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THREE QUESTIONS ON THE PARASHA:
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, followed by our entry into Eretz Yisrael. 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?
----------------------------------------------------------
Special Note One: 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
dearrebbi@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!
Special Note Two: 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...
Special Note Three: Following is a 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 5776 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!
Special Note Four:
The
Yerushalmi teaches that the Aseres HaDibros are contained within the Kriyas
Shema that we recite daily. In fact, Tosfos writes that the reason that we
recite these three Parashios is to remind ourselves of the Aseres HaDibros (Shulchan
Aruch, Orach Chaim 61, Ba’air Haitaiv, seif katan 1). There is one of the
Aseres HaDibros which is alluded to not once, but twice. Can you guess
which one? Yes, you are right--Lo Sachmod--do not covet that which is not
yours--apparently because we need a double reminder of this important guide
in life. The Pasuk in Shema that reminds us of this is “U’Chesavtam Al
Mezuzos”--the Mitzva of Mezuzah (which is repeated at the end of both the
first and second Parasha of Shema), which teaches us that Hashem is
carefully watching over us--and so there is no need for us to “watch over”
what our friends and neighbors have and compare them and theirs--to us and
ours.
Special Note Five: 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!
Special Note Six: 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
Special Note One: The following four essential thoughts are excerpted from
Chizuk! Practical Advice and Encouragement in Dealing with
the Challenges in Life From Moreinu HoRav Avrohom Pam, Z’tl, by Rabbi
Sholom Smith, Shlita:
A. Honoring the Torah. Jews
have a Torah obligation
to
give honor to their Torah
scholars (see Kiddushin
32b).
However, they also have an obligation
to
honor their Kohanim.
This is based on the pasuk in
Parashas
Emor
(Vayikra
21:8): “Vekidashto--You shall
sanctify him.” The Rema
(Shulchan Aruch,
Even HaEzer, 3:1)
rules that if a person claims he is a Kohein,
he is believed and can be honored
with the first aliyah to the Torah and be allowed to duchen
for Birchas Kohanim. The
Chasam Sofer,
in Toras Moshe (Emor,
p. 55b),
wonders why this is so. If the person is
really not a Kohein and is given the aliyah
normally reserved
for a Kohein, isn’t
that a violation
of Vekidashto,
if there is a
real Kohein
in
the shul
at that
time?
The Chasam Sofer answers that
the central’
purpose of
Vekidashto
is
to give honor
to the zerah Aharon,
the descendants of Aharon
HaKohen.
Thus, even if this person
who
claims to be a Kohein
is,
in
reality,
an
imposter,
no
violation
of Vekidashto
has
taken
place. This is because the congregation
has shown honor to
the Kohanim.
If it
is in this
particular
person that
they are
mistaken.
In relating
the Chasam Sofer’s
insight,
Rav Pam would add
an interesting corollary,
which is a source of consolation to a
person who is considered a great
talmid
chacham
and
tzaddik
by
the masses. Thinking that he is one of the gedolei hador,
they
shower him with honor and recognition and address him as gaon
and tzaddik,
titles that he knows quite well he is not worthy of.
The person feels
bad about receiving all this undue honor.
However,
in the insight of the Chasam Sofer,
there is a bit
of consolation. When people honor him,
they
do so because of the
Torah he,
supposedly,
embodies. Thus,
even
if
he is not
the great
gaon
and
tzaddik
the
people think
he is, the honor they
give
him is,
not
in
vain.
Their intention
is
to
honor
the
Torah
and
its scholars. This
they
are
doing. It
is in
the true stature of
this particular person
that they
are
mistaken....
B. A Spiritually Rich Person. HaRav Chaim Volozhin, Z’tl, in the
Sefer Ruach Chaim (to Avos 6:6) writes that being happy with
one’s lot refers to one’s spiritual aspirations.
Success in ruchniyus
takes time,
effort and patience.
One who is impatient to get
“rich” (see Mishlei 28:20) in ruchniyus
will usually fail. Greatness in Torah requires steady,
cumulative,
intense study with regular periods devoted to review. Only
then can one climb the ladder of Torah scholarship. If a person is in a rush
and wants to become a talmid chacham ‘overnight’ he will
usually
fail.
Thus, the definition of a spiritually rich person is one who
is happy
with his lot. This means that every bit of Torah knowledge he
acquires gives him simcha and nothing in Torah
is
insignificant to him. Every brekkele of Torah is
appreciated and cherished because the person understands that
Torah is the infinite wisdom of the Creator of heaven and earth which
he has been given the incredible privilege to acquire. Just as a wealthy
person typically desires to attain more wealth, so too
does the spiritually rich person desire more ruchniyus. This is not a
contradiction to being happy with one’s
lot. Specifically because he appreciates
every
Mishnah,
every line of Gemara, every pasuk
of Chumash, every paragraph of the Shulchan Aruch that he
learns, it gives him
the
desire to acquire more and more Divine knowledge. Being happy
with one’s spiritual lot does not
mean
once he finishes a parasha of Chumash he will ‘retire’
and be Sameiach BeChelko,
happy
with
his lot. No! Vice versa, the more he learns, the more
his appetite is
whetted for more Torah knowledge.
C.
Easy Come. Easy Go.
Every human being is endowed with a certain level of intellectual
understanding and ability to retain in memory that which he has learned. One
individual, for instance, has a quick, incisive mind. Nevertheless, since
his mind is able to rapidly process the information that he learns, it does
not leave a lasting impression and so, he quickly forgets what he has
learned. Another person has to devote great energy to understand what he is
being taught, but once he knows it, he won’t quickly forget it. He may be
slow to grasp the subject matter, but he is also slow to lose it, which is a
positive attribute. The intense and unrelenting effort that he puts into
the subject matter makes an indelible impression on his memory bank which
retains what he has learned.
There is an important lesson inherent in contrasting these two people, which
can be encapsulated in a well-known
expression,
“Easy
come ...
easy go.”
When a person puts in kochos to shteig in Torah study,
his success is commensurate with his level
of diligence, not
necessarily with his level of intellect. Any
experienced
mechanech can verify the fact that it is not necessarily
the brilliant students who become attached to Torah. Often it is the average
ones who develop an inseparable bond with Torah study, much more than what
many thought was possible. Ask a yeshivah student which mesechta of
the
Gemara is his favorite. Invariably, he will say that it is one which he
exerted great effort to learn and understand. He exerted effort to
comprehend his rebbi’s
shiurim
and spent hours reviewing and even rewriting them.
He studied late into the night to resolve a difficulty in a Tosafos
or solve a contradiction in a statement of the Rambam. This developed
within him a great love for that particular mesechta, which he will
carry with him for the rest of his life.
D. A Tzaddik in His Time. When one compares our generation to that
of our
grandparents,
he can see the difference.
Torah-true Jews who
remember
the great talmidei chachamim of the pre-Holocaust era
or
read about the towering Torah personalities and ba’
alei ruach
hakodesh
of a century or two ago,
feel totally insignificant in
comparison. When one studies the chidushim or shailos
u’teshuvos of Jews who lived a mere few decades ago and sees how
the
entire Shas and Poskim were at their fingertips, he realizes
how
he
pales in comparison, even if he considers himself a
distinguished
talmid chacham. When he contemplates the fact that mastery of the
entire
Talmud and fluency in all four sections of the Shulchan Aruch
and
its basic commentaries was a minimum requirement to apply
for a
rabbinical position in many tiny Eastern European Jewish
communities,
he sees how far our generation has fallen in aspiring
for
and attaining Torah greatness. Nonetheless, a Torah-true Jew today is like
Noach, the
tzaddik
of his generation. He has to fight the overwhelming
spiritual
pollution all around him and deal with enormous nisyonos
(moral
tests) that his ancestors never dreamed of facing.
Remaining
a
tzaddik
under such difficult
circumstances is,
indeed,
a
great accomplishment.
Therefore, he should not minimize his
own
achievements,
even if,
in relation to that of previous
generations,
they may seem to be insignificant. Each and every one of us has the
opportunity to be A Tzaddik In His Time!
Special
Note Two: In this week’s Parasha, we learned how essential Kibbud Av Va’eim
is--included as one of the Aseres Hadibros. In For Goodness Sake, by
Rabbi Boruch Brull (which we have cited in the past, because of its
outstanding and meaningful content), Rabbi Brull brings the story of a 12
year-old boy who traveled from Denver to Chicago to study Torah. Before
leaving, his father asked him to write every day. The boy listened to his
father--and as of the date the book was published had written to his parents
every day for 43 years! The “boy” is HaRav Yeruchem Pitter, Shlita, known
so well for his guidance to the Bachurim at the Long Beach Yeshiva.
Special Note Three: As we will receive the Torah in this week’s Parasha, we
provide below several practical Halachos relating to taking out and reading
the Torah, as excerpted from the Mishna Berurah (Dirshu Edition, 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 alludes 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 kulan’ of those who were called to
the Torah--in our day, refers not only 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 often given gelilah to a katan? The Mishna
Berurah rules that gelilah should 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 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 encouraged to kiss the
Torah is lechancham u’lezarzam b’mitzvos--to educate and to teach
them to pursue the Mitzvos with alacrity. (ibid., 149)
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 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 hidur
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, (iii) if one is unable to
kiss the Torah with his mouth, he should at least use his hand (so that a
mark or effect of Kedusha is left on his hand), (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)
===========================
17 Shevat
QUESTION OF THE DAY ONE: We are all familiar with the numerous times that the mateh
was used in the course of the Makkos in Parashas Bo. How many times was the
mateh used in last week’s Parasha--Parashas Beshalach? [Hint: Perhaps
more than you may otherwise think!]
---------------------------------------
QUESTION OF THE DAY TWO: Chazal teach that “Kasheh Mezonasav Shel Adam KeKriyas Yam Suf--a
person’s Parnassah is as difficult as the Splitting of the Sea.” The G’ra
always attempted to find a Mekor for the words of Chazal in the Torah
itself. One of the G’ra’s top Talmidim told him that he believed that he
had found the Mekor for this Ma’amar Chazal in the words of the Shira: “U’Veruach
Apecha.” He explained his proof to the G’ra, and his Rebbi was
very pleased with it. Can you figure out what he meant?
------------------------------------------
A
UNIQUE TEFILLAH!
Today is the yahrzeit of HaRav Chaim (B’R Yaakov) Pilagi, Z’tl. The Tefillah
known as Tefillas Rebbi Yishmael Kohen Gadol HaShaleim, is found in
his Sefer Ateres HaChaim. We provide this Tefillah, as recently
published by Kehillas Yeshivas Shiru LaHashem, by the following link http://tinyurl.com/zm3va2v
------------------------------------------
YOU
CAN SUBSCRIBE!
Rabbi
Doniel Travis, Shlita, of Har Nof, who provided such a moving Shiur on the
current matzav in Eretz Yisrael at the last Hakhel Yarchei Kallah,
also publishes a meaningful weekly email. For a free subscription, please
email livingonrabbi@gmail.com.
------------------------------------------
REMINDER-- NEW
PROJECT FROM TORAHDESIGNS.COM--FREE DOWNLOAD!
By the following link
http://www.torahdesigns.com/brachos-card/ we
provide a newly designed Brachos Card, intended to assist in Kavannah in
reciting brachos. There is also a suggestion for how the card can help
remind you to recite Brachos Acharonos.
-----------------------------------------------------------
FOR
MEN--SEDER MO’ED STARTS FRIDAY! --
Mishna
Daily will be beginning Seder Mo’ed this Friday. Your free daily email
includes your choice of Ashkenaz audio, Sephardi video, phone number and
access code and Mishna with English translation. An almost irresistible
opportunity! To subscribe contact
mishnadaily@ateresshimon.org.
-------------------------------------------------------------
ON
EMUNAH--FROM THE SEFER HACHINUCH:
“The laws of this precept are that it is incumbent upon us to believe about
Him that all ability, all grandeur, power and splendor all eminence, all
blessing, all existence--are through Him; and we have neither the power nor
the intelligence to conceive and relate His greatness and benevolence; for
on account of His immense degree of eminence and glory He can be perceived
by none but Himself alone. [It is for us] to ascribe to Him, with all our
ability, no shortcoming whatsoever and nothing which is in any way the
opposite of total perfection and total excellence. Then there are those
matters which derive from it, such as to know that
He is wholly perfect, without any body or physical power of a body; for
physical bodies
are ultimately subject to deficiencies and shortcomings, while He is not
subject to any kind of deficiency or shortcoming whatsoever....This
is one of the precepts for which there is no set time, since all the days of
a man’s life he is required to live with this concept.” (Translation
courtesy of the Feldheim Edition --The Book of Mitzvos)
Hakhel
Note One:
In his commentary to Avos 5:5, Rabbeinu Ovadiah MiBartenura distinguishes
between the ten miracles that Bnei Yisrael experienced at the Sea and the
ten (minimum) Makkos that the Mitzriyim received at the Sea. Indeed, it is
only the Makkos that the Mitzriyim received at the Sea that are specifically
referred to in the Shira itself. This important distinction provides us with
a great lesson: Hashem’s reward, and Hashem’s punishment are two separate
and distinct methods in which we see, feel, and understand Hashem’s guiding
hand in the world around us. Indeed, Moshe Rabbeinu was instructed to
stretch out his hand upon the Sea two separate times--one time before the
Bnei Yisrael entered, and a separate time for the sea to storm back upon the
Mitzriyim. There was not one event at the Sea--but two acts of Hashem
converging in one place. We must especially distinguish the Yad Hashem in
the various daily forms and activities--from the extreme of reward to the
opposite extreme of punishment--and whichever way in between it evidences
itself!
Hakhel Note Two:
We
note that there is a Pasuk that we recite during Shacharis which brings this
thought to life. The Pasuk (Tehillem 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 everyone 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 Three: 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 Four: There is a second 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!
-----------------------------------------------------------
Special Note One: The Sefer
Tomer Devorah (Chapter 2) provides the following wonderful insight: “Ve’afilu
HaReshaim Ye’ehov Osam BeLibo VeYomar Mi Yitein VeYehiyu Eilu Tzadikim
Shavim BeTeshuvah…and even sinners--he should love them in his heart and
say: ‘If only they would become Tzadikkim and do Teshuvah, becoming people
who please Hashem with their actions.’ If one acts in this manner, he is
following in the ways of Moshe Rabbeinu, the Ohev Ne’eman of K’lal
Yisrael who said (Bamidbar 11:29): ‘Mi Yitein Kol Am Hashem Nevi’im--if
only the entire people of Hashem could become prophets!’….”
Hakhel Note: There are two extremely meaningful lessons here:
Firstly, we must be sure to look to the unaffiliated--in spite of their
deeds--in the hopeful light that they become Tzaddikim, returning in
Teshuvah before Hashem. Secondly, we must feel this way not only based upon
our Bein Adam LeChaveiro--love of our fellow man, but also because we
want Hashem, as our Father, to be pleased not only with our actions--but
with the actions of all of His people. We must remember that any time we
hope and pray for our unaffiliated brethren, and certainly when we take
action to help them--we are accomplishing in great measure both in
Bein Adam LeChaveiro--and Bein Adam LaMakom!
Special Note Two: 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!
===========================
16 Shevat
SUITABLE FOR FRAMING!
We
provide by that following link a famed teaching of the Alter of Kelm,
relating to the value of even our responses in Tefillah, and to the
extraordinary importance of our Torah study
http://tinyurl.com/6n4zo3u
--------------------------------------------
REMEMBER THIS!
The
Chofetz Chaim brings Chazal (Nedarim 22B) who teach “Kol Hako’es BeYadua
She’avonosav Meirubin Meizechuyosav--one who angers, it is certain that
his aveiros exceed his Mitzvos.” In fact, Chazal quote an explicit Pasuk in
Mishlei to prove it--”U’Va’al Cheima Rav Pasha--one who angers has
more sins than Mitzvos.” Oh--how we must guard against--and if necessary
take extraordinary steps--to quash anger even when the world would justify
it--and even if you yourself would have justified it yesterday. One could
certainly generate tremendous a tremendous zechus if he could take it upon
himself at the end of the day to review the events of the day--and make sure
that he did not get angry. As we noted the other day, Rav Elya Lopian, Z’tl,
teaches that in the end bad Middos ‘did-in’ the Mitzriyim. We can take the
lesson and heartily have good (and even great) Middos elevate us to heights
previously thought unattainable!
--------------------------------------------
SIX
CONSTANT MITZVOS IN THE CAR:
Two of
the crucial Six Constant Mitzvos are found at the outset of the Aseres
HaDibros in this week’s Parasha. Many years ago, we received a
correspondence as to how someone in Atlanta, Georgia is especially mekayem
the Six Constant Mitzvos several times a day. Every time he sits down in
his car, he: 1) looks up to the One and Only Hashem; 2) looks down to
demonstrate that Hashem created the world and its fullness (Ma’aseh
Bereishis) and continuously supervises it (Yetziyas Mitzrayim); 3) looks to
the right and thinks of his love for Hashem; 4) looks to the left and
thinks of his fear of Hashem; 5) looks through the rear view mirror in back
of him to demonstrate that there is no other force ‘in back of” Hashem; and
6) looks in the front of him and commits not to look at things he need not,
or should not, be looking at. What a beautiful way to start your drive!
--------------------------------------------
Special Note One: 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, 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 (ibid. 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!
Special Note Two: Before leaving the Shira, we add a few additional points
and pointers, as previously provided:
1. A
reader has reminded us several times that the words immediately prior to the
Shira read “VaYire’u Ha’Am--and the nation feared....”
If one reads the word VaYiru--i.e., not pronouncing the sheva
under the Raish, then he is saying that “the nation saw, which is not
only incorrect, but c’v suggesting that the people could see Hashem
which is an impossibility and against our basic tenets of belief. One must
be very careful to properly pronounce VaYire’u!
2.
The same reader reminded us that later in the Shira we recite the pasuk “BiG’dol
Zeroacha Yidemu Ka’Aven--at the greatness of Your arm, may they
be still as stone”. The proper pronunciation is Yidemu--which means
‘still’ or ‘silenced’. If one does not pronounce the sheva under the
Raish, then he is reading the word is read Yidmu--meaning may they
be likened to stone--a wholly different meaning! Let us come away from
the Shira this week--with the proper pronunciation of its great and awesome
words!
3.
Furthermore, the Mishna Berurah (Shulchan Aruch Orach Chaim 51, seif katan
17) emphasizes that the two words found at the end of Pasuk 10 in the
Shira--”BeMayim Adirim--are not connected and
should not be not read together. This is not a phrase which means
that the Egyptians sank in the ‘mighty waters.’ Rather, the two words
should be separated, because their true meaning is that the Adirim--the
mighty warriors sank like lead--in water.
Special Note Three: If a tray of various fruits (such as the remainder of a
Tu B’Shevat Assortment) is placed before you, and you intend to partake of
one of each to appreciate Hashem’s bounty [as noted yesterday, 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 Shiva 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 Shivas 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.
Special Note Four: In the stirring autobiography To Remain a Jew,
Rav Yitzchak Zilber, Z’tl, brings the following story from his life as frum
Jew in Russia: “I had a friend in Kazan, Yosef Lipshitz. He worked in the
forest industry. Once in the fall, just before Shemini Atzeres, 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 (from an incident that hopefully will never
occur) 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!
Special Note Five: 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!
===========================
15 Shevat
FROM A READER:
“Now, I look outside and I still see homes that are not cleaned of snow, and
why is that, maybe we should have a class called “How to clean snow in front
of your home or business”, that way, we can save a life. Remember that
Hashem gave you the monies to take care of yourself and your family, and by
not cleaning, you put lives in jeopardy, and what about the consequences of
someone falling and getting hurt and what are the ramifications of making a
Chilul Hashem? I am not accusing anyone, but when I am asked by non-Jewish
people, what can I say or what should I say…?”
-----------------------------------------------------------
HOW CHAVIV IS IT?
Now that many of us are enjoying new and tasty fruits today, we provide an
essential teaching from the Mishna Berurah (Shulchan Aruch, Orach Chaim 225,
seif katan 19): “Kasvu HaAchronim B’Sheim HaYerushalmi D’Mitzvah
Le’echol Me’at MeKol Min Chadash BaShanah, VeHata’am Kedei LeHaros Shechaviv
Alav Briyaso Shel HaKadosh Baruch Hu--the Achronim write in the name of
the Talmud Yerushalmi that it is a Mitzvah to eat a little from each species
in season--and the reason is to show how precious the creations of Hashem
are to you.” As we look at the many colored fruits, at the blue
sky, the white snow, the so-many shades of green in the various grasses,
shrubs and trees, the color of water, milk and wine…as we hear the sound of
the wind, thunder and the ocean waves…as we smell the scores of scents of
flowers and spices…as we taste the fruits, the vegetables, the fish and the
meat…as we touch all aspects of the world at large--let us express our
appreciation and endearment of what Hashem has endowed us with--by
exclaiming (Tehillim 104:24): “Mah Rabu Ma’asecha Hashem Kulam
BeChochma Asisa Mahl’ah Ha’aretz Kinyanecha--how great are Your
works Hashem, You make them all with wisdom, the world is full of Your
creations!”
-----------------------------------------------------------
BUG-FREE TU B’SHEVAT, ACCORDING TO RAV MOSHE
VAYE’S SEFER BEDIKAS HAMAZON, UPDATED 5776 - USA:
http://tinyurl.com/zj5fa6c
Hakhel Note: Some may be confused over the bracha for papaya. According to
the Halachos of Brochos by Rabbi Yisroel Pinchos Bodner, Shlita, the
correct bracha is Borei Pri Ha’adama.
-----------------------------------------------------------
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-----------------------------------------------------------
FOR
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-----------------------------------------------------------
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!
-----------------------------------------------------------
Special Note One: We provide the following
point and pointers relating to Tu B’Shevat, and the custom to partake of
fruits today:
1. The Magen Avraham writes that the reason
that we do not recite Tachanun today is because it is the Rosh Hashana
LeIlanos (Shulchan Aruch Orach Chaim 131:6). Indeed, the Mordechai (to the
first Perek of Mesechta Rosh Hashana) writes that it is forbidden to fast on
Tu B’Shevat because it is a Rosh Hashana. The G’ra (ibid.) adds that all
four Rosh Hashanas that are written in the beginning of Maseches 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!
2. 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 today because man is compared in the Torah to an “Eitz
HaSadeh”--and the fruit that he consumes today is to remind him of his own
fruits--what are his deeds like, is he producing beautiful fruits…? After
all, it is four and half months since Rosh Hashana--and we will not
experience the great spiritual resurgence of Pesach for an additional three
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.
3. 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 a 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 a 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.
4. 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. Yesterday, we provided a Tefillah
from the Ben Ish Chai to be recited on Tu B’Shevat for the coming year’s
Esrog, as well.
5. We additionally note that many have the custom of reciting the brocha of
Shehechiyanu on new fruits in season today. 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. Of
course, if one intends to eat dates, figs or carob, he should make sure that
he knows how to properly check them for tolaim, and that dried fruits
(banana chips, apples, etc.) he is given to partake of “in order to make a
Hoetz” have an acceptable hashgacha. We do not intend to be party
poopers--we just want to ensure that it is a party that in which Hashem is
honored! Even
if one does not make a Shehechiyanu, a special feeling of Simchas HaChaim is
certainly in order!
6. If one has a plate of fruit in front of him
which includes fruits of the Sheeva Minim, then he should make his Borei Pri
Haeitz over a Sheeva Minim fruit (unless he doesn’t want to eat any Sheeva
Minim fruit). Note that within the Sheeva Minim fruits there is a priority
as well--dates come before grapes (unless, of course, one does not want to
eat dates). See below for further detail!
7. The Bracha on beer is Shehakol. Therefore,
even though it comes from barley which is one of the Sheeva Minim, it has no
bracha priority. The following is the priority order of Brachos: (a)
Hamotzi--with a preference of wheat bread over barley bread.
(b) If not making a Hamotzi, Mezonos with
preference of a wheat product over a barley product.
(c) A Haeitz with the actual Bracha itself
(which will cover all fruits one intends to partake of) to be made over a
fruit in the following order of preference: olives, dates, grapes, figs,
pomegranates, any other fruits.
Note:
If one made a Borei Pri Haeitz over an orange, and had intended to eat the
grapes in front of him as well, the Bracha over the orange would cover the
grapes BeDieved. However, if one made a Shehakol over a drink or a candy,
or a Borei Pri Haadama over a carrot, he would nevertheless still make a
Borei Pri Haeitz over fruit that he wanted to eat, as he clearly did not
intend for the Shehakol or Haadama, which are more general Brachos (and
could theoretically encompass the fruit that he intends to eat), to cover
the fruit as well. Please be sure to consult with your Rav or Posek to
consult with any particular Bracha Shaila you may have. The very first
Mesechta in Shas is Mesechta Brachos--this shows you how important Brachos
really are!
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!
===========================
12 Shevat
L’ZECHUS L’REFUAH SHELEIMA: We provide by the following link the
Sefer Piskei Halacha of HaRav Yisroel Belsky, Shlita, compiled by his
close talmid Rabbi Moishe Dovid Lebovits, Shlita. We sincerely thank Rabbi
Lebovits for making this Sefer available to our readers, as a zechus
L’Refuah Sheleima L’Chaim Yisroel ben Chana Tzirel. Please say Tehillim as
well for HaRav Belsky, Shlita. http://tinyurl.com/zetx4kx
Please print out, and
please distribute the link to others as a zechus. Yasher Kochachem.
-----------------------------------------------------------
FROM A READER--ON THE DEFINITION OF LIFE: “I
saw the following definition:
Life-
The time Hashem gives you to determine how to spend your eternity.”
-----------------------------------------------------------------
BARUCH!
In a recent Emuna Daily Shiur, Rabbi David Ashear, Shlita cited the
realization of Rebbi Yisroel Salanter, Z’tl’, relating to the word Baruch
when reciting a bracha over food--Hashem not only provides me with energy
and nourishment when I need it--but it is tasty, looks and smells pleasant,
and I am able to sit down at a table in nice surroundings, pick up the food,
and place it into my mouth....” Hakhel Note: Let us for a moment contemplate
before uttering a bracha--’What Shevach V’hoda’ah I owe to Hakadosh Baruch
Hu--Thank you, I appreciate it!’
---------------------------------------------------------------
REFRIGERATOR ALERT:
In his recent Hakhel Shiur, Rabbi Doniel Osher Kleinman, Shlita, mechaber of
the multi-volume Sifrei Kovetz Halachos pointed out the numerous
issue with newer model refrigerators, whose new technology creates several
Shabbos issues. Clearly, before purchasing a late model refrigerator, one
should consult with a Rav or Posek familiar with the issues. For CD’s of the
shiur, please call 718-252-5274.
----------------------------------------------------------------
Special Note One: We continue with our Erev Shabbos--Halachos of Shabbos
Series:
A.
One of our Shabbos Zemiros begins with the words “Boruch Hashem Yom Yom
Yaamos Lanu (see Tehillim 68:20). The Midrash Rabbah teaches that the
term ‘Yom Yom’ is used both with respect to the Mon in this week’s Parasha
(see Shemos 16:5), and with respect to the study of Torah (Mishlei 8:34).
This is to teach us that if we accomplish that which we are supposed to
spiritually ‘Yom Yom’, then Hashem will provide us with what we need ‘Yom
Yom’--even on Shabbos--when we are not working at all. Hakhel Note: When
someone asks how we are--and we respond “Baruch Hashem Yom Yom”--let
it serve as a personal reminder to learn Torah as soon as possible!
B. In
this week’s Parasha, we find the Bnei Yisrael’s monumental acceptance of the
Mitzvah of Shabbos at Marah (Shemos 15:25), and of the Mon “resting” on
Shabbos as well, as a stark lesson for all future generations that financial
matters are simply not part of the Shabbos experience. The Rema (Shulchan
Aruch, Orach Chaim 242:10) writes that some eat “pashtida” on Leil Shabbos
(food covered on top and bottom with a filling inside) to remind us of the
Mon. The Chofetz Chaim asks, why do we need to be reminded on Shabbos of
something that didn’t fall because it was Shabbos? We may
suggest that it is to help prevent monetary and financial discussions at the
table. The Sefer Toras Chaim, however, gives another, splendid
answer. He writes that our meals on Shabbos are not intended to be one of
those “all you can eat” experiences. Instead, they represent the future
spiritually endowed meals of the days which are “Kulo Shabbos”. The
basar--meat--represents the Shor Habar--the special animal creation that
Hashem will use as a meal for tzaddikim; the Shabbos fish makes us recall
the Livyasan which we hope to be zoche to partake of; the wine is
representative of the Yayin HaMeshumar--the special wine waiting for the
tzaddikim; and, finally, the pashtida (and the Challah covered from above
and below) serve to remind us of the Mon that tzaddikim will be zoche to
once again enjoy. May that be in the very near future--and may we share in
their lot!
C.
Chazal (Eiruvin 17B) derive from the words in this week’s Parasha of “Ahl
Yeitzei Ish Mimkomo” that Hotza’ah--carrying is one of the 39 Melachos
on Shabbos. As this is ‘Inyana DeYoma’--a teaching about Shabbos directly
from the Parasha, one should take the opportunity to bolster his
shemira--even from unintentional acts of Hotza’ah. Perhaps now is the time
to undertake for one not to place tissues--or anything-- into his pocket at
home or in Shul on Shabbos--to avoid any possibility at all of inadvertently
carrying them out, and also to help others by reminding them to check their
pockets right before Shabbos or on Shabbos itself. To those who live within
an Eruv-encompassed community, the laws of Hotza’ah are ever important for
all those other times you find yourself elsewhere. We should remember that
there are more Perakim and more discussion in Mesechta Shabbos about
Hotza’ah then about any other Melacha. Let us take the special message--Carrying
the Halachos--and thereby nothing else with us on Shabbos--wherever we
go!
D. A
reader sent us a passage from the Sefer Chofetz Chaim, together with
a one word remark “Wow!” This is certainly a great and admirable trait--for
one to take a Sefer that he had perhaps learned several times before and
find new and meaningful lessons in it. Parashas Beshalach is certainly one
of the Parashiyos with which we may be quite familiar. We accordingly
reiterate last week’s Erev Shabbos teaching, in which we urged that as part
of his one develop his own questions and answers, his own
chiddushim--especially on Shabbos (See Shulchan Aruch Orach Chaim 290,
Mishna Berurah seif katan 3 who brings in the name of the Zohar
that it is a special Mitzvah to be Mechadesh Chiddushei Torah BeShabbos).
Let us remember that one is granted a Neshama Yeseirah, one is granted a
reward for Torah study equal to 1,000 times the reward of a regular weekday
(as we have previously brought from the Ben Ish Chai), and that Shabbos is
1/60th of Olam Haba--and use the outstanding opportunity to the
greatest extent that we can!
E. Chazal
(Shabbos 150B) bring the following Ma’aseh: “Ma’aseh B’Chossid Echad…there
was a chossid who noticed one Shabbos that there was a breach in the fence
around his field and he resolved that it had to be fixed. Once he realized
that he had made this resolution to repair on Shabbos, he decided not to fix
the fence at all. A miracle occurred and a Tzelaf--a caper tree grew
in the place of the breach. A caper tree has three different kinds of
fruits--and the man was able to sustain himself and his family thereafter
from the tree’s produce! Fascinatingly, this Ma’aseh is brought both by the
Rif and the Rosh (who bring the Halachos gleaned from the
Gemara), and is explained by the Taz (Shulchan Aruch, Orach Chaim 307, seif
katan 14). Accordingly, the meaning of the story does not appear to be
limited to a wonderful story about a ‘Chossid Echad’. We may suggest
that there is a powerful lesson to us all: Even if weekday thoughts which
are not verbalized nor put into action may be permissible on
Shabbos--it is nevertheless a great accomplishment for one to cleanse and
purify his thoughts on this great day. Accordingly, as a practical matter,
we once again reiterate--let us bli neder undertake to absolve our minds as
much as we can of the ‘weekday Mon’ that may otherwise concern us. Let us
instead regale in the Ruchniyus of the meaning-filled words in this week’s
Parasha (Shemos 16:25)--Shabbos HaYom—LaHashem!
Special Note Two: The exhilaration and intensity of this week’s Parasha are
almost palpable. We provide the following notes and comments relating to
the Parasha:
A.
The Parasha begins by describing that Hashem would not lead the Bnei Yisrael
through the land of the Pelishtim because He wanted to avoid Bnei Yisrael
running back to Mitzrayim when they saw the Pelishtim out and poised for
war, and instead had to lead Bnei Yisrael towards the Yam Suf. HaRav Moshe
Feinstein, Z’tl (in the Sefer Kol Rom) asks: Since Hashem is
All-Capable, He could have simply had the erstwhile belligerent Pelishtim
not challenge Bnei Yisrael in war, and let them peacefully cut
through the Gaza Strip shortcut to enter into Eretz Yisrael. This approach
would most certainly have saved many issues and problems in the Midbar--we
would have received the Torah in Eretz Yisrael--and the Bnei Yisrael and
mankind would have been forever rectified! HaRav Feinstein answers that the
Pelishtim’s natural reaction of war needed a special counter-active force
which Bnei Yisrael did not yet fully possess. That counter-action consisted
of a higher degree of Emunah. This sufficient Emunah was only actually
attained at the Yam Suf, where the Torah records: “Vaya’aminu BaHashem--and
the people had faith in Hashem.” Indeed, the Ohr HaChaim HaKadosh writes
that even Hashem’s Middas HaRachamim is insufficient to overtake His Middas
HaDin--unless and until we sufficiently conclusively demonstrate our pure
Emunah in Hashem.
Hakhel
Note:
When we recite the words “Vaya’aminu BaHashem” every morning--we
should feel a resurgence of Emunah within us!
B.
The Shelah HaKadosh provides a different insight on the Pelishtim nation
and Hashem’s imperative for Bnei Yisrael to avoid them. He explains that,
even before we leave Mitzrayim, Hashem teaches us the primary and
precedential importance of Harchakos--staying away from trouble and the
potential for aveiros. To the contrary, the Shelah teaches--”Shalom--Shalom
LaRachok--the farther away one places himself from spiritual dangers
--the closer he comes to Shalom--HaKadosh Baruch Hu Himself!
C. A
reader once advised us that he had 11 different explanations as to what the
word “Chamushim” means in this week’s Parasha. This is not
surprising, as there are “Shivim Panim LaTorah”--so that number of
explanations could be increased many times over. One remarkable explanation
is that the term Chamushim means one-fifth, and teaches us that Bnei
Yisrael’s avoda kasha in Mitzrayim lasted for 86 years--from the time
Miriam was born. This number, 86, is exactly one-fifth of the 430 years of
galus decreed upon us (Shemos 12:41). Thus, Hashem in his great mercy let
us go after having served only one-fifth of the decree! (Sefer Shenayim
Mikra in the name of the Toras Chaim).
D. 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!
E. At the outset of the Parasha we learn 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
process of rectification.
F. Before Kriyas Yam Suf, Bnei Yisrael cried out to Hashem. Rashi points
out that they grabbed hold of the Uminos of their forefathers (Shemos
14:10)--of 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 or 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!
G. At the Yam Suf, Nachshon Ben Aminadav jumped in to the stormy
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?
H. Although the Malachim were not allowed to sing Shira Al HaYam,
Bnei Yisrael were allowed to do so. What was the difference? Some
suggest that when Bnei Yisrael wanted to sing Shira, the Mitzriyim had
already been thrown into the sea. They thus merited being Mekadesh Shem
Shamayim
I.
Can you find the basic Ten Miracles at the Sea in the Az Yashir that
you recite daily? If you need help in identifying them (and you wish to
highlight them in your Siddur to enhance your Kavannah), we refer you to the
Mishna in Avos (5:5-easy to remember because five and five is ten!) and the
classic commentary of Rabbeinu Ovadia MiBartenura there.
J.
Some additional popular questions on Az Yashir:
a.
According to the Mishne Berurah, what Kavannah should a person have
when he begins to recite Az Yashir in Shacharis daily?
b.
Which Pasuk in Az Yashir has twelve words, and why?
c.
Which phrase in Az Yashir is repeated by Dovid HaMelech in Hallel?
d.
Which Pasuk of Az Yashir has five words in a row which begin with the
letter Alef?
e.
Which phrase in Az Yashir refers to the splitting of the Yarden River
?
f.
With what words does the Shira conclude?
K. A
fascinating fact: The Hallel HaGadol--the Great Song of Praise (Tehillim
136), lists 26 things for which we thank Hashem with the words “Ki L’Olam
Chasdo--for His Kindness endures forever.” Six of the 26 (at least!)
are mentioned in this week’s Parasha. Accordingly, especially this week,
let us work on our recognition of “Ki L’Olam Chasdo--for His Kindness
endures forever”!
L. As
we have noted in the past, if one performs an etymological search for the
word “money”, he will most likely find that it ostensibly comes from a Latin
word meaning ‘warning.’ We know, however, that there are no such things as
coincidences, and that, in our last throes of Galus, we are being reminded
that notwithstanding its form, shape, denomination, or standing-- thinking
or mentioning the word ‘MONey’ should always remind us from where it
truly comes!
M.
With this is mind, we gain a better understanding of the juxtaposition of
Kriyas Yam Suf and the Mon in this week’s Parasha. We are reminded that
Hashem intends not only for us to remember him in the extraordinary and
‘miracle-to-all’ events, but in our daily sustenance which comes equally
from Him as well. Whether the food falls from the sky, the water comes from
a traveling well or rock, or the money comes out of your wallet to purchase
food from a well-stocked supermarket, it is all the same Neis that is
involved. The difference between the two is that it is harder to perfect
ourselves from blatant miracles, where even a non-believer can become a
believer, than it is from the Teva-kind of miracle, the personal
acknowledgment and thoughtful appreciation of which are so essential to our
purpose and goal in this world. Every day, three times a day, when we
recite Modim, we thank Hashem for the “Nisecha SheBichol Yom Imanu.”
The Mefarshim explain that this thanks is specifically expressed for the not
so blatant miracles that fill our lives. We must come away from the Parasha
with a greater expression of thanks (in Modim three times daily is a fine
place to start)--a true daily awareness and appreciation of our daily
miracles--up, down, and all around!
N.
Rebbi Tzadok HaKohen, Z’tl (Parashas Bo, 11) writes that the Kedusha of each
and every Shabbos is unique, emanating from the Parasha. The Kedusha of
Parashas Beshalach draws from the same Kedusha as the last day of Pesach,
when the sea was split. Next week, Parashas Yisro will draw from the
Kedusha of Matan Torah, where we stood together “K’ish Echad B’lev Echad”--wholesome
and unified as one (See Shemos 19:2). As we experience the ecstasy of
crossing the Sea and ready ourselves for Kabolas HaTorah, it behooves us now
to practice with sincerity, meaning and detail our “Ish Echad and Lev
Echad”--developing our inner joy and allowing it to overflow and
lovingly encompass all of those around us!
Special Note Three: 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?” 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 Hora 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!
Special Note Four: We provide several important notes from HaRav Shimon
Schwab, Z’tl, on the Shira, as presented in the monumental work
Rav Schwab on Prayer (Artscroll) for us to take with us throughout
the year:
1.
The communal recitation of the Shira at the Sea was a miraculous event in
and of itself. After all, how could it have been possible, before the
advent of loudspeakers and sound systems, for hundreds of thousands/millions
of people to recite the Shira together! (Note: See Sotah 30B--they repeated
at least the first words of each Pasuk after Moshe; R’Eliezer ben R’Yossi
Ha’Glili holds they repeated the entire Pasuk). Accordingly, by repeating
it in our Pesukei D’Zimra after the other songs and praises in Pesukei
D’Zimra (which, chronologically, actually occurred after Kriyas Yam Suf), we
further raise our level of praise to Hashem--by remembering the miraculous
way in which He assisted our forefathers in expressing their feelings of joy
and thankfulness to Him through the nes of its recitation together. (Hakhel
Note: We likewise should thank Hashem daily for the miracle of our being
able to express our thanks to Him through our faculties of thought and
speech in reciting the Shira--for starters.)
2.
The four-letter name of Yud Keh Vav Keh appears ten times in the
Shira--alluding to the ten Makkos and ten salvations from the Makkos that
the Bnei Yisrael experienced even prior to Yam Suf, as well as to the ten
nissim by the Yam Suf--and further indicating that it all transpired through
Hashem’s four letter name of Rachamim--of great mercy. Hakhel Note: We
should endeavor to recall this when reciting these Shaimos in the Shira.
3.
The Pasuk of “Mi Chamocha Ba’eilim Hashem…who is like You among the
heavenly powers, Hashem….” is a critical portion of the Shira, and for this
reason it is repeated in the Brachos of Kriyas Shema both at Shacharis and
at Ma’ariv. With this Pasuk, Bnei Yisrael demonstrated that they reached a
level of Emunah in which they accepted--and even sang about as part of their
Shira--the tza’ar of galus together with the geulah. How could Hashem
remain apart from the cries and screams for so long? The answer is
clear--He didn’t have to or need to--as there is no one as powerful; and
just as there is no one as powerful, there is no one who is as far removed
from our understanding as He. Bnei Yisrael acknowledge that our being
placed into a suffering-filled galus is for reasons we acknowledge that are
good but that we simply do not and cannot comprehend--and we thank Him for
the galus, as well.
4.
The Pasuk of “Hashem Yimloch Leolam Vo’ed--Hashem will reign for
eternity” expresses the universal recognition that a worldwide Malchus
Shomayim will happen at some time in the future. With this exclamation and
proclamation we conclude “VeHaya Hashem LeMelech”-- the final portion
of praise of Pesukai D’Zimra--in which we declare that, once and for all,
Hashem will be king over us all forever and ever--and that is really
something to sing about!
===========================
11 Shevat
THOUGHTS ON GALUS FROM HARAV CHATZKEL LEVENSTEIN, Z’TL:
“The decree of exile is an unnatural state that was expressly created for
K’lal Yisrael. When we consider its consequences, we find that no nation
other than K’lal Yisrael remains in existence after an appreciable time in
exile. The Midrash relates that Hashem asked Avrohom Avinu what punishment
he chooses for his children when they sin and there is no Beis HaMikdash to
atone for their wrongdoing: exile or purgatory? According to one opinion
quoted in the Midrash, Avrohom was unable to answer. In practical terms, the
consequences of exile and purgatory are strongly equated. Contrary to our
understanding, its deleterious effect upon our spiritual growth and
well-being cannot be overstated, we have no appreciation of the great
measure of Divine mercy needed as we pass from one regime to the next….”
[Excerpted from the outstanding work, Rav Chatzkel, by Rabbi
Yitzchak Kasnett, Shlita (Artscroll, p. 142)]
----------------------------------------------------------
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, Shlita]
----------------------------------------------------------
IT IS
NOT BETTER!
As we
begin a new cycle of the Sefer Chofetz Chaim today, 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 thousands start the new cycle--one should make it a point to
join-in, and bolster himself in Shemiras HaLashon in a real and practical
way.
----------------------------------------------------------
Special Note One: 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. Read the daily portion out loud, instead of just with your eyes.
B. 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.
C. Even if you cannot learn with a Chavrusa, make it a point to talk to
someone about the day’s study.
D. Keep the Sefer you are learning on your desk or table at home as a daily
reminder for Shemiras HaLashon.
E. 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).
F. Observe a one or two hour Machsom L’fi daily. For further information
on a Machsom L’fi, please call
845-352-3505.
G. 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.
H. 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.
I. 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.
Special Note Two: As we view the tragic events of the past week,
we
recall the words in the Torah (Shemos 33:23) in which Hashem advised Moshe
Rabbeinu--”Ve’Ro’isa Ess Achorai U’Fanai Lo Yeira’u--You will see My
‘back’, but not My ‘face’--you will understand events after they happen
but will not be able to understand them prior to then. We all know that
something is happening--we simply don’t know what it is--and we are not
supposed to, for if we did we would have Nevi’im. So what is left? Of
course, it cannot be said enough--it is Teshuva--the desire, the longing,
the movement, the actual strides to put your life and the lives of those
close to you in the right direction.--in that very same direction as those
20% who left Egypt, and not the 80% who tragically remained
forever behind. The first steps in Teshuva are identifying the foibles
and the shortcomings, the failures and the faults. The next step is feeling
true remorse over them and realistically resolving how to not fall to them
so easily again. Every day, we recite the words “Selach Lanu Avinu Ki
Chatanu--Hashem, please forgive us for having sinned”. Without proper
charata--remorse over a misdeed, what worth is the thrice daily lip
movement? Is there any redeeming value to saying something to Hashem which
you don’t mean now--even if you do intend to mean it five or six months from
now when Elul gets closer? The key is valuing each day here and now, and
not letting it pass without a new step in the direction of sheleimus--making
oneself whole as a person. Just as with the body--when we bang
our foot, we begin to walk funny, so too it is with the soul--if our tongues
are a bit too loose with coarse, hurtful, or non-complimentary words (even
if they are simply only words that you wouldn’t say in front of your Rav,
your Rebbi…or your shadchan)--then our Tefillos are also hurt and wounded,
and our words of Torah are far from pure. Not letting the indiscretion, the
carelessness, the instinct-over-intellect, happen again, and doing this
consciously and consistently, day after day, will provide daily
elevation--and will B’Ezras Hashem elevate us to the Geulah Sheleimah, may
it come speedily and in our day!
===========================
10 Shevat
AN INESCAPABLE CONCLUSION--AS WE BEGIN THE NEW CYCLE OF THE SEFER CHOFETZ
CHAIM TOMORROW!:
At the outset of Sefer Chofetz Chaim, the Chofetz Chaim
definitively writes: “Vecha’asher Nachpesah Deracheinu…when we
investigate all of our deeds we will find that although there may be several
significant aveiros that have contributed to the length of the current Galus,
it is the cheit of Lashon Hara that overrides them all.” No matter how many
times we hear it or think about it, we have to emphasize and re-emphasize
this point to ourselves. Lashon Hara overrides them all. This Galus is so
difficult, and so differs from the life we can lead after Geulah. Each
and every one of us must work hard to bring the Geulah as quickly as
possible!
-------------------------------------------
ESPECIALLY FOR TU B’SHVAT SHOPPERS:
The
following question and answer is excerpted from
the English Sefer
Shulchan HaLevi; Halachic Responsa of HaRav Yisroel Belsky,
Shlita (Chaim Yisroel ben Chana Tzirel, l’refuah sheleima):
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 [we have
previously provided Rabbi Vaye’s bedika guidelines] 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!
-------------------------------------------
OUR YETZIAS MITZRAYIM! As we move further in our Geulah, actually
exiting Mitzrayim proper in last week’s Parasha, it behooves us to recognize
the times we mention, and pay special attention to, Yetzias Mitzrayim in our
daily tefillos each and every day of the year. 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--what does it lead to? (Hint: See the last
three Pesukim of Pesukei Dezimra immediately before Yishtabach and after the
Shiras HaYam). 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!
----------------------------------------------
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. 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!”
--------------------------------------------------
Special Note One:
HaRav
Matisyahu Salomon, Shlita (Mattisyahu Chaim ben Etel, le’refuah sheleima),
relates that his rebbe, HaRav Eliyahu Lopian, Z’tl, defines life as “that
which a person can never have enough of.” This is truly an amazing
definition, for it teaches us that essentially every person must define life
on his own.
To
some people, money is life, because that is what they cannot get enough of,
to others, it may be music, and to others, it may even be sports. Hashem,
of course, would like the Torah and Mitzvos to be how you define life, as
the Pasuk states “ Lishmor La’asos……Ki Hu Chayeichem…--be careful to perform
all the words of this Torah, for it is your life…(Devorim 32:46,47).”
Indeed, Chazal reiterated these words when they instituted the nussach of
“Ki Heym Chayeinu--for it is our life” in the Maariv prayer.
With
this definition, no one could claim that he has had “enough” of life, for
life is only defined as something that one truly wants and pursues.
It is
interesting to note that the Shem M’Shmuel writes that if a person’s
aspirations are for Ruchniyus, spirituality, in this world, then these
aspirations continue in Olam Haba, and he continues to soar from madregah to
madregah--from level to level--in the next world as well. His “life”
actively continues there for he could never have enough in the here and now.
On the other hand, one whose “life” is defined by materialism, or any
aspect of it, does not have much place to go in the next world, which has no
materialism in it.
We
should make sure that we do not distort the definition of life. At the
beginning of each day, as we sit down to map out or begin to perform the
various tasks, chores, responsibilities and duties of the day, we should ask
ourselves, “How will I define life today?”
Special Note Two: As we leave the Makkos in Mitzrayim, and are about to
witness the Makkos at the Yam Suf, we note the explanation of the G’ra to
the Makkos, as related by HaRav Ezriel Erlanger, Shlita (as found in the
Siddur HaG’ra): The G’ra writes that the purpose of the Makkos was to lift
up the spirit of Bnei Yisrael, who were otherwise so dejected and
downtrodden after scores of years of physical and mental oppression at the
hands of experts. All of the Makkos were not really necessary for the end
goal of the Geulah. The Geulah could simply have started and ended with
Makkas Bechoros. However, Hashem is a Mishan U’Mivtach LaTzaddikim--Hashem
supports us when we need support. HaRav Erlanger notes, for instance, that
it was likewise not essential for our ultimate victory on Purim to have
Haman parade Mordechai around the capital on Achashveirosh’s horse--but it
certainly encouraged and brought a newfound spirit to Bnei Yisrael that
witnessed it. Viewed in this light, the ten Makkos were not so much a
punishment, as they were an encouragement to the Yidden. The G’ra continues
that before the Moshiach comes, there will be events that will be similar to
those of the Makkos. Some suggest that--after the cruelty and horrors of
the Holocaust--the return of millions of Jews to Eretz Yisrael, and the
accessibility of the Mekomos HeKedoshim in Yerushalayim, Teveriah, and other
places, is a similar display of the encouragement and strength that Hashem
brings to His people…before the final Geulah!
Special Note Three: As noted above, Shemiras HaLashon Yomi commences a new
cycle of five-minutes-a-day study of the Halachos of Shemiras Halashon. In
just four months, one can review the Halachos of Shmiras Halashon by just
studying approximately two Halachos (or paragraphs) a day, in the Sefer
Chofetz Chaim. For those not already involved in the Shemiras Halashon
Yomi program, we strongly urge and recommend this study. To understand its
great importance in our daily lives, we provide the following excerpts from
Guard Your Tongue (Part 4):
How
Would You Like It?
Before
speaking against someone else, think how you would like it if someone said
that about you.
Slandering the Doctor
Ponder
this: A man lost his faculty of speech and after a painstaking search,
obtained a physician who was able to cure him. Would he have the insolence
to use his newly-found speech to slander that doctor? Definitely not! Our
situation is similar. Hashem has endowed us with the ability to speak, let
us not use it against His wishes.
Refraining from Loshon Hora
When
you refrain from speaking because you fear that you might utter something
forbidden, you are credited with a mitzvah. This mitzvah is equal in status
to a mitzvah which requires a positive action.
Set an
Example
If a
person guards his speech, others will emulate him and he will be rewarded
for that merit, also.
Likewise Treatment Above
One
who refrains from speaking about the faults of others and seeks to find
their merits will be treated likewise on his day of reckoning.
At the
Same Moment
When
one speaks Loshon Hora about another person, at that very same moment, his
sins are mentioned in Heaven. (HaRav Chaim Vital--Shaar HaKedusha)
Daily
Account
A
person should make a reckoning every day to examine his speech of that day.
If the entire day passed by without incident, he should joyfully mark this
down in a notebook. He should also praise Hashem for His past help and
request His help in the future.
Common
Excuses for Speaking Loshon Hora
The
following excuses for speaking Loshon Hora are not valid justifications. It
is important to familiarize yourself with this list:
-
“But it true.”
-
“I
didn’t actually say anything bad about the fellow” (when you have hinted
about a fault).
-
“I
did the same thing myself.”
-
“Everybody knows it.”
-
“I’d say it even if he were here.”
-
“I
was only joking.”
-
“He’ll never know about it.”
-
“I
wouldn’t mind if someone said that about me.”
-
“We’re close friends, so he won’t mind.”
For
all those joining in, may the Segulah of studying the laws of Shmiras
HaLashon and the ultimate positive effect it will have on your daily life,
serve as a great merit for you and your family.
===========================
9 Shevat
AVOID RIBBIS! We once again reminder you that
we have been advised that Emigrant Savings Bank (and Emigrant.com),
Quicken Loans, and Intervest National Bank have substantial Jewish
ownership. Please consult your Rav regarding depositing or borrowing money
(e.g. mortgages) from them, as ribbis issues may be involved. For further
information please email
hakhelusa@gmail.com
---------------------------------------
YOUR DISCOVERY! In the financial world, one of
the best ways to get rich quick is to invent something useful or
discover/uncover a need that others have not yet realized. The physical
world is, of course, a dugma for the spiritual world. There are
constantly new opportunities to find or realize spiritual needs and fill
them as soon as possible. If you realize that your community or block needs
a certain Gemach--establish it. If your Shul davens Nusach Sefard and only
has a few Nusach Ashkenaz siddurim for those who come in--buy some and put
them in the Shul. If you realize that you continuously face a particular
situation (halachic/hashkafic) --find out how to best handle it.
Remember--the thought, the situation, the opportunity came to you--it’s your
discovery-- just as minivans or mp3’s or chipwich’s were someone else’s.
Don’t let someone else capitalize on your opportunity. You saw the need, you
discovered the necessity, you realized that something needed improvement,
correction or a little bit of help--now become the spiritual successes that
Hashem wants you to be!
-----------------------------------------
A VERY SPECIAL QUOTE: “A
bracha, when recited with proper intent and not absent mindedly, is an
encounter with Hashem.” (Excerpted from Let
There Be Rain: A Lesson a Day on Making Gratitude a Part of Our Lives
(Lesson 127), by Rabbi Shimon
Finkelman and Rabbi Zechariah Wallerstein).
----------------------------------------------------------
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”
(Mishlei 10:8). We know, of course, that this teaching is precisely what
Moshe Rabbeinu followed when the Bnei Yisroel 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 Yisroel still has
some of their ancestor’s 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!
------------------------------------------------------------
Special Note One: With Tu B’Shevat less than a week away, we move into
thoughts of preparation for a Rosh Hashana not known to the world at large.
By the following link
http://tinyurl.com/zj5fa6c
we provide a list complied according to Rav Moshe Vaye’s Sefer Bedikas
HaMazon, which lists the names of fruits, whether or not checking is
required, and how the checking must be done in America. For those outside
of America, a similar list can be found at
http://tinyurl.com/zdq62qq
Special Note Two:
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 for
the next thirty (30) days 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 Nakasam 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!
Hakhel Note: Chazal (Brachos 6B) teach that Tefillah is Berumo Shel
Olam--it stands at the top of the world. In fact, Rabban Gamliel
Rabinovich, Shlita (in his Sefer Tiv HaTefillah, p.39) teaches that when one
prays, he is really there-- at the top of the world--and that, accordingly,
one should put great effort into improving his Tefillah. Rabban
Gamliel adds that one should attempt to add his own insights into the words
and phrases--and that any insight that he has which arouses fear or love of
Hashem within him is ‘bevadai emes’--is certainly true. This is so
because Chazal formulated our Tefillos with Ruach HaKodesh, and included all
of these thoughts within their meaning (see Ohr HaChaim HaKadosh to
Beraishis 46:8)! Accordingly, he urges everyone to engage in moving,
thought-provoking Tefillah-- connecting to Hashem through your own ‘bevadai
emes’--true and powerful initiative!
Special Note Three: Many have received several reminders to recite the
Parashas HaMon as a Segulah for Parnassah on this day--the third day of the
week of Parashas BeShalach. We provide the following essential insight once
provided to us by Yeshiva Torah Vodaas:
“HaRav Moshe Wolfson, Shlita asks the following question: When the Malachim
came to save Lot, the Torah tells us that Lot welcomed them into his home
and performed the tremendous mitzvah of Hachnosas Orchim. It is common
knowledge that the mitzvah of Hachnosas Orchim in the city of Sedom, was
practically suicidal. We see how the people surrounded Lot’s home and
threatened to kill the Malachim, Lot, his family, etc. Why was it necessary
for the Ribono Shel Olam to engineer this entire story? Why couldn’t the
Malachim just arrive in Sedom, give Lot a fifteen minute warning, and take
him out? Why did Lot have to do the mitzvah of Hachnosas Orchim under such
circumstances?”
Rav Wolfson answers as follows: “It may be that Lot did not have enough
merits to be saved. During the years that he lived with Avrohom Avinu, he
performed mitzvos, but they were mitzvos without mesiras nefesh. Possibly
now, to warrant Hatzolas Nefoshos, he needed an extra credit mitzvah; a
mitzvah performed with mesiras nefesh!”
Rav Wolfson concludes that it is rather evident that we are living in the
Chevlei Moshiach, and that we can no longer assume the safety and security
to which we had been accustomed to prior to September 2001. Possibly the
entire financial meltdown has been needed in order to give us yidden an
opportunity to do Hachzokas HaTorah and to give tzedakah, even though it may
come with more mesiras nefesh than in the past.”
So, when we recite Parashas HaMan, we should consciously and wholeheartedly
remember that a primary goal in the financial success that we seek is the
support of Torah and those who study it!”
Additional Note One: We would like to remind everyone of the real-life story
that we related from HaRav Mattisyahu Salomon, Shlita, in the past. The
message remains as powerful now as it did then:
HaRav Mattisyahu related: “I walked into a Shul in which someone was
reading Parashas HaMon on the Tuesday of Parashas BeShalach, as is the
custom in some Chassidic circles. Another individual walked in and noticed
that he was reading Parashas HaMon. He exclaimed, “You might as well stop
doing that. I have been reading it for 50 years on this very day, and
nothing has ever happened for me! HaRav Salomon reprimanded this person.
“How could you say that it hasn’t helped you?! Have you had what to eat for
the last 50 years? Have you made Shabbos and Yom Tov? You are wearing
clothing, aren’t you?”
We must remember, whether or not we recite Parashas HaMon today, that every
ounce and morsal of parnassah and kalkala that is gifted to us by
Hashem--whether or not we are millionaires or multi-millionaires--is part
and parcel of the Mon that began falling for us more than 3,300 years ago!
Additional Note Two: We may suggest that a daily Segulah for
Parnassah is to follow the words of the Shulchan Aruch, Orach
Chaim 156, which is entitled “Seder Masseh U’Matan--The Order of
Doing Business.” To pick just one instruction contained in this Siman,
it is: VeYissah VeYitein BeEmunah--and his conduct in business shall
be with Emunah--without any aspect of thievery or deception whatsoever.
(See Mishna Berurah there, seif katan 4). Perhaps one can take a quick or
even glance look at this Siman every day--and may it bring true blessing to
his work experience!
===========================
8 Shevat
NOT
HERE!
We
learned that there were above 61 recorded earthquakes in 2015 with magnitude
above 6.5! 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!
----------------------------------------------------------
A
SHOVAVIM NOTE:
From a reader--”Rav Shimshon Pincus, Zt’l, said in a Rosh Hashana tape that
the Choshech Mitzrayim was the *inability to change*! Omed Aino
Yachol Lasheves, Yoshev Aino Yachol La’amod--one standing couldn’t
sit, and one sitting couldn’t stand. Rav Pincus pointed out that a
prerequisite forTeshuva is the belief that one can actually change his
habits and behavior. (of course this dovetails exactly with what the
Mefarshim say--Mitzrayim is from the word Meitzar--border or
limit--for one is enslaved by his perceived limitations).”
-----------------------------------------------------
Special Note One: Just 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!
Special Note Two: 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--does not the Shechina always remain 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 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 Ve’eschanan (Devarim 23:15), he
concludes, provides the revealing answer to 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!
Special Note Three:
In the pamphlet VeNomar Amein, the story is brought about a religious
Jew who was placed into one of Stalin’s, yemach shemo, Siberian labor
camps. One morning, as he awoke, he contemplated for a moment what he was
going to say Modeh Ani about. After all, he thought, what type of
life was he leading--far off in a distant, forsaken corner of the world, a
captive in the ice cold weather of Siberia? Not only had he been separated
from his family, but he was being forced not to observe Shabbos, not to put
on Tefillin, and not to keep Kosher. There were no Jews around him,
either. What, then, was he thanking Hashem for with the words
She’hechezarta Bi Nishmasi Bechemla--for returning his neshama
with compassion”? The prisoner then recalled that the concluding words of
Modeh Ani are Rabba Emunasecha--abundant is my faith in You [Hakhel
Note: Others translate it as-- abundant is Hashem’s Faithfulness].
He thought: “They can take away so much of me physically and
spiritually--but they can never take away my Emunah in Hashem. For my
Emunah in Hashem itself, it is worthwhile to get up in the morning and meet
the day ahead.” He had the will to live again and survived the inhumane
conditions. Later, after this Jew was released, he told his Rebbe of his
mental debate and his ultimate conclusion on Modeh Ani. His Rebbe
responded: “You should know that you were sent Min HaShomayim to the
depths of Siberia in order for you to reach this conclusion and achieve this
special relationship with HaKadosh Baruch Hu!”
Hakhel
Note: It is reported that Rav Chaim Stein, Z’tl, would not be satisfied
with reciting Modeh Ani just once, but would be seen repeating it in
the morning continuously after he left his home on the way to daven
Shacharis in the Yeshiva.
Special Note Four: Every day, three times a day, we recite in Birchas Avos
that Hashem is “Maivi Go’el Livnei Venaihem Lema’an Shemo BeAhava--
that Hashem brings the Redeemer...with love”. To what does this ‘love’
refer? We provide the following insight of HaRav Moshe Cordevero, z’tl, at
the end of the first chapter of the classic Sefer Tomer Devorah.
“When our Zechus Avos and our other merits are exhausted, what can Hashem
do for us when we are unworthy? He does as it is written: “Zocharti Lach
Chesed Ne’uarayich Ahavas Kelulosayich...I recall for your sake the kindness
of your youth, the love of your bridal days, how you followed Me in the
wilderness in an unsown land” (Yirmiyah 2:2). Hashem, takes the time and
makes the effort, if you will, not to forget us and forget about us--but to
reach back and recall the olden days and the previous love He had towards
us-- and rekindles His mercy anew upon us.” With this recollection, HaRav
Cordevero continues, “He remembers all the Mitzvos we have fulfilled since
our birth as a nation and all the favors and good qualities with which He
conducts His world. From all these, He fashions something especially
auspicious with which to be merciful for our sake.” This, we suggest, is
the Ahava which we recall at every Shemone Esrei--it is the Ahava that began
in the upcoming Parasha of Beshalach as we began ‘the love of our bridal
days’ --as we followed Hashem in the desert, and undertook our observance of
the ‘Chok U’Mishpat’--of Hashem’s loving guidelines to lead us properly
through life. What a touching and precious time and recollection--like the
day of your chasuna or the chasuna of a loved one. Every time we recite the
word “BeAhava” we too can recall that love and reciprocate with the feeling
that our people had for Hakadosh Baruch Hu at that incomparable time as
well. Feel it as you say it. May the Geulah come--from that reciprocal
love--when we will once again experience it afresh and anew!
===========================
5 Shevat
LET US
WORK ON THIS!:
The Chofetz Chaim in the Sha’ar HaTevunah (Chapter 7) goes to special
lengths to describe the imperative of judging others favorably. In the
course of his discussion, he brings a beautiful and emotional plea or
Tefillah actually contained in the classic Sefer Tanna DeVei Eliyahu
(containing the teachings of Eliyahu HaNavi) itself. If we make the effort
to look at the good side in others-- that is the side of ours that will
appear before Hashem (and others) as well,. There is a tefillah which asks
for Hashem’s guidance and assistance in one’s personal trials to judge
others favorably. We provide this tefillah (as provided in the past) by the
following link
http://tinyurl.com/6l5s2s
------------------------------------------------------
EAT
WELL!
The
Ba’alei Mussar teach that we daven three times a day--much like we eat three
times a day, for just as our body must be phyically nourished--our neshama
requires to be consistently fed with ongoing doses of real Emunah--without
it, we are subject to the elements around us which weaken and break down our
pure relationship with Hashem. With the Parashios of Yetzias Mitzrayim, we
receive a special yearly charge of Emunah--with our daily Tefillos, we
maintain and further that charge. What a wonderful time to undertake a daily
Tefillah improvement!
--------------------------------------------------------
Special Note One: We continue with our Erev Shabbos--Halachos of Shabbos
Series:
A.
HaRav Chaim Kanievsky, Shlita, brings from the Ba’al Haturim that the
Arbeh in this week’s Parasha rested on Shabbos. Why were the Mitzriyim
zoche to a rest from the makkah on Shabbos? HaRav Kanievsky answers based
upon the Midrash (Shemos Rabba 13:6) that the reason that Arbeh was
brought upon the Mitzriyim was because they forced Bnei Yisrael to plant
wheat and barley--and so the Arbeh ate everything that they forced
the Bnei Yisrael to plant. Since, however, the Mitzriyim permitted the Jews
to rest from this work on Shabbos (ibid., 5:18), the Arbeh also
rested on Shabbos! Hakhel Note: Every act of Kedushas Shabbos, of Kavod
Shabbos of Shemiras Shabbos….goes very much noticed and is very much
accounted for!
B. In
the Shabbos Zemiros we sing “Hirhurim Muttarim, U’leshadech HaBanos--if
a non-Shabbos matter enters into one’s mind he has not violated a Shabbos
prohibition--and one can actually engage in trying to redt Shidduchim
on Shabbos. In fact, because one should be more circumspect with his speech
on Shabbos in order to avoid the prohibition of “Dabbeir Davar”--it
is quite likely that he will be most careful with his dibbur in general--and
hopefully pure and Lashon Hora free in the course of the entire Shidduch
discussion!
C.
Can one draw a lottery (speaking of timely topics)on Shabbos--for example to
award a prize to children who had just recited Tehillem together? The Sefer
Shemiras Shabbos Kehilchasa brings an opinion of those who prohibit
the use of written lots--as it appears like ‘mekach u’memkar’- a form
of business activity on Shabbos. As to the heter in general for
lottery types of games for tzadakos--see Dirshu Mishna Berurah, end of
Chapter 322.
D.
The Mishna Berurah brings that there is a special fulfillment of Torah study
on Shabbos if one is able to formulate his own Torah chiddush--whether
on the Parasha, in what he is learning--or based upon or rooted in the Rav’s
Drasha or the D’var Torah of another. If one particularly concentrates
on a question he has on a Pasuk or Parasha on Shabbos--and tries to apply
that which he already knows to the problem--he may find that he really does
know the answer--just as the cholent on Shabbos tastes differently
than during the week (even if the brachos mentioned above are the
same!)so too does one’s Shabbos study taste differently than during the
week. After all, the gashmius of this world serves as a role model
for our ruchniyus
Special Note Two: We provide the following points and pointers on this
week’s Parasha, Parashas Bo:
A.
The Chasam Sofer teaches that Moshe Rabbeinu told Paroh that we will go out
with the young and the old, with the sons and with the daughters-- and even
with the cattle and sheep in order to demonstrate to Paroh that the basis
for our being able to leave Mitzrayim was our Achdus--our unity. If we
could leave all together--as one nation--then we deserve to be one
nation--freed of the yoke of Paroh. Let us apply the lesson to our times,
as we try to forge bonds with each of our contemporary ‘Shevatim’.
B.
Many are familiar with Arbeh--the locusts literally stopping in their
tracks as they reached the gate of Komimiyus, the renowned Shomer Shemitta
settlement. The inhabitants were unsure as to whether they should publicize
this great miracle--and asked direction of the Brisker Rav, Z’tl. The
Brisker Rav responded with the Pasuk (Divrei HaYamim I 16:9):
Sichu BeChol Niflaosav--speak of all His wonders! When a
wonderful or wondrous thing happens to us, let us recall the Brisker Rav’s
teaching--and the words of the Pasuk itself--and repeat time and again--the
Wonders of Hashem!
C.
The Toldos Yaakov Yosef brings the Pasuk in Makas Choshech--U’lechol Bnei
Yisrael Haya Ohr BeMoshvosam--and to Bnei Yisrael there was light in the
places they sat (Shemos 10:23). What was this light, he asks. The light
was the realization that it was not good where they were sitting--and
they had to take action to leave! Hakhel Note One: We too MUST see the
light! Hakhel Note Two: At the recent Lev L’Achim breakfast in Flatbush,
former Chief Rabbi Lau, Shlita, taught that the Torah describes Makas
Chosech with the words “Lo Ra’u Ish Es Achiv-one brother did not see
the other”--and when a brother doesn’t ‘see’ another--it is the greatest
darkness!
D. In
the Parasha, we learn of Hashem’s instruction for the men and women of Bnei
Yisrael to ask ‘Ish Mai’ais Rai’aihu V’Isha Mai’ais Re’ussa Klei
Kessef U’Klei Zahav U’Semalos--a man from his friend and a women from
her friend should borrow silver and gold utensils and fine clothing.” The
question is so blaring--since when were the Mitzriyim friends (‘Rei’im’)
of the Bnei Yisroel? Had they not been beating and attacking our nation for
so many years? In his famous answer, Rabbi Paysach Krohn, Shlita notes that
shoresh of the term Rai’aihu and the term Re’ussa is actually
similar or related to Ra-or evil--and that is how the Mitzriyim in
fact treated the Bnei Yisroel. In actuality, then, we were asked in
Mitzrayim to go to the ones who had done badly to us and ‘borrow’
their property--not a paradox at all! On the other hand, notes Rabbi Krohn,
we have the Mitzvah of VeAhavta LeRayacha Komocha--which means
we have to work on loving those of our people--and not only those who have
been so nice to us and are like our ‘brothers’--but even those who are
Rai’acha--who have treated us wrongly or improperly. The acid test of
our Mitzvah of loving others--is with this category of people! For a
detailed explanation of this concept--together with practical examples--see
the first Chapter of the Sefer Tomer Devorah by HaRav Moshe Cordevero,
Z’tl.
E.
Many wonder as to why we were instructed “VeYishalu” (Shemos
11:2)--only to borrow from the Egyptians--and not to take from them--after
all, had we not been enslaved for so many years for no pay?! Wasn’t it high
time to legitimately collect for all of the near-impossible work? HaRav
Yisroel Dovid Schlesinger, Shlita, teaches that before we became a
free nation, we had to fully appreciate and completely understand-- that
everything in this world is truly borrowed--from Hashem Who is its True,
Ultimate --and Only Owner!
F.
Rabbi Zelig Pliskin, Shlita, in Growth Through Torah (p. 160) writes
as follows: “U’Lechol Bnei Yisrael Lo Yecheratz Kelev Lishono--to all
of Israel the dogs did not bark” (Shemos 11:7). One can imagine the great
feeling of liberation experienced by the Bnei Yisrael when they were finally
freed from slavery after so many years. Would it have been so terrible if a
dog had barked at them when they were leaving? We see from here that even
though the irritation experienced would have been slight, under the
circumstances, it would have nevertheless still been a blot on their joy.
From here we can learn that when someone is experiencing a joyous occasion,
we should be careful not to say or do anything that would decrease his joy.
A person might have just bought a new house and feels very happy about it.
At that time do not needlessly point out the drawbacks of that house. A
person just got married and is very happy, do not voice any pessimistic
comments that could cause a tinge of pain. It is easy to make a statement
that can deflate a person’s high feelings. Be sensitive to the joy of
another. Allow others to savor their good fortune. Don’t be like a barking
dog and cause others irritation. Instead, be like a Tzadik traveling
through--to the joy of all who have met him!
G.
The first Mitzvah given to K’lal Yisrael as a people is found in the Parasha
with the words “HaChodesh Hazeh Lachem Rosh Chadashim” (Shemos
12:1). HaRav Ezriel Erlanger, Shlita, explains that this is a moment that
we have all been waiting for--Rashi, in the very first Rashi in Chumash,
already is excited about it--and asks why, in fact, the Torah does not begin
right here with this Mitzvah. HaRav Erlanger explains that Rashi, by asking
the question at the outset of his Peirush, is teaching us that the entire
Torah is a Sefer HaMitzvos. Even if many Pesukim, and even many Parashios,
do not seem to contain Mitzvos, there are in fact countless directions in
the Torah. Rabbi Erlanger cites the G’ra, who teaches that the 613 Mitzvos
are only kelalim--general rules--to which there is infinitely more
detail. There is a second, fundamental principle we must understand
regarding Mitzvos, HaRav Erlanger continues. That is, as Dovid Hamelech
exclaims (Tehillim 119:105): “Ner Leragli Devarecha VeOhr Linsivasi--Your
words are a lamp for my feet and a light for my path.” This means that the
Torah and Mitzvos operate in a world of darkness, for Olam Hazeh Domeh
Lelaylah. The backdrop, the background of every Mitzvah is the darkness
of the physical world, the murkiness of the mundane and the material, which
the Torah literally lights up. As one is performing a Mitzvah, he may
visualize himself entering into a dark room--making the effort to find the
light switch, turning it on and witnessing a bright and brilliant light!
H.
HaRav Yecheskel Levenstein, Z’tl, in the Sefer Yad Yecheskel, notes
that when Bnei Yisrael were given the instruction to being the Korban
Pesach, the Pasuk writes “Vayelchu VaYa’asu Bnei Yisrael--and Bnei
Yisrael went and performed it” (Shemos 12:28). How could the Torah so
testify--when Bnei Yisrael were given the instructions on Rosh Chodesh
Nissan, and did not actually bring the Korban Pesach on until the 14th of
Nissan which had not yet occurred?! He answers that the Torah highlights
with these words for us that the Gemar Asiyah--the action and
completion of any deed is really in the hands of Heaven. What a person must
do is display a Ratzon and Gemiras Da’as to want to do that which he has
been commanded. Whether the act itself will be performed or will be
successful, is not for us to decide. Succinctly stated--Rachamana Liba
Bo’i--a person’s obligation in Kiyum HaMitzvos is the degree
and extent of one’s Lev in it! For an important extended discussion of
this topic, see Sefer Chovos HaLevavos, Sha’ar HaBitachon.
I. In
a significant and related thought, HaRav Levenstein points to the sad
paradox of 80% of the Bnei Yisrael not leaving Egypt on the one hand, and in
contrast the eirev rav electing to leave together with the Bnei
Yisrael who did leave, on the other (Shemos 12:38). To explain, he once
again points to the person’s Lev. What is required of a person is
his Teshukah and Ratzon to do the will of Hashem to walk into
the wilderness. At the time of Yetzias Mitzrayim, one could have been a
great Torah scholar--but if he did not want to leave Egypt, he would die
there. No Zechus Avos would help him--and he would not merit Matan Torah at
Har Sinai and everything else that followed. The eirev rav, however,
had the requisite passion and feeling to want to leave--and to see what
Hashem would do for Bnei Yisrael. They left their homes and perhaps much of
their family behind. As a result, they joined with the Bnei Yisrael--and
made it to Matan Torah. In this world, with sincerity and dedication one
can achieve great heights. The G’ra explains on the Pasuk, Mai’ashpos
Yarim Evyon that one who has true aspirations (the Shoresh of Evyon is
Ta’ev)--he will be lifted up from the depths to the heights!
J. In
the Parasha, we are taught for the first time the Mitzvah of Tefillin. The
Divrei Siach brings the following from the Sefer Minchas Todah:
A man came to HaRav Chaim Kanievsky, Shlita, with a shailah as to what he
should do from a ruchniyus perspective--his daughter had been born
with right and left chambers of the heart reversed and required complex
surgery. HaRav Chaim thought for several moments, and replied: “You should
buy Tefillin and give them either to an orphan or a Ba’al Teshuvah.” He
explained: “Tefillin, one would think, should be placed on the right or
stronger arm--yet Hashem reversed the two for purposes of this Mitzvah. Your
daughter’s chambers have been reversed as well--so in the zechus of Tefillin
she should be zocha to a yeshua.” The man had a friend who was a chiloni--so
he asked him if he knew of anyone who was becoming more religious and would
consider putting on Tefillin, if purchased on his behalf. His friend
responded that he wasn’t intending to begin putting on Tefillin--but was
willing to do so for the rest of his life so that the daughter could be
healed....The operation was a success!
K.
HaRav Erlanger, Shlita, teaches that his father in-law (HaRav Shlomo Wolbe,
Z’tl) would say that everyone should know the Ramban at the end of this
week’s Parasha by heart. The Ramban teaches us three core principles of
Emunah: (1) There is a Creator Who owns the world. Accordingly, He can
change it--as evidenced by the Makkos; (2) Hashem knows what goes on in the
world. He is not removed from the world’s everyday existence--and controls
and leads its events, circumstances and happenings; and (3) Hashem
associates and communicates with us--and we should realize it.
Based
upon these principles, we emerge with a tremendous lesson. The nations of
the world may be apikorsim not because they do not know the
truth--but because they are reshaim. They excuse themselves by
claiming that Hashem is too great and holy to be involved with lowly man.
This is what Dovid HaMelech means when he says (Tehillim 113:4): “Rum
Ahl Kol Goyim Hashem Ahl HaShomayim Kevodo--high above all
nations is Hashem; above the Heavens is His glory.” We, however, know
better--for we exclaim in return (ibid. 5,6): “Mi KaShem Elokeinu
HaMagbihi Lashaves HaMashpili Liros BaShomayim U’Va’aretz MeKimi Mei’afar
Dahl….who is like Hashem Who is enthroned on high, yet He lowers himself
to look upon the heavens and the earth. He raises the needy from the dust,
from the trash heaps He lifts the destitute….” It is a common ploy of the
Yetzer Hara to have us ignore our shortcomings by emphasizing the purported
insignificance of our actions: “You did not answer Yehei Shemei Rabba with
Kavannah--who cares?”; “You spoke only a few words of Lashon Hara--what is
the big deal?” It is a spirit of pleasant lowliness--for it permits for the
forbidden based upon an attitude of insignificance and defeat. We, on the
other hand, must understand that Hashem is not removed, far away and
uncaring--but sincerely looks to raise us up from the trash heaps that the
Yetzer Hara has planned for us. All of our actions, all of our time, all of
our thoughts--they really are important. Rebbi Tzadok HaKohen, Z’tl,
in the Sefer Tzidkas HaTzaddik writes: “After you believe in Hashem
Yisborach--then believe in yourself. You are not a fish in the ocean--you
are a Yid!”
Hakhel
Note:
How incredibly beautiful--every part of our existence--24/7--is important…to
Hashem!
===========================
4 Shevat
THE
BEGINNING OF OUR FREE WILL!
In
this week’s Parasha we find the first Mitzvah given to Bnei Yisrael as a
people--HaChodesh HaZeh Lachem Rosh Chadashim--this month is for you
a first month. The Sforno beautifully explains that it is a first because
beginning with this month, our months are now ours, to do as we would
like--without being subject to servitude to another. Because our
time is now ours--Nissan became the month in which our free will
began. What a wonderful teaching--we are to cherish the time that our free
will--our ability to choose the right path-began! Our Avodah from
then on was and continues to be--U’Bacharta BaChaim--choosing
the path of life!
----------------------------------------------------------------
ETERNITY I!
In Avos D’Rebbi Nosson Chazal teach that if one has friends some of
whom praise him and some of whom provide constructive criticism to him--he
should gravitate towards those who provide words of correction and gravitate
away from those who praise: “For those guide you to be a better person
rather than praise and flatter you are the ones who will bring you to
eternity!”
---------------------------------------------------------
ETERNITY II! The
Sefer Loving Kindness points out that a person would walk at least a
short distance and make the effort to get a ‘free gift’ (such as from a
store that is opening). Whatever it may be--it is still free! All the more
so, then, should one walk that distance or make that effort to perform a
Chesed for another--for here the free Chesed is for results in eternal
reward. We note that by eternal reward, we mean not only that the person
obtains reward forever and ever--but that the person himself is on an
improved and higher plane for eternity as well!
---------------------------------------------------------
NO
COINCIDENCE!
There is no such thing as coincidence. Rabbi Zecharia Wallerstein, Shlita,
makes the following points: The fact that the internet is abbreviated by the
term ‘net’ should alert us to the trap that could be involved. The term
‘web’ can allude to the spiderweb--in which a ruthless spider can torture
its victims by sucking their blood out and keeping them alive. Of course,
the term ‘cell’ phone indicates how some people become jailed by their very
own phone. A person has to be on guard--at all times--to protect his
humanity.
---------------------------------------------------------
Special Note One: It has been quite some time since we introduced the
Ezras Avoseinu Organization to our readers. Accordingly, we reintroduce
you to this most noteworthy and important group with the following note:
Perhaps one of the most overlooked Tefillos is the bracha in the
morning after Shema and before Shemone Esrei. Apparently, because Shema
takes a little longer, as does Shemone Esrei, less time may be
allotted to this brocha. Yet, as the Mishna Berurah (Orach Chayim 70; seif
katan 2) points out, the paragraph of Ezras Avoseinu contains a
Mitzvas Aseh D’oraysa of remembering Yetziyas Mitzrayim. Moreover, in
this short Tefillah we have the precious words “U’Mibaladecha Ain Lanu
Melech Goel U’Moshiah--and besides You we have no other King,
Redeemer, or Source of salvation.”--which very phrase is one of the
highlights of Nishmas on Shabbos! Indeed, some especially have the custom
of reciting the phrase of U’Mibaladecha out loud and with
special Kavannah--so that they enter Shemone Esrei in the proper frame of
mind. In all events, you can take the lead in
your shul to make that timespan between Emes V’Yatziv and Tehillos
L’kel Elyon just a bit longer in order to say and mean the precious
words of this bracha. This is your chance to be a leader of the Ezras
Avoseinu Organization! Note: If you are more of a nighttime person,
you can try to do the same with the grand brocha of Hashkiveinu. Look at the
words—V’Hogen Ba’adeinu V’Hoseir Mei’oleinu…--and shield us and
remove from us enemies, disease, violent…Imagine the power of this tefilla
if tens of thousands reignited it with just a little more meaning and
feeling. As the Gemara (Rosh Hashana 18A) teaches, according to the level of
Kavannah in tefilla is it accepted. Additional Note: The sefer
Shaarei Orah (pp 51-53) writes that there are three times a person will
daven (aside from the regularly-scheduled Tefillos): 1) In a time of trouble
r’l, 2) In order to thank Hashem for specific benefits he has been
given (as the Pasuk (Koheles 7:14) says, B’Yom Tova Heyeh B’Tov), 3)
Prior to a tzara (V’Hogen Ba’adeinu; please prevent me from
getting sick…) We leave it to you to choose your time and place!
Special Note Two: 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!
Special Note Three: We continue with the words of the Ramban at the end of
this week’s Parasha, Parashas Bo (Shemos 13:16), which provide such
essential guidance on our role in life. The Ramban writes (slightly
paraphrased), “For the ultimate objective of all of the Mitzvos is that we
should believe in Hashem and acknowledge that He created us. Moreover, this
is the ultimate objective of the Creation itself…for we have no other
explanation for the Creation , and Hashem has no desire for the lower world
except for this, that man should know and acknowledge that Hashem created
him. Indeed, the purpose of raising one’s voice in prayer, and the merit of
tefilla b’tzibbur, is for people to gather and acknowledge to Hashem that He
created them--where we can declare before Hashem: “We are Your creations!”
[See Ramban Commentary on The Torah—Shemos (Artscroll, p.299-300) for the
actual, full text, annotations and footnotes]
HaRav Mattisyahu Salomon, Shlita, (Mattisyahu Chaim Ben Ettel L’Refuah
Sheleimah) explains the relevance and scope of these words in our daily
lives. The Mashgiach noted that the Ramban here uses the word “modeh”, to
admit that Hashem is our Creator, no less than seven times in the course of
his advice to us at the end of Parashas Bo. The more we admit, and admit
again, and again and again, that Hashem is our Creator, the easier it will
be for us to do battle with our Yetzer Hora who constantly tells the
individual that he is a creator and is in control of his life and his
goals. We must, instead, constantly repeat and reinforce the words of Dovid
HaMelech (recited in the weekday Shacharis--Tehillim, 100:3), “Hu Asanu
VeLo Anachnu--He has made us, and we are His.” Indeed, the ksiv of the
word “VeLo” here is with an Aleph (the word Lo, with this spelling, meaning
“nought”)--so that we admit and confess that we are Hashem’s Creations, and
that, concomitantly, by ourselves we are simply powerless. When we daven,
as the Ramban cited above teaches, we demonstrate our helplessness, because
we ask (or should ask!) Hashem for help in every last detail of our lives
HaRav Salomon notes that there are really three points included in the words
of the Ramban. First, that Hashem does everything. Second, that Hashem can
do everything. Third, that everything that Hashem does is for the person’s
good. What man thinks is good for him may not really be good for him at
all. It is interesting to note that the first of the Aseres HaDibros states
definitively who Hashem is, and the last of the Aseres HaDibros teaches us
not to make or follow our own determinations as to what we should have and
what we shouldn’t--seeming to teach us the lesson of the Ramban--that this
awareness and appreciation of Who Hashem is and who we are--is the beginning
and end of the Mitzvos, and, indeed, of creation itself. If one reviews
these three points at various times throughout the day, he will most
definitely feel more at peace, serene, and fulfilled.
Imagine walking boldly over to a King who is sitting on his throne--and
swiping away his crown. The audacity! The absurdity! When we act with
ga’avah--with haughtiness--when we view or place ourselves in charge, we
foolishly take away the very crown that belongs only to Hashem, as we recite
in Tehillim (93:1): “Hashem Melech Gayus Lovesh--only Hashem dons ga’avah,
grandeur”. He is the Creator and the Omnipotent. He is the One Who can do
and does. And all of this is for our benefit! It is no coincidence, as it
never is, that we recite the kepitel of “Hashem Melech Gayus Lovesh” as the
Shir Shel Yom TODAY-- Friday--the day of man’s creation--to remind us of
life’s true purpose, and of our true role.
===========================
3 Shevat
ASK
YOURSELF!
Rabbi
Moshe Elefant, Shlita, at the recent ASK OU Shiur in Brooklyn, urged
everyone to check on whether the Party Planner that he was going to use for
a simcha being planned--or the Party Planner used at the Simcha he was
at--was under a reliable Hashgacha. Remember--the caterer’s Hashgacha is
not the Party Planner Hashgacha!
----------------------------------------------------------
“THE
MOST DIFFICULT”: The Ba’al HaTurim, in last week’s Parasha teaches that
the four verbs utilized to describe how Hashem takes us out of Mitzrayim--V’Hotzeisi,
V’Hizalti, V’Ga’alti, V’Lakachti, each represent a
Geulah from one of our four exiles. The last--V’Lakachti--represents
the Geulah from the most difficult Galus--Galus Edom. As we strive towards
the end of this most difficult Galus--let us capture as many opportunities
for Talmud Torah and Mitzvos as we can--for the most difficult Galus will
engender the most glorious Geulah, and to each person his state and status
in the time of Geulah will very much depend on how he behaved in the Galus
that brought him there!
------------------------------------------------------
OK-NOT
OK!
Rabbi
Yisroel Reisman, Shlita, points out that a person tends to baby, or perhaps
mislead, himself by thinking: “It’s OK...to sleep late, to pamper myself, to
avoid the struggle, to give in this time.” What a person should instead
realize is that it is NOT OK. Using his intellect, he will be able to stop
himself from a misdeed or misstatement that is truly not necessary or could
have easily been avoided. When the moment of temptation comes--and one is
about to think to himself: “This times it’s…”--he should add the word
NOT before the word OK!
Hakhel
Note: Rabbi Reisman adds that a person will battle a snowstorm to attend
minyan or go to a shiur. That same dedication and zeal should be there even
without the otherwise deterrent effects--for one’s intellect should always
carry the way…!
------------------------------------------------------
DO NOT
STEAL!
Rabbi
Yisroel Belsky, Shlita (Chaim Yisroel Ben Chana Tzirel, may he have a Refuah
Sheleimah B’Karov), teaches that it is the Jewish practice for one to ‘tip
the scale’ in favor of a consumer when measuring something that he is
selling. When one takes a bit away from the purchaser rather than adding--it
is simply a dishonest dollar. No bracha rests on dishonest money earned. It
is simply not ‘Gebentschedte Gelt’. Rabbi Belsky decries those who rent
apartment or homes and do not pay the rent on time--even if they have a
claim against the landlord. “Not paying the landlord that which is
due--despite claims--is simply gezel”, Rabbi Belsky declared at the recent
Hakhel Yarchei Kallah. Additionally, he continued, we should not be
interested in finding ways or heterim for taking or keeping another’s
money or property. One’s attitude to life should be straight and unwinding,
clear and pristine!
------------------------------------------------------
Special Note One: Concluding Rashi thoughts on Parashas Va’eira:
A.
Rashi (Shemos 7:13) writes that it is the Middah of HaKadosh Baruch Hu
to bring punishment to the nations in order for K’lal Yisrael to react. (see
Tzefanya 3:6,7) Hakhel Note: Let us look at what is going on in the world
around us--and react! Let us not be complacent and think that this is just
the way of the world!
B.
Although Paroh told Moshe Rabbeinu that he wanted the frogs to be removed
the next day as a test to him, Rashi (Shemos 8:8) writes that Moshe
immediately went out to daven to Hashem that the tzefardeia be
removed the next day. There is a tremendous lesson here. We should never
wait to daven--if there is a need, albeit for the future, one should talk to
the Source immediately!
C.
Several times in the Parasha the term Vaye’etar is used to describe
Moshe Rabbeinu’s Tefillah. Rashi writes that the term Vaye’etar means
that Moshe strengthened himself and engaged in Ribui Tefillah. The
lesson to us is clear--if Moshe girded himself and davened qualitatively and
quantitatively for the wicked Mitzriyim--all the more so how we have to
daven for our brethren the world over--and for ourselves. What a significant
part of the day it is for us--today, can we attempt Vaye’etar!
Special Note Two: Rabbi Zecharia Wallerstein, Shlita, teaches the following
essential points:
A.
Life is potential--for as long as one lives, he should strive to realize
that which he can.
B.
Before giving words of instruction or words of tochacha to another,
one should offer a small prayer: “Hashem, may my words be what they need to
hear--not what I need to say.”
C. In
this week’s Parasha, we learn that only 20% of Bnei Yisrael left
Mitzrayim--and 80% did not experience Geulah. As the assimilation rate now
horrifically hovers at 80% prior to our Geulah--it is terribly r’l
similar to the 80% who did not make it out of Mitzrayim for Geulah.
Everyone--everyone--has an obligation to try to save these souls so that
they too may experience Geulah--speedily and in our days!
D. One
may interpret the Mitzvah of “V’Ahavta L’Reiacha Kamocha to mean
that your best friend is yourself. How can one demonstrate that his
best friend is himself--it is by ignoring the unnecessary distractions, the
Olam Hazeh diversions-- it is by spending time with himself--carefully
considering what he needs to correct, and what he needs to accomplish.
E. A
popular word in today’s society is ‘random’: “Oh, I don’t know it was
random”; or “That was so random”…. We must understand that random is the
byword of Amaleik--who saw the sea split and said “Oh, that was random.”
F. One
should consider that while computers, MP3’s, cell phones and so much other
gadgetry requires a ‘power source’--the sun, the earth, the winds, are not
plugged into any socket, battery, or charger. We should recall the Source of
all energy from the greatest things that go on around us!
G. The
Zohar teaches that the reason that sunrise and sunset do not occur in an
instant is because Hashem loves us so much that He does not want to make us
blink for no reason. Before we can truly express our love to Hashem--we
must first understand how much Hashem really loves us. This is why the
brachos of Kriyas Shema--Ahava Rabbah and Ahavas Olam which express Hashem’s
love of us--proceed the words of V’Ahavta Es Hashem Elokecha in Kriyas Shema.
Constantly feeling Hashem’s love in everything around is an essential first
step for growth in one’s Ruchniyus!
Special Note Three: Many wonder whether, in fact, we are so much more
sophisticated in our day than people were 1,000 years ago, 3,000 years ago,
or 5,000 years ago. The dearth of technological advancement over several
thousand years in comparison to the recent giant steps would have otherwise
indicated that man has recently advanced intellectually in an unparalleled
manner. Yet, Chazal teach us that Adam HaRishon was so great that he could
“see from one end of the world to the other,” and, furthermore, we all know
the intense degree of wisdom that our Avos, Neviim, Gaonim, and Rishonim
possessed. Shlomo HaMelech himself is known to us all as the “Chochom
MiKol Adam--the wisest of all men”. So why did he not, at least, invent
an automobile or a train to demonstrate his mental abilities?! As we had
once related, in fact, the Sefer Benayahu (the Ben Ish Chai to Gittin
68a) writes that Shlomo HaMelech did invent and personally use
transportation of this sort, but did not spread the technology, because he
did not want it used by other nations. With his Ruach HaKodesh, he
understood that in the future enemies (Bavel, Yavan, and Edom) would come to
fight K’lal Yisrael, and could use the technology in war against us. He
therefore limited its availability to his own individual needs. The
transportation he invented was referred to as “Shiedeta,” which alluded to
its great speed. Precisely and only at the time that Hashem wills it, a
technology becomes available in the world in a certain way and with a
certain goal.
Hakhel
Note: The obvious and great lesson we must learn from all of this is that
we must view all of the advancements that we have in our time as items which
are intended directly for us--and not something which just happens to be
available during the times that we live in. We must be able to incorporate
the lessons, and often the tests, presented by the devices which benefit and
challenge us daily. If we treat their function and use with the same lack
of clarity and seriousness as the world around us, then we have not met the
purpose of their creation at this point in world history. We should look to
Shlomo HaMelech, oh so wise, as our guiding light. He contemplated and
reflected upon what the invention meant, what its benefit and use should
be--and what its benefit and use should not be. One can take a
look at his phone, his computer, his ipod, his microwave, his GPS, his
digital camera--everything that your grandfather or grandmother did not
have--and think about how you can better use or change the use of these
items to further the purpose and goals of your life. Certainly, Hashem’s
eyes are not turned away (even for a few moments) from how we act in and
react to the times around us. Despite all of technology’s Olam Hazeh
trappings, the Bais Din Shel Ma’aleh knows all of the gadgetry and precisely
what we are supposed to be (or not be) doing with it. The use of our cell
phone, for example, is very much a part of our Din VeCheshbon after 120
years--and it can be a misused and misguided tool that c’v
embarrasses and hurts us--or quite to the contrary--an otherwise small and
insignificant object that joyfully raises us to a higher level in Gan Eden!
===========================
2 Shevat
HOW A
BA’AL BITACHON GOES TO WORK:
The
Sefer Chovos HaLevavos (Sha’ar HaBitachon, Chapter 3) teaches that
when a person goes to work and is at work, his Kavannah should be to
properly perform the Mitzvas Hashem to be involved in the upkeep of the
world. As the Pasuk (Bereishis 2:15) teaches about Adam HaRishon--he was
placed in Gan Eden “Le’avda U’Leshamra--to work it and to guard it”.
With this in mind, none of our work tasks need be menial or insignificant.
With the proper attitude and approach they are all meaningful, necessary,
and not only fulfilling--but fulfilling the will of Hashem!
------------------------------------------------------
A REAL
LESSON!
HaRav
Chaim Kanievsky, Shlita, brings from the Zohar (Parshas Ki Sisa) that the
eirev rav who left Mitzrayim with us included the chartumei Mitzrayim--who
were sons of Bilam! Hakhel Note: If the chartumim would want to
associate with good--and perhaps have some Teshuvah thoughts--oh, what
should we say, what should we do?!
------------------------------------------------------
Special Note One: At the outset of Chumash Devarim, the Torah tells us that
on the first day of Shevat, Moshe Rabbeinu began to explain the Torah to the
Bnei Yisrael. A reader suggested that this month, therefore, is an
especially auspicious time to improve the quality of one’s Torah
learning--for just as Moshe Rabbeinu worked on explaining the Torah, so
should we--for nothing is by coincidence, and the Torah goes out
of its way to specify that all of this began on Rosh Chodesh Shevat!
Additional Note: We received the following interesting thought from a
reader: “We make our calendar using the moon which revolves around us -
while the solar calendar is based on the sun - which we revolve around. One
explanation can be that the Yomim Tovim are based on when we set Rosh
Chodesh--so it revolves around us--as opposed to the other calendars
which work automatically without the necessity of our determinations or
input-so we only revolve around it.” Hakhel Note: Isn’t it better
to be the ikar--instead of the tofel?!
Special Note Two:
At the outset of his Siddur, HaRav Yaakov Tzvi Emden, Z’tl (the “Ya’avetz”),
brings a powerful and concise Tefillah from the Zohar Chodosh to battle
Ka’as (anger) throughout the day. Of course, seforim and books have been
written on means and methods to control this terrible Middah (including the
relatively recent great work “Anger”, by Rabbi Zelig Pliskin, Shlita). The
Ramban brings in the Igeres HaRamban that “Kol HaKoes, Kol Minei Gehinnom
Sholtim Bo--anyone who angers, subjects himself to ‘all kinds of
Gehinnom’. Why to ‘all kinds’ of Gehinnom’--why is anger deemed so
deleterious?? The Ba’alei Mussar explain that from this one bad Middah, one
is catapulted into sins of all kinds --ranging from Ona’as Devorim to
murder, and from Chillul Shabbos to Chillul Hashem. A primary tool in
combating Anger is tefillah, because by praying to Hashem, you show that you
care enough about it to ask Hashem for assistance in helping you prevent
it. Accordingly, we are providing by the following link
http://tinyurl.com/khv4xff this short tefillah brought by HaRav
Emden to be recited at the beginning of the day. As you will see from the
link, the Sefer Techinos U’Bakahshos (from
which the typeset has been excerpted) writes that the Chidah states that
this Tefillah is a Segulah Nifla’ah--a wonderous Segula--to be saved
from anger[ we have not independently verified this statement as to the
Chidah’s words--but even the claim is highly significant]. May the
tefillah’s recitation at the outset of the day provide a source of Siyata
DeShemaya, of calmness and serenity, of shalom bayis and shalom bachutz...until
the next morning!
Special Note Three: “How R U 2day? Come 2 me at 4. I have a q for u.
Pleez B on time b/c
I will
B waiting. Don’t 4get. thnx. TTYL.” Hakhel Note: Believe it or not,
people exchange these kinds of text messages daily, somehow thinking that it
is not a derogation of their own self respect--or of the respect of the
person to whom it was conveyed. The usage of this kind of communication,
which so de-emphasizes the honor due to oneself and to others, has become
yet another casualty of the influence of the outside world upon us. The
laxity and loose standard has especially taken its toll upon teenagers and
young adults who have not yet matured sufficiently to understand the lack of
discipline and slackness that this attitude and conduct engenders. Rabbi
Zechariah Wallerstein, Shlita, taught that he provided guidance to a young
woman enrolled in a fine Yeshiva High School who was found to have been
texting her friends on Shabbos (!). When asked how she could be doing such
a thing, she explained that “it is only a DeRabbanan!”[Her ‘p’sak’ is of
course not at all simple to begin with]. It appears obvious that the
laxity in the mode of conduct by texting leads to a greater sense of
laxity--to the extent even of Chillul Shabbos! We must appreciate the
extreme gravity of the dereliction in this kind of communication. If one
needs to text, may we suggest to take the extra few seconds to communicate
“like a mentsch”--so that our dignity remains with us, with our
correspondent relatives and friends--and we remain true to the honor of
Torah values and a Torah lifestyle.
Special Note Four: We provide below only some excerpts from the inspiring
Shiur on the Shir HaMa’alos Series in Tehillim (Chapters 120-134) given by
Rabbi Yisroel Reisman, Shlita, at the recent Hakhel Yarchei Kallah.
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!
===========================
1 Shevat
GETTING READY!
The
Luach Davar Be’Ito brings that Shevat is an acronym for Shalom,
Bracha, Tovah, and also for Shomreim, Borcheim, Tahareim!
Additional Note: The Luach also brings from the Shatzer Rebbe (R’
Shalom MeShatz), Z’tl, that the place in davening to daven for a Zivug Hagun
is at the words Sim Shalom Tovah U’Bracha--for Shalom, Tovah
and Bracha is represented by one’s proper mate. Let us use the coming month
to its fullest!
FROM A READER:
Shevat is also an acronym for Shenishma Besuros Tovos!
----------------------------------------------------------
KASHRUS ALERT!
The OU
has announced that “it
does not certify fresh Jaffa mandarins that grow during shmita and are sold
using a ‘heter mechira’. Some Jaffa - Mehadrin Growers mandarins which
state ‘heter mechira’ on the box bear an unauthorized OU symbol. Corrective
actions are being implemented.”
-------------------------------------------
FROM A READER--NEW
MIDDOS CHALLENGES PROGRAM! “A thoughtful new program to help Jews all
over the world work on middos together. Every week, participants receive a
brief insight into the Middah of the Month, as well as activity
challenges, creativity challenges, and Torah questions to help
integrate the Middah into their daily life. Participants can earn points by
completing the challenges each week, and the winners at the end of each
month will receive a prize! The program began just yesterday--Erev Rosh
Chodesh Shevat (January 10th). Following is a link with more information
about the program:
http://us12.campaign-archive2.com/?u=3898a245ce153bd465b8b3594&id=e69921b63d&e=
...and the link to join:
http://eepurl.com/bKt-m9
----------------------------------------------------------------
Special Note One: As
today is Asiri LaKodesh, and the four-month anniversary of Rosh Hashana (and
a Rosh Hashana itself according to Bais Shammai, as noted earlier), it
certainly behooves us to recall, reflect and re-vitalize the kabalos that we
made to make this Year a better one than the last. Let us also take stock
realize that if we come to the conclusion that this person is so stubborn,
that person is honor-seeking, or that one angers easily, etc. we may really
be getting Divine messages of the Middos that we have to improve in--and
shift the responsibility to ourselves so that the conclusion we have just
made becomes meaningful and something that you can do something about! We
should also remind ourselves that just because we have done something
mediocre many times in the past--we need not repeat it again and again--and
we can just go either cold turkey-or stop it from time to time to
demonstrate self-control and mastery over ourselves. One thing is clear: A
real majority of the Year is left, and there is still great opportunity for
the Moshiach to come this Year--with the world in an ostensible continuous
state of turmoil and terrorism--and the Daf Yomi well into the study of
Seder Kodshim, the study of the Bais HaMikdash and Korbanos! Let us make
the effort to bring out our best (keeping a brief written record of our
goals and accomplishments) in the coming months--starting out sincerely and
strong with the fresh, new month ahead!
Special Note Two: Rabbi Yisroel Reisman, Shlita, asks why the words ‘Mutar’
(literally, untied) and ‘Assur’ (literally, tied) are utilized by Chazal in
describing whether something is permissible or not. After all, would it not
be simpler and more direct to use the words ‘kosher’ and ‘non-kosher’, or
‘forbidden’ and ‘permitted’. Why use the words ‘tied’ and ‘untied’? He
explained based on the Arizal and the Zohar that when we say something is
‘Mutar’ what we mean is that the Nitzozos, the sparks, of Kedusha can be
untied and released from within the item and enter into the body or into the
world. On the other hand, if something is ‘Assur’, then it is tied up,
meaning that the Nitzozos of Kedusha within the item are inextricably
entwined in to it and cannot be further shared, utilized or released.
Hakhel Note: If we can take a moment to consider the ramifications when we
eat something that is “Mutar”--we will realize that something much more than
the miracle of nutrients being released into our digestive system is
occurring--and that we are accomplishing a great deal for our spiritual
health that is not found or listed on any ingredient panel! In the coming
month, let us, bli neder, attempt to improve in a small way our Kedusha
HaAchila by improving, for example, the Brachos that we recite (from a
Siddur or with closed eyes), the manner in which we eat (can we go for an
entire month without eating or drinking standing up--or can we at least
count the number of times that we do so), or what we actually eat (what will
your hand reach for in that cabinet)--as we bring new and Kedusha into our
bodies and souls--every time that we ...eat!
Special Note Three: The new cycle of Positive Word Power (Artscroll/Chofetz
Chaim Heritage Foundation), the masterful and monumental work on Speaking
Positively begins today, Rosh Chodesh Shevat. This Sefer is not just
“recommended reading”. It is a truly essential work, which provides for
reasoned, directed, practical, and effective growth--both in the areas of
personal development and in interpersonal relationships. If you have not
already done so, we urge you to obtain this Sefer, and study and really
apply its useful and true-to-life lessons.
The
Sefer is actually arranged in short and poignant daily lessons. Below is a
sample of a Daily Lesson. Even for those who are already studying the book,
the following can certainly be read, reread, and reread (and applied!).
Here it is:
“
Everyone is well aware of the negative impact of hearing unkind words passed
along about oneself. People do not often consider, however, the ripple
effects of good words being passed along. Everyone loves to hear that
something nice was said about them. It enhances their self-esteem, and more
importantly, it builds their desire to continue doing the good thing for
which they were praised. he child who was told, “Your teacher says you
always have interesting ideas to add to the class discussion,” will look
forward to the next opportunity to raise his/her hand in class. The husband
who is told, “Your wife always quotes your opinion,” will feel honored and
admired by his wife, thereby encouraging him to continue earning her
respect. The wife who hears, “You husband says he couldn’t manage anything
without you,” will be happy to dig in and provide the support her husband
counts on. People long to feel acknowledged and appreciated. Praising
someone to his face is one way to convey this recognition, yet there is
always the lingering thought that perhaps the praise is meant “just to be
nice.” When a person hears that he was praised to another, the praise rings
that much truer, for there can be no ulterior motive. Aharon HaKohen
employed this method to foster peace and friendship among the Jewish
people. He would tell each person how much the other person valued him,
thereby building friendship and warmth. Often, we hear good things about
someone, but fail to pass it on. It just takes a little awareness to tuck
that compliment away and bring it out when it counts. Doing so takes the
positive power of the comment itself and amplifies it a thousand times over,
giving someone the encouragement to keep on doing what they do well, and the
blessing of knowing they are appreciated.
Hakhel
Note: Remember: When one hears a compliment or a positive statement about
someone, he should try to pass it on to the subject of the comment.
Special Note Four: In Friday’s Bulletin, we brought the teaching of HaRav
Shmuel Berenbaum, Z’tl, relating to our need to distinguish between
“Parnassah” and “Parnassah LeOlam Va’ed.”
There
is one additional essential point to be made relating to the comparison
between our sustenance in this world and our eternal sustenance. Those who
are extremely successful in their Parnassah have a certain degree of
expertise in a particular field. One person may be a dermatologist, another
a creative writer, the third an actuary, and the fourth a refrigeration
technician. The point is that if one is an expert in his field, he is
simply more valuable. We should take this lesson into our Parnossah L’Olam
Voed and try to become experts in a given field. Every person, of course,
has his/her own given talents, and could be well on the way to becoming an
expert, or fully developing their expertise, in a given Olam Haba
livelihood. The Chofetz Chaim, for instance, suggests that those who are
capable select a given area of Torah (such as a particular mesechta--Brochos,
Shabbos, etc.) and know it very well--or at least much better than your
friends. This thought can be applied in many other areas as well. You can
stand out by:
·
Opening your own Gemach--clothing, Simcha, baby, service, lending library.
·
Especially designating two hours a day which is Lashon-Hara free--and
keeping it at all costs.
·
Every
time you recite Asher Yotzar and an after Brochos, it should be from a
Siddur or a written text.
·
Recognizing the goodness that Hashem bestows upon you by constantly saying
“Baruch Hashem” or “Thank you Hashem” to the point that you realize that you
(or better yet, others) realize that this is a hallmark of yours.
·
Studying a Torah topic for five minutes before going to bed.
·
…add
your own based upon your own wisdom and you own skill set.
Of
course, these are only suggestions, but the point is there. Shlomo Hamelech,
the wisest of all men, twice bemoans the person who says “A little bit more
sleep, a little bit more slumber, a little folding of the hands to lie” (Mishlei
6:10 and 24:33). We should do all that we can to avoid the “just a little
more sleep syndrome”, and instead, move ourselves in the direction of
becoming experts in our own right, and in our own way!
===========================
27 Teves
Special Note One: We continue with our Erev Shabbos--Halachos of Shabbos
Series. Today, we present several important p’sokim from Shulchan
Aruch Orach Chaim 306-307:
1. The
Pasuk of ‘Mimtzo Cheftzecha’ prohibits one from going to a place
which can be perceived as work-related (such as his field or his business)
and reviewing or studying something there. However, if it is not discernible
that one is thinking about his work or business affairs and one thinks of
pleasant or at least non-disturbing thoughts about work/business related
issues, this kind of ‘hirhur b’asakav’ would be permissible. One
should, however, keep in mind where his initial business-related thoughts
may lead him to: ‘I did not do this’, ‘I should have done that’, ‘I forgot
this’, ‘Did I lose money on that?....’ It is important that one remember the
words we recite at Shabbos Mincha--how we should experience Shabbos: “Menuchas
Shalom V’Shalva V’Hashkeit Vavetach Menucha Sheleimah She’ata Rotzeh Bah--a
rest of peace and serenity and tranquility and security, a perfect rest in
which Hashem would find favor” (see SA OC 306, Mishna Berurah seif katan 1,
Dirshu Note 38). Hakhel Note: Many wonder what the Mizmor Shir L’Yom
HaShabbos has to do with Shabbos itself. Rabbeinu Avrohom Ben HaGra
answers that the essential Shir of Shabbos is Tov L’Hodos LaShem.
Rabbeinu Avrohom explains that the neshama yeseirah which enters us
on Shabbos always remains in its pure form and reminds us on Shabbos of all
that we have to thank Hashem for. This is vital because during the work
week, when one may be burdened with his business affairs and does not
experience true Menuchas HaNefesh, his words of thanks may not be
fully expressed. On Shabbos, when the light of our additional neshama gifted
to us from above shines--what should shine along with it is our shevach
to the Borei Olam. Based upon this teaching, we must recognize that
‘allowing’ ourselves to think about our businesses and jobs could really
undermine the essence of Shabbos as Rabbeinu Avrohom explains it-- Tov
L’Hodos Lashem!
2. A
lessor or a lender should not prepare a rental or loan agreement which
provides for daily rental rates or daily accrual of interest without first
consulting with a Rav as to how to properly understand or structure the
transaction--otherwise, the gains for the day of Shabbos would be Sechar
Shabbos. For instance, there could be different reasons that hotel
charges in a Shabbos setting could be permissible-such as payment being made
for the food, for the cleaning of the room, etc. (ibid. Mishna Berurah, seif
katan 19; Dirshu Note 13).
3.
Doctors and midwives should be paid for the services they perform on Shabbos,
and if they refuse, they should be given the money as a gift--so that they
do not become discouraged in any way from performing such acts in the future
(ibid., seif katan 24, Dirshu Note 21).
4.
Although measuring on Shabbos is prohibited, measuring for the sake of a
Mitzvah is permitted. Accordingly, if one needs to measure a specific amount
of formula needed by an infant with the measurements listed on the baby
bottle, the Ohr L’Tzion rules that he could do so (ibid., Dirshu Note
31).
5. One
is permitted to announce that an object has been lost on Shabbos, even if it
is Muktzah and could not be returned on Shabbos itself (SA OC 306: 12).
6.
HaRav Shlomo Zalmen Auerbach, Z’tl, rules that one is permitted to own
vending machines which operate on a 24/7 basis, and one does not violate
Lifnei Iver--for one need not assume that they will be used on Shabbos.
The Maharshag writes that they should not, however, be located on one’s
property (SA OC 307, Dirshu Note 16).
Special Note Two: We provide the following points and pointers on this
week’s Parasha--Parashas Va’eira:
A. The Makkos are divided over the course of two Parashios--seven in this
week’s Parasha, and three in next week’s. We would like to suggest that
perhaps one reason they have been so divided is that, after experiencing a
majority of the Makkos, we have the time to take a step back and appreciate
them without getting too used to all of the miracles. If we keep going
straight through all of the Makkos, by the eighth miracle, everything seems
‘old hat’, already to be expected, and not as ‘miraculous’. This indeed is
a trap that we can fall into in our everyday lives as well, with all of the
daily miraculous events and occurrences around us not being properly
appreciated. It is perhaps for this reason that we are to re-ignite
ourselves daily with a lively and joyous Mizmor LeSodah every
Shacharis (see Shulchan Aruch, Orach Chaim 51:9), as well as a meaningful
Pesukei DeZimra and Birchos Kriyas Shema-- reacquainting ourselves with the
wondrous miracles and thanking Hashem for them anew.
B. We must remember that each Makka was on the one hand a warning and
punishment of the Mitzriyim--and on the other hand an extraordinary
salvation for K’lal Yisrael. Thus, each Makka was really a double
Nes. In our own lives, when we recognize a clear event of Hashgacha Pratis
or something that really evidences a private Yeshua or even a personal ‘Nes’,
we must recognize that it is not a one-dimensional Hashgacha or Yeshua--but
rather that very many people may be affected by it in very many ways. Thus,
when one experiences a ‘Nes’, it would perhaps be more accurate for him not
to say “I just experienced a Nes”, but rather “We just experienced Nissim!”
C.
We
provide the following important insight from Rabbi Moshe Goldberger, Shlita:
In this week’s Parasha (Shemos 8:15), the chartumim exclaimed: “Etzba
Elokim He--It is a finger of Hashem!” We should take a lesson from the
chartumim, and understand what even a finger can accomplish. May we suggest
that today you look at one of your fingers and EXCLAIM, “This finger
is G-d-made!
D. There is
a
stunning teaching from the Chofetz Chaim. The Chofetz Chaim asks why the
tefillos of Moshe Rabbeinu to save the Mitzriyim from further pain and
misery that had been brought on by the zefardea were immediately listened to
by Hashem, and the wicked Egyptians were immediately spared from further
suffering--yet when the Mis’onenim--the complainers in the
desert--were attacked by fiery snakes (Bamidbar 21:6) and Moshe prayed for
them--Hashem did not immediately relieve them. Instead, Moshe first had to
make a pole, place the shape of a fiery serpent shape on top--and the people
then had to look at it in order to be healed and live. This was not the
same kind of immediate respite at all. Why were Moshe Rabbeinu’s tefillos
not listened to in the same way as they were in Mitzrayim? Could anyone be
more perverse, more rotten, more deserving than the Mitzriyim--and they did
not have to suffer for an extra day?! The Chofetz Chaim explains the
difference as follows: The Mitzriyim were being punished for their cruelty
and brutality, and the Bnai Yisrael and the world would concomitantly learn
a lesson forever of Hashem’s greatness and power. On the other hand, the
Torah testifies that the complainers “Spoke against Hashem and Moshe, ‘Why
did you bring us up from Egypt to die in this wilderness…’” (ibid., Pasuk
5). As a result of their Lashon Hara, not only was their own personal power
of Tefillah damaged because their tool of Tefillah--their mouth--was sullied
(can you eat a steak dinner with mud in your mouth?) and debased--but
even the power of prayers of others on their behalf (indeed--even that
of Moshe Rabbeinu whom they spoke against) was weakened and undermined, as
well. What a great lesson of the after-effects of those few
“irresistible” words--and how they terribly hurt the person saying them--for
they stymie not only the Tefillos of the speaker, but those of innocent and
clean-mouthed ones, as well, who daven on his behalf! Imagine,
on the other hand, a mouth, prompted by the proper Halachos studied--saved
from those inappropriate words and fallen moments--and visualize prayers
being lifted to the heavens with additional force--together with those who
daven for them for a Shidduch, a Simcha, a Refuah, Parnassah, or any Yeshuah
or need they may have. Let us realize that our speech about others combines
with our daily speech to Hashem, and if played properly and wisely with the
assistance of others results in a moving symphony which can stir the
heavens! Hakhel Note: Remember--U’Vanu Vacharta Mekol Ahm V’Lashon!
E.
The
following meaningful lesson is excerpted from A Vort From Rav Pam,
the masterful work by Rabbi Sholom Smith, Shlita (Artscroll): “After Egypt
was engulfed with swarms of croaking frogs, Paroh appealed to Moshe to pray
to Hashem that they be removed. Hashem listened and all the frogs (except
those in the river) died, leaving huge piles of foul-smelling reptiles all
over the land. Although the odor was unbearable, Paroh saw that there had
been a relief and kept making his heart stubborn (8:11). The pasuk stresses
that once the immediate danger was over, Paroh hardened his heart and went
back to his old, evil ways of stubbornly refusing to let the Jewish nation
leave Egypt. The Torah underscores Paroh’s fickleness, in order to show us
all a common fault in human nature: When a person faces a crisis, an
illness, accident, or pending disaster, this awakens in him a need for
tefillah, teshuvah, and emotion-filled appeals to Hashem. But once the
crisis ends, or even if the situation merely takes a turn for the better,
and he sees the proverbial ‘light at the end of the tunnel,’ the
hisorerus (inspiration) often quickly dissipates. He suddenly doesn’t
‘need’ Hashem as much anymore. This is exactly what happened to Paroh. As
soon as the immediate predicament passed, he hardened his heart and refused
to let the Jews leave his country. There is an essential lesson in this
concept. When a person facing a crisis davens to Hashem, he should continue
to pray even when he sees that the yeshuah (salvation) is on the way. This
is clearly seen in Megillas Esther. When the Jewish people were facing
their impending extermination, Esther ordered a three-day fast to appeal to
Hashem for mercy. As the Megillah describes, Haman’s planned request to
Achashveirosh for permission to hang Mordechai turned into a disaster.
Instead, he was ordered to parade Mordechai through the streets in a way
befitting a man whom the king especially wants to honor (6:11). After this
great setback for Haman and personal triumph for Mordechai, Mordechai
returned to the king’s gate (6:12). Rashi explains that although Haman’s
downfall was now beginning, Mordechai nevertheless returned to his sackcloth
and fasting, and continued to beseech Hashem for mercy, pleading for the
rescue of K’lal Yisrael. There are many situations in life when a person
going through a difficult situation suddenly sees a turn for the better.
That is not a signal to discontinue one’s hisorerus. A person must pray
until the full yeshuah (salvation) comes--and then express his full-hearted
gratitude to the One Above!”
Special Note Three: This week, as we move from the Parasha of Shemos
describing the horrors of Golus to the beginnings of redemption, we must
definitely contemplate--what brought us to the Geulah--what turned the
tide? The Posuk is pellucidly clear: “Vayishma Elokiym Es Na’akasam--and
Hashem heard their cries.” (Shemos 2:24) It was the pain of Golus that we
could no longer stand and which Hashem would not let go unnoticed. As the
Parashiyos are a signal in time for us, we must understand that these days
are also days in which we must cry out from the pain of Golus and beseech
Hashem in His great mercy for redemption. We must be especially careful to
recite the Brachos of Shemone Esrei relating to ending this Galus and
beginning the Geulah with special fervor and real feeling. As we have
noted, the Golus Mitzrayim and the Golus Edom that we currently live in have
a strong and direct correlation. With these proper Kavannos, may we too
experience in the upcoming days some of the Nissim described in the coming
Parasha and Parashiyos.
With
the primacy of tefillah in mind during these times, we provide several
Halachos relating to tefillah from the Sefer Tefillah KeHilchasa by
HaRav Yitzchak Yaakov Fuchs (author of the Halichos Bas Yisrael):
-
The place where one davens (even for a woman at home) should have
windows. One can look up at the sky before starting Shemone Esrei, or
look up when feeling that his Kavannah is weak, in order to arouse
himself to Hashem’s greatness and one’s own humility.
-
A
man should not daven in a place when facing a “Tefach Meguleh Beisha”--the
part of a woman’s body which should be covered. Ideally, he should turn
to another direction. In cases of exigency, he can close his eyes. The
Yabi’ah Omer adds that Tefach Beisha is also prohibited if the exposed
part of the woman is seen through a mirror or even in a picture.
However, if one is on a plane and has a choice between sitting for
Shemone Esrei so that he does not see any “Tefach Beisha”, or
standing and turning away, then it is better to stand and turn away or
at least close one’s eyes (Oz Nidbiru 12:27).
-
If
one has the choice between davening Mincha earlier in the day, which
will allow others you are unsure will daven with a Minyan to so daven,
or to daven later in the day closer to sunset (which is otherwise the
Halachically preferred time to daven Shemone Esrei--immediately after
sunrise in the morning and immediately before sunset in the evening) ,
then it is better to daven earlier to allow the earlier Minyan to take
place. Additionally, it may in any event be better to daven at the
first possible Minyan that you encounter, notwithstanding any other
benefits of a later Minyan.
-
One should not daven opposite pictures or artwork. If one is already in
such a position, he should keep his eyes closed. One should not daven
in front of a mirror, even with closed eyes. In the evening, when
davening opposite a window, he should pull down the shade so it does not
appear that he is bowing down to his image.
-
There is a special zechus to be among the first ten to daven. Even
within the first ten, the earlier you are there, the greater the
zechus. Indeed, even after the first ten, the Iturei Zahav writes, “the
earlier you are the closer you are to the “Shoresh Hakedusha-- to
the source of holiness (!).” If is difficult for one to be among the
first ten in the morning, he should try to be among the first ten for
Mincha and for Ma’ariv. Always remember --the earlier --the better!
Hakhel
Note: The Kuntres Havu LaShem Kavod points out that the only Pasuk in
Ashrei (Tehillim 145) that does not contain a Vuv Hachibur is the
Pasuk of “Karov Hashem Lechol Koreav Lechol Asher Yikrauhu VeEmes--Hashem
is close to all who call upon Him--to all who call upon Him sincerely.” The
reason there is no Vuv Hachibur explains the Kuntres is because Dovid
HaMelech is emphasizing to us is that in order for Hashem to be close to us
and to our Tefillos--we must daven with sincerity and feeling; bland,
habitual and “have-to-daven” Tefillos do not bring one closer to Hashem.
Accordingly, one must make special effort--especially in Shemone Esrei as
one recognizes before Whom he stands to put one’s intellect and feelings,
one’s being into his Tefillah--so that it brings him closer to Hashem, and
is effective not only for himself--but for all of K’lal Yisrael!
Special Note Four: The Chasam Sofer (brought in Love Your Neighbor)
provides a highly meaningful teaching in last week’s Parasha, on the words
of Hashem: ‘V’gam Ani Shoma’ati Ehs Naakas Bnai Yisrael--and I
also have heard the cries of Bnei Yisrael. To what does the word
also refer? The Chasam Sofer answers that Hashem listened to the cries
of Bnai Yisrael because the suffering brothers had first listened to each
other’s cries and tried to help each other--it was because they listened to
each other--that Hashem also listened. They did not say--”I have my
own problems... I can’t hear more about this ...What do I need to hear out
this nudnik for...”. Rather, in spite of their own personal suffering--they
thought about others, cared about others, listened to them, and tried to
help in whatever way they could. This, in spite of their closeness in
proximity to the Mitzriyim--who were the archetypal ‘fair weather’ friends.
As HaRav Ezriel Erlanger, Shlita points out, the “Sheva Paros Yefos Mareh--the
seven good looking cows were the seven good years--because the Mitzriyim
only looked nicely at each other when all around them was well and
good...but when the years of difficulty began--they became Paros
Ra’os--everyone looking at each other with harshness and cruelty. It is the
true hallmark of Bnai Yisrael to be Gomlei Chesed to each other under any
and all circumstances--whenever and wherever they may be.
Hakhel
Note: At a Hakhel Shiur, Rabbi Zev Smith, Shlita, brought a Midrash which
teaches that the gift Hashem sends someone in need (of parnassah or
other yeshua) could very well be a miskein--a poor or
unfortunate person whom Hashem especially directs towards the person in
need, so that when one commiserates with him, shows brotherly love and tries
to help--Hashem can also do likewise to him...!
Special Note Five: Tomorrow, 28 Teves, is the eighth Yahrzeit of HaRav
Shmuel (Refoel Shmuel B’R Aryeh Leib) Berenbaum, Z’tl, who taught by conduct
to his students and to the world the unparalleled Chashivus of even the
smallest segment of Torah study. We provide below a few brief samplings of
his teachings:
1. A
reader advised us that ”I once heard from HaRav Shmuel Berenbaum, Shlita,
that atzlus is the source of all midos ra’os--all bad
character traits.”
2.
Every night at Maariv, we recite “Ki Heim Chayeinu”--for the Torah
and Mitzvos are our life. HaRav Berenbaum, asked his students to focus
closely on these words. Torah is not “merely” like oxygen or water--rather,
as Chazal teach us, it is life itself!! Oh, how we should value life!!
Hakhel Note: In his recent Hakhel Shiur, Rabbi Yisroel Reisman, Shlita
emphasized how important ‘those extra two minutes’ are to growth in
Torah--when waiting for one’s spouse who says “I just need another two
minutes to get ready”, when reaching ‘the two dots’ a couple of minutes
early, when waiting for a late bus or train--the extra review, the extra
mishna, the extra Rashi one manages to cover--are not only signs of one’s
personal attribution of importance or special dedication to Torah study--but
the actual route to true Torah achievement!
3. In
a Sefer that was written by a grandson of HaRav Berenbaum, he writes that
his Zeide told him that what he should work on most in contemplating Teshuva
is the study of Torah, because with improvement in learning, midos and all
else would fall into place.
4.
HaRav Berenbaum brings the Gemara in Megillah (16A) which describes the
encounter between Mordechai and Haman when Haman came to put Mordechai on
the King’s horse while wearing the royal garments. Ham’an finds Mordechai
teaching Torah to his students, and asks what he is teaching them.
Mordechai responds that he is teaching them about the Korban Omer. Upon
hearing this, Haman responds that the laws regarding the “handful of kometz”
that you taught your students have defeated the 10,000 talents of silver
that I dedicated to annihilate the Jews. HaRav Berenbaum points out that
this terrible Haman HaRasha, this most horrible of horrible human beings, in
spite of his almost unequaled wickedness, still somewhat fathomed the value
of a few words of Torah, and understood that only a few words among a few
Jews quashed what was something like “all the money in the world” to destroy
the Jewish people. Because he appreciated what a word of Torah was, he was
rewarded, Chazal teach, with descendents who converted, became Torah
scholars and propagated Torah and its teachings!
5. HaRav
Berenbaum teaches that one should work on the honor due to his Torah study.
He explains that the reason the Torah was given “B’Kolos U’Verokim”--with
loud noise and thunder--is to forever instill within us the attitude and
approach that one should not learn Torah with his face leaning on his elbow,
or slouched over, head back, sefer on lap....you get the picture(s). Being
mekabel to learn with greater respect could be a very significant step to
significantly increase the quality of one’s Torah study.
6.
HaRav Berenbaum notes that we all invest time and effort in some way into
making a Parnossah--our sustenance in this world. However, it would be
truly unfortunate for one to sacrifice his Parnossah L’Olam Vo’ed--his
Parnossah for eternity, in favor of Parnossah for only 100 years or so in
this world. He points to Avrohom Avinu’s actions on behalf of the three
malochim, the three angels, under the tree. Chazal teach that in reward for
his one-time ostensible Gemilas Chesed to the three angels, his descendents,
constituting millions of people, were sustained--nourished and
protected--for 40 years in the desert. From this alone, we should
appreciate how boundless our actions are. We must therefore take stock and
make sure that the essence of our daily actions count for eternity--giving
ourselves a Parnassa--L’Olam Vo’ed!
===========================
26 Teves
IN NEED OF YOUR TEFILLOS! We
have been informed by a reliable source that
Gila bas Frances Tzipora
(mother) and Tzipora bas Gila (daughter) Sassoon, survivors of the
fire in Flatbush prior to last Pesach, are
Boruch
Hashem out of sakanah, but are still very much in need of our Tefillos for a
Refuah Sheleimah. Hakhel Note: Thanks to the reader who cared enough to have
us inquire.
--------------------------------------------
HAYOREH EHS D’VAR HASHEM:
At the end of this week’s Parasha, we are taught that the Mitzriyim who
feared the word of Hashem (Shemos 9:20) brought their animals in
from the field in the wake of the oncoming barad, but in contrast one
who did not put his heart to the word of Hashem (ibid., 21)
left his animals in the field--and they were destroyed by the barad.
The clear contrast provides a real lesson for us in the meaning of Yiras
Shamayim--do the words of Hashem make an impact upon us--do we truly take
them to heart? How do we perform the daily mitzvos of netilas yodayim,
Tzitzis, Tefillin...mitzvos over which we recite the outstanding
words ‘Asher Kideshanu Bemitzvosav’? An ikar in our daily Yiras
Shamayim is to be sam lev--not to be on auto-pilot, by-rote, or in
‘weekday mode’--but rather to pay special daily attention to the word of
Hashem--for it is from this that one’s salvation can come!
--------------------------------------------
THE
COMING WEEKS!
The coming weeks of Geulas
Mitzrayim appear to be an auspicious time to daven for our own Geulah--for
our own sakes, as well as for the sake of all of K’lal Yisrael. The Chazon
Ish (Kovetz Igros II) writes the following: “HaTefillah
He Mateh Oz
BeYad Kol
Adam, Bechol Sheyasim
HaAdam Mivtacho
Bo Yisbarach
Ken Ya’aleh
VeChein Yatzliach--Tefillah
is a powerful tool in the hand of every individual, and the more one places
his trust in Hashem--so will he be raised and so
will he succeed!...” Let us all put special
effort now in davening together--for the Geulah Sheleimah!
--------------------------------------------
THE DIFFERENCE:
In a Hakhel Shiur, Rabbi Zev Smith, Shlita, taught that while one may tell a
story to a child to put him to sleep--when one tells a story to an adult--it
is to wake him up! Accordingly, when one hears a story he should not only
think of how ‘nice’ or ‘moving’ it was--but how it can directly and
actually move himself to new, better or improved
conduct.
--------------------------------------------
Special Note One: The following essential lessons were presented by Rabbi
Yosef Eisen, Shlita, at a Shovavim Shiur:
1. A REAL GAUGE: In the Sefer Binyan Adei Ahd, HaRav Yoel
Schwartz, Shlita, writes that an important part of one’s judgment on Bein
Adam L’Chaveiro issues after 120 years will be how he/she treated
his/her spouse--for the private nature of spousal interactions will
accurately reflect a person’s middos. Remember--always be thoughtful, always
be sensitive…excel at the real test!
2. STAY CALM: HaRav Pam, Z’tl, was approached by a young man who told
Rav Pam that although he made it his practice to take care of his bodily
needs before davening, he often felt as if he had to take care of his needs
further during davening itself. HaRav Pam instructed him as follows: “Go to
the bathroom once before davening, and that is all.” Rav Pam continued:
“The Ribbono Shel Olam does not want you to be nervous, He wants you to be
calm--put all of the rest of those thoughts out of your mind. Be calm and
stay calm--this is how you can give Hashem the most Nachas!”
3. YIFTACH B’DORO: When Chazal taught that Yiftach in his generation
was like Shmuel in his generation, they are emphasizing to us that the
Rabbanim of each generation are our leaders--and that we should constantly
look to them for their advice and their p’sokim. One should realize that
when he makes it his practice to ask Shailos, his family members and friends
come to learn of the importance of doing so. Moreover, with the p’sak
and with the hadracha, comes the bracha of the Talmid
Chochom--whether explicitly or implicitly! Hakhel Note: With this yesod,
we can well understand why Shlomo HaMelech, the wisest of all men,
reiterates in Mishlei (11:14 and 24:6): “U’Seshuah B’Rov Yoeitz--Yeshuah
comes from much counsel!”
Special Note Two: Rabbi Eli Mansour, Shlita provides us with a powerful
understanding of the pain of others, and how significant one’s personal pain
is in the eyes of Hashem. Rabbi Mansour teaches that, as the Torah
explicitly states in the Bris Bain HaBesorim, the Galus Mitzrayim was to
have lasted 400 years (Bereishis 15:13). Instead, as the upcoming
Parashiyos teaches us, we were released 190 years early--after 210 years.
Non-coincidentally (as it never is), this number of years directly
corresponds to the 190 years that Avrohom and Sara waited collectively
before they had Yitzchak (Avrohom was 100 and Sora was 90). The pain that
Avrohom and Sara felt was so significant, Rabbi Mansour explains, that it
was able to replace and substitute for the pain of an entire nation for the
corresponding number of years. We must be sensitive to and deeply
understand the suffering of someone in the hospital, in bed, or who has
suffered any type of setback. Their pain can be the equivalent of the pain
of a nation. To the one suffering, he should be aware that while no human
may be able to fathom his sense of suffering--Hashem is All-Knowing and
All-Powerful--and that the pain he is going through may be an important part
of the final atonement of our nation. It is impossible for us to know or
fathom the complexities of a moment of a person’s, let alone the world’s,
existence, but we can understand that the world is under His loving control,
and that we only need to do what we are able. We can begin by davening to
Hashem for ourselves and for others carefully, meaningfully--and
effectively!
Special Note Three: Rabbi Zecharia Wallerstein, Shlita brings the Chazal
that “Borosi Yetzer Hara, Borosi Torah Tavlin Kenegda--I created the Yetzer
Hara--but I created the Torah as the Tavlin --the spice--to fight and
overcome it.” Rabbi Wallerstein points out that the Chazal could have
simply stated that “...and I created the Torah to counteract the Yetzer
Hara”. Why is the word ‘Tavlin’-- the spice-- used to describe the Torah’s
essential efficacy against the Yetzer Hara? He explains that we must
appreciate that the Torah is not c’v like a bad-tasting medicine or
an unwanted antidote. Very much to the contrary, the Torah is effective
against the Yetzer Hara because you feel its special taste, its ‘geshmak’,
its sweetness, in assisting you to distinguish between good and bad--between
what life is really not about--and what it is truly about. When one
learns--he should realize that he is tasting something oh so special--and
not approach it as a body of knowledge, or simply as another part of his
long (or short) day. Rather--it is the ‘main course’, the essence, the
best, the sweetest part of the day. If one appreciates this and feels this
way while learning , the Yetzer Hara is forced to cover himself with his
cape in shame and scuttle away. If one personally does not yet feel or
sense the Tavlin of Torah, he may want to try learning something new that he
has not learned before, start learning something that he has always wanted
to but has never had the chance to, or find the right study partner (don’t
be shy-ask him if he can learn with you). In any and all events--Hashem is
telling us--here is the Yetzer Hara and here is the Tavlin--go and defeat
him and enjoy it--because that is very much part of the process!
Special Note Four: Rabbi Eliyahu Schneider, Shlita brings a meaningful
Mashal from the Alter of Navardok in the Alter’s Sefer Madreigas HaOdom:
If 20 people each need a light to get through the forest, and each lights a
candle in his hut and makes his way outside, the likelihood is that his
candle will be extinguished by a wind (even on a non-windy day) before he
makes it significantly through the trees and brush--and he very really may
be left alone and in the dark. On the other hand, if those same 20
individuals pool their candles and light one big torch--not only will the
torch lead them through the forest--but any sudden or unexpected wind will
actually fan the fire--making it stronger and larger! Such, the Alter
teaches, is the strength of a Tzibbur united. Alone, one may be unable to
accomplish. However, as a group the individual’s weakness actually becomes
a part of the group’s strength. Consider, for instance, one person being
careful in the recitation of Shema (as per the previous Note). After a few
weeks, he quite likely will need Chizuk in this area again, as he is ‘going
it alone’. However, if the Minyan or the Shul took it upon themselves to
strengthen themselves together in this Mitzva--and their was a marked pause
before the word Shema was recited in order to incorporate the basic Kavanna
to fulfill the Mitzvos involved, and then each word of the first Pasuk, for
instance, was recited slowly-- imagine the outward impact on the tzibbur as
a whole--and the inner impact of Kabbalas Ohl Malchus Shomayim on the inner
recesses of each and every member’s soul. If you can be the one to help
your Tzibbur with a better Shema recitation (or other Mitzva which you feel
needs chizuk) --you will be helping yourself--and everyone else--make
it through the forest--successfully!
===========================
25 Teves
KAVANAH CARDS!
The
following is a link
http://tinyurl.com/hyo2lv5
to
wonderful Kavanah Kards. To obtain the actual laminated cards--we refer you
to KavanahKards.com.
-------------------------------------------------
BEDIKAS TOLAIM:
By the
following link
http://tinyurl.com/jzr5fkt,
we provide the suggested preparation and inspection suggestion sheets
prepared by Rabbi Isser M. Fuchs, Shlita, and distributed at the recent Ask
OU Shiur at Agudath Israel Bais Binyomin.
-------------------------------------------------
STOP
THE SIEGE!
Rabbi
Moshe Tuvia Lieff, Shlita, points out that Sancheirev’s army surrounding
Yerushalayim was miraculously destroyed during the days of King Chizkiyahu.
How was the siege lifted--how did hundreds of thousands of well-trained,
expert soldiers die overnight, ending the planned onslaught
instantaneously--and bringing victory and freedom to the Jewish people
without so much as lifting a finger in battle. Rabbi Lieff teaches that in
the time of Chizkiyahu even the children were students of Torah--well-versed
in their times even in the laws of tumah and tahara. The lesson for us to
glean is to increase our merits in the study of Torah--we too, can be
successful over the mightiest and most dangerous of our enemies--with a
Pasuk, a Mishna, or a Daf!
-------------------------------------------------
DON’T ACCEPT IT! In the recently published Dirshu Edition of the
Sefer Chofetz Chaim, which contains rulings of contemporary Poskim in
Shemiras Halashon, the issue is raised as to whether when one accepts
Rechilus--is his aveira a one-time act of acceptance, or does it constitute
an ongoing aveira for so long as one has accepted the Rechilus against
him/her as being true? This is a Machlokes HaPoskim. HaRav Chaim Kanievsky,
Shlita, does, in fact, rule that it is an ongoing aveira! (ibid., p. 605).
Hakhel Note: From this stark p’sak--we see how careful we must be from
accepting any Rechilus--no matter what the ‘proofs’ are regarding its
truth--and most certainly not without discussing the matter with a Posek in
Hilchos Shemiras Halashon! Once again, the number of the Chofetz Chaim
Heritage Foundation Shemiras Halashon Shaila Hotline in the United States is
718-951-3696,
9:00PM to 10:30 PM, EST. In Europe: HaRav
Yaakov Wreschner, Shlita (Manchester) is available between 9:15AM and
10:15AM and between 1:15 and 2:15PM. His mobile number is 07980641399. Dayan
Aharon Dovid Dunner, Shlita, is available at 02088008555 (no set hours).
----------------------------------------------------
Special Note One: In this week’s Parasha, the Pasuk records that initially
even the Bnei Yisrael did not listen to Moshe Rabbeinu “Because of shortness
of breath and hard work” (Shemos, 6:9). Hashem then tells Moshe to go to
speak to Paroh himself to send Bnei Yisrael from his land. Moshe responds
that “…Bnei Yisrael have not listened to me, so how will Paroh listen to
me?...” Rashi, quoting the Midrash (Bereishis Rabbah 92:7) writes that this
is one of the ten Kal V’Chomer (ipso facto or a priori) arguments in
the Torah.
HaRav
Eliyahu Lopian, Z’tl, wonders “Why is this a Kal V’Chomer?”--i.e.,
why is it so that if Bnei Yisrael would not listen to Moshe Rabbeinu, then,
ipso facto, neither would Paroh. After all, the Pasuk explicitly expresses
the reason that Bnei Yisrael would not listen to Moshe--because of shortness
of breath and hard work. Paroh certainly did not suffer from these, as he
sat comfortably on the throne with everything being performed for him and on
his behalf. While Bnei Yisrael may be unable to listen or accept what Moshe
Rabbeinu was saying because of their true predicament, Paroh certainly had
the wherewithal, the ability and the understanding to appreciate Moshe
Rabbeinu’s message!
We may
suggest that the Kal V’Chomer does in fact work. Moshe Rabbeinu was
saying: If Bnei Yisrael--the slave people who were the subject of the good
news were to be released and still refused to accept it, then why would
Paroh as their master take it to heart?! Chazal, by teaching us that this
really is a Kal V’Chomer, are teaching us that the reason Bnei
Yisrael did not listen was not a good one. For, despite the fact that we
can commiserate with their unbelievably difficult plight, they should, in
fact, have listened to Hashem and to Moshe Rabbeinu. So too, Paroh, despite
his grand position and iron-clad rulership, should have recognized and
understood Moshe Rabbeinu’s message to him as well. Any excuses would
simply be unacceptable, as they would more than pale in significance to
following the clear and unequivocal mandate and directive of the Master of
the Universe, Hashem and His messenger, Moshe Rabbeinu.
Bringing the Parasha’s lesson home: If we are true believers--i.e., if we
truly believe that all of the events and occurrences that surround us,
everything that happens to us in life, all of the big and small events, the
pain we may suffer and the pleasures and simchas we experience--are
personally directed and “micromanaged” by Hashem--then there are certain
attitudes and conduct which we should simply have no part of. If Hashem has
put you in the situation, no matter how stressful or troubling, then He
wants you to act responsibly in that situation in accordance with the Torah
and the Poskim, which in some instances may require further elucidation by
your Rav or your Posek.
Thus,
a feeling or a statement of “I cannot do it”, “I can’t handle this”, “It is
too hard”, “It is beyond my capability”, “This situation is impossible for
me”--which may come sincerely out of real pain, extreme stress and great
frustration, should really in truth be avoided, or overcome. If one cannot
control himself, he must at least realize that his statement should not be
taken literally, for his Creator and Maker has determined that this
situation or event is needed and/or best for him at this time. Instead, one
should ‘listen to Moshe Rabbeinu’, despite the ‘shortness of breath’, the
adverse circumstances--even if they are extremely, extremely, adverse--and
dig in and rise to the occasion.
Bnei
Yisrael, in their pain and misery, did not listen. Their failure to hear
and accept was for naught. Ten Makkos and a Splitting of the Sea later,
they received the Torah at Har Sinai, which made them an eternal people with
an eternal life. Let us take the lesson from the Parasha, and with
unfettered faith and complete belief rise up and through the event,
position, circumstance or situation. In this zechus, in the merit of our
pure faith and belief--each person in his own way will be zoche to his own
beautiful part and portion in that very unique and special eternal life!
Special Note Two: We provide the following points and pointers from the
Sefer Orchos Tzaddikim:
A. A
person who wishes to attain Middos Tovos must mix Yiras Hashem into each
Middah--for Yiras Hashem is like the knot on a strand of pearls that holds
them all together.
B.
One may be blessed with wisdom, but if he does not go to Chachomim to
teach him how to apply it and guide him--he is like the person who has a
treasure chest in his home and does not realize it. In the end, he sells
the home without knowing--and has nothing to show for the wealth that he
truly possessed.
C.
When a person enters an unknown wilderness, he knows that he may face all
kinds of attackers--bears, lions, leopards, wolves--and he must be on the
alert to ward each one of them off as best he can. Every day, we face the
middos ra’os of ta’avah, ga’avah, sinah, ka’as and their ilk
daily--and we must do battle with them with the same sense of alertness--for
here our eternity is at stake. Practicing Shivisi Hashem Lenegdi Samid
can go a long way towards our ongoing success against each of these
attackers. Hakhel Note: Do you remeber yesterday’s practical daily Shivis
suggestion that we had provided?
D.
Shlomo Hamelech, the wisest of all men, teaches in Mishlei: To’avas
Hashem Kol Gevah Lev (Mishlei 16:5)--a haughty heart is an
abomination to Hashem. The phrase to’avas-- it is an
abomination-- is not very common in Tanach and is not to be taken
lightly. One must also note that it is an abomination to Hashem even if the
haughtiness is not expressed in word or deed--but is merely etched in a
person’s heart. A person faced with arrogant thoughts must work at
recognizing his position in the universe, and vis-a-vis Hashem. What does
one really control? What does one really own? One does have
an important role to play in this world--because after all Hashem brought
him here--but it is definitely not to delude oneself. Everything that was
created in the world was created to foster and promote Kavod Shamayim--if we
pay attention to this, than our actions will be focused, more proper and
more correct .
E.
The way to practice anava--proper humility is by humbling oneself
before those who are otherwise ‘under’ him, such as one’s workers,
children, and the poor. Another important step in the practice of anava
is accepting insult, embarrassment or disgrace and remaining silent. In
fact, the Torah itself records after Miriam and Aharon had spoken about
Moshe that “Vehaish Moshe Anav Me’od--and Moshe was very humble--for--even
as a leader of millions-- he had remained silent after they spoke about him.
Moreover, when one does not respond--the disagreement cannot continue on at
that time--thereby quieting further ill-will and the possibility of an
expanded dispute.
F.
Staying quiet in Shul is a manifestation of the middah of tzniyus.
G.
Anger can be quashed by silence and by a pleasant tone of voice. When one
speaks loudly, he ferments his anger.
H. The purpose of simcha is to rejoice in proper conduct--in proper
Avodas Hashem. It is for this reason that we are not permitted to
‘fill our mouths with laughter’ in Galus--for only with the Geulah Sheleima
and the rebuilt Bais Hamikdash can our service be complete. Most certainly,
when we smirk or laugh at the mistake or misconduct of another, we are
abusing the wonderful middah of simcha. On the other hand, when we
perform a mitzvah with an internal sense of joy--Hashem will view the
mitzvah as being worth ‘1,000 times’ that of a mitzvah performed
without it. One should also feel joy when seeing others performing
mitzvos--or even striving to perform them.
===========================
24 Teves
MEKOL AHM V’LASHON:
Immediately before reciting Kriyas Shema during Shacharis, we affirm: “U’Vanu
Vacharta Mekol Ahm V’Lashon--and You have chosen us from every language
and tongue.” HaRav Ezriel Erlanger, Shlita, teaches that our addition of the
word Lashon here is not simply for purposes of poetry or prose. Rather--it
is to emphasize to us that one of the great aspects of our uniqueness is in
how we speak and what we speak about. We are a people who demonstrate
through our spoken words that our essence is Torah, Tefillah and words of
Gemilas Chassodim. If we find that a significant part of our words do not
involve one of these great elements of our existence--we must take the time
and make the effort to re-evaluate, reconsider--and redirect the use of our
speech so that we can proclaim daily with truth and pride--U’Vanu
Vacharta Mekol Ahm V’Lashon!
----------------------------------------------------------------
ESSENTIAL INSIGHT:
Rabbi Dovid Goldwasser, Shlita, provides the following essential insight:
“The Mailitzer Rebbe, Z’tl, taught: If none of us would harm each other,
then no enemy of the Jewish People would be successful in harming us
either. We have so many enemies--let us stop them in their track. Just as
in Mitzrayim we gathered together to love and help each other and this
‘bris’ hastened their Geulah--let us do the same family by family--showing
an extra special level of caring and joy to be with your parent, spouse
and/or sibling.”
----------------------------------------------------------------
Special Note One:
Today
is the Yahrzeit of the great HaRav Eliyahu Eliezer (B’ R’ Reuven Dov)
Dessler, Z’tl, who has had such a magnificent influence on the teachings of
our generation. As we have done in the past on the Yahrzeit of HaRav
Yisroel Salanter (his grandfather), Z’tl, and that of the Alter of Navardok,
Z’tl, we provide a spiritual sprinkling of his insights as recorded in the
Michtav M’Eliyahu:
1.
“The reward of a mitzvah is a mitzvah and the reward of an avaira is an
avaira” (Pirkei Avos 4:2). This means that one’s greater attachment to a
mitzvah through toil exerted results in a much greater mitzvah than the one
originally contemplated. Conversely, the impurity that remains with a
person as a result of his effort in performing an avaira constitutes in and
of itself the punishment. In another place, HaRav Dessler adds that if one
does not feel that he has to wash his hands after leaving a “dirty
place”--it is a sign that he has some shaychus--some attachment--to
the uncleanliness that it represents!
2.
From the body, one learns lessons for the soul. When one exercises a limb,
the limb rather than tiring, becomes stronger and stronger. When one puts
effort into the study of Torah or in the performance of a mitzvah even when
one is exhausted or spent, he is building spiritual muscles. These muscles
are infinitely greater than mere additional flesh on bone.
3.
Chazal teach: “Fortunate is the one who comes here (Olam Haba) with his
Torah study in hand” (Pesachim 50A). Chazal are careful with their words.
It is not enough for the Torah to be in his mind--it must be in his
“hand”--which symbolizes action, accomplishment and effort in the pursuit of
what is right in life. One’s place in Olam Haba will not be measured by his
wisdom or acumen, but by how much he tried. That is why Chazal teach that
“one on the bottom here will be on top there.”
4.
Chazal teach: “One must [chayav] say when will my actions reach the actions
of my forefathers, Avrohom, Yitzchak and Yaakov?” Chazal use the word
“must” very judiciously. A person must view himself as having the
capabilities of reaching true heights and spiritual levels, without
despairing about his current state. Ambition and drive must always uplift a
person, no matter what his position.
5. “Meloh
Kol Ha’Aretz K’Vodo--Hashem’s glory fills the earth.” If that is so,
how is it that one can ever sin? The answer is that the entire goal and
thrust of the Yetzer Hara is to obstruct one’s clarity of thought and mind,
for with true clarity, one’s “choice” or “free-will,” would never be a
matter of question--even in our times.
6. The
pristine act of tzedaka or chesed is one performed in a situation in which
one gives up his own personal benefit so that another will enjoy or gain.
7.
“For man was created B’Tzelem Elokim” (Bereishis 1:27)--this means
that just as HaKadosh Baruch Hu is King of the world, so, too, man must be
ruler over his little World. This can only occur when the soul and spirit
rule over one’s body and physical desire.
8. The
true madrega (level) of even a Navi or Ish Elokim is his attainment
of truth about himself.
9.
There are various ways to battle the Yetzer Hara; one of them is to “burn
bridges” to your connections to him. Another is to push him off with the
words “Just this time…” or “Just a little longer” or “Just a little more”.
It is for this reason that Moshe Rabbeinu told Paroh that the Jews were to
travel three days in the desert--not to fool Paroh, but to trick their own
Yetzer Hara into believing that they would not be leaving the spiritual
filth and disgust of Mitzrayim. Hakhel Note: In another place, HaRav
Dessler writes that the Ikar Kiddush Hashem is ‘bechira
tova’--making the proper choice against the Yetzer Hara.
10.
The G'ra writes that a person does not stay in one place spiritually--he
either goes up or goes down. The reason for this, as explained by R’ Yozel,
Z’tl, is that there is a spiritual force of gravity, as well. That is, the
same force that prevents him from rising is the one that brings him down.
We only need to look up and climb, and we will have overcome its force.
11.
There is a Kabala from Rebbi Yisroel Salanter that even if all of the Gates
of Prayer are closed--there is always one still open, and that is the Gate
of improving your Ruchniyus--growing spiritually. One should always face to
this Gate with emotion and feeling--for your Prayers will then reach their
destination!
Postscript: Rabbi Mordechai Becher, Shlita, brings the following perhaps
famous ma'aseh from his Rebbi, HaRav Moshe Shapiro, Shlita, one of the
foremost Ba'alei Mussar in Eretz Yisrael today: HaRav Shapiro, as a bachur,
was apparently constantly in Rav Dessler's home. One morning, the young Rav
Shapiro had a troubled or puzzled look on his face. Rav Dessler asked him
what was the matter. He responded--"Rebbi, I don't recall whether I said
Sholom Aleichem to you this morning". Rav Dessler looked back at him
affectionately and replied: “Sofek Shalom Aleichem LeHachmir--if you
are unsure whether you greeted someone or not--you must be 'stringent' and
be sure to greet him--again--if need be!”
Special Note Two: Today is the Yahrzeit of the Ba’al HaTanya (HaRav Shneur
Zalman B’ R’ Boruch, Z’tl). HaRav Shneur Zalman is also known as the Ba’al
Shulchan Aruch HaRav and the Alter Rebbe. We once again provide a remarkable
story, as presented in an issue of the Me’Oros HaTzaddikim:
There was once a
chassid
of
the
Alter Rebbe
who
was a peddler of
goods and made a living traveling from town
to town
selling
his
items.
One time,
the Rebbe
asked
him
questions
and
after
hearing
the chassid's
responses,
the
Alter
Rebbe
advised
him that he
should
always carry with
him three challahs.
The chassid
did
not
understand why
the Rebbe
would
give him such
a strange instruction,
but the
chassid
did
exactly
as the
Rebbe
instructed,
trusting
that
one day
he
would understand
why he got such
advice
from
the Rebbe.
And so it happened, one day that the chassid was traveling before
Shabbos and he lost his way. Shabbos was approaching soon so he
quickly tried to find a place to stay. He knocked on a house and the owner
came out with a friendly smile. They exchanged greetings and the
chassid explained to the man that he needed a place to stay for
the night.
The man invited him in and led him to his room. Now, this man was a non-Jew,
and when he opened the door to his room, the chassid realized
that there was a friend that was going to be staying with him that
night--a
huge dog that was almost the size of the chassid himself! He realized
that his host was not as friendly as he first appeared to be and
quickly turned around to exit. By this time the door was locked, and the
non-Jew told him through the door that in this room ‘people go in
but do not come out’.
The chassid started to daven to Hashem and said vidui.
He then noticed that the dog was just sitting quietly in his comer.
The chassid then began to daven Mincha. Still, the dog
was quiet.
He then davened Kabbalas Shabbos and Maariv. The
chassid
remembered that he had three challahs with him so he found
some water in the room, washed and made
kiddush
on the bread.
The dog listened to
kiddush, so to speak, and afterwards was very excited. The chassid
realized that the dog wanted some challah, so he ate a kezayis and
gave the dog the rest of the loaf. Needless to say, the rest of the night he
did not sleep, with such a friend in the room who would sleep? Morning came
and the
chassid davened Shacharis
and the same scene repeated itself with the challah.
After Shabbos the owner of the house opened the door
to the room carrying a broom and bucket hoping to
clean up the bones of the man. Lo and behold he found the chassid
sitting in one comer and the dog in the other. He screamed at the dog,
“Get that Jew, eat him!” but the dog wouldn't move. The chassid then
said to the dog “Get that man!” and the dog jumped on the non-Jew, tore him
apart and killed him. Then the dog took the Jew by his kappota and
dragged him to the forest.
There he took him to a place
where the chassid found a great treasure, a chest filled with gold
coins. The non-Jew acquired it all by killing and
stealing it from his former guests. The dog grabbed the Jew again and took
him outside the forest near his village. At
that point the dog
died.
The Jew realized where he was and made his way home. Before going home he
stopped by the Alter Rebbe to tell him all that had transpired. The Rebbe
took him in and told him the following: The dog was a gilgul
(reincarnation) of a Jew who did not properly fulfill the mitzvah of
eating after making kiddush.
His punishment was to be stuck in the body of this dog. When you
made kiddush for him this was its rectification. The reason he took
you to show the gold coins is because he wanted to repay you for helping him
accomplish his tikun so he can go to Gan Eden. The Rebbe
told the chassid that he should open a business with the gold
coins which the chassid did and became a rich man. Needless to say,
the chassid realized why the Rebbe gave him the seemingly
strange instruction to carry the three challahs with him at all
times….
Special Note Three: Dovid HaMelech teaches us (Tehillim 16:8) “Shivisi
Hashem L’Negdi Somid Ki Memini Ba’al Emot--I have placed Hashem before
me always; because He is at my right hand, I will not falter.” HaRav Chaim
Friedlander, Z’tl, explains that a person does not forget his right hand
even for a moment because he always needs it. Indeed, if a person’s right
hand cannot be used even temporarily, he feels the great restriction. We,
too, must keep the presence of Hashem first and foremost in our minds. The
more one does so--the more one clings to Hashem--keeping Him at his right,
the more Hashem will watch over him, stay on his right, and not allow him to
fall. The purpose of Torah study and Mitzvah performance is to dissociate
ourselves from the natural tendency to cling not to Hashem but to Olam Hazeh,
its dealings and its trappings. Torah study and Mitzvos, when performed
sincerely, keep Hashem close by. Perhaps more than all else for most
people, Tefillah and brachos recitation are great times for Shivisi--from
which a person can draw the strength not to falter in other situations as
well. We once again recommend a practical way to put Shivisi in the
forefront-- recite or think the Pasuk Shivisi Hashem L’Negdi Somid Ki
Meyemini Ba’al Emot before reciting Birchos HaNehenin--or at least some
of the Birchos HaNehenin--during the course of the day. If one consciously
makes the effort not to falter in this area--Hashem will be there with
him--and not let him falter as well!
===========================
23 Teves
IN
HONOR OF SHOVAVIM:
We are now in the second week of Shovavim--special days of return to Hashem
occurring over the first weeks of Sefer Shemos--weeks which take us out of
the doldrums of personal galus into the mirth of personal Geulah. Again,
will you engage in one less indulgence today--even if it is just one less
cookie or bag of potato chips?
-------------------------------------------
TITZLACH BIMELACHTECHA!
The Gemara (Shabbos 89) records that when Moshe Rabbeinu came to Shomayim to
receive the Torah, he found Hashem putting tagim on the letters of
the Torah. Moshe Rabbeinu did not say anything, for which Hashem
reprimanded him. What should he have said? Rashi explains that he should
have said, as a matter of Derech Eretz, “Titzlach Bimelachtecha--may
You succeed in Your work!” Obviously, Hashem did not need this bracha from
Moshe--but Hashem instructed Moshe that there was still an appropriate
reaction or response. The Mishna Berurah (Orach Chaim 347, seif katan 7)
brings this l’halacha with the words: Derech Eretz Lomar L’Adam
She’oseik B’Melacha “Titzlach Milachtecha!”--it is proper conduct
for a person to bless another engaged in work with the words: “May you be
successful in that which you are doing!”
Hakhel
Note: A Rav related to us that he was attempting to resolve Shalom Bayis
issues between a couple and that one of the complaints that the husband had
against his spouse was that when he left for work, his wife gave him no
bracha such as “Tatzliach!” After all--didn’t she want to wish him
well--especially if it was for their joint benefit?!
-------------------------------------------
Special Note One: We provide several essential points made by HaRav Tzvi
Meir Zilberberg, Shlita in a Shiur (in English):
1. The Eight-Week Shovavim period that we are now in corresponds to the
Parashios in the Torah during which we were upended from a status of
tortured and debased, low-class slaves to that of a miraculously-freed
people which received the Torah from Hashem Himself and honored to build the
Mishkan to ‘house’ Hashem’s Presence in this world. The message of Shovavim
is that we can during this especially endowed period do the same--by
uprooting and overturning the Yetzer Hara’s presence all about us--and
raising ourselves closer and closer to HaKadosh Baruch Hu--’housing’
Hashem’s Presence in our hearts and being in the here and now!
2. It is essential for us to realize that elevating our relationship with
Hashem is our purpose and goal in this world. The special gift that we are
given to accomplish this goal is Tefillah. As Dovid HaMelech exclaimed and
as we repeat to ourselves three times a day (Tehillim 145:18): “Karov
Hashem Lechol Kore’av Lechol Asher Yikreu’hu V’Emes--Hashem is close to
all who call upon Him--to all who call upon Him sincerely.” Indeed, in the
Haftarah of Shuva Yisrael read on Shabbos Shuva, the first instruction we
are given to accomplish our task of Teshuva is: “Kechu Imachem Devarim
V’Shuvu El Hashem” (Hoshei’ah 14:2)--take your words of Tefillah with
you in order to return to Hashem!
3. Dovid HaMelech actually describes himself with the words (Tehillim
109:4): “V’ani Tefillah--and I am prayer”--for this is the
metziyus, the essence, for which we should all strive.
4. It is absolutely imperative that we recognize the importance of Tefillah
prior to hardship or difficulty. Chazal especially emphasize
to us that “Le’Olam Yevakeish Adam Rachamim Ahd She’lo…Leolam Yakdim Adam
Tefillah L’Tzara---a person should ask for mercy before he gets sick,
before any trouble comes.”
5. Hashem has established the world on the basis of: “Hashme’ini Es
Koleich--I want to hear your voice calling me to be close.” This is the
way the world works--and it is accordingly not a miracle when Hashem listens
to our prayers--even though the outside world might consider it miraculous
under the circumstances.
6. Hashem listens to Kol Peh--to every single person, for it
is the obligation of every single person, no matter who he is, where he is,
and what he does to draw closer to Hashem and to recognize that Ein Ohd
Milevado--there is no source of anything in the world besides Hashem.
The Ohr HaChaim HaKadosh teaches that in the last generation before
Moshiach, the Yetzer Hara will attempt to pummel us into the 50th sha’ar of
tumah (as he attempted to do in Mitzrayim) in order for us not to be worthy
of being redeemed. The technological advancements of late are to fool a
person into believing that he literally has the world at his fingertips, and
that he can control or attain anything that he would like or needs within
seconds--with nothing to stop him. In fact, when driving away this
superficiality, we will recognize that whatever generation we live in, and
whatever we in fact possess--we really and truly have nothing without
Hashem’s ongoing beneficence. We must realize that we do not take care of
ourselves, and should view ourselves as a child who is ‘at his father’s
table’. It is for this reason that Chazal teach and that the Shulchan Aruch
(Orach Chaim 98:5) rules that prior to prayer, a person should contemplate
his inabilities and the kindnesses in which Hashem sustains and supports
him. The more we recognize this, the more we gain, the more we grow--and the
more Hashem will want to shower His blessings upon us!
7. Chazal describe Tefillah as something which is “Berumo Shel Olam--at
the height of the world because this is where it places us.” Tefillah is the
eitzah shel kol haeitzos--the eitzah over all other eitzos!
8. In the last year of his life, the Chofetz Chaim, Z’tl, advised HaRav
Elchonon Wasserman, Z’tl, that when davening for the final Geulah, one
should emphasize asking for Hashem’s Rachamim-”Velirushalayim Irecha
B’Rachamim Tashuv” and “Vesechezenah EIneinu B’Shuvecha L’Tzion
B’Rachamim” are two very important points in Tefillah in which we
can ask for Hashem’s Rachmanus to speedily bring our redemption.
9. The Navi (Yeshaya 56:7) teaches us: “VeHaviosim El Har Kodshi
V’Simachtim B’Veis Tefillasi”--when we achieve the final Geulah, we will
reach such a level of closeness to Hashem that we will especially rejoice in
the Beis HaMikdash as a house of prayer!
10. One should review these very basic lessons and process them--for by
recognizing the significance of Tefillah and applying a high priority to
Tefillah on a daily basis, he will change his life and bring it so very much
closer to its great spiritual purpose and goal!
Special Note Two: We are at a pivotal point in the year--what path will this
year be directed in? One should contemplate where tangible improvement is
necessary, and where that improvement can be effectuated, even if only to a
small degree. To get to your destination, you have to get on the road.
Here are some examples: Honesty--avoiding the appearance, taint, and
if you will, stench, associated with marginal honesty or dishonesty, and
behavior or conduct that your Rav (or someone else you look up to) would not
be proud of; giving up the extra few dollars to make sure that you are on
the right side of the law. Words--watching them in a new and special
way, whether in the way brachos are expressed, or the elimination of some
sharp, rough, gruff or unbecoming words from your vocabulary (no matter how
many letters they are)--so much purity or impurity can come out of that
small aperture we call the mouth. It is no wonder, then, that the Hebrew
word for mouth is ‘Peh’-- having exactly the same letters and root as ‘Poh’-here---as
if to indicate that it all starts and ends here--at the mouth. In fact, in
last week’s Parasha, Moshe Rabbeinu pleads with Hashem--who am I to speak to
Paroh, and Hashem immediately reminds him--”Mi Sam Peh LaAdam” (Shemos
4:11)--Who makes the mouth of man work--is it not Hashem--you must use it
for what you are supposed to, recognizing that it is Hashem Himself who is
making it work!. Yiras Shomayim--think first--is the joke really
that necessary, especially in Shul (even in the hallway), or while in the
midst of performing a mitzvah? Other examples of Yiras Shomayim could
include: (a) sitting straight in awareness of your Maker’s presence (as we
have related in the name of HaRav Mattisyahu Salomon, Shlita); (b)coming on
time to daven (as HaRav Simcha Bunim Cohen, Shlita pointed out at a Hakhel
Shiur--what lengths would you go to not to be late to a meeting with HaRav
Chaim Kanievsky, Shlita--and HaRav Kanievsky also serves Hashem!); and (c)
choosing silence for a few moments in honor of your realization that you are
in the Creator’s presence (as per HaRav Avigdor Miller, Z’tl).... There
are, of course, those other Middos or Mitzvos you know you have to get to
(the thoughts, the Kabbalos of just a few months ago)--this is the time,
and this is the place...you need only utilize the G-d given opportunities
that lie very much ready and waiting in front of you!
Special Note Three: Rabbi Moshe Goldberger, Shlita points out that the
waters plagued by the Makos of blood and frogs serves as a stark contrast to
the fresh water which pours freely and plentifully out of our faucets when
we use them. With this thought in mind, we obviously will have a greater
appreciation of the life-giving water that we are about to drink. A related
thought may be to think about how many billions of people will
not be making a bracha on the food or drink that they will be having
today--neither before nor after they eat--and what a privileged position we
are in by recognizing and expressing our true appreciation to the Source of
everything in this world! Additional Note: The Pasuk in this week’s
Parasha records “VaTa’al Shavasam El HaElokim Min HaAvodah”--their
cries reached Hashem from their work. We can alternatively interpret Min
HaAvodah as from their inability to properly serve Hashem because
of their enslaved status. Today, although we are in Galus, and are now
unable to do the ultimate Avodah in the Bais HaMikdash--at the very
least we are free enough to serve Hashem--through our properly
recited Brachos and Tefillos!
===========================
20 Teves
FROM A
RAV:
“You
may try and fail--but don’t fail to try!”
--------------------------------------------
BNEI
YISRAEL!
It is interesting to note that the abbreviation that is commonly used for
Bnei Yisrael is Bais Nun Yud--which spells Bonai--My [Hashem’s!]
children.
-----------------------------------------------
SHOVAVIM REMINDER:
Many
increase their recitation of Tehillim--especially on Erev Shabbos.
-----------------------------------------------
Special Note One: We continue with our Erev Shabbos --Halachos of Shabbos
Series:
A. The
following are teachings from the revised Third Edition of Shemiras
Shabbos Kehilchasa, published by HaRav Yehoshua Neuwirth, Z’tl, on the
topic of activities of a gentile on a Jew’s behalf on Shabbos:
1.
Just as you cannot generally instruct a gentile to undertake a prohibited
activity on Shabbos, you can likewise not generally benefit from a
prohibited activity--even if you did not ask him to do it on your behalf.
For instance, if a gentile of his own volition turned on a light for a Jew
on Shabbos--then no Jew--even one who the light was not turned on for may
derive direct and actual benefit (even to daven or study Torah by its light)
from the light--for the gentile has performed a Melacha D’Oraysa. If one
sees that a gentile is about to turn on a light for his benefit--he should
prevent the gentile from doing so. If the gentile did not listen to the
Jew’s demands to stop, then the Jew may derive benefit from the light.
2.
The same Halachic analysis would apply to a gentile who cooked food, or
adding water to a food in a pot on the fire for a Jew because the gentile
smelled it burning.
3. If
a gentile puts out a light in a Jew’s home without being asked and against
the Jew’s will, and then puts back on the light--one may derive benefit from
the new light. However, if the gentile turned back on the light because of
the Jew’s reproof over his extinguishing the light, then it is forbidden to
benefit from the re-lit light.
4. If
the gentile had performed prohibited activity on behalf of a Choleh
She’Ain Bo Sakana, then everyone may derive benefit from the activity,
provided there is no reason to suspect that the gentile did or will do more
prohibited activity for anyone else other than the sick person, and that no
muktza prohibition is involved. Thus, if a gentile turned on a light for a
sick person, everyone can benefit from the light (for ‘Ner LeEchad Ner
Leme’ah’--the light is needed by the sick person, and no additional
light is being turned on for the healthy person) --but if the gentile cooked
something for the sick person, a healthy person cannot eat it lest the
gentile had put in more (or will put in more) on the healthy person’s
behalf.
5. If
a gentile performs work on Shabbos solely for his benefit or for the
benefit of another gentile, and there is no chashash (no basis to suspect)
that he has or will do more of the same in order for a Jew to also benefit,
nor is there any muktzah issue as a result of the work performed, then a Jew
can benefit from the activity on Shabbos as well. For instance, if a
gentile turned on a light for himself in a room and started to read, to look
at something, to wash dishes or the like, and there was no Jewish person
present in the room, and a Jew then walked in--he too would be able to sit
down and read, because the same light will be used, and there is no
additional light that needs to be turned on merely because another person
has come into the room to read (Ner LeEchad Ner LeMe’ah). The same
would be true even if the non-Jew left the room--as the work was initiated
by him exclusively for his own benefit. Furthermore, if he is leaving the
room one can even ask him not to turn it off--as no melacha is being
performed by merely leaving on the original light.
B. As
the vehicle spins in its tracks for an extended period of time over a patch
of stubborn ice, one gets a glimpse of how easy it really is to “get
stuck.” With this in mind, we will better understand why, at the conclusion
of our prayers for the coming week in Ata Chonantanu on Motza’ei
Shabbos, we plead that our coming week be one in which we are “Medubakim
B’Yirasecha”--attached to the fear of You. Although we cannot keep the
heightened Olam Haba-like quality of Shabbos the whole week, we pray that
the element of closeness to Hashem we experienced on Shabbos be stuck with
us through the week, so that we do not err in thinking that it is my special
power that accomplished this, his bold ingenuity that accomplished that,
their personal connections that changed this, or its access to money that
bought that. The one who is “stuck” to the fear of Hashem knows very well
that the truck getting “stuck” on a patch of ice in a specific location, or
someone getting “stuck” because of a snow or rain storm is the act of the
Creator and Observer in Whose presence we all stand, serve and function. He
also knows that the relief from any such uncomfortable situation is also
under His guidance and direction!
C. We
are advised that HaRav Moshe Wolfson, Shlita, tells his students to write
down on Motza’ei Shabbos those things which they did especially well, and
the things which he did wrong, over Shabbos, and that they look at them next
Erev Shabbos--so that one Shabbos is a building block for the next one--and
one constantly builds. What a grand idea!
Special Note Two: We provide the following notes on this week’s Parasha,
Parashas Shemos:
A. In
last week’s Parasha, we find an emphasis on Yosef and his descendents not
being subject to Ayin Hara. In this week’s Parasha, we likewise find that
Bnei Yisrael multiply at an absolutely incredible rate--with the Mitzriyim
being unable to stop it, either by brutality or sorcery. What is the secret
of success--how can one avoid, R’L, the potentially devastating
effects of an Ayin Hara? HaRav Dessler, Z’tl, in the Michtav Me’i
Eliyahu (4: p.6) teaches that if one lives a life of giving, and his
days are full of doing for others, then no one will be jealous of him. It
is only when one conducts himself in a manner which could engender jealousy
that the Middas Hadin could be aroused against him, and an Ayin Hara
result. A person whose life is centered around Chesed and helping others,
as opposed to the “I” and a self-centered life, will simply fall under the
radar, be “hidden from the eye”, and will enjoy the resulting benefit of an
Ayin Hara-free life!
B.
There is another remarkable lesson from the fact that the Bnei Yisrael were
able to multiply to such an extent under the horrifying conditions under
which they lived. That is, you may sincerely and legitimately come to a
logical conclusion about a particular person, circumstance, situation, or
event, and quite a different conclusion may (and in so many cases will, in
fact) result. There should have been no way for an oppressed, beaten, and
downtrodden people to continue to exist for two hundred years, let alone
thrive. Yet, “the more they were afflicted, the more they increased and
spread out in the land.” Similarly, in last week’s Parasha, after Yaakov
Avinu’s Petira, Yosef no longer sat with his brothers to eat their seudos
together. Rashi explains that the brothers “concluded” that Yosef was now
showing his true feelings towards them--avoiding them at all costs because
of his anger and disdain for them. The Sifsei Chachamim to Rashi teaches
that Yosef’s feelings were really just the opposite. He did not want to eat
a meal together with them, because he felt that as a younger brother it
would be inappropriate for him to sit at the head of the table. On the
other hand, it would not be “Kavod HaMalchus,” showing the proper respect
for royalty if he simply sat among them, and let his older brothers sit in
the more dignified positions. He therefore determined that it would be best
to avoid the issue (the Sifsei Chachomim does not explain why he didn’t
explain this to them, but it may be related to halachic concerns relating to
mechila, or that he did explain it, and they were concerned about the other
reason as well, but we certainly cannot judge). So, from both last week’s
Parasha and this week’s Parasha, we know that “jumping to a conclusion”
albeit perfectly logical and justifiable, is absolutely incorrect. One’s
attitude towards another person should not be determined by a one-time look
over, a few cursory conversations, or even a few misstatements, insulting
remarks, or mistakes. Very often, conclusions, even if scientific, can be
wrong, and one must realize that Hashem runs the world, that there is more
than meets the eye, and that if one consciously reframes his initial
analysis, determination, or conclusion into a more favorable and positive
one--he will ultimately see that this will prove constructive not only in
his interpersonal relationships, but for his own personal optimism and
happiness, as well. Now, you may “conclude” that you know all of this--and
that it is not you, but the other guy, who jumps to those conclusions.
Nevertheless, we ask that you reconsider this very conclusion--and, one by
one, as they happen, catch yourself from jumping to those negative,
unwarranted, and simply incorrect conclusions--instead seeing the beauty of
Hashem’s Guiding Hand, and the beauty of His Wonderful Creations and His
Wonderful world!
C.
The Pasuk teaches that when Moshe Rabbeinu left the king’s palace, he
noticed the hard work of the Bnei Yisrael. As the Pasuk records--VaYa’ar
BeSivlosam--he saw their burdens. The Seforno writes that Moshe
Rabbeinu’s initial introduction to this tza’ar of K’lal Yisrael, inspired
him to help not because of his royal bearing, or because it was the “right
thing to do”--but rather, “Mitzad HaAchvah Hisorer La’azor”--he acted
because he felt a brotherhood and kinship to his people. The rest is
more than history--as Moshe Rabbeinu is thereafter found
constantly--through the last Pasuk of the Torah! We must realize that it is
important for us to do more than pity others, commiserate with them, or ‘do
something good’--we must feel the oneness with our brothers.
HaRav Simcha Zissel wrote that frequently when people hear that one is
recuperating from an illness, they are happy and no longer feel for his pain
and suffering. This is not proper. As long as your brother still feels
even slight pain, one feels for his suffering, just as the person himself
feels the pain until he is entirely healed. We must work on acquiring this
sensitivity, as it does not come naturally (Chochom U’Mussar,
Volume I, p. 11, as quoted in Love Your Neighbor, by Rabbi Zelig
Pliskin, Shlita).
D.
“And [Hashem] said: ‘Do not get close to there; remove your shoes from your
feet, because the place you are standing on is holy ground.’” (Shemos 3:5).
The
Ohr HaChaim HaKadosh (ibid.) asks a stark question. Moshe Rabbeinu is first
commanded not to get closer to the burning bush, and only after that to take
his shoes off, for he was on holy ground. Should he not have been commanded
first to take off his shoes-as he was already on holy ground-and then, not
to get closer to the bush? The Ohr HaChaim responds that with the order of
this Pasuk, Hashem reveals His true will-His main concern-is fulfillment of
the Mitzvos Lo Sa’aseh-for when violating a Lo Sa’aseh, by taking action, a
person actually wounds his soul. It is for this reason that when the Torah
urges us “to be careful” and “to do” in the same Pasuk, the Torah always
precedes “shemira” (guarding oneself from violating a negative prohibition)
and then follows it with the “asiyah” (doing the positive commandments of
Hashem).
Dovid
HaMelech (Tehillim 34:15) reinforces this priority by teaching that a person
who wants life, who loves days to see good, is the one who is “sur meirah”
(turns away from evil), and is “aseh tov” (does good). Of course,
there are 365 negative prohibitions and the 365 days of the solar calendar
correspond to them. Perhaps this is to teach us that we are to be on
constant guard-on a day in, day out basis-to avoid violating the negative
prohibitions.
Perhaps we can also suggest that there was an additional lesson to Moshe
Rabbeinu here-that, in fact, he had to be careful wherever he may be-for
everywhere he or we go is ‘admas kodesh’ (holy ground). We are on
‘holy ground’ when we consciously refrain from violating Torah prohibitions,
including:
Not
saying Hashem’s Name in vain (Shemos 20:7)
Eating
something which is questionably kosher (even though it may have some Hebrew
writing on it) (Vayikra 11)
Not
holding back wages (Vayikra 19:13)
Not
insulting someone else (Vayikra 19:14)
Not to
cause another to sin or give him bad advice (Vayikra 19:14)
Delaying to save someone in danger (Vayikra 19:16)
Not to
embarrass another (Vayikra 19:17)
Not to
cheat with weights and measures (Vayikra 19:35)
Doing
something which could result in Chillul Hashem (Vayikra 22:23)
Not to
be closed-handed to the poor (Devarim 15:7)
Refraining from getting involving in returning a lost item (Devarim 22:3)
Allowing ourselves or our children to wear Shatnez (Devarim 22:11)
Delaying fulfillment of a promise you have made (Devarim 23:22)
And
all of the other mitzvos Lo Sa’aseh. We have a great opportunity, on a daily
basis, to stand on holy ground, as the Ohr HaChaim HaKadosh states-when we
avoid violating the Mitzvos Lo Sa’aseh we are performing HaKadosh Boruch
Hu’s “Ikar Daas and Ratzon”.
L’Ma’aseh!
Each day for (at least) the next 7 days, take a Mitzvos Lo Saa’seh you feel
may need some chizuk in your life and be especially mindful and careful with
it, or learn more about a Mitzvos Lo Saa’seh that you are relatively
unfamiliar with (see Sefer HaChinuch –in English published by Feldheim
Publishers; Sefer HaMitzvos of the Rambam; and Sefer HaMitzvos HaKatzur of
the Chofetz Chaim for further study).
Remember-you are always on holy ground!
E.
Yosef HaTzaddik gave the Bnei Yisrael the ‘password’ for the Go’el who would
come, which was Pakod Yifkod. Many ask if the ‘password’ was so
simple and known by all, how could we rely on the Go’el when he truly came?
HaRav Simcha Soloveitchik, Z’tl (a brother of HaRav Chaim, who lived in
America), explained that Moshe was a Kevad Peh--which meant
that it was difficult for him to say the letter Peh. Accordingly,
for Moshe Rabbeinu to say Pakod Yifkod--with two Pehs-- was truly a
miraculous feat!
Hakhel
Note: There is a well-known, astounding commentary of the Ramban in this
week’s Parasha, which we remind our readers to think about well. The Ramban
(Shemos 4:10) writes that the only thing preventing Moshe Rabbeinu from
being healed of his speech difficulties was his prayer to Hashem asking for
a Refuah Sheleima. Had he done so, the Ramban writes, he would have been
healed forthwith. In sharp contrast, the Torah records in the Parasha that
the Bnai Yisrael were zoche to the Geulah by virtue of “Va’Taal Shavossom
El HaElokim”--their Tefillos simply pierced the Heavens. Let us TAKE
THE LESSON. Over the next several weeks, we will be living through
Parashios of Geulah, beginning with the first seven Makkos in next week’s
Parasha--by which the Mitzriyim were sorely and severely punished and K’lal
Yisrael came out unscathed and glorified. Accordingly, may we suggest that
this period is an auspicious one for reciting the Tefillah Ahl HaGeulah,
available by the following links – (Hebrew version) --
http://tinyurl.com/ncm2ou3 and (English version) --
http://tinyurl.com/3ybyxq Remember, if Moshe Rabbeinu would have had
the opportunity to offer that 515th prayer--he would have entered
Eretz Yisrael, as well. It is no wonder, then, that Dovid HaMelech teaches
us “Kaveh El Hashem…Vekaveh El Hashem---Hope to Hashem, strengthen
yourself…and Hope to Hashem.” Don’t give up--keep on coming and davening
again and again. There is a light at tunnel’s end--you have to have the
drive, night vision and unrelenting goal to get there!
F.
The Ramban writes that the Galus of Mitzrayim was a forerunner of the Galus
of Edom. In thinking about the Galus of Mitzrayim, we realize that the Bnei
Yisrael fell into a complacent attitude in Egypt, with some even leaving
Goshen, as part of an inappropriate Galus mentality. We are to learn from
our mistakes--especially from the mirror and forerunner of our current
Galus--and we should consider how we can avoid the same kinds of traps. As
we have noted on more than one occasion in the past and as one small
example, we cite the names of the following food products available at the
7-11 food chain across the country--some of which may be ‘kosher’: Big Gulp,
Super Big Gulp, Double Gulp--and wonder whether these terms and the large
container of single-serving drink are truly fit for a Jewish home or Jewish
consumption. One can think of many other examples, and can share them with
us if he would like. Every year, at the Seder, we review the items that
took the Bnei Yisrael out of Galus and into Geulah--Lo Shinu Es Shemam,
Es Leshonam, Es Malbusham--we must bring these to life in our times, in
order to get out of the mess of our current Galus!
G.
What do the following acts from the Parasha all have in common? If one can
find the common denominator--he may perhaps have gleaned the Great Lesson of
the Parasha!
1.
The Torah especially describes how Bisya bas Paroh saves Moshe from the
Nile.
2.
The Torah especially describes how Miriam waited to see what would happen to
Moshe.
3.
The Torah especially describes how Moshe goes out to see the suffering of
his people, smites the Mitzri, and is ultimately zoche to the events
of the Seneh, and everything afterwards that resulted from it.
4.
The Torah especially describes how Yisro tells his daughters--why did you
leave the man alone? Call him and we will give him a meal.
5.
The Torah especially describes how Aharon will be happy to see Moshe (VeRo’acha
Vesomach BeLibo).
What
would you say threads these events of the Parasha--as the seeds of Geulah--together?
We
suggest that each one of the above is a singular act by one individual. It
is not the act of the many, nor is it the act of one person many, many times
over. Yet, each one of these singular acts by a single individual had great
and everlasting ramifications. Moshe was forever called by the name
Moshe--the name given him by Bisya--rather than his original Lashon HaKodesh
names of Avigdor, Tov, Tuvia, etc. This was the result of the selflessness
and kindness of her act (Shemos Rabbah 1:26). Miriam waited to see what
would happen to Moshe for a few moments--and B’nei Yisrael forever learned
what an act of caring meant--for in this zechus millions waited for
her for a full week! Moshe saw--and felt--the suffering, and became the
Moshia’an Shel Yisrael. Yisro called Moshe in--and not only became his
father-in-law for eternity--but was zoche to have his descendants sit
in the Lishkas HaGozis on the Sanhedrin. Aharon was happy to see
Moshe--despite the fact that Moshe would now be the leader--and was zoche
to have the Choshen placed on his heart--as well as the hearts of all
of the future Kohanim Gedolim who followed. The process of Geulah, then, is
inextricably the direct and causal result of the individual acts of
individuals. What a lesson for each and every one of us--each and every
act--of each and every one of us--really does tangibly and palpably
count! Let us not permit that one act of kindness, that one act of caring,
that one conscious aforethought to slip away--to go unexercised, unused or
unaccomplished. Let us realize that we are part of the Geulah process--person
by person--and act by act!
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