Hakhel Email Community Awareness Bulletin
JANUARY 2018 DAILY EMAIL ARCHIVE
15
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)]
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LAST CALL!
You can still begin today and learn one blatt a day, you will be
able to make a Siyum on
Mesechta
Megillah at the Seudas Purim! What a wonderful way to
prepare--much Agadata about the
Megillah is contained in the
Mesechta. As in the past, for women, or those who find the task too
difficult, may we suggest that one begin the study of the Megilla through a
Sefer or Seforim that he/she has not previously studied--and continue daily
through completion until reaching the Purim milestone!
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A TESHUVA INSIGHT:
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!’….” 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!
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SHIRA IN OUR LIVES!
As we take leave of the magnificent Shiras HaYam, we realize that we are
blessed with the opportunity of reciting it on a daily basis--including
Shabbos, Yom Tov and even Rosh Hashanah and Yom Kippur. Indeed, as noted
last week, the Mishna Berurah brings from the Zohar that one should recite
the Shira daily BeSimcha and visualize himself as if he is that very day
passing through the Sea (Shulchan Aruch Orach Chaim 51, Mishna Berurah, seif
katan 17). Accordingly, although we are nearing the end of Pesukei DeZimra,
and may be struggling to keep pace with the Shaliach Tzibbur who may not be
aware of this Mishna Berurah (don’t be shy--tell him about it!), we should
put special effort into the feeling of joy as our personal experience.
In fact, there is a further remarkable
teaching from the classic Sefer Chovos HaLevavos (Sha’ar HaBechina,
Chapter 5). The Sefer first notes the miracles that took place at the time
of Moshe Rabbeinu--the changes in the normal course of events and nature--
the awesome wonders to induce Emunah, which resulted in a newfound and
everlasting “VaYa’aminu Bashem U’V’Moshe Avdo.” The Chovos
HaLevavos then incredibly continues (translation adapted from the
monumental “Duties of the Heart”, translated by Rabbi Doniel Haberman,
Shlita; Feldheim Torah Classics Library) : “ If a person in our own times
would like to witness something similar to these miraculous events, let him
simply look at our position among the nations since the beginning of our
Galus, at our orderly condition in their midst, though we disagree with them
in our beliefs and practices, as they [very] well know. He will see that, in
regard to standard of living and subsistence, our situation is close to
theirs.... He will see that their middle class and villagers toil more than
the middle and poorer classes among us. This is as we were promised by
Hashem: “VeAf Gam Zos...yet for all [the aveiros that B’nai Yisrael
may have done] when they are in their enemies land, I will not abhor
them...as to break my covenant with them” (Vayikra 26:44); and as the
Kesuvim further state “ Ki Avadim Anachnu...though we are servants,
Hashem has not abandoned us in our servitude...”(Ezra 9:9); and as we recite
in Tehillim: “Lulei Hashem SheHaya Lanu...had it not been for Hashem,
who was for us... (Tehillim 124:1-2).” Thus, our daily miraculous
existence, as a sheep among the lions and the wolves-- the superpowers and
third world countries--with some of them being hungrier than others--is an
actual and practical example of the Sea Splitting for us daily. So, as you
rejoice in the Shiras HaYam as the Mishna Berurah instructs-- realize that
you are not only reliving that grand and glorious moment of passing through
the Yam Suf--but that you are very miraculously passing through the Sea of
Galus daily as well--Miracle upon Miracle--day after day anew!
Hakhel Note
One: We note that there is a Pasuk that we
recite during Shacharis which brings this thought to life. The Pasuk (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 every one of our mouths if we demonstrate our Bitachon by ‘opening wide’
for Hashem to fill it. As you recite this Pasuk daily--don’t forget to
remember what it means to open your mouth wide--when you are opening it
before Hashem Himself!
Hakhel Note Two: Let us live this concept
often--very often: Baruch Hashem!.. Thank You Hashem!... Im Yirtzeh Hashem!...
Ma Norah Ma’asecha Hashem!...It wasn’t Kochi V’otzem Yadi...That was Min
HaShamayim!... What Hashgacha Pratis!... Hashem please help me with...Ribono
Shel Olam please guide me....With these thoughts, realizations and
expressions, we bind with our Maker, and, albeit with the scorn and even
derision of the western world--we thereby truly elevate our lives
immeasurably!
Hakhel Note
Three: There is another vital aspect of daily
Emunah expression: At the end of last week’s Parasha, we learn that Yehoshua
was instructed to go and fight Amaleik, while Moshe Rabbeinu went to the top
of the hill to daven. Moshe Rabbeinu raised his hands in Tefillah. When
his hands became heavy, Aharon and Chur supported them, and they took a
stone and put it under him and he sat on it. The Pasuk then records: “Vayhi
Yadav Emunah Ad Bo Hashemesh--his hands were faithful until
sunset” (Shemos 17:13). The Targum Onkelos translates the word ‘Emunah’ as
‘stretched out in prayer.’ This provides a tremendous lesson in how Emunah
can also be demonstrated--through dedicated prayer. We must learn from
Moshe Rabbeinu. A reader remarkably pointed out that Chazal teach that if
one “sees the stone upon which Moshe Rabbeinu sat while fighting Amaleik”
he recites the bracha of “Boruch She’asa Nissim LaAvoseinu….” In
other words, Chazal do not teach that one recites the bracha when coming to
the place where the war with Amaleik was waged, but rather where Moshe
Rabbeinu’s hands were extended in prayer. The lesson is inspiring: It
is not the military prowess, the armor, the equipment, the numbers that we
rely upon--it is our Emunah--our extended and outstretched hands in sincere
prayer-- which will bring the miracle that we so long for--may it come
speedily and in our day!
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TRANSITIONING FROM THE PHYSICAL TO THE SPIRITUAL:
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!
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14
Shevat
YOU CAN DO IT--PURIM IS GETTING CLOSER!
You can still begin today to learn one blatt a day of Masechta
Megillah--and make a Siyum on Mesechta Megillah at the Seudas Purim!
What a wonderful way to prepare--much Agadeta about the Megillah is
contained in the Mesechta. As in the past, for women, or those who find the
task too difficult, may we suggest that one begin the study of the Megilla
through a Sefer or Seforim that he/she has not previously studied--and
continue daily through completion until reaching the Purim milestone!
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ON THE YAHRZEIT OF THE PNEI YEHOSHUA:
Today, 14 Shevat, is the Yahrzeit of the
Pnei Yeshoshua (R’ Yaakov Yehoshua B’R’ Tzvi Hersh Falk, Z’tl), the mechaber
the Pnei Yehoshua on Shas and the grandson of the mechaber of the
Maginei Shlomo after whom he was named. The following moving incident is
excerpted from Me’Oros HaTzaddikim.
He served as the head of the rabbinical court
in Lwow after the Chacham Tzvi and afterwards in Berlin, Metz and Frankfurt.
During his tenure in Lwow a terrible calamity occurred and there was an
explosion of several barrels of gun powder which caused a terrible fire that
killed thirty-six Jews including his in laws, his wife and daughter. It was
during this tragic episode which the author of Pnei Yehoshua describes in
great detail in the introduction to his multi volume Talmudic commentary,
that he was trapped under the rubble. Lying there beneath the heavy beams of
his destroyed home, paralyzed by shock he waited for the collapsing
structure to subside. As he lay there immobile he vowed to Hashem that just
as his illustrious maternal grandfather, the author of Maginei Shlomo, for
whom he was named, authored a commentary on the Talmud, should Hashem help
him survive this terrible calamity, he vowed that he too would not rest
until he had studied, reviewed and authored a similar Talmudic commentary.
Miraculously, no sooner had he vowed this, then the rubble mysteriously
parted and he found a path through which he crawled out unscathed and
unhurt. Seeing this open miracle and understanding that Hashem had accepted
his vow, he undertook to study and write novel interpretations and
commentary on the Talmud and its commentaries, Rashi and the Tosfos. It is
this famous multi volume work which has preserved his fame till this day.
Hakhel Note: There are many remarkable
additional incidents relating to the Pnei Yehoshua. When opening the Sefer
or other Seforim such as these, we should be moved by the dedication and
greatness of the authors who compiled them!
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HOW CHAVIV IS IT?
Now that many of us will be enjoying new and
tasty fruits tomorrow, 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!”
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WE PROVIDE THE FOLLOWING POINT AND POINTERS
RELATING TO TU B’SHEVAT (TOMORROW), AND ITS VARIOUS CUSTOMS:
1. In honor of Tu B’Shevat, we provide a link
http://tinyurl.com/27omq2
to a moving Tefillah from the Ben Ish Chai to be recited for your Esrog this
Sukkos (courtesy of Mesivta Yochanan Shraga of Monsey). Before reciting the
Tefillah remember how important the role of Tefillah is in actually
accomplishing what one sets out to do. Hakhel Note: One should first check
with his Rav or Posek as to whether he can daven for his Esrog on Shabbos.
2. The G’ra (Shulchan Aruch Orach Chaim
131:6) writes that all four Rosh Hashanas that are written in the beginning
of Meseches Rosh Hashana are all Yomim Tovim. Hakhel Note: The very fact
that it is called Rosh Hashana should remind us that it is another
opportunity to start again!
3. It is the custom to eat fruits from trees
on the Rosh Hashana LeIlanos (ibid, Mishna Berurah seif katan 31). This is
the case even though it is on Shavuos that we are judged on fruits of the
tree. The author of the Luach Bnei Yaakov suggests that perhaps we
eat fruits on Tu B’Shevat because man is compared in the Torah to an “Eitz
HaSadeh”--and the fruit that he consumes on Tu B’Shevat is to remind him
of his own fruits--what are his deeds like, is he producing beautiful
fruits…? After all, it is four and a half months since Rosh Hashana--and we
will not experience the great spiritual resurgence of Pesach for an
additional 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.
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.
5. We additionally note that many have the
custom of reciting the bracha of Shehechiyanu on new fruits in season on Tu
B’Shevat. The recitation of this bracha has become a bit more complicated
in today’s times because of the availability of many fruits all-year round,
taking them out of a particular season, and also because of grafted fruits
(See Piskei Teshuvos II, p. 911-918 for further detail). We therefore
recommend that you consult with your Rav or Posek prior to making a
Shehechiyanu for a final P’sak on whether or not to recite the bracha on a
particular fruit in your area. Even if one does not make a Shehechiyanu, a
special feeling of Simchas HaChaim is certainly in order!
6. Of course, if one intends to eat dates,
figs or carob or other types of Bedika fruits, he should make sure that he
they had been properly checked for tolaim in accordance with current
Halachic guidelines.
7. We received the following wonderful idea
from Parasha Thoughts relating to Tu B’Shevat: “Why does the world
have to be colorful, wouldn’t a black and white world have sufficed? Do we
need such variety of foods? We would be able to sustain ourselves with
(plain) bread and water! R’ Yaakov Naiman, Z’tl, in the Sefer Darchei
Mussar, explains that the reason Hashem created the world in color with
a whole variety of foods was to make the world pleasant for mankind and give
them Joie de vivre. Because we are obligated to follow in His
ways, we therefore have the responsibility to make other peoples’ lives more
pleasant in any way we can. It doesn’t take much to make someone’s day more
pleasant. Never underestimate the power of a smile or a kind word.”
8. The Siddur Ya’avetz writes that
eating Peiros HaIlan on Tu B’Shevat creates a Tikun Gadol BaOlamos
HaElyonim--a great tikun in the upper worlds.
9. Some have the special custom of eating
Esrog jelly--as this is our premium example of our Pri Eitz Hadar--our
finest fruit!
10. 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!
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SUCCESS AT SUCCESS:
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 “HaMibli…” 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 once shared with 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 Hara out in any and all respects! Rather than complaining,
and rather than being self-focused...let us be sure to share and spread our
joy with and to others!
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MORE THAN TESTS:
Rabbi Zechariah Wallerstein, Shlita, brings a
Chasam Sofer who explains that the Greeks did not require us to stop
studying Torah--rather, they only wanted us to forget the Torah after
studying it. How would one forget the Torah--the same way that he forgets
any other wisdom, by treating it as an academic course without love and
feeling, and not caring enough to review that which he has learned? In this
way it will be forgotten rather quickly by the average student, and can
simply r’l be viewed as a bottomless container. Rabbi Wallerstein
suggests that, accordingly, tests in Limudei Kodesh not be given in an
identical manner to tests given in secular subjects--so that the students do
not identify the two together in this way. While many Yeshivos may find it
difficult to provide some kind of meaningful testing distinction, to be sure
we as adults should not allow ourselves to follow the Greek line of
thinking--and accordingly before we study Torah should spend a moment
remembering the Birkos HaTorah that we recited at the beginning of the day,
and take a moment to reflect upon Kedushas HaTorah, and the Simcha and
sweetness we should have in our study!
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A POWERFUL TEACHING!
In a Emuna Daily Lesson, Rabbi David
Ashear, Shlita, taught that one’s continuous Tefillos--even if they have
gone seemingly ‘unanswered’ so many times--become more and more valuable to
Hashem, as they indicate the mispallel’s unwavering and absolute
Emunah in Hashem as the Always Present, All-Capable, and All-Powerful One,
Who can do anything and everything at any time, in any place, in any
situation--and for anyone!
Hakhel
Note: To listen to Emuna Daily, one may call 605-475-4799, access number
840886#, with the current Shiur requiring an additional #.
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13
Shevat
ITS NOT TOO LATE-MISHNA YOMIS
BEGAN SEDER NOSHIM ON SHABBOS!
Learn only two Mishnayos a
day--grow and accomplish! To
view and print a concise Hebrew calendar which contains the 5778 daily Nach
Yomi, Mishna Yomis, Daf Yomi and Halacha Yomis, please see the following
link
http://tinyurl.com/ya39q54m
Spread this wealth of
information to others!
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YOU
CAN DO IT--PURIM IS GETTING CLOSER!
You can still begin today and learn one blatt a day, you will be
able to make a Siyum on Mesechta Megillah at the Seudas Purim! What
a wonderful way to prepare--much Agadeta about the Megillah is contained in
the Mesechta. As in the past, for women, or those who find the task too
difficult, may we suggest that one begin the study of the Megilla through a
Sefer or Seforim that he/she has not previously studied--and continue daily
through completion until reaching the Purim milestone!
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BRACHOS AND DRIED “FRUITS”:
With
the growing popularity of dried fruits (and the increased number of Heimeshe
brand dried fruits), we remind our readers to exercise caution as to the
appropriate bracha over the particular dried fruit. For instance, dried
guava may literally be the product of pureed guava, in which case the bracha
would be a Shehakol--just as in fruit leather. Similarly, dried fruit
mixtures such as ‘kiwi/pineapple’ slices which appear green and are in
larger slices than the size of a kiwi may very likely constitute a bracha of
Shehakol. Let the proper bracha reciter beware! Hakhel Note: If one is not
sure, he should make the possible brachos that are necessary on other foods,
with the dried fruit in mind--or simply not eat the dried fruit until he
determines what the bracha is.
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LIKE THE MIRACLES OF EGYPT!
We are
taught (Micha 7:15) that: “Kimei Tzeisicha Erenu Nifla’os”--Hashem
will provide us with miracles at the time of our future (hopefully very
close-by) Geulah in the same way as we were redeemed from Mitzrayim. On the
other hand (Chazal Brachos 13A), bring the Pasuk: “VeKadmoniyos Al
Tisbonenu” (Yeshayahu 43:18)--that the events of the future Geulah will
be greater than the events of Yetziyas Mitzrayim. How can we reconcile these
pesukim? Some suggest that Ein Ba’al HaNeis Makir Es Niso--one
experiencing a Neis does not fully appreciate the Neis in all of its glory.
The Nissim we will be experiencing in the coming Geulah will not necessarily
then be greater than the previous Nissim--it is just that at that time we
will be able to see and appreciate all of the Nissim that are happening
around us. We can take this lesson into our daily lives. So many miracles
surround each and every one of us every day on a 24/7 basis. Our finite
minds recognize some that stand out from time-to-time, but they are only
really a small fraction of the great picture. At the very least, we should
try to reflect a bit every day on the Nissim that we don’t specifically
think about--and that we don’t even know about!
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PEARLS OF CHESED:
“King
Shaul did not actually kill the Givonites, but he was held accountable as if
he did so, since he destroyed the city of Nov, from which the Givonites
earned their livelihood. If King Shaul was held accountable for the indirect
damages of his sin, how much more so are we credited with the indirect
benefit of our mitzvos. A person who does a favor that enables someone else
to earn a livelihood is credited with all the benefit enjoyed by that
person’s family from then on.”
[Sefer
Ahavas Chesed 2: 6, as excerpted from The Concise Ahavas Chesed
The Classic Work of the Chofetz Chaim Adapted to a Daily Learning
Schedule in English by Rabbi Asher Wasserman, Shlita]
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THE MIDDAH OF BITACHON:
We provide the following words of chizuk from the Sefer Chovos HaLevavos
(Sha’ar HaBitachon). While we may know these words, and even understand
them--chizuk in Bitachon is a constant requirement, and they should be
constantly reviewed. It is said that HaRav Chatzkel Levenstein, Z’tl, who
was especially known for his Middah of Bitachon, would say: “Any day that I
do not study about Bitachon, I feel a weakening in it.” The English
translation below is excerpted from the Feldheim version--Duties of the
Heart: “When one is occupied in mind and body with one of the means of
earning a living, let his intent be to fulfill the commandment of the
Creator, Who has commanded man to engage in worldly means, as it is written:
“Hashem took the man and placed him in the garden of Eden, to work it and to
keep it” (Bereishis 2:15). Hashem has commanded man to make use of the
other living creatures for his benefit and sustenance; to build cities and
prepare foods; to marry, be fruitful and multiply. He will be rewarded for
the intent of his heart and mind to perform these for Hashem’s sake, as it
is written: “You will eat the fruit of the labor of your hands; you will be
happy and it will be well with you” (Tehillim 128:2)…. One should not think
that his livelihood depends on a particular source and that, if that source
were to fail, there would be no other way for him to earn a living. Rather,
he should rely on Hashem for his sustenance and realize that to the Creator
all the means are equal--He will support him by whatever means and at any
time and from whatever elements He wishes, as the Pasuk says: “For nothing
can prevent Hashem from saving, whether by many or by few” (Shmuel I, 14:6);
“It is Hashem Who gives you the power to become prosperous” (Devarim 8:18);
“Not by might and not by power, but by My spirit said Hashem Tzevakos” (Zecharia
4:6). Hakhel Note: With this in mind, we can approach the challenges of
Parnassah with the awareness that Hashem in His Infinite Greatness gives us
the Parnassah to the penny--and that any feeling of stress or overwork on
the one hand, or the need for questionable charges on the other, are simply
not within the realm of the Bitachon of a Torah Jew!
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TEFILLAH MOMENTS:
Because Tefillah is so essential in our lives, we must take steps to ensure
that we do not stagnate and keep at prior levels. An important suggestion
may be for one, at each Tefillah, to focus on certain words and provide a
deeper meaning into them, or personalize them to one’s personal situation at
hand that day. Just as one example, we take the bracha of Atta Chonein
L’Adam Da’as. There are so many reasons one needs Da’as, and so many
reasons that one needs the Da’as of others properly applied to him. If one
is going to be studying a hard blatt, or explaining a difficult
concept, or is meeting with another to receive advice or counsel, he needs
to pray that Hashem imbue appropriate Da’as so that whatever results--is
successful! How potent this Tefillah can become by thinking about the true
meaning of the words--all the more so as they apply to him! Hakhel Note: One
can refer to the particular focus in one’s Tefillah as a ‘Tefillah Moment’.
Please feel free to share your Tefillah Moments with us!
------------------------------------------
AMEN REMINDERS:
Rabbi
Hillel Litwack, Shlita, reminds us of the following important bullet points
regarding answering Amen:
1. One
must answer Amen immediately after a bracha ends (i.e, no later than toch
kedei dibbur)--and if one cannot or will not be able to answer Amen
during this immediate time period, then he should not answer Amen at
all--for that would be an Amen Yesomah.
2. If
a bracha is recited in a Tzibbur, then one can continue to answer as long as
most of the Tzibbur has not answered Amen, provided that the Shaliach
Tzibbur has not started the next bracha, or began to recite something else.
To be clear, once the Shaliach Tzibbur has started something else--one
cannot answer Amen even toch kedei dibbur.
3.
Accordingly, is imperative that the Shaliach Tzibbur wait at the end of a
bracha so that the Tzibbur has time to answer Amen. Similarly, the Shaliach
Tzibbur should wait for the Tzibbur to respond the entire nusach of
“Amen Yehei Shemei Rabba…” before beginning Yisborach.
4. One
should not answer an Amen Chatufa--which is commencing to answer Amen
before the bracha is completed (such as during the last word of the bracha).
It would also be an Amen Chatufa if the kamatz under the Aleph of
Amen was slurred so it sounded like a chataf kamatz. Similarly, one
must make sure that the nun in Amen is properly enunciated and not
cut off.
5.
One’s Amen should be in the time frame for one to say the words “Kel
Melech Ne’eman” during that time.
------------------------------------------
SEVERAL POINTS AND POINTERS RELATING TO PARASHAS BESHALACH:
A.
HaRav Eliyahu Lopian, Z’tl, teaches we should focus upon what finally ‘did
the Mitzriyim in’. It was, essentially, their bad Middos! They chased
after their money (losing the majority of their money with which they
decorated their chariots in the process), and their pride was belittled by
the servants departing. Had they not chased after the Bnei Yisrael for
these reasons, they would have been left as a people. The pursuit of money
and the pursuit of Ga’aveh can ‘do in’ not only an individual--but an entire
people--forever!
B. At
the outset of the Parasha we learned that Moshe Rabbeinu took the Atzmos
Yosef, while each Shevet took the Atzamos of their own ancestor (Reuven,
Shimon, Levi…). The obvious question is: Why did Menashe and Efraim not
take out the Atzamos of Yosef who was their ancestor? Some answer that when
two people or groups have job to do, it does not get done, because each
party will look to the other. We may suggest a different approach. The
Bnei Yisrael were responsible for sending Yosef down to Egypt, into exile.
It became their responsibility, Middah K’neged Middah to remove him
from exile. The one who makes the mess ultimately will have to clean it
up. If one avoids getting angry, speaking Lashon Hara or causing another
harm, he will be far better off--for he will not have to go through a
difficult and very much required process of rectification.
C.
Before Kriyas Yam Suf, Bnei Yisrael cried out to Hashem. Rashi points out
that they grabbed hold of the Umenos of their forefathers (Shemos 14:10)--
the tried and true profession that their forefathers had taught them. HaRav
Yisroel Dovid Schlesinger, Shlita, points out that one can analogize calling
out to Hashem to making a phone call. All the numbers which constitute the
full number must be dialed and they must be dialed in a particular order.
If one number is missed, or if all of the numbers are dialed except that
even two are transposed, the call will not get to the right party. All the
elements of Tefillah 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!
D. At
the Yam Suf, Nachshon Ben Aminadav jumped in to the stormy waters
demonstrating his Mesiras Nefesh for the command of Hashem. Is this kind of
Mesiras Nefesh possible in our time? Well, there is a documented story
about HaRav Mechel Yehudah Lefkowitz, Z’tl. He was a bachur riding on a
train in Europe when a woman in inappropriate dress walked in to the car.
Rather than face the situation which he obviously felt could impact upon his
Kedusas Einayim, he actually threw himself out of the moving train.
While we may not necessarily expect ourselves to jump in the same way as
Nachshon ben Aminadav or Reb Mechel Yehudah, we must realize that we are
capable of much more than the world would ascribe to an ordinary human. One
should jump--in his own way, and at the time when he too can
demonstrate that he would rather follow the will of Hashem--then cave to his
human frailty. We know where the Mesirus Nefesh took Nachshon and Reb
Mechel Yehudah. Where will it take you?
E. Although the Malachim were not allowed to sing Shira Al HaYam,
Bnei Yisrael were allowed to do so. What was the difference? Some
answer that when Bnei Yisrael wanted to sing Shira, the Mitzriyim had
already been thrown into the sea. As a result, the Mitzriyim merited being
Mekadesh Shem Shamayim through the punishment that they received.
Thus, the Bnei Yisrael were not singing over the death of the Mitzriyim--but
over the ten different ways in which the Mitzriyim perished at the sea,
demonstrating in detail how HaKadosh Baruch Hu controls the world, punishing
when he has to punish, and rewarding (the Bnei Yisrael at the sea) whenever
he can. Indeed, Rabbeinu Ovadia MiBartenurah (Avos 5:5) highlights the
Pesukim in the Shiras HaYam which detail the differing punishments that the
Mitzriyim received. With Yetzias Mitzrayim, and perhaps with the war of Gog
U’Magog, we witnessed and will witness Hashem’s Hand in both reward and
punishment. We look forward to the day, as we exclaim in Aleinu every day of
“LeSaken Olam BeMalchus Shakai VeChol Bnei Vasar Yikre’u ViShmecha…when
the need for punishment will no longer exist--and Hashem’s Name will be
sanctified by the unified goodness of all the world’s inhabitants. May our
sincere Tefillos in Aleinu bring us closer to the reality that we seek!
===================================
10
Shevat
STARTING SHABBOS--MISHNA YOMIS
BEGINS SEDER NOSHIM!
To view and print a concise
Hebrew calendar which contains the 5778 daily Nach Yomi, Mishna Yomis, Daf
Yomi and Halacha Yomis, please see the following link
http://tinyurl.com/ya39q54m
Spread this wealth of
information to others!
--------------------------------------------
SHATNEZ
ALERT:
Hakhel
has received a notice from the Vaad L’Mishmeres Shatnez.
The
notice contained a photo of a style of dark Uggs boots, which had a blue
lining and a toggle cord at the back. These boots were found to contain
Shatnez, but so far, no other Uggs boots were also found to contain Shatnez,
but the Vaad suggests bringing any Uggs boots containing wool in to a
Shatnez lab for checking. The Vaad also stated that other Uggs products
(not boots) have been found to contain Shatnez.
For a
copy of the actual Shatnez notice, please see the following link --
http://www.hakhel.info/archivesShatnez/ShatnezAlertJan18UggsBoots.pdf
For
further information, please contact the Vaad at 877-4-SHATNEZ
------------------------------------------
PURIM IS GETTING CLOSER!
If you begin Sunday and learn one blatt a day, you will be able to
make a Siyum on Mesechta Megillah at the Seudas Purim! What a
wonderful way to prepare--much Agadeta about the Megillah is contained in
the Mesechta. As in the past, for women, or those who find the task too
difficult, may we suggest that one begin the study of the Megilla through a
Sefer or Seforim that he/she has not previously studied--and continue daily
through completion until reaching the Purim milestone!
-------------------------------------------
REMINDERS FOR TU B’SHVAT SHOPPERS:
The
following question and answer is excerpted from the English Sefer
Shulchan HaLevi; Halachic Responsa of HaRav Yisroel Belsky, Z’tl:
Q:
Many stores sell nuts and dried fruits from large sacks and bins, or
repackage them without supervision. May the consumer assume these items are
kosher, or should one insist on buying only sealed containers that carry
kosher certification?
A:
Nuts and dried fruit have always been sold from large sacks. To say that
one should never buy these items when sold this way would be an unnecessary
restriction, and for many of these products there are no issues at all. On
the other hand, any processing or cooking raises potential kashrus issues.
Hakhel
Note: Among the items that Rabbi Belsky writes require a reliable Hechsher
are dried apples, dried pineapples and other dried tropical fruits,
banana chips and of course, any nuts roasted in oil. One should
certainly consult with his Rav before Tu B’Shvat on the items he
intends to purchase, as well as any necessary Bedikas Tolaim that
must be done on these items or fruits of the Shivas Minim. We
additionally note that supermarkets and fruit/nut/candy stores without a
hashgacha may themselves re-package these items and claim that they come
from a larger container with a reliable hashgacha. Let the buyer beware!
-------------------------------------------
AN IMPORTANT PERSPECTIVE ON THE MAKKOS:
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, Chevron, Teveriah, and other places, is
a similar display of the encouragement and strength that Hashem brings to
His people…before the final Geulah!
--------------------------------------------------
BRINGING THE GEULAH TO US:
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!
--------------------------------------------------
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 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!
--------------------------------------------
FEEL THE EXCITEMENT!
The exhilaration and intensity of this week’s Parasha is 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. 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 resurging
Emunah within us!
B.
The Sheloh 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 Sheloh 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 primary servitude 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.
The Sefer Shenayim Mikra also brings an astounding question and
answer from Rebbi Avrohom Yeshaya Berman, Z’tl. The reshaim who did not
want to leave Mitzrayim died during the Makka of Choshech, the plague of
darkness. Yet, at the Yam Suf, the Malach of Mitzrayim argued that “the
Mitzriyim are idol worshippers, but so are the Bnei Yisrael-so why save one
and put the other to death?” No one seemed to dispute this claim. But how
could this be--that there were still idol worshippers among the Bnei
Yisrael? Weren’t all of them killed during the darkness? HaRav Berman
answers that the ones who were killed were those who were complacent with
their lot, and had no desire to change, or to leave Mitzrayim. Hashem saved
everyone else--even if they were still idol worshippers--as long as they had
the ratzon--the will and desire to change, those who were not at
peace, and complacent with their situation. This was their rope--this is
how they remained alive, were zoche to redemption--and, in fact, quickly
succeeded--as the Torah once again testifies ”VaYa’aminu BaHashem
U’VeMoshe Avdo”--they completed their Teshuva at the sea. The lesson
for us is clear--as we live in the Ikvasa DeMeshicha, as we stand at the
portals of Geulah, and as we know that the final Geulah is derived from the
Geulah of Mitzrayim, we must show the ratzon--the dedication, the willpower,
the overriding desire to forsake the popular ideas and ideals of those
around us--and sincerely cling to Hashem through His service. We can be
saved at the time of Makkas Choshech, but it must come through our own
thoughts and through our own efforts--through our personal initiatives,
mesirus nefesh, sincere Tefillah and extra Torah study, and an improved
adherence to the careful performance of Mitzvos. When the time comes,
the Malach of Edom may argue against us, but he will not succeed if we can
demonstrate where our ratzon lies--and thereby be zoche to be part of a
full, final and everlasting Geulah--which is really so very much within our
capabilities and reach!
E.
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.
F.
Some additional 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?
G. 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”!
H. 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!
I.
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!
J.
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!
--------------------------------------------
HARAV SCHWAB ON THE SHIRA: 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!
--------------------------------------------
THE
SHIRA--CORRECTLY:
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.
4.
The Mishna Berurah (ibid.) brings from the Zohar that “One should say the
Shiras HaYam with Joy--picturing himself as if he is crossing through the
Sea today--and one who recites the Shira with Joy is forgiven for his sins
(“Mochlin Lo Avonosav”!). Could it be that for this special
expression and experience of joyful Emunah a person is fully forgiven of his
sins--is this what the Mishne Berurah is saying?! HaRav Chaim Kanievsky,
Shlita (in Sefer Derech Sicha, II, p.99) explains the
great potency of a joyful, personal expression of Shiras HaYam daily as
follows: A person must, of course, do Teshuva for his sins to be forgiven.
However, sometimes in addition to Teshuva, a person may have to also
experience Yisurim and the like--and the Shira BeSimcha will replace
the suffering or affliction. Hakhel Note: Why be in pain--when you can be
happy--and build your Emunah together with it!
===================================
9 Shevat
GETTING READY!
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 we provide a list compiled 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
http://www.hakhel.info/archivesPublicService/TuBShevatUSA5778.pdf and in
Eretz Yisrael
http://www.hakhel.info/archivesPublicService/TuBShevatEY5778.pdf
Hakhel
Note: It is the minhag in many families to partake of different fruits on Tu
B’Shevat. Indeed, the Mishna Berurah clearly brings about Tu B’Shevat: “VeNohagim
HaAshkenazim LeHarbos BeMinei Peiros Shel Ilanos--it is the Minhag of
Ashkenzaim (Shulchan Aruch Orach Chaim 131, seif katan 31).
----------------------------------------------------------
PICTURE THE SCENE!:
You have two phones ringing, two pieces of mail to open, two people standing
directly in front of you at the moment--with one you can do a Mitzvah, and
with the other you can earn some money or turn a profit. What do you do,
which do you choose--after all, both are quite important! Happily, Shlomo
Hamelech (the wisest of all men) has resolved your dilemma for you--”Chacham
Lev Yikach Mitzvos, the wise of heart chooses the Mitzvos” (Mishlei10:8).
We know, of course, that this teaching is precisely what Moshe Rabbeinu
followed when the Bnei Yisrael were busy with the booty of Mitzrayim--and he
was busy with the Atzmos Yosef. The Rambam in Hilchos Teshuva writes that
we can all be like Moshe Rabbeinu--here, where we are likewise
following the advice of Shlomo HaMelech--is a great place to start. If you
need any additional incentive to ‘choose’ the Mitzvah--think about who among
the descendants of the Bnai Yisrael still has some of their 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!
------------------------------------------------------------
MORE THAN OF HISTORICAL IMPORTANCE!
We cannot
underestimate and overemphasize the importance of Tefillah to our Geulah. The
Pesukim in Shemos (2:23-25) had previously taught us that Hashem listened to
our groans and cries, and ‘remembered’ His bris with us. Then,
again, in this week’s Parasha before Kriyas Yam Suf, we cry out to Hashem
again (Shemos 14: 10). Rashi
explains that the Bnei Yisrael knew that this is what Avrohom, Yitzchok, and
Yaakov did and would do --daven in time of need--and that they must follow
suit. The Targum
Onklelus and Targum
Yonasan Ben Uziel (Shemos
14:15) explain that Hashem once again heard and accepted their cries at the
Yam Suf, and told Moshe Rabbeinu that they could now travel and would be
saved. How obvious need it be
that what we have to do to bring about our Geulah is to cry out to Hashem as
well? If Bnei Yisrael would have
been complacent in Mitzrayim, or at the Yam Suf, it is not likely that we
would be here today. We too,
must grab onto what Avrohom, Yitzchok, and Yaakov did--and what our
forefathers who needed the Geulah so badly did as well. The
Torah is not c’v a
history book recording the history of what happened to our forefathers in
Mitzrayim 3,300 years ago. That can be left to the hieroglyphics and
historians. Rather, the Torah
is telling us what we must do. Practical
Suggestion One: In Elokai
Netzor of each and every Tefillah ask Hashem for the Geulah, so that the
Shechinah comes back to the Beis HaMikdash, and all of K’lal Yisrael can
reach its epitome in Avodas Hashem, and our ultimate fulfillment in
life--individually and collectively. Practical
Suggestion Two: Many Shuls,
especially with Minyanim which daven quickly, allow only four minutes or so
for Shemone Esrei. Ask the Rav
or the Gabbai if they can allow an additional minute or two to Shemone Esrei
before Chazaras HaShatz, in order to increase the awareness of Chashivus
HaTefillah, or ask that some other needed Tefillah takanah in the Shul be
instituted. ”VaYishmah Elokim
Es Na’akasam VaYizkor Elokim Es Briso (Shemos
2:24)--and Hashem heard their outcry and He remembered His covenant”--may it
be fulfilled in its entirety--in our day. It
is up to us!
----------------------------------------------------------
WE
PROVIDE THE FOLLOWING NOTES IN HALACHA RELATING TO THE PORTION OF DAVENING
AFTER SHEMONE ESREI:
A. On
Monday or Thursday, if one is still in the middle of Tachanun and the
Tzibbur is up to reciting Berich Shemei on taking out the Torah, the
Yesod V’Shoresh HaAvodah (5:8), writes that one should stop reciting
Tachanun and say Berich Shemei together with the Tzibbur (Dirshu
Edition of Mishna Berurah, Siman 134, seif katan 12, note 12)--because the
recitation of Berich Shemei is an Inyan Gadol!
B. If
one is outside the Shul for any reason when the Sefer Torah is being taken
out or being returned, it is a Mitzvah to enter into the Shul to
participate, based upon “BeRov Am Hadras Melech” (ibid., seif katan
10).
C.
When the Torah is being lifted to show it to the people, the Shulchan Aruch
rules that that it is a Mitzvah to look at the words, to bow, and to say
VeZos HaTorah (Siman 134:2). The Mishna Berurah (ibid., seif katan 11)
adds that it is good for one to see the letters to the extent that he can
read them, for the Mekubalim write that through this an Ohr Gadol
will be brought upon the person (ibid., seif katan 11).
D.
When leaving the Shul after davening, one should bow and recite the Pasuk “Hashem
Nicheini VeTzidkasecha Lema’an Shorerai Haishar Lefanai Darkecha--Hashem
guide me in Your Righteousness because of my watchful enemies; make Your
Ways straight before me” (Tehillim 5:9). This is obviously a
beautiful request for one to make before he heads out to face the outside
world. The Mishna Berurah adds that the reason we bow is because the
Kohanim when leaving the Bais HaMikdash after finishing their Avodah would
bow as they left (Tamid 6:1-3). We, too, are finishing the Avodah in our
Mikdash Me’at!
----------------------------------------------------------
NOTABLE TEACHINGS:
1. From the Sefer Orchos Tzaddikim: “Yeish Kapparah BeRov
Limud”--one seeking Kapparah should increase his study of Torah--the
more one studies--the more he can achieve Kapparah!
2. Rebbi Avrohom of Sochotchov, Z’tl, taught: “If those being pursued
would only know the good that their pursuers are doing for them--they would
turn and run after their pursuers in order to kiss the hems of their
garments!” (Source: MeiAfar Kumi, by Rabbi Ronen Shaharbany,
Shlita)
3. It is said that Ashkenazim place their Mezuzah on a slant in towards the
house to symbolize that although some opinions hold that the Mezuzah should
be placed vertically, there are others who hold that it should be placed
horizontally. Accordingly, the compromise is to place the Mezuzah in
between, on an angle. This then is the symbol of the home, compromise.
Hakhel Note: We add that even though the result appears to be crooked to
both sides--both sides should recognize it as the correct result!
4. Adapted in the name of an Adam Gadol: “A word of Tefillah, is like a
cookie or cake which has been made with all of the right ingredients; the
proper pronunciation of that word is like the beautiful appearance that the
cookie or cake has which makes it all the more appealing; but it is the
Kavannah that goes into the word when reciting it--that is like the actual
tasting of the cookie. The cookie can have all the right ingredients, and
it can look very delicious--but without tasting it, it will simply sit on
the shelf!”
--------------------------------------------------
THE
FULL BRACHA:
Rabbi
Yisroel Reisman, Shlita, conveys the following great lesson in Birkas
HaMazon that he heard directly from the Skverer Rebbe, Shlita: The last of
all of the HaRachamans contains a Bracha, ‘HaRachaman Hu Yevorech Es...’ in
which one specifically identifies whom he is giving a Bracha to (his parent,
his wife, his children, his host, anyone at the table, etc.). The Skverer
Rebbe points out that the essence of this Bracha is sometimes missed by
people--for after specifically expressing to whom you are giving the Bracha,
it does not end there. Rather, the heart and core of the magnificent
Bracha is only then eloquently expressed. It is: “[May you be blessed]
KeMo Shenisbarchu Avoseinu…just as our forefathers Avrohom, Yitzchak, and
Yaakov were blessed in everything, from everything, with everything. So may
he bless us all together with a perfect blessing and let us say Amen!”
Many may not realize that the last HaRachaman continues until this
point--and miss having special Kavannah in expressing this great and
important Bracha to and on behalf of others. Let us spread the word about
this HaRachaman--so that we can spread Bracha amongst all of Klal Yisrael!
===================================
8
Shevat
REAL CHOSHECH:
From “the husband of a reader”: “It says by the Makka of Choshech that
they couldn’t see each other. That was real Choshech!”
----------------------------------------------------------
NOT
HERE!
We
learned that there were 106 recorded earthquakes in 2017 with magnitude
above 6! Aside from the-underlying message--you can definitely thank Hashem
that you were not in a place in which any of them occurred. Remember, the
miracle of each Makkah was doubled by each Makkah not happening in Goshen!
----------------------------------------------------------
REMINDER--CELL [PAUSE] PHONE:
As a
technique to curbing one’s new-age instinct to pick up or take out his cell
phone whether or not it is ringing, vibrating or otherwise emitting some
form of noise--may we once again suggest that in all events one pause for a
moment to consciously decide whether or not he should be picking up the
phone at that moment. Even if in most instances he decides to do so, the
moment of reflection will serve to modify the action from one of animal-like
instinct to a reasoned decision of a human being. Hopefully, over time, one
will advance and improve his discretion as to the time and place of his cell
phone usage. Hakhel Note: As one mechaneches put it: “Don’t let your phone
entrap you--if you do, it will truly become a (jail) cell for you!”
----------------------------------------------------------
SHOMER YISRAEL:
HaRav Elchonon Wasserman, Z’tl, in the Sefer Kovetz Ma’amarim, writes
that it appeared to him that any person or nation who wanted to ‘give a klap’
to K’lal Yisrael in his generation was able to do so--and Reb Elchonon
strove to find a reason why this was so. After all, Reb Elchonon
questioned--does not the Shechina always with us in Galus as the
Shomer Yisrael--the Guardian of Israel? Reb Elchonon concluded that
while Hashem is, in fact, our Shomer-he is not a Shomer Sachar (for
we can 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
for us. The Pasuk states “VeLo Yirah Becha Ervas Davar VeShav
Meiacharecha…so that He will not see a shameful thing among you and
go away from behind you.” What Hashem shuns, the reason He would
(temporarily) not serve as our Shomer Chinam --is Ervas Davar--inappropriate
breaches in the area of Tzniyus. He therefore appealed to everyone--men and
women alike--to improve and increase their level of modesty both inside and
outside the home. Hakhel Note: As we look around us--at the lions and
wolves which seem to abound--some more friendly and some less--let us raise
our levels of Tzniyus--of appropriate dress, demeanor and behavior-and ask
Hashem to please, please watch over us as the Shomer Yisrael!
----------------------------------------------------------
A
FEW FINAL POINTS AND POINTERS ON LAST WEEK’S PARASHA:
A.
Chazal (Brachos 4A) teach that Moshe Rabbeinu had to say that Makkas
Bechoros would begin “KaChatzos HaLayla--at about midnight”,
because although Hashem knew when midnight precisely was and would truly
begin the Makkah at the point of midnight, the Mitzriyim did not exactly
know. As a result, the Mitzriyim would accuse Moshe Rabbeinu of being a
bad’ai--a trickster or joker--for in their minds it would be 11:58PM or
12:03AM when the Makkah began. The question is obvious--is this all the
Mitzriyim would have on their minds at this most dire moment in their
history--that the Makkah began a few minutes early or a few minutes late?!
We suggest that there is a great lesson here. The Navi teaches us that
those who will be left at the end of days in our final Geulah will be the
ones who did not act deceitfully and did not speak dishonestly. This then
is the litmus test to determine whether it is a time of Geulah or not, and
whether it is the generation and the people that will be redeemed. If Moshe
was found to be speaking even a tad inaccurately, then the Mitzriyim would
have a ray of ‘hope’ that the time of Geulah had not yet come. Moshe
Rabbeinu wanted to be sure to dispel this notion--so that the time of Geulah--and
the air of Geulah--was clear to all. Let us take this lesson personally
and to heart. We can do so by being true, accurate and correct
with our statements, with our writings, and with our dealings. When the
Geulah comes, the nations of the world will be able to point to us and
say--”Yes, this nation displayed the signs of the Geulah--their word was
their bond, their honesty was impeccable, and their integrity was stellar.
We knew it--they were the generation of the Geulah!” Hakhel Note: This is
the job, this is the role, of each and every one of us--if we want to be a
part of the generation of Geulah!
B.
The Torah teaches that Bnei Yisrael took out their remaining Matzah and
Marror on their shoulders as they left Egypt (Shemos 12:34). Rashi (ibid.)
explains that rather than let the animals carry out their precious Mitzvos--the
Bnei Yisrael beautifully displayed their Chibuv HaMitzvos--their true
appreciation and love for the Mitzvos by carrying out the Matzah and Marror
by themselves. There is much to learn here. We should consider and
reconsider how we treat and ‘handle’ our Mitzvos. As we have noted in the
past--how do we carry our Tallis and Tefillin--swinging in our arms below
our waist, or perhaps hanging on a shoulder strap as it bangs against our
hip? Do we leave such precious Mitzvos unattended in a shelf in shul day
after day, in the back seat of a car as we go shopping or on errands? How
do we make a bracha--with an open garbage bag close by and with different
kinds of refuse on the table? How do we treat our Seforim, our Siddurim,
and our Zemiros books--are they scattered about, and not neatly placed
away? A good part of the Mitzvah is an awareness that it reflects one’s
relationship with Hashem--and of its inherent infinite and eternal value.
When handling a Mitzvah, when performing a Mitzvah--we should recognize that
while precious gems may be taken out and even viewed only at certain
times--we are privileged with so many hundreds of precious gems--available
to us not only daily--but every minute of the day! By showing our great
honor, care and concern for each and every Mitzvah--we demonstrate our true
Chibuv HaMitzvos--our understanding of how precious they really are .
Ashreinu Mah Tov Chelkeinu--every minute of our lives--let us
demonstrate it through our Mitzvah performance!
C.
The Pasuk (Shemos 12:17) teaches: “U’Shemartem Es HaMatzos--and you
shall make sure that the Matzos do not become Chometz.” Chazal teach that
from here we also derive “U’Shemartem Es HaMitzvos”--we must
carefully watch the Mitzvos and make sure that we promptly perform any
Mitzvah that comes our way, not allowing for any delay, and not letting the
opportunity to somehow slip away. As we have noted in the past, HaRav Chaim
Kanievsky, Shlita, brings from the Chazon Ish that “Segulah Shelo
Lishkoach La’asoso MiYad--a Segulah to not forgetting is to do so
immediately.” For those who look for Segulos, we have the instruction of
the Chazon Ish!
Hakhel
Note: HaRav Kanievsky importantly adds the following teaching: The
Shulchan Aruch (Yoreh Deiah 232:12) brings that if one made a Neder to do
something within a year and did not do so immediately because he felt he had
time to do it--and did not end up fulfilling his neder, the Sefer HaAguda
writes that it is not considered an ones (as one who acted
inadvertently)--but a poshei’ah (as one who acted negligently or
wantonly)! We can perhaps take this exercise at least once a day by deciding
to do the Mitzvah, make the Bracha Acharonah, study Torah--not later, not in
a few minutes, not after one does ‘just one more thing’--but now!
We can live and relive U’Shemartem Es HaMitzvos--each and every day!
----------------------------------------------------------
TIMES OF GEULAH!
As we move further in our Geulah, actually exiting Mitzrayim proper in this
week’s Parasha, it behooves us to recognize the times and pay special
attention to Yetzias Mitzrayim in our tefillos as well. Where do we refer to
Yetzias Mitzrayim in Pesukei Dezimra even before VeCharos Imo HaBris?
(Hint--In Hodu). Why do we refer to Yetzias Mitzrayim both in Kriyas Shema
and in Ezras Avoseinu? (Hint: See Shulchan Aruch, Orach Chaim 70; Mishne
Berurah seif katan 2). What is the result of Yetzias Mitzrayim? (Hint: What
do the last three Pesukim of Pesukei Dezimra immediately before Yishtabach
and after the Shiras HaYam refer to?). These are times of Geulah--we should
show our sincerity and dedication, our yearning, our longing and desire to
not only to be a part of it --but for it to be a part of us!
----------------------------------------------------------
SPREAD THE JOY:
Chazal (Arachin 15A) teach that the outstanding event of Kriyas Yam Suf did
have two sorry aspects to it--as two of the ten Nisyonos that Bnei Yisrael
tested Hashem with occurred at the Yam Suf--one as the Bnei Yisrael went
in--and one as they went out. As they went in, some uttered “HaMabli…”
and as they came out they muttered--just as we are leaving the sea, so too,
are the Mitzriyim leaving at another point. There is a great lesson to be
learned here. At moments of happiness, of satisfaction, of success, of
victory--we should not let the Yetzer Hara turn the situation around or
find reasons to mar, shter, or twist the event into something other
than it truly is. An experienced Tzedaka collector advised us that he
cannot understand how, when he approaches the father of a chosson or the
father of a Kallah at a Chasunah (or after) for a donation--they usually
give him one, but it is typically with a scorn and feeling that the
collector is ‘interfering’ with their Simcha. He asked: “Why don’t they
smile at me, and be happy to share their joy with others in a truly
meaningful way?” As we noted earlier, Shlomo HaMelech, the wisest of all
men, teaches “BeYom Tova Heyeh V’Tov” (Koheles 7:14). We all have
our own personal wonderful events like Kriyas Yam Suf--let us keep the
Yetzer Hara out in any and all respects! Rather than complaining, and
rather than being self-focused...let us be sure to share and spread our joy
with and to others!
===================================
7
Shevat
REALITY CHECK:
Have you complimented someone today--or will you?
----------------------------------------------
ONGOING SHOVAVIM SUGGESTIONS!
1. As we progress speedily through Shovavim,
perhaps we can each take the following simple daily accounting: Record in
writing how many times (if at all) that you got angry [ or pick the middah
that you know needs improvement on a daily basis], and why you did, at the
end of the day. If you are fearful that you will forget by the evening,
then write it down at the time you have regained full control. In any
event, think about how you can try to avoid its duplication. You can come
out of Shovavim a much greater person!
2. The previous suggestion is based on the
pivotal Yesod of Sur Mai’ra--turn away from evil. There is, of
course, the corresponding rule of Aseh Tov--Seek Ways to do Good. A
possible approach for Shovavim in this vein is to concisely commit to paper
daily at least three new Torah thoughts or lessons (Halacha, Hashkafa,
Parasha) that you learned. You can review them from time to time and
k’vel (take nachas in yourself). Over a week--it amounts to 21
teachings that you did not know before--and over the Year--it’s more than
1,000 new Torah points in your possession! You can then begin doing
the math on your own--10 years--10,000 teachings...20 years--20,000 Torah
acquisitions... Truly a magnificent accomplishment!
----------------------------------------------
SEMICHUS GEULAH L’TEFILLAH:
In this Parasha of Geulah, we once again provide the very special
explanation of Semichus Geulah L’Tefillah, as presented in the
magnificent work HaRav Schwab on Prayer, which we have noted so many
times in the past is a Sefer which is essential for every Jewish home:
Briefly, HaRav Schwab teaches that to
understand the deeper meaning of Semichus Geulah L’Tefillah, we must
first understand the meaning of the word Geulah. In the Torah, the term
Geulah refers to one who is close (see e.g., Vayikrah 25:25 and 48-49 and
Bamidbar 5:8).
Similarly, by the term V’Ga’alti Eschem
used at Yetziyas Mitzrayim, Hashem was telling Bnei Yisrael that He was then
establishing close personal relationship with us. Through the miraculous
events of Yetziyas Mitzrayim, Hashem came as close to us as He can ever
come. This is what the Ba’al Hagaddah means when he writes Ani VeLo
Malach Ani VeLo Saraf…From the view point of Hakadosh Baruch Hu, His
closest relationship to us is through Geulah.
Correspondingly, from the perspective of
K’lal Yisrael the highest form of Avodas Hashem--that which brings us into
the closest proximity of Him--is the korban, whose root is karov--to
become as close as humanely possible to Him. In our times, Tefillah takes
the place of korban. The highest form of Tefillah--the essence of
which is Shemone Esrei--is when one offers himself as a korban to
Hashem in sincere prayer. In the architecture of Tefillah, the Shemone Esrei
actually corresponds to the Kodesh Hakedoshim, for this is where we bring
our neshama from the mundane world into the closest possible way we can
relate to Hashem. Indeed, when we take three steps forward and keep our feet
together, we symbolize that we are leaving the mundane and drawing closer,
binding ourselves before Hakadosh Baruch Hu.
Semichus Geulah L’Tefillah
is, then, the connection between the closest possible relationship of
HaKadosh Baruch Hu to us--through Geulah--with our closest possible
relationship to Him--through Tefillah, in which we offer ourselves as a
korban to HaKadosh Baruch Hu.
HaRav Schwab concludes that it is incumbent
upon every individual to make the effort to work towards the goal of
achieving the closest possible proximity to Hashem by connecting the
concepts of Hashem’s Geulah and our Tefillah. Hakhel Note: We thereby
accomplish the purpose of man!
------------------------------------------------------
SHALOM BAYIS AT ITS BEST!
At a Hakhel Yarchei Kallah, Rabbi Maimon Elbaz, Shlita, presented a powerful
PowerPoint presentation on Shalom Bayis. We highly urge all Shuls and
groups to ask Rabbi Elbaz to present this Shiur to them--he may be contacted
at
nycmohel@gmail.com. We provide below just a few highlights of the very
moving presentation:
A. A Rav took his daughter out to eat in a
restaurant the night before her Chasunah: “Why are you doing this, Totty?”
she asked. He responded: “For one reason--I want you to see how the waitress
serves and smiles, is pleasant and cooperative--no matter how her day has
been. Your job is much more important than hers--and I want you to always be
reminded of her pleasant disposition at all times!”
B. One should try to keep two diaries--one
of the chassodim, the kindnesses that his spouse performs on his behalf [and
perhaps on behalf of others], and a second diary which lists what his spouse
really likes or loves--so that he can provide a much appreciated present or
surprise from time-to-time.
C. Rabbi Frand teaches that before a teacher
enters a classroom, he should recognize how significant his words will be by
remembering the teaching of Shlomo HaMelech in Mishlei: “HaMaves
V’HaChaim B’Yad HaLashon--what I say will make the difference between
death and life.” Rabbi Frand’s teaching can be applied before one enters his
home--even after a difficult day. By one’s words and actions, one can
literally change the temperature of the home.
D. To paraphrase a well-known instruction:
“Do not ask what your spouse can do for you…ask what you can do for your
spouse!”
E. An important acronym that one can always
apply is AAA--Attention, Affection and Appreciation. Hakhel Note: There is a
related phrase: Give, Forgive and Give-In.
F. Shlomo HaMelech (Mishlei 31:12) teaches:
“Gemalasu Tov V’Lo Ra’ah--she responds to him with good and not bad.”
Even if he has not acted properly towards her...she is still Gemalasu Tov!
G. A couple married for 65 years was asked
how they were able to stay together for so long. They responded: “We were
born in a time that if something was broken we would fix it--not throw it
away!”
H. According to police reports…no husband
was ever shot when doing the dishes!
I. The Midrash teaches that Aharon HaKohen
had 80,000 boys named after him by the couples whose Shalom Bayis he had
helped. If Aharon made peace for 80,000 couples, then we can certainly
begin…helping ourselves and others.
J. A Rav was asked how long a Chosson is
Domeh L’Melech for. He responded that it is for as long as he treats his
wife as a queen!
Hakhel Note: Please review--and apply daily
in all interpersonal relationships!
------------------------------------------------------
ATTAINING EVERLASTING LIFE:
The
Chofetz Chaim, in his introduction to the Third Volume of the Mishna Berurah,
provides a penetrating teaching: “We recite in the Birchas HaTorah (over
the Torah) ‘VeChayei Olam Natah BeSocheinu--and You planted eternal
life within us.” What this means is that Hashem planted a sapling
within us through which we can live forever--for the Torah is to the soul
what the Eitz HaChaim was in Gan Eden--if one would eat of its
fruits, he would live eternally. So too, will the light of the Torah
that we study bring our bodies to life (or back to life)--and will cause it
to live forever! As we have previously noted, we are in the month of
Shevat, and we should recognize by our actions that it is a month especially
dedicated to the study of Torah--as Moshe Rabbeinu reviewed the entire
Torah with Bnei Yisrael in the period between Rosh Chodesh Shevat and his
passing on the Seventh Day of Adar. During this special month, let us
do our utmost to develop and enhance our everlasting life! Incredibly,
Rashi (Shabbos 150A) notes that the Torah’s requirement of “VeHaya
Machanecha Kadosh --and your camp shall be holy [free of unclean
matter]”, is based on the premise that Jews are constantly thinking about
Torah--and they are only able to think about Torah in a clean place.
Remember our mantra-- VeHaya Machanecha Kadosh!
===================================
6
Shevat
GETTING READY FOR TU B’SHEVAT--FROM COR OF DETROIT:
1.
JAFFA/AMC CLEMENTINES FROM ISRAEL
in 5
lb. bags are now being sold at Costco, and require taking of Terumos &
Maaseros.
2.
DRIED FRUIT -
Following is a very partial list of some common types of dried fruit, etc.
and their Kashrus status. The omission of any item does not indicate that it
does not require certification or checking.
Require reliable Kashrus certification:
• Any
from Israel (e.g. dates)
•
apples
•
banana chips
•
cherries
•
cranberries / craisins
•
currants
•
guava
• kiwi
•
mangoes
•
papayas
•
pineapples
Require checking for infestation:
•
apricots (checking is recommended)
•
carob
•
dates [American pitted (pit removed) do not require checking. From Pakistan
or Tunisia should
-------------------------------’
BRACHOS ALERT: WE WERE ADVISED BY THE OU
THAT THE FOLLOWING ARE THE PROPER BRACHOS TO RECITE ON CHEX CEREALS:
|
Apple Cinnamon Mezonos Borei Nefashos |
|
|
Chex
Chocolate Chex |
Mezonos |
Borei Nefashos |
|
|
Cinnamon Chex |
Mezonos |
Borei Nefashos |
|
|
Rice Chex |
Mezonos |
Borei Nefashos |
|
|
Wheat Chex |
Mezonos |
Al Hamichya |
|
|
Honey Nut Chex |
Shehakol |
Borei Nefashos |
|
|
Multi-Bran Chex |
Shehakol |
Borei Nefashos |
|
|
Corn Chex |
Shehakol |
Borei Nefashos |
|
----------------------------------------------
HACHODESH
HAZEH LACHEM
ROSH CHADASHIM:
The
Seforno in
last week’s Parasha asks why
it is “HaChodesh
Hazeh Lachem
Rosh Chadashim--this month
is for you the first of
the months.” What made ‘this month’ so special,
the Seforno writes,
is that until that point, the
minds of Bnei Yisrael were ‘meshubad’--subjugated and diverted by
the will of their masters. Now that Bnei Yisrael
would be free, their minds would be free as well. They would now be able to
undertake activities in which they could exercise
their very own Bechira Chafshis--their own free will. They would be able to
accomplish their purpose in life--making
the right choices and decisions-- and there could be
no greater pleasure or joy. When we face a test or a challenge we can think
these words: “HaChodesh Hazeh
Lachem Rosh
Chadashim”--this is my moment, this
is my time, this is my
opportunity--and I will come out on top!”
----------------------------------------------
A
GENUINE VIEW OF MONEY:
We
provide below the moving words of the Sefer Chovos HaLevavos in the
Sha’ar Chesbon HaNefesh--the Gate of Self Accounting, relating to the
concept of contemplating how one uses his money. The translation below is
substantially excerpted from the outstanding Feldheim English translation
Duties of the Heart. For those who do not have it, we once again
express our sincere belief that it is a must for every home:
“If
one has money, he should make an accounting with himself as to how he
acquired it, how he spends it, and whether he draws on it to meet his
obligations to the Creator and his responsibilities to other people, as
incumbent upon him. He should not regard it as reserved for himself alone
but should recognize that it is in his possession as a trust: it will remain
with him as long as the Creator wishes; then, at the time that He desires,
He will consign it to another. When a person who has money takes this to
heart, he will not live in fear of losing his fortune. If the money remains
with him, he will be grateful to the Creator and praise Him. If he loses
it, he will bear His judgment patiently and accept His decree. It will be
easy for him to make use of it and spend it in the service of Hashem, may He
be exalted; to do good with it; and to return what is not his or what was
gained dishonestly. He will envy no man his money nor treat a poor man with
disdain on account of his poverty. [His wealth] will be one of the
strongest factors in [his] attaining good qualities and avoiding negative
ones. As it says, “Kabed Es Hashem MeiHonecha…Honor Hashem with your
wealth and with the first fruits of all your produce” (Mishlei 3:9); “Malvah
Hashem Chonein Dal…He who is kind to the poor [in effect] lends to
Hashem, and He will pay him his just reward.”(ibid. 19:17). 21
----------------------------------------------
IN
PREPARATION FOR THE THIRD DAY OF THE WEEK OF PARASHAS BESHALACH:
Many will soon receive several reminders to recite the Parashas HaMon as a
Segulah for Parnassah tomorrow--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 9/11. 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 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 B’Shalach, 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!
===================================
3
Shevat
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).
----------------------------------------------------------
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://www.hakhel.info/archivesPublicService/PrayerforJudgingOthersFavorably.pdf
------------------------------------------------------
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 physically 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!
Hakhel Note:
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. He
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.
--------------------------------------------------------
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 for Teshuva 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).”
-----------------------------------------------------
A REAL LESSON!
HaRav Chaim Kanievsky, Shlita,
brings from the Zohar (Parashas 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?!
------------------------------------------------------
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
of 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
on Shabbos--for example to award a prize to children
who had just recited Tehillim 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 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
--------------------------------------------------------
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: We too MUST see the light!
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
Yisrael? Had they not been beating and attacking
our nation for so many years? Rabbi Paysach Krohn, Shlita notes that
shoresh of the term Rai’aihu and the term
Re’ussa is actually starkly similar or related to Ra-or evil--and
that is how the Mitzriyim in fact treated the Bnei Yisrael. 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 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 bring 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 the eirev rav leaving 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 passion, the 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.
Perhaps the most famous Ramban on Chumash is the Ramban at the end of
Parashas Bo: In this fundamental Ramban, he 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, explains the relevance and scope of these words
in our daily lives. The Mashgiach notes 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 here. 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 Hara 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.”
HaRav
Salomon especially 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 Malach 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
Malach Gayus Lovesh” as the Shir Shel Yom for Friday--the day of man’s
creation--to remind us of life’s true purpose, and of our true role.
Additional Note: HaRav Erlanger in fact teaches that his father in-law (HaRav
Shlomo Wolbe, Z’tl) would say that everyone should know this Ramban 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 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, 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!
===================================
2
Shevat
A
REAL LESSON!
HaRav
Chaim Kanievsky, Shlita, brings from the Zohar (Parashas 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?!
------------------------------------------------------
ASK
YOURSELF! Rabbi
Moshe Elefant, Shlita, at an 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!
------------------------------------------------------
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!
------------------------------------------------------
IT
BEGAN ON ROSH CHODESH SHEVAT:
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?!
--------------------------------------------------------
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, Z’tl, 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.” Additionally, Rabbi Belsky continues,
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!
------------------------------------------------------
IMPORTANT GEMS FROM RABBI ZECHARIA WALLERSTEIN, SHLITA:
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 he needs to
hear--not what I need to say.”
C.
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--precede 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!
------------------------------------------------------
TECHNOLOGY: A PERSPECTIVE:
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!
===================================
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!
Hakhel
Note: As today is the four-month
anniversary of Rosh Hashana (and a Rosh Hashana itself according to Bais
Shammai), 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 confusion. 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!
-------------------------------------------------------------------
TRUE POWER!
The
new cycle of Positive Word Power (Artscroll/Chofetz Chaim Heritage
Foundation), the masterful and monumental work on Speaking Positively will
begin 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. The 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.
-------------------------------------------------------
TIED AND UNTIED:
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!
---------------------------------------------------------
A
REAL LIFE DISTINCTION!:
On 28 Teves, 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!
===================================
29
Teves
IT
IS YOM KIPPUR KOTON TODAY!
Even
if one will not be reciting the special Yom Kippur Koton Tefillos, it is
certainly a day of Teshuva--reflecting upon the past and looking forward
to the future!
--------------------------------------------
GETTING READY FOR ROSH CHODESH!
The new cycle of Praying With Fire II, by Rabbi Heshy Kleinman,
an incredible handbook on Emunah, Bitachon and Tefillah starts
tomorrow, Rosh Chodesh Shevat. The cycle will guide you for four
months--through Rosh Chodesh Sivan--when you will make an incredibly
rewarding Siyum! For those who have not yet done so, we strongly urge
taking up this outstanding five minute a day Program.
----------------------------------------------
THE
QUOTABLE QUOTE:
“The
explosion of Jewish ‘pop culture’ in the last few years is an entirely
different type of threat. Music is seen primarily as a form of
entertainment, corrupting our emotional relationship with a fundamental
aspect of our Ruchniyus.” [Excerpted from The Evolving Digital
Challenge by Rabbi Nechemiah Gottlieb, Shlita].
--------------------------------------------
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.
--------------------------------------------
USING THE WORLD: “Man’s
use of the world for his own needs, however, should be circumscribed by the
limits imposed by Hashem’s will and not include anything forbidden by Hashem.
It should be motivated by the need to best maintain his health and preserve
his life, and not merely to satisfy his physical urges and superfluous
desires. One’s motivation in maintaining his body should furthermore be so
that the soul should be able to use it to serve its Creator, without being
hampered by the body’s weakness and incapability. When man makes use of the
world in this manner, this in itself becomes an act of perfection, and
through it one can attain the same virtue as in keeping the other
commandments. Indeed, one of the commandments requires that we keep our
bodies fit so that we can serve Hashem, and that we derive our needs from
our environment to achieve this goal. In this manner, we elevate ourselves
even through such activities. The world itself is also elevated, since it is
then also helping man to serve Hashem.”
[Excerpted from Derech Hashem by HaRav Moshe Chaim
Luzzatto, Z’tl, as translated in the outstanding English translation
by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------------
AS
WE CONTINUE THROUGH THE SHOVAVIM PERIOD, WE PROVIDE THE FOLLOWING TWO POINTS
AND POINTERS:
1.
Rabbi Mordechai Becher, Shlita, in his masterful Shiur given at a Hakhel
Yarchei Kallah brought from the Sefer Maggid Meisharim (which
contains the instructions of the Malach who learned with the Bais
Yosef to the Bais Yosef), that the Malach told the Bais Yosef that he
should certainly reduce the amount of what he was consuming in light of the
Shovavim period. Of course, one should consult with his Rav or Posek as to
what actions he may or should take in recognition of this special time of
Teshuvah. One simple thought to quench desire, which is so important
during this period, may be to, once-a-day, put the food that you are
about to partake of in front of you--but wait to consume it for five
minutes.
2. In
response to reader questions as to whether a Kabbalas Ta’anis is needed for
a Ta’anis Dibbur, HaRav Dovid Feinstein, Shlita rules that no Kabbalas
Ta’anis for a Ta’anis Dibbur is required, as only a regular Ta’anis over
food has a Kabbalas Ta’anis al pi din.
----------------------------------------------
THE
SPICE OF LIFE!
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!
--------------------------------------------
THE
FOREST:
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 there 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!
--------------------------------------------
SHVACH:
HaRav
Chaim Volozhiner, Z’tl, teaches: “Don’t say I am shvach at this”,
rather, where you think you are weak, is where you should develop strength.
One should achieve gadlus in an area that he thinks he is incapable
of. Similarly, Rebbi Tzadok HaKohen, Z’tl, teaches that the reason Moshiach
will come riding on a chamor, which is a beheimah temeiah, is because
greatness can come from ‘riding on top of’ tumah. One should push himself in
the down times--when he otherwise thinks that he is not successful. At a
Hakhel Yarchei Kallah, Rabbi Yisroel Reisman, Shlita, reported that he had
heard from a successful real estate investor: “I don’t understand why people
don’t buy real estate when the market is down--that is the time to buy!” The
successful man’s ‘business’ lesson--is truthfully an essential lesson in
ruchniyus as well!
===================================
28
Teves
PAIN SENSITIVITY:
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 Sara 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!
--------------------------------------------
ALSO…:
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 Shomati 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...!
----------------------------------------------------------
SIMCHA SHEL MITZVAH:
HaRav
Chaim Kanievsky, Shlita, in the Sefer Orchos Yosher explains the
concept of Simcha Shel Mitzvah as follows: Each and every Mitzvah that
presents itself to a person is a gift which has been sent by Hashem from
heaven. Accordingly, if one experiences joy with the incomparable gift, he
is demonstrating that he recognizes its inestimable value, and that the gift
is beloved and precious to him. In turn, the very joy experienced will
cause one to further his love for Mitzvos--and to actively seek more and
more Mitzvos to perform. A person should simply contemplate that the
Mitzvah in front of him is incomparable even to thousands upon thousands of
golden coins--for it is eternal richness--and Hashem’s joy. In fact, a
person will be zoche to an Ohr Elyon from the Mitzvah relative to the
true Simcha he experiences in the Mitzvah’s performance. HaRav Chaim
continues in the name of HaRav Chaim Vital in the Sha’ar HaMitzvos:
“VeIm Yasmid Bazeh Ein Safek Sheyashreh Alav Ruach HaKodesh--if one
continuously experiences Simchas HaMitzvah upon performance there is no
doubt that Ruach HaKodesh will rest upon him!”
Hakhel
Note: We sometimes see in this world how a person can become very involved
in a mundane and physical activity, enjoying the experience (going out to
eat, eating a steak at home, putting on a new, expensive tie or dress,
buying a new device or app) in a unique and special way. When we view these
events, they should move us to appreciate the supernal, incalculable
benefit, reward and experience of each and every Mitzvah. The joy of each
and every Mitzvah--make it a part of your day--each and every day!
----------------------------------------------
THE
YAHRZEIT OF HARAV SHMUEL BERENBAUM:
Today, 28 Teves, is the tenth 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, 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 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. Haman 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 descendants 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 descendants, 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!
--------------------------------------------------------
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!”
===================================
25
Teves
MY
RIGHT HAND!
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!
----------------------------------------------
YEARNING TO GET OUT:
In this week’s Parasha,
we are honored with the four Leshonos of Geulah--V’Hotzeisi,
V’Hitzalti, V’Ga’alti, V’Lakachti. In order to be saved--for
Hitzalti--the Torah teaches V’Hotzeisi Eschem Mitachas Sivlos
Mitzrayim--and I will take you out of the burdens of Mitzrayim.
The Gerrer Rebbe explains that in order to be saved from Golus, one must
truly view it as a burden--one must really want to leave and get out.
If it is not a burden, if it is comfortable, and if one is pleased--then,
quite simply and logically, there is nothing to be saved from. The 80% who
were killed in Makkas Chosech did not want to leave--and accordingly
they did not. The Gashmiyus comforts that we currently have around the
world--and even the Ruchniyus comforts that we enjoy--should not prevent
or in any manner inhibit our daily pleadings to HaKadosh Baruch Hu to get us
out. How can we not think of the Yeshua that the Geulah will bring to
the Shechina and to Klal Yisrael when we recite the words Ki LiShuasecha
Kivinu Kol HaYom three times daily in Shemone Esrei? How can we not
stretch out our hand as a beggar when we recite the words “Yehi
Ratzon…SheYibaneh Bais HaMikdash BiMeheirah V’Yameinu V’Sein Chelkeinu
BeSorasecha”? How can we not recite the Ani Ma’amins for Bi’as Moshiach
and Techiyas HaMeisim without feeling at least a touch of the burden of
2,000 years of Golus on our shoulders? Hashem will certainly save us--let
us show Him how important it is to us, and how desperately we want to be
saved!
----------------------------------------------
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).
----------------------------------------------
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!”
--------------------------------------------------------
THE PRIMACY OF TEFILLAH:
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):
1. 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.
2. 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).
3. 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.
4. 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.
5. 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!
--------------------------------------------------------
THE
YAHRZEIT OF HARAV SHAMSHON (B’R REFOEL) HIRSCH, Z’TL:
Sunday, 27 Teves, is the Yahrtzeit of HaRav Shamshon (B’R Refoel) Hirsch,
Z’tl. HaRav Shimon Schwab, Z’tl, in the introduction to Rav Schwab on
Prayer refers to HaRav Hirsch as the “Tefillah Lamdan”. We provide below
only three short samples of HaRav Hirsch’s monumental teachings culled from
Rav Schwab on Prayer:
A.
Just as we make a separation between the human and animal parts of the body,
so do we separate our mind, our intelligence, from that of HaKadosh. Baruch
Hu by covering our head and, symbolically, our intelligence, as “ervah,”
“unrefined nakedness,” compared to the Daas Elyon, the omniscience of
HaKadosh Baruch Hu. Women express this same idea through the tznius of their
clothing, and for married women this includes the covering of the hair.
B.
“Beni Bechori Yisrael--I consider
Bnei
Yisrael
to
be My
bechor”
was
the message
which
Moshe
Rabbeinu
brought
to Pharaoh in
the
Name of HaKadosh Baruch Hu.
Just
as
the bechor is
to be the role model for the other children,
so is Am Yisrael
to
be a
role
model for the
rest
of the
world--to
save the whole
world!
C. At the outset of Pesukei DeZimrah we recite “Hodu LaHashem Kiruh
Vishmo”
The words “Kiruh Vishmo” are based on Bereishis (12:8) in connection
with Avraham Avinu: “Vayikrah BeSheim Hashem”, which is usually
translated, He called out the Name of Hashem, meaning, he proclaimed the
existence of HaKadosh Baruch Hu to the world. However, HaRav Hirsch writes
that “Veyikrah BeSheim Hashem”--He called everything by the Name of
Hashem, meaning he proclaimed to the world that everything that exists is
created by HaKadosh Baruch Hu. It is with this awareness that we begin
Pesukei DeZimrah.
===================================
24
Teves
THE SHIDDUCH
CHECKLIST:
As we all know, it is not only
what you say--but how you say it. It is certainly a great Mitzvah to redt
Shidduchim. By the
following link
http://hakhel.info/archivesPublicService/ShidduchGuidelinesforLH.pdf we
provide helpful guidelines in redting a Shidduch
properly and effectively.
----------------------------------------------------
CHUPAH TEFILLOS!
Yad Eliezer makes a beautiful and decorative card available for Chupah
participants as part of its renowned Adopt-A-Wedding Program. By the
following link, we provide the Tefillos contained in the card
http://www.hakhel.info/archivesPublicService/TefillosVarious.pdf. For
more information, please contact Yad Eliezer at 718-227-0207, or email
weddings@yadeliezer.org
----------------------------------------------------
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.”
----------------------------------------------------------------
THE
YAHRZEIT OF HARAV DESSLER, Z’TL:
Today
is the Yahrtzeit 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, Z’tl, who was one of the
foremost Ba’alei Mussar in Eretz Yisrael in contemporary times: 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!”
----------------------------------------------------------------
THE
YAHRZEIT OF THE BA’AL HATANYA:
Today is also the Yahrtzeit 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….
===================================
23
Teves
SHLOSHIM OF HARAV SHTEINMAN:
As the Shloshim of HaRav Shteinman, Z’tl, approaches, we remind our readers
of the recent hespedim arranged by Agudah Israel of America. The Agudah has
audiovisuals available at
www.agudathisrael.org
---------------------------------------------
THE
BLESSING OF SUCCESS!
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 Melachtecha!”--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?!
-------------------------------------------
WATER! WATER!
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 or 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 last 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!
-------------------------------------------
WHAT IS THE KAL V’CHOMER?
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 certain phrases which should have no room in our thought
process or our vocabulary. 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!
-------------------------------------------
A
TESHUVAH THOUGHT:
Shlomo HaMelech, the wisest of all men, teaches in Mishlei (16:7) “BiR’tzos
Hashem Darchei Ish Gam Oyvav Yashlim Ito”--when Hashem accepts a
person’s ways, He [Hashem] will cause even His enemies to make peace with
Him. What an astounding lesson for us at this time, when vehement
enemies abound from within and without. We must take the lesson and utilize
this gift-filled period of Shovavim for us to move in the direction in which
Hashem will accept our ways. In a word, we must do
Teshuvah. In this regard, we provide below the moving words of the
Sefer Chovos HaLevavos as he concludes his Sha’ar HaTeshuvah.
The translation below is substantially excerpted from the outstanding
Feldheim English translation Duties of the Heart. For those who do
not have it, we hope it is now back in print, for it is a must for every
home:
1.
“All that keeps a sinner from Teshuvah is his own corrupt inner life and a
deceitful heart. If he sincerely wishes to draw closer to Hashem, the gate
of repentance is not closed to him and no obstacle will prevent him from
reaching it.”
2.
“He who hastens to the good will attain it today, while the fruit of
negligence is remorse.”
3.
“Whoever wishes to be in Hashem’s favor should enter by way of the narrow
door through which the pious and patient ones enter. We all hope to attain
the good; but only those who hasten to it and run to it will attain it.
This is why Chazal teach ‘be bold as a leopard, light as an eagle, swift as
a gazelle, and mighty as a lion, to do the will of Hashem’. (Avos 5:20)”
4.
“Scrutinize yourself. Be ashamed to act towards your Creator in a way you
would not permit yourself to act towards another human being.”
5.
“The Creator has blessed you with wisdom, understanding, and knowledge,
through which He has made you superior to other creatures. Be wary,
exceedingly wary, that these gifts not serve to implicate you.”
===================================
22
Teves
AS THE WINTER APPROACHES: RICOLA--FROM KEHILAH KASHRUS OF FLATBUSH:
“Subsequent
to a great deal of research by the CRC of Chicago, the following flavors of
Ricola Drops have been found to be acceptable for use in our establishments
TO THE EXCLUSION OF ALL OTHER RICOLA VARIETIES: Honey Herb, Honey
Lemon with Echinacea Lemon Mint, Lemon Verbena, Natural Herb (original), and
the following Sugar Free - Green Tea with Echinacea, Lemon Mint, Menthol,
and Mountain Herb.”
----------------------------------------
SET
UP SEFER FOR LATER:
We
recite the Birkos HaTorah once a day, notwithstanding that our Torah study
may be interrupted for hours by work, Chesed or other activities. This is
very much unlike other Mitzvos, for which the bracha is recited every time
the person does the Mitzvah during the day (e.g., sitting in the Sukkah,
putting on Tzitzis, etc.). Tosafos (Brachos 11B, d’h Shekevar) explains that
the study of Torah is different in that the person’s mind is always on going
back to learn, for he realizes that he should be studying at the times that
he is not engaged in other legitimate activities. Accordingly, the Birkos
HaTorah made in the wee hours of the morning covers one’s study during
lunch, and indeed even late into the night. May we suggest that, as a means
of demonstrating one’s dedication to Torah study that in the morning before
one leaves for work or to undertake other tasks--that he already set up his
Sefer or Seforim for his evening study…. Chazal’s teaching of V’Talmud
Torah K’neged Kulam should be a living reality--each and every day!
-------------------------------------------
IN
HONOR OF SHOVAVIM:
We are now in the second week of Shovavim--special days of return to Hashem
occurring over the first weeks of Sefer Shemos--weeks which take us out of
the doldrums of personal galus into the mirth of personal Geulah. Will you
engage in one less indulgence today--even if it just one less cookie than
planned?
Hakhel
Note: We provide several essential points made by HaRav Tzvi Meir Zilberberg,
Shlita on Shovavim:
1. The
Eight-Week Shovavim period corresponds to the Parashios in the Torah during
which we were upended from a status of tortured and debased, low-class
slaves to that of a miraculously-freed people which received the Torah from
Hashem Himself and honored to build the Mishkan to ‘house’ Hashem’s Presence
in this world. The message of Shovavim is that we can during this especially
endowed period do the same--by uprooting and overturning the Yetzer Hara’s
presence all about us--and raising ourselves closer and closer to HaKadosh
Baruch Hu--’housing’ Hashem’s Presence in our hearts and being in the here
and now!
2. It
is essential for us to realize that elevating our relationship with Hashem
is our purpose and goal in this world. The special gift that we are given to
accomplish this goal is Tefillah. As Dovid HaMelech exclaimed and as we
repeat to ourselves three times a day (Tehillim 145:18): “Karov Hashem
Lechol Kore’av Lechol Asher Yikreu’hu V’Emes--Hashem is close to all who
call upon Him--to all who call upon him sincerely.” Indeed, in the Haftarah
of Shuva Yisrael read on Shabbos Shuva, the first instruction we are given
to accomplish our task of Teshuva is: “Kechu Imachem Devarim V’Shuvu El
Hashem” (Hoshei’ah 14:2)--take your words of Tefillah with you in order
to return to Hashem!
3.
Dovid HaMelech actually describes himself with the words (109:4): “V’ani
Tefillah--and I am prayer”--for this is the metziyus, the
essence, for which we should all strive.
4. It
is absolutely imperative that we recognize the importance of Tefillah
prior to hardship or difficulty. Chazal especially emphasize to us
that “Le’Olam Yevakeish Adam Rachamim Ahd She’lo…Leolam Yakdim Adam
Tefillah L’Tzara---a person should ask for mercy before he gets sick,
before any trouble comes.”
5.
Hashem has established the world on the basis of: “Hashme’ini Es Koleich--I
want to hear your voice calling Me to be close.” This is the way the world
works--and it is accordingly not a miracle when Hashem listens to our
prayers--even though the outside world might consider it miraculous under
the circumstances.
6.
Hashem listens to Kol Peh--to every single person, for it is
the obligation of every single person, no matter who he is, where he is, and
what he does to draw closer to Hashem and to recognize that Ein Ohd
Milevado--there is no source of anything in the world besides Hashem.
The Ohr HaChaim HaKadosh teaches that in the last generation before Moshiach,
the Yetzer Hara will attempt to pummel us into the 50th sha’ar of
tumah (as he attempted to do in Mitzrayim) in order for us not to be worthy
of being redeemed. The technological advancements of late are to fool a
person into believing that he literally has the world at his fingertips, and
that he can control or attain anything that he would like or needs within
seconds--with nothing to stop him. In fact, when driving away this
superficiality, we will recognize that whatever generation we live in, and
whatever we in fact possess--we really and truly have nothing without
Hashem’s ongoing beneficence. We must realize that we do not take care of
ourselves, and should view ourselves as a child who is ‘at his father’s
table’. It is for this reason that Chazal teach and that the Shulchan Aruch
(Orach Chaim 98:5) rules that prior to prayer, a person should contemplate
his inabilities and the kindnesses in which Hashem sustains and supports
him. The more we recognize this, the more we gain, the more we grow--and the
more Hashem will want to shower His blessings upon us!
7.
Chazal describe Tefillah as something which is “Berumo Shel Olam--at
the height of the world because this is where it places us.” Tefillah is the
eitzah shel kol haeitzos--the eitzah over all other Eitzos!
8. In
the last year of his life, the Chofetz Chaim, Z’tl, advised HaRav Elchonon
Wasserman, Z’tl, that when davening for the final Geulah, one should
emphasize asking for Hashem’s Rachamim-”Velirushalyaim Irecha
B’Rachamim Tashuv” and “Vesechezenah EIneinu B’Shuvecha L’Tzion
B’Rachamim” are two very important points in Tefillah in which we
can ask for Hashem’s Rachmanus to speedily bring our redemption.
9. The
Navi (Yeshaya 56:7) teaches us: “VeHaviosim El Har Kodshi V’Simachtim
B’Veis Tefillasi”--when we achieve the final Geulah, we will reach such
a level of closeness to Hashem that we will especially rejoice in the Beis
HaMikdash as a house of prayer!
10.
One should review these very basic lessons and process them--for by
recognizing the significance of Tefillah and applying a high priority to
Tefillah on a daily basis, he will change his life and bring it so very much
closer to its great spiritual purpose and goal!
Important Postscript:
On Erev Shabbos, we pointed out that 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!
-------------------------------------------
TALES OF THE TONGUE:
The following very meaningful episode is part of the Shomrei Haloshon
Program, as excerpted from the book Tales of The Tongue by Esther
Ehrenreich and Chaya Kahan (Artscroll/Mesorah): “Gunshots and explosions
filled the air. Inside the shelter, people sat crowded together. No one
dared look outside. A fierce battle was waging and the Jews of the land
were the first to suffer. HaRav Eliyau Lopian, Z’tl sat among them,
immersed in Torah thought. Suddenly, a man broke his train of thought: ‘Rebbe!’,
he said anxiously, ‘they’re speaking Loshon Hora here!’. “Really? We must
leave here right away!’ HaRav Eliyahu had less concern for the bombs
falling right and left. For him, the sin of hearing Loshon Hara was
far greater than the possibility of being hit by falling explosives.
Hashem guided his steps in the right direction, for shortly afterwards a
bomb fell on the shelter....’ Hakhel Note: Of course, we do not know or
understand the ways of Hashem--as we have been focusing in the Ani Maamin’s
on the fact that He is First and He is Last--and our role and purpose is to
be here successfully for a segment in between--so that we can be together in
Olam Haba. What we are to do now is His Will. Loshon Hara , the
Chofetz Chaim especially reiterated and reinforced to our generation
is reviled by Hashem to such an extent that it can involve up to 31 Torah
violations. Let us follow the lead of HaRav Lopian--and in these dangerous
times stay as far away as possible from this extremely deleterious
and highly pernicious behavior--and from those who seek to endanger others
with it. As the wisest of all men taught: “Holech es Chachomim Yechkam”--walk
with the Chachomim to become wise--for “Roa Kesilim Yeiroa” ....those who
stay around those who promulgate evil... (we won’t say more--but will only
add that it doesn’t make it better if the promulgator is a close family
member, someone who you speak you at work who ‘isn’t frum anyway’ or an old
classmate or friend who only calls you up from time to time--it’s still
Loshon Hora). We additionally remind you of the Chofetz Chaim Heritage
Foundation’s free service--The Shemiras Haloshon Shaila Hotline -by which
expert Poskim in Shemiras Haloshon answer all of your Shailos about Shemiras
Halashon--in Shidduchim, Business, family matters--who doesn’t have a Shaila
about what should be said or how you should say it? The Hotline’s number is
718-951-3696,
and its regular hours are 9pm to 10:30 pm, and in emergencies at other
times, subject to a Rav’s availability.
===================================
21
Teves
BRACHOS ALERT:
We have
been advised by the OU that the
bracha rishona
on
Post
Cookies and Cream Cereal
is Mezonos
and the bracha achrona is
Borei Nefashos.
--------------------------------
QUOTABLE QUOTE:
“Habituated
to being hyper-stimulated by new snippets of information, we lose the
ability to follow long, involved arguments. Book reading becomes a chore
rather than a delight.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
--------------------------------------
MECHAPEIS SIBA L’HEITIV:
HaRav
Mattisyahu Salomon, Shlita, teaches that Hashem looks at us daily and is “Mechapeis
Siba L’Heitiv--searching for reasons to do good to K’lal Yisrael.” He is
looking for sincere Mitzvos, real Tefillos, acts of Chesed, the study of
Torah even in pressing circumstances. Hashem is looking for reasons to do
good to our people--let us try to intentionally try to give Him at least one
a day!
--------------------------------------------
THE
RIGHT WAY TO PLAN AHEAD:
Chazal teach that because of Kamtzah and Bar Kamtzah the Bais HaMikdash was
destroyed--and we are all familiar with the sad and troubling story. We
should also remember that the word Kamtzah refers to a small insect--a
locust, and there is a great lesson in this as well. When all is said and
done, the ‘little things’ in a person’s day constitute a significant and
perhaps overwhelming part of a person’s life. Being unconcerned with the
small items is a sign of lack of concern with life itself. It was the
Kamtzah and the Bar Kamtzah--the small thing and the even smaller thing (or
perhaps the disregarded small thing, and that which resulted from the
disregard that caused the Churban). None of us want to get anywhere near a
Tisha B’Av of Churban again this year. The next three especially marked
days of our calendar are Tu B’Shvat, Purim and Pesach--symbols of
rebirth, recreation and rededication. Let us plan ahead--let us work on the
‘small’ items--the extra annoyance that we cause to others, the word that
you know you would like to take back after you say it, waiting the extra
second before making a bracha to contemplate what you are doing--or to ask
someone to answer ‘amen’ to the bracha you are about to recite, making a
heartfelt short request in Elokai Netzor, checking the Hashgacha on the
product or store to make sure that it has not changed, getting to Shul five
minutes earlier so that you are among the first ten, and can recite a few
Chapters of Tehillim before davening, doing an unnoticed Chesed, smiling at
or complimenting someone who appears to need it…with this, we can once and
for all rid ourselves of the Kamtzah and Bar Kamtzah in our lives--and ready
ourselves for the big gift from Hashem--eternal joy for ourselves, and for
all of K’lal Yisrael!
---------------------------------------------------------------------
SPIRITUAL INVIGORATION!
When a spacecraft takes off, it travels a great distance on the initial
burst of energy at blastoff. Then, it must continue to travel on new and
potent sources of additional energy. As soon as the Yomim Tovim of Tishrei
concluded, we immediately continued to be energized by Chumash Bereishis. As
we began Chumash Shemos this past week, we must recognize that it is a time
to re-inspire and re-energize ourselves.
Perhaps we can start with the “sur mei’ra”--not falling into the
pitfalls of previous weeks--not going through another seven-day cycle of
work, chores, learning, sleeping, Shabbos…work, chores, learning, sleeping,
Shabbos…work, chores, learning, sleeping, Shabbos…. Instead, we can focus on
how the next days will be different, will show a change, some kind of
improvement. They will not simply be yet another seven days of winter, or
the week that is “two months before Purim”, or “three months to Pesach(!)”.
Here
are a few of suggestions for invigoration.
·
Live
in complete harmony with our spouse or boss--not even raising our voice once
·
Give
additional Tzedakah every single day
·
Come
to every Tefillah on time
·
Feel
that Hashem is listening to us in every Shemone Esrei--as we ourselves
attest “Ki Ata Shomaya…”
·
Pause
to think about Yerushalayim and the Bais HaMikdash, either when mentioning
them at one of the many points in davening, or at some time during the day
·
Daven
for someone else or do a Chesed Shel Emes every day
·
Think
about a mitzvah or middah that we would like to improve on and take some
step--albeit small--in that direction
---------------------------------------------------------------------
PARNASSAH--JEWISH STYLE:
Parashas Shemos teaches us that Bnei Yisrael got into an unfortunate rut
which lasted for 210 years. Let us do our part to steer clear of that rut
in the coming week! The Chofetz Chaim writes movingly as follows:
HaTorah HaKedosha Tzivesa Ossanu She’nizaher BeLimud HaTorah
Tomid--Ulefachos Bikvius Ittim LaTorah--the Holy Torah commanded us to
take care to learn Torah always--and at least take care of our the set times
for Torah study. The Yetzer Hara, continues the Chofetz Chaim, persuades
and gently attacks a person--how can he not spend more time in
business--going here and traveling there, and if he is not going to make the
needed money now--then when? To quash the deceitful Yetzer, Dovid HaMelech
exclaims in Tehillim (37:3) Betach BaHashem Va’Aseh Tov--put
your Bitachon in Hashem and do the right thing--for He will surely provide
fulfill that which is to come to you. Furthermore, the Chofetz Chaim
clearly adduces--is it possible that Hashem would deduct from that
which was designated for him to earn for the year on Rosh Hashanah--because
one kept his learning seder--rather than improperly engage in business at
that time? Even if one would really lose a deal, a client, a meeting
opportunity--our true Bitachon tells us that if it is not today, it is
tomorrow, and if not with this person it will be with another. Most
certainly, no true gain could come out of violating Hashem’s instruction to
us to carefully keep our dedicated learning times. Look at the dollar in
front of you-and the Sefer in front of you--they are both from Hashem--and
He is telling you how to work with them! Hakhel Note: we had
asked HaRav Mattisyahu Salomon, Shlita what to do if someone has a seder
kavua on his commute to and from work--and an acquaintance he hasn’t
seen in a while gets on the train or bus--isn’t it derech eretz to
spend the time ‘catching-up’ with him? HaRav Mattisyahu responded that one
should exchange a few warm and caring remarks --and then advise the friend
that he has a seder kavua, and make up how they will be in contact in
the near future. It is with this dedication and earnestness that we
must approach our dedication to Torah study-and this is the greatest
derech eretz!. Hakhel Note: If for some reason one missed a seder
kavua that day, the Chofetz Chaim urges him to make it up before
retiring for the evening--and not waiting until the next day. What better
way to live--than to follow Hashem’s rules!
----------------------------------------------
A
LESSON IN YIRAS SHOMAYIM:
Last week, we brought the essential teaching of HaRav Mattisyahu Salomon,
Shlita--what made Shifra and Puah so successful was their Yiras Shomayim
from the outset. Accordingly, HaRav Salomon urges--we should study Mussar
to attain Yiras Shomayim--and we will be able to succeed as well. The
Rabbeinu Yonah teaches that the Ikar of Yiras Shomayim is avoiding Sefeikos
--doubtful activity--in daily life. Not eating what could be
the wrong thing, not saying what could be the wrong thing,
not wearing what could be the wrong thing because you are not
sure whether you should or not ...is a great Kiyum of Yiras Shomayim!
Additional Note Three: Chazal teach that Shifra and Puah were rewarded with
Batei Kehuna U’Batei Malchus--the Kehuna coming from Aharon and the Malchus
coming from Dovid HaMelech. The Meforshim point out that Chazal do not
teach that Yiras Shomayim came forth from them--because Yiras Shomayim is
not limited to them as the Bais Aharon and Bais Dovid is.
There is no one Bayis--house--in which Yiras Shomayim is or will be housed.
Instead, if we personally follow the glorious teaching of Shfira and Puah--we
too will have a powerful and important chelek in Yiras Shomayim in the
world--and for all eternity!
----------------------------------------------
POINTS AND POINTERS ON THE SHOVAVIM PERIOD WE ARE IN:
A.
The Sefer Chovos HaLevavos (Sha’ar HaTeshuva, Chapter 7) writes:
“There is an old saying: No sin is small, if one persists in it. No sin is
great, if one seeks forgiveness for it!”
B.
The Sefer Peleh Yo’etz under the topic Ta’anis writes that any
time one reduces a Hana’ah of Olam Hazeh in order to attain Kaparas
Avonos--it is called a Ta’anis. Indeed, he adds that, in his opinion,
for those who are weaker or are involved in Meleches Shomayim, it is
better to eat just bread than to voluntarily fast--for if one eats bread
he fulfills a Mitzva Asei D’Oraysa of bentsching, as well as several Mitzvos
DeRabbanan [including the opportunity to recite Asher Kideshanu
BeMitzvosav upon washing one’s hands!].
C.
The Satmar Rebbe, Z’tl, taught that one cannot truly fathom the
accomplishment of Teshuvas HaRabbim. He writes that what can take an
individual a very long time to accomplish can be accomplished by the
Rabbim--B’Rega--in a minute. Based on this great Yesod--may we
suggest that if at all possible you arrange a Shiur during the Shovavim
period so that the Rabbim can benefit--and the unfathomable can be
accomplished!
===================================
18
Teves
ALEINU!:
A reader wrote to us as to the importance of reciting Aleinu with Kavannah--as
the Rema to Shulchan Aruch (Orach Chayim 132:2) writes “Yizaher LeOmro
Bekavannah--one should be careful to recite it with Kavannah.” Another
reader related the following about HaRav Don Segel, Shlita: “Rav Don always
went back to his office at the end of davening to say Aleinu. A few Mirrer
bochurim listened by the window as he said Aleinu for 10 minutes, as a
lesson in Yiras Shomayim and Avodas Hashem.”
Hakhel Note: Perhaps it will never take
us ten minutes to recite Aleinu, but as we are about to recall and
experience the horrific Galus of our ancestors in Mitzrayim, our Aleinu over
this week-end and week-beginning should be infused with special thanks that
the Galus Mar that we are in is not like that one--and our ‘Ahl Kein
Nekaveh’ should likewise express the sincere hope that these final
throws of exile come to an end peacefully--LeSakein Olam BeMalchus Shakai--with
the world once and for all fixed up as it should be!
-----------------------------------------------
YOU CAN STILL BE A PART OF IT!
To order CDs of Monday’s or other past
Hakhel events, please contact 718-252-5274
----------------------------------------------
FROM THINK HASHEM DAILY:
“Be somebody
who makes everybody
feel like a somebody”
Hakhel Note: To subscribe to Think Hashem
Daily email:
ThinkHashem@gmail.com.
---------------------------------------------------------
WOULD BE BETTER:
HaRav Ephraim Wachsman, Shlita, is
world-renowned for his Shiurim on Emunah and Bitachon. He teaches: If it
‘could be better’--it would be better!
----------------------------------------------------------
HASHEM ELOKEINU:
A Rav pointed out to us that in Birkas
HaMazon--other than in the conclusion of each of the four brachos
themselves--wherever Hashem’s Name is mentioned, it is mentioned as
Hashem Elokeinu--Hashem our G-d. This demonstrates to us the great
level of Hashgacha Pratis that each and every one of us experiences--even
down to the particular food that one had just eaten at his meal. Hakhel
Note: Oh--how we should rejoice over the Hashgacha Pratis each time we
recite Hashem Elokeinu in bentsching!
---------------------------------------------------------
SHALOM RAV:
In Nusach Ashkenaz at Mincha and Ma’ariv,
and at Nusach Sefard at Ma’ariv, we begin the last bracha of Shemone Esrei
with the words “Shalom Rav”. What does Shalom Rav mean? The
Kuntres Avodas HaTefillah writes that when we recite these two short and
simple words, we are asking for Shalom HaKollel Harbeh Shelomos--peace
that includes many forms of peace…peace from war, peace from jealousy, peace
in health of mind and body, peace at home, peace with one’s possessions, and
peace from all happenings, instances and occurrences. These two brief
words are packed with meaning. With the proper Kavannah…they can bring
us a long and powerful way!
-----------------------------------------------------
KE’ILU LO YODA:
Chazal teach that the ‘new’ Paroh that we
encounter at the outset of this week’s Parasha really did know who
Yosef was--but just acted as if he did not know him. The Ba’alei Mussar
point out that the same is true of us when we sin--we act as if we don’t
know the consequences of sin--but we really do. Is it right to act like
Paroh?!
-----------------------------------------------------------------------
VAYIZAKU!
In the Parasha, we learn that Bnei Yisrael cried out from their hard
work--and Hashem listened to their plight. Yet, the Pasuk does not
specifically there record that they cried out to Hashem. How was just
crying out from work enough for Hashem to pay heed? A Rav answered because
whenever a member of K’lal Yisrael cries out--Hashem is in his words--”Oh,
Hashem please help me!” This is still an awesome prayer!
-----------------------------------------------------------------------
FROM GALUS TO GEULAH!
In this week’s Parasha, we learn of the
horrific plight of Bnei Yisrael at the hands of the Mitzriyim. Yet, by
the time we reach the middle of the second aliyah--Moshe Rabbeinu is
born! We then proceed for the balance of Parashas Shemos, and will continue
in Va’eirah, Bo and Beshalach--with the seeds of and the actual Geulah! This
should give us a tremendous feeling of chizuk for the future.
Although this Galus has been so difficult and so very long--the Geulah once
it comes will vastly overshadow it and continue for a much longer
period--actually forever and ever!
-----------------------------------------------------
THE NA’AR:
Rabbi Moshe Tuvia, Lieff, Shlita, provides
two insights into the phrase in this week’s Parasha “VeHinei Na’ar Boche”--and
the child was crying, ostensibly referring to Moshe Rabbeinu after having
been discovered by Paroh’s daughter. First--what was he crying about--after
all, wasn’t he about to be saved?! To this question, HaRav Meir Shapiro,
Z’tl, answers that he was crying for the other babies that were not being
saved. In his moment of success and salvation--Moshe was thinking about
others. What a great lesson for us--even if we are well, even if we have a
Parnassa, even if matters are otherwise on track--we must still put our
heart and soul into our prayers--not only for ourselves for every ounce of
continued life comes from Hashem --but to help others as well! For the
second lesson, Rabbi Lieff brought the Midrash and Ba’al HaTurim, which
points out that the Na’ar referred to here was actually not
the baby Moshe who was too young to be called a ‘Na’ar’, but it was
his older brother Aharon--who was crying over the fact that Moshe would be
raised in a foreign and alien environment. Both messages lead to the same
result--we must be sure that our Kavannah-filled Tefillos are not only for
ourselves, but for others as well. It is obvious that thinking about the
Mitzvah of VeAhavta LeReiacha Kamocha before davening (as the Arizal
directs) not only brings Achdus into our Tefillos--but also allows us to
bring the plight of others into our minds and hearts as well. If one has
prayed--and realizes that he had prayed for himself and not for others--then
let him at the time of this realization daven for others (in specific ways)
as well!
-----------------------------------------------------
THE MATEH:
Rabbi Yosef Eisen, Shlita relates how HaRav Pam, Z’tl, would constantly
relate a great lesson he learned from another Rav regarding Chinuch. The
Pasuk (Shemos 4:3) states that when Moshe Rabbeinu threw down the mateh, his
staff from his hand, it immediately became a snake. Yet, when he picked it
up--holding on even only to its tail, it became a staff in his hand. With
this incident, Moshe Rabbeinu, as a teacher of the multitudes, was being
taught how to treat all--even the weakest and poorest of his students and
disciples. If you cast them down, they will end up as snakes--by and
through your doing. On the other hand, if you grab hold of them--even to
any part of them, they can be rebuilt into the mateh--and we all know the
mateh’s subsequent history. It is, then, very much up to the teacher, the
Rebbi, the Partner-In-Torah, the Ben Torah, to demonstrate an affection and
caring to those who can learn from him. Casting another aside may be
justified under the circumstances, and is certainly the easier approach, but
it is that grabbing hold of and drawing near, the real concern and the
‘no-let-go and no-give-up’, caring feeling that will ultimately prove
successful. In the mateh’s case, taking hold and holding on literally
brought miracles--and in the successful mechanech and Ben Torah’s case, no
less is to be expected. Success will be found in the overriding love, the
reaching out in affection, of parent to child, teacher to student, and frum
to not-yet-observant. All you have to do is bring close and keep near, and
the rest will be history--that we hope keeps repeating itself!
----------------------------------------------
SHOVAVIM IN PRACTICE:
We are now concluding the first week of
Shovavim--special days of return to Hashem occurring over the first six
weeks of Sefer Shemos--weeks which take us out of the Exile of Mitzraim (to
which our contemporary galus is compared)..and lead us to redemption and
Kabalas HaTorah VeHaMitzvos. Indeed, it is now more than three months since
Yom Kippur, and as our women readers well realize, less than three months to
Pesach(!). 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 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 this 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--was
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 per HaRav Mattisyahu Salomon, Shlita); (b)coming on time to
daven (as HaRav Simcha Bunim Cohen, Shlita pointed out in his 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). You can
even talk about what you are doing--your personal acts of Yiras Shomayim--although
your words may not be socially acceptable in Western society, for, after
all, “Divrei HaRav VeDivrei HaTalmid, Divrei Mi Shomi’in--if one must choose
between the words of the Teacher, and the words of the Student, whose words
should he choose?”...Just in case you are really enveloped in the
society--it is the words of the teacher! 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!
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WE CONTINUE WITH OUR EREV SHABBOS --HALACHOS
OF SHABBOS SERIES:
A. The following are teachings from the
revised Third Edition of Shemiras Shabbos Kehilchasa, published by
HaRav Yehoshua Neuwirth, Z’tl, on the topic of activities of a gentile’s on
a Jew’s behalf on Shabbos:
1. Just as you cannot generally instruct a
gentile to undertake a prohibited activity on Shabbos, you can likewise not
generally benefit from a prohibited activity--even if you did not ask him to
do it on your behalf. For instance, if a gentile of his own volition turned
on a light for a Jew on Shabbos--then no Jew--even one who the light was not
turned on for may derive direct and actual benefit (even to daven or study
Torah by its light) from the light--for the gentile has performed a Melacha
D’Oraysa. If one sees that a gentile is about to turn on a light for his
benefit--he should prevent the gentile from doing so. If the gentile did
not listen to the Jew’s demands to stop, then the Jew may derive benefit
from the light.
2. The same Halachic analysis would apply
to a gentile who cooked food, or adding water to a food in a pot on the fire
for a Jew because the gentile smelled it burning.
3. If a gentile puts out a light in a Jew’s
home without being asked and against the Jew’s will, and then puts back on
the light--one may derive benefit from the new light. However, if the
gentile turned back on the light because of the Jew’s reproof over his
extinguishing the light, then it is forbidden to benefit from the re-lit
light.
4. If the gentile had performed prohibited
activity on behalf of a Choleh She’Ain Bo Sakana, then everyone may
derive benefit from the activity, provided there is no reason to suspect
that the gentile did or will do more prohibited activity for anyone else
other than the sick person, and that no muktza prohibition is involved.
Thus, if a gentile turned on a light for a sick person, everyone can benefit
from the light (for ‘Ner LeEchad Ner Leme’ah’--the light is needed by
the sick person, and no additional light is being turned on for the healthy
person) --but if the gentile cooked something for the sick person, a healthy
person cannot eat it lest the gentile had put in more (or will put in more)
on the healthy person’s behalf.
5. If a gentile performs work on Shabbos
solely for his benefit or for the benefit of another gentile, and
there is no chashash (no basis to suspect) that he has or will do more of
the same in order for a Jew to also benefit, nor is there any muktzah issue
as a result of the work performed, then a Jew can benefit from the activity
on Shabbos as well. For instance, if a gentile turned on a light for
himself in a room and started to read, to look at something, to wash dishes
or the like, and there was no Jewish person present in the room, and a Jew
then walked in--he too would be able to sit down and read, because the same
light will be used, and there is no additional light that needs to be turned
on merely because another person has come into the room to read (Ner
LeEchad Ner LeMe’ah). The same would be true even if the non-Jew left
the room--as the work was initiated by him exclusively for his own benefit.
Furthermore, if he is leaving the room one can even ask him not to turn it
off--as no melacha is being performed by merely leaving on the original
light.
B. As the vehicle spins in its tracks for
an extended period of time over a patch of stubborn ice, one gets a glimpse
of how easy it really is to “get stuck.” With this in mind, we will better
understand why, at the conclusion of our prayers for the coming week in
Ata Chonantanu on Motza’ei Shabbos, we plead that our coming week be one
in which we are “Medubakim B’Yirasecha”--attached to the fear of
You. Although we cannot keep the heightened Olam Haba-like quality of
Shabbos the whole week, we pray that the element of closeness to Hashem we
experienced on Shabbos be stuck with us through the week, so that we do not
err in thinking that it is my special power that accomplished this, his bold
ingenuity that accomplished that, their personal connections that changed
this, or its access to money that bought that. The one who is “stuck” to
the fear of Hashem knows very well that the truck getting “stuck” on a patch
of ice in a specific location, or someone getting “stuck” because of a snow
or rain storm is the act of the Creator and Observer in Whose presence we
all stand, serve and function. He also knows that the relief from any such
uncomfortable situation is also under His guidance and direction!
C. We are advised that HaRav Moshe
Wolfson, Shlita, tells his students to write down on Motza’ei Shabbos those
things which they did especially well, and the things which he did wrong,
over Shabbos, and that they look at them next Erev Shabbos--so that one
Shabbos is a building block for the next one--and one constantly builds.
What a grand idea!
-----------------------------------------------
WE PROVIDE THE FOLLOWING ADDITIONAL
NOTES ON THIS WEEK’S PARASHA, PARASHAS SHEMOS:
A. In last week’s Parasha, we find an
emphasis on Yosef and his descendants 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 the, r’l, 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. 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!
E. 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!
===================================
17
Teves
SHOVAVIM
REVIEW CARD!
Irgun Shiurai Torah has
provided a wonderful review program of appropriate
sections of Yoreh Deah for men during the Shovavim
period. Please see the following link
http://tinyurl.com/za286st for details and
for further information.
----------------------------------------------------------
IN
HONOR OF SHOVAVIM:
Will you engage in one less indulgence today--even if it just one
less cookie than planned?
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WHERE DOES IT ALL BEGIN? Rashi
in this week’s Parasha teaches us how Moshe Rabbeinu got to the Seneh--became
Hashem’s Shaliach--and later received the Torah for all of eternity at the
very same location. It was because he went into the desert with his flock
so that he would avoid any inking of ‘stealing’ any grass from the
idol-worshippers which surrounded him. What a lesson--how can we become
great, how can we ready ourselves to grow in Torah, what can we do to gain
eternity-- the first step is to stay as far away from gezel of any
kind as we can!
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HOW TO
EARN PERFECTION:
The primary, essential creature is man. All other created things, whether
above or below man,
only
exist for his sake, to complete his environment through their various
different qualities, appropriate for each of them. The elements of
perfection through which man can
perfect
himself are his intellectual powers and all good human traits. Material
matters and evil human traits, on the other hand, are the elements
deficiency among which man is placed to earn perfection. [Excerpted from
Derech Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as translated in the
outstanding English translation by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
----------------------------------------------------------
FROM PRAYING WITH FIRE--RELATING TO GALUS AND GEULAH!
Rashi cites a Mechilta that explains the phrase “it was at the end of four
hundred and thirty years [that Bnei Yisrael left Mitzrayim]”. The Mechilta
tells us that once the preordained end of the exile arrived, Hashem did not
delay the Jews from leaving for even the ‘blink of an eye’. But the arrival
of the preordained time was not enough by itself to set the redemption in
motion, the Ramban explains. It was when “Hashem heard their moaning” that
He remembered His covenant. “They were not... redeemed, except for the fact
that their prayers were accepted with pity and mercy.” Tefillah, along with
repentance, will be the catalyst that sets in motion the Final Redemption as
well. The She’arim B’Tefillah (Harav Shimshon Pincus, Z’tl)
notes that even if everything is prepared and ready for the Redemption, if
the Gates of Tefillah are not opened--by us--nothing will be accomplished.
This is the meaning of the pasuk, “With weeping will they come, and with
supplications will I lead them.” (Yirmiyahu 31:8) As the Darchai Noam
comments, “One must be very careful with his tefillos, certainly in the time
when the arrival of Mashiach is at hand…for it is on them--those very
tefillos-- that the coming of Moshiach depends.”
----------------------------------------------------------
SOME POINTS AND POINTERS REGARDING MIDDOS FOR OUR TIMES:
1.
What lesson can be learned from the fact that squirrels roam about the
streets of New York City and its environs with acceptance as domesticated
animals , but would be considered to be like rats if seen in the streets of
Yerushalayim? We may suggest that if one studies a squirrel he will note
that he is never at rest--he is always on the move, moving quickly and
alertly at all times--and using all of his abilities to attain his goal.
Those in Chutz LaAretz must understand that they must act with alacrity,
dedication and zeal in their Avodas Hashem--so that we can once and for all
leave the lands of Galus--and merit arrival and permanent dwelling in the
place which is described as Lifnei Hashem!
2. A
Rav related that there was an outstanding lesson to be learned from Yosef
Hatzaddik. He was a tremendous Talmid Chochom who most closely absorbed his
father’s teachings--as the Torah describes ‘Ki Ben Zekunim Hu Lo’.
Yet, with all of his knowledge and all of the messages he received from
Hashem through his dreams, he had only one Eitzah to escape the
clutches and guile of the Yetzer Hara--VaYanas VaYeitzeih HaChutzah--he
ran. When the temptation comes--we must run, simply run. This is what
kept Yosef a Tzaddik--and this is what can keep us a Tzaddik as well.
3.
After one has run away from the Aveirah opportunity--whatever it may have
been, he can reflect: “I must be a very important person--after all, the
Yetzer Hara picked me for that Aveirah and not the scores of others he could
have selected. He must have really needed to get me. Just as I succeeded
this time, I daven to Hashem that he give me the good sense and awareness,
the strength and the ability to run--the next time he tries again.”
4. At
a Hakhel Yarchei Kallah, Rabbi Maimon Elbaz, Shlita, reminded everyone of
how HaRav Avigdor Miller, Z’tl, would teach how Hashem especially packaged
fruits in beautiful colors so that their appearance would add to the wonder
and enjoyment of the fruit. He asked, however--what about the parking
tickets given by traffic officers which are also beautifully packaged with
an orange exterior (at least in New York City). How are we supposed to
‘enjoy’ these? He explained that this packaging could be viewed as a
demonstration of how even in the Middas HaDin there is Rachamim. We would
achieve a Kapparah through the monetary penalty without the need c’v
for a mugging or of weapons being used against us. Instead, we were being
given a Kapparah opportunity in a ‘perforate and peel’ convenient and
colorful envelope! Hakhel Note: Two points: One should be careful not to
disobey traffic laws. In all events, one should not forget to exclaim:
“May I have a Kapparah from my payment of this!”
5.
Rabbi Elbaz also told the story of how HaRav Yosef Chaim Sonnenfeld, Z’tl,
was once walking towards the Kosel. An Arab in close proximity began
throwing tomatoes at him. HaRav Sonnenfeld mouthed something towards him.
The Arab--afraid and superstitious over the fact that he had been
cursed--ran over HaRav Sonnenfeld to ask forgiveness--”What did you say
Rabbi, what did you say?” “I thanked you for throwing tomatoes and not
rocks!” he responded. Sometimes, we have to recognize that the assault
being hurled upon us can be worse than it is, and thank Hashem--and the
complaining party--for not making it worse!
----------------------------------------------------------
THE
213TH YAHRZEIT:
Today
is the 213th Yahrzeit of the Maggid of Dubno, HaRav Yaakov b’r’ Zev (Wolf)
Kranz, Z’tl, whose legacy of Meshalim to bring lessons of the Torah to us
all remains unparalleled to this very day. Some of the Maggid’s Mesholim
have been collected in English in The Maggid of Dubno and His Parables
by Dr. Benno Heinemann (Feldheim Publishers). We once again present below
one of the great Mesholim, excerpted from this meaningful Sefer:
“The
Maggid was once collecting funds for a charitable cause, when he met a
wealthy man who had the unenviable reputation of being a miser. In order to
induce the man to make even a small donation, the Maggid proceeded to
enumerate some of the contributions that he had already received, not from
wealthy people but from simple artisans and shopkeepers. “You know Chayim
the blacksmith gave me five thalers, Yossel the shoemaker gave me six....”
The wealthy man interrupted--”I would not call these people charitable--they
are poor men, and when they die they will not leave anything worth
mentioning. But I have made my will, and in it I leave much money to the
poor after my death.” The Maggid replied, “Your point is well taken, but
let me provide you with an appropriate Mashal: Do you know the difference
between a hen and a pig? The hen is a small animal, and does not have much
to give. Her eggs are small and light, and may weigh only two ounces each.
Yet, the farmer will coddle her like a baby. Even if she would leave her
coop, walk into her master’s house and track dirt over the newly washed
floor--not even a feather on her back would be touched even by the mistress
of the house. Now, the pig is much larger. It weighs 200 pounds, and of
this 25 pounds are pure lard. You would think it is quite valuable then,
would you not? Yet no one is ever nice to the pig. If it leaves its sty,
it is driven back with a broomstick, and if it dared to enter its master’s
house it would get a beating it would not soon forget. What then is the
basis for the difference between the hen and the pig? The hen may not have
much--but what she does give, she gives faithfully each day as long as she
lives. The pig may have much more wealth to offer, but it will give it up
only after it is dead. Now tell me, which of the two is the worthier
donor...?!”
With
these words of the Maggid (may his teachings be a zechus for his holy
neshama, and for us all), we provide the following additional salient
reminders about Tzedaka-giving--as excerpted from the Kitzur Shulchan Aruch
itself (the following translation is based upon the masterful translation of
the Kitzur published by Feldheim):
1. A
person should reflect that, at every moment, he asks Hashem for his
livelihood. Just as he requests that Hashem hear his cry, so too should he
hear the cry of the poor.
2.
One must at all times realize that he is not reducing his wealth by giving
of it to the poor--for after all the money is not his, but rather a trust
granted to him in order to carry out the will of the One Who entrusted it to
him. Tzedaka is the portion which he will ultimately receive for all his
labor in this world, as the Pasuk (Yeshaya 58:8) states: ‘Your Tzedaka will
proceed before you’. Tzedaka wards off harsh decrees and prolongs one’s
life. The highest form of giving is to assist a poor Jew maintain his
position before he reaches utter poverty. This includes giving him a proper
gift in an honorable manner, granting him a loan, involving him in a
partnership, or finding him a business or profession which allows him to
support himself, and thus not be forced to rely on others. This is taught
by the specific words of the Torah (Leviticus 25:35): “You shall come to his
aid”--i.e., assist him so that he does not fall.
3.
One should take care to give Tzedaka secretly, hiding one’s gifts to the
greatest extent possible. If it is possible to give in a manner where the
donor is unaware of the identity of the recipient, and the recipient of the
donor, this is very desirable. At the very least, one should not boast of
the Tzedaka he gives. Nevertheless, a person who consecrates an article as
charity is permitted to write his name upon it, so that it will serve as a
memorial for him, and it is fitting to do so.
4. In
particular, attention should be paid to give Tzedaka to a poor Torah Sage
in a manner fitting to his honor. If he does not want to accept charity, he
should be offered merchandise for business dealings. It should be sold to
him at a low price and purchased from him at a high price. If he is
knowledgeable in commerce, he should be lent money to invest in a business.
Chazal (Pesochim 53b) declare, “Whoever supplies a Torah Sage with
merchandise merits to sit in the Heavenly Academy”.
Hakhel
Note: At the very least, we should give some Tzedaka today L’ilyui
Nishmas the Dubno Maggid--whose sage advice we have all heard at one
time or more likely many times in the past--and who has provided us with
this valuable instruction on Tzedakah which we should never forget!
===================================
16
Teves
WHAT IS REALLY BEST! “Since
the period of earning and that of reward are different, it is appropriate
that man’s environment and experiences be different in the two. While he is
striving toward perfection, he must be in a setting containing elements
necessary for such effort. The period of earning must therefore be one
[where a maximum challenge exists and] where the spiritual and physical are
in constant strife. In this environment, there must be nothing to prevent
the material from prevailing and doing what it can, and conversely, there
must be nothing to prevent the spiritual from doing likewise. Nothing should
exist that would give either one an inappropriate advantage. Although it
might seem best to make the spiritual stronger than the physical, in the
light of man’s true purpose and what Hashem desires of him, namely, that he
earn perfection through his own effort--it would not be good at all!”
[Excerpted from Derech
Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as
translated in the outstanding English translation by Rabbi Aryeh Kaplan,
Z’tl (Feldheim)]
-------------------------------------------------------
REALITY CHECK!
It is now less than one month to Tu B’Shvat, less than two months
to Purim! Have we recently viewed our Kabbalos sheet from the Yomim Noraim?
How is our Teshuvah BeChol Yom Program moving along? ...Let us
prepare for the upcoming festivities and festivals so that we are not only
physically, but spiritually ready. As our first stop, Tu B’Shvat teaches
us--only after the rain-- can the fruit grow!
------------------------------------
WHITE TEETH!
In
last week’s Parasha, with the words U’levehn Shinayim Mei’chalav, we
learn of the importance of white teeth (Bereishis 49:12). It is said that
HaRav Avigdor Miller, Z’tl, once explained to someone why he felt that even
as a zakein muflag he was still blessed with all of his beautiful
teeth: “It is because I thank Hashem for them every day!”
Hakhel
Note One: In contrast, we learn on the seder night that the rasha
questions the need for what we do at the Seder--and we blunt his teeth!
Hakhel
Note Two: A Rav quoted his Rebbetzin as saying: “Imagine if Hashem would
give us tomorrow only what we thanked Him for today!”
Hakhel
Note Three: We may additionally suggest that teeth is a part of the human
body which emerges after the person is born, in a sense representing the
person’s personal growth--the ‘nurture’ beyond the ‘nature’, the personal
effort that we each have to put into life. HaRav Miller, Z’tl, used the
teeth to teach how we have to thank Hashem for each and every thing--we can
also use the teeth to remind ourselves that we must go beyond that which we
are born with--and develop ourselves into someone not even imagined at
birth!
------------------------------------
THE
IMPORTANCE OF LIMUD ZECHUS!
The
Chofetz Chaim brings from the Zohar Chadash that in Shomayim
Eliyahu HaNavi swore to Hashem that he would always be Melamed Zechus
on K’lal Yisrael. Indeed, when a member of K’lal Yisrael does a meritorious
act, Eliyahu reports it, and makes sure that it is properly recorded in the
Heavenly seforim. Likewise, Gideon was given the ability to fight against
Midyan because he defended K’lal Yisrael, and was actually commanded to do
battle Bechocha Zeh--with this strength--the strength of his being
Melamed Zechus on K’lal Yisrael! We know what a great victory it was!
Hakhel
Note: Here is an important exercise: Three times a day-- perhaps morning,
afternoon and evening--be Melamed Zechus on someone or some group.
Perhaps as a kviyus, one can do so before beginning to daven!
-------------------------------------------
THE
NEXT GILGUL:
One
may have heard the quips: “I may have done that in a previous gilgul” or “I
won’t do this in my next gilgul”. Although comments such as these may be
intended to be humorous, or to gently push away a criticism or something in
need of correction, one should definitely think twice--and ask others to
think twice--about referring to gilgul in a light manner. The Chofetz Chaim
(Sha’ar Hatevunah Chapter 8) writes that one hour in gehenom is more
difficult than the yisurim of Iyov all of his life--and that the punishment
of a gilgul is more difficult than the punishment of gehenom! Instead
of ‘looking forward’ to the next gilgul--spend time in the here and now to
make sure that it does not have to happen.
------------------------------------
LEARNING THE LESSON:
There is an astonishing Pasuk in this week’s Parasha. The Pasuk states:
“But the midwives feared Hashem and they did not do as the King of Egypt
spoke to them…” (Shemos 1:17). How could it be that two women could
flagrantly violate and disobey the direct orders of the King of Egypt--the
most powerful monarch of his time?! We could understand if the Pasuk would
teach us that they tried saving some babies, or that they pleaded with the
King--but to wholeheartedly and completely disobey--would surely mean
execution in a matter of minutes! HaRav Mattisyahu Salomon, Shlita,
explains that the basis, the source of the actions, of Shifra and Puah are
revealed by the first part of the Pasuk--“But the midwives feared
Hashem…”--it was their fear of Hashem that allowed and caused them to
overcome all obstacles. They obviously had devoted much time and effort in
developing such a level of Yiras Shomayim. HaRav Salomon therefore suggests
that a great lesson that we each can learn from the midwives is to spend
time studying Sifrei Mussar and absorbing shiurim which helps us develop our
Yiras Shomayim. If, as the Pasuk specifically describes them, “midwives”,
can stand up and succeed against the King of the only superpower on
earth at that time, we, too, can accomplish much in our own personal
environments with the proper thought and study--by taking a set time every
day and learning how we in our personal lives can battle--and win
against--all those “Kings of Egypt”--all the machinations of the Yetzer
Hara--around us so often in our daily lives.
------------------------------------
THE
HALACHOS OF NEFILAS APAYIM:
Set
forth below are several points and pointers relating to the recitation of
Nefilas Apayim (Tachanun) daily, which are primarily derived from the
Dirshu Edition of the Mishna Berurah:
1.
The Mishna Berurah writes that one’s face should not merely be covered by
his hand or arm, but by the clothing upon it. This is one part of the body
cannot serve as a covering to the other [just as one’s hand cannot serve as
a yarmulke on his hand] (Shulchan Aruch, Orach Chaim 131, Mishna Berurah
seif katan 3).
2.
When one performs Nefilas Apayim on his right hand, he should think
of the following Pasuk “Semolo Tachas LeRoshi Vi’Mino Techabekeini” (Mishna
Berurah ibid., seif katan 5).
3. The
Rabbeinu Bachya (Bamidbar 16:22) writes that the reason we cover our faces
is because it is a especial display of Anavah and Busha--humility and
shame.
4.
There is no prohibition of Lo Sisgodedu in one shul if people cover
their faces at different times based upon their custom [such as Ashkenaz/
Sefard on Mondays and Thursdays].
5. If
a Shaliach Tzibbur mistakenly immediately began Chatzi Kaddish after
Chazaras HaShatz the Chazon Ish rules that the opportunity to recite
Tachanun has been lost, and the Tzibbur should go directly to Ashrei or
Aleinu, as the case may be.
6. If
one is davening in the Ezras Nashim [for an explainable reason], he can
perform Nefilas Apayim, provided that the Aron HaKodesh can be seen
through the windows.
7. In
the Sefer Eretz Yisrael, HaRav Y.M. Tuketchinsky, Z’tl, writes that
although many otherwise require the presence of a Sefer Torah in order to
perform Nefilas Apayim, the Minhag Yerushalayim is to perform
Nefilas Apayim even if there is no Sefer Torah--because all of
Yerushalayim is considered Lifnei Hashem(!). HaRav Shlomo Zalmen
Auerbach, Z’tl, writes that this is the Minhag in all of Yerushalayim
(i.e., even not within the walled city). HaRav Moshe Feinstein, Z’tl (Igros
Moshe, Yoreh De’ah 3:129) adds that even those who will not perform
Nefilas Apayim without a Sefer Torah in Chutz La’Aretz must do so in
Yerushalayim, for that is the Minhag HaMakom.
8.
Although Nefilas Apayim is not recited at night Al Pi Kabbalah, one
may recite the Kepitel of Tehillim of Nefilas Apayim (Perek Vav) at
night (Mishna Berurah ibid., seif katan 16).
9.
Although many are familiar with a concept of a newly married Chasson not
coming to Shul so as not to prevent the recitation of Tachanun by the
Tzibbur, the Chazon Ish held that the Chasson should come to Shul. The
Sefer Ishei Yisrael likewise writes that the Chasson’s attendance at
Shul during the Sheva Brachos week is the accepted custom, and this does not
prevent the recitation of Tachanun.
===================================
15
Teves
AVAILABLE!
To order CDs of yesterday’s outstanding Yarchei
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Ginzberg, Shlita, and Rabbi Doniel Kleinman, Shlita, or other past Hakhel
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718-252-5274.
--------------------------------------
QUOTABLE QUOTE:
“We
cannot partake of the offerings of the Internet with gusto and expect
ourselves to stop right at the threshold of cheit.”
[Excerpted from The Evolving Digital
Challenge by Rabbi Nechemiah Gottlieb, Shlita].
--------------------------------------
THE SOUL’S SECOND FUNCTION:
“We are normally aware of the soul’s existence only because it provides us
with life and the ability to think. It is necessary to realize, however,
that the soul also has another function, and that is to purify even the
physical matter of the body. The soul has the power to elevate the body step
by step, until even the body can derive pleasure from perfection along with
the soul.”
[Excerpted from Derech Hashem by HaRav Moshe Chaim
Luzzatto, Z’tl, as translated in the outstanding English translation
by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------------
TENS OF THOUSANDS:
The
Sefer Positive Word Power points out that one speaks tens of
thousands of words on an average day--and that accordingly the
difference between bad habits in speech (speaking negatively) and good
habits (speaking positively and encouragingly) truly has a tremendous impact
on the nature and quality of a person’s day. Let us take this to heart, to
mind--and to mouth!
-------------------------------------------
THE DEFINITION!:
Rabbi Mordechai Becher, Shlita related the definition of “forgiveness of
others” he had heard from Rabbi Y.Y. Rubenstein, Shlita: “It is the
understanding that the past cannot be changed, and that one must move on.”
Hakhel Note: Something to think about, the next time you are wronged.
----------------------------------------------------------
AN IMPORTANT TEACHING ON BIRKAS HAMAZON:
The Sefer Hachinuch (Mitzvah 430) remarkably writes that: “Kol
Hazahir B’Birkas HaMazon Mezonosav Metzuyin Lo B’Kavod Kol Yamav--one
who is careful with bentsching will have Parnassah with honor all of his
days.” We asked Rabbi Pinchos Bodner, Shlita, author of Halachos of
Brochos, if he could guide us on the term ‘zahir’. Rabbi Bodner shared
the following essential thought with us: “This teaching of the Sefer
Hachinuch is quoted by many Poskim.”
To understand that you must see the beginning of that mitzvah how the Sefer
Hachinuch explains the mechanics of a brocha. To oversimplify, Hashem gives
us a brocha solely for our good - as a tool for us to draw “shefah”
abundance from Him. The Zohar (VaYakhel 218) teaches that if one makes a
bracha with chedva and einah tavah, Hashem will give him with
chedva and einah tavah. If when we bentsch we totally believe
with every fiber of our being that the sustenance we have received is from
Hashem and we praise and thank Him with the same joy and sincerity and
really believe what we are saying with the same degree of sincerity that we
would thank someone who just gave us with no strings attached, a twenty
floor building on Fifth Avenue and our expression of thanks is b’ayin tova--
then midda for midda Hakodosh Boruch Hu continuously will give us our
sustenance with happiness and b’ayin tova!
----------------------------------------------------------
I
AM A MA’AMIN:
At a Hakhel Yarchei Kallah, HaRav Yisroel Belsky, Z’tl, once noted that one
of the Avodos of our day is “overcoming the barriers” to Emunah. Our
barriers include the secular views of the events around us, as espoused by
the public and in the media, even trickling into the reporting of politics
and news events by persons or publications within the Jewish community. We
simply do not view the news and what it means as the rest of the world
does. There is a Guiding Hand. What purpose is there in expressing anger
at this politician, or in questioning the strategy of an army, when the
wisest of all men has already told us thousands of years ago that “Lev
Melochim Vesorim Biyad Hashem”--the conduct of kings and princes is the
conduct of a puppet! If we hear the news, and it affects us, we should
translate it into Yiras Shamayim and Tefillah.
Interestingly, HaRav Belsky recalled that HaRav Moshe Feinstein, Z’tl, had
once come to Yeshiva Torah Vodaas to speak to the Bnei HaYeshiva. He
advised them to have special Kavannah when reciting the Brachos of Refaeinu
and Bareich Aleinu, for it is “easier” to have Kavannah when making requests
of Hashem in spiritual matters, than it is when making requests in physical
or more mundane matters. One simply believes that he need only take a pill,
undergo a particular therapy which will help heal him, or make him feel
better. Similarly, one can very readily conclude that his wise business
decisions, or the right contacts he has made, are the source of his
financial success or livelihood. True Emunah is also overcoming these
barriers--those that one may himself put in the way to his proper belief and
expected relationship with Hashem. Hakhel Note: Perhaps when reciting
these Brachos, one can have special Kavannah that “I am a Ma’amin, I am a
Ma’amin!” Of course, it wouldn’t hurt to have this in mind when your Emunah
is challenged throughout the day by what you hear--or what you think!
Hakhel
Note: In last week’s Parasha, Yaakov Avinu gives Yosef the reason behind his
switching hands in blessing Menashe and Ephraim: “...but his younger
brother shall be greater than him”. HaRav Avigdor Miller, Z’tl provides the
following incisive insight here: “This is another instance of the surprises
that Hashem caused in history. Kayin and Hevel left no posterity, for only
the seed of the younger Shais survived. Yefes was older, but Shem was
chosen. Yishmael was older, but Yitzchak was chosen. Esav was the
first-born, but Yaakov gained the birthright and the blessings. Reuven was
the first-born, but the Bechorah was given to Yosef. Menashe was the
first-born, but Efraim was given the superiority. Rochel was the
best-loved; but Levi gained for his posterity the privilege of nearness to
Hashem--Moshe, Aharon and the Kohanim came from the Levi; and it was Leah’s
son Yehudah who was the progenitor of Dovid and his seed. Indeed, the
entire nation of the Jews today are the Yehudim and are accordingly labeled
descendants of Leah. Dovid, the youngest son of Yishai, was chosen by
Hashem after all the older brothers were rejected. These are not mere
coincidences, but are Hashem’s plan of demonstrating by unexpected turns
that men’s history is not a result of material causes but the Hand of
Hashem!”
--------------------------------------
A
COMMON THEME:
Yosef’s life takes a good part of the last four Parashiyos of Sefer
Bereishis. What was that special quality, the unique aspect, of Yosef which
made him so deserving of our attention--as the successor to Yaakov Avinu,
and the Avos, and as the fitting person with whom to conclude Sefer
Bereishis--which is also sometimes known as Sefer HaYoshor (our Guidebook
for Proper Conduct)?
There
are obviously many different aspects of Yosef’s tzidkus--his
righteousness. We recently mentioned his enormous concern for the
humiliation, disgrace and embarrassment of another human being. HaRav
Mattisyahu Salomon, Shlita, however, focuses on a common theme which extends
through various events described in the Torah about his life.
First,
we find that Yosef was taken down to Mitzraim in a “bed of roses”--not in
the typical slave-trade manner, but amongst sweet smelling spices. Why?
Because Yosef, even in his forlorn state, could still appreciate a pleasant
aroma or a calming scene. Later, we find that Yosef, while muddled in a
deep-and-dark dungeon kind of setting (the Torah states that he was in a bor--a
pit--not exactly like the prisons of today) asks the ministers placed there
with him: “Why do you not look good?” Is Yosef’s line of questioning a
logical one? The answer seems to be a resounding--Yes, to Yosef, it was
quite logical--because of Yosef’s true equanimity, his presence of mind, and
his clarity of thought. He was simply telling those ministers--do not sulk
over your state; do not overindulge in self-pity, for it will get you
nowhere. Maybe I can help you in some way…
Then,
when Yosef is taken out of the pit/prison to be admitted to Paroh’s presence
after not one, two, or even three or four--but twelve--years, Yosef does not
start running head first towards the palace. Instead, despite the fact that
“VaYeritzuhu--they rushed him” from the pit to bring him to Paroh,
nevertheless “VaYegalach VaYechalef Simlosav” (Bereishis 41:14)—Yosef--by
himself and for himself--shaved and changed his clothes, for, as Rashi
(ibid.) teaches, it would simply not have been “Kavod HaMalchus”--the
proper respect due to a king, if he had presented himself before Paroh in
his prison garb and appearance. Yosef’s clarity of mind and spirit once
again triumphed over his erstwhile instinctive reactions.
What
follows next is--rather than Yosef ingratiating himself to Paroh, or
accepting any form of aggrandizement--he tells Paroh “Biladai--it is not me”
whom you should attribute anything to, I am truly only a Hebrew slave--it is
all up to Hashem. I have no special secrets, powers or even sagacious
advice--anything and everything I do or say will not come from me. Once
again, his menuchas hanefesh overcame any of the easily-attainable ambitions
before him.
Finally, in the end, Yosef explains to his brothers that he is not angry
with them; as it is obvious that Hashem directed them in their mission to
send Yosef to Mitzraim--and, in Yosef’s words “Al Tirau…--fear not, I will
sustain you and your young ones. He spoke to them and comforted their
hearts” (Bereishis 50:20, 21).
The
Menuchas HaNefesh, the calmness and clear thinking Yosef exhibited even in
difficult situations, is, HaRav Salomon states, the hallmark of true
bitachon--faith. A wonderful by-product of this bitachon is that Yosef is
able to keep his hopes and spirits up in all situations--ranging from the
dark dungeon to the viceroy’s palace.
With
the opening of Sefer Shemos this week, we quickly find ourselves as “The Jew
in Galus.” It is apparent that the Torah, by providing us with the model of
Yosef, is teaching us how to best survive the ordeals of suffering and
exile. The Ramban (on Parashas Vayechi) writes that our current Galus,
Galus Romi, is a mirror of Galus Mitzraim, and explains why (see there). We
should, then, take some time out from the lessons of Yosef’s life to help us
better manage our current Galus Romi, as well. Perhaps one can try to take
a seemingly “negative” event that has occurred, and try to look at it in a
calm and reasoned light--recognizing the positive--the sweet aroma or the
silver lining--that may be found in Hashem’s guiding hand. If this is
difficult to do on your own, one can attempt to do so with a relative or
friend.
May
the lessons from Yosef in bitachon building help to bring us out of the
Galus--and into the Geula that we will B’Ezras Hashem be witnessing--as the
parashios of the coming weeks unfold upon us!
===================================
14 Teves
GEVUROS HASHEM:
The extreme cold, strong winds and snow in the North, and the warmth of
summer in the South, should especially alert us to Gevuros Hashem ranging
from the scathing hot to the frostbiting cold. Not only do these extremes
both occur--but do so simultaneously in different not-so-far-away points of
the globe. Moreover, the cold and heat affects each person differently--not
so much based upon his corporeal homeostatic mechanism as on his personal
Hashgacha Pratis. This is certainly a time of year for us to especially
appreciate and emphasize the second bracha of Shemone Esrei--Gevuros Hashem.
Especially as we exclaim ‘Mi Chamocha Ba’al Gevuros U’Mi Domeh Loch’
we should picture and perhaps even feel one of the Gevuros of Hashem that he
recently experienced!
----------------------------------------------------------
QUOTABLE QUOTE:
“When
confronted with the Nisayon of technology, we must factor in mesirus nefesh
as part of how Hashem wants us to respond.”
[Excerpted from The Evolving Digital
Challenge by Rabbi Nechemiah Gottlieb, Shlita].
----------------------------------------------------------
QUESTION OF THE DAY:
In
last week’s Parasha (Bereishis 49:14), the bracha to Yissocher begins with
the words: “Yissocher Chamor Gorem” (Artscroll Translation: Yissocher
is a strong-boned donkey). The Targum Onkelos translates these words as: “Yissocher
Atir B’nichsin”--Yissocher will be wealthy. We know that Zevulun
supported Yissocher and is even given the Birchas Yaakov first for this very
reason (see Rashi ibid. Pasuk 13). If Yissocher is given the bracha of
wealth--why does he need Zevulun’s sponsorship at all?
-------------------------------------------
GUR
ARYEH!
Rebbe Tzadok HaKohein, Z’tl, beautifully explains that both Shevet Dan [the
tenth tribe corresponding to the tenth month of Teves] and Shevet Yehudah
are referred to as “Gur Aryeh” in the Torah (see Bereishis 49:9 and Devarim
33:22). Furthermore, the leaders in charge of building the Mishkan were
Betzalel from Shevet Yehuda and Ahaliyav from Shevet Dan; Rebbe Tzadok
brings from the Medrash Tanchuma that this was the case in the Bais
Hamikdash as well. This teaches us forever that Shevet Dan, which traveled
at the end (tenth) of the Shevatim in the Midbar, is connected to Shevet
Yehudah, which traveled first in the Midbar and which represented Malchus,
because it is essential that we connect the top to the bottom, the end to
the beginning. In fact, Rebbe Tzadok explains that this is what is meant by
Chazal (end of Ta’anis) who teach that in the future Hashem will make an ‘igul’,
a circle for the Tzaddikim--for in a circle the end and the beginning are
connected as one. It is for this reason that Yaakov Avinu recited the words
“Lishuasecha Kivisi Hashem” over Dan--for the Moshiach can come when such a
low point has been reached [look around] that it is ready to join to the
high point--and man’s existence comes full circle!
-------------------------------------------
AS
WE LEAVE SEFER BEREISHIS, AND THE LESSONS OF THE AVOS, WE PROVIDE THE
FOLLOWING GREAT LESSON FROM PARASHAS VAYECHI:
Yaakov
told Yosef that he was giving him one additional portion that he took from
the Emori “BeCharbi U’Vekashti”. The Gemara (Baba Basra 123A) asks,
“Could Yaakov Avinu have really taken this portion with his sword and bow?”
After all, Dovid HaMelech teaches us all in Tehillim (44:7) “For I do not
trust in my bow, nor does my sword save me”? The Gemara therefore concludes
that the word “BeCharbi--my sword” refers to his prayer and “U’Vekashti--my
bow” refers to his supplication. The Meshech Chochmah (Bereishis
48:22) reconciles the plain meaning of the words “my sword and my bow” with
the Gemara’s explanation of “my prayer and my supplication” as follows: In
fact, Yaakov Avinu did go to war with a sword and bow, in much the same way
as Avrohom Avinu went to war with Eliezer his servant against the four
superpowers of his time. They each made all of the efforts they could make
as human beings, and placed all else--and most importantly the outcome--in
Hashem’s hands with their Tefillos.
The
Chazon Ish further crystallizes the point. He writes (Kovetz Igros Chazon
Ish 3:62) that we must always remember that we are powerless to accomplish
anything. Our actions, really our efforts, arouse Heavenly mercy to fulfill
our intentions. The Chazon Ish continues that, in fact, the one who davens
and intensely supplicates to be saved, accomplishes more than the one who
puts in the effort. Hakhel Note: With this thought in mind, we can perhaps
further understand the Pasuk relating to Yaakov’s bracha: “Sikeil Es
Yadav--he made his hands smart” (see Targum Yonasan Ben Uziel there).
We cannot really win wars with our weaponry, our hands and our skill. It
must be with our minds, properly directed to our Father in Heaven. We were
always known for our Sechel--we suggest that the Pasuk reveals to us
what the Sechel we are to be known for really means!
Hakhel Note:
Some
describe BeCharbi as our regular, daily Tefillos, and Vekashti
as our personal requests for something specific, and explain that we must
first daven BeCharbi--at having success at our ‘close range’
Tefillos--and only then can we proceed with the more ‘long range’ specific
Tefillos. We must first properly exercise our cherev--and this will
empower our keshes!
----------------------------------------------------------
THE
ONSET OF PARASHAS SHEMOS:
With the onset of Parashas Shemos, we have begun the special Teshuva-
endowed period of Shovavim. Indeed, the Luach Dovor B’Ito finds a
special allusion to this period in the first Pasuk of the Parasha--the last
letters of “Mitzraima Ais Yaakov Ish U’baiso”... spell Teshuva! The
Luach adds that the Arizal (in Sha’ar Ruach Hakodesh) requires that
one give Tzedaka every day of Shovavim as the Pasuk expressly states (Doniel
4:24) “Vechata’ach Bitzedaka F’ruk...--redeem your sins
through acts of tzedaka and your iniquities through kindness to the poor.”
A special dedication to daily tzedaka during this period would most
certainly indicate the seriousness in which you view the requirements--and
the opportunities-- of this incomparable period!
Hakhel
Note: The Shelah Hakadosh points out that we see the value of each and
every day in one’s Avodas Hashem from the words of Paroh who demands “Kallu
Ma’seichem Devar Yom Beyomo--complete your work--the daily amount each
day.” Everyone can give excuses--but it is an uphill battle to get them
accepted--and, after all, it is your life that is in question--and your life
that is important. The daily tzedaka, the daily Pasuk (Pesukim) of Yiras
Shomayim, the daily attempt or drive for Teshuva--especially in these
auspicious days--will certainly move us very well towards our life’s goal
and our life’s purpose. Who is it all up to--you only have to look in--to
make the wonderful discovery!
----------------------------------------------------------
SOME ADDITIONAL NOTES ON THE SHOVAVIM PERIOD WE ARE IN, BASED ON THE
LUACH DAVAR BEITO:
A. If
we do not fast, there can be replacements--which include Tzedakah (based
upon the Pasuk (Doniel 4:24) “VeChataich BeTzedakah Feruk”--and your
sins shall be redeemed through Tzedakah), and also by being more circumspect
with one’s words during this period. Indeed, some say that a Ta’anis Dibbur
is worth 1,000 times more than a Ta’anis from food. Similarly, Rebbi Moshe
Leib Sasover, Z’tl, specifically writes that if a person stops himself from
getting angry, it is worth more than 1,000 fasts. As many of us know,
Rabbeinu Yonah brings in the Yesod HaTeshuva in the name of the
Ra’avad that one who eats and stops as a matter of course without fulfilling
his full desire is performing an act which is greater than fasting--for
fasting is a one-time display of dedication--and this is a constant breaking
of desire.
B.
The term Shovavim is based on the Pasuk (Yirmiyah 3:22) “Shuvu Bonim
Shovavim Erpah Meshuvoseichem”--return, wayward sons, and I will heal
your waywardness. It is thus an auspicious time for Teshuvah--just as when
a sick person goes to a spa which has the medicinal qualities needed to heal
him. The Toldos Aharon adds that our sincere Tefillos to correct our
Middos, to sanctify our senses and to be saved from depression, anger and
pride are more acceptable to Hashem during these times.
C.
Some do not eat food which was once live (fish, poultry or meat) on various
days during this period, and some not at all on weekdays--except at a Seudas
Mitzvah.
D.
There are 42 days of Shovavim which is representative of the word Bam
in the words VeDibarta Bam. Accordingly, it is a time to increase
one’s Torah study. Accordingly, the Klausenberger Rebbe, Z’tl, taught in
the name of Rebbi Elimelech of Lezinsk, Z’tl, that if it is difficult for
one to fast he should instead learn two dafim of Gemarah with Tosfos
or five dafim of Gemarah with the Rosh, and this would be greater
than fasting.
E.
Many increase their recitation of Tehillim (especially on Erev Shabbos).
Hakhel
Note: Irgun Shiurai Torah has arranged worldwide Shovavim Shiurim. To
learn how you can participate or start a Shoavaim Shiur in your
neighborhood, please call: 718-851-8651, or email
tapecenter@yeshivanet.com.
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