatchila this should
not be done if they are not from the same household. All halachos of
Kiddush--such as Kiddush Bemakom Seudah apply equally to men and women. A
person cannot hear Kiddush in one place--and then go to another place to
eat--because the listener too must have Kiddush Bemakom Seudah.
3. The
one making Kiddush should tell the listeners to have Kavannah to be yotzei with
his Kiddush. The listeners should not be walking around, reading something,
humming, and should be careful to follow--word by word.
4. A
person can be Motzi others with Kiddush (who for some reason can’t do it
themselves) even if he has already been Yotzei his Kiddush (we specifically
note that this does not appear to be true of Havdalah).
5.
Lechatchila, the person making Kiddush--as opposed to another
participant--should drink a minimum shiur of a Rov Revi’is--to be safe, 2.5
ounces. It is best if everyone drinks a little bit from the Kos--but if
there will not be enough for Kiddush and Havdala tomorrow, they need not
drink.
6. In
the morning Kiddush, one should not begin with the words “Al Kein Bairach”--as
this is the middle of a Pasuk. One should instead begin with the Pasuk of Veshamru or
of Zachor Es Yom HaShabbos LeKadesho.
Hakhel
Note One: The Ba’al HaTurim, in his Peirush on the Pasuk of Zachor Es
Yom HaShabbos LeKadesho writes that if we can fulfill this Mitzvah every
day by doing something LeKavod Shabbos--then all the more so on Erev Shabbos
[and certainly on Shabbos itself!] He continues that this Pasuk is the seventh Pasuk
of the Aseres HaDibros, begins with a zayin (seven), and seven individuals
are commanded to keep the Shabbos in the commandment. He concludes that
there are five words in the Pasuk, which teaches us that if one keeps the
Shabbos it is considered as if he kept the Chamisha Chumshei Torah! It is no
small wonder, then, that HaRav Moshe Feinstein, Z’tl, and HaRav Elyashiv,
Z’tl, are known to have made it a point to personally shine their own shoes
on Erev Shabbos!
Hakhel
Note Two: Throughout this Shabbos and every Shabbos, we can remember these
inspiring words from the Parasha--Zachor Es Yom HaShabbos-LeKadesho--for
when we sanctify the Shabbos day--we are most certainly sanctifying
ourselves as well!
Hakhel
Note Three: Rabbi Maimon Elbaz, Shlita, Founding Director of TorahShows,
provides an essential, informative and inspirational audio-visual
presentation on Shabbos. [Rabbi Elbaz, in fact, has presented in 40 cities
worldwide. If you would like to reach him, he may be reached at maimonelbaz613@gmail.com.]
To indicate how the Shabbos impacts on the coming week, Rabbi Elbaz shows
how our five senses are used at Havdala. With this, we demonstrate
that our physical being has been significantly impacted, and that we will
carry the spiritual essence of Shabbos with us into every aspect of our
physical lives in the coming week!
----------------------------------------------
JEWISH JUDGES:
In the Parasha, as what appears to be a condition precedent to Kabbalas
HaTorah, the Torah first teaches us that we are to establish a proper system
of judges and leaders. The Torah adjures that they be qualified and
capable. In our days, we have Rabbonim and Dayanim who also issue rulings
and decisions in all matters--ranging from whether the animal is kosher to
whether Reuven owes Shimon five million dollars. Yet, there are those who
will complain--saying “The Rav or Beis Din is wrong in saying that this is
not kosher--or in ruling that I owe him money--when it is he who owes me the
money!” The Chofetz Chaim (Sefer Chofetz Chaim 6:8) writes that even if they
are actually correct, they have no right to openly balk, criticize or
complain against a ruling--because it could be that, BeHashgacha Pratis,
Hashem has caused this to happen to you (see there for further detail). We
should take a lesson from the fact that the Torah places the administering
of Torah before the actual giving of the Torah itself in tomorrow’s Parasha--without
the due respect for our Rabbanim, Dayanim and leaders we simply do not get
to Kabbalas HaTorah. It is no coincidence then (as it never is), that in
Shulchan Aruch (Yoreh De’ah 243-246) the laws of respecting Talmidei
Chachomim are actually placed before the laws of Talmud Torah itself! Let us
take the seriuos message closely and seriously for the honor and respect due
to Hashem’s designated ones. Perhaps, to make up for any inappropriateness
in the past, we can add a meaningful Kabbalah, bli neder, in this area. The
time could not be better...
----------------------------------------------
RECALLING THE EVENT:
As in previous years, we provide the following moving description of the
Events at Har Sinai: “You were revealed in Your cloud of glory to Your holy
people to speak with them. From the heavens You made them hear Your voice
and revealed Yourself to them in thick clouds of purity. Moreover, the
entire universe shuddered before You and the creatures of creation trembled
before You during Your revelation, our King, on Har Sinai to teach Your
people Torah and commandments. You made them hear the majesty of Your voice
and Your holy utterances from fiery flames. Amid thunder and lightning You
were revealed to them and with the sound of Shofar You appeared to them, as
it is written in Your Torah: ’And it was on the third day when it was
morning, there was thunder and lightning, a heavy cloud was on the mountain
and the sound of the Shofar was very strong, and the entire people in the
camp trembled.’ And it is said, ‘and the sound of the Shofar became
increasingly stronger, Moshe would speak and Hashem would respond with a
voice.’ And it is said, ‘and the entire people saw the sounds and the
flames and the sound of the Shofar and the smoking mountain, and the people
saw and trembled and stood from afar.’”
This
special description, as many may have realized, is actually the first
paragraph of the Shofaros section of the Rosh Hashana Mussaf Shemone Esrei!
Our translation is actually that of the Artscroll Machzor. The momentous
and outstanding occasion of Matan Torah is demonstrated by its placement at
such a pinnacle point of our Rosh Hashana Tefillos-- in Mussaf after
concluding both Malchiyos and Zichronos. As we daven for our lives on the
Yom HaDin, we reach back for our greatest of zechuyos to Kabbalas HaTorah,
and concomitantly bring and accept upon ourselves an elevated level of Awe
for Hashem and His Torah. The magnificent significance of this very same
Matan Torah tomorrow should be properly accepted and acted upon by us. We
must renew and reinvigorate our Torah Study in order to demonstrate our
appreciation of an event which non-coincidentally rests at the high point of
our prayers on Rosh Hashana--when we pray for life and show that we are
worthy because we recognize what life is really all about. If someone
would ask you tomorrow after laining --‘What are you walking away from Matan
Torah with?’--be prepared with an answer that truly befits you!
Hakhel Point One: The
three Pesukim in Shofaros cited above refer to the great Shofar blast at
Matan Torah. The Rambam in Hilchos Teshuva writes (based upon the pasuk--Amos
3:6) that a Shofar is used because: “Hayitaka Shofar BaIr Ve’Am Lo
Yecheradu--can it be that a Shofar will be blown in the city and the
inhabitants will not tremble?!” Certainly, when tomorrow we take witness of
the blowing of the Shofar for such a miraculously long period and from a
non-human source--all the more so should we take heed of the awesome nature
of the moment and act accordingly. After experiencing the Shofar blast
tomorrow, we must also rejuvenate our Teshuva Bechol Yom in a special
way--as we look at our 5780 Kabbalah Sheet and plan for the future!
Hakhel Point Two: Every
morning, when we recite the words “Asher Bachar Bonu MiKol Ho’amim
VeNosan Lonu Es Toraso” in Birkas HaTorah, it behooves us to treasure
the wonder and awe of the event, for at that irreplaceable moment in history
we became forever distinguished as a People, and each of our very souls
became infused with the kedusha, the unparalleled holiness, of a Nishmas
Yisrael. We once again provide below from the Sefer Ma’amad Har Sinai (by
Rav Shlomo Rosner, Shlita) a small portion of the description of Matan
Torah, as culled from the Gemara and Midrashim--which, we reiterate, forever
changed world history, our history--and each of our lives. The import,
extent and unparalleled nature of the event is described by the Torah itself
(Devorim 4:32, 33) with the words: “Ki She’al Na …--When you ask of
the earlier days from the day Hashem created man on the earth, and from one
end of the heaven to the other…has there ever been anything like this…has
a people ever heard the voice of Hashem speaking from the midst of a fire as
you have heard….?!”
Just
some of the wondrous events brought by Rav Rosner, Shlita:
1. The lightning bolts and thunder were not
uniform and consistent, but were different from each other to add to the
reverence and uniqueness of the occasion. The thunder could be seen, and
the lightning bolts heard.
2. The Shofar blast could be heard worldwide.
3. 600,000 ministering Melachim came to attend,
and rested on Har Sinai itself.
4. Har Sinai was raised from its place, and was
suspended in midair with the Bnei Yisrael standing underneath it.
5. Although many were wounded and maimed from
the years of slavery in Mitzrayim, they were all healed. Moreover, they
were healed from spiritual and mental illness as well, and there were no
zavim, metzoraim, or shotim. The zuhama, the spiritual contamination
planted in man by the nachash was removed from us, so that we would have the
quality of Adam before the cheit.
6. The mountain itself was burning, with its
fire reaching the heavens.
7. The Seven Heavens opened up to the Kisei
HaKavod--with more being revealed to the Bnei Yisrael than was revealed to
Yechezkel HaNavi and Yeshaya HaNavi in their visions of the Merkava.
8. The Seven Tehomos (depths) below also
opened, so that Bnei Yisrael understood that Hashem was singular in all
worlds, and most definitely that “Ain Od Milevado--there is nothing
else but for Hashem.”
9. The mountains of Tavor and Carmel in Eretz
Yisrael were uprooted from their place and came to Midbar Sinai.
10. The World was still and silent--the sun
remained in one place, seas did not move, birds did nor chirp or fly, the
animals were silent. Even the Serafim did not say “Kadosh, Kadosh,
Kadosh….”
11. Tal, a special dew, fell to revive the Bnei
Yisrael after their souls had left them from the awe of the Dibros.
12. The letters of each of the Aseres HaDibros
could be seen as they were said.
13. Every nation heard each Dibur in its own
language, so that it could not later claim that “had it heard…”
14. With each Dibur, the World became filled with
the aroma of besamim.
We
have provided above 14 special details of Matan Torah at Har Sinai. In
fact, there are 14 Azkaros--Hashem’s name is mentioned a total of 14
times--in the Aseres HaDibros. The Tashbatz writes that there are also 14
Azkaros in the Sheva Brachos that we recite at a Chasuna and the days
following in celebration. Indeed, a Great Wedding is taking place this
Shabbos--and you are one of the Ba’alei Simcha--so prepare--and
celebrate!
Additional Note: The monumental occasion of Har Sinai is relived in Shul
four times a week at Kriyas HaTorah. How so? The Mishna Berurah (Shulchan
Aruch Orach Chayim 141, seif katan 16) writes that the Ba’al Kriyah is the
Shul’s equivalent of Moshe Rabbeinu, relating the Torah to all
assembled--men and women, young and old--at the behest of the Gabbai, who
kevayachol, is “in the place of” Hashem, designating whom he wants to call
to the Torah to hear its teaching. The person receiving the aliyah
represents K’lal Yisrael, serving as their special, designated
representative! With this in mind, and for the rest of our lives, the
Kriyas HaTorah we experience--whether on a Monday or Thursday, Shabbos or
Yom Kippur must take on new and precious meaning, as we feel the unique
privilege of our participation in an absolutely incomparable event!
----------------------------------------------
THE
FIRST OF THE ASERES HADIBROS: In
the first of the Aseres HaDibros, we are taught that Hashem took us out of
Mitzrayim, the House of Bondage. What does the phrase “House of Bondage”
add--we all know what Mitzrayim was, and what happened to us there? HaRav
Mattisyahu Salomon, Shlita (Mattisyahu Chaim Ben Ettel L’Refuah Sheleimah),
explains that it is intended for us to especially focus--at the outset of
the Aseres HaDibros--on the Hakaros HaTov that we owe to Hashem for His
freeing us from bondage. HaRav Salomon explains that the Kabalos Ol Malchus
Shomayim that took place at Har Sinai could not have been based on
“Anochi Hashem”, on Emunah, alone. There is an absolutely essential, second
prerequisite--and that is thoroughly appreciating Hashem’s gifts to us in
this world. Indeed, HaRav Salomon notes that the Mitzriyim, who “forgot”
what Yosef did for them, represent the antithesis of Hakaras HaTov--and that
is why Hashem not only literally--but figuratively--took us out of there!
We must accordingly understand that Hakaros HaTov is not simply a Midah
Tovah, a good character trait, concludes Rav Salomon, but a precondition to
our daily Kabalas Ol Malchus Shomayim!
Hakhel
Note: Based upon this essential teaching, we must be careful to have Kavana
daily in the brachos which precede Kriyas Shema in Shacharis and Ma’ariv
daily, as they are infused with the Hakaros Hatov necessary to boost us to
the proper recitation of Shema!
----------------------------------------------
THE
FIFTH OF THE ASERES HADIBROS: The
Fifth of the Aseres HaDibros is the Mitzvah of Kibbud Av VaEim. This Dibra
is the only one in tomorrow’s leining which describes the reward for
its performance--so that your days will be lengthened upon your land that
Hashem gives you. HaRav Chaim Kanievsky, Shlita, was asked whether, in
addition to length of days, the reward also implied good health during the
lengthened days. He replied that even though the reward does not absolutely
imply briyus--but it is ‘yitachein’-- it can well be it
includes good health as well(!). We provide this Teshuva in order to
especially emphasize the great care in which one should undertake the
Mitzvah of Kibbud Av VaEim. Strikingly, Rabbeinu Sa’adya Gaon writes that:
“And that which the pasuk established the reward for honoring one’s parents
as length of days is because sometimes a person’s parents can live a long
time and could be perceived by the children as a heavy burden. Therefore,
Hashem by providing the reward of long life, indicates to the children that
you should give them their due honor in their older age and live with
them--and if one is mitzta’er because of their life then he is
essentially being mitzta’er on his own life--for his length of days
comes through his parents!
In
connection with this great Mitzvah, we provide the following essential
review points as provided in the past:
A.
Unless a parent is knowingly mochel, it is forbidden to refer to your father
or mother by their first name (even when requested for identification
purposes) without a title of honor preceding the first name, whether or not
they are present and whether or not they are alive. When being called to
the Torah, one must refer to his father as Reb or Avi Mori. Whenever
referring to one’s mother, one can use the title HaIsha or Moras (Yoreh Deah
240:2). Hakhel Note: “Even if a parent foregoes [is mochel] his
honor, a child still fulfills a mitzvah by nonetheless honoring him, but in
such a case he will not be punished for failure to do so. (Chidushei
Rebbi Akiva Eiger).”
B.
When honoring parents, very special care and concern must be taken to do it B’sever
Ponim Yafos —pleasantly (Yorah De’ah 240:4). The Sefer Chareidim (Mitzvos
Asei of the Heart 1:35) and Rav Chaim Shmuelevitz, Z’tl (Sichos Mussar
5731:22) both explain that in order to properly perform the mitzvah, one
must mentally gain a true appreciation and honor of their parents and
literally view them as royalty. Indeed, the Chayei Adam (67:3) known for his
succinctness in recording Halacha, writes that the “Ikar Kibud”--the
most important [aspect of] Kibud is that “He should view his parents as
GREAT personages and important dignitaries.
C. In
once addressing a crowd of many middle-aged adults, Rabbi Moshe Faskowitz,
Shlita, provided the following amazing insight. The Torah juxtaposes the
Mitzvah of Shabbos and Kibud Av V’Aim in the Aseres HaDibros. Why? What is
the relationship between the honor of parents and Shabbos observance?
Although there may be several answers to this question, Rabbi Faskowitz, a
scion of the great Novordaker dynasty, suggested the following novel
approach: When it comes to Shemiras Shabbos, one cannot be too busy, too
taken, to do what he has to in order to observe, and not Chas V’shalom
violate, the Shabbos. When Shabbos arrives, one cannot say he needs “another
five minutes” or that he “will do it later” because he is too busy now. So
too, when it comes to parents (especially elderly parents), no matter how
busy one is— even if he is the busiest person in the world —HE CAN NEVER BE
TOO BUSY to have time for his parents. Every person must apply this great
insight to his own circumstances. Your parents are like your Shabbos. This
is what the Torah instructs.
Hakhel
Note: What if someone’s parents are or were not well-respected or ‘good’
people--at least in the son’s mind? HaRav Pam, Z’tl has the easy answer for
that--how could they not deserve great honor and respect--after all, they
were zoche to have you as their child!
================================
18 Shevat
A TESHUVAH MOMENT:
“Text cheapens and damages the emotional component in interpersonal
communication. A mass Good Shabbos is not the same as a personal
communication and an LOL or a smiley emoji does not impart the same warmth
as laughter or smiles. A texted ‘sorry’ definitely does not communicate
contrition in the same manner as a verbal request for forgivingness.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
Hakhel Note: Texts may need to be sent and be a proper form of communication
in the right circumstance. However, one must think twice as to whether it is
truly the proper method of communicating a particular message to a
particular individual or individuals.
-----------------------------------------------------------
FOR THE SHLIACH TZIBBUR!
We provide by the following link a concise summary of pertinent Halachos
for the Shliach Tzibbur, which Hakhel prepared in conjunction with The V’Ani
Tefillah Foundation. You will note that all of its contents have been
approved by HaRav Yisroel Belsky, Z’tl, whose Yahrzeit is tomorrow.
http://www.hakhel.info/archivesPublicService/RulesforShatz.pdf
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THREE QUESTIONS ON PARASHAS YISRO:
1. Har
Sinai has six names. Can you provide them, and the meaning behind each
name? See Midrash Tanchuma, Bamidbar, Piska 7.
2.
Hallel HaGadol (Tehillim 136), which we recite every Shabbos Morning,
contains 26 Pesukim, each of which concludes with the words “Ki LeOlam
Chasdo--for His kindness endures forever.” The kindnesses of Hashem
found in this chapter especially focus on Yetzias Mitzrayim and our
subsequent entry into Eretz Yisrael. As we have noted in the past, there
appears to be a glaring omission in the kindnesses mentioned--actually, what
seems to be the greatest kindness of all--Hashem giving us the Torah while
in the Midbar--is omitted, as the Pesukim in the chapter skip from Hashem
throwing Paroh and his army into the sea, to leading us with the Clouds of
Glory through the Midbar, and then on to defeating the mighty kings, Sichon
and Og. What happened to Matan Torah itself --the great event of this
week’s Parasha, and indeed one of the greatest events in History?! We
invite your thoughts.
3.
Preceding the Aseres HaDibros, the Pasuk (Shemos 19:19) records the
background: “Vayehi Kol HaShofar Holeich Vachazeik Me’od Moshe Yidabeir
VeHaElokim Ya’anenu Vekol--and the sound of the Shofar grew continually
stronger--Moshe would speak….” What is the simple meaning of the phrase at
the end of the Pasuk-- VeHaElokim Ya’anenu Vekol?
----------------------------------------------------------
ADDITIONAL 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 at this point? Why is this so timely at this point?
HaRav Simche Zisel Broyde, Z’tl, derives a great lesson for us from this.
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 thank 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: ”And Hashem spoke all these words” Why is
the giving of the Torah recorded in Parashas Yisro? Regarding the
Torah it is stated ”Ein
Tov Ela 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 it from a Rav): “Vayisyatzevu BeTachtis
HaHar. The Pasuk says they stood under the mountain. Chazal tell us it
means HaKadosh Baruch Hu turned the mountain over them (like a pot) and
threatened the Bnei Yisrael. If you are Mekabel 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 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 of VeChayei
Olam Natah BeSocheinu, because 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 it is impossible otherwise.”
D. In the last Pasuk of the Parasha of Matan Torah (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 by doing so, one would act in an immodest
fashion in light of the holiness of the place--thereby engaging in an 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 is teaching us a lesson, and we must view it as timely and apply
it. Rather than shaming, disgracing or embarrassing a person, we should turn
the tables and instead replace the inappropriate, hurtful phrase or phrases
with words of chizuk and encouragement!
================================
17 Shevat
PURIM IS GETTING CLOSER!
If you begin today and learn one blatt a day, you will be only three blatt
away from being able to make a Siyum on Mesechta Megillah at the Seudas
Purim! All you would have to do is learn an extra blatt three
times—such as on Shabbos, or when you have some extra time. What a wonderful
way to prepare--much Agadata 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 TESHUVAH MOMENT:
Shlomo HaMelech, the wisest of all men, teaches us in Koheles (7:29): “Asher
Asah HaElokim Es Ha’adam Yashar VeHeimah Vikshu Chishvonos Rabim--Hashem
has made man straight, but they have sought many intrigues [Artscroll
translation]”. The Chofetz Chaim asks: This being the case--that Hashem
has made man straight--how do we explain the Pasuk (Bereishis 8:21) “Ki
Yetzer Lev Ha’adam Rah Mei’neurav--for a person’s inclination is evil
from his youth”? Indeed, the Chofetz Chaim forcefully adds--if Hashem says
that it is Rah--then who can make it good?! The Chofetz Chaim
answers that many misunderstand what the words Rah Mei’neurav--evil
from one’s youth really means. The correct meaning is that if one looks at
an innocent young child who has not sinned--he should view the child as
Hashem’s pristine creation. It is the person himself who--rather than
exercising dominion over his Yetzer Hara--as Hashem has empowered him
to--instead falls prey to it soon after he begins to make decisions on his
own. This occurs because one simply misunderstands and misuses his Yetzer
Hara. The Yetzer should truly be viewed as one’s eved, as one’s
servant, to help him attain his goals in this world. Instead, people sadly
allow the Yetzer to rule over them. Just as we can take a bitter vegetable
and make it sweet with some effort--so too, concludes the Chofetz Chaim, can
one take a mutinous servant who is trying to exercise dominion over him--and
put the servant in his place! Hakhel Note: Many of us may not realize
that we have a servant that accompanies us daily--and that this servant is
given to us as a gift by Hashem. Let us make sure we review this concept
time and again—and use the Yetzer Hara to the greatest extent possible--in a
way that would make Hashem proud!
--------------------------------------------
WORDS TO KEEP ON ONE’S LIPS:
The following Emunah-filled words of advice were related by Yehonasan (the
son of Shaul HaMelech) to his armor-bearer, although the forces of Bnei
Yisrael were outnumbered by the Plishtim and were poorly armed: “Ki
Ein LaHashem Ma’atzor LeHoshe’ah BeRav Oh VeMe’at…for nothing prevents
Hashem from saving whether through many or through few.” (Shmuel I,
14:6). Hakhel Postscipt: The Plishtim were then routed, as Hashem caused a
great terror to take hold of their entire camp. Let us always remember that
Hashem in any and all, and in every circumstance… is our Moshe’ah!
---------------------------------------------
WITH SPIRIT!
HaRav
Chatskel Levenstein, Z’tl, is reported to have told his students that one
should be especially careful to always properly utter the last of the
Birchos HaShachar--HaGomel Chassodim Tovim LeAmo Yisrael. HaRav
Chatskel explained that this bracha is uniquely powerful because with the
phrases Chassodim Tovim (beneficent kindnesses) and LeAmo Yisrael
(to the entire nation of Israel), it is all-encompassing in nature. There
are, additionally, many significant Bakashos within this Bracha. If one
recites the bracha out loud, and word-for-word, he will gain a great insight
into its omnibus nature--and to the Omnipotence of HaKadosh Baruch Hu in
being able to grant all of these requests!
-----------------------------------------------------------
HALLEL--EVERY DAY?
Rebbi Yosi (Shabbos 118B)
states: “May my lot be among those who finish Hallel every day.” The
Gemara, however, questions Rebbi Yosi: “But, one is not supposed to
complete Hallel every day?!” Rashi (ibid.) explains that there are certain
times in which the Nevi’im instituted that Hallel should be recited to
express one’s great thanks and praise to Hashem--and that it should not be
an everyday experience. Rebbi Yosi answers that he was referring to
reciting Pesukei DeZimra. Rashi explains that Rebbi Yosi was especially
referring to the third and fifth chapters of the Hallelukahs (Hallelu
Es Hashem Min HaShomayim--Tehillim 148 and Hallelu Kel
BeKadsho--Tehillim 150) that we recite every morning. What an
especially great and important insight--the Pesukei DeZimra that we recite
every morning is that which Chazal has instituted as our daily minimum of
shevach v’hoda’ah to Hashem. We should at least strive for the feeling of
Hallel…when reciting Tehillim Chapters 148 and 150!
---------------------------------------------
AMAZING!
HaRav
Mattisyahu Salomon, Shlita, brings an amazing teaching from the Chida on the
Pasuk “V’Ani Sefilasi Lecha Hashem Eis Ratzon Elokim B’Rov Chasdecha
Aneini B’Emes Yishecha” (Tehillim 69:14). The Chida writes that we can
extend an Eis Ratzon, a time that Tefillos are more accepted (such as
Hadlakas Neiros, Bris…-- see Praying With Fire for other times of
Eis Ratzon) by reciting the following Tefillah during the Eis Ratzon: “Ribono
Shel Olam Bechol Eis She’espallel Lefanecha Ta’aneh Tefillasi V’sishlach
Ezrecha Mekodesh”--by reciting this Tefillah in the Eis
Ratzon, any time and any place one is Mispallel it will simply be an
extension of his Eis Ratzon Tefillah ! Indeed, the Chida
explains--this is the explanation of the Pasuk: Hashem--what is my Tefillah
to You in this Eis Ratzon--just this, that in Your great chesed please
answer me any time that I daven for a Yeshua--as my Tefillah then originates
from my Tefillah in this Eis Ratzon!
Hakhel
Note: We must appreciate the tremendous Koach of our Tefillos. The Ramban
writes that the gezeirah of Galus that we suffered in the Galus Mitzrayim
was extended from 400 years to 430 years because of our sins. That being the
case, if we were on the 49th level of tumah even after 430
years--why were we redeemed then?! The Ramban’s answer--our cries to Hashem
for Yeshuah…. Let us be mechazeik ourselves each and every time we daven
with an appreciation of how great the koach of our Tefillos really
is!
--------------------------------------------
THE
FEELING OF JOY!
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 one feels pleasure from his Avodas Hashem-then he
has 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 3,329 years ago!
--------------------------------------------
L’CHAF ZECHUS!
Rabbi Hillel Litwack, Shlita, in the Kuntres Mishpat Tzedek brings
the following essential points regarding the daily Mitzvah of Dan L’Chaf
Zechus:
1. The Mitzvah applies at all times and in all places, to males and to
females, both with respect to what one would suspect to be an aveira of Bein
Adam L’Makom or Bein Adam L’Chaveiro, including Aveiros D’Rabbanan.
2. Even if the person is a minor (katan or ketana), one must decide any
safeik L’Chaf Zechus.
3. If a person is supposed to be Dan L’Chaf Zechus and instead is
Dan L’Chaf Chova he violates the Mitzvas Asei of B’Tzedek
Tishpot Amisecha.
4. If one was Dan L’Chaf Zechus, and it turned out that the other
person was really guilty, one was nevertheless Mekayeim the Mitzvah of
Dan L’Chaf Zechus.
5.
Although one must be Dan L’Chaf Zechus, one should be chosheish
that the person did something wrong to the extent of preventing him or
others from harm if in fact a wrong was committed.
================================
16 Shevat
A TESHUVAH MOMENT:
In the preceding Parashiyos of Va’eira, Bo, and Beshalach,
we experienced what one may refer to as “physical
miracles--with the Mitzriyim being punished and beaten, and their super
power status being forever quashed, while the Bnei Yisrael were saved from
the plethora of natural and super natural disasters, and becoming a free
people with a wealth of Egypt with them to boot! In Parashas Yisro, with
Matan Torah we learn that there can also be
spiritual miracles. The Bnei Yisrael were elevated to the sublime status of
“Mamleches Kohanim VeGoy Kadosh--a Kingdom of Kohanim and a Holy Nation.”
There is a very great and important lesson here. We
are not only capable of being the recipients of physical miracles in this
physical world, we are capable of witnessing and
being party to spiritual miracles here as well! Indeed, as
we have noted in the past, HaRav Dessler. Z’tl, teaches in the name
of HaRav Yisroel Salanter, Z’tl that even when the Gates of Tefillah are
closed, the Gates of Tefillah for Ruchniyus are never closed.
One can truly aspire to attain and pray for spiritual heights which he
previously thought were simply unattainable. In short, the Gates Are Wide
Open--one can daven for a miracle in Ruchniyus! In fact, Chazal teach:
”Le’Ukmai Girsa, Siyata DeShimaya Hu--one must learn and put in the effort,
but as for remembering and retaining one’s learning--that is a matter for
the Heavenly Realm.” We have to try hard, and daven
sincerely--and we too can very literally achieve
spiritual miracles!
---------------------------------------------------
A HUMBLE SPIRIT:
“The greater the person is, the more humble he should be. He should
say to himself, “Look at the potential that Hashem
has endowed me with. Am I using my capabilities to their fullest extent? Am
I deserving of honor for my many achievements if I am only working at 75% of
my potential? It could be that the town water
carrier deserves more honor and respect because he struggles to
attain 95% of
his limited
potential!” The Chofetz Chaim was once overheard talking to himself:
“Yisroel Meir, look how much Hashem has given you. He gave you the privilege
to write a Sefer Chofetz Chaim, a Shemiras HaLashon, an
Ahavas Chesed and a Mishna Berurah. He has given you a large
yeshiva with hundreds of students. He has done so much for you and
what have you done for Him?” The Chofetz Chaim did not
congratulate himself on his many accomplishments and
the monumental Seforim which he authored. He was humbled by the realization
that his prodigious achievements meant that a great
deal more was expected of him. This prodded him to undertake new projects
and write more Seforim for the benefit of K’lal Yisrael and the glory of
Torah!” [Excerpted from A Humble Spirit--Practical and Down-to-Earth
Insights and Ideas from the Teachings of HaRav Avrohom Pam, Z’tl, by
Rabbi Sholom Smith]
---------------------------------------------------
THE
BRACHOS OF BIRKAS HAMAZON:
The
following remarkable insight was originally excerpted from
www.umeinvumein.com, a site
that contains powerful teachings in Amen and Amen Yehei Shemei Rabba
in Hebrew, Yiddish and English. The following is especially appropriate for
this week, as Chazal (Brachos 48B) teach that Moshe Rabbeinu composed the
first bracha of bentsching upon Bnei Yisrael receiving the Mon, as described
in last week’s Parasha.
“Oftentimes one would like to have bread for breakfast but when he reminds
himself that Birkas HaMazon will be required he opts for a quicker Mezonos
item and short Ahl HaMichya. The Zohar HaKadosh says: “When one
bentsches Birkas HaMazon, he is given his Parnassah with happiness and
ease”. People look for all kind of segulos for Parnassah, especially in
today’s difficult economic times. The Sefer HaChinuch states the best
segulah for Parnassah: “A person who says Birkas HaMazon with Kavannah is
guaranteed that he will not lack food his entire life”. It is not enough
just to recite Birkas HaMazon, one must also take care as to how it is
recited. As it is written in Midrash Talpiyos: “One should have
Kavannah when saying Birkas HaMazon and be careful not to swallow his words.
One should always bentsch from a Siddur because the written word arouses the
Kavannah.” Take a look at the amazing words in the Maharsha: “Since
a man’s Parnassah is as difficult as Kriyas Yam Suf, the Ribono Shel Olam
commanded that one who eats and is satisfied should bentsch, because that is
how Hashem actually fulfills the bracha of Parnassah. Since every person has
mekatrigim that work against his earning a Parnassah, he needs the
brachos of Birkas HaMazon to act as his melitzei yosher against the
mekatrigim.” It is well known that the holy Maggid of Mezritch, Z’tl,
said that Birkas HaMazon needs more Kavannah than Tefillah, as Birkas
HaMazon is D’Oryasah and Tefillah is D’Rabanan.”
---------------------------------------------------
ABOUT INITIATIVE:
In the stirring autobiography To Remain a Jew, Rav Yitzchak Zilber,
Z’tl, brings the following story from his life as a frum Jew in Russia: “I
had a friend in Kazan, Yosef Lipshitz. He worked in the forest industry.
Once in the fall, just before [Simchas Torah], the cold air set in
suddenly. The river froze, logging came to a halt, and the lumber didn’t
reach its destination. Most likely, a problem like this should have been
reported to the authorities, or there could be negative consequences. But
Yosef Lipshitz went straight to the synagogue, sang and danced there, as if
nothing had happened... I saw he had a warm Jewish heart and tried to
persuade him. I would say to him, ‘Yosef, do Teshuvah, start observing
Shabbos and Kashrus.’ ‘Now I don’t have the time, there’s too much to do at
work. Wait a bit. I am going to retire and then I will become a kosher
Jew. I will start observing everything,’ he answered. To my great regret,
he passed away three days before retiring.”
Hakhel Note: Perhaps the lesson is that important deeds of good should not
wait until later. Indeed, Avrohom Avinu provided us with a guideline--Vayashkeim
Avrohom Baboker--Avrohom Avinu rose early in the morning, from which
Chazal derive the great and famous principle--Zerizim Makdimim L’Mitzvos!
Let’s get going!
---------------------------------------------------
DA’AS TORAH!:
What instruction would you give to a Chassan or Kallah under the Chuppah?
According to Rabbi Yechiel Spero, HaRav Chaim Stein, Z’tl, gave the
following instruction: “I was one of hundreds of talmidim who merited
having Rav Chaim as a mesader kiddushin. Prior to the Chuppah, he
met with me and told me exactly what to daven for while I stood underneath
the Chuppah: Gezunt, Parnassah and Nachas-- Gefen.
And then Rav Chaim instructed me to accept upon myself to learn for at least
an hour a day. This, he said, is what is required for a Ben Torah’s
hatzlacha in life.”
Hakhel Note One: Now, if any Chassan or Kallah asks you the question--you
know what to answer!
Hakhel Note Two: As to the last point of instruction given by Rav Chaim to
Rabbi Spero above, it is well known that HaRav Stein accepted upon himself a
kabbala when he was a teenager to learn one hour a day b’retzifus--uninterrupted.
He often urged his talmidim and listeners to take this kabbala upon
themselves. In his tzava’ah, he writes that he will intercede above
for those who accept it upon themselves. Rav Chaim himself would begin the
hour again if he was interrupted during his hour of retzifus. For
those who could not do an hour--he urged them to do one half hour twice a
day, or at least a half hour in this way. When one undertakes any task, he
recognizes the value of its being performed uninterrupted. All the more so
with Torah study--as we impart special significance, and show our special
treasure, of Hashem’s words to us!
---------------------------------------------------
THE NEXT DAY!:
Our recent celebration of Tu B’Shevat brought to light some important
Halachos of Brachos for the year round. As the Minhag is to eat Pairos
Ha’Ilan--fruits of the tree. As in all matters of Halacha, one should
consult with his own Rav or Posek for a final Halachic ruling:
1. Could one eat cranberries or ‘Craisins’ and be considered as having
eaten fruits of the tree--does one make a Borei Pri Ha’Eitz on them? The
Sefer VeSain Bracha by Rabbi Pinchos Bodner, Shlita writes (in the
name of HaRav Shlomo Zalmen Auerbach, z’tl) as follows: “Technically, the
cranberry vine is considered a tree; however, there is a minhag not to make
Ha’Eitz on berries from bushes which are less than nine inches high. Since
cranberries grow within nine inches of the ground, its bracha is Ha’Adama. “
2. Are candied Esrog slices--which clearly look like Esrog, but which have
much sugar on them to make them more pleasant to eat--still considered an
Ha’Eitz? The Sefer VeSain Bracha writes that: “The bracha for sugar
coated nuts such as sugar coated almonds is Ha’Eitz. The bracha for sugar
coated peanuts is Ha’Adama. This applies when the coating is soft and the
nut will be eaten in the first bite.” Based upon this reasoning, it would
appear that as long as the clearly recognizable fruit is eaten with the
first bite, the bracha would be an Ha’Eitz (and the producers who marketed
it as a Tu B’Shevat fruit were Baruch Hashem not mistaken!). For further
reference, see Shulchan Aruch Orach Chaim 204, Mishna Berurah seif katan 51.
3. If a tray (such as a leftover Tu B’Shevat Assortment) of various fruits
is placed before you, and you intend to partake of one of each to appreciate
Hashem’s bounty [as we noted in the past, the Mishna Berurah to Shulchan
Aruch Orach Chaim 207, seif katan 5, writes that this is what the words in
Borei Nefashos “Al Kol MaShebara LeHachayos Bahem Nefesh Kol Chai”
refer to--specifically thanking Hashem for providing us with so many
beneficial foods beyond our requirements]--then which fruit from the
impressive platter should you place into your right hand (lefties into their
left hand) to make a bracha over? The Shulchan Aruch (ibid. 211:1) rules
that one should first take a fruit of the Sheeva Minim, the seven species
for which Eretz Yisrael is praised--such as a grape, date, fig, etc. and
make the bracha on that, If there are no Sheevas Haminim fruits, then he
takes a Shalem--a whole (not cut-up or sliced) fruit such as a plum or
peach. If there are no whole fruits, then one takes the fruit he usually
likes best.
The common denominator in the above Halachos is that there is more to
reciting a bracha then mouthing ten words or so. Like any Mitzvah, it
deserves a moment or two of thought, to ensure that the privileged words one
is about to recite are proper and pure!
================================
15 Shevat
TESHUVAH MOMENT: Today is Tu B’Shevat!
The G’ra (Shulchan Aruch Orach Chaim 131:6) writes that all four Rosh
Hashanas that are written in the beginning of Meseches Rosh Hashana are all
Yomim Tovim. Hakhel Note: The very fact that it is called Rosh Hashana
should remind us that it is another opportunity to start again!
Hakhel Note: It is the custom to eat fruits from trees on the Rosh Hashana
LeIlanos (ibid, Mishna Berurah seif katan 31). This is the case even though
it is on Shavuos that we are judged on fruits of the tree. The author of
the Luach Bnei Yaakov suggests that perhaps we eat fruits on Tu
B’Shevat because man is compared in the Torah to an “Eitz HaSadeh”--and
the fruit that he consumes on Tu B’Shevat is to remind him of his own
fruits--what are his deeds like, is he producing beautiful fruits…? After
all, it is four and a half months since Rosh Hashana--and we will not
experience the great spiritual resurgence of Pesach for an additional two
months. Accordingly, it is a time to remind ourselves of our own personal
fruits, and further nurture them--to ensure that they are worthy of Bracha.
------------------------------------------
WE
PROVIDE THE FOLLOWING POINT AND POINTERS RELATING TO TU B’SHEVAT, AND ITS
VARIOUS CUSTOMS:
1. In
honor of Tu B’Shevat, we provide a link
http://tinyurl.com/27omq2
to a moving Tefillah from the Ben Ish Chai to be recited for your Esrog this
Sukkos (courtesy of Mesivta Yochanan Shraga of Monsey). Before reciting the
Tefillah remember how important the role of Tefillah is in actually
accomplishing what one sets out to do.
2. Some eat 15 fruits, and recite the 15 Shir HaMa’alos. One of the
reasons for this may be to remind everyone in a grand way that the year is a
new one for Terumos and Ma’asros, Orlah, and Netah Revaii for the fruits of
Eretz Yisrael.
3. We additionally note that many have the custom of reciting the bracha of
Shehechiyanu on new fruits in season on Tu B’Shevat. The recitation of this
bracha has become a bit more complicated in today’s times because of the
availability of many fruits all-year round, taking them out of a particular
season, and also because of grafted fruits (See Piskei Teshuvos II, p.
911-918 for further detail). We therefore recommend that you consult with
your Rav or Posek prior to making a Shehechiyanu for a final P’sak on
whether or not to recite the bracha on a particular fruit in your area.
Even if one does not make a Shehechiyanu, a special feeling of Simchas
HaChaim is certainly in order!
4. Of course, if one intends to eat dates, figs or carob or other types of
Bedika fruits, he should make sure that he they had been properly checked
for tolaim in accordance with current Halachic guidelines.
5.
We received the following wonderful idea from Parasha Thoughts
relating to Tu B’Shevat: “Why does the world have to be colorful, wouldn’t
a black and white world have sufficed? Do we need such variety of foods? We
would be able to sustain ourselves with (plain) bread and water! R’ Yaakov
Naiman, Z’tl, in the Sefer Darchei Mussar, explains that the reason
Hashem created the world in color with a whole variety of foods was to make
the world pleasant for mankind and give them Joie de vivre. Because
we are obligated to follow in His ways, we therefore have the responsibility
to make other peoples’ lives more pleasant in any way we can. It doesn’t
take much to make someone’s day more pleasant. Never underestimate the
power of a smile or a kind word.”
6.
The Siddur Ya’avetz writes that eating Peiros HaIlan on Tu
B’Shevat creates a Tikun Gadol BaOlamos HaElyonim--a great tikun in
the upper worlds.
7.
Some have the special custom of eating Esrog jelly--as this is our premium
example of our Pri Eitz Hadar--our finest fruit!
8. The Mishna Berurah (Shulchan Aruch Orach Chaim 207, seif katan
5) specifically writes that the word “VeChesronam” in Borei Nefashos
specifically includes Hashem’s gift to us of fruits above and beyond the
needs of our daily sustenance. We should have fruits in mind every day of
the year!
9. The following is excerpted from the wonderful Sefer Halachos of
Brochos For All Seasons,
by Rabbi Yisroel Pinchos Bodner, Shlita (Feldheim): “Al Hoetz is the brocha
achrona required when one eats a k’zayis or more of olives, dates, grapes
(or raisins), figs or pomegranates within three (or four) minutes.
The brocha achrona for all other types of fruit is Borei Nefashos. However,
if one ate fruit of the seven species (e.g., grapes) and also other tree
fruits (e.g., apples, dried mango, almonds and kiwi) he is required to
recite one bracha achrona only—al hoetz. The al hoetz will exempt all the
other tree fruit as well.”
------------------------------------------
SEVERAL ADDITIONAL POINTS AND POINTERS RELATING TO PARASHAS BESHALACH:
A.
HaRav Eliyahu Lopian, Z’tl, teaches we should focus upon what finally ‘did
the Mitzriyim in’. It was, essentially, their bad Middos! They chased
after their money (losing the majority of their money with which they
decorated their chariots in the process), and their pride was belittled by
the servants departing. Had they not chased after the Bnei Yisrael for
these reasons, they would have been left as a people. The pursuit of money
and the pursuit of Ga’aveh can ‘do in’ not only an individual--but an entire
people--forever!
B. At
the outset of the Parasha we learned that Moshe Rabbeinu took the Atzmos
Yosef, while each Shevet took the Atzamos of their own ancestor (Reuven,
Shimon, Levi…). The obvious question is: Why did Menashe and Efraim not
take out the Atzamos of Yosef who was their ancestor? Some answer that when
two people or groups have job to do, it does not get done, because each
party will look to the other. We may suggest a different approach. The
Bnei Yisrael were responsible for sending Yosef down to Egypt, into exile.
It became their responsibility, Middah K’neged Middah to remove him
from exile. The one who makes the mess ultimately will have to clean it
up. If one avoids getting angry, speaking Lashon Hara or causing another
harm, he will be far better off--for he will not have to go through a
difficult and very much required process of rectification.
C.
Before Kriyas Yam Suf, Bnei Yisrael cried out to Hashem. Rashi points out
that they grabbed hold of the Umenos of their forefathers (Shemos 14:10)--
the tried and true profession that their forefathers had taught them. HaRav
Yisroel Dovid Schlesinger, Shlita, points out that one can analogize calling
out to Hashem to making a phone call. All the numbers which constitute the
full number must be dialed and they must be dialed in a particular order.
If one number is missed, or if all of the numbers are dialed except that
even two are transposed, the call will not get to the right party. All the
elements of Tefillah are important for “the call to get through”. One must
daven from the beginning until the end, consciously following the proper
order. With the proper care in our Tefillos--we too can be zoche to
Dabeir El Bnei Yisrael VeYisa’u!
D. At
the Yam Suf, Nachshon Ben Aminadav jumped in to the stormy sea,
demonstrating his Mesiras Nefesh for the command of Hashem. Is this kind of
Mesiras Nefesh possible in our time? Well, there is a documented story
about HaRav Mechel Yehudah Lefkowitz , Z’tl. He was a bachur riding on a
train in Europe when a woman in inappropriate dress walked in to the car.
Rather than face the situation which he obviously felt could impact upon his
Kedusas Einayim, he actually threw himself out of the moving train.
While we may not necessarily expect ourselves to jump in the same way as
Nachshon ben Aminadav or Reb Mechel Yehudah, we must realize that we are
capable of much more than the world would ascribe to an ordinary human. One
should jump--in his own way, and at the time when he too can
demonstrate that he would rather follow the will of Hashem--then cave to his
human frailty. We know where the Mesirus Nefesh took Nachshon and Reb
Mechel Yehudah. Where will it take you?
E. Although the Malachim were not allowed to sing Shira Al HaYam,
Bnei Yisrael were allowed to do so. What was the difference? Some
answer that when Bnei Yisrael wanted to sing Shira, the Mitzriyim had
already been thrown into the sea. As a result, the Mitzriyim merited being
Mekadesh Shem Shamayim through the punishment that they received.
Thus, the Bnei Yisrael were not singing over the death of the Mitzriyim--but
over the ten different ways in which the Mitzriyim perished at the sea,
demonstrating in detail how HaKadosh Baruch Hu controls the world, punishing
when he has to punish, and rewarding (the Bnei Yisrael at the sea) whenever
he can. Indeed, Rabbeinu Ovadia MiBartenurah (Avos 5:5) highlights the
Pesukim in the Shiras HaYam which detail the differing punishments that the
Mitzriyim received. With Yetzias Mitzrayim, and perhaps with the war of Gog
U’Magog, we witnessed and will witness Hashem’s Hand in both reward and
punishment. We look forward to the day, as we exclaim in Aleinu every day of
“LeSaken Olam BeMalchus Shakai VeChol Bnei Vasar Yikre’u ViShmecha…when
the need for punishment will no longer exist--and Hashem’s Name will be
sanctified by the unified goodness of all the world’s inhabitants. May our
sincere Tefillos in Aleinu bring us closer to the reality that we seek!
----------------------------------------------------------------
SHIRA IN OUR LIVES! As
we take
leave of the magnificent
Shiras HaYam, we
realize that we are
blessed with the opportunity
of reciting it on a daily
basis--including Shabbos, Yom Tov and even Rosh
Hashanah and Yom Kippur. Indeed, as noted last week, the Mishna Berurah
brings from the Zohar that one should recite the Shira
daily BeSimcha and visualize himself as if he is that very day
passing through the Sea (Shulchan Aruch Orach Chaim 51, Mishna Berurah, seif
katan 17). Accordingly, although we are nearing the
end of Pesukei DeZimra, and may be struggling to keep pace with the Shaliach
Tzibbur who may not be aware of this Mishna Berurah (don’t be shy--tell him
about it!), we should put special effort into the
feeling of joy as our personal experience.
In fact, there is a further
remarkable teaching from the classic Sefer Chovos HaLevavos(Sha’ar
HaBechina, Chapter 5). The Sefer first notes the miracles that took place at
the time of Moshe Rabbeinu--the changes in the normal course of events and
nature-- the awesome wonders to induce Emunah, which resulted in a newfound
and everlasting “VaYa’aminu Bashem U’V’Moshe Avdo.” The Chovos
HaLevavos then incredibly continues (translation adapted from the
monumental “Duties of the Heart”, translated by Rabbi Doniel Haberman,
Shlita; Feldheim Torah Classics Library) : “ If a person in our own times
would like to witness something similar to these miraculous events, let him
simply look at our position among the nations since the beginning of our
Galus, at our orderly condition in their midst, though we
disagree with them in our beliefs and practices, as they [very] well know.
He will see that, in regard to standard of living and subsistence, our
situation is close to theirs.... He will see that their middle class and
villagers toil more than the middle and poorer classes among us. This is as
we were promised by Hashem: “VeAf Gam Zos...yet
for all [the aveiros that B’nai Yisrael may have done] when they are in
their enemies’ land, I will not abhor them...as to break my covenant with
them” (Vayikra 26:44); and as the Kesuvim further state “ Ki Avadim
Anachnu...though we are servants, Hashem has not
abandoned us in our servitude...”(Ezra 9:9); and as we
recite in Tehillim: “Lulei Hashem SheHaya Lanu...had it not been for
Hashem, Who was for us... (Tehillim 124:1-2).” Thus, our
daily miraculous existence, as a sheep among the lions and the
wolves-- the superpowers and third world countries--with some of them being
hungrier than others--is an actual and practical example of the Sea
Splitting for us daily. So, as you rejoice in the
Shiras HaYam as the Mishna
Berurah instructs-- realize that you are not only
reliving that grand and glorious moment of passing through the Yam Suf--but
that you are very miraculously passing through the Sea of Galus
daily as well--Miracle upon Miracle--day after day
anew!
Hakhel Note One: We
note that there is a Pasuk that we recite during
Shacharis which brings this thought to life. The Pasuk (Tehillim 81:11)
reads as follows: “Anochi Hashem Elokecha Ha’Ma’alcha Mai’Eretz
Mitzrayim, Harchev Picha Va’Amalayhu...I am Hashem who raised you out of
Egypt, open your mouth wide and I will fill it.” The Pasuk teaches us that
we are to apply the lesson of Yetzias Mitzrayim
--the Omnipotence and Hashgacha Pratis of Hashem--by placing it into our
everyday lives. Hashem not only took us out as a nation or as a group--He
can and will fill each and every one of our mouths if we
demonstrate our Bitachon by ‘opening wide’ for Hashem to fill it. As you
recite this Pasuk daily--don’t forget to remember
what it means to open your mouth wide--when you are opening it before Hashem
Himself!
Hakhel Note Two: Let us live this concept often--very often:
Baruch Hashem!.. Thank You Hashem!... Im Yirtzeh Hashem!... Ma Norah
Ma’asecha Hashem!...It wasn’t Kochi V’otzem Yadi...That was Min
HaShamayim!... What Hashgacha Pratis!... Hashem please help me with...Ribono
Shel Olam please guide me....With these thoughts, realizations and
expressions, we bind with our Maker, and, albeit
with the scorn and even derision of the western world--we
thereby truly elevate our lives immeasurably!
Hakhel Note Three: There is another vital aspect of daily Emunah
expression: At the end of last week’s Parasha, we
learn that Yehoshua was instructed to go and fight Amaleik, while Moshe
Rabbeinu went to the top of the hill to daven. Moshe Rabbeinu raised his
hands in Tefillah. When his hands became heavy, Aharon and Chur supported
them, and they took a stone and put it under him and he sat on it. The
Pasuk then records: “Vayhi Yadav Emunah Ad Bo Hashemesh--his
hands were faithful until sunset” (Shemos 17:13). The Targum Onkelos
translates the word ‘Emunah’ as ‘stretched out in prayer.’ This provides a
tremendous lesson in how Emunah can also be demonstrated--through dedicated
prayer. We must learn from Moshe Rabbeinu. A
reader remarkably pointed out that Chazal teach that if one “sees the
stone upon which Moshe Rabbeinu sat while fighting Amaleik” he recites
the bracha of “Boruch She’asa Nissim LaAvoseinu….” In other words,
Chazal do not teach that one recites the bracha when coming to the place
where the war with Amaleik was waged, but rather where Moshe Rabbeinu’s
hands were extended in prayer. The lesson is inspiring: It is not the
military prowess, the armor, the equipment, the numbers that
we rely upon--it is our Emunah--our extended and
outstretched hands in sincere prayer-- which will bring the miracle that
we so long for--may it come speedily and in our day!
================================
12 Shevat
TESHUVAH MOMENT:
Because Tefillah
is so essential in our lives, we must take
steps to ensure that
we do not
stagnate and keep at
prior levels. An
important suggestion
may be for one, at
each Tefillah, to focus on
certain words and provide a deeper meaning into them, or personalize them to
one’s personal situation at hand that day. Just as
one example, we take the
bracha of Atta Chonein L’Adam Da’as. There are so many reasons
one needs Da’as, and so many reasons that
one needs the Da’as of others properly applied to
him. If one is going to be studying a hard blatt,
or explaining a difficult concept, or is meeting with another to receive
advice or counsel, he needs to pray that Hashem imbue appropriate Da’as so
that whatever results--is successful! How potent this
Tefillah can become by thinking about the true meaning of the
words--all the more so as they apply to him! Hakhel Note:
One can refer to the particular focus in one’s
Tefillah as a ‘Tefillah
Moment’.
------------------------------------------
FROM
THE
COMMISSION ON TORAH PROJECTS OF AGUDATH ISRAEL OF AMERICA: We
have a Daf Yomi Resource Guide on our new website
https://www.dafyomidirectory.org/resources
which is updated regularly as new resources are created.
------------------------------------------
FROM A READER:
A reader provided the following wonderful rejuvenation suggestion for the
coming Shemiras HaLashon cycle: “Organize a daily Shmiras Halashon
conference call for your family; contact the Chofetz Chaim Heritage
Foundation (845-352-3505) for instructions. In addition to chizuk in
shmiras halashon, it is a chance to speak to your loved ones daily!”
------------------------------------------
MORE THAN TESTS:
Rabbi Zechariah Wallerstein, Shlita, brings a Chasam Sofer who explains that
the Greeks did not require us to stop studying Torah--rather, they only
wanted us to forget the Torah after studying it. How would one forget the
Torah--the same way that he forgets any other wisdom, by treating it as an
academic course without love and feeling, and not caring enough to review
that which he has learned. In this way it will be forgotten rather quickly
by the average student, and can simply r’l be viewed as a bottomless
container. Rabbi Wallerstein suggests that, accordingly, tests in Limudei
Kodesh not be given in an identical manner to tests given in secular
subjects--so that the students do not identify the two together in this way.
While many Yeshivos may find it difficult to provide some kind of meaningful
testing distinction, to be sure we as adults should not allow ourselves to
follow the Greek line of thinking--and accordingly before we study Torah
should spend a moment remembering the Birkos HaTorah that we recited at the
beginning of the day, and take a moment to reflect upon Kedushas HaTorah,
and the Simcha and sweetness we should have in our study!
------------------------------------------
LIKE THE MIRACLES OF EGYPT!
We are taught (Micha 7:15) that: “Kimei Tzeisicha Erenu Nifla’os”--Hashem
will provide us with miracles at the time of our future (hopefully very
close-by) Geulah in the same way as we were redeemed from Mitzrayim. On the
other hand (Chazal Brachos 13A), bring the Pasuk: “VeKadmoniyos Al
Tisbonenu” (Yeshayahu 43:18)--that the events of the future Geulah will
be greater than the events of Yetziyas Mitzrayim. How can we reconcile these
pesukim? Some suggest that Ein Ba’al HaNeis Makir Es Niso--one
experiencing a Neis does not fully appreciate the Neis in all of its glory.
The Nissim we will be experiencing in the coming Geulah will not necessarily
then be greater than the previous Nissim--it is just that at that time we
will be able to see and appreciate all of the Nissim that are happening
around us. We can take this lesson into our daily lives. So many miracles
surround each and every one of us every day on a 24/7 basis. Our finite
minds recognize some that stand out from time-to-time, but they are only
really a small fraction of the great picture. At the very least, we should
try to reflect a bit every day on the Nissim that we don’t specifically
think about--and that we don’t even know about!
------------------------------------------
SHIR
HAMA’ALOS!
Rabbi
Yisroel Reisman, Shlita, teaches the following on the chapters of Shir
HaMa’alos in Tehillim (Chapters 120-134):
A.
There are 150 Perokim of Tehillim, of which 15 Perokim are the Shir
HaMa’alos. Thus, the Shir HaMa’alos actually comprise 10% of the Perokim of
Tehillim!
B.
The 15 Perokim were sung on the 15 steps that separated the Ezras Noshim
from the Ezras Yisrael in the Bais HaMikdash.
C. At
first blush, there does not appear to be a common theme in these 15
Chapters. However, the term Ma’alos--used in each one teaches that
they are all songs of Aliyah, teaching how one can move up in one’s Avodas
Hashem. Indeed, the letter Hey before HaMa’alos is the definite
article, teaching us that these are the steps of Aliyah. [Perek 121
is actually Shir LaMa’alos, but that is a contraction of LeHaMa’alos,
so the definite article essentially remains].
D.
The concept of 15 comes up many times in a parallel way to the 15 Shir
HaMa’alos. The Gra, for example, explains that the 15 steps of Dayeinu
on the Seder Night correspond to the 15 Shir HaMa’alos. Likewise, the 15
praises of VeYatziv VeNachon…correspond as well, as do the 15 words
of Birchas Kohanim. The Bnei Yisrael are compared more to the sun than to
the moon, because the sun is visible every day in the same way--but the moon
has a cycle where it goes from no visibility--to full visibility on the 15th
day of the month. The 15th day, then, represents the Bnei
Yisrael at their highest point. Likewise, Shlomo HaMelech was the 15th
generation from Avrohom Avinu, and was then afforded the opportunity and
honor to build the Bais HaMikdash.
E.
The Radak explains that each Shir HaMa’alos was recited per step for
each one of the 15 steps--representing the theme that one have a Derech
Aliyah--an upwards path--in life. In fact, HaRav Saadia Gaon teaches that
each succeeding Shir HaMa’alos was recited louder and louder as they moved
up to a higher step, representing an increase in strength and an increase in
accomplishment.
F.
The two-letter name of Hashem consisting of Yud and Heh (in
Gematria, totaling 15) represents the awareness of Hashem in the
Gashmiyus sense of this world--as evidenced by how our war with Amalek
ended (Ki Yad Al Kais--Yud-Hey). Thus, many words relating to the
physical in this world have both a Yud and a Hey in them--such
as Achila, Shesiya, Sheina, Lena. Even when we praise Hashem
in this world--it is with the abbreviated name--HaLelukah. With
Gashmiyus alone, Hashem’s four letter name is incomplete. Indeed, prior to
the Moshiach’s arrival, we don’t even know the nekudos under the four
letter name! The remaining two letters of Hashem’s Name of four letters--Vav
and Heh--represent an awareness of Hashem from the perspective of
Ruchniyus. This is why the words such as Torah, Avodah, and Mitzvah,
have a Vav and a Hey within them. When we recite the LeSheim Yichud before
doing a Mitzvah, we endeavor to combine the Shem Yud Keh B’Vav Keh--we
demonstrate our goal to merge the physical world and the spiritual world.
G. It
is important to note that one of the Shir HaMa’alos refers to “Beshuv
Hashem Es Shivas Tzion”--asking Hashem to return us back to Tzion. How/why
would this be recited while still in the Bais HaMikdash-- weren’t we
already in Tzion? One must answer that even then--with the Bais
HaMikdash standing--Bnei Yisrael dreamt of the Yemos HaMoshiach--when
we would stay on the fifteenth level--for all time!
Hakhel
Note: With Rabbi Reisman’s enlightening introductory insights into the Shir
HaMa’alos, shouldn’t our singing of the Shir HaMa’alos on Shabbos and Yom
Tov-- and our recitation of all or any of the other Shir HaMa’alos (daily or
however often one recites them) be infused with a special Kavannah,
inspiration and sincerity!
================================
11 Shevat
TESHUVAH MOMENT:
Because Tefillah
is so essential in our lives, we must take
steps to ensure that
we do not
stagnate and keep at
prior levels. An
important suggestion
may be for one, at
each Tefillah, to focus on
certain words and provide a deeper meaning into them, or personalize them to
one’s personal situation at hand that day. Just as
one example, we take the
bracha of Atta Chonein L’Adam Da’as. There are so many reasons
one needs Da’as, and so many reasons that
one needs the Da’as of others properly applied to
him. If one is going to be studying a hard blatt,
or explaining a difficult concept, or is meeting with another to receive
advice or counsel, he needs to pray that Hashem imbue appropriate Da’as so
that whatever results--is successful! How potent this
Tefillah can become by thinking about the true meaning of the
words--all the more so as they apply to him! Hakhel Note:
One can refer to the particular focus in one’s
Tefillah as a ‘Tefillah
Moment’.
------------------------------------------
FROM
THE
COMMISSION ON TORAH PROJECTS OF AGUDATH ISRAEL OF AMERICA: We
have a Daf Yomi Resource Guide on our new website
https://www.dafyomidirectory.org/resources
which is updated regularly as new resources are created.
------------------------------------------
FROM A READER:
A reader provided the following wonderful rejuvenation suggestion for the
coming Shemiras HaLashon cycle: “Organize a daily Shmiras Halashon
conference call for your family; contact the Chofetz Chaim Heritage
Foundation (845-352-3505) for instructions. In addition to chizuk in
shmiras halashon, it is a chance to speak to your loved ones daily!”
------------------------------------------
MORE THAN TESTS:
Rabbi Zechariah Wallerstein, Shlita, brings a Chasam Sofer who explains that
the Greeks did not require us to stop studying Torah--rather, they only
wanted us to forget the Torah after studying it. How would one forget the
Torah--the same way that he forgets any other wisdom, by treating it as an
academic course without love and feeling, and not caring enough to review
that which he has learned. In this way it will be forgotten rather quickly
by the average student, and can simply r’l be viewed as a bottomless
container. Rabbi Wallerstein suggests that, accordingly, tests in Limudei
Kodesh not be given in an identical manner to tests given in secular
subjects--so that the students do not identify the two together in this way.
While many Yeshivos may find it difficult to provide some kind of meaningful
testing distinction, to be sure we as adults should not allow ourselves to
follow the Greek line of thinking--and accordingly before we study Torah
should spend a moment remembering the Birkos HaTorah that we recited at the
beginning of the day, and take a moment to reflect upon Kedushas HaTorah,
and the Simcha and sweetness we should have in our study!
------------------------------------------
LIKE THE MIRACLES OF EGYPT!
We are taught (Micha 7:15) that: “Kimei Tzeisicha Erenu Nifla’os”--Hashem
will provide us with miracles at the time of our future (hopefully very
close-by) Geulah in the same way as we were redeemed from Mitzrayim. On the
other hand (Chazal Brachos 13A), bring the Pasuk: “VeKadmoniyos Al
Tisbonenu” (Yeshayahu 43:18)--that the events of the future Geulah will
be greater than the events of Yetziyas Mitzrayim. How can we reconcile these
pesukim? Some suggest that Ein Ba’al HaNeis Makir Es Niso--one
experiencing a Neis does not fully appreciate the Neis in all of its glory.
The Nissim we will be experiencing in the coming Geulah will not necessarily
then be greater than the previous Nissim--it is just that at that time we
will be able to see and appreciate all of the Nissim that are happening
around us. We can take this lesson into our daily lives. So many miracles
surround each and every one of us every day on a 24/7 basis. Our finite
minds recognize some that stand out from time-to-time, but they are only
really a small fraction of the great picture. At the very least, we should
try to reflect a bit every day on the Nissim that we don’t specifically
think about--and that we don’t even know about!
------------------------------------------
SHIR
HAMA’ALOS!
Rabbi
Yisroel Reisman, Shlita, teaches the following on the chapters of Shir
HaMa’alos in Tehillim (Chapters 120-134):
A.
There are 150 Perokim of Tehillim, of which 15 Perokim are the Shir
HaMa’alos. Thus, the Shir HaMa’alos actually comprise 10% of the Perokim of
Tehillim!
B.
The 15 Perokim were sung on the 15 steps that separated the Ezras Noshim
from the Ezras Yisrael in the Bais HaMikdash.
C. At
first blush, there does not appear to be a common theme in these 15
Chapters. However, the term Ma’alos--used in each one teaches that
they are all songs of Aliyah, teaching how one can move up in one’s Avodas
Hashem. Indeed, the letter Hey before HaMa’alos is the definite
article, teaching us that these are the steps of Aliyah. [Perek 121
is actually Shir LaMa’alos, but that is a contraction of LeHaMa’alos,
so the definite article essentially remains].
D.
The concept of 15 comes up many times in a parallel way to the 15 Shir
HaMa’alos. The Gra, for example, explains that the 15 steps of Dayeinu
on the Seder Night correspond to the 15 Shir HaMa’alos. Likewise, the 15
praises of VeYatziv VeNachon…correspond as well, as do the 15 words
of Birchas Kohanim. The Bnei Yisrael are compared more to the sun than to
the moon, because the sun is visible every day in the same way--but the moon
has a cycle where it goes from no visibility--to full visibility on the 15th
day of the month. The 15th day, then, represents the Bnei
Yisrael at their highest point. Likewise, Shlomo HaMelech was the 15th
generation from Avrohom Avinu, and was then afforded the opportunity and
honor to build the Bais HaMikdash.
E.
The Radak explains that each Shir HaMa’alos was recited per step for
each one of the 15 steps--representing the theme that one have a Derech
Aliyah--an upwards path--in life. In fact, HaRav Saadia Gaon teaches that
each succeeding Shir HaMa’alos was recited louder and louder as they moved
up to a higher step, representing an increase in strength and an increase in
accomplishment.
F.
The two-letter name of Hashem consisting of Yud and Heh (in
Gematria, totaling 15) represents the awareness of Hashem in the
Gashmiyus sense of this world--as evidenced by how our war with Amalek
ended (Ki Yad Al Kais--Yud-Hey). Thus, many words relating to the
physical in this world have both a Yud and a Hey in them--such
as Achila, Shesiya, Sheina, Lena. Even when we praise Hashem
in this world--it is with the abbreviated name--HaLelukah. With
Gashmiyus alone, Hashem’s four letter name is incomplete. Indeed, prior to
the Moshiach’s arrival, we don’t even know the nekudos under the four
letter name! The remaining two letters of Hashem’s Name of four letters--Vav
and Heh--represent an awareness of Hashem from the perspective of
Ruchniyus. This is why the words such as Torah, Avodah, and Mitzvah,
have a Vav and a Hey within them. When we recite the LeSheim Yichud before
doing a Mitzvah, we endeavor to combine the Shem Yud Keh B’Vav Keh--we
demonstrate our goal to merge the physical world and the spiritual world.
G. It
is important to note that one of the Shir HaMa’alos refers to “Beshuv
Hashem Es Shivas Tzion”--asking Hashem to return us back to Tzion. How/why
would this be recited while still in the Bais HaMikdash-- weren’t we
already in Tzion? One must answer that even then--with the Bais
HaMikdash standing--Bnei Yisrael dreamt of the Yemos HaMoshiach--when
we would stay on the fifteenth level--for all time!
Hakhel
Note: With Rabbi Reisman’s enlightening introductory insights into the Shir
HaMa’alos, shouldn’t our singing of the Shir HaMa’alos on Shabbos and Yom
Tov-- and our recitation of all or any of the other Shir HaMa’alos (daily or
however often one recites them) be infused with a special Kavannah,
inspiration and sincerity!
================================
10 Shevat
TESHUVAH MOMENT:
Bowing
down before Hashem, includes two elements:
a.
We humble ourselves before Hashem in the knowledge that we are
standing in the presence of the Creator of the Universe. This cognizance
will bring us to a realization of our lowliness before Him. “Hashem leads
the humbled... Hashem chooses the Humble. Hashem encourages the Humble”.
b.
This will bring us to realizing the greatness of Hashem, the King of
Kings. He rules the entire universe. Veligdulaso Ain Cheker!
Once a
day bow down before Hashem (in addition to the bow during the prayers) and
think/say “I am a servant of Hashem.”
[Excerpted from Ten Steps to Greatness as heard from Rabbi Avigdor Miller,
Z’tl]
-----------------------------------------------
REMINDERS FOR TU B’SHVAT SHOPPERS:
The
following question and answer is excerpted from the English Sefer
Shulchan HaLevi; Halachic Responsa of HaRav Yisroel Belsky, Z’tl:
Q:
Many stores sell nuts and dried fruits from large sacks and bins, or
repackage them without supervision. May the consumer assume these items are
kosher, or should one insist on buying only sealed containers that carry
kosher certification?
A:
Nuts and dried fruit have always been sold from large sacks. To say that
one should never buy these items when sold this way would be an unnecessary
restriction, and for many of these products there are no issues at all. On
the other hand, any processing or cooking raises potential kashrus issues.
Hakhel
Note: Among the items that Rabbi Belsky writes require a reliable Hechsher
are dried apples, dried pineapples and other dried tropical fruits,
banana chips and of course, any nuts roasted in oil. One should
certainly consult with his Rav before Tu B’Shvat on the items he
intends to purchase, as well as any necessary Bedikas Tolaim that
must be done on these items or fruits of the Shivas Minim. We
additionally note that supermarkets and fruit/nut/candy stores without a
hashgacha may themselves re-package these items and claim that they come
from a larger container with a reliable hashgacha. Let the buyer beware!
-------------------------------------------
IT IS
NOT BETTER!
As we
recently began a new cycle of the Sefer Chofetz Chaim, we note that
the Chofetz Chaim deals with a crucial point that many may claim: “I want to
be social, and I cannot keep these laws to the tee--so it is better that I
not study them in detail, as it is better for a person to sin b’shogeig,
than it is for him to sin intentionally.” The Chofetz Chaim alerts us to the
Halacha that we do not say that it is better to sin unintentionally than
intentionally when the Torah explicitly provides that the act is prohibited
(Lo Seleich Rachil B’Amecha), and adds--would one dare say “I will
not study the laws relating to robbery--so that I can rob with impunity!”
Hakhel Note: As perhaps tens of thousands have together started the new
cycle--one should make it a point to join-in, and bolster himself in
Shemiras HaLashon in a real and practical way.
Hakhel Note:
The Sefer Orchos Tzaddikim devotes a special Sha’ar to Lashon
Hara and makes the following significant points:
1. A person thinks to himself: “What have I done, just saying a few
words?” He accordingly does not pay attention to the damage he has just
caused, and will block things out and will not do Teshuvah. Without
Teshuvah for this aveirah, what will become of him?
2. One who has spoken Lashon Hara requires mechila from those whom
he has spoken against--and he may not even remember who they are or what he
said.
3. When a person speaks about a family, or ‘something that is wrong with’ a
family, he hurts not only this generation but future generations as well,
and no forgiveness is possible at all.
4. The great Talmid Chochom, Doeg spoke Lashon Hara--and neither his wisdom
nor his Torah were able to save him.
5. When a person speaks Lashon Hara he will not only be punished for the
damage he caused, but for the enjoyment he derives from shaming or
disgracing another--violating VeAhavta LeReiacha Kamocha.
6. Watching another speak every extra word of Lashon Hara without trying to
stop him in some way is like watching a person eat another piece of chazir,
and another piece, and another piece.
7. A person speaks about what matters to him. If a person often speaks of
food, wine, [technology] or clothing this is a priority concern of his.
Dovid HaMelech (Tehillim 119:97), however, exclaims: “Mah Ahavti
Sorasecha Kol HaYom He Sichasi--How I love Your Torah, all day do I
speak about it.” Because he loved the Torah--this was his topic of
discussion, his topic of conversation. Let us study our speech--and move it
as close as we possibly can to the speech of Dovid HaMelech!
Hakhel Note: As in the past, we provide the following rejuvenation
suggestions for the coming Shemiras HaLashon cycle HaBa’ah Aleinu LeTova.
We welcome your rejuvenation possibilities as well!
A.
There is a Sefer that is not widely known, Purity of Speech, which is
divided into 122 Daily Lessons, and with review questions and answers. The
Sefer was reviewed by both Rabbi Aryeh Beer, Shlita, and Rabbi Shimon
Finkelman, Shlita. The time may be right for you to begin your next Chofetz
Chaim Daily Study with this Sefer, available in your Seforim stores!
B. Read
the daily portion out loud, instead of just with your eyes.
C. Spend
five-ten minutes to learn the daily portion with a family member or friend.
A Chavrusa always helps sharpen the study, and gives chizuk to its
members.
D. Even if
you cannot learn with a Chavrusa, make it a point to talk to someone about
the day’s study.
E. Keep the
Sefer you are learning on your desk or table at home as a daily reminder for
Shemiras HaLashon.
F. Pass on
the following information to as many people as you can, and keep it on hand
to continuously pass on: To order Shemiras Halashon tapes, books, learning
programs and the Chofetz Chaim Heritage Foundation’s free catalog and for
further information on free Shiurim on Shemiras HaLashon, call
845-352-3505.
For the Shemiras HaLashon Shailah Hotline (expert Poskim in Shemiras
HaLashon to anonymously answer your real-life Shailah before saying the
right or wrong thing), please call
718-951-3696,
between the hours of 9:00PM until 10:30PM (EST).
G. Observe a
one or two hour Machsom L’fi daily. For further information on a Machsom
L’fi, please call
845-352-3505.
H. Recite
the complete Tefillah of the Chofetz Chaim on Shemiras HaLashon daily
available at
http://tinyurl.com/78fcytc
The Chofetz Chaim himself writes at the end of the Sefer Chovos HaShemira
that one should recite this Tefillah in the morning after davening, or at
any other time that he is able. There is, of course, a shortened version of
this Tefillah--but recitation of the extended version may demonstrate a
re-dedication on your part for the new cycle.
I. .
Many high schools and elementary schools now have programs through the
Chofetz Chaim Heritage Foundation in Shemiras HaLashon. Make it a point to
ask your child or another child what they learned to be mechazek
them.
J. Check
yourself at the end of each day before retiring--and determine whether you
have stopped yourself from speaking or listening to Lashon Hora or Rechilus
at least one time during the day.
NEW OPPORTUNITY FROM THE CHOFETZ CHAIM
HERITAGE FOUNDATION: “Here’s an amazing opportunity to partner with us, at
no financial cost to you, for our Global Learning Campaign!
This campaign is in response to the recent
anti-Semitism and challenges that Klal Yisrael are facing. Our goal
is to sign up 10,000 people to learn Shmiras Haloshon for 1-5
minutes a day, and acquire the promise that the Chofetz Chaim ZT”L
taught us; Hashem will save us from ALL harm, if we don’t speak
Loshon Horah.
Please
click
this link short video below to better
understand this project.
Join this historic movement by spending
just a few minutes of your time to reach out to your family, friends,
co-workers, and neighbors, to get them to sign up.
Sign up to be a partner TODAY at
https://powerofspeech.org/signup .”
------------------------------------------------------
SHALOM
BAYIS AT ITS BEST!
At a Hakhel Yarchei Kallah, Rabbi Maimon Elbaz, Shlita, presented a powerful
PowerPoint presentation on Shalom Bayis. We highly urge all Shuls and groups
to ask Rabbi Elbaz to present this Shiur to them--he may be contacted at
nycmohel@gmail.com. We provide below just a few highlights of
the very moving presentation:
A. A
Rav took his daughter out to eat in a restaurant the night before her
Chasunah: “Why are you doing this, Totty?” she asked. He responded: “For one
reason--I want you to see how the waitress serves and smiles, is pleasant
and cooperative--no matter how her day has been. Your job is much more
important than hers--and I want you to always be reminded of her pleasant
disposition at all times!”
B. One
should try to keep two diaries--one of the chassodim, the kindnesses that
his spouse performs on his behalf [and perhaps on behalf of others], and a
second diary which lists what his spouse really likes or loves--so that he
can provide a much appreciated present or surprise from time-to-time.
C.
Rabbi Frand teaches that before a teacher enters a classroom, he should
recognize how significant his words will be by remembering the teaching of
Shlomo HaMelech in Mishlei: “HaMaves V’HaChaim B’Yad HaLashon--what I
say will make the difference between death and life.” Rabbi Frand’s teaching
can be applied before one enters his home--even after a difficult day. By
one’s words and actions, one can literally change the temperature of the
home.
D. To
paraphrase a well-known instruction: “Do not ask what your spouse can do for
you…ask what you can do for your spouse!”
E. An
important acronym that one can always apply is AAA--Attention, Affection and
Appreciation. Hakhel Note: There is a related phrase: Give, Forgive and
Give-In.
F.
Shlomo HaMelech (Mishlei 31:12) teaches: “Gemalasu Tov V’Lo Ra’ah--she
responds to him with good and not bad.” Even if he has not acted properly
towards her..she is still Gemalasu Tov!
G. A
couple married for 65 years was asked how they were able to stay together
for so long. They responded: “We were born in a time that if something was
broken we would fix it--not throw it away!”
H.
According to police reports…no husband was ever shot when doing the dishes!
I. The
Midrash teaches that Aharon HaKohen had 80,000 boys named after him by the
couples whose Shalom Bayis he had helped. If Aharon made peace for 80,000
couples, then we can certainly begin…helping ourselves and others.
J. A
Rav was asked how long a Chosson is Domeh L’Melech for. He responded
that it is for as long as he treats his wife as a queen!
Hakhel
Note: Please review--and apply daily in all interpersonal relationships!
================================
9 Shevat
TESHUVAH MOMENT:
The Chofetz Chaim, in his
introduction to the Third Volume of the Mishna Berurah, provides a
penetrating teaching: “We recite in the Birchas HaTorah (over the Torah) ‘VeChayei
Olam Natah BeSocheinu--and You planted eternal life within us.” What
this means is that Hashem planted a sapling within us through which
we can live forever--for the Torah is to the soul what the Eitz
HaChaim was in Gan Eden--if one would eat of its fruits, he would live
eternally. So too, will the light of the Torah that we study bring
our bodies to life (or back to life)--and will cause it to live forever!
As we have previously noted, we are in the month of Shevat, and we should
recognize by our actions that it is a month especially dedicated to the
study of Torah--as Moshe Rabbeinu reviewed the entire Torah with Bnei
Yisrael in the period between Rosh Chodesh Shevat and his passing on the
Seventh Day of Adar. During this special month, let us do our utmost to
develop and enhance our everlasting life! Incredibly, Rashi (Shabbos 150A)
notes that the Torah’s requirement of “VeHaya Machanecha Kadosh --and
your camp shall be holy [free of unclean matter]”, is based on the
premise that Jews are constantly thinking about Torah--and they are only
able to think about Torah in a clean place. Remember our mantra-- VeHaya
Machanecha Kadosh!
-----------------------------------------------
NOT
HERE!
We
learned that there were 133 recorded earthquakes in 2019 with magnitude
above 6! Aside from the-underlying message--you can definitely thank Hashem
that you were not in a place in which any of them occurred. Remember, the
miracle of each Makkah was doubled by each Makkah not happening in Goshen!
----------------------------------------------------------
PICTURE THE SCENE!:
You have two phones ringing, two pieces of mail to open, two people standing
directly in front of you at the moment--with one you can do a Mitzvah, and
with the other you can earn some money or turn a profit. What do you do,
which do you choose--after all, both are quite important! Happily, Shlomo
Hamelech (the wisest of all men) has resolved your dilemma for you--”Chacham
Lev Yikach Mitzvos, the wise of heart chooses the Mitzvos” (Mishlei10:8).
We know, of course, that this teaching is precisely what Moshe Rabbeinu
followed when the Bnei Yisrael were busy with the booty of Mitzrayim--and he
was busy with the Atzmos Yosef. The Rambam in Hilchos Teshuva writes that
we can all be like Moshe Rabbeinu--here, where we are likewise
following the advice of Shlomo HaMelech--is a great place to start. If you
need any additional incentive to ‘choose’ the Mitzvah--think about who among
the descendants of the Bnai Yisrael still has some of their ancestors’
Egyptian booty in his possession--and where the Atzmos Yosef are
today--ready and poised in Shechem to greet us at Techiyas Hameisim. The
difference is eternity!
------------------------------------------------------------
MORE
THAN OF HISTORICAL IMPORTANCE!
We cannot underestimate and overemphasize the importance of Tefillah to our
Geulah. The Pesukim in Shemos (2:23-25) had previously taught us that
Hashem listened to our groans and cries, and ‘remembered’ His bris with
us. Then, again, in this week’s Parasha before Kriyas Yam Suf, we cry out
to Hashem again (Shemos 14: 10). Rashi explains that the Bnei Yisrael knew
that this is what Avrohom, Yitzchok, and Yaakov did and would do --daven in
time of need--and that they must follow suit. The Targum Onklelus and Targum
Yonasan Ben Uziel (Shemos 14:15) explain that Hashem once again heard
and accepted their cries at the Yam Suf, and told Moshe Rabbeinu that they
could now travel and would be saved. How obvious need it be that what we
have to do to bring about our Geulah is to cry out to Hashem as well? If
Bnei Yisrael would have been complacent in Mitzrayim, or at the Yam Suf, it
is not likely that we would be here today. We too, must grab onto what
Avrohom, Yitzchok, and Yaakov did--and what our forefathers who needed the
Geulah so badly did as well. The Torah is not c’v a history book
recording the history of what happened to our forefathers in Mitzrayim 3,300
years ago. That can be left to the hieroglyphics and historians. Rather,
the Torah is telling us what we must do. Practical Suggestion One: In
Elokai Netzor of each and every Tefillah ask Hashem for the Geulah, so that
the Shechinah comes back to the Beis HaMikdash, and all of K’lal Yisrael can
reach its epitome in Avodas Hashem, and our ultimate fulfillment in
life--individually and collectively. Practical Suggestion Two: Many
Shuls, especially with Minyanim which daven quickly, allow only four minutes
or so for Shemone Esrei. Ask the Rav or the Gabbai if they can allow an
additional minute or two to Shemone Esrei before Chazaras HaShatz, in order
to increase the awareness of Chashivus HaTefillah, or ask that some other
needed Tefillah takanah in the Shul be instituted. ”VaYishmah Elokim Es
Na’akasam VaYizkor Elokim Es Briso (Shemos 2:24)--and Hashem heard their
outcry and He remembered His covenant”--may it be fulfilled in its
entirety--in our day. It is up to us!
----------------------------------------------------------
WE PROVIDE THE FOLLOWING NOTES IN HALACHA RELATING TO THE PORTION OF
DAVENING AFTER SHEMONE ESREI:
A. On Monday or Thursday, if one is still in the middle of Tachanun and the
Tzibbur is up to reciting Berich Shemei on taking out the Torah, the
Yesod V’Shoresh HaAvodah (5:8), writes that one should stop reciting
Tachanun and say Berich Shemei together with the Tzibbur (Dirshu
Edition of Mishna Berurah, Siman 134, seif katan 12, note 12)--because the
recitation of Berich Shemei is an Inyan Gadol!
B. If one is outside the Shul for any reason when the Sefer Torah is being
taken out or being returned, it is a Mitzvah to enter into the Shul to
participate, based upon “BeRov Am Hadras Melech” (ibid., seif katan
10).
C. When the Torah is being lifted to show it to the people, the Shulchan
Aruch rules that that it is a Mitzvah to look at the words, to bow, and to
say VeZos HaTorah (Siman 134:2). The Mishna Berurah (ibid., seif
katan 11) adds that it is good for one to see the letters to the extent that
he can read them, for the Mekubalim write that through this an Ohr Gadol
will be brought upon the person (ibid., seif katan 11).
D. When leaving the Shul after davening, one should bow and recite the
Pasuk “Hashem Nicheini VeTzidkasecha Lema’an Shorerai Haishar Lefanai
Darkecha--Hashem guide me in Your Righteousness because of my watchful
enemies; make Your Ways straight before me” (Tehillim 5:9). This is
obviously a beautiful request for one to make before he heads out to face
the outside world. The Mishna Berurah adds that the reason we bow is
because the Kohanim when leaving the Bais HaMikdash after finishing their
Avodah would bow as they left (Tamid 6:1-3). We, too, are finishing the
Avodah in our Mikdash Me’at!
----------------------------------------------------------
NOTABLE TEACHINGS:
1. From the Sefer Orchos Tzaddikim: “Yeish Kapparah BeRov
Limud”--one seeking Kapparah should increase his study of Torah--the
more one studies--the more he can achieve Kapparah!
2. Rebbi Avrohom of Sochotchov, Z’tl, taught: “If those being pursued
would only know the good that their pursuers are doing for them--they would
turn and run after their pursuers in order to kiss the hems of their
garments!” (Source: MeiAfar Kumi, by Rabbi Ronen Shaharbany,
Shlita)
3. It is said that Ashkenazim place their Mezuzah on a slant in towards the
house to symbolize that although some opinions hold that the Mezuzah should
be placed vertically, there are others who hold that it should be placed
horizontally. Accordingly, the compromise is to place the Mezuzah in
between, on an angle. This then is the symbol of the home, compromise.
Hakhel Note: We add that even though the result appears to be crooked to
both sides--both sides should recognize it as the correct result!
4. Adapted in the name of an Adam Gadol: “A word of Tefillah, is like a
cookie or cake which has been made with all of the right ingredients; the
proper pronunciation of that word is like the beautiful appearance that the
cookie or cake has which makes it all the more appealing; but it is the
Kavannah that goes into the word when reciting it--that is like the actual
tasting of the cookie. The cookie can have all the right ingredients, and
it can look very delicious--but without tasting it, it will simply sit on
the shelf!”
--------------------------------------------------
THE
FULL BRACHA:
Rabbi
Yisroel Reisman, Shlita, conveys the following great lesson in Birkas
HaMazon that he heard directly from the Skverer Rebbe, Shlita: The last of
all of the HaRachamans contains a Bracha, ‘HaRachaman Hu Yevorech Es...’ in
which one specifically identifies whom he is giving a Bracha to (his parent,
his wife, his children, his host, anyone at the table, etc.). The Skverer
Rebbe points out that the essence of this Bracha is sometimes missed by
people--for after specifically expressing to whom you are giving the Bracha,
it does not end there. Rather, the heart and core of the magnificent
Bracha is only then eloquently expressed. It is: “[May you be blessed]
KeMo Shenisbarchu Avoseinu…just as our forefathers Avrohom, Yitzchak, and
Yaakov were blessed in everything, from everything, with everything. So may
He bless us all together with a perfect blessing and let us say Amen!”
Many may not realize that the last HaRachaman continues until this
point--and miss having special Kavannah in expressing this great and
important Bracha to and on behalf of others. Let us spread the word about
this HaRachaman--so that we can spread Bracha amongst all of Klal Yisrael!
================================
8 Shevat
TESHUVAH MOMENT:
As a technique to curbing
one’s new-age instinct to pick up or take out his cell phone whether or not
it is ringing, vibrating or otherwise emitting some form of noise--may we
once again suggest that in all events one pause for a moment to consciously
decide whether or not he should be picking up the phone at that moment. Even
if in most instances he decides to do so, the moment of reflection will
serve to modify the action from one of animal-like instinct to a reasoned
decision of a human being. Hopefully, over time, one will advance and
improve his discretion as to the time and place of his cell phone usage.
Hakhel Note: As one mechaneches put it: “Don’t let your phone entrap you--if
you do, it will truly become a (jail) cell for you!”
----------------------------------------------------------
SHOMER YISRAEL:
HaRav Elchonon Wasserman, Z’tl, in the Sefer Kovetz Ma’amarim, writes
that it appeared to him that any person or nation who wanted to ‘give a klap’
to K’lal Yisrael in his generation was able to do so--and Reb Elchonon
strove to find a reason why this was so. After all, Reb Elchonon
questioned--is not the Shechina always with us in Galus as the Shomer
Yisrael--the Guardian of Israel? Reb Elchonon concluded that while
Hashem is, in fact, our Shomer-he is not a Shomer Sachar (for we can
never adequately pay or repay Him for everything that he does for us)--but a
Shomer Chinam. Now, the Halacha is that a Shomer Chinam
can surrender his responsibilities at any time if he no longer would like to
perform them for any reason. Why, however, would HaKadosh Baruch Hu want to
‘give-up’ His capacity as a loving Shomer over us? A Pasuk in Parashas Ki
Seitzei (Devarim 23:15), he concludes, provides the revealing answer for
us. The Pasuk states “VeLo Yirah Becha Ervas Davar VeShav Meiacharecha…so
that He will not see a shameful thing among you and go away from behind
you.” What Hashem shuns, the reason He would (temporarily) not serve as
our Shomer Chinam --is Ervas Davar--inappropriate breaches in the
area of Tzniyus. He therefore appealed to everyone--men and women alike--to
improve and increase their level of modesty both inside and outside the
home. Hakhel Note: As we look around us--at the lions and wolves which seem
to abound--some more friendly and some less--let us raise our levels of
Tzniyus--of appropriate dress, demeanor and behavior-and ask Hashem to
please, please watch over us as the Shomer Yisrael!
----------------------------------------------------------
A FEW FINAL POINTS AND POINTERS ON LAST WEEK’S PARASHA:
A.
Chazal (Brachos 4A) teach that Moshe Rabbeinu had to say that Makkas
Bechoros would begin “KaChatzos HaLayla--at about midnight”,
because although Hashem knew when midnight precisely was and would truly
begin the Makkah at the point of midnight, the Mitzriyim did not exactly
know. As a result, the Mitzriyim would accuse Moshe Rabbeinu of being a
bad’ai--a trickster or joker--for in their minds it would be 11:58PM or
12:03AM when the Makkah began. The question is obvious--is this all the
Mitzriyim would have on their minds at this most dire moment in their
history--that the Makkah began a few minutes early or a few minutes late?!
We suggest that there is a great lesson here. The Navi teaches us that
those who will be left at the end of days in our final Geulah will be the
ones who did not act deceitfully and did not speak dishonestly. This then
is the litmus test to determine whether it is a time of Geulah or not, and
whether it is the generation and the people that will be redeemed. If Moshe
was found to be speaking even a tad inaccurately, then the Mitzriyim would
have a ray of ‘hope’ that the time of Geulah had not yet come. Moshe
Rabbeinu wanted to be sure to dispel this notion--so that the time of Geulah--and
the air of Geulah--was clear to all. Let us take this lesson personally
and to heart. We can do so by being true, accurate and correct
with our statements, with our writings, and with our dealings. When the
Geulah comes, the nations of the world will be able to point to us and
say--”Yes, this nation displayed the signs of the Geulah--their word was
their bond, their honesty was impeccable, and their integrity was stellar.
We knew it--they were the generation of the Geulah!” Hakhel Note: This is
the job, this is the role, of each and every one of us--if we want to be a
part of the generation of Geulah!
B.
The Torah teaches that Bnei Yisrael took out their remaining Matzah and
Marror on their shoulders as they left Egypt (Shemos 12:34). Rashi (ibid.)
explains that rather than let the animals carry out their precious
Mitzvos--the Bnei Yisrael beautifully displayed their Chibuv HaMitzvos--their
true appreciation and love for the Mitzvos by carrying out the Matzah and
Marror by themselves. There is much to learn here. We should consider and
reconsider how we treat and ‘handle’ our Mitzvos. As we have noted in the
past--how do we carry our Tallis and Tefillin--swinging in our arms below
our waist, or perhaps hanging on a shoulder strap as it bangs against our
hip? Do we leave such precious Mitzvos unattended in a shelf in shul day
after day, in the back seat of a car as we go shopping or on errands? How
do we make a bracha--with an open garbage bag close by and with different
kinds of refuse on the table? How do we treat our Seforim, our Siddurim,
and our Zemiros books--are they scattered about, and not neatly placed
away? A good part of the Mitzvah is an awareness that it reflects one’s
relationship with Hashem--and of its inherent infinite and eternal value.
When handling a Mitzvah, when performing a Mitzvah--we should recognize that
while precious gems may be taken out and even viewed only at certain
times--we are privileged with so many hundreds of precious gems--available
to us not only daily--but every minute of the day! By showing our great
honor, care and concern for each and every Mitzvah--we demonstrate our true
Chibuv HaMitzvos--our understanding of how precious they really are .
Ashreinu Mah Tov Chelkeinu--every minute of our lives--let us
demonstrate it through our Mitzvah performance!
C.
The Pasuk (Shemos 12:17) teaches: “U’Shemartem Es HaMatzos--and you
shall make sure that the Matzos do not become Chometz.” Chazal teach that
from here we also derive “U’Shemartem Es HaMitzvos”--we must
carefully watch the Mitzvos and make sure that we promptly perform any
Mitzvah that comes our way, not allowing for any delay, and not letting the
opportunity to somehow slip away. As we have noted in the past, HaRav Chaim
Kanievsky, Shlita, brings from the Chazon Ish that “Segulah Shelo
Lishkoach La’asoso MiYad--a Segulah to not forgetting is to do so
immediately.” For those who look for Segulos, we have the instruction of
the Chazon Ish!
Hakhel
Note: HaRav Kanievsky importantly adds the following teaching: The
Shulchan Aruch (Yoreh Deiah 232:12) brings that if one made a Neder to do
something within a year and did not do so immediately because he felt he had
time to do it--and did not end up fulfilling his neder, the Sefer HaAguda
writes that it is not considered an ones (as one who acted
inadvertently)--but a poshei’ah (as one who acted negligently or
wantonly)! We can perhaps take this exercise at least once a day by deciding
to do the Mitzvah, make the Bracha Acharonah, study Torah--not later, not in
a few minutes, not after one does ‘just one more thing’--but now!
We can live and relive U’Shemartem Es HaMitzvos--each and every day!
----------------------------------------------------------
TIMES
OF GEULAH!
As we move further in our Geulah, actually exiting Mitzrayim proper in this
week’s Parasha, it behooves us to recognize the times and pay special
attention to Yetzias Mitzrayim in our tefillos as well. Where do we refer to
Yetzias Mitzrayim in Pesukei Dezimra even before VeCharos Imo HaBris?
(Hint--In Hodu). Why do we refer to Yetzias Mitzrayim both in Kriyas Shema
and in Ezras Avoseinu? (Hint: See Shulchan Aruch, Orach Chaim 70; Mishne
Berurah seif katan 2). What is the result of Yetzias Mitzrayim? (Hint: What
do the last three Pesukim of Pesukei Dezimra immediately before Yishtabach
and after the Shiras HaYam refer to?). These are times of Geulah--we should
show our sincerity and dedication, our yearning, our longing and desire to
not only to be a part of it --but for it to be a part of us!
----------------------------------------------------------
SPREAD THE JOY:
Chazal (Arachin 15A) teach that the outstanding event of Kriyas Yam Suf did
have two sorry aspects to it--as two of the ten Nisyonos that Bnei Yisrael
tested Hashem with occurred at the Yam Suf--one as the Bnei Yisrael went
in--and one as they went out. As they went in, some uttered “HaMabli…”
and as they came out they muttered--just as we are leaving the sea, so too,
are the Mitzriyim leaving at another point. There is a great lesson to be
learned here. At moments of happiness, of satisfaction, of success, of
victory--we should not let the Yetzer Hara turn the situation around or
find reasons to mar, shter, or twist the event into something other
than it truly is. An experienced Tzedaka collector advised us that he
cannot understand how, when he approaches the father of a chosson or the
father of a Kallah at a Chasunah (or after) for a donation--they usually
give him one, but it is typically with a scorn and feeling that the
collector is ‘interfering’ with their Simcha. He asked: “Why don’t they
smile at me, and be happy to share their joy with others in a truly
meaningful way?” As we noted earlier, Shlomo HaMelech, the wisest of all
men, teaches “BeYom Tova Heyeh V’Tov” (Koheles 7:14). We all have
our own personal wonderful events like Kriyas Yam Suf--let us keep the
Yetzer Hara out in any and all respects! Rather than complaining, and
rather than being self-focused...let us be sure to share and spread our joy
with and to others!
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